The Throne of David, Treatise · Section 4
II SAM: Chap: 2. from the 12. verſe to the 17.
THe election of theſe two Kings by whoſe contrary authorities great diſſention was raiſed in Iſrael being formerly treated of, till the 12. Verſ. Now from the 12. to the end, we have the hiſtory of the firſt civill debates between Abner, Generall of Iſhboſeths Army, and Joab Generall of Davids. In the which we have proponed theſe particulars; firſt, the ſingular combat between 12. on every ſide of the companies conducted by Joab for David, and Abner for Iſhboſeth, and the circumſtances thereof. Secondly from the 17. Verſ. to the 24. We have the battles between the Armies, and the event thereof, which is a bloody victory which befell to Joab.
Thirdly, from the 24. Verſ. to the end, we have the retreate from the battle, occaſioned by the conference between the two Captaines Joab and Abner.
In the firſt, which is the ſingular combat, from the 12. Verſ. to the 17. are to be conſidered theſe circumſtances, the perſons, place, time, occaſion, act, and conſequence.
The time is obſerved to have been after the election of both the Kings, David in Judah, and Iſhboſeth in Iſrael, the which time David appeares to have dedicate himſelfe to quietneſs for three reaſons, Firſt in regard of his oath made to Saul concerning his poſterity. 1 Sam: 24. 22. The ſecond is grounded upon prudence, ſeeing he was followed as yet by the fewer number, whom he would not hazard, as being prodigall of their lives. The third is from faith, patiently abiding Gods time, and referring his further advancement (whereof he was aſſured) unto Gods opportunity and work, where Iſhboſeth on the contrary breaks Faith, and depends upon the opportunity and power of his forces.
The perſons occaſioners are Joab, Davids ſiſters ſonne, and Abner kinſman to Iſhboſeth, the one provoking, the other yeilding, both men of great courage and experience, the one having an evill cauſe, and relying on carnall reſpects, the other defending a good cauſe, and relying on God, and the equity thereof, the actours are 12 on each ſide.
The place is at the poole of Gibeon in the lot of Benjamin.
The occaſion is Abners provocation, Joab being defender.
The act is a ſingular combat, 12. againſt 12. with great eagerneſs and cruelty fought.
The event is, they are all ſlaine, and therefore the place receives a new impoſed name in memory of the fact, aud the two Armies mutually joyne in battle.
It is to be reſolved then whether this forme of ſingular combats be lawfull amongſt Chriſtians and the godly, or not. Whereto I anſwer it is ſimply unlawfull.
Firſt, becauſe it is altogether without warrant of Gods Word, and therefore is an action without Faith and conſequently ſinne, whereof alſo it followes, that doing it without Gods command we cannot look for his aide or protection therein.
Secondly, it is altogether againſt Gods command, Thou ſhalt not murder, which thou hereby committeſt on thy neighbour if thou kill, and ſo is ever after haunted with the conſcience of blood, or of thy ſelfe if thou be killed, deſperately running thy body on the ſword of thy enemy, and thy ſoule on the ſword of Gods puniſhment.
Thirdly as it is without precept, yea againſt precept, ſo is it without laudable practiſe in all Gods Word, never a one but a barbarous Philiſtine making offer thereof, and David by an extraordinary providence and motion, upon extraordinary former experience, by an extraordinary weapon and way, for the glory of God, and honour of Gods people, being brought thither, and ſtirred up, doth undertake the ſame.
Fourthly, it is againſt the law of man, likewiſe in all Chriſtian and well eſtabliſhed kingdomes.
Fiftly, it is altogether brutiſh, ſeeing that is the forme of beaſts to puſh, and teare, or kill each one another, from whoſe practiſe man endued with reaſon, but much more with grace ſhould altogether abhorre.
Sixtly yet more, it is diveliſh ſeeing he hath been a man-ſlayer, and defacer of Gods image from the beginning, and all man-ſlayers are his children, and conſequently inheritors of his portion reſerved for him.
Seventhly,Matth. 5. it directly impugnes that evangelicall command of Chriſt Jeſus forbidding privat revenge, and ſo is an antichriſtian practiſe.
Eightly, it is a high wronging of God, and contempt of the Magiſtrate to whom he hath committed the ſword, diſturbing them both from their places (as it were) of repaying revenge, and ſo is a practiſe hatefull to heaven and to earth.
As for the maintaining of thy credit thereby, let the credit of thy perſon, yeild to the credit of thy profeſſion, which above all things thou ought to maintaine and obey, and as for triall in doubtfull caſes, there are 4 waies in Gods Word, by witneſſes Deut. 17. 6. By writ, Jer. 32. By confeſſion, Joſh. 7. And by oath of the party, Exod. 22. 11. Beſides theſe there is none other lawfull, but the party and matter muſt be left to Gods juſt judgment, and time of further light, and better that ſome truths a while be unknown, then unlawfully ſearcht.
OBSERVATIONS.
1. IN theſe troubles that are raiſed by Abner againſt David and his people, we ſee the truth of that royall ſentance which he afterwards upon manifold experience pronounced, many are the troubles of the Godly, but the Lord delivers them out of them all, as our maſter Jeſus Chriſt affirmes, In the world you ſhall have affliction &c. And as the Apoſtles teſtifie, whoſoever will live Godly in this preſent world muſt ſuffer perſecution, and by many tribulations we muſt enter into the kingdome of heaven, this is confirmed by reaſon and éxperience, the firſt reaſon is taken from Gods Fatherly care, by this way exerciſing his children, and his gifts in them, that like Moab they ſettle not upon their lees, and containing them in diſcipline to make them conformable in ſufferings with their Saviour here, that they may be ſo in glory hereafter, yea and to witneſs thereby (which is ſtrange!) his love to them, for whom the Lord loves, them he chaſtiſes, the other reaſon is from the nature of Satan and the world, ever oppoſite to the quietneſs of the faithfull, which experience taken from all ages of the Godly, and conſideration of the eſtate, eſpecially from Davids in this preſent hiſtory, and Chriſt and his Apoſtles in the Goſpell, doth evidently confirme.
2. In reſpect that David is only defender, his intention is commendable, not meaning to amplify his kingdome by trouble, oppreſſion, blood, and faith-breaking but by Godly, peaceable, and honeſt meanes referring the work to God, for the farther promotion, and amplifying of his kingdome, But Iſhboſeth and Abner are the contrary, and uſe the contrary meanes, whoſe example, (albeit the moſt part follow them) in inlarging the bounds of their commandment, ſhould be eſchewed, therefore alſo it is, that many like unto them fall and decay, and as few follow David, ſo few ſtand and grow like unto him, as may be amplified by the fall of ſundry Tyrants, and ſtanding of Godly princes. An exhortation therefore to conquer by lawfull and conſcionable meanes, not joyning houſe to houſe, nor field to field by iniquity, leaſt ſo, (as the Prophet ſaith) they conquer ſhame and deſtruction to themſelves; as the Pſalmiſt likewiſe found by experience, I looked after the ungodly, and he was not, but the juſt inherit the earth.
3. Verſ. 14. The cruell and barbarous nature of the wicked, is ſeen in Abner, delighting to feed his eies with bloodſhed and ſlaughter, and counting no more of it but as a game, whereas the Godly man regardeth the life of his beaſt, but the very mercies of the wicked are cruell, this nature they participate, of their ſeverall maſters; the Godly who are called the meek of the earth, of that meek Lamb Jeſus, and the wicked, the gyants of the earth, of that roaring Lyon Satan, who ever goeth about ſeeking whom he may deſtroy, and hath been a manſlayer from the beginning.
4. Vers. 16. The ſad and unfortunate event of this ſingular combat, all of them on both ſides being ſlain, proveth the unlawfulneſſe of ſuch practiſes, whether they obtrude the triall of a title, or right, that otherwiſe cannot be decided, for a warrant, or a meanes to ſtay further effuſion of blood, neither of which is here effectuate, for albeit Davids title be undoubtedly good, yet all of his men here doe fall, as oftimes in Monomachies it happeneth the innocent to receive the foil, not that hereby we ſhould accuſe God for n…t regarding innocence, but juſtly ſo that he puniſheth preſumption, and will not be holden to bleſſe with good ſucceſſe unlawfull practiſes, without and againſt a warrant of his approbation, not ſtaying for his time of clearing what is in doubt, but thruſting ourſelves into his room, and as for the battle it joyneth hereupon preſently, ſo that it was rather a ſpurre than a bridle, to further effuſion of blood, than hinder the ſame.
5. In Ioab, yeilding to Abner, and in the young men obtempering them both, Ioabs loſſe of ſuch valiant twelve Champions, & their loſſe of themſelves, teaches what it is to obey an unlawfull challenge, and ungodly command raſhly, ad aras, then let our obedience be to ſuperiours, and ever Marſhall God aright, giving him the firſt place to obey rather him than man in election, and him before man in Location, and with holy wiſdome, and Chriſtian care of others, of whoſe life, or welfare we ought not to be prodigall, laying aſide, pride, fooliſh temerity, and laviſh careleſneſſe of the eſtate of them whom we may command, and to behave, and impale our ſelves in offer, or acceptation within the Limites of the Lords command.
6. In denominating the place, the field of the ſtrong men, Helkathhazairim, (to wit, where they were ſlain) we ſee that inconſiderately oftimes, without any ſuch intention of the Authours, by the providence of God, monuments of the memory of things are erected, whereby God will not only have good things to keep record, but the facts of turpitude, for their further deteſtation, to have there own remembring, thus was the field which was bought with the price of our ſaviour named Aceldama, that proud towre of Nimrod called Babel, the place where Iſrael murmured for wa- tearmed Meribah, with ſundry the like examples, ſeeing therefore poſt fata facta, after death deeds have their own remaining by record & remembrance, let us be carefull that they be ſuch as rather may be blazed with happy fame, then blotted with hapleſſe infamie, and ſeeing this place is ſo called to teſtify the enormity of the fact, let us fight that good fight onelyonly, whereof the Apoſtle ſpeakes, which is between the fleſh, and the Spirit, which onelyonly hath the profitable end, the glorious theater, the godly armour, and the bleſſed reward of aſſured triumph.