The Throne of David, Treatise · Section 33
II. SAM. Chap. 15. from the 1. verſe to the 13.
AFter the reduction and reconciliation of Abſolon to his Father David, followes now in the foure ſubſequent Chapters the Hiſtory of Abſolons behaviour towards ſo affectionate and indulgent a Father. Which is expreſt in his horrible act of treaſonable conſpiracy againſt the life, and royall authority of the King his Father, and imbarking the Kingdome in a cruell and bloody civill warre. In the preſent Chapter we have the firſt part of this generall, the treaſonable conſpiracy of Abſolon againſt King David, which I divide in four parts. 1. The means whereby he prepares and perverts the hearts of the people, from the 1. verſ. to the 7. 2. The act of this mighty conſpiracy, from the 7. to the 14. verſe. And under what pretence he goes to Hebron, where he acts the ſame. 3. Davids …eeing from Jeruſalem upon hearing of the news, and Ittai's reſolution not to leave him in this his diſtreſſed condition, to the 24. verſe. And 4. Davids prudent deliberations that he takes in this matter, from the 24. verſe to the end.
Firſt then for Illuſtration of this matter: We ſhall follow this order. 1. We ſhall ſpeak a little of the nature of this crime of treaſonable conſpiracy, or leſ-majeſty. 2. Of the occaſions that moved Abſolon to commit this crime. 3. Of the ſubtile practiſes whereby he alienates the peoples favour from the King, and acquires the ſame to himſelf. 4. Of the particular fact of this conſpiracy it ſelf in all the circumſtances thereof.
Concerning the firſt. 1. This crime is directly againſt the fift precept of the morall Law, where under the name of Father and mother is comprehended the Magiſtrate. Who is parens patriae, and of whom we are prohibited in Deutronomie, not to ſpeak evil, much leſſe to do evill to him: yea, againſt whom to deviſe, or adviſe evill, although no execution follow, is criminall and capitall in the higheſt degree, by all Lawes, and the puniſhment whereof extends not onelyonly to the committer being alive, but being dead, and to his very ofspring. Yea, though they be wicked, their perſons are to be counted ſacred, and ſo not to be touched, as we ſee in the example of David towards Saul, 1 Sam. 24. 5, 6. Or of a contrary profeſſion, yet that looſes not the band of loyall ſubjection, as our late confeſſion of faith by the Scripture ſhewes: and if they ſhould command that which is unlawfull, howſoever active obedience may be refuſed, as the three Children and Daniel did, yet no conſpiracy is to be uſed againſt either their perſons, or eſtates, but prayer and tears to God, to convert their hearts, or diſſipate their Counſells.
Secondly, the motives that moved Abſolon to attempt this treaſonable conſpiracy, was principally ambition and deſire to raigne, which ſpurres him on with ſuch inſatiable veheme…cy, like Jehu's march, that he cannot abide till his Fathers naturall death, and the time of his juſt claime; but as out of ambition, as well as vindict he had made away Amnon, Davids eldeſt Son, and neereſt to the Crown, he would now alſo by paricide take his Father out of the way, that ſo he might raigne, beſide this he ſtomochated his exile. 3. yeares in Geſhur, and two yeares after, for his debarring from court, when he was in Jeruſalem, and laſt he was ſuſpitious that (as it was rumored) David would appoint at his death Solomon to ſucceed him, being a pious and a prudent Prince, and beloved both by God, and his Prophet Nathan.
Thirdly, the means whereby he prepares and perverts the people ſubtily, are. 1. his Princelie attendance, of chariots and horſes, and 50. men to runne before him, the novelty whereof and ſight was pleaſant, and it is ſaid, that people delight in ſuch ſhewes and novelties. 2. His popularity, for gaining whereof he uſes both words, and deeds inſinuating himſelf by both into the peoples favours, and in doing whereof his reſtles diligence was ſuch, that when others were at reſt and aſleep, his reſtleſſe ambition ſuffers him not to reſt, but he riſes early, and to catch all occaſions, ſtands beſide the way of the Kings gate. And 1. By words, when men had any controverſy, and came to the King for judgement. 1. He kindly calles upon them, and asks of what city they were. Next, he inquires of their errand and gives them an approbation of the equity of their cauſe. But blames his Fathers negligence of his royall duty, that no man was deputed by him to Miniſter juſtice. Then he ſimulates his love to juſtice and care of doing the ſame to all if he once were in place, and veſted with authority. 4. By deeds, or geſture, ſimulating great humility, he carries below his rank to his inferiours: and when any came nigh, and did obeyſance to him, he put forth his hand and took him and kiſſed him. Whereby he deceived the people, and ſtole their hearts, for albeit externally he gave a ſhew of humility and curteſy; yet inwardly he foſtered all pride and cruelty, which he ſhewed hereafter.
The third mean, which he uſes to effectuate his rebellion, is his pretence of piety in going to Hebron. To pay his vow, which he had made in Geſhur, that if the Lord brought him back from thence to Jeruſalem he would ſerve the Lord. An uſuall cloake to deceive, and to palliat fouleſt practiſes under ſuch fair pretences.
Fourthly, the particular circumſtances of this wicked rebellion are theſe. 1. The time which was (verſ. 7.) After 40▪ years;2 Sam. 5. 4. reckoning after the beginning of Davids raigne in Hebron; which I confirme by this demonſtration, the whole years of David, were 70. next, Solomon was eleven years old when he began to raigne.1 Chron. 22, 5. Who was begotten after Davids adultery with Bathſheba, and ſo David is thought to be 58. or. 59. when he begat Solomon; after this we aſſigne two years before Amnons inceſt, and other two years between the inceſt of Amnon and his killing by Abſolom, to which adde. 3. years, that Abſolom was in Geſhur, and two in Ieruſalem before his reconciliation, and after the reconciliation we aſſigne two years for the practiſe of this conjuration, which added makes eleven yeares, and ſo this rebellion falls in the laſt year of Davids life, or thereabout, when this unhappy Childe ſhould have comforted his Fathers age, he then becomes to him his greateſt croſſe.
The ſecond circumſtance, is the place where he beginnes to act his treaſon, which is Hebron in the Territory of Judah. 15. Miles distant from Jeruſalem, where the ſepulture of the Patriarchs was, belonging to the Levites, which place he chooſeth, not as he pretended for any act of Religion, or ſerving of God there, but as fitteſt to act his conſpiracy there, and to ſet himſelf down in the throne, that ſame place were David his Father beganne his raigne, and ſo to ſerve Satan and his owne ambition.
The third circumſtance, is the manner how he advances his rebellion, which is. 1. By taking with him in company 200. men from Jeruſalem, whom he had invited to take part of his feaſt, at the paying of his vow in Hebron, who went with him in the ſimplicity of their hearts, knowing nothing of his treaſonable deſign. 2. He ſends ſpies through the Land to try the diſpoſition of the people, and who were on his ſide, or no, and with them he ſends Trumpeters; and that theſe ſpies might inform the people, that as ſoon as they heard him proclaimed King, they might joyn with him. 3. He ſends for Achitophel Davids prime Counſellour, the better to colour and promote his conſpiracy, and that the people might ſee that the wiſeſt of the Kingdome, and his Fathers chief Counſellour was on his ſide. Whereupon a great confluence of people comes unto him, and the conſpiracy becomes ſtrong thereby. Some being deceived, and thinking it had been by his Fathers appointment, as was Solomons afterwards, others affecting novelty, and their own advancement; and others who were not anſwerable to the Lawes being glad of alteration, and as we ſay, to fiſh in troubled waters.
OBSERVATIONS.
1. IN the obſervations, or application of this Hiſtory I will follow the method of the actours and perſons, which are five. 1. David. 2. Abſolom. 3. The ſpies. 4. The people. 5. Achitophel.
1. On Davids part in Hiſtory, we ſee in this act the juſt judgement of God on the perverters of juſtice, eſpecially in the matter of murther, and bloodſhed, in not puniſhing the ſame according to the Law, therefore Abſolom who firſt took Amnons life the Son, being ſpared, now hunts after the life alſo, and eſtate of the Father. Let Magiſtrates therefore if they love their own ſecurity draw the ſword of juſtice againſt vice (and eſpecially againſt that crying ſinne of bloodſhed) impartially.
2. In the Myſtery, in Davids troubles and his adherents here, we ſee typified the condition of Chriſt, and his Church, againſt whom not onelyonly open Enemies aroſe and bloody perſecuters, but alſo domeſticke Enemies, as pernicious Heretickes profeſſing the Chriſtian name, and yet oppugning the truth of Jeſus Chriſt, and perſecuting the true profeſſours thereof, as did the Arrians eſpecially, and as now do the Pope, and Papiſts.
3. Next in the Perſon and actings of Abſolom, in the Hiſtory, we ſee the example of a youth poſſeſt with all ſort of vices, like a legion of Divells, as pride, cruelty, diſſimulation, fraud, hypocriſy, unnaturall rebellion, Athieſme, and in a word a Maſſe of monſtrous impiety. Whereupon we learn what man is by nature being unregenerate. As we ſee, Gen. 6. 5. And that goodneſſe comes not by generation, but by grace and regeneration. As we ſee in the ſimilitude of the pure grain that is ſown, whereof groweth that which hath both a win, chaffe and ſtraw. Which ſhould teach parents to pray for grace to their Children, to curb vice in them timely, and to bring them up in vertue, and correction, not being too indulgent, and to remember that which is ſaid, Quod nova teſta capit, inveterata ſapit.
4. Abſolom likewiſe and his followers, in Myſtery repreſents the malignant Church, perſecuting the true, and the riſing of Antichriſt (reſembled here by him) by counterfeit profeſſion of great humility: as a ſervant of ſervants, and ſimulate piety, being called therefore his holyneſſe, and going about in deep hypocriſy to act the Myſtery of iniquity, thereby to dethrone Chriſt, who is the onelyonly head, and King of his Church, and to inthrone himſelf, as head and monarch thereof: for which he has his ſpies and Trumpeters, as his emiſſary Prieſts and Jeſuites in all Lands, whereby multitudes, (which he makes a note of his Church) are made to follow him, which many do, like the 200. that went with Abſolom) in the ſimplicity of their hearts, and ſuch a few number who follow Chriſt, and his truth (like theſe who followed David) he cruelly did ever perſecute to the death, as the two witneſſes were, Revel. 11. Having not onelyonly policy (like Achitophels wiſdome) but alſo power on his ſide, as we ſee, Revel. 17. 12, 13.
5. Abſolom likewiſe we ſee riſes not in open rebellion at firſt, nor to the hight of his impiety, but by degrees, getting Chariots, horſes, and a Princely attendance firſt; and then preparing the peoples affections and fitting all other things for his purpoſe. This being Satans craftines ſowing firſt the ſeeds of ſinne in the heart, (which therefore we are exhorted to keep with all diligence: Prov. 4. 23.) As he did the tares in the Lords field, and then fomenting the ſame by all means poſſible, till at laſt it come to the ripe harveſt, and burſt forth openly: as we ſee Judas covetouſneſſe did in betraying Chriſt, Abſoloms hatred in killing of Amnon, and his pride here in rebellion againſt his Father. And in Myſtery, as we may ſee in that defection of the Roman Church to groſſe idolatry, of worſhipping of images, and reliques, prayer to ſancts, and Angels, going in pilgrimage, adoration of the hoſte, and the like; all which roſe from ſmall beginnings at firſt, and plauſible pretences, as we ſee, Coloſſ. 2. 23.
Theſe qualities alſo which being ſingle, grace others, ſeem to have conſpired to meet in Abſolom, goodlineſſe of perſon, magnificence of ſtate, gracious affability, humility in greatneſſe, fellowfeeling ſympathy, love of juſtice, care of the Commonwealth, and exemplary piety, and yet all in hypocriſy, playing with God, that he may deceave men. O damnable vice juſtly therefore adjudged to the loweſt Hell.
6. Verſ. 2. Abſolom to promove his purpoſe riſes up early every day. Which ſhewes us, the reſtleſſenes of inſatiable pride till it attain its intent; and how buſy an agent, the Divell is in driving on wicked men to the acting of wicked courſes, like Jehu marching furiouſly, till they have accompliſhed their deſigne: as we ſee here in Abſolom, as alſo in Judas ſelling of Chriſt, and betraying him, and as is ſaid, Prov: 4. 16. Of the wicked that they ſleep not except they have done miſchief.
7. Verſ. 3. and 5. In Abſoloms flattering ſpeech, and putting forth his hand to them that came neer him, and taking of them & kiſſing them. We ſee the nature of wicked men, who will be content to uſe moſt baſe flattery, and diſſimulation, and to ſtoope farre under their rank, thereby to attain to their own ends. Of which therefore it is prudence to beware.
8. In his accuſing his Father of negligence in the adminiſtration of juſtice; and ſo to bring him in diſguſt, and malgrace with his ſubjects. We ſee that it is the very firſt precept and practiſe in the black art of ſedition and rebellion, to flatter the people, and to accuſe the Magiſtrate, and lay upon him the fouleſt aſperſions that they can deviſe, that by blameing the preſent Government, and calumniating boldly them who are in place, they may firſt, (as Abſolom did here) ſteale the hearts of people from them, and ſo make them naked, and thereafter engage them to themſelves, and ſo work the point of their own preferment. But as is ſaid, Prov. 12. 3. a man ſhall not be eſtabliſhed by wickedneſſe.
9. Verſ. 4. Abſolom vaunts greatly, and promiſes much of himſelf if he wee made Judge, whereby howſoever he pretended great humility in his geſture, yet he diſcovers great pride in his words, for vice cannot hide it ſelf long, and in a moſt unſeemly way he praiſes himſelf, where Prov. 27. 2. It is ſaid; Let another man praiſe thee, and not thine owne mouth, a ſtranger and not thine own lips.
10. Verſ. 7. Neer after 40. years that his Father had raigned, Abſolom hatches and brings forth this monſtrous brood of rebellion in his Fathers old age and latter time of his raigne, which as it ſhewes his great impatiency who could abide his fathers death, and his ambitious thirſt to raigne: ſo it ſhewes a wicked diſpoſition of a Son croſſing his father moſt, when moſt he ſhould have comforted him.
11. Abſolon pretends that his going to Hebron was to pay there a religions vow to God, and to ſerve him. Where we ſee, that the pretending of Religion has been ever made a cloake to palliatall treaſonable and wicked deſignes, like Satan who when he intends greateſt miſchiefe, he transformes himſelfe into an Angel of light, and Antichriſt to deceive Gods people the more ſubtilly, is deſcribed Revel. 13. 11. By that beaſt that is horned like the Lamb, but ſpeaks like the Dragon. This alſo we may ſee in that cruell practiſe of Simeon, and Levi, againſt the Shechemites: and here in Abſoloms againſt his own Father, ſo that the fouler fact is, it ſeeks ever the faireſt viſard.
12. Verſ. 10. Thirdly, in the ſpies and trumpeters that were ſent out by Abſolom, through all the tribes of Iſrael, to proclaim him King. We ſee that rebellion and wicked courſes, never wants wicked inſtruments to promote the ſame, as we ſee not only in Scripturall examples but in later times, whereof Sleidan in his Commentaries, lib. 5. makes mention. And how that Luther in his ſpeech, and anſwer, to the deſires of the commons in Germany, who roſe up in rebellion againſt their Princes: ſpeaking of certain preachers who ſtirred up, and fomented that rebellion: he ſaies, Satanas enim ſub Evangelii pretextu, multos hoc tempore ſeditioſos, & plane ſanguinarios excitavit doctores, ſuch as the Pope alſo ſends forth that Jeſuiticall brood, who are thoſe uncleane ſpirits like froggs, which go forth unto the Kings of the earth, to gather them to battle to the great day of the Lord, Revel. 16. 13, 14. And which I would to God we had not ſuch, even in our times amongſt us.
13. In the 200 alſo that followed Abſolom in the ſimplicity of their heart, not knowing any thing of his conſpiracy. We ſee in former times, and even now likewiſe, how many follow that Roman Antichriſt, in like manner in the ſimplicity of their hearts, not knowing the depth of Satan, nor the miſtery of iniquity, and being only of the number, and name of the beaſts, that is counted and called Roman Catholicks, but not having the marke of the beaſt, and the deep impreſſion thereof, as we ſee, Revel. 13. 17.
14. Laſtly, Verſ. 12. In Achitophels joyning with Abſolom. We ſee the image of a temporiſing Polititian and Courtier, quitting his loyalty to his old Maſter David, and now cleaving to him, whom he thought to be the ſunne riſing, and joyning his wit with Abſoloms forces to promote an ill cauſe, which brings him therefore at laſt to an ill end. Alſo we ſee what truſt can be in fleſh, and blood; when not only Davids Counſellour turnes traitour; but alſo he is not ſafe from one of his own loynes.