A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

2 Samuel, CHAP. XVI.

THIS Chapter is a Narrative (1.) Of David's Deeds in his flight: And (2.) Of Absolom'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 (notwith∣standing his present disturbance) because of his most eminent Piety; yea and Absolom's Down-fall for his most notorious Impiety; therefore he subtily 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 Hun∣dred 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 Accusati∣on 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 wearyed with VVars under the House of David, thus divided against it self, 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 Jealousie 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 expresly against the Law of God upon the testimony of one wit∣ness only, Deut. 17.6. and that when byassed 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. VVherein 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 Murther 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 ac∣knowledgeth, ver. 10, 11.) to correct him for too much favouring Mephibosheth's Ser∣vant of the Devil's sending, to make David break his Oath with Jonathan. This Shi∣mei was an impudent fellow (saith Grotius.)

Qui Cynicos maledicentiâ facilè vicisset.

No Crabbed and Sowre 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 Bahu∣rim 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 shews him a Man mad with malice.

Mark (4.) Nor did Shimei thus desperately vent his outragious 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 Rhetorick from the Devil himself. This Disciple of the De∣vil 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 con∣fessed, 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 Ʋriah'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 Honours 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: 'Tis probable Joab prompted his Bro∣ther Abishai to say so, ver. 9.

Mark (2.) David therefore rebukes them both for medling 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 Pro∣phetick 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, threatned 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 Exam∣ples of Joseph and Job, &c. yet saith only, [It may be God will, &c.] because the great∣ness of his sin, (saith Peter Martyr) made him doubt of deliverance. His Dolour (which dries the Bones) as well as Labour in Travel, brings him weary to Bachurim (Hebrew, Chusings, Eccles. 11.9.) no place of chusing to him, but of constraint, yet there he refreshed himself and his followers, ver. 5.

The Second Part is, Absolom's entring into Jerusalem, when David entred into Bachu∣rim, ver. 15, to the end. Which contain two grand Particulars: The First is, Hushai's deep dissimulation with Absolom, ver. 16, 17, 18, 19. And the Second is, Absolom's De∣filing David's Concubines, ver. 20, 21, 22, 23.

Remarks upon the former are,

First, Hushai's Gratulatory, yea Adulatory Salutation to Absolom, 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 Absolom might apply them to himself from Hushai's Mouth, yet himself did design them for Dis∣tressed 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, meer Diabolical Shifts and Shuffles, which have no Divine warrant from the word of God.

The Second Remark is, Absolom'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 Absolom 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 quicksighted abroad, but Blind at home. Absolom 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 Compur∣gator, 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 Publick 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 chuse. It was not God but the worst part of the People that chose Absolom: However this served as a flying Argument to Absolom's haughty credulity. And

Secondly, Saith he, my Friendship due to David, is now with the Kingdom de∣volved 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 Absolom; who was deluded here by Hushai, admitted hereby to dive into, and so to defeat Absolom's Counsels, &c.

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

First, Absolom 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 publick 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 it self was abominaale, being the worst sort of Incest, far worse than that of Amnon with Absolom's Sister; which Absolom so abhorred in Amnon that nothing but his Heart's Blood could satisfie him to take off the guilt of that Incest: Yet himself dareth to commit a far deeper Incest in Climbing up to his Fa∣ther'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 cir∣cumstances, 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 Absolom's Sin; who sinned freely and maliciously, not only to satisfie his lust, but also out of a politick design to corroborate himself in his present Ʋsurpation. Hushai was present, yet forced to dissemble at this present advice.

The Fourth Remark is, Achitophel's Counsel had commonly a suitable success attend∣ing 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 a∣gainst him, whose wicked Counsel was as God's Oracle to the grand Rebel Absolom, and to all his Rebellious rout. If it be asked, how David did deal with him in his Days? 'Tis answered, No doubt but Achitophel dissembled his wickedness while he sat in the Councel with David, a good King, but discovers it, deserting David, and falling in with wicked Absolom: But good David had a better Counsellour than Achitophel, for himself saith, [The Statutes of God were the Men of his Counsel,] so Hebr. Psal. 119.24.