A Complete History and Mystery of the Old and New Testament

2 Sam. CHAP. XIII.

THIS Chapter gives a Narrative how God's Justice (which seemed to sleep a while after the death of the Child begotten in Adultery,) now awakeneth, and shows itself in the Temporal punishments of David's foul offenses, of his Adultery and Murder retaliated upon him by the Adultery and Murder of his Eldest Son Amnon.

First, in General, Remarks are,

First, The Lex talionis, Divine Justice observed here, in Writing David's Sin upon his Punishment. As David had committed Adultery, made Uriah drunk, and then murdered him, so his Eldest Son Amnon committed Incest, is made drunk by Absalom, and then is murdered.

Remark the Second, From the general prospect of this Chapter, Lavater noteth excellently from those three Names here mentioned: Amnon signifies Stable and Faithful, Tamar, the Palm-Tree, and Absalom, his Father's peace; but not one of them answered their own Names; nisi per Antiphrasin, unless by contraries.

Names and Natures do not always agree. Now to the particular parts of this Chapter, and first, the Adultery or Incest of Amnon: the Remarks are,

First, The Agent was Amnon David 's first born, Chap. 3.2. who lusted after his Sister (a Virgin) so violently, that he fell sick upon it, because he could not accomplish his lustful desires, v. 1, 2.

N. B. The reason of his sickness is rendered by some to be this; The Affections are placed in the grossest part of Man's mind, which hath the greatest affinity with the Body, and thence it is that the vehemency of the Affections (both those called Irascible, and those called Concupiscible in Philosophy) do so powerfully produce strange Distempers in the Body.

The Second Remark is, The Patient Tamar, a fair Woman whose Beauty was the bait of Amnon 's Lust, yet his Sister by the Father's side, though' Absalom 's Sister both by Father and Mother, Chap. 3.3. This Daughter of David, and (for anything we find to the contrary) the King's only Daughter, and being a Beautiful Virgin, was strictly kept in from gadding abroad, lest Dinah's danger, Gen. 34. should thereby entangle her: No doubt but this precious Jewel, this sparkling Diamond, David 's dearest Darling went always well attended, when her occasions called her from home. This daily diligence of guarding her, made Amnon despair of satisfying his lustful desires, and therefore lay he down broiling upon the Gridiron of his own unbridled Concupiscence.

The Third Remark is, The Instrument used for Amnon's ease, v. 3, 4, 5. Satan soon found him out a Broker to bring him out of his Mulligrubs, namely his Cousin Jonadab, of a Serpentine subtlety, so a fitter tool for that old Serpent the Devil to work with: He being Ingeniose Nequam, Wittily Wicked, pumps out of Amnon the cause of his paleness, and drooping so unlike a King's Son, who well cannot have discontent, saying [Wilt thou not tell me] thy Friend, who can both keep Counsel and give Counsel? Amnon answers [I love Tamar my Brother Absalom's Sister] he saith not [my Sister] for shame, as he did after to David for obtaining his ends without suspicion, v. 6. but here minces the matter of love to an half Sister; now Jonadab gives his pestilent Advice: A Friend, and no Friend; had he been a Friend indeed, he would have told him it was his Temptation, and that he ought to desire nothing below the Dignity of a King's Son, &c.

Menedemus (that Pagan Philosopher ) could give better Advice to Antigonus, when Invited to a place where a notable Harlot was present to tempt him: He gravely bid him [Remember thou art the Son of a King,] and do nothing unbeseeming that Royal Dignity: But this pernicious Israelite (who therefore should have known better things than poor Pagans ) indulges his unlawful lust to so near a Relation, whom the light of Nature should not have permitted him to vitiate, yet he bids him dissemble a sickness, and a stomach so squeamish, that could take nothing but of Tamar's dressing.

The Fourth Remark is, King David's consent thus far to gratify this cursed design, as to bring the Tempter and the Tempted together, v. 6, 7, 8, 9. Amnon lays him down in his dissembled sickness, tidings hereof are told to David, who (fearing to lose him as he had lately lost his Child in Adultery ) went to visit him, of whom Amnon asked, that he would send his Sister Tamar to dress him two Cordial-Cakes, Dishes suitable to his languishing appetite: 'It is a wonder so Sagacious and Prudent a Prince, and Wise with the Wisdom of an Angel of God, Chap. 14.20. could not penetrate through this pretence, and suspect an evil intention in so unusual a Petition: But the Guileless Father, (ever too fond of his Children ) feared no guile in his Eldest Son, whom he was loath to lose for want of gratifying in so small a request; but principally it must be ascribed to God's Providence which blinded David's mind, that the threatened Judgments might be brought upon him. David's wisdom being now asleep in his Holy Breast, he sends his Dear Daughter, like an Heifer to the Slaughter, or rather like an Innocent Lamb, to the very Jaws of a most Ravenous Wolf. Which could not but greatly grieve all the Veins in David's Heart, that his Dear and Only Daughter and Darling should fall into mischief, only by obeying her Father's Command.

The Fifth Remark is, The manner of Amnon's Defiling his Sister Tamar, ver. 10, 11, 12, 13, 14. Wherein Mark

First, Tamar comes, and though a King's Daughter, disdains not to dress this desired Dish with her own hands. We read how Rebecca was a dainty Cook, Gen. 27.17. and so was her Mother Sarah before her, Gen. 18.6. And this very Bathsheba (in her Lesson to Lemuel her Son Solomon ) makes Good Housewivery the Praise and Property of a Good Wife, Prov. 31.13, 19, 21, 22, 23, 24, 27, &c. These are good Presidents for Great Ladies in our times, not to think themselves too good, or too great for such Acts of Housewivery.

Mark Secondly, Amnon was not private enough for his impious project in his Couch-Chamber where his Attendants were about him, so refused to taste of Iamars Dainties (which she had poured out of the Frying pan into the Dish) in so public a place, but he must have her to bring them after him into his private Bed-Chamber; having more mind to feed on those Murdering Morsels of Iniquity, which are spiced with the wrath of God, Job. 20.23. To satisfy his Lust, rather than gratify his Palate.

Mark Thirdly, No sooner had Amnon obtained secrecy for his villainy, but first he took hold of her, and said, [Lie with me, my Sister?] trying what fair means would do; but she refused, endeavoring to dissuade him from his wicked design by many mighty Arguments; had not his Lust made him both Blind and Deaf.

N. B. As First, She calls him Brother, which Title should have charmed him from his wickedness, seeing the Light of Nature teacheth to abhor such Incest. How was Amnon's Face steeled with Impudency, in his saying, [Lie with me my Sister.] Tamar's Modesty was more, saying, [Nay, my Brother,] thou should not only abominate such Unnatural Pollution, but thou should, as my Brother, protect me against any other Stranger, in case they should violently attempt such a villainy.

Her Second Argument was, 'It is a great Vice To Intice me, but a greater Villany To Force me against my will, and so to bereave me of my Virginity, which I value as my chiefest Honor and Ornament.

Her Third Argument was, No such Incestuous Rape ought to be done in Israel, an Holy People, among whom God's Law punisheth such Sinners with Death, Gen. 34.7. Levite. 18.8, 9. Deut. 22.29.

Her Fourth Argument was, [Do not this Folly.] Tho' thou hast been crafty in contriving this opportunity, yet this Act is Sublime folly and madness in thee, who may have thy choice of Wives with their Love and liking, yea and both with the Lord's and thy Father's also.

Her Fifth Argument was, If thou Ravish me, I shall be ashamed to show my Face in any place or company where I come.

Her Sixth Argument was, And as for thee, thou wilt be looked upon as one of the Fools of Israel, a stigmatized Fool, unfit to succeed so Pious a Father in the Government of the Kingdom, who cannot Govern thyself.

Her Seventh Argument was, [Speak to the King and he will not withhold me from thee.] ver. 13. This she spake in her exigency, either as one Ignorant of God's Law, which forbids such Incestuous Marriages; or as one that did use any Argument to make a present escape out of his violent hands, seeing that Legal Doubt might be decided afterward.

N. B. Thus the Modest Virgin did what she could do to preserve her Virginity, but Surdo fabulam, Amnon being Drunk with Lust, turned the deaf Ear to all these her most Strenuous Arguments; and his violence of unruly concupiscence being too strong for either her Verbal Rhetoric, or her Personal Resistance, he committed a Rape upon her, ver. 14. But why did she not cry out as the Betrothed Damosel did? Deut. 22.26. Peter Martyr Answers thus, That she probably cried out, and there was none to deliver her, as in that case, ver. 27. The Judgment of charity commands us to believe it: For there was none to hear her, as there was none to help or deliver her; yet God himself bears witness there, She cried out.

The Sixth Remark is, The Event of this Rape both as to Amnon, as to Tamar, as to Absalom and as to David.

Mark (1.) Amnon's unlawful Love, or lawless Lust was turned into most bitter hatred, ver. 15, 16, 17, 18. This he demonstrated,

First, By now Loathing her, as much as ever he had Loved her, and Lusted after her. Why he did so some wonder, seeing Shechem loved Dinab with his Soul-love after he had Defloured her by Force also, Gen. 34.2, 3, &c. Learned Men render these Reasons, (1.) She had reproached him for a Fool. (2.) He was in horror of Conscience by the guilt of his sin, and fear of shame. But (3.) 'Twas the providence of God, to punish short pleasure with long pain; for by this means, and

Secondly, By His thrusting her out of doors by force, (after he had satisfied his Lust,) his wickedness was made public, and a way prepared for the succeeding Tragedies, which were a just judgment of God upon Amnon, and upon David himself.

Mark (2. The Event as to Tamar now Defloured and Bereaved of her Virginity by Force,

First, Though Austin saith, Invita Virgo vexari potest, Violari non potest, A Virgin Forced, may be vexed, but cannot be violated: And Jerome, Corpora Sanctarum mulierum non vis maculat sed voluntas, 'It is not an over-powering violent compulsion, but a free and willing consent that polluteth the Bodies of Holy Women. Yet a Ravished Tamar cannot but be ashamed to show her Face to any person ever after, therefore she complains [Whither shall I cause my shame to go?] v. 13.

Secondly, She was greatly grieved with his sudden hating her, and saying to her, [Arise, be gone,] v. 15. when himself had thrown her down by his greater strength, otherwise there had been no need of her arising: And if the Relation of a Brother did not, yet his allaying his own Lust upon her, might have obliged him to have allayed her Grief a while, and not immediately in so morose a manner bid her [Be gone.] Hereupon she answered, [There is no cause,] ver. 16. of adding this Inhumanity to thy present Impiety: [This evil is greater than the other] which she might truly say in divers respects, for though it was a foul and filthy fact, yet it proceeded from Natural Concupiscence, allured by the Bait of Beauty; but this sudden expulsion was most barbarous Cruelty, to expose her after private Abuse, so soon unto public contempt; as if she had been the enticing Strumpet, or at least consenting to it: That was done in the Heat and Heighth of his Flagrant Lust, but this is done in Cold Blood to make her an open scandal, both to God and to his People; more especially to the Royal Family stained hereby in their Reputation. But

Thirdly, That which afflicted her most of all was that inexorable Amnon called his Servant (for wicked Masters will not want wicked Servants to humor them in their wicked works) to Thurst her out of doors by force, ver. 17, 18. Thus this Royal and Virtuous Virgin was abused both by the Master in Forcing her to part with her Virginity, and then by the Man (as bad as the Master ) to pack her out of doors, &c. This Affront was unbearable, being also sensible, what a cordolium this would be to her good Father David, who had brought her into those Briars by sending her to Amnon, and what an high provocation it was to prove to her own Brother Absalom who would ruminate Revenge, &c.

N. B. This confluence of mischiefs, and complication of maladies and miseries, made miserable Tamar [ Put Ashes upon her Head, and Rend her Royal Garment, and laid her Hand upon her Head, and walk endways crying,] ver. 19. all which were demonstrations of her deploring the loss of her Virginity: This rending her Raiment was a real sign of her sorrow, Job. 2.12, 13. Jerem. 36.24. Ezek. 37.30. Josh. 7.6. and 2 Sam. 12, &c. Yea through the greatness of her grief she did not only rend her Embroidered Garment (to show how her Virginity had been rent from her by force,) but also Laid her hand on her Head, ] to hide her Face, (that seat of shame-facedness,) that none might see her, Jerem. 2.37. as if ashamed to show it; yet all along in the open Streets (as Chrysostom saith) she exclaimed against Amnon, crying that he had Ravished her; least she should be thought to have been thrust out of Doors for an Impudent Harlot.

Mark (3.) The Event as to Absalom, ver. 20, 22. to whom she made her immediate application, rather than to her Father David, against whom probably she was not a little incensed, for sending her to Amnon's House, whereby he had uncautelously occasioned all her calamity.

N. B. But ambitious Absalom (who was her own Brother both by Father and Mother) had no hand in this Unhappy Act, and did sincerely Sympathize with her in her sad circumstances; saying to her,

First, [Hath Aminon been with thee] He calls him Aminon for contempt, for Amnon signifies Faithful, but Aminon an Artist in the Black Art taught in the Devil's School, &c. And [Been,] for [Lien] with thee; a modest expression of an immodest Action.

Secondly, [But hold thy peace, my Sister, he is thy Brother:] So had less cause to suspect him, therefore none can blame thee for being alone with him: Or thy blazoning his faults, will be a blot to our whole Family. Hence it is more probable that Tamar did not make an open out-cry of the fact to those she passed by in the Streets, (according to Chrysostom 's opinion above mentioned) but all along concealed it; save only what calamity (in the General concurring Circumstances ) might discover to have befallen her, yet she had not revealed it in particular until she came to Absalom, who made enquiry into the cause of her out-cry, &c.

Thirdly, He comforts her by bidding her not grieve too much for that which is now done, and cannot be undone; seeing it was forced upon thee, and done against thy will, all men will excuse thee: That which cannot be cured must be endured: What is past cure, must be past care too: We must make the best of an ill matter as we can: Thou canst not expect relief by thy complaints to the King, seeing Amnon is as near and dear to David as thou art, though his only Daughter, yet he is his First born Son, Heir apparent to the Crown; so such a fond Father (as he is to us all) will not right thee upon him.

N. B. With such like consolatory speeches Absalom so far did Temper his Sister Tamar's sorrow, that she was content to live in his House like a desolate and disconsolate Widow, in secrecy and retirement; no Noble Blood of her Rank seeking to Marry her, but lived in solitude all her Life.

Fourtly, Though Absalom thus pacified his Sister Tamar's grief, yet hated he his Brother Amnon for his abuse of her with an Habitual hatred, ver. 22. neither debating with him about it, nor threatening him for it, but made as if he had digested it by Brotherly love; but still carried on a Brother-like correspondency with him for many Months and some years (as will after appear) having Malice in his Heart.

Mark (4.) The event hereof as to David, ver. 21. He was very wroth, to wit, with Amnon, but this was not enough, for David was the Supreame Magistrate, and God had put the Sword of Justice into his Hands, Rom. 13.4. which he ought to have seen Executed without partiality or respect of persons.

N. B. Josephus, the Septuagint, and Vulgar Latin add to the Hebrew Text this reason, [ David was loath to grieve the Spirit of Amnon, because be greatly loved him, being his First-born: ] But Holy David could not be ignorant how ill good Eli sped for such like fondness in conniving more than meet at his Sons heinous faults. Some suppose Amnon's escape from Justice by King David, was not so much from David's foolish indulgence which he oft shown to his Children, as from the Conscience of his own guilt in the same kind; lest Amnon, if Arraigned should have retorted upon the King, saying, I have learnt this fault from my Father.

N. B. Innocency in Rulers makes them bold as Lions in Executing Justice, whereas their, own guiltiness of grievous Sins, binds up their hands from administering Condign Punishment to others, who are (it may be) lesser Criminals than themselves. David was angry with Amnon, he should have been more angry with himself; both for bringing up his Sons no better, and for his unwary sending of Tamar to Amnon, the cause of this calamity.

The Second Part of this Chapter is, The Murder of Amnon for his Ravishing of Tamar, Sister to Absalom, who was the Murderer, &c. from ver. 23, to the end: Where in the General we may behold how God taketh the Sword of Justice in hand, which David (as to Amnon ) bore in vain, Rom. 13.4. and executed Judgment upon him by such an Executioner as Afflicted David 's Soul with a double Affliction, losing two Sons at once, Amnon Murdered, and Absalom Banished. This Execution of Divine Vengeance is described, (1.) By its Antecedents. (2.) By Concomitants, (3.) By Consequents.

First, The Antecedents have these Remarks in them, as

First, The Time when, [After two Years,] ve. 23. So long had Amnon gone unpunished, through God's Forbearance and his Father's Fondness; and so long had Absalom also dissembled his malice, which (as is said of Runnet) the older it is, the stronger it is.

N. B. As Amnon had turned Tamar out of his House by his Servant, but he had not hated his Sin, (as he hated her) to turn it out of his Heart by Repentance, as we all ought to do; Oh! that we could out of pure hatred to our sins cast out those Idols out of our Hearts, Ezek. 14.3. Isa. 30.22. and as heartily forgo them, as we would have God to for give them, and that we could as freely part with them, as we would have him fully to pardon them. So on the other hand Absalom had made an hard shift to turn wrathful words out of his Mouth toward Amnon, but for two years time had nourished the vicious venom of malice in his Heart against Amnon.

The Second Remark is, Absalom's Sheep-shearing Feast, (whereunto the King and his Sons are invited) must be the best opportunity wherein to act this Bloody Tragedy, v. 24, 25, 26, 27. Wherein Mark

First, David himself was invited: So malicious was Absalom against Amnon, and so enraged against his Father for sparing him so long, that he mattered not if he flew his Brother in the very presence of the King.

Mark Secondly, So tender was David over this ungracious Son, as he will not be chargable to him, though much pressed to it, (which, had not David been blinded, might have given him grounds of suspicion:) Though David would not go, yet sent he away his bad Son with good wishes, and probably with Royal Donatives.

Mark Thirdly, But before Absalom departs, seeing David had given his flat denial, he makes sure that Amnon should be his Guest; who, being the King's Eldest Son, might Represent the Person of the King. This Grant gained his point.

The Second is, The Concomitants of this Murder, ver. 28, 29.

Where Remark

First, So smooth and plausible had Asolom's deportment been towards Amnon under a most malicious and bloody mind for two whole years, that thereby he had freed himself from all suspicion of revenge, both with David and with Amnon, (whom David designed to keep at home with him, as he was Heir Apparent, and therefore he said, [Why should he go with thee?] ver. 26.) but Absalom's pressing importunity (pretending his presence would give a greater grace to his Feast, in the King's absence ) prevailed, ver. 27. 'It is a wonder so prudent a Prince as David was otherwise, and in expectation of those Judgments which Nathan had threatened, should now have no Jealousy.

The Second Remark is, Amnon goes, and sent by David too, to the Butchery by Absalom, as Tamar had been sent by him also to the Ravishment by Amnon; that David might grieve for being in some sort the cause of both those great evils to his Family. Quos Deus destrui vult, prius dement at, Now was God's time come of executing what he had foretold by his Prophet, and both David and Amnon are deprived of their common Prudence: The one sends, and the other goes, hoping all former Animosities would be healed thereby. But if David will not do Justice, God will.

The Third Remark is, What Sowr Sawce met Amnon here with Absalom's Sweet Meats: Absalom had his Ruffians ready (upon his promise of protecting them,) to Assassinate Amnon when they saw him Intoxicated with Wine, and then unable to resist; those Ruffians are supposed to be Geshurites, of his Mothers Country, and such as could flee with their Master thither, having no Families at Baal-Hazer. Absalom being too cowardly to kill him himself, hires these Men, telling them, [Take Amnon off, then am I next Heir to the Crown, and then shall I be able to promote you, &c. ] Thus ambitious was Absalom in aspiring after the Kingdom, as well as malicious against Amnon for Ravishing his Sister. These wicked Servants execute the command of their wicked Master, fearing neither God nor King.

The Third is, The Sad Consequents hereof, from v. 29. to the end.

Remarks are,

First, This Tragedy on Amnon breaks up the Guests, all flee to save their Lives; the King's Sons especially, not knowing how far Absalom's Treachery and Massacre might be extended: However the Messenger that came to Court with the first Tidings, (having seen Amnon Slain ) took it for granted, that all the King's Sons were Slain also. This Rumour (which oft is a loud liar) the Devil raised, (saith Peter Martyr ) for David 's greater Dolour; but God had his Holy hand in it, to humble David daily for his Sins, &c.

The Second Remark is, David 's doleful Ditty upon this Lying Flying Report, That all his Sons were Slain; Heavy news to so tender a Father. He tore his Garments to show his Heart was torn with grief, and lay on the Earth, as unable to stand under so unbearable a burden, until Subtile-pated Jonadab came to comfort his Uncle: He that had been a cause of David 's grief in Counselling Amnon to compass his Unlawful Lust, ver, 3, 4, 5. could best tell David what was become of Amnon now. Though this Jonadab was a subtle Man, yet had he a Seared Conscience, thus to talk of Tamar's Rape, which he had contrived, and caused so many Calamities, &c. without any Remorse or Regret.

The Third Remark is, David still wept very sore, when he saw his other Sons come weeping to him, ver. 36. though in them he saw his loss was far less than he expected, because Amnon died both in his Sin of Drunkenness (which minded him of his making Uriah Drunk, &c. ) and for his Sin of Deflouring Tamar, which minded him also of his Adultery with Bathsheba; and for three years he mourned every day, ver. 37.

The Fourth Remark is, Absalom was lost too, for he fled, not to a City of Refuge in Israel, (for there no protection was for willful Murderers) but to his Mothers Father, 2 Sam. 3.3. at Geshur, where the Law of God had no place, ver. 38. that he might have present Protection and Provision; and that by his Mediation, he might in time obtain his Father's Pardon and Favor.

The Fifth Remark is, David 's Dolour for dead Amnon wore off in Three Years time, because his mourning for him could not revive him, Chap. 12.23. and because he considered better, that Amnon had deserved his Death Justly, though Absalom failed in the manner of it, &c. For which David now thinks he had lost Absalom long enough, and now his Soul longs to have him fetched home, ver. 39. And had it not been for shame ( such an Ocean of Bowels hath a Father, &c.) he could have gone himself and have fetched him, &c.

2 Sam. CHAP. XIV.

THIS Chapter contains the Narrative of Absalom's Recall and Return from his Banishment. The Parts are two, First, His Revocation by Joab. The Second is, His Reconciliation to David.

First, Upon the former,

The Remarks are,

First, Joab (being a Crafty Old Courtier, and long conversant about David ) the more easily perceived how the King's pulse did beat: Some probable signs he saw in David 's discourse, that Chileab, alias Daniel being dead as well as Amnon, his bowels earned after Absalom; as not only now the Eldest, but also the Fairest of all his Sons, and the People's Darling likewise: Therefore David earnestly desired to see him, but was ashamed to show kindness to one whom both God's Law and his own Conscience obliged him to punish. To solve these doubts he was at a loss in himself, but this Cunning Courtier contrives a plausible pretence how it might be done, both to gratify David 's desires, and to Ingratiate himself with the Heir apparent, who might do him a pleasure, or a displeasure.

The Second Remark is, Hereupon Joab Consults a Woman as cunning as himself, ver. 1, 2, 3, 4. Wherein Mark.

(1.) He chooses for his working Tool, not a Man, but a Woman, because that Sex can more easily express their Passions (having greater command over Tears, &c. ) and so more readily procure compassions.

Mark (2.) She must be a Widow Woman too, so being unable to help herself, might the better implore Assistance from the King, whose office it was to interpose for the Fatherless and Widow.

Mark (3.) This Widow Woman must not be one of Jerusalem, for that was too near at hand; her feigned tale might have too easily been discovered upon David's enquiry of his Courtiers; therefore sends he to Tekoah (eight Miles from Jerusalem ) the Prophet Amos his City, Amos 1.1. whom the Rabbins reckon to be Grandson to this Widow.

Mark (4.) She must likewise be a Wise and a Witty Woman, well-spoken, having her Tongue dipt in Oil, though not her Face anointed with it, ver. 2. because of acting a Mourners part.

Mark (5.) Joab speaks to David what he knew would please him by her Mouth, and makes her to mask an evil matter with a plausible Parable, the property whereof is, deeply to affect and to leave a very vehement impression, as Joab well knew Nathan's Parable had done upon David, and so this did also.

The Third Remark is, When she had Insinuated herself with her humble Gestures and loud Out Cries, ( David like a good King) readily admits, and patiently hears her petition, ver. 5, 6, 7. Wher •• ) Mark

(1.) This Suborned Woman begins her borrowed Oration with her being indeed a Widow, which was misery enough of itself, having no Husband to help her in her calamitous condition.

Mark (2.) She proposeth her case, that her two Sons quarrel'd in the Field upon a sudden occasion, and the one killed the other, seeing there was none to part them; and consequently no Witnesses to prove the Fact, as the Law Requireth, Deut. 17.6.

Mark (3.) Yet upon this presumption without proof, she saith, my Kindred (whom the Law appoints to be the Avengers of Blood, Numb. 35.19. Deut. 19.12.) will needs Slay the Slayer for the slaughter; pretending Zeal for Justice; but 'tis for their own self ends, for the Superviver is mine Heir, and so mine Inheritance will fall to them by his Death, which will quench my poor Coal, &c.

The Fourth Remark is, Upon her requesting relief from his Royal Power, David grants to remedy her by due course of Law. v. 8. Which occasioned a new Discourse by way of Dialogue betwixt her and David, ver. 9, 10, 11, 12. Wherein Mark

(1.) The Woman seems wilily unsatisfied with the King's Answer, as too dilatory a remedy; for the mischief might be done, before the Law could take care to prevent it; whereas I am so confident of my surviving Son's Innocency, saith she, that I dare to take all the blame of him to myself, in thy royal protection of him: But if by the want of it he be Slain, then the Guilt of Innocent blood comes upon thy Kingdom.

Mark (2.) Hereupon David more plainly promiseth to secure those Avengers of Blood (she so much feared) from slaying her Son.

Mark (3.) She smartly replies, the Avengers of Blood were so many, that while she was bringing one of them to the King to be secured: another may chance to kill my Child in the mean season.

Mark (4) Then the King Swears to her that her Son should not Die: This Oath was not in Truth, Righteousneses and Judgment, Jer. 4.2. for this Manslayer ought to have died according to Numb. 35.16, 17, 21. But now it was David 's own case in respect of Absalom, and thence was he so favorable to this Petitioning Widow, and so ready to relieve her in this case.

The Fifth Remark is the Application of the Parable, ver. 13, 14, 15, 16, 17. Wherein Mark

(1.) No sooner had this Wise Woman prepared David with her Parable, and procured his Oath to confirm his sentence of protecting the Man-slayer; having now gained this main point, she brings the case home to David 's own self, making intercession for Absalom by many Arguments.

Mark (2.) These Arguments were coined to her hand, both to matter and form, and put into her Mouth by Joab, who knew well enough, that this her plain Song, now (after an obsure Parable ) would be very pleasing Music to David 's Ear, and come kindly as a Rich Cordial to David 's Heart, whose Bowels had some time yearned after Absalom: And so all this form of Speech (fetched about) was but the gratifying of David 's own desires.

Mark Thirdly, She now musters up and multiplies her Arguments to drive David that way which he earnestly desired to go; but until now David wanted a plausible pretence, which by Joab and this Wise Woman's means he at this time obtained.

Her first Argument is from the sentence out of his own mouth, saying, If thou, O King, dislike the severity of my kindred against my Son, why art thou so severe against thy own Son Absalom, thy Jewel, and the very live-coal of the Commonwealth of Israel, so not to be quenched.

Secondly, She Argues, 'twas but just and equal that a just King (of God's setting up) should rather drive away Evils from a Kingdom, than hasten them; now seeing thou and Absalom must die in the course of nature (according to that unrepealable statute of Heaven, Heb. 9.27.) yet as thou must have thy time appointed thee of God, so let Absalom have his, and let him not die before his time.

Thirdly, She urges the example of a merciful God, who mercifully meditates the preservation of all Mankind in general, and hath mercifully preserved thee in particular, notwithstanding Uriah's Murder.

Fourthly, She Argues from her own hope, seeing the King had (in so private a Case as mine) so readily yielded to give his Sentence at my Suit for the rescuing of my Second Son, though' he slew his Elder-Brother: How much more did I expect, that in a public cause David will consult the public peace in rescuing his own Son, &c.

Fifthly, She then Argues from the praise of David, that he was Wise as an Angel of God, both for Dexterity, and for Integrity, in passing a Righteous Judgment, thus the insinuates.

Sixthly, and Lastly, she Argues ab Utili, that God would bless him the more for calling home his banished Son, &c. Wherein she proved a false Prophetess, for he became his bane not a Blessing.

The Sixth Remark is, The effects hereof, v. 18, 19, 20, 21, 22, 23, 24. wherein,

Mark First, David hitherto had heard her Silken words with sweet delight, but now began to smell a Plot, so asks if Joab had not an hand in it; nor was she to seek for an Answer Affirmative, highly extolling David 's singular Sagacity for smelling a Joab in it.

Mark Secondly, Joab probably brought in this Wise Woman, and so stood as he heard her tell her tale to David, to him therefore (being present) the King gave his Royal Mandate to recall Absalom from his Banishment, for which Joab thanked him.

Mark Thirdly, The terms of Absalom 's returning were, when returned, he must not presume into the King's presence, this good David did to humble his haughty Son, and to bring him to Repentance.

The Second Part is, Absalom's Reconciliation to the King by the Mediation of Joab, v. 25. to the end.

Remarks are,

First, Tho' Absalom was admitted to return to Jerusalem, yet must he not come to the Court, but was kept from the King's presence for two full years; no longer could his haughty heart brook that distance.

N. B. Would to God it were as grievous even to holy hearts to live at distance from Christ, and not to see him in his Ordinances.

The Second Remark is, The cause of his haughty mind: This was his bodily Beauty, a none-such for comeliness, yet this was but a mean commendation, seeing he had but a black Soul in a beautiful Body, like a painted Sepulcher, nothing but stench and rottenness within.

He prided himself also in his hair, which God after made an Halter to hang him up in; and he prided also in his Three Sons born to him, and one Daughter, named after her Aunt Tamar, deflowered by Amnon; but this pride soon dwindled, for they all died before their Father, Chap. 18.18.

The Third Remark is, Absalom sends for Joab by entreaty; Joab a crafty Courtier, dare not own him, while David did disown him; either disliking his Ambition, or fearing the King might suspect him of hatching some sedition, if he should dare to consort with him. Hereupon Absalom fires his Field of Corn, to make him come with his Complaints.

N. B. Thus doth God (but in a more just way) fetch his home by affliction, firing us out of our false rests and refuges; then Joab ran speedily to expostulate the cause, Absalom Hectors him to intercede, &c.

The Fourth Remark is, Absalom's deep dissimulation, while he cries [ Let me see the King's face, I cannot live out of his favor, &c. ] even then was he hatching Treason in his haughty heart against his own too indulgent a Father, &c. He teacheth Joab to tell David [ If there be Iniquity in me, let him kill me] presuming either of his Father's lenity, or of his own conceited innocence, &c.

The Fifth Remark is, Joab ventures to intercede for him the second time, having sped so well in his first intercession; and as he had got him recalled to the City, he now gets him recalled to the Court also, knowing it well suited with David 's over-fond disposition: Absalom comes to the King, and the King kissed him, whom he should rather have kicked out of his sight, and not thus have hardened him in his farther Villany; But alas David 's blind Charity made him too credulous of his Son's Penitency, so he sorely smarted for this credulity.

2 Sam. CHAP. XV.

THIS Chapter Relateth the Project of Absalom 's Rebellion, wherein Three Parts are Remarkable.

First, The Antecedents. Secondly, The Concomitants. And Thirdly, The Consequents.

First, The Antecedents, or preparatives of the Plot. Remarks upon it are,

First, The ti ••••• hen, Josephus tells us it it was two years after, but Dr. Lightfoot placeth it in the •• th year of David 's Reign, being the very next year after David had taken his graceless Son into his grace and favor, his Ambitious mind was restless, to hatch and hammer out his too fond Father's ruin; and though' he had now a fair prospect of being his Father's Successor after his death, yet his pride pricked him so, as not suffering him to stay so long 'till David died (which now was not far off) he proudly presseth after present possession, though he make his Father's Carcass a Step whereby to ascend into the Throne.

The Second Remark is, The manner how he aspired to the Crown, he will appear publicly to the People in a Prince-like Port, a Noble Train, a Gallant Retinue attending him in all his Progress, suitable to him, as next Successor to the Kingdom, v. 1.

N. B. No doubt but Absalom was jealous that Solomon was designed to be David 's Successor because he was a true Israelite both by Father and Mother, whereas himself was born of a Pagan Mother, therefore he being the Eldest Brother, resolves to put the matter out of doubt, and to be before hand with Soloman: and possiby some subtle Sophister (such as Achitophel was) might suggest into Absalom 's ear, that the Law of God allows not the Son of the loved Wife to dispossess the Son of the hated who is the Elder, Deut. 21.15, 16, 17. but not withal reminding him that [the stubborn and rebellious Son must be stoned] as is said there, v. 18, 19, 20. However Absalom prepared Chariots and Horses, &c. not usual in Israel, because forbidden by God's Law, Deut. 17.16. But he knew the Vulgar sort would be much taken with this glittering glory, as the Mobile were at Herod 's Grandeur, when Cloathed with a Cloak of Silver, Act. 12.21, 22. 'It is a wonder good David could be silent, when he saw how his Son's Pride thus Budded, Ezek. 7.10. He should have endeavored to Cross it and to Crush it in the Bud; but alas, He was too much blinded with the fondness of his Fatherly Affections, and God's Holy hand was in it, to bring upon David those Evils out of his own House, which he had threatened, chap. 12.11. for his Sins.

The Third Remark is, The means whereby Absalom stole away the Hearts of the People from their Right Owner, his own Father, v. 2, 3, 4, 5, 6. All the means he used, were all farther Additions to his most Princely Pomp, &c.

Herein Mark (1.) That he might be the more popular, he Riseth early, he Seats himself in the place of Judicature, to hear the Peoples Causes, to put a slur upon all the King's Judges; as if sluggards and careless, and none like him, for self-denial and diligence.

Mark (2.) He smoothed the Plaintiffs up with plausible words, telling them that their Causes were good ( right or wrong, ) and Condemned those Judges that had formerly heard the Case, and given Verdict against them: This pleased the Plaintiffs.

Mark (3.) He Reflects upon his Old Father, as one Super-Annuated and past public Employ; so minded not to promote the public good, but sets up such Judges, as are bribed, and will not do the People Justice.

N. B. This was a most sordid slandering of his good Father of whom the Holy Scripture giveth a better Character, that David Executed Justice and Judgment among all the People. chap. 8.15.

Mark (4.) He wishes that the People would make him Judge, seeing the King would not, (having only brought him into favor at Court) and then would he work wonders in pleasing all People.

N. B. 'Twas a great over-sight surely, that such an Arrogant, Ungrateful, Lying Hypocrite, was called no sooner to the Bench.

Mark (5.) When the Vulgar sort came to do him Obeysance; Bowing to this Molten Calf (made up of Golden-Earings;) He with a Counterfeit Courtesie, took them and kissed them, though' they were Scoundrels and Skullions of lowest Degree: So sordid was his Spirit, and nothing Royal in it; not a dram of David in him; and here if ever true, [Partus Sequitur Ventrem.] The Birth follows the Belly; for assuredly, while he was thus Ambitiously Aspiring after a Kingdom, he could thus crouch to any Inferior fellow, (were his Cause good, or bad.) He had more of his Mother a Pagan Geshurite, than of his Father, a Godly-Isra • lite, &c.

Mark (6.) Thus he courted the People, and collogued with them till he had stolen away all their Hearts; And this Thief acted so Slily and Secretly, that neither the People, nor David himself did discern or discover it.

The Second part of this Chapter is, The Concomitants of Absalom 's Conspiracy. ver. 7, 8, 9, 10, 11, 12. Upon which Remarks are,

First, The time when this Conspiracy began to be put into Action, after its long hatching in secret, &c. 'It is told us [It came to pass after forty years,] ver. 7. About the Computation of this time, I find various Opinions.

N. B. The First is, Wherein Arbang Hebr. four is Read for Arbagnim Hebr. forty, Thus the Syriac, the Arabic, and Josephus the Jew Reads it: But this is generally exploded, (notwithstanding the probability that Absalom 's conspiracy might require four years time to raise his Rebellion in, against his Father,) because it is of dangerous consequence, to allow of any Corruption in the Hebrew Text.

The Second Opinion is, That these Forty years must begin their computation at the time that Israel asked a King, then was an observable alteration of the Government of Israel, and so as fit to be made an Epocha, or account of time, as both the Greeks and Romans did from the like grounds, and now the Lord (as it were) Intimated unto Israel [Ye have been mad for a King, now shall ye have so many Kings that ye shall not know which of them to follow, and many of you shall perish in following the Usurper, &c.] All which, and the manner of a King Samuel foretold them of, they saw fulfilled in Absalom. But this Account from Saul 's first year, makes it more than forty years.

The Third Opinion Reckons these Forty Years from the beginning of David 's Reign in Hebron, who Reigned in all Forty Years, in the last of which Absalom raised his Rebellion, having catched hold of a Praediction (saith, Rabbi Levi ) that David should Reign no longer, and lest Solomon should succeed, he sets up for the Succession himself, in David 's last Year.

N. B. But as Reckoning from the First Year of Saul 's Reign, makes the time more than forty years, so this reckoning from David 's first year of Reigning makes it less than forty, for the Rebellion of Sheba followed this of Absalom, and the three years Famine beside, that fell out in the days of David for the Sin of Saul, &c. Mention is likewise made of David's Wars with the Philistines, wherein David was personally present and in danger, which could not be in the last year of David's Reign, when he was decrepit and kept his Bed, but now when David fled from Absalom, he was able to walk on foot, &c.

The Fourth Opinion is Therefore the most probable, to reckon this forty years from David 's first anointing by Samuel, which gave him a just Title. And though that was then secretly done, yet was it known to all after, so might be a fit period of time to reckon this forty years from.

The Second Remark is, The Place where Absalom began his Rebellion, namely Hebron, where he pretended he would pay his Vow he had made at Geshur in Syria, v. 7, 8. thus he makes Religion a Cloak for his Rebellion, pretending (like a crafty Hypocrite) to pay his Peace-Offerings of Thanksgiving to the Lord, for returning him from his Banishment among Pagan Idolaters, and restoring him into the King's presence and favor; where he might also be present in the pure Worship of the true God: Yet resolvedly intending to ruin David in his being, as well as in his well-being; and lest his Father should suspect him, he goes not away without his leave, well knowing that his Pious Father would not hinder but further his Devotion, and would rejoice at his Son's retaining his Religious Desires after the true God, having been so long conversant among the Syrian Courtiers, where he saw nothing but Idolatry and Debauchery.

The Third Remark is, David 's ready grant to his Son's Religious Petition, v. 9. 'It is a wonder so Wise a Man, and so Sagacious a King ( as an Angel of God, Chap. 14.17.) yea and sometimes so over suspicious (as in the case of Mephibosheth afterwards) yet no distrust will his heart harbor concerning Absalom upon whom he doted.

N. B. One would think David might have said to his Son [Is not Zion as proper a place wherein thou mayest Sacrifice to the Lord as well as at Hebron, &c.] David might have suspected something from his delay of time too, that having been two full years in Jerusalem, Chap. 14.28. yet all that time never paid his Vow: Nor was Hebron the proper place of Sacrificing then, though' it was an Ancient City, where Abraham built an High-Place, Gen. 13.18. and the place of Absalom's Birth, 2 Sam. 3.3. and where David began his Kingdom, where likewise he resolves to begin his Reign among all his Relations; yet David is so blind as to send him thither with his Blessing. The cause was, because God had blinded his eyes that he might bring both upon David and upon Absalom the Judgments which they both deserved, and himself designed.

The Fourth Remark is, Absalom soon made it appear he came not to Hebron to serve the Lord, so much as to serve himself of the Lord, v. 10, 11, 12. wherein,

Mark First, He sent out Spyes, &c. to feel the pulses of the Elders of each Tribe, and to gain them over to Absalom's Party, acquainting them with the main design of that Meeting; Grotius saith, some of those Spyes were debauched Priests and Levites, fit persons to become Trumpets for Rebellion, and to lend their loud acclamation, crying God save King Absalom.

Mark Secondly, Two hundred of the Principal Citizens of Jerusalem are decoyed to accompany Absalom in his dissembled Devotion, they knowing nothing of his Treasonable Design; the concurrence of those Grave Senators (undoubtedly of great reputation with David ) could not but give a great countenance to Absalom 's Diabolical Enterprize, and cause the People to think this was done by David's consent, when they saw David 's Friends present in the Solemnity, though' basely wheedled thither, only to wait upon David 's (too much doted on) Son in paying his Devotion to God: As this Wile served to weaken David 's party, so was it an unhappy president for lesser Cities to fall in with Absalom, and no doubt but it was now hotly discoursed, that David being much decayed with Age and Wars, was now minded to resign up his Crown to Absalom, both his Eldest Son, and the Noblest descended, as coming from a King by both Parents, 2 Sam. 3.3.

Mark Thirdly, That crafty Counselor Achitophel is called to the Conspiracy, v. 12. called David 's Counselor, and who had been doubtless in high esteem with David for his Wisdom, however now fallen out of favor.

N. B. Some say, the Quarrel arose from David 's abusing Bathsheba (supposed to be Achitophel's Grand-Child ) but there was small cause of a quarrel seeing David made her amends in making her a Queen, which could not choose but please that Old Fox well enough: It was rather because he saw David declining, yet too down-right for all true piety, so could not manage him with his wicked Counsel: He hereupon resolves to Worship the Rising-Sun, and whom he might better manage in ways of wickedness, and two wicked wretches would fadge best together: 'It is very probable Achitophel was the Author, or at least the Fautor and Fomenter of this Conspiracy, though' he had now craftily withdrawn himself, and lay close like an old Fox, 'till called out of his Kennel, that he might seem to have no hand in the Rebellion until it was past recovery, and past David 's power to repress it; yet had he all along before this paved the way by his private persuasions, and putting others upon public Actions in so dangerous an Undertaking; like the subtle Ape, that saw Chesnuts roasting in the fire, and takes them out with the paw of the Cat sleeping by the fire beside him.

The Fourth Remark, The Conspiracy now grows strong by a great concourse of People; 'tis a wonder that a Prince so pious, and so prosperous in all his Wars, should be so shamefully deserted by his ungrateful Subjects; but thus it is always with the Mobile, who are ever-more weary of the present Government, and will pick quarrels with every want or weakness, which cannot be wanting in the best of Governors.

The Vulgar will be sometimes of one Gender and Party, and sometimes of another. They turn here from most pious David to most impious Absalom; 'tis true, this Apology may be made for them.

N. B. First, They resorted to Hebron upon a most specious pretence, to be present there at the Worship of God, for which they ought not to be blamed. And being thus wheedled in and plainly trepan'd, neither they, nor those Citizens of Jerusalem could make a safe retreat, being hem'd and hedged in by the hands of those bloody Conspirators.

And Secondly, It may be said for their excuse also, that no doubt the Ringleaders of the Conspiracy did sedulously black and blast blessed David, aggravating to the utmost all the errors of his Reign; as his Adultery with Bathsheba, his Murder of Uriah, with divers others of his Army, his pardoning Amnon for an incestuous Rape, &c. and 'tis pity they did not add (as they might have done) his foolish sparing of unnatural Absalom for his so treacherously butchering his Brother Amnon; but this they forbear to mention, as making against them; however they did probably justify that Act of Absalom as a just Revenge for the abuse of his Sister, and did lay load upon David for his so much rigor and so long severity against Absalom for so Just an Action; therefore it was but a righteous thing for Absalom now to right himself, and the People were bound to assist him the rather, because he had promised what great things he would do for them were he but a Judge, v. 4. how much more if he were the King.

No wonder then if the Mobile thus flush'd with high hopes of what they would have from their new King, who had already stole their hearts, v. 6. came thus in great Confluences to Hebron, and there influenced with such plausible Harangues and florid Orations as is above said; no wonder if the Conspiracy was strong.

N. B. But above all, this must be attributed to the over-ruling hand of the most high God, who hath the Spirits of all People (as well as of Princes ) at his own command, and thus turned their hearts to Absalom for chastising of David as was forethreatned.

The Third Part is, the Consequences of this Conspiracy, from v. 13. to the end. Remarks are as follow.

The First is, David 's Flight, when Tidings were told him that the hearts of all Israel were gone out after Absalom, v. 13, 14, 15. a flight is resolved on first, wherein,

Mark First, David was greatly distressed here, to hear that the People had so sordidly deserted him, of whom he had deserved better things for his clothing them with Scarlet, &c. more truly than what Saul boasted he had done for them, in giving them Vineyards and Oliveyards, &c. 1 Sam. 22.7. Tho' David in his passionate Elegy upon Saul, doth Hyperbolically apply it to him, 2 Sam. 1.24. David had really done it in dividing the Spoils of his Enemies round about among them after his many signal Victories over Ammonites, Philistines, &c. Now all these favors are forgotten by this ungrateful people; but blessed David did blessedly read his own ingratitude to God in theirs to him.

Mark Secondly, David resolves, saying [Let us flee?] here stand and wonder at David 's words.

N. B. He had now got that impregnable fort of Zion, so strong that the blind and the lame Jebusites were thought sufficient to defend it against all assaults, Chap. 5.6, &c. and himself had added many more artificial fortifications about it, v. 9. &c. He had likewise his tried Old Soldiers, Men of great gallantry at his hand to defend both him and this fort; yea, himself was a Man of vast Valour and Magnanimity, insomuch that he had Courage to encounter that Monster of Men Goliath, when himself was but a Stripling; yet now, when become an experienced Man of War, he seems so Pusilanimous, as to talk of fleeing, and so Timerous as not daring to look his Son in the face.

Mark (3.) Grotius greatly mistakes the ground of David 's Flight, calling it [Pavor Ingens] a prodigious fear, made him resolve to flee: Sanctius saith better here, that David now Acted the part of an Humble Penitent, rather than a Couragious Captain: His own guilt making him more afraid of God than of Man. But assuredly David 's resolve to flee, did not flow from any want of Courage, as plainly appeareth from the Third Psalm, which then he Penned as the Title telleth us: He indeed complains there of the Multitude of his Enemies, yet professeth he was not afraid of Thousands of them, &c. Psal. 3.3, 6, &c. Where he foretells their downfall, to show, his Faith was above his fear; but it was an high piece of prudence in him so to resolve, and in no better way could he be willing to serve God's Providence, and to allay the rage of his graceless Son's Rebellion. Reasons are many to demonstrate that this resolve came not from Cowardice, or any distrust in God's power; beside, Psal. 3. but from Wisdom, and well-regulated Policy.

N. B. For First, This strong Fort was not furnished with Provisions for any long Siege.

Secondly, Had David been once Besieged there, Absalom might have taken a peaceable possession of his whole Kingdom.

Thirdly, The spacious City of Jerusalem was not Tenable.

Fourthly, Nor durst David trust the Citizens, having a malignant Party in it who were more for adoring a rising than a setting Sun.

Fifthly, Had David staid there, it had exposed the chief City to be plundered by the Rage of the Rebels.

Sixthly, He knew God had designed this Royal City to be the place wherein the Temple was to be built for God's Name and Worship, and therefore would secure it from being burned down, as it might have been, had he made this City a Seat of War.

Seventhly, David by his marching abroad might gather up a considerable Army for his own defense (as indeed he did) to the suppression of the Rebellion.

Eighthly, Peter Martyr saith, David by his departure declined a Civil War, hoping present Animosities might be amicably composed; but

Ninthly, This Resolve to flee came into David 's mind by an over-ruling hand of God, that way might be made for executing the Judgments God had threatened, in giving David 's Wives to be defiled by his Beastly Son, Chap. 12.11.

Mark Fourthly, When David declared his resolve to flee, his Courtiers and Counselors complied, saying, we are ready to obey thy resolve, v. 15. where Peter Martyr Notes well, this comfort God gave to David in his distress, that though' his own Son was perfidious to him as to a Father, and rebelld against him, yet his own Servants remained faithful to him, as to a Master to defend him.

The Second Remark is, David 's Departure from Jerusalem according to his prudent and politick resolve, v. 16, 17, 18.

Mark First, Distressed David marcheth forth on foot, not calling for the King's Mule which he kept; his Son Solomon shall ride in state upon his own Mule, 1 King. 1.33. but himself will travel on foot; [beragelau] which we read [after him] v. 19. signifying [in pedibus suis] he went upon his feet, as v. 30. explains it. This David did partly to humble himself under the humbling hand of God: his present Condition called for this self-afflicting posture; partly to encourage his Companions in trouble, seeing himself so submissively underwent it, and partly (saith Peter Martyr ) that walking among others as a Foot Soldier, he might not be discerned.

Mark Secondly, David left only ten Concubines to keep his House, as hoping the Rebells would not hurt those weak women, whose Sex (as unable to make resistance) useth to be a safeguard, even among Barbarous Nations. 'It is probable David, now in an hurry of distractions, had forgotten what God had threatened, Chap. 12.11. or God over-ruled the matter so, that those Secondary Wives of David should be the subjects of Absalom's filthy lust.

Mark Thirdly, David marcheth with his Family and Followers to a due distance from the City, and there makes an halt; not so much to rest and refresh themselves, as to receive Recruits at this place of Rendezvous, whither his old Soldiers and many other friends resorted to him, that they might march away in a considerable body.

The Third Remark is, David 's commiseration of Ittai 's Case more than his own, v. 19, 20, 21, 22. wherein,

Mark First, Ittai a Philistine, yet a Proselyte to the true Religion, and a great lover of David, comes to him as Captain over the Six hundred Valiant Squadron (who had stuck to David in all his exile) loath was David that this late Convert should be overloaded with discouragements, especially being Son to the King of Gath (as some say) yet chose to live in Jerusalem for Religion's sake, and being a man of great Courage and Conduct, David for his encouragement had made him Captain over those brave stout Soldiers, yet the sight of him troubled David.

Mark Secondly, David courts him to a departure out of a mere duty of humanity,

Mark Thirdly, The Candour of David to his unkind rebellious Son, in calling him King, whereas he might have called him not only a Rebel, but also a Brother-Murderer, and one who would be a Father Murderer also: His true Title now was a Tyrant, a Rebel, and an Usurper; oh the lenity and meekness of David in giving his graceless Son such a gracious Character; and oh the self-denial of David who had now need of this Noble Captain, yet rather than have this young Proselyte discouraged in his new profession of the true Religion, he would trust God with himself and his concerns in raising up other instruments for his assistance: It seems David was none of those kind of Men who measure all things for their advantage, and may they have their own self-ends, they matter not what becomes of the weal of others.

Mark Fourthly, David in order to Ittai's dismission, gives him a Cordial Prayer [Mercy and Truth be with thee] words oft in David 's mouth, Psal. 25.10, &c. Wherein he wisheth him Covenant-kindness, that God would reward his labor of love in his present willingness to wait upon him, seeing saith he, I (in a manner d • posed ) am not able to requite thee: therefore he prayeth God to perform all his precious Promises (made to true Proselytes as well as to Israelites ) good to him, that as God's Mercy moved him to make the Promises, so his Truth might bind him to perform them to him for his Temporal, Spiritual, and Eternal welfare.

Mark Fifthly, Ittai is such a fast and faithful friend to David, that he will not be by any means shaken off but resolvedly replies [ Nothing shall part them save death only] v. 21. A sure Friend is best seen in unsure matters: Such friends that will be certain in Adversity as well as in Prosperity (as one saith) are gone on Pilgrimage, and their return is uncertain.

N. B. David took Ittai 's fixed fidelity so highly obliging, that he made this very man one of his three Generals in that fatal and final Battle against Absalom, Chap. 18.2. and doubtless it could not but much encourage David 's dependency upon the Lord in his distress, when he saw though' his own native Subjects did desert him, yet God had fetched in a forreigner from far, that will be fixed for him, and that a Man of a great figure, able every way both for Courage and Conduct; yea and (if so as some say) a King's Son too to fight for him, as well as a King's Son to sight against him.

The Fourth Remark is, the Ark's coming to David, and his sending it back again to the City, v. 23. to 29.

Mark First, When all the Country People beheld David trudging a foot over the Brook Kidron (wherein he was a Type of Christ who passed over the same Brook, when in danger of the Jews, Joh. 18 1. as David was in danger of Absalom ) they truly simpathized with him and fell a weeping with a loud voice to see so good a King going into Banishment like a poor Pilgrim, being in fear of an unnatural Son: and while David 's well-wishers were thus weeping here, no doubt but Absalom and his Accomplices (that resorted to hunt him out of both City and Country, even all the Rascality) were as much transported on the other hand with their mad merriments, but that Hilary Term lasted not long, but had a Returna brevi, according to Lawyers Latin.

Mark Secondly, The High Priest, and the Priests and Levites brought the Ark of God (which was a pledge of his presence) to counter comfort those disconsolate Mourners, David and his Friends: This was a very commendable Act in them thus to Countenance distressed David in despite of Ambitious Absalom, when so many of their Predecessors had been so lately cut off by malicious Saul, and only for their favoring David when Banished, and came to beg a little Bread of them at Nob, &c. yet these their Successors dare own David in Danger, and bring him the Ark, that (at it) he might Consult then with God about Direction in his way; and that the veneration of the Ark might likewise draw more Company to David both out of City and Country.

The Fifth Remark is, King David's command to carry back the Ark of God, ver. 25, 26, &c. His Reasons were,

First, Because he believed that in his Banishment God himself, even the God of the Ark, would be as a little Pocket-portable Sanctuary unto him, as he promiseth, Ezek. 11.16. and not withdraw his Powerful Presence and Protection from him, both for his safety, and for his success: Knowing that when God denies means, he supplies means: when we cannot come to the Ordinances of God, the God of Ordinances comes to us. If David can but secure the substance, he can better spare the shadow.

His Second Reason was, Though the Ark's presence had wrought wonders in Dividing Jordan, in Demolishing Jericho, &c. so was desirable enough to David in his Distress; yet such a Reverence he bare to it, as he justly thought it unfit to hurry it from place to place he knew not whither, and to expose it to all the hazards that himself was like to be exposed unto.

His Third Reason was, His Respect to the Priests, whom he would not again expose to the Rage of Absalom, as before he had done to the Fury of King Saul, 1 Sam. 22.

A Fourth Reason, Lyra fancyeth, That David had bid Abiathar ask Counsel of God at the Ark, when it came hither, but God gave no Answer, whereby he knew God was not yet pacified.

The Fifth Reason is, That, rendered better by Peter Martyr, namely, David knew those faithful Priests might do him better service in the City, than in his wanderings, using this Dilemma, saying, Either God will bring me back, or he will not for my foul offenses: I peaceably and patiently submit to his pleasure.

Hence the Sixth Remark is, David saith to Zadok, 'tis not thy Duty to attend me in my Banishment, but on the Ark in the Tent where I have placed it in the City, and where thou mayest both pray and consult with God for me, and also give me good intelligence of the Rebels Motions and Counsels by thy Sons which is of great consequence to my concerns: I will hover in the Wilderness, which was my haunt when I fled from Saul, and where I found not God a Barren Wilderness to me, Jerem. 2.31. Then they returned with the Ark, but David went weeping and bare-foot (taking an Holy revenge upon himself for his former Luxury and Impieties) up to the top of the Mount of Olives, that from thence he might look towards the Ark, yet in sight, not like to see it again in haste. There he and his Friends wept and prayed.

The Seventh Remark is, God gave a speedy Answer to his Prayer, for though he was told of Poison ( Achitophel's deep reaches assisting Absalom ) yet God sent him in an Antidote, Hushai, to confound his crafty Counsels as David had prayed, ver. 30, 31, to 37. Wherein Mark

(1.) David saith to Hushai, [be not thou a burden to me in my Banishment] seeing provisions are scarce, and seeing thou art Old, fitter for Counsel than for War, ver. 33.

Mark (2.) David directs him to dissemble with the New King, ver. 34.

N. B. This was one of David's errors in the extremity of his straits, in not doing so exactly as he should, which therefore God graciously pardoned and directed David 's Evil Advice to a Good End; Whereas the least Evil ought not to be done, no not for procuring the greatest good, Rom. 3.4, 8. Simple Truth he thought not sufficient without Sinful Shifts.

Mark (3.) Though Abiathar was Chief, yet David sets Zadok before him as the more confiding Man; he bids Hushai consult with them two how matters go, and they will send me word by their two Sons, ver. 35, 36. So Hushai, David's real Friend, departs, ver. 37. a dissembled Friend of Absalom's only, whose Counsels he designed to defeat, &c.

2 Samuel, CHAP. XVI.

THIS Chapter is a Narrative (1.) Of David 's Deeds in his flight: And (2.) Of Absalom 's entrance into the Royal City.

The Remarks upon the First Part are,

First, The precipitate Judgment of David betwixt Mephibosheth the Master and Ziba his Servant, ver. 1, 2, 3, 4. Wherein Mark

(1.) No sooner was David departed from the top of the Mount of Olives (where he worshipped God) but Ziba (Mephibosheth's Man) met him, one that was so Sagacious, and of such a crafty fore-sight, that he could fore see David 's Restitution (notwithstanding his present disturbance) because of his most eminent Piety; yea and Absalom's Down-fall for his most notorious Impiety; therefore he subtly brings a Rich present unto David in distress, that he might lay a fair foundation of his own future fortune, if David be restored.

Mark (2.) David marvels at this Man's First Present, and asks him if it were his Master Mephibosheth 's doings to be so tender of his Wives and Children (that all walked on foot as well as David did) to send a couple of Asses for them to Ride upon: This sordid Sycophant makes David believe that not only the Asses, but also the Two Hundred Loaves of Bread, the Hundred Bunches of Raisins and the Large Vessel of Wine were all his own Goods; (whereas probably being Steward he had furnished himself out of Mephibosheth's means) designing to wrest the Land from his Master by a false Accusation for his own private advantage.

Mark (2.) Upon David 's asking where he was, he answers with a shameless and senseless slander, That Mephibosheth expected the return of the Kingdom to him, as to the Top branch of Saul 's House, because Israel would be wearied with Wars under the House of David, thus divided against itself, Son against Father, &c. This was a plausible pretence, too much imposed upon a too Credulous King by a Crafty Knave in a time of such a General Jealousy and Defection from David, who above all expected Mephibosheth's presence.

Mark (4.) David, thus deluded with bribes and calumnies, condemns Mephibosheth unheard, and against his Oath to his dear Jonathan, &c. and gives all to this fawning slanderer, who could bring two Asses to David, but (in truth) would not saddle one Ass for his Lame Master Mephibosheth to go along with David; as it afteward appeared Chap. 19.26.

The Second Remark upon the First Part is, David's providential check for passing this unrighteous sentence expressly against the Law of God upon the testimony of one witness only, Deut. 17.6. and that when biased and blinded with bribes, Exod 23.8. and that also of a Sycophant Servant against an Innocent Master, which Tacitus and Lawyers of Antient times call Petty-Treason, ver. 5, 6, 7, 8. Wherein Mark

(1.) The Rod wherewith God chastized David for this his Injustice, was Shimei, who was but a Servant also; so God wrote David 's Sin upon his Punishment to humble him still more, and to make him know that the best of Men, are but Men at the best. Peter Martyr notes well here, that as David had unjustly enriched one Servant, so God Afflicts him by another Servant: And he addeth, that Ziba in all probability would have been as ready to Murder his Master, Ezek. 22.9. had David Doomed him to Death for his Treason, and then Mephibosheth's whole Land had been his, &c.

Mark (2.) This other Servant Shimei was of God's sending (as David himself acknowledgeth, ver. 10, 11.) to correct him for too much favoring Mephibosheth's Servant of the Devil's sending, to make David break his Oath with Jonathan. This Shimei was an impudent fellow (saith Grotius. )

No Crabbed and Sour Philosopher was comparably so Dogged as he: [ One of Saul's House, ] and therefore the more envious to David; whom he would Kill with his Tongue.

Mark (3.) Shimei throws Stones (as well as Curses ) at David, passing along to Bahurim of Benjamin not far from Jerusalem, and so Adds Affliction to Affliction; he spake Stones and cast stones, as if he would have stoned David for his being an Adulterer, and his Wife Bathsheba too for an Adulteress also, according to Deut. 22.22. Ezek. 23.45, 46, 47. though all the Men of War did Guard them, which shows him a Man mad with malice.

Mark (4.) Nor did Shimei thus desperately vent his outrageous malice and madness in casting Curses as well as Stones at David only, though this Mad Man ventured his own Life thereby: Yet he adds also such railing reproaches against David [whom he called a Bloody Man, and a Man of Belial, &c. ver. 7, 8.] as if this Dead Dog had learnt to Bark out such Rhetoric from the Devil himself. This Disciple of the Devil shot his Venomed Arrows at Rovers, and missed the mark in charging David with the Blood of the House of Saul, which was notoriously false, for David had spared to spill Saul's blood twice, when few other Men would have done it, as Saul himself confessed, 1 Sam. 24.19. and as to the Death of Ishbosheth and Abner; it was well known that David had no hand in either of them: Yet those shafts shot at random by Shimei God guided them to the wounding of David for Uriah's Blood; from which Crimson-Guilt he so earnestly deprecates, Psal. 51.14. Beside, David was rightly punished by Shimei's railing, for his hearkening over-readily to Ziba's flattering. How justly was David spoiled of his Honors and Regal Respect, &c. who had just now so unjustly spoiled Mephibosheth of his Land and Goods, &c.

The Third Remark is, The manner how David endured (with prodigious patience) this reviling reproacher, ver. 9, to 14. Wherein Mark

(1.) Abishai offered his service to revenge David 's reproached Royalty. Shimei (a Dead Dog ) did indeed deserve to have his Head cut off that he might be dead indeed and bark no more, Abishai's cause was good, because this villain had spoke evil against a Ruler, the Lord's Anointed, Exod. 22.28. but his Zeal (saith Peter Martyr ) was bad, like that in Luk. 9.54. a preposterous Zeal: 'It is probable Joab prompted his Brother Abishai to say so, ver. 9.

Mark (2.) David therefore rebukes them both for meddling too much with his matters which appertained not to them, ver. 10. saying, your Advice is now unseasonable: Though your Fingers even itch to take off this Fellow's Head, yet must not I indulge my Heart in personal revenge, nor disoblige Shimei's Tribe of Benjamin at thi • juncture of a common commotion. I must submit to God's Rod.

Mark (3.) David binds up their hands with Three Arguments.

The First is from the Providence of God, which permits him so to say, and me so to suffer his sayings, therefore you ought not to hinder it. David saw the Hand of God in the Tongue of Shimei: It was not the word of God's Precepts, but of God's Providence, (saith Peter Martyr ) leaving Shimei to his own mad folly; therefore [None can say (to the Lord) Wherefore hast thou done it?] but it was justly said so to Shimei afterwards by wise Solomon also, 1 King 2.9.44.

His Second Argument is a comparatis, If I bear greater injuries from my own Son, why not those lesser from this scoundrel fellow, ver 11.

N. B. David did not Eye God's hand thus well in the Affronts that Nabal offered him: He can now say, My Son seeks my Life, God bids Shimei Curse only; that breaks no Bones.

His Third Arguments is, From the following fruit of this Cursing, which he by his Prophetick Spirit (being a Prophet) fore-saw God would give him as a reward of his Patience, ver. 12. and when duly Humbled, would turn those Cursings into Blessings, &c.

Mark (4.) Shimei Cursed David not a little while, but for a long time; all along as he went, ver. 13, 14. yet could not make David to break the Briddle of his Patience, wherein he became a Type of Christ, who when he was reviled, reviled not again; when he suffered, threatened not, but committed his cause to God who judgeth righteously, 1 Pet. 2.23. contemning all contempts and calumnies. David did hope for Deliverance from the Examples of Joseph and Job, &c. yet saith only, [ It may be God will, &c.] because the greatness of his sin, (saith Peter Martyr ) made him doubt of deliverance. His Dolour (which dries the Bones) as well as Labor in Travel, brings him weary to Bachurim (Hebrew, Chusings, Eccles. 11.9.) no place of choosing to him, but of constraint, yet there he refreshed himself and his followers, ver. 5.

The Second Part is, Absalom's entering into Jerusalem, when David entered into Bachurim, ver. 15, to the end. Which contain two grand Particulars: The First is, Hushai's deep dissimulation with Absalom, ver. 16, 17, 18, 19. And the Second is, Absalom's Defiling David's Concubines, ver. 20, 21, 22, 23.

Remarks upon the former are,

First, Hushai's Gratulatory, yea Adulatory Salutation to Absalom, now come from Hebron to Jerusalem, [God Save the King, twice over] ver. 16. which Junius makes an Amphibology, fair words to make a Fool fain; not naming what King he wished all Health and Happiness unto: His words were so Ambiguous, that Ambitious Absalom might apply them to himself from Hushai's Mouth, yet himself did design them for Distressed David with his Heart.

N. B. But this was pernicious Dissimulation, (saith Peter Martyr, ) no better than a loud downright Lie, and Hushai should rather have chosen to Die, than thus to flatter a wicked wretch in his wickedness, when he both wished and designed to have him destroyed: Such Equivocation, and mental Reservations, though they may serve to silence a Carnal Conscience for the present, yet are no better than the Damnable Doctrine of Jesuitical Divinity, mere Diabolical Shifts and Shuffles, which have no Divine warrant from the word of God.

The Second Remark is, Absalom's ironical Accusation of Hushai for his Ingratitude to his Friend, ver. 17. He doth not say, [Is this thy kindness to my Father,] for so he should have tacitly taxed himself of far grosser Ingratitude and far fouler Disloyalty than he he had done Hushai, therefore (saith Peter Martyr ) he names not his own Father whom himself had filthily Deserted and Rebelled against; but [thy Friend] whom thou hast unfriendly forsaken: Though Absalom was notoriously blinded, yet was he not so blind but he saw it was not the duty of one Friend to Desert another: He was still [Ben Zoma] according to the Hebrew Phrase, never at home, as the Harlot Prov. 7.11. He was quick-sighted abroad, but Blind at home. Absalom reproveth that Ingratitude in Hushai, which he approved in himself; yet secretly intimates, thou art not like to be a fast Friend to me, who thus fails thy old Friend David.

The Third Remark is, Hushai's Apology, ver 18, 19. wherein he is his own Compurgator, yet in dubious Allegations, as

First, He only followed the Providence of God, (who pulls down and sets up Kings at his pleasure) and the Public Election of the People, which he (a private person) ought not to withstand: This in truth was none but David and Solomon after him, whom the Lord and his People did choose. It was not God but the worst part of the People that chose Absalom: However this served as a flying Argument to Absalom's haughty credulity. And

Secondly, Saith he, my Friendship due to David, is now with the Kingdom devolved on thee, not one of another Family, but the Eldest Son of his own Family; so 'tis still as upon him in his top branch, which Argument had been good had David been dead, and Israel had chosen Absalom; who was deluded here by Hushai, admitted hereby to dive into, and so to defeat Absalom's Counsels, &c.

Remarks upon the Second Particular, namely, Absalom's Incestuous Copulation with David 's Concubines, and that publicly, ver 20, 21, &c. are,

First, Absalom asks Achitophel what must be the First Action whereby they might promise to themselves prosperous success. He (the President of the Council ) advises to this public Incestuous Action, to take away all hope of reconciliation; which some of their Timerous followers feared, so could not cordially contribute to their assistance for fear of an after-reckoning for this Rebellion in case the Father and Son be after reconciled.

N. B. The Rabbins render another reason of Achitophel's giving this advice, saying, He did it to revenge the injury done to Bathsheba, who was the Daughter of Eliam, chap. 11.3. who was the Son of Achitophel, chap. 23.34. So she was Achitophel's Grand Child.

The Second Remark is, The Action itself was abominaale, being the worst sort of Incest, far worse than that of Amnon with Absalom's Sister; which Absalom so abhorred in Amnon that nothing but his Heart's Blood could satisfy him to take off the guilt of that Incest: Yet himself dareth to commit a far deeper Incest in Climbing up to his Father's Bed, a crime that greatly grieved good Old Jacob's Heart in his Eldest Son Reuben, who never wiped off that blot, Gen 35.22. and 49.4.

The Third Remark is, This Abominable action is aggravated with abominable circumstances, as

First, The place where it must be acted, to wit, upon the top of the King's Palace; God might indeed have his Holy Hand in it, because probably this was the very flat Roof whence David had looked upon, and lusted after Bathsheba, chap. 11.2. But surely the Devil had his Evil Hand in it, to make such a shameful Sin (wherein the worst of Mankind seeks secret places, as ashamed to be seen) to be acted on the House top, or Terrace, &c. And

Secondly, This deed of Darkness must be done with Day-light, in the Sight of the Sun, and of all the People. Thus he declared his Sin as Sodom, Isa. 3.9. and though hereby was fulfilled that Divine Threatning, chap. 12.11, 12. yet this did not at all lessen Absalom's Sin; who sinned freely and maliciously, not only to satisfy his lust, but also out of a politick design to corroborate himself in his present Usurpation. Hushai was present, yet forced to dissemble at this present advice.

The Fourth Remark is, Achitophel's Counsel had commonly a suitable success attending it, therefore had it as much Veneration as the Oracle of God in the certainty of Events: But 'tis principally intended to declare David's danger having Achitophel against him, whose wicked Counsel was as God's Oracle to the grand Rebel Absalom, and to all his Rebellious rout. If it be asked, how David did deal with him in his Days? 'It is answered, No doubt but Achitophel dissembled his wickedness while he sat in the Council with David, a good King, but discovers it, deserting David, and falling in with wicked Absalom: But good David had a better Counselor than Achitophel, for himself saith, [The Statutes of God were the Men of his Counsel,] so Hebr. Psal. 119.24.

2 Sam. CHAP. XVII.

THIS Chapter contains the Consultation of Absalom with his Counsellers and Courtiers, for the Suppression of David and the small Company with him. The General Parts are Two, First, The Persons Consulting, and the Second is, The Event of the Consultation.

Remarks upon the First Part are,

First, Achitophel (on his own accord, and uncalled) offers to Absalom not only his Advice, but also his Assistance, ver. 1, 2, 3. Wherein Mark

First, Achitophel cannot be content to be Absalom's Counselor only, but he will call himself forth to be his Commander also; which few King's Counsellers use to be, much less do they call for a Commission to do so.

Mark Secondly, Such a prospect he had that his project would be prosperous, that he dare personally venture his own Life in the Execution of it, may he but be trusted with Twelve Thousand Men to command as Captain, and to fall upon David that Night, for delays are dangerous.

Mark Thirdly, He urgeth the facility of the Victory, while David, (not King, lest his own Mouth should proclaim himself a Rebel ) is weary and weak handed, &c. Oh, pestilent Counsel! and the ready way to win all, when David was faint both with Trouble of Mind and Toil of Travel, and to be set upon in the Night too, a time of dread, especially to Sleepy and Tired Travelers.

Mark Fourthly, Then proposeth he the advantage of it, saying, David only shall Die by my hands, so all his People shall Return to thee in Peace, &c. All this time he reckons without his Hoste (as we say) not once recognizing how God had delivered David from as eminent dangers out of the Hands of Saul, when compassed round about; for which the place was named [Solang Hammalekoth,] the Rock of Division, 1 Sam. 23.26, 27. and had not he been Achi-tophel, which in Hebrew signifies [Cousin-German to a Fool,] he might have considered, God might do as much for David again (at this time so Humbled) as to deliver him out of the danger of Absalom and Achitophel; and so set up another Rock of Division betwixt them and their Prey, notwithstanding their Triumph before their Victory: And so indeed God did for David after.

The Second Remark relateth to Absalom, ver. 4, 5, 6. Wherein Mark

First, Absalom approved of that Pestilent Plot, which Achitophel had proposed for his Dear Father David's Death. Hebrew [It was right in his Eyes.]

N. B. Lycurgus, that prudent Pagan Lawgiver, would make no Law against Parricide, as thinking it a thing impossible, and that the Law of Nature in Filial Affections, was enough to debar Children from hurting their own Parents: But here's a Debauched Israelite, that must needs make himself a Law-giver to God's People, who is tickled with the fancy of his Father's Murder by the hands of Achitophel; and of such a Father as had ever been too fond of him, and too indulgent to him: Surely the Devil had filled his Heart from Corner to Corner, Act. 5.2.

Mark Secondly, The mutability of Man, by the mighty Power of God: God had determined David should not Die, but Absalom was doomed to Death by a Divine Decree: Therefore Absalom is made so far mutable as to mislike Achitophel's Crafty Counsel, which he now so highly Applauded, and which, (had it been followed) David in all likelihood had been destroyed thereby.

Mark Thirdly, The marvelous Providence of God, Absalom cannot Acquiesce in his Oracle Achitophel, but must have Hushai called, a Man far inferior in Reputation among Men; and one that had given (as yet) no such proof of his fidelity to Absalom, as Achitophil had done nor so fixed to his Interest; yet looked upon as a Wise Man: So Hushai shall be heard, Absalom possibly thinking of what was Solomon's saying after, In multitude of Counsellers there is safety, Prov. 24.6.

The Third Remark is, Hushai's Advice to Absalom, ver. 7, 8, 9, 10. Wherein Mark

First, In this thing Hushai excelled Achitophel, such was his Modesty and Prudence, he would not give Counsel uncalled, as Achitophel out of Ambition did: Therefore Absalom mistrusting some failure in his Oracle as to present circumstances, so bids Hushai speak freely.

Mark Secondly, Hushai being a wise and well-spoken Man, gives in his sentiments by dissenting from the former Advice, saying, ['It is not good Advice at this time.] This was a daring Challenge against Absalom's Oracle, and had not Hushai starched his Oration with probable Arguments, and such as were suitable to Absalom 's Ambitious Disposition, he had likely been hanged for crossing such good Counsel, but the more to smooth the matter: He comes off with [Quando{que} bonus Dormitat Homerus] a good Horse may sometimes stumble.

The Wisest Man in the World is not wise at all times: Though Achitophel commonly gives successful Counsel, yet with his good leave I must say, he hath missed the mark at this time, and in this Case.

Mark Thirdly, Hushai's grand design was first to invalidate the Perilous Counsel Achitophel had given, before he give his own Opinion [What ought to be done.] He hereupon discovers the danger of Achitophel's Advice from Three Topics.

The First is taken from the Valour of David, which he amplifies by a Similitude of a Bear Robbed of her Whelps, ver. 8. Fumantem vivinasum tentaveris Ursi, saith he, Achitophel adviseth thee to take an enraged Bear by the Tooth, which is dangerous, Prov. 17.12. Thou knowest when David was Young he conquered Goliath, and could encounter Ishbi benob the Giant, Chap. 21.16. and what will he not do now, when so provoked with the loss of his Throne, Wives and Children; especially with Old Soldiers against our Raw Men. He hath his many Worthies with him named Chap. 23. mighty▪ Men of Valour: Whereas our Army is made up of Fresh-water Soldiers only.

The Second Argument is taken from the Policy and Prudence of David, as the first is from his Courage and Valour, ver. 9. Intimating that David had been so long inured to all the lurking holes in the Wilderness, he will be sure to hide himself from Achitophel (as he had done all along from Saul in his long persecution of him) in some of his Old Holes.

His Third Argument or Topic is a Periculoso from the dangerous consequence of this Expedition of Achitophel's. ver. 9, 10. saying, Since David is so Subtile and Politick a warrior for contriving all sorts of warlike Stratagems: He will certainly lay an Ambushcado in some of his lurking places, and when he sees his advantages, he, with his Mighty Men of Valour will rise out of their Ambush, and cut off at least some part of Achitophel's. Party, falling upon them with great fury when they least expect it: This defeat (saith he) in the first conflict would be looked upon as a bad Omen to us, for the issue of the first congress of Armies is commonly a Praejudgment or fore token of the issue of all the following Battels; and should David by his wiles put any part of our Men to the flight, it would animate his Men, but assuredly intimidate the stoutest of ours; yea, Achitophel himself, now as a Lion, would be struck with dread: He concludes from hence; Ergo, his Council is not good at this time.

The Fourth Remark is, When Hushai had thus invalidated Achitophel's Counsel, then he produceth and introduceth his own to Absalom, partly contrary, and partly congruous and consentaneous to that of Achitophel's, v. 11, 12, 13. wherein,

Mark First, Hushai's Counsel was contrary to that of Achitophel's in three respects.

First, In respect of Time; not in the Night as he hath advised, seeing Night-works are not only hazardous, but also no way glorious works; we scorn to steal a Victory in the dark, let us fight David in clear day-light that the Sun may behold the Valour and Victory of our invincible Army.

The Second Respect is, Let not so small an handful as twelve thousand (according to his Advice) be employed, but a mighty Host made up of all Israel, from Dan to Beersheba, &c. And the

Third Respect is, Thou thyself shalt go General of this numerous Army, for thy presence will put life into thy Soldiers, to fight lustily in the sight of their King, who hath power to punish or reward them according to their merit or demerit; beside the glory of the Victory (which now Achitophel seeks to have to himself ) shall be wholly thine by thy going in person to the Battle.

Mark Secondly, It was also congruous as to the effect, the same in the end with that Achitophel now had advised, to wit, the destruction of David, and of his despicable Company, saying, David shall not be able to defend himself neither,

(1.) In the open Field, for we will fall upon him there, as the Dew falleth upon the Field, so largely, so suddenly, and so irresistibly upon all sides, as the drops of Dew are innumerable: Nor

(2.) Shall he be safe in a Fortified City, for we will bring Ropes to it and draw it (and David in it) into the River, &c. so drown him, and all his, &c.

N. B. Note well here, First, Hushai's whole Oration was wholly accommodated to the Ambitious humor of a vain-glorious Prince, all along stuffed with the Bombust of Hyperbolical flourishes, both to fill up its own emptiness, and to puff up Absalom's proud mind with heading and leading a mighty Army, &c.

N. B. Note well Secondly, Hushai in his Thrasonical expressions puts himself into the number of the Actors of this Tragedy, saying [ So shall we come upon him, &c.] as if he had said [I will be one of the first and forwardest of them,] that he might not seem to come short of Achitophel, who had offered Absalom his service both as a Counselor, and as a Commander, and [ We will not leave so much as one, &c.] This is opposed to Achitophel's Promise, v. 2. that in no point he might seem to fall behind him, so is he the sooner believed.

N. B. Note well, Thirdly, Whatever Hushai with all his florid flatteries pretended, yet his main design intended was, that David might gain more time to increase his Army, and to prepare for the Battle, and that the present Paroxism or heat of the People being cooled by such delays (as Absalom's raising so vast an Army did necessarily require) many of David's Subjects might at last bethink themselves of returning to their right Allegiance, and thereby upon better consideration join to strengthen the Father's Forces against his unnatural rebellious Son.

N. B. Note well, Fourthly, In all these Harangues both of Achitophel and of Hushai, there is not one word of Counselling Absalom to ask counsel of God, God was not in all their thoughts, Psal. 10.4. Indeed Hushai purposely put Absalom upon trusting in an arm of flesh (a numberless number of Soldiers) which he knew would bring a Curse upon him, Jerem. 17.5. and therefore he pusheth him forward to be present in the fight to fetch in his own fall, &c.

The Fifth Remark is, This Council of Hushai was better approved of by Absalom and his Courtiers than that of Achitophel, because the Lord purposed it should be foiled and defeated, v. 13, 14.

Mark First, How great is the power of faithful Prayer; David had Prayed, Lord, turn Achitophel's Council into Folly] Chap. 15.31. and here is God's answer in full to that Prayer; Achitophel's Counsel is rejected as foolish counsel, David's Prayer of Faith and Fervency was answered over and over again; for

First, Achitophel's Counsel was folly itself, Chap. 16.21.

Secondly, 'It is here refused as such; and

Thirdly, He died as a Fool, v. 23.

Mark Secondly, Achitophel's Council was infringed here by a double means; first by Human help, namely by Hushai's prudence and policy, humouring an Ambitious Bigot to his own destruction, well knowing that his insolent temper would best be flush'd up with flourishing flatteries, and

Secondly, by a Divine hand, God giving Absalom up to believe lies, and so hasten his own end.

N. B. Achitophel gave Absalom his first Council to defile his Father's Wives, this God broke not, because he had determined to punish David by way of retaliation, but this Second Council he gave here) God infringeth, because he had decreed that David should not be destroyed thereby: And this is for great comfort to God's people, that the Councils of Men are ordered by the Counsel of God, as they make for or against his Divine Decree, Prov. 21.30.

N. B. Note well, Secondly, The large extent of God's providence; having a power over the hearts of Princes, turning them as easily as doth the Plowman his Watercourse with his Paddle, or the Gardner with his Spade, Prov. 21.1. Thus God turned the heart of Pharaoh to Joseph, of Saul to David, of Nebuchadnezzar to Jeremy, of Darius to Daniel, and of Cyrus to the Jews, &c. And thus God turned off Absalom 's heart from heeding the probable Council of Achitophel, and to hearken unto Hushai's Rhetorical wheedles, &c. Yea, and God's Providence mingleth itself with all affairs of the People also, causing them to cry [O Wheel] Ezek. 10.13.

The Sixth Remark is, Tidings of all these Transactions Hushai tells the Priests, that their Sons might tell David, v. 15, 16, 20.

Mark First, Hushai sends David tidings of all (as had been agreed Chap. 15.27.34, 35, 36, 37.) and bids him haste over Jordan, because he found Absalom fickle in approving Achitophel's Counsel at the first, and then suddenly disapproving it; nor did he know whether of their two Councils Absalom would finally follow, fearing that Politick Fellow might influence him in private, pressing upon him with new Arguments, &c. though' he had publicly disowned it, therefore David 's best way was to get out of his reach in haste.

Mark Secondly, Jonathan and Ahimaaz (the two appointed Messengers, Chap. 15.36.) durst not be seen in the City, being known to be of David 's party, so they stayed at Eurogel the Fuller 's Fountain, near Jerusalem, Josh. 15.7. & 18.16. by their Parents appointment, and seeing Zadok and Abiathar might not be seen to go themselves to them, they sent their Message by a faithful Maid, who might safer go out of the City under the color either of washing clothes, or of fetching water.

Mark Thirdly, An unlucky Lad (probably) saw the Wench whisper her Message to them, he ran and told Absalom, v. 18. in the mean time they disliking the demeanor of the Lad, hasten away to Bahurim, where they hid themselves in a Well from the Pursuers.

N. B. Josephus saith, this Lad was one of Absalom 's Horsemen, but we may more truly affirm, he was one of the Devil's Foot-Boys, his Tool at this time.

Mark Fourthly, The Pursuers hit upon the house where they were hid in a dry Well, the mouth whereof the witty Woman of the house covered with a clothe, and spread Corn upon it, pretending it was moist or musty, so needed to be dried or sweetened with Sun and Air, v. 19.

N. B. 'It is usual with many Women to be quick of wit, as hath been noted before upon Rahab in the like case, Josh. 2.

Mark Fifthly, This witty Woman being examined by the pursuers where her Guests were, shams them with an Officious Lye, which many persons in those times looked upon to be lawful, v. 20. Exod. 1.19. Josh. 2.4, 5, 6. because the Lye was told for good only, and not for any hurt; but though' God be graciously pleased to lay the finger of his mercy upon such blots of human frailty, where the bent and intent of the heart (for the main) is upright; yet undoubtedly all kind of Lyes are Moral Evils. God could and would have wrought without this Woman's Lye, we ought not to tell a Lye for God's Glory, Rom. 3.7, 8.

The Second Part is the event of all the premises, v. 21, to 29.

Remark the First, David was greatly distressed here, as he had been 1 Sam. 30.6. when his encouragements in his God out-weighed his discouragements in the World: Take a prospect of his present danger in the several parallels thereof; as

First, David 's safety was endangered, when reduced so low as to depend upon the faithfulness of that Wench whom Zadok and Abiathar betrusted to be the Messenger to their Sons, which was to show how God delighteth to help his Servants with low means, and little helps, Dan. 11.34. &c.

Secondly, David 's safety depended likewise upon the fidelity of this witty Woman, whose wit might have taught her to adore the Rising Sun, and so have betrayed the young Men.

Thirdly, It more originally depended upon Hushai 's stability to him, suppose he had proved a fail-friend, or had a scruple cast into his Conscience that it was not lawful for him to discover Absalom 's Councils, seeing the Civil Law makes it death to discover Secrets of State; 'twas well Hushai might do it for the Glory of God, and Safety of his Sovereign.

Fourthly, How did David 's safety depend likewise upon the preservation of those two Sacerdotal Messengers, who might have perished by the Pursuers, had not the Lord hid them (as he hid Jeremy and Baruch, Jer. 36.26.) as well as the Woman did.

The Second Remark is, David 's passing over Jordan with his Men, v. 21, 22.

Mark First, These hidden Messengers (delivered from danger) hasten to David to hasten him over Jordan, lest Achitophel with his twelve thousand Men should come to cut them all off that night, as he designed, and which he might have done had David wanted intelligence, but God wrought for him.

Mark Secondly, To pass over Jordan that night was an hard task to those that had tired themselves all the day with a long and tedious march, so were fitter for rest than for motion, especially so dangerous a motion over a River in the Night, but there was necessity for doing it, yet by a special Providence all were preserved [There lacked not one in the Morning.]

Mark Thirdly, Now did David pen his 42d and 43d Psalm, as is intimated in them [From the Land of Jordan he remembers the Lord,] Psal. 42.6. and meditates upon his own miseries at the sight of Jordan's Billows rolling one over another, v. 7, &c. No doubt but David was forded or first ferry'd over, that he ( worth ten thousand of the rest, Chap. 18.3. and most despited, &c.) thereby had time enough ('till all his Army was wasted over) both to Pen those two Psalms, and also the fifty fifth Psal. where he prays against Achitophel, v. 13, 14.

The Third Remark is, God's speedy Answer here, v. 23. to David 's Prayer there in Achitophel's death, &c.

Mark First, Achitophel 's Pride, seeing Hushai preferred before him (who had been the Oracle ) this brought him to despair, when he saw David would gain time, he foresaw he must die as a Traitor.

Mark Secondly, Resolving therefore to die by his own hands, wherein he was a Type of Judas, he sets his House in order, but not his heart.

N. B. Had he bridled his anger when he saddled his Ass, he had not died as a Fool, taking care for his Family, but none for his Soul.

Mark Thirdly, He tied up those Chaps that had wag'd too fast in giving wicked Council.

N. B. The like end to like Counselors God send, at all times and in all places, among all People.

The Fifth Remark is, David 's possessing Mahanaim, and Absalom passing over Jordan after him, v. 24, 25, 26, to 29.

Mark First, It could not but comfort distressed David to be got to Mahanaim, where Jacob had a double Guard of Angels, Gen. 32.2.

Mark Secondly, Strangers relieve David, whom his own Son sought to destroy, such as Shobi, Brother to Hanun, who abused David 's Ambassadors, now deposed, and this Man placed by David in his stead.

Mark Thirdly, Absalom did not pursue his Father, 'till he had gathered all Israel together, as Hushai had advised; a great advantage to David, for in that interim David had got together three Potent Armies, wherewith he vanquished Absalom's numerous Host, as is related in Chap. the 18th.

2 Sam. CHAP. XVIII.

THIS Chapter is a Narrative of that fatal Fight, wherein Absalom the Son, fought with David his Father for the Kingdom of Israel: In which Narrative there be three General Parts. First, The Antecedents, Secondly, The Concomitants, And Thirdly, The Consequents.

Remarks upon the First Part are,

First, David Muster'd all his Forces, which Josephus reckons but four thousand, yet Comestor computes them to be seven thousand, v. 1. but 'tis probable they were many more from these Cogent Reasons.

The First is, David's Army must needs be greatly augmented by the two Tribes and half beyond Jordan, who living far distant from Absalom's Court at Jerusalem had not been corrupted with that Usurper's flatteries, nor alienated in their affections to David, whom they knew to be a good King, and made now miserable only by an unnatural Rebellious Son, therefore out of Compassion as well as out of Loyalty they could not but flock to him in great numbers.

The Second Reason is, Had they been so small a number as Josephus saith, David needed not to have been so exact in setting Captains over them by hundreds, and by thousands, and in dividing them into three Battalia 's, and committing them to the Conduct of Three Generals, as it is expressly recorded in v. 12. though the number be not, &c.

The Third Reason is, That expression [Thou art worth ten thousand of us] v. 3. doth imply, that this number was but the one half of the Army, beside a fourth part of it left behind to Garrison Mahanaim.

The Fourth Reason is, 'tis certain they were such a Considerable Army as therewith David durst venture to take the Field, and rationally commit his Righteous Cause to the trial of a pitched Battle.

The Fifth Reason is, David 's prospect of his Victory, whereof he was so confident, that he giveth charge to his Army not to kill Absalom, but only to take him Prisoner, but more of that after.

The Sixth Reason is, Tho' Victory doth not indeed depend upon the multitude of Armies, yet David knew well he ought not to tempt the Lord, and to expect a Conquest by a Miracle (which God had not promised) but by the use of probable means: This is evident by David 's actings in his persecution by Saul, who, when he came against him but with three thousand men, never could draw David out of his Den into the open Field with his six hundred Men, but all along he still lurked in his lurking holes, not daring to tempt God.

Therefore Great Grotius's Opinion is rather to be embraced, saying [ Vaiithkod, Hebr. 〈 in non-Latin alphabet 〉 , Greek] David mustered his Army,

When he saw his own Forces not much inferior in number to his Enemies; though' he could commit his just cause to the protection and providence of God, yet the care of the means (he knew) belonged to him, as well as the care of the end belonged to God; and therefore could not want here such means as gave him a prospect of Victory (by God's help) over his Rebellious Son.

The Second Remark is, David 's offering himself to hazard his Royal Person with his Army in the Field-battle, v. 2.

No doubt but David had besought the Lord by Prayer, had wept before him, begging the pardon of all his heinous sins; and after this was done, he applied himself to human helps of Martialling his Army into three Bodies (after he had made a general muster ) and offered to go in person as their Generalissimo, well knowing how much the presence of such a Martial Prince doth abundantly animate an Army in the heat of Battle.

N. B. Alas poor David had forgot this weighty notion in his time of Temptation, if he had done so, when Joab (his General ) went against Rabbah (the Metropolis of the Ammonites, ) he had done far better, which he did not, so fell into such foul faults, Chap. 11.1, 2, &c.

He had learnt then by smarting experience, that it was not King-like for him to indulge himself in ease, idleness, peace and pleasure at home, while his Worthies were for his sake carrying their lives in their hands, and exposing themselves to all hazards in the Field, fighting with a numerous Enemy, therefore saith he [I will surely go myself with you] v. 2.

The Third Remark is, The Armies refusal of his Royal offer, v. 3. which they did not out of any contempt of the King to cross his Kingly Power and Pleasure, but out of the highest veneration to his Royal Person, which made them so careful and conscientious for his personal preservation, and they grounded their laudable refusal of his offer upon solid Reasons:

As First, Thou art (say they) the main Mark the Rebels aim at, and should they know that thou art in the Field, they would bend all their Forces against thee, as 1 King. 22.31. the Syrians did.

Their Second Reason is, The slaughter of thee (whom only the Rebels resolve to ruin) would rejoice them more than the slaughter of ten thousand of us thy Subjects, for then have they their end, to set up Absalom in thy Throne, Chap. 17.2.

Their Third Reason is, The Dignity of thy Person exalts thee above ten thousand of us, and therefore thy ruin by the Rebels would do ten thousand times more damage to the state of Israel.

Their Fourth Reason is, But if thou be kept alive, though' the Rebels rout us, yet mayst thou recruit a new and another Army, and so disappoint them still from accomplishing their design.

Therefore they conclude from these premises, it was both safest and most satisfactory for him to Succor them out of the City ] both with his Prayers for them as a Prophet, and by sending all sorts of supplies out of his Magazine to them, as a Prince, if need required it.

N. B. Note well, Absalom was drawn in by Hushai's craft, and by a divine infatuation to be personally present in the Battle (which the People here would not suffer David to do) this was the utter ruin of himself and of his cause, &c.

N. B. Learn we from this People to prize the Lord Christ (of whom David was both Father and Figure ) the Chief of Ten Thousand, as the Spouse did, Cant. 5.10. and and to give him the plus and the prius, the first and best of our loves, and to love him more than these Sublunary and Lower things, as Christ asked Peter, Joh. 21.15. &c.

The Fourth Remark is, David s Prudence to the People, and his Indulgence to his Rebellious Son, v. 4.5. wherein,

Mark First, Oh how meekly doth David submit his Royal will to the good will of his People, saying [What seems you best I will do] v. 4.

N. B. Affliction and Meekness grow both out of one root in the Hebrew, the former had kindly wrought up David to the latter, and had cooled (so Hebr) the Spirit of this Man of understanding, Prov. 17. v. 27. [ Decet Reges (saith Peter Martyr here) Interdum Subditorum Consiliis parere ] it is comely for Kings sometimes to hearken unto the Councils of their Subjects, 1 King. 12.7.13.15.

Mark Secondly, How kind a Father is David still to so unkind a Son [ deal gently with the young Man, &c.] was the Charge he gave both to his Three Generals, and to all the Army, v. 5. which plainly implieth that David foresaw the Victory would fall on his side, having heard how God had defeated the Council of Achitophel, who had thereupon hanged himself.

N. B. Evil Council is evermore worst to the Evil Counselor himself. This Providence prompts David to prognosticate his Victory, which when ye have obtained (saith he to his Generals) do not pursue it with too much rigor, take Absalom Prisoner, but kill him not. The Reasons why David desires the sparing of him, some suppose to be,

First, From his natural affectionate disposition, always a fond Father to his Children, full of Clemency, insomuch that he spared Saul his Enemy when in his power once and again, 1 Sam. 24. & 26. No wonder then if he were for sparing his Eldest Son.

Secondly, He doth not call him [my Son,] because that would have aggravated his Crime, but [Lenagnar] Hebr. The Boy, or Young Man, imputing his Heinous Rebellion to the heat of his Youth, which makes Men heady, high minded and inclinable to Evil Counsels and Practices; but if he might be spared and Live till he were Older, Age and Experience would make him wiser.

Thirdly, David was Conscious to himself, that he was the Meritorious and procuring cause of this Rebellion, and that Absalom was given up of God to punish David 's sins, chap. 12.11, 12. and therefore pitied him.

Fourthly, This pious Father would not have his impious Son to Die in his Sin, without Repentance, for then Soul and Body perish forever.

Fifthly, Peter Martyr makes David a Type of Christ, who prayed for his Crucifiers, as David did here, for a Rebel Son against his Father.

Now come we to the Concomitants of this fatal Fight, the Second Part.

Remarks upon it are.

First, The Place where the Battle was fought, 'tis called the Wood of Ephraim, v. 6. though it was certainly beyond Jordan, so not in that Tribe; but called so either because it was over against Ephraim, or because of Forty Thousand Ephraimites lost their Lives there, Judge. 12.5, 6.

The Second Remark is, David's Victory, ver. 7. The Battle was soon determined, Absalom 's Army, (consisting of Raw Unexperienced Men in Martial matters) stood not the first shock of David 's Old Soldiers. Sanctius saith, (without Book) that Israel's Rebellious Rout had no General to lead them on, that the Numerous Rabble was their Ruin, being Ungovernable; and that David had so pitched his Army in such an Advantagious Post, that he left his Enemies no room whereon to draw up their Army. I dare boldly affirm, that Old David had learned more of the Politicks of War, than his Raw-headed Son, who was apter in the School of Venus than in that of Mars: And if