The Throne of David, Treatise · Section 38
II. SAM. Chap. 17. from the 1. verſ. to the 15.
IN this Chapter is ſet down. 1. The conſultation had by Abſolom concerning the warre againſt David, how it may be proſecuted and have a full Victory. Till the 15. verſe. 2. The intelligence that is given to David hereof, & what uſe he makes thereof. Till the 23. verſe. 3. Achitophels hanging of himſelf, Verſ. 23. And the progreſſe of both armies, towit, Davids to Mahanaim, and Abſoloms to the Land of Giload, to the 27. verſe. And laſt, the furniture and proviſion for his Army which David got being in Mahanaim. To the end of the Chapter.
Firſt in the conſultation had by Abſolom, we have. 1. The Counſell of Achitophel, offered by him, to the 5. verſe. 2. The contrary Counſell of Huſhai being required thereto▪ from the 5. to the 14. verſ. 3. The approbation of Huſhais Counſell by Abſolom and all Iſrael, and the rejecting of Achitophels, verſ. 14.
Firſt then in the Counſell of Achitophel, we have. 1. The ſcope whereat it is directed, verſ. 2. Towit the deſtruction of David, and therefore as cruell as well as crafty counſell, as Satan is both. 2. To come to this deſired end, he aſſumes theſe ſure mediums. 1. Celerity and expedition, a thing moſt neceſſary to be uſed for ſurpriſing of Enemies, and obtaining a ſpeedy Victory. 3. Thus the end being reſolved, and the mean in generall being concluded, he labours to proſecute the warre by arguments from facility and utility. The facility is grounded upon the reaſons taken from the circumſtances of perſons and times: the firſt perſon is himſelf, as he ſhould ſay, this matter is ſo facill, that it needs not the preſence of the King; and that I appear not to be the mover of others to endanger themſelves, I offer my ſelf to execute that which I Counſell, though my profeſſion be not military. The ſecond perſwaſion is from the ſmall number, which he craves for the enterpriſe, in reſpect of Abſoloms great Army. The third reaſon is from the eſtate of the adverſaries, whom he affirmes to be weary, and weak. The fourth is from the time of his invaſion and ſurpriſall▪ the night time, when all are at reſt.
Next, his arguments from utility are. 1. By this ſpeedy, and unexpected invaſion the Enemy ſhall be put to flight, and every one retire to his own home, leaving David deſtitute. 2. David being ſo deſerted ſhall be eaſily killed, who is the head of the faction. 3. Hereby the whole people ſhalbe reduced to Abſoloms obedience, and ſo peace which ſhould be, the end of all warre ſhall be eſtabliſhed, all which ſayings at firſt pleaſed Abſolom, well and all the elders of Iſrael.
Next, followes the contrary Counſell of Huſhai, who being interrogated, by Gods providence by Abſolom, he layes down the contrary end in minde, and contrary mean to attain thereto: his end being Davids preſervation, and the mean, being delay, which to David being weary, was very advantagious, for perſwading Abſolom to which delay, and taking his Counſell which he was to give, he uſes a very artificiall oration, wherein 1. he refutes the Counſell of Achitophel. And 2. confirmes his own reſolution, before which refutation, he uſes a preface; wherein he ſhewes, that he denyes not but Achitophels Counſell is good, but not at this time: and then ſhewes that this enterpriſe is not ſo eaſy as Achitophel affirmed it to be, but on the contrary dangerous, by the reaſons following. The firſt whereof is taken from the known and confeſſed fortitude of David. 2. From Davids Army who were ſo inraged like beares robbed of their whelps. 3. From Davids experience, that David had in the warres, knowing all the Stratagems thereof, and ſo being not onelyonly valorous but wiſe, the two properties of a complaet Generall. 4. From Davids ſubtilty, that he would not be found in the night with the Army, but lurk in ſome ſecret place, as he had ſometimes done when Saul did perſecute him. 5. From the perill of the firſt overthrow of ſo few whom Achitophel would lead, which commonly is interpreted to be the preſage of future, and the loſſe of the whole cauſe, and whereby it ſhall come to paſſe, that the hearts of the moſt valiant (like Lyons) who are with Abſolom, when they hear thereof ſhall melt, for all Iſrael knowes that David, and all who follow him are valiant men.
Unto which refutation of Achitophels Counſell he ſubjoynes his own. 1. That Abſolom commit not the leading of the Army to any Lieutenant, the matter being of ſo great concernment, as alſo people being the more encouraged by the preſence of their Prince, as likewiſe it being fitter that the Prince, himſelf have the honour of the Victory, which was a powerfull argument to a young ambitious Prince. 2. He Counſells Abſolom to go, not with a part of the Army, but with all the preparation he can, and therefore that all Iſrael be aſſembled from Dan to Beerſheba, wherein he uſes a… Hyperbole, from the ſand of the Sea. And drawes the matter to a delay. 3. He reaſons from the event, which ſhould be a totall overthrow of David and his Army, if they were found in the field, and if he ſhould get him to a City, that great multitude ſhould, as it were with cordes, drawit into a River, and not leave a ſtone thereof.
Laſt of all followes Abſoloms, and all Iſraels approbation of Huſhais Counſell, as better than Achitophels, the reaſon wherof is ſubjoyned. For the Lord had appointed to defeat the good Counſell of Achitophel, to the intent that the Lord might, bring evill upon Abſolom. Achitophels Counſell here being called good, the Spirit of God dimitting himſelf to the improper ſpeaking of men, who are accuſtomed to call that good which is profitable for the perſon, & end for which it is intended, and which was better nor the Counſell of Huſhai for the cauſe of Abſolom. The Lords purpoſe herein being, that the deſerved evill of puniſhment in Gods juſtice might be brought on Abſolom.
OBSERVATIONS.
1. V. 1. WIt and experience had taught Achitophel, that in conjurations, and hoſtile invaſions, celerity uſes to produce moſt ſucceſſefull events, and therefore he gives Counſell to uſe ſpeed, whereas delay, or protracting of time gives advantage to the adverſe party, whereby we learne, that it is wiſdome in ſuch caſes and all others, to conſider the due proportion between actions, and the fit times of their performance.
2. He offers his ſervice to Abſolom, not onelyonly as a Counſellour, but as a generall, his malice againſt David not onelyonly ſpurring him on, but alſo his ambitious aſpiring, not contenting himſelf with the Counſell table, but to be alſo a commander, and ſupream in the camp, which has ever bene the bane both of the Commonwealth, as alſo of the Church: when men cannot content and contain themſelves within their own ſtation, but ambitiouſly aſpire above or beyond the ſame, and will have a hand in all cauſes, and rule both in Church and Commonwealth, as eſpecially the Popes their practiſe has been, according to the ſaying of one, Ecce duo gladii, and of too many others.
3. Verſ. 2. He vants, and like another Goliah bragg's that he will do much, without ſaying if God will, where we ſee the truth of that which is ſpoken of the wicked, that God is not in all their thoughts, but they preſume of their own ſtrength and ſacrifice to their own net, which tendeth ever to their own deſtruction.
4. He promiſes that he will come upon David unexpectedly, and will make him afrayd and thereafter ſmite him, and put all his Army to flight, where we ſee the blind pride of the wicked ſpeaking of events as if they were not in Gods hand, who is the Lord of hoſtes, but as if events and the lives of Gods Children were in their hands, Although they have not power of one hair of their head without the good providence of God, and as Davids preſervation teſtifies: As alſo as we ſee, Act 23. 12. &c.
5. He ſayes likewiſe that he will come upon David while he is weary and weakhanded, and in the night time, ſo that like a ſubtile and ſedulous Enemy, he reſolves to take hold of all advantages, and make uſe thereof againſt godly David to his deſtruction. The like ſubtile and ſedulous Enemy have all the godly, Satan, who ſpies all his advantages of our weakneſſe, and makes uſe thereof to ſurpriſe us, and bring us to deſtruction, as we may ſee in Lot, in Zoar, in David with Beethſheba, and Peters denyall, and other godly men. Let be in the wicked, which ſhould learn us, to work out our ſalvation with fear and trembling, and to watch and pray, as our ſaviour exhorts us.
6. Verſ. 4. It is ſaid, that this wicked Counſell of Achitophels of ſmiting the Father, Verſ. 2. Pleaſed Abſolom the Sonne well, where we ſee the unnaturality of a wicked Sonne, ſeeking after his life who gave him life, and that where grace is not, no expectation of duty is to be expected from the neereſt naturall relations, as we ſee in Cham, Cain, and here in Abſolom.
7. Verſ. 5. Though Achitophels Counſell pleaſed Abſolom, yet he acquieſces not therein, but calles Huſhai and asks his Counſell in this proſecution of the warre, whoſe Counſell he asked not before, in going in to his Fathers Concubines. Where we ſee the Lords mercifull providence towards Huſhai, and in him towards the godly, preſerving them, from many ſnares wherin they otherwiſe might fall, as he did David from going with Achiſh againſt Saul, 1 Sam. 29. And Huſhai here from joyning in that wicked Counſell of Achitophels for Abſoloms committing inceſt with his Father Concubines. O happy then are they who rely on God.
8. Verſ. 7. We ſee the modeſty, of Huſhai in relation to the perſon of Achitophel, though he oppoſes his Counſell, or opinion, not denying, but he was a wiſe Counſellour, and that his Counſell was good, but not at this time. Which ſhewes that in diſputes, or differences of judgements, reflections on perſons, or bitterneſſe and the like ſhould not be uſed, but ſuch modeſty, as verity may have place, the cauſe it ſelf handled, unity ſought after, charity ſhewn, humour and ſpleen avoyded, and the way of reconciliation no wiſe obſtructed. Therefore Huſhai to ſweeten his oppoſition, he yeilds the praiſe of wiſdome to his adverſary in other Counſells, that he may have leave to deny it modeſtly in this.
9. Yet in Huſhai's boldneſſe and freedome without fear in oppoſing Achitophels Counſell. We learn, what ſhould be the like in the ſervants of God in oppoſing themſelves with courage and zeal againſt errour, and every wicked courſe which is againſt God, his Church, people, and the Lords anointed.
10. Verſ. 14. Abſolom preferreth Huſhai's Counſell to Achitophels, as the better, Huſhai's Counſell being for Davids good, and that which he rejected being for his own good. Where we ſee the mercifull overruling and ſecret providence of God, for the good of his own, & comfort in adverſity, making all things work together for their beſt, but to the worſt of their Enemies, Who dig a pit for others wherein themſelves do fall.
11. The likelieſt devices we ſee doe not alwayes ſucceed, God finds the meanes to croſſe the Counſell of Achitophel by a leſſe probable advice of Huſhai, who had neither ſo deep a head, nor ſo ſure a Counſell as Achitophels, yet his tongue refutes Achitophel, and diverts Abſolom, Huſhai's tongue then and Abſoloms heart is guided by a power above their own, who as he gives utterance to the tongue, ſo he gives ſucceſſe to the words, therefore Huſhai ſhall prevail with Abſolom, that Abſolom prevail not againſt David, he that worketh all in all things ſo diſpoſeth of wicked men, that while they think that they moſt pleaſe themſelves, and think themſelves ſafeſt, then they overthrow themſelves, as we ſee, Exod. 1. 10. And their diſappointment is ſureſt.
12. The reaſon why Abſolom obeys Huſhai's Counſell, & rejects Achitophels (ſayes the text) was, that the Lord had appointed to defeat the Counſell of Achitophel, as David had prayed, Chap. 15. 31. And that the Lord might bring evill upon Abſolom. Where we ſee, the efficacy of prayer, and that the Lord doth hear and grant the prayers of his own, according to, Pſal. 50. 15. Which have a twofold effect, for the good of the godly, and the evill of their Enemies, wherefore the armour of his Church moſt prevalent, has been ever prayers and tears.
13. We ſee here likewiſe that the greateſt puniſhment of ſinne, and which bringeth all other evill with it, is, when men are left to the Spirit of errour, and to reject good Counſell, or courſes, and to embrace the worſe.