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. XIV.

THIS Chapter contains the Narrative of Absolom's Recall and Return from his Ba∣nishment. 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 Absolom; 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 shew 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 Cun∣ning Courtier contrives a plausible pretence how it might be done, both to gratifie 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 chuses 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 her self, 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 Pro∣phet 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 Oyl, though not her Face anointed with it, ver. 2. because of act∣ing 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 Na∣than's Parable had done upon David, and so this did also.

The Third Remark is, When she had Insinuated her self 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 it self, having no Husband to help her in her ca∣lamitous condition.

Mark (2.) She proposeth her case, that her two Sons quarrell'd in the Field upon a sudden occasion, and the one killed the other, seeing there was none to part them; and con∣sequently 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. VVherein Mark

(1.) The VVoman 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 my self, 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 King∣dom.

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 re∣spect of Absolom, and thence was he so favourable 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. Where∣in 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 Ab∣solom by many Arguments.

Mark (2.) These Arguments were coyned 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 Musick to David's Ear, and come kindly as a Rich Cordial to David's Heart, whose Bowels had some time yerned after Absolom: 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 a∣gainst 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 Absolom must dye in the course of nature (according to that unrepealable sta∣tute of Heaven, Heb. 9.27.) yet as thou must have thy time appointed thee of God, so let Absolom have his, and let him not dye 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 parti∣cular, notwithstanding Ʋriah's Murther.

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, tho' he slew his Elder-Brother: How much more did I expect, that in a publick cause David will consult the publick 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 Ʋtili, that God would bless him the more for calling home his banished Son, &c. Wherein she proved a false Prophetess, for he be∣came 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 Sepulchre, nothing but stench and rotten∣ness 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, deflowred by Amnon; but this pride soon dwindled, for they all dyed 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 interceed, &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 favour, &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 innocency, &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 recall'd to the City, he now gets him recall'd to the Court also, knowing it well suited with David's over-fond disposi∣tion: 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.