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 Sam. CHAP. XVII.

THIS Chapter contains the Consultation of Absolom 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 Absolom not only his Advice, but also his Assistance, ver. 1, 2, 3. Wherein Mark

First, Achitophel cannot be content to be Absolom's Counseller 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 Travellers.

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 Absa∣lom 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 Murther 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 Absolom 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 marvellous Providence of God, Absalom cannot Acquiesce in his Oracle Achitophel, but must have Hushai called, a Man far inferiour 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 Absolom, 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, ['Tis 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.

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The Wisest Man in the World is not wise at all times: Though Achitophel com∣monly 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 Topicks.

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 Ʋrsi, 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 Goliah, and could encounter Ishbi benob the Gyant, 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 Souldiers 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 Souldiers 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 Topick 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 Am∣bushcado 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 look'd 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 stout∣est of ours; yea, Achitophel himself, now as a Lion, would be struck with dread: He concludes from hence; Ergo, his Councel 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 re∣spects.

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 Beer∣sheba, &c. And the

Third Respect is, Thou thy self shalt go General of this numerous Army, for thy presence will put life into thy Souldiers, 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 Battel.

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 irresistably 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 humour of a vain-glorious Prince, all along stuffed with the Bombust of Hy∣perbolical 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 Counsellor, 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 Battel, and that the present Paroxism or heat of the Peo∣ple 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 joyn 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 Souldiers) 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 Councel 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 Councel 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 it self, Chap. 16.21.

Secondly, 'Tis here refused as such; and

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

Mark Secondly, Achitophel's Councel was infringed here by a double means; first by Humane 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 Absolom up to believe lies, and so hasten his own end.

N. B. Achitophel gave Absalom his first Councel to defile his Father's Wives, this God broke not, because he had determined to punish David by way of retaliation, but this Second Councel 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 Councels of Men are ordered by the Counsel of God, as they make for or against his Di∣vine 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 Water∣course with his Paddle, or the Gardner with his Spade, Prov. 21.1. Thus God tur∣ned 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 Councel of Achitophel, and to hearken unto Hushai's Rhetorical wheedles, &c. Yea, and God's Providence mingleth it self with all af∣fairs 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 ap∣proving Achitophel's Counsel at the first, and then suddenly disapproving it; nor did he know whether of their two Councels Absalom would finally follow, fearing that Politick Fellow might influence him in private, pressing upon him with new Arguments, &c. tho' he had publickly disown'd 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 stay'd at Eurogel the Fuller's Fountain, near Jerusalem, Josh. 15.7. & 18.16. by their Pa∣rents appointment, and seeing Zadock and Abiathar might not be seen to go them∣selves to them, they sent their Message by a faithful Maid, who might safer go out of the City under the colour either of washing cloaths, 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 cloath, and spread Corn upon it, pretending it was moist or musty, so needed to be dried or sweetned with Sun and Air, v. 19.

N. B. 'Tis 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 tho' God be graciously pleased to lay the finger of his mercy upon such blots of humane 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 Zadock and Abiathar betrusted to be the Messenger to their Sons, which was to shew 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 Councels, 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 ne∣cessity 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 rowling 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 prefer'd before him (who had been the Oracle) this brought him to despair, when he saw David would gain time, he foresaw he must dye as a Traytor.

Mark Secondly, Resolving therefore to dye 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 sadled his Asse, he had not dyed 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 Councel.

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

The Fifth Remark is, David's possessing Mahanaim, and Absolom 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 Embassadors, 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.