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In this chapter David and Absalom appear as the embodiments and representatives of two opposite principles of action:-love of power, and love of God. In Absalom you have the one, and in David the rather. The love of power is an element in our spiritual constitution, implanted for benevolent purposes; and when properly directed, like all other native principles, subserves the most important ends. Like fire or water, as a servant it is a great blessing, but as a master, a great curse. When it grows into a passion, ascends the throne, and grasps the sceptre, it puts down conscience, and turns the man into a ruthless tyrant; ever ready to violate all the laws and trample on .all the rights of his species. It has gained this power now in the breast of Absalom; and four evils of character are here developed as the consequence: —

1. Filial rebellion. Inspired by this ambitious impulse, Absalom now east off the authority of David, not only as his sovereign, but as his parent.

2. Mean-spiritedness. In order to gain his ends see what mean manoeuvres he adopts; he rises early in the morning, he goes "beside the way of the gate," where men resorted to have their social disputes settled by the judgment of the king; and here he clandestinely endeavours to undermine his father's authority with the people, and to insinuate himself into their affections. Oh! the weakness of the people to be thus cajoled. Yet it has ever been so. Let a prince shake the people by the hand, as Absalom did, and they will forget their own self-respect, their grievances, and even his tyrannies, and follow him. The people must have a higher moral education" before they can obtain a better govermnent.

3. Religious hypocrisy. Under the pretence of paying a vow which he had promised to render unto the Lord in Hebron. "I pray thee, let me go and pay my vow," &c. (verses 7-9.) Wicked men have often sought and won their wicked ends in the holy name of religion.

4. Underhanded cunning. "And Absalom sent spies throughout all tribes of Israel," &c. (verses 10-12.) In striking and glorious contrast with this, we have the principle of love of God, or spiritual religion, developed in the character of David, before us.

I. SPIRITUAL RELIGION ENGAGES THE SUPREME ATTENTION OF THE SOUL UNDER TRIAL. Two facts will illustrate this.

1. That whatever subject has the most power to draw away the mind from itself, will always be effective in supporting it under trials. The depressing influence of a trial depends greatly upon the amount of attention which the man gives to it.

2. Of all subjects, religion has the most power to draw sway the mind from itself. David felt more interest in the ark now than he felt in the loss of his throne, the wreck of his kingdom, the peril of his life. And so the good man ever feels in his religion.

II. THAT SPIRITUAL RELIGION RECOGNIZES GOD'S SUPERINTENDENCE UNDER TRIAL.

1. He regarded it as personal. If "I shall find favour."

2. He regarded it as being sovereign. If "I shall find favour in the eyes of the Lord, He will bring me again."

3. He regarded it as being adequate. If it is agreeable to His rains, "He will bring me again." He has the power to do so. All that is required is His will.

III. THAT SPIRITUAL RELIGION IDENTIFIES MAN'S WILL WITH GOD'S, UNDER TRIAL. But if He thus say, I have no delight in thee; behold, here am I, let Him do to me as seemeth Him good." A thorough surrender of oar being and will to God is the first duty of all intelligences, and the necessary condition of all true progress in power and blessedness.

(Homilist.)

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KJV: And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation:

WEB: The king said to Zadok, "Carry back the ark of God into the city. If I find favor in the eyes of Yahweh, he will bring me again, and show me both it, and his habitation;