The Throne of David, Treatise · Section 12
II. SAM. Chap. 3. from the 28. Verſe to the end.
THe murther of Abner being hitherto handled, followeth now Davids ſolemne purgation of himſelfe from the guiltineſs of that fact, made by many arguments. 1. By proteſtation. 2. By imprecation. 3. By injoyning publick lamentation. 4. By deduction of his funerall himſelfe. 5. By his own deploration. 6. By commendation of the defunct. 7. By faſting. 8. By referring the revenge to God, ſeeing for the preſent he was too weake to take it in hand.
Firſt, he proteſts then according to the forme then uſed by lifting up his hands, and purging himſelfe, by the witneſſing of Heaven above and Earth beneath; that himſelfe, his Counſell (which he calleth his kingdome) or eſtate, are innocent of this murther, and all this is done by David to ſatisfie the people, who might be in opinion that it was committed by David his Counſell, ſeeing Joab was his officer and kinſman, and ſo might take occaſion to make inſurrection.
Secondly, he maketh his imprecation upon Joab by five ſorts of puniſhments. 1. The bloody iſſue which was a diſeaſe filthy in it ſelfe, and bringing with it the extenuation and conſumption of the body, as alſo ſuch were excluded from the conventions and ſacraments in Iſrael. 2. Is leproſie a horrible diſeaſe in all the ſorts thereof, and for the contagious filthineſs thereof making ſuch to be ſecluded from the ſociety of men to live in ſolitudes and in deſert places. 3. Are the palſie, gout, and ſuch like, impeding and taking away the pleaſant part of mans life, which conſiſteth in free motion and operations of the body, and tying man in the tormenting fetters as it were of ſelf-captivity, and which leaveth to men, not ſo much as bodies, but rather dead and pained carcaſes. 4. Is that ſort which cutteth down the unripe harveſt of life as it were, violently, by the cruell ſyth of the murthering ſword. The laſt is famine which of all paines is the greateſt, for eviting whereof ſome have put violent hands on themſelves, and have become ſelf-Cannibals. And ſome more than monſtrouſly have devoured their owne infants, yea their owne very dung, and loathſome beaſts and vermine; as ſundry hiſtories beare record, but eſpecially that of the lamentable ſacking and ſtrait of Jeruſalem.
He makes next a ſolemne lamentation, both by himſelfe and by others, not ſo much for the death of Abner, as for the manner thereof, by treaſonable Homicid, tending to ſo great conſequence, as ſcandall, and perill of inſurrection. He expreſſeth all the ſignes likewiſe of true dolour, by teares of his eyes, renting his cloathes, lifting up his voyce, and burſting forth in words teſtifying his affection.
He carryeth him then by the royall dignity of his own convoy to the grave, even the honourable ſepulcher at Hebron, famous for the buriall of the Patriarches and their wives. Where as in an Epitaph, he ſetteth forth his praiſe, taken from the civill vertues, ſuch as prudence and fortitude, wherewith he was indued.
David faſteth alſo, and albeit prayed by the people, he refuſeth to eate; the cuſtome was in the funeralls to joyne ſome forme of compotations, which the Greeks called foreign, and the Latines coenas exequiales and Viſcerationes, which as Auguſtine affirmeth de civitate dei lib. 1. cap. 12. were uſed ad ſolatia vivorum, non ad ſubſidia mortuorum, and which we call, lykes, but in this place foreign, according to the Etymologie of the word, foreign, ſignifieth the dinner, after which men laboured, as is probable by the text, becauſe David refuſeth to eate while the evening: then this is the dinner, whereunto he is deſired by the people.
David ſat laſt purgeth himſelf to his courtiers to let them underſtand, how he deteſteth …od, and excuſeth himſelf that he might nor for the preſent exe…te Juſtice, becauſe his Kingdome is but weak, and he likewiſe being but a new King, and his Siſters Sonnes are ſtronger then he… having the Army, and populary favour, and he feared the example of Abners defection, from Iſhboſeth, impatient of a very reproof. In end, he concludeth with an Epiphonema, or exclamation imprecatory, the Lord reward, or God ſhall reward the wicked according to his wickedneſſe, which is to be underſtood of the impenitent, neither in equality, or proportion of meaſure, for God rewardeth more, then the meaſure of good deſervings, and leſſe than that of evill doth merit, neither yet, are good deſervings, the cauſe of life, or the reward of glory, the ſame being a gift and a free inheritance, as evill are properly the cauſes of eternall puniſhment, Rom. 6. 23.
Hence ariſeth two queſtions. I. Did David charitably in theſe imprecations? The Hebrewes anſwer, not. But uttering them in wrath carnally, they fell ſeverally upon his poſterity, as Rehoboam had the iſſue, Oſias the leproſie, Aſa the gout, Joſios fell by the ſword, and Joachin by hunger, but ſeeing thoſe were puniſhed ſo for their own private offences, we reject the negative. Others approve David herein, that he ſpeaketh here prophetically; and that he pronounceth the words of the Law, wherein ſuch curſings are contained, and ſome conclude in generall, that imprecations may be lawfully conceived; if theſe conditions be obſerved. Firſt, Gods ſpirit muſt be the mover, and not the ſpirit of man: next, the forme muſt be conditionall, in care of impenitency. And the …nd muſt be, to Gods glory and not our vindict. Then concerning this fact of David, becauſe his mind is not knowne, therefore the reſolution muſt be conditionall and diſjunctive according to the ſaid rules.
The ſecond queſtion, was this omitting of Joabs execution by David lawfull or not? Some anſwer it was, moved by theſe arguments, 1. It was perillous at that time to execute Joab, in reſpect of the foreſaid reaſon alleadged by David, and other circumſtance. 2. The Law of capitall executions aſtricts not to a certain, or prefixed time. 3. Chriſts nature is to remit, whereof David was a type, and we are commanded to remit the revenge unto God, as David in his laſt words here doth.
Refutation, Ioab was ſtrong. 1. But Davids ſtanding depended upon God who was ſtronger, and upon his infallible promiſe confirmed by an oath, which no fleſh could diſanull, his manifold former deliverances out of farre greater perills evidently doth teſtify 2. Is is true, executions ought not to be ſudden, and may be, upon better cognition of the crime, and further triall of others, con…ices in conſpiracies, as alſo for ſaving innocent infants in Women with Child, till the birth, and in ſuch like caſes Lawfully delayed, but they ought not to be ſo long poſtponed, and the no…ent party tolerated and overſeen. 3. Chriſt remits his ſervants in his Eccleſiaſticall Kingdome, but David had a politicke. And the argument from the type to the ſubſtance doth not ever follow, not yet from compariſons; and as for revenge it is indeed to be referred to God, where no other redreſſe can be had, and that by private Perſons; but not by publicke Magiſtrates, who are his deputies on Earth. Again this fact of David is againſt the office of a Magiſtrate, deſcribed, Exod. 18. and 21. And againſt the uſe of the ſword. Set down by Paul, Rom. 3. 4. And againſt his own former example likewiſe in the execution of the Amalekite, and againſt the common Law of all nations, beſide the expreſſe Law of God in his Judicials to Iſrael. And how this omiſſion upon diffidence, and carnall fear was the occaſion of the polluting of the Land with further bloodſhed, the murther of Amaſa may teſtify. Yea it was a way to hinder the eſtabliſhing of his Kingdome, for the Kings Throne (ſaith Salomon) is eſtabliſhed in Juſtice, Prov. 25. 5.
OBSERVATIONS.
1. V. 28. DAvid diligently purgeth himſelf here by a ſolemne proteſtation, flowing. 1. From the teſtimony of a good conſcience, which, unrequired maketh him to burſt forth ſo, and lay open his innocency to all men. This teſtimony making ever bold, and not to be a hamed, as we ſee in Iob ch. 31. 2. From piety and deteſtation of the fact, this ever being the nature of the godly not onelyonly to eſchew wickedneſſe themſelves, but to hate & deteſt the ſame in others, ſo that ſinne both in action & affection dies to them, and they to it. 3. From wiſdome, leaſt the people ſhould rebell, counting David cruell, diſſimulate and falſe, or treacherous, therefore, he ſolemnly by many arguments and evidences cleareth himſelf before them of any ſuch ſuſpition, or that in any ſort by knowledge, deviſe, or practiſe, he is any way guilty of the blood of Abner. An example of imitation to all men but eſpecialy to ſuch as beare publicke offices, in Church, or Commonwealth, that they be carefull and provident they fall not in ſuſpiſion, or juſt ſlander of publicke offences like the Sonnes of Eli. For how the ſame ſeverely hath been puniſhed, not onelyonly in the wicked, as in Saul, Achab and ſundry others, but likewiſe in the deareſt elect, the example of Davids corrections for his whoredome with Beerſheba, and the blood of Ʋriah, moſt clearly doth teſtify.
2. It is, before the Lord for ever, that he atteſts here himſelf and his Kingdome to be guiltleſſe. So that it is to Iehovah that the godly have ever their chief reſpect. For he is the Judge of the whole World to whom we ought to approve our ſelves, and if not to him it matters not to whom elſe, this was Iobs comfort, that concerning his innocency, his record was on high, and the care of his approbation before God, was his reſtraint from evill, therefore, doth not he behold my wayes (ſaith he) and tell all my ſteps,Job 31. 4. 23. for Gods puniſhments were fearfull to me, and I could not be delivered from his Highneſſe. Therefore Iacob nameth him, the fear of his Father Iſaac, Gen. 31. 53.and Abraham feared wrong in Gerar for Sarah his Wife, onelyonly becauſe the fear of God was not in that place,Gen. 20. 34. and no other reaſon obtrudeth Ioſeph unto his Brethren to aſſure them that he would deal uprightly with them, then that which reſtrained him from whoredome with his Maſters Wife: For I fear God (ſaith he,) and no better aſſurance can he give alſo of Brotherly dealing after his Fathers death, unto his Brethren who feared juſt recompence of their doing to him, then this,Gen. 50. 19. Exod. 5. 2. fear not, for am not I under God? And comptable unto him? Where on the contrary, the fool hath, ſaid in his heart, there is no God, and Pharaoh blaſphemouſly dares enquire, who is God, that I ſhould obey him? The careleſſe regard of this approbation before that unpartiall and eternall Judge being now, and ever hitherto, the onelyonly cauſe of the deſperate courſe and continuance in ſinne, as if there were no God, no judgement, no reward.
3. Vers 29. In his imprecation, by laying over the blood, to abide upon the head of Ioab, and on his Fathers houſe, we ſee 1. The nature of ſin, the act whereof is ſoon accompliſhed; but the abiding guiltineſſe of the act not no ſoon tranſitory, but remaining upon the eaters of the ſowre grape, afterwards to ſet their teeth on edge. Let the ſhort indurance of the pleaſure, and the long extended guiltineſſe of the firſt trangreſſion of Adam and Eva, even unto their poſterity teſtify the ſame, together with other examples, as of Kains bloodſhed crying for a curſe, Sodoms luſt for fire, Pharoahs oppreſſion for plagues, with many more ſuch like. And let us learn hereby not to be deluded therefore, by the momentary pleaſure of ſwallowing the alluring bait, that hath annexed with it ſo ſharp and permanent a hook of guiltineſſe and deſtruction, but remember when the pleaſure is ſoon gone, the never dying worm ſhall then begin to gnaw and the record of the fact, enrolled in the book of our conſcience, & Gods regiſter ſhall recently abide in the guiltineſſe thereof upon us, unto fearfull puniſhment, and inevitable judgement for ever.
4. Next, in that he wiſheth the guiltineſſe of this blood, not onelyonly to abide upon Joab, but upon his Fathers houſe alſo, (both the Brethren as Verſ. 30. being culpable thereof) we ſee the propagation of the puniſhment, and fruit of ſin according to that threatning of the Law; I will viſit the ſinnes of the Fathers upon the Children unto the third and fourth generation of them, that hate, me. Being thus as an evil blood, or ſpreading leproſy, a conſuming mothe, and eating canker, making not onelyonly the heart ſick, but troubling the bowels, and the rod ſeaſing not onelyonly on the back, but alſo on the Loyns. Thus we ſee the ſinne of Amalek, Exod. 1 Sam. 15.17. 15. long after in their poſterity, called unto remembrance before the Lord, and Saul commanded to go, and by temporall pnniſhment to avenge the ſame.1 Sam. 2. 32. So for the ſinne of Eli, becauſe his Sons came in ſlander and he ſtayed them not, the Lord pronounceth,Judg. 8. 27. that in all his houſe, or poſterity, there ſhould never be an old man for ever. Gideons ephod likewiſe, after which Iſrael went a whoring, was not onelyonly his deſtruction, but of his houſe after him, and Salomons poligamy and Idolatry was puniſhed by the rods of men in Rehoboam his Son and all his ſucceſſion. As on the contrary,Geneſ. 22. 15. Numb. 25. 13. See 1 King. 15. 4. the Lord will ſhew mercy upon thouſands of them that love him, & keep his commandements. As in that promiſe concerning Abrahams obedience, and Phineas zeal evidently may be ſeen, O happy gain therefore is godlineſſe, and bleſſed conqueſt is the ſavour left unto poſterity which the Lord hath promiſed.
5. Amongſt the puniſhments that he wiſheth to befall unto Joab, and his houſe he imprecateth blood twiſe, either that the hand of God do it by a bloody iſſue: or that the hand of man ſhed it, by the edge of the ſword. Where we ſee that like ſins crave alike puniſhments frequently, as I have done, therefore ſo hath the Lord rewarded me,Iudg. 1. 7. (ſaith Adonibezeh) thus the firy luſt of Sodom was purged by fire, Kain feareth killing, becauſe he had killed, Pharaohs males of his Land are deſtroyed becauſe he deſtroyed Iſraels males, he ſhed their blood, and his waters are plagued with blood, and as he drowned them, ſo is he and his hoſte drowned. So Saul killed the Lords Prieſts with the ſword, and ſo is he killed by the ſame. And David as he had abuſed the bed of Ʋriah, ſo is his bed abuſed by his Son Abſolom, even as Job, if he where guilty, wiſheth the ſame retribution, Job 31. 9, 10. And our ſaviour declareth, That with what meaſure, we meaſure to others, with the ſame, it ſhall be meaſured to us again. See alſo Revel. 16. 6.
6. Theſe viſitations we ſee are imprecated and were to be inflicted for ſinne, to learn us what fruit that bitter coloquintida bringeth forth, and when any kind of temporall judgement, or viſitation cometh, to acknowledge that it is our ſinnes that hath procured the ſame. And therefore by true repentance (as the neareſt way to have them taken away) to turne unto God that he who hath wounded may make whole again. Not that all troubles come for ſinne, ſome being trialls, onelyonly for exerciſe, as theſe which did befall unto holy Job, being both honourable, as not inflicted for iniquity; and profitable as tending to the ſtirring up, manifeſtation, and greater grouth and ſtrengthning of Gods graces in the elect, to the glory of Gods mercy and confuſion of Satans malice. And ſuch are ſeldome now adays, ſo few being ſuch as holy Job, who may ſay, that their ſins hath not procured their chaſtiſment, duplicate page duplicate page ſome again are diſhonourable as inflicted for ſin, but yet profitable as tending to converſion like thoſe afflictions whereby David was reduced home, and the poor prodigall. And ſuch are all the ſanctified corrections of the Lords choſen. And laſt of all, ſome are both diſhonourable; being for ſin, and improfitable becauſe they tend not to converſion, but rather finall everſion, ſuch as Sodoms overthrow, Pharaohs drowning and the like. The former two ſorts being in love, God dealing with the elect either as a goldſmith with the fine gold, or as a Father with the Child. But this laſt, which is properly called a puniſhment, being in wrath, as the Axe in the hand of the juſt Judge, or executioner to puniſh the malefactor, and cut down the evil Tree.
7. In the method that David uſeth before that by theſe imprecations he will ſhew his deteſtation of the fact; in that firſt he purgeth himſelf to be altogether guiltleſſe of the ſame. We obſerve, that it is the duty of a rebuker, or of one who would ſeem to be a deteſter of any wickedneſſe in others; firſt to labour to be free thereof himſelf, turpe enim doctori, cum culpa redarguit ipſum. Thus Iudah ought to have been free himſelf of that fault which ſo ſeverely he would have puniſhed in Tamar, Gen. 38. See 2 King. 9. 31.and David in pronouncing that ſentence againſt the man who took his neighbours one ſheep unto Nathan, ought to have been carefull, that he had not been pointed at, himſelf to be the man. Thou therefore that preacheſt a man ſhould not ſteal, doeſt thou ſteal? thou that fayeſt, a man ſhould not commit adultery, doeſt thou commit adultery? And thou that abhorreſt Idols, committeſt thou ſacriledges. Rom. 2. 21.
8. Vers 31. David commandeth Ioab with the people, to ſolemnize a publicke lamentation for Abner, and by a cuſtome then uſed to expreſſe their grief, which is injoyned to Ioab, either as a part of puniſhment, that he is forced to lament him, whom in his rage he had ſlain, and for the greater deteſtation of the fact, as Moſes cauſed the people to drink of the water, whereupon the pouder of their Calf was ſtrawed. or elſe hereby to bring Joab to a deeper conſideration of his ſin; ſeeing the great lamentation, that the whole people that were guiltleſſe thereof altogether made for the ſame, and therefore much more ſhould he lament grievouſly his fact, David then in requiring him with mourngin and tokens of repentance to celebrat this funerall, (wherein if he diſſembled, the fault was his own) doth herein as Princes and Magiſtrates ought and may do, in the outward exerciſes of Gods worſhip and Religion, to compell their ſubjects to give their bodily preſence,2 Chron. 15. 13. as we may ſee in the examples of Aſa, Joſiah; Hezekiah, and other godly Kings of Judah, wherein if there be Hypocriſy,2 King. 23. 21. 2 Chron. 30. 1. Matth. 22. the blame reſteth upon the diſſembled themſelves, and their condemnation with that gueſt, that was compelled unto the wedding, and wanted the wedding garment, abides them.
9. In Davids mourning for Abner, we ſee here the nature of the godly, not rejoycing, but compaſſionating the evil of their very Enemies, even as Iob proteſteth the like of himſelf, If I rejoyced at the deſtruction of him, Iob 31. 29.that hated me, (ſaith he) or was moved to joy when evil came upon him, neither ſuffered I my mouth to ſinne, Prov. 24. 17.by wiſhing a curſe to his ſoul. And according as the Lord commandeth; Be not thou glad when thy Enemy falleth, and let not thy heart rejoyce when he ſtumbleth. This David did likewiſe ſhew at the death of his perfecutor Saul. And went about all the day mourning when his Enemies were viſited, and this is the ſureſt badge of a true Chriſtian, whoſe heart is ſo free from malice, that they love their very adverſaries.
10. In that David doth all thoſe duties to a foe, giving him the honour of buriall, and that in ſo famous a place, and in ſo ſolemne a manner, as that he himſelf will follow the beer. We ſee not onelyonly the humility of the godly, wherein they imitate Chriſt, dimitting themſelves in duties towards their very inferiours, but alſo that their practiſe is uſually, to recompence evil with good, according to that precept of our ſaviour, Mat. 5. 44. And as the Lord by Salomon commandeth. Prov. 25. 21.If he that hate thee be hungry, give him bread to eat, and if he be thirſty give him water to drink, for ſo thou ſhalt lay coales upon his head, and the Lord ſhall recompence thee; This recompence gave Ioſeph to his Brethren in feeding them and their families in the Land of Goſhen. David unto Saul, and here unto Abner not remembring his former injuries, and our ſaviour in healing the ear of Malchus who came againſt him, and praying for thoſe that cruelly did Crucicy him.
11. In all this behaviour of Davids, he ſheweth that no wayes he alloweth this ſin of Ioab, though importing his quietneſſe (by ding him of ſuch a foe that troubled him) and commodity likewiſe, (having thereby the more eaſy acceſſe unto the reſt of the Kingdome) but altogether abhorreth it, far unlike to the Pythoneſſe Maſters, Act. 16. Or Demetrius the ſilver ſmith, Act. 19. Who fearing the loſſe of their gain, reſiſted the Goſpel. Even as ſundry now a dayes will not forſake the errours of Papiſtry, becauſe pardons, p…rgatory and ſuchlike, are lucrative Doctrines. Thus Pharaoh will not let… Iſrael go, albeit God hath commanded, becauſe it is againſt his commodity, and if they go, he will have the cattel and ſheep to remain. And Ahab (though againſt conſcience and equity) will have Naboths Vineyard, becauſe it is fruitfull and commodious. Even ſo ſacriledge muſt be ſo univerſally practiſed, becauſe (though a ſin) it is very gainfull, But what if a man gain the whole World, if he looſe his own ſoul, ſaith our Maſter Chriſt.
12. Vers 34. In Davids regrating the treacherous form of Abners death, and commending his courage, we ſee the very wicked have their own good parts, and many excellent naturall gifts, wherewith God hath indued them▪ for their greater conviction, when they abuſe the ſame, and whereunto otherwiſe is due their own praiſe. As we may ſee in the examples of the ingenious …inding out of arts in the poſterity of Kain, Goliahs ſtrength, Sauls talneſſe, Abſoloms beauty, Achitophels wiſdome, Aſahels ſwiftneſſe and ſuch like. And that the godly hath ever been accuſtomed (omitting the evils of their very private Enemies) to ſpeak the beſt of all men, not like the curious ſpiers of the more in their neighbours eye, and ſluggiſh neglecters of the beame in their owne: or like that uncleane ſpirit delighting to record the turpitude of others, and accuſe man to man, as he doth man to God.
13. Vers 35. In the peoples coming to refreſh David with meat, as we ſee the loving and tender care of ſubjects towards their Princes, worthy of imitation, ſo in his anſwer again, and proteſtation, we ſee what true faſting is, not an abſtaining (towit) after a Popiſh and ridiculous form from groſſer, and ſome more common ſorts of meat, or fleſh, and in the mean while feeding on ſuch more delicate, rare, and pampering dainties, but as David did here, from all manner of food till the evening.
14. Verſ. 36. The ſucceſs of his purgation is ſet down, that as he wiſhed ſo were the people ſatisfied, and all Iſrael did ſurely acknowledge that it did not proceed any way from the King, ſo to kill Abner. Where we obſerve what happy iſſue the Lord giveth unto upright dealing, David uſeth the ordinary meanes of clearing himſelfe on the one part, and the Lord who had the peoples hearts in his hands: perſwadeth them inwardly and aſſuredly by theſe meanes, that David was altogether innocent, and ſo the perill of inſurrection upon any contrary ſuſpition or deteſtation of the fact, is quite taken away, and happily prevented. Let us labour then to have a good cauſe, and lawfully with wiſdome to proſecute the ſame, referring the event to God, which certainly ſhall be proſperous.
15. In Davids ſparing of Joab, notwithſtanding of the odiouſneſs and evidence of the fact, fearing Joabs greatneſs, and the arme of fleſh, (having Gods warrant of his law, his frequent promiſes, and aſſured protection, alſo a good cauſe, and happy beginnings already in the contrary) we ſee the weakneſs of Gods Saints oftimes, and how by carnall feare they are daſh't in execution of their callings, and wave in that aſſured confidence they ought to have in Gods doings, and relying upon his own aſſiſtance, and powerfull protection: for as Jehoſaphat ſaith in that exhortation of his unto the Judges of Judah, 2 Chr. 19. 6.take heed what you do, for yee execute not the Judgments of man, but of the Lord: and he will be with you in the cauſe and Judgment, wherefore let the feare of the Lord be upon you. It is he then on whom men ought to relye, and him they ſhould feare who can caſt ſoul and body into hell fire. Wherefore the overſight of Magiſtrates, their reſpits, reprivings, and remiſſions for blood are like odious and capitall crimes, which can have no allowance by this unlawfull example, and that becauſe in the morall law of God, and judiciall concerning the puniſhment of the prevarication thereof, there is not permitted foreign, or arbitrium, but whatſoever God commandeth in the Lawes of his Word is ſtricti juris, and may not be diſpenſed withall; albeit in the conſtitutions of men, that it be otherwaies.
16. As in this ſparing of Joab we ſee the weakneſs of the ſaints (as is ſaid) ſo likewiſe we ſee the cauſe, why many wicked men go free of ordinary puniſhment, and what abuſe is of Juſtice in this latter age,Dat veniam coruis, vexat cenſura columbas. even the worldly grandure of theſe gyants, and fat kine of Baſhan, till the wind of Gods wrath ſhake bare the tops of theſe tall Cedars of Lebanon, and caſt them up by the root at laſt; as David ſayeth here, The Lord ſhall reward the evill doer according to his wickedneſs, and this is the hope of the oppreſſed, and patience of the Saints.