The Throne of David, Treatise · Section 39
II. SAM. Chap. 17. from the 15. verſ. to the end.
FOllowes now. 1. The action of Huſhai, and his complices, revealers of his Counſell to David, and the circumſtances thereof. 2. The Tragicall and ignominious death of Achitophel, and the cauſes thereof. 3. The marching of both Armies over Jordan, and the ſeverall encamping thereof. And 4. the furniſhing of Davids Army and proviſion thereof.
In the firſt action there are many actours. 1. Huſhai who is the revealer of the Counſell, and firſt advertiſer, according to his promiſe formerly made to David. 2. The two Prieſts directed back, by David to Jeruſalem from mount Olivet to the ſame purpoſe. 3. Their Sonnes Jonathan, and Ahimaaz appointed to be the beares of this revelation. 4. Two Women, the one a wench, ſent by the Prieſts from Jeruſalem to their Sonnes, swho abode at Enrogell the other a mans wife in Bahurim. 5. A young man diſcoverer of the Prieſts Sonnes. And 6. the exploratours that were ſent by Abſolom to ſearch and apprehend them.
The next Hiſtory is, the Tragicall end of Achitophel, wherein we have to conſider, ſeeing he was a man of ſuch wiſdome and eſtimation; what were the cauſes moving him to runne to ſo deſperate a ſelf murther, which I ſhall reduce to three. 1. The guilty conſcience of his irremiſſibile offences. 2. The fearfull apprehenſion of the rigour and juſt puniſhment, which he expected from David. 3. The defeat of his Counſell and diſappointment of his ambitious project. Reaſoning therefore thus with himſelf, by Abſoloms receiving the Counſell of Huſhai Davids reall friend, But Abſoloms diſſembled foe, I foreſee that he and his cauſe ſhall periſh, But as for me, above all others my danger is then greateſt. For 1. my conſcience condemnes me that I have given wicked Counſell againſt God, my King, and the Commonwealth, and perſwaded Abſolom to defile his fathers bed, and perſecute him to death, and ſo am unworthy to be called an Iſraelite. 2. Though I ſhould repent and crave pardon, yet I apprehend no favour but juſtice to be executed upon me by David, as an open example to all traitours before the World. And 3. though I were ſpared, yet I cannot draw my ſelf to a private life, and live as one juſtly diſgraced, and diſcourted: therefore to eſchew all theſe inconveniences, I reſolve upon this onelyonly remedy to execute my ſelf. Upon which reſolution he departs, deſerts his Maſter and his cauſe, returnes to his City of Gilo, diſpoſes upon his worldly eſtate, and hangs himſelf, againſt the Law of God, of nature, and of Nations.
The third, is the Hiſtory of the paſſage of both Armies over Iordan and their camping in Gilead, where it is remarked, Verſ. 22. That of all Davids Army that paſſed over Jordan, when they were muſtered by daylight, their lacked not a man, ſo ſweetned was his troubles with this divine preſervation, and ſo they came to Mahanaim, a City in Gilead, renowned, Gen. 32. 2. By the viſion of Angels which Jacob ſaw for his protection. At this time alſo Abſolom collected his whole forces, who were like the ſand of the Sea for number, and followed after David and his ſmall number, and made Amaſa his generall, who was Siſters Children with Joab, and Davids Siſters Sonne, whoſe ambition made him make no conſcience of all theſe naturall conjunctions, to joyn againſt David.
In the laſt place, we have the Hiſtory of the furniture and proviſion for Davids Army. 1. By whom. And 2. what it was. The Perſons by whom are three, Shobi an Ammonite, whom David placed (as is thought) in Hanuns place, who had abuſed his Embaſſadours, for which cauſe he meets now David with gratitude in his adverſity, the other is, Machir of Lodebar, and the third Barzillai a Giliadite.
OBSERVATIONS.
1. HƲſhaj the Archite, and Zadok and Abiathar Prieſts, and their ſonnes, Jonathan and Ahimaaz, neither for feare of danger, nor hope of reward are diverted from their fidelity and duty to David: but poſtponing both feare or favour of man, they look to God, and a good conſcience, diſcharges a loyall and faithfull duty to their Prince, even in his greateſt adverſity: and leaves the ſucceſs to God. A good and imitable example to all ſubjects and ſorts of men? but alas▪ few Huſhai's are now in the civill eſtate, but many Achitophels, and few Zadoks in the Eccleſiaſtick.
2. Verſ. 16. Huſhaj diſcovers to David by Zadok and Abiathar and their ſonnes, the Counſell that he had given to Abſolom, and forewarnes him what to do. It is commendable then, but the contrary, to reveale the Counſells or courſes of a traytour to a lawfull Prince, and to forewarne him of his danger that he may prevent the ſame.
3. Verſ. 17. This meſſage of ſo great concernment, is carried from the Prieſts, to their ſonnes at Eurogell by a maide: and themſelves thereafter are hid from Abſoloms ſearchers, and preſerved by a woman of Bahurim. Which teaches us, that God who hath variety of inſtruments, both in heaven, and earth, yet in his wiſdome ſometimes ſingles out weakeſt inſtruments, to performe greateſt enterpriſes: that his power in them may be ſeen, and he may have the glory of the work. Examples whereof we may ſee in Pharaoh's daughter, preſerving and educating Moſes, the woman of Tebes killing Abimelech, Deborah overthrowing Midian, Jael killing Sicera, and poore fiſher men converting the whole world: the like may be ſaid of Rahab, Eſther, and the late Queen Elizabeth.
4. Verſ. 18. The Prieſts ſonnes are diſcovered, delated, perſued, preſerved, and though many other dangers appeare in this matter: yet the Lord delivers them out of them all. Wherein is ſeen, the diſappointment of wicked and cruell enterpriſes, the protecting hand of God of his own, and a great ground of comfort and confidence to thoſe who follow good courſes.
5. Verſ. 22. David hearing of his danger prevents it, & albeit he was weary, and loaded with ſorrow: yet he ſpends the night, in his removing and paſſing over Jordan. So that Gods promiſes of his deliverance, and confirming him in his Kingdome, make him not neglect the ordinary meanes of his ſafety: as we ſee the like in Paul, Act. 27. 31. Which teaches us the like, and that we muſt not refuſe to do what God requires, for furthering of that which he decrees.
6. Verſ. 23. In Achitophel we ſee three cauſes of his deſperation. 1. The unmeaſurable weight of his ſinnes. 2. The ſeverity of Davids judgment which he feares. 3. His diffidence of pardon, and his rejection from any participation of honour, or advancement in Davids Court or Kingdome. Whereupon we collect the like cauſes, and degrees of others their diſperation. 1. The weight of guiltines, which with Cain they count irremiſſible. 2. The apprehenſion of Gods wrath and juſtice, as we ſee in Judas. 3. Diffidence of pardon, and their rejection from any part, or place in the Kingdome of heaven. The cure whereof, or preſervative in the contrary, is. 1. Confidence in the mercies of God exceeding farre the number, or weight of our ſinnes, Pſal. 103. 8. 2. Relying on the merits of Chriſt, and like the wounded Iſraelites, by the fiery Serpents, looking upon him by the eye of faith, Zach. 12. 10. 3. Conſidering the freedome of the Lords love, Hoſ. 14. 4. And that life everlaſting is his free gift, Rom. 6. 23. And laſtly remembring the examples of the Lords mercy, to Manaſſeh, Marie Magdalen, the thief on the Croſſe, Chriſts Crucifiers, Act 2. 36. And to Paul, when he was perſecuting him.
7. We ſee in Achitophel what ſhamefull and comfortles end ſuch may expect who for their own ambitious, or covetous ends give Counſell, or go on in courſes againſt God, Lawfull authority, and the good, and quiet of Church, and Common-wealth.
8. Achitophels wiſdome was great and highly eſteemed, and yet in the end he proves a furious fool, by his ſelfmurther, & ſo his wiſdome was turned into folly, becauſe he abuſed the ſame to wicked ends. Which teacheth us that Gods benefits ſhould not be abuſed to ſinfull ends, elſe they will turne into curſes, as the ſubtilty of the Serpent, Gen. 3. 1. Pharaohs working wiſely, Exod. 1. 10. Sampſons ſtrength, Abſoloms beauty, Haman and Judas preferment. The Scribes and Phariſe's learning, Tertullus eloquence, and here Achitophels wiſdome.
9. We ſee here likewiſe that worldly wiſdome without grace, and ſanctification can be no protection from ſhame, and ruine in the end: a worldly loſſe, a conceited affront, a vexing fear, an accuſing conſcience, forſeen danger, and the like, can ſoon render the life comfortles, and oftimes drive a man to deſpaire and make him cruelleſt of any to himſelf; How vain then is it to be wiſe, except in God, whoſe fear is the beginning of true wiſdome, and to depart from evill is true underſtanding.
10. By this example alſo of Achitophels death, whereunto (like Judas) he was ſtirred up by Satan, as he had been formerly to ſinne by pernicious Counſell. We ſee what great cauſe all men have to pray, as Chriſt hath taught us, Lord lead us not into temptation, and what Satan intends when he tempts to ſinne, towit, nothing elſe but thereby to bring men to deſtruction.
11. It is ſaid, that when Achitophel ſaw that this Counſell was not followed, he hanged himſelf. Where we ſee what an ill gueſt pride is, which cauſes men to mis-interpret diſgraces, or overrate them, and raiſe ſuch a ſtorme in the breaſt, which cannot hardly be calmed without the death of the conceived diſgracer, or elſe their own: the one whereof we may ſee in Hamans ſpleen againſt Mordecai, and the other here in the Perſon of Achitophel, whereas humility can eaſily digeſt great wrongs, and miſregard the miſregarding of others.
12. Achitophel puts his houſe in order, who could not order his own unruly paſſion and affections, and is carefull for the world, which he was notwithſtanding preſently to leave to others; but was careleſſe of Heauen, and of his own future and eternall eſtate. Where we ſee how fooliſh and prepoſterous are the cares, and courſes of Worldlings, who prefer earth to Heaven, the goods to ſoule, or body, and the providing for others, neglecting their own eternall welfare, and running to everlaſting ruine.
13. Verſ. 22. When David had muſtered his men beyond Jordan, who had been paſſing it in the night time he lacks not one of them, wherein the Lords gracious protection was ſeen to Davids great comfort, and thoſe who did follow him. Whereas Chap. 18. 7. Their fell of the followers of Abſolom, 20000. men, which ſhould be a great incouragement to all men, to follow good courſes, and favour good cauſes, for ſuch only have the promiſe of Gods preſervation.
14. Verſ. 24. It is ſaid that after David had paſſed over Jordan, Abſolom alſo followed, and all the men of Iſrael with him. Where we ſee that the multitude is on Abſoloms part, and that it is not without cauſe forbidden, to follow the multitude to do evill. As we ſee in the practiſe of Noah, and Lot, ſo that multitude is no note of the true Church, but the contrary, as we ſee Revel. 13. 12. Seeing it is the broade way that leades to damnation, and many they are who do walke in it.
15. We ſee here likewiſe by Abſoloms following David over Jordan with ſo hugh a multitude (as it were) cloſe at the back, that when perills are greateſt and neere, then alſo is Gods deliverance neereſt, as we ſee in the next Chapter: as likewiſe in Iſraels deliverance at the red Sea, and from that bloody plot of Hamans, David oftimes from Saul, Daniel from the Lyons, and the three Children from the fiery fornace, ſo Matth. 8. 25. Act. 27. 23. and elſewhere.
16. Verſ. 27. David from a wealthy and potent King is now brought to that eſtate, that he is ſupported with food from meaner men, his ſinne brought him chiefly to this, which ſhewes the mutability of greateſt wordly eſtates, whereunto none ſhould truſt, nor think their mountain ſo ſtrong that it cannot be moved, but relye only on the Lord, as David profeſſeth, Pſal. 23. 1. And to eſchew ſinne which is the cauſe of all miſery both here and hereafter.
17. David is perſecuted by his own ſonne and people, but is pitied and provided for by ſtrangers, which is, and ought to be a comfort to the Godly in affliction, that God being their friend they ſhall never want friends, nor proviſion: but he that fed his people in the wilderneſs, and Eliah by Ravens, and the widdow of Sarepta, who alſo provided Pharaohs daughter to be the nurſe of Moſes, and Obadiah in Achabs Court to feed the Lords Prophets by fifties in caves, will alſo provide for his own, ſeeing he feeds the ſparrowes, and cloathes the lillies of the field, and therefore much more will care for them that feare him. Heaven then ſhall want power, and earth meanes, before that any ſuch want maintenance, and if God chaſtiſe, or take with one hand, he ſhall cheriſh, and give with another.