A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on 2 Samuel · Chapter 11
2 Sam. CHAP. XI.
THIS Chapter holds out the Hiſtory of David's foul down-fall from the very pinacle of the higheſt Proſperity to which God raiſed him. David's down fall was double, into two Damnable ſins (without Repentance) namely, The Sin of Adultery and the Sin of Murther. As to the Firſt, the Concomitants and Conſequents are Remarkable.
Remarks upon the Concomitant Circumſtances are,
Firſt, The Time of David's Adultery, this hath a three-fold deſcription, as (1.) The time of the Year, at Spring-time; (2.) The time of War, when David had renewed his War againſt the Ammonites: And (3.) The time of the Day, in an Evening-Tyde, ver. 1, 2. To which may be added, (4.) The time of David's Age and Reign: Common computation makes it David's Seventh Climacterical Year, the Forty Ninth of his Age, and the Nineteenth of his Reign. But Learned Dr. Lightfoot computes it to be the Twenty Sixth of his Reign and ſo the Fifty Sixth of his Age, ſeeing he was Thirty Years Old when he began his Reign in Hebron, being in the Tenth Year of Samuel: But whatever Year it was, ſure I am it was a woful and doleful Year to David; becauſe left to himſelf, He fell into Temptation and a Snare, and many fooliſh and hurtful Luſts, &c. 1 Tim. 6.9.
N. B. Joſeph a Young Man was fiercely aſſaulted, yet ſtoutly reſiſted, though he had as yet no Wife; when loe (David an Old Man, and one that had many Wives and Concubines) was ſhamefully foil'd. 'Tis monſtrous to ſee Green Apples grow upon an Old Apple Tree in Winter-time, when the top of it is covered with Snow; 'tis no leſs to ſee the Sins of Youth in an Old Decrepit Goat. What more odious than an Old Lecher, whoſe Grey-Head over aboundeth with Green-Thoughts? Austin bleſſeth God that Satan's Temptation did not meet together with his own Corruption to draw it forth, then is our greateſt danger whether Young or Old, and this may be a word of Caution to the Aged, that Corruption can as eaſily creep into the White-Head, as the Canker can into the White Roſe, which we oft ſee Cankered. Let him that thinks he stands take heed lest he fall, 1 Cor. 10.12.
The Second Remark is, The place of David's Sin; it was his own Palace where he was indulging himſelf to Eaſe and Pleaſure, when he ſhould have been Fighting the Lord's Battles in the Field with his Army againſt the Ammonites: While he kept abroad in the Wars in his own perſon he was ſafe enough.
Quaeritur Egistbus quâ re ſit factus Adulter:
In promptu cauſa est, Deſidioſus erat.
Otia ſi tollas, periere Cupidinis Arcus.
N. B. The Father calls Idleneſs [Pulvinar Diaboli,] the Devil's Cuſhion whereon he lulls aſleep tempted Souls. As the Crab puts his Claw into the Oyster when it lies gaping in the warm Sun, ſo doth Satan ſeize upon ſuch as are pampering themſelves in the Sun-ſhine of eaſe and pleaſure: Flies ſettle not upon ſweet perfumes while they are hot, but when they are cold; ſo Beelzebub (the God of Flies) dare not venter upon that Heart which is boiling a good matter, Pſal. 45.1. but when it becomes cold in Devotion, then is his Tempting time to fill it with Destractions, 1 Cor. 7.35. if not with Destructions.
N. B. It was at Evening-Tyde, when David ſhould have been at his Devotion, as had been his cuſtom, Pſal. 55.17. ſeeing he would not be in the Field to Fight. While Joab is buſie about routing the Ammonites in the Field, in laying Siege to Rabbah, the Metropolis of Ammon; the Devil is as buſie to lay a Siege to David, Joab's Lord, and King of Iſrael, and drawing him out of his Trenches (as Joſhua did the Men of Ai, Joſh. 8.16.) Satan far ſooner prevailed againſt David, than his General did againſt the City he beſieged. 'Tis ſaid, [David aroſe from his Bed and took a turn upon his Turret, and from thence he ſaw a Woman waſhing her ſelf.] Here began David's down-fall, from the top of his Turret. He had prayed, Lord turn away mine Eyes from beholding Vanity,] Pſal. 119.37. and now he ſhould have perſiſted in that ſuit; but here alas Satan made his Eyes burning Glaſſes to ſet his Heart on Fire of Lust: He that prayed, [Lord keep the Door of my Lips,] Pſal. 141.3. ſhould now have entreated the Lord, to keep the Windows of his Sight, which here became Loop-holes of Lust, and Windows of Wickedneſs: No ſooner had David opened the Caſement of his Eyes, (having newly rubb'd his late Sleep out of them) but that ſubtile Serpent Satan eaſily enters in, and makes a ſhift to wind himſelf in, and wriggle down into David's Heart, whereby he made himſelf Master of the whole Man; having once taken poſſeſſion of that Hidden Man of the Heart, ſo called 1 Pet. 3.4. Job did better in hedging in his Eyes and Heart not only with a Prayer, but with both a Vow and an Imprecation as well as with a Covenant, Job 31.1, 7.
The Third Remark is, Upon the third Circumſtance, the Perſon, (next to Time and Place) the ſight whereof was the occaſion of David's foul following fall: She is Deſcribed here divers ways,
Firſt, [A Woman waſhing her ſelf,] to wit, from her Legal Ʋncleanneſs, Lev. 15.19. and 18.19. Poſſibly ſome Window was careleſly left open for Air in her Chamber, that was near the Palace-Royal, where ſhe could eſpie no beholder; but Luſt being quickſighted, Luſtful David eſpied her through the Caſement that then was Caſually or Careleſly left open.
Secondly, [Very Beautiful to Behold:] This was a ſtrong bait to David who had been indulging himſelf with ſome exceſs of Eating and Drinking, and then with that Lazy humour of Sleeping after Dinner. This was the root of all David's wretchedneſs: Her Beauty was as Jeat to draw, and as the Adamant to hold faſt David's now Fired Affections.
Thirdly, She is Deſcribed by her Name, (as well as by her Beauty) ver 3. David enquired after her, who ſhe was, when he ſhould rather have reproved himſelf for Looking and Luſting after a forbidden Object; more eſpecially, when he found ſhe was a Daughter to one, and a Wife to another of his Famous Worthies, 2 Sam. 23.34, 39.
Fourthly, David ſent Meſſengers to fetch her: Unbridled Luſt like the Wild Vine will ramble over the Hedge, David ſaith, [By the help of my God I Leaped over a Wall.] Pſal. 18.29. But ſure I am, it was not God but the Devil that lent him a lift to Leap over the Wall of the Seventh Commandment here.
Fifthly, She came from her own Houſe into his Palace, not by Force but by Perſwaſion, pretending only to ſpeak with her; but ſhe came not ſo well fortified for reſiſting a Temptation as ſhe ſhould.
N. B. We do not read that ſhe gain ſaid David's Unchaſt motion, no not in Word, much leſs in Deed. Some ſuppoſe David tempted her with making her a Queen and Divorcing her from Ʋriah by his Royal Authority.
Sixthly, This Female Perſon is farther deſcribed, [And he lay with her,] ver. 4 10. Wherein (ſaith bleſſed Bradford) he received a foul fall and in this fall lay long, even ten Months aſleep. Let us turn aſide with Moſes to take a little proſpect of this a great wonder, Here's a Buſh Burning yet not conſumed, Exod. 3.3. both in reſpect of David's Piety, and in reſpect to Bathſhebab's Modeſty.
Firſt, As to David, A Man after God's own Heart, yet his Unbridled Luſt had metamorphiſed him into a Beaſt: He might now well ſay in the words of Aſaph, [So Fooliſh was I and Ignorant, and even as a Beaſt before thee,] Pſal. 73.23. The Hebrew word for Beaſt there is, Behemoth, the feminine plural for the She Elephant, as if there had been many Beaſts in one Belly. Or in the words of Agar, [I am more Brutiſh than any Man, and have not the Ʋnderſtanding of a Man,] Prov. 30.2. David had already committed Adultery with her both in his Wanton Eye and in his wicked Heart, Matth. 5.28. and now he can never be at reſt in plotting and projecting until he had actually done it with his Luſtful Body: Where was David's Grace and Piety, the Seed of God all this time? which ſhould quickly have quenched this Wild-Fire in him, ſo ſoon as it was kindled, or preſently have caſt it forth by meditating upon the greatneſs of the Sin, and the grievouſneſs of the puniſhment; how highly offenſive it would be to his Good God who had ſo graciouſly granted ſuch great things both for preſerving and for prefering him, and how diſhonourable it would be to himſelf as well as diſpleaſing to his God: It would remain a reproachful brand and blot in his Royal Eſchucheon. But alas on the contrary, he rolls and revolves this contemplative wickedneſs in his Mind, until he had produced it into a Bodily Act.
N. B. This teacheth us, That the best of Men are but Men at the beſt; and Who art thou, O Man, that thinks thou art ſafe and and ſecure enough from acts of Sin? Surely thou knoweſt not the plague of thine own Heart, 1 King. 8.38. Art thou ſtronger than David? Zech. 12.8. Or art thou wiſer than Solomon? Yet both theſe famous Kings were captivated with this ſin; and if ſuch great falls befel ſuch Green-Trees, what may befal ſuch Drie-Trees as we are, Luk. 23.31. if God leave the beſt of us in the Hands of our own Counſels, Pſal. 81.12. He that truſts his own Heart is a Fool, Prov. 28.26. Our own Clay-Leggs cannot carry us to Heaven. The Loſt Sheep. (no Creature being more apt to wander, and leſs able to find home) cannot come to the Sheep-fold, but on the Shoulders of the Shepherd, Luk. 15.5, 6.
N. B. Behold and wonder here, David was as the Buſh burning with the Flame of Luſt, yet not Couſumed thereby, as appeareth by his Penitential Pſalms, Pſal. 51, &c. This is the bleſſing of the Covenant of Grace, though it permits a fall, yet it always enſures a repentance after the fall. David fell not Totally and Finally.
Secondly, As to Bathſheba, ſome do ſay ſhe was not free from faultineſs upon ſeveral Accounts:
N. B. (1.) That ſhe Bathed her ſelf in her Garden, ſo nigh to the King's Court, (for Ʋriah being one of David's Worthies, had his Houſe aſſigned him near to the Royal Palace) therefore they blame her for taking no more care of hiding thoſe Beauties which were a bait to Luſt, when diſcovered; eſpecially in the view of Courtiers, who are at moſt Leiſure, and take moſt Liberty to gaze upon Wanton Objects; their fulneſs of Bread producing Eaſe and Idleneſs, &c. Ezek, 16.49.
N. B. (2.) That ſhe ſo willingly came with the Firſt Meſſenger without any Jealouſie of a ſnare to her, after ſuch too open a Waſhing her ſelf in the view of the Court.
N. B. (3.) That ſhe ſo eaſily yielded unto David's Tempting her without any Reluctancy, forgetting her Fidelity to her Honourable Husband; chuſing rather to be a Baſe Harlot to a King, than an Honeſt Wife to a good Subject.
N. B. But others think that ſeeing the Scripture doth report her to be a Vertuous, Wiſe and Modeſt Woman, as appeareth by all that Sage Counſel ſhe gave to her Son Solomon, Prov. 1.8. and 6.20. and 31.1, 2, 3, throughout, as a Woman that feared the Lord, v. 29, &c. Therefore they judge that ſhe did not Bathe her ſelf in her open Garden, but in her private Chamber, and that David ſpy'd her through a Caſement accidentally left open: Yet this muſt be acknowledg'd, that Bathſheba being a Woman ſo honourable (both by Parentage and by Marriage) wanted both the fear of God, and faithfulneſs to her Husband in proſtituting her ſelf at all to David's Luſtful Inſinuations though ſhe now wanted Ʋriah, (being at this time with Joab beſieging Rabbah) and was now freed from her Menſtruous Pollutions, which made her Apta Viro, apter to Conceive upon David's congreſſe.
The Seventh Deſcription and Character of her Perſon is. [She immediately Conceived after her dealings with David,] v. 5. and finding the certainty hereof by the Ceſſation of the Cuſtom of Women, ſhe writes (for Letters bluſh not) to let David know that ſhe was with Child by him: Or ſhe ſent before to ſignifie her coming that ſhe might have the more free and private Acceſs, that they two might ſecretly conſult together of the moſt likely means to hide their Sin and Shame. Therefore (ſaith ſhe) conſider what to do for thy Honour and for my Safety, having brought me into a double danger, both of the Rage of my Husband at his returning home, and of the Laſh of God's Law, which commands that every Adultereſs muſt be Stoned, Deut. 22.21. Joh. 8.5. yea both thou the Adulterer and I the Adultereſs muſt both be put to Death by Moſes's Law, Levit. 20.10. 'Tis an Iniquity to be puniſhed by the Judges, Job. 31.11, 12, &c. and therefore take effectual Advice what to do in ſuch Dangerous, Sinful and Shameful an Emergency,
N. B. See what Snares Sinners involve themſelves into by their raſh precipitancy into Acts of ſuch a Luſcious Sin: No doubt but Bathſheba was more blameleſs than David, for he was the Enticing Agent, and ſhe only the Enticed Patient: He ſought to her, The weaker Veſſel, who probably might now have Natural Deſires to Conjugal Benevolence in the abſence of her Husband; yet did ſhe not ſeek to him: Nor could David lie under any ſuch need, for he might have Drunk Water out of his own Ciſterns, and Running Waters out of his own Wells, Prov. 5.15. having ſo many Wives of his own, and was at Liberty (as Nathan from God afterwards told him) to have taken more, chap. 12.3, 4, 8. therefore it could be no Natural Want, but a Luſtful and Sinful Wantonneſs in David thus baſely to abuſe the Wiſe of ſo Honourable a Neighbour, and ſo Loyal a Subject.
N. B. No doubt but Satan provoked David, as 1 Chron. 21.1. that is, dogg'd him daily and duly without reſpit till he had put him to the foil, and gave him this foul fall. But as David (through the Sure Mercies of God's Covenant of Grace, 2 Sam. 23.5. Iſa. 55.3. Act. 13.34.) happily recovered from his Down-fall by unfeigned Repentance, ſo undobtedly did Bathſheba. as appeareth both by the Birth of Solomon of her Body: For as God's Anger was declared by the Death of that Child which was begot in Adultery, ſo his Reconciliation to them both was demonſtrated in the Lord's delighting in a Child born in Wedlock of the ſame Woman, called Jedidiah, the Lord's Beloved; and it alſo appears by that choice Poem his Mother taught him for the Choice of a Wife, Prov. 31. &c. So Bathſheba was the other Buſh that burnt, but was not Conſumed. This was another wonder.
The Second Part of this Chapter is, David's adding Murther to his Adultery inſtead of Repenting for his ſin. Remarks hereupon are,
Firſt, David's contrivement to conceale his ſin from the Eyes of Men, in the mean time not regarding the All ſeeing Eye of God, &c. Wherein Mark well,
First, David's ſending for Ʋriah to come home in all haſte from the Siege at Rabbah, v. 6. which was the reſult of David and Bathſhebah's ſecret Conſult. Chryſoſtom on Pſal. 51. doth bring in Bathſheba to David, crying out, O King I am undone, I am with Child, the fruit of my Sin buddeth, I carry my own Accuſer within me, my Betrayer is in my Womb, my Husband will kill me, &c. v. 5. From whence that Father inferreth,
N. B. Admire, my Brethren, what bitterneſs ariſeth out of the ſweeteſt ſins; Oh bleſs God for your freedom from ſuch foul offences! Bathſheba had made Conſcience of the Ceremonial Law, in purifying her ſelf from Natural Uncleanneſs, yet made a deſperate venture to break the Moral Law, and defiled her ſelf with Moral Pollution both of Soul and Body: Smart Reflections upon the Fact, and fear of a fatal Iſſue, cauſed her hideous out-cry. Wherefore David to calm her crying, and to prevent her ſuffering, (whereof he alſo was ſure to have a great ſhare of ſhame at leaſt) now caſts about how to Colour and Cover his Sin with ſome ſeeming fair and plauſible pretences; though all would not do, God ſo diſpoſing that David's ſin ſhould come to Light: However he drives his deſign ſo far as it would go without Rubbs.
Mark (1.) He ſends for Uriah, that he returning home, and Lying with his Wife, might believe this now Begotten Child, to be of his own Begetting. Thus David (not unlike the Devil, Matth. 13.25.) had Sowed another Man's Ground, and he would now fain Father his Baſtard-Brood upon him. This was high Injuſtice and Theft (ſaith Peter Martyr here) in David to intrude a Child of his Begetting into the Inheritance of Ʋriah, and thereby to Rob the right Heirs (if he had any after lawfully Begotten) of their own due Patrimony.
Mark (2.) The Diſcourſe betwixt David and Ʋriah upon his return at Royal Summons, v. 7. 'Twas determined before hand by David to Diſcourſe him about the ſtate of the Camp, and the ſafety of the Army before Rabba; and accordingly David did ſo, wherein he ſhew'd himſelf but a Bungler both in Committing and in Covering his Sin: Lust was but a ſtranger to him, (as Nathan calls it in his parable) 2 Sam. 12.4. He asks him ſuch Frivolous Questions, which any Common Meſſenger could have Anſwered; and no doubt but this was done by daily Poſts that paſſed between the King and the Camp; and there was no neeed for ſo great a Worthy as Ʋriah was, to be call'd off from the Siege to anſwer ſuch Weak, Trifling and Common Enquiries, which any Private Perſon (out of the Army) might have given a full Anſwer to.
N. B. Some hence ſuppoſe that Uriah hereupon began to be ſuſpitious, ſeeing a meaner Man than himſelf might have made as good a Meſſenger; and probably he might underſtand ſome little either from the Meſſengers (Sent for his Wiſe) or from ſome of his own Family that came to congratulate their Maſter's ſafe return; thoſe might intimate to Ʋriah that his Wife had been ſent for to the Court, all which, together with the other circumſtances, might give him grounds of Jealouſie, that there was ſome other cauſe why David ſent for him than what was pretended; and ſo grow Jealous of his Beautiful Lady, which poſſibly was the real reaſon why he could not be perſwaded to go home and accompany her.
Mark (3.) David deals ſtill with Ʋriah while ſober, and diſſemblingly gives him an Amicable Diſmiſſion, v. 8. bidding him go home and refreſh thy ſelf after thy Travail, and rejoice with the Wife of thy Youth, Prov. 5.18. Not doubting but he would converſe with his Wife, and ſo cover both their Sin and their Shame; and therefore followed him a Royal Meſs of Meat, that he might pamper his paunch, and then Lie with his Wife; for Sine Cerere & Baccho friget Venus, luſty feeding upon Luſcious Dainties (ſuch as this diſh the King ſent him doubtleſs was) cauſeth Luſtful and Laſcivious Minds. The bearer of this diſh was to bring David tidings whether (ſaith Peter Martyr) Ʋriah went home or no, &c.
Mark (4.) David's expoſtulation with Ʋriah, occaſioned by his not embracing the King's leave to go to his Houſe, but ſleeping all Night among the King's Guards, v. 9. 'Tis probable he ate his Meſs (the King ſent him) like an Hungry Traveller, yet did it not diſpoſe him to Deſire his Wives Company, according to David's deſign.
N. B. Some ſay (and not improbable) that his Fair (but Falſe) Wiſe, did both in treat and importune him to go home, ſeeing it ſo much concerned her to enjoy his company for covering both her Sin and Shame. Whether he was jealous that his Wife was Sick of a Pleuriſie, is not told us; however God had an over-ruling hand in it, to incline Ʋriah's Heart to do ſo; whereupon David reaſons with him. v. 10. both as a King thou ſhouldſt have obeyed me, and as a Friend thou ſhouldſt have liſtened unto me for thy own welfare: I know thou haſt been Travelling on Foot Thirty hours from Rabba to Jeruſalem, therefore art thou not kind but cruel to thy ſelf in lying ſtill from home, when there is no need, &c. So he preſſeth him to depart to his Houſe.
Mark (5.) Ʋriah ſtill holds his reſolution, v. 11. neither the Dignity of the King (ſaith Peter Martyr) nor the Beauty and importunity of his Wife, could reclaim him from his refractory humour.
N. B. Thus the Providence of God did counter-work all the Policies and Projects of David, who deſigned all along to have his Sin concealed, when the moſt Wiſe God will have it revealed; and leſt the King ſhould think it was too ſawcy a ſullenneſs in a Subject to be thus peremptory, he renders a moſt pregnant reaſon for ſo perſiſting in his reſolve, ſaying, [The Ark and all Iſrael abide in Tents and my Lord Joab. &c. and ſhall I take pleaſure with my Wiſe in a time of common calamity.] Here Ʋriah declareth that he had a Golden Soul in a Robuſt Iron Body. His Name [Ʋriah] ſignifies the Fire of God, and ſurely the Fire of Zeal was kindled here by God's Spirit upon the Hearth of his Heart, which made him thus reſolute in abridging himſelf even of Lawful Delights in a time of Common Calamity.
N. B. As the Rapid motion of the primum mobile or Supreme Sphere of the Heavens carryeth about the inferiour Orbs in a Retrograde motion (contrary to that which is their proper tendency) from Eaſt to Weſt, whereas the firſt mover hurries them back from Weſt to Eaſt according to the common rules of Natural Philoſophy: Even ſo a true Spiritual Sympathy with the Churches Epidemical dangers ſhould carry our Hearts back from the bent of our own private Natural Inclinations as it did here in Ʋriah, which ſtop'd him in his way of taking his Conjugal Pleaſure at home.
N. B. Joſephus ſaith Ʋriah was Joab's Armour-bearer becauſe he calls him his Lord; but that he might as well do, and not be ſo, as Joab was Lord General of the Army; however this brave Speech of his Self-denyal did ring a loud peal in the Ears of David's Conſcience to awaken him out of his preſent Lethargy into which Sin and Satan had lull'd him as into a Dead ſleep of ſecurity, ſeeing he lay wallowing in unlawful Luſts in a time of common danger, when Ʋriah made Conſcience of enjoying ſuch as were honeſt and lawful.
Mark (6.) Still David, inſtead of Repenting, proceeds from bad to worſe, ver. 12, 13. when he found himſelf croſſed in his former contrivances with Uriah while Sober, he will try one trick more in making Ʋriah Drunk; that when intoxicated (by preſſing Wine upon him more than was convenient) he might forget his Oath and Lie with his Wife, putting off all his former Auſterity.
N. B. Oh what are we when left of God! that David ſhould do all this evil with deliberation: Though David was Drunk (with Luſt) when he lay with Bathſheba, yet was he Sober enough, and in his cold Blood when he made Ʋriah Drunk with Wine, and all to get a cover for his Sin: No doubt but it was againſt the Temper and Genius of this good Ʋriah to drink himſelf Drunk in the King's Preſence He that could deny himſelf his Wives Company at home, and ſo reſolutely refuſe his Lawful pleaſure, would never make it his choice to intoxicate himſelf in the open Court to the ſcorn of the Courtiers, had he not been deſignedly plyed with Cup after Cup, which he was compelled to drink off as a ſpecial favour from his great Soveraign. That this good man drank more than he deſired, is manifeſt from that Phraſe, [David made him Drunk,] ver. 13. Yet even this Device of David would not do, for though David had made Ʋriah Frolick and Jovial, yet retains he ſtill his reſolve againſt going home, but went to bed with the Hinds and Houſhold Servants of the Court, and not, as before, among the King's Guard; perhaps becauſe he was aſhamed to be ſeen ſo deep in drink,
N. B. Peter Martyr ſaith here, this good Man, though his mind was diſcompoſed with Wine, yet perſiſts he ſtill in his former purpoſe; like the good Travelling Horſe, though his Rider lays the Reins of the Bridle looſe upon his Neck, yet will he keep on his pace in the Road without wandering out of the way. Thus David was ſtill diſappointed, &c.
The Second and Laſt Remark is, The laſt, but worſt Link of that doleful Chain of David's Luſt: So far was David ſtill from Repenting of his Sin, that ſeeing his craft (for concealing his Adultery he failed him in all the other fair means he contrived, now) reſolveth upon cruelty in the uſe of foul methods to get this good Uriah cut off inſenſibly, and ſo to cover his Adultery with Murther; that ſo he might not live to accuſe the Adultereſs.
Mark (1.) In order hereunto he wrote a letter to Joab, v. 14. not with Black but rather with Blood; and Ʋriah muſt carry this Sword to Joab for the cutting of his own Throat. Hence was feigned that Fable by Satan's ſubtilty of [Bellerophontis literas portare] to elude this true Scripture-Story: When a Man bears the meſſage of his own death, &c.
Mark (2.) Ʋriah muſt be ſet in the hotteſt Battle, and then lurched, v. 15. Joab muſt believe this moſt excellent perſon had ſome way deſerved Death, and he muſt be the Executioner; yet could he not be ignorant of the Law, that no Criminals ſhould Die without two or three Witneſſes againſt them; therefore he was too obſequious in obeying ſo Tyrannical a Command, v. 16, 17. but Joab happly hoped hereby to ingratiate himſelf with David for the Murther of Abner, which he had not yet anſwered: For now David was like to be no leſs guilty than himſelf. Right or wrong he'll pleaſe the King.
Mark (3.) Tidings hereof are dictated by Joab in what order the Meſſenger muſt tell David, v. 18, 19. and if the King object any raſhneſs in the enterprize, he muſt anſwer, [Ʋriah is ſlain alſo,] and that anſwers all objections, v. 20, 21, 22, 23, 24. The Meſſenger played his part notably like a pick-thank, and makes haſte to tell David of Ʋriah's death, which ſalved all, ſo that he needed not to tell him of the death of Abimelech, Judg. 9.53. as Joab had tutor'd him, to qualifie the death of any of his Brave Souldiers, &c.
Mark Fourthly, David was pleaſed, ſaying [Let not Joab be diſpleaſed, &c.] v. 25. where he ſmootheth up his General, ſlights the ſlaughter of ſo many gallant men, and deeply diſſembleth with the Meſſenger; that ſo neither his bloody Command, nor Joab's fawning obedience might be diſcovered to him.
N. B. David had been ſtill striving againſt the ſtream in the uſe of fair means, and none would do to his content; but having found ſucceſs in this foul Policy, Oh how he huggs himſelf under hardneſs of heart! But was this like David, who, while but a Servant, was ſo tender hearted he could not cut off the Lap of Saul his Adverſary, but his Heart ſmote him with remorſe, 1 Sam. 24.5. but now coming to be a King, he can kill his faithful Friend and loyal Subject, yea one of his famous Worthies without regret, and with peace of mind. O quantum mutatus ab illo, how had Adultery altered him.
Mark (5.) Bathſheba mourned for the Death of her Husband, v. 26. and no doubt it was a feigned and a merry mourning: She was inwardly pleaſed, both as freed from fear of his rage and puniſhment of an Adultereſs, and as hoping now to be made a Queen: Had ſhe been ſenſible of her ſin (afterwards doubtleſs ſhe was) ſhe would have mourned like a Dove, as Queen Huzzah did, Nah. 2.7. But after Seven days of mourning (ſaith Joſephus) the ordinary time, Gen. 50.10. 1 Sam. 31.13. the Adulterer Married the Adultereſs; and probably more haſte might be made here, that ſhe might be thought to be with Child by David after they were Married, v. 27. [But the thing that David had done, diſpleaſed the Lord] which was not ſimply his Marrying of her, for that is no where forbidden in Scripture, but for his alluring her to Adultery, and for murthering her Husband after it, as will more plainly appear in the following Chapter, where David's Conſcience is awakened.
THE THIRD VOLUME Of the SACRED Hiſtory and Myſtery OF The Old-Teſtament; Logically Diſcuſt and Theologically Improved.
Beginning at The Birth of Solomon, and ending at the Birth of Chriſt.
Wherein an ample Account is given of all the Apocryphal Times alſo, betwixt Malachy and the Meſſiah, as well as of all the Canonical Books till that Time.
By Chriſtopher Neſs Miniſter of the Goſpel in London.
LONDON, Printed by Thomas Snowden for the Author in the Year 1695.