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. XII.

THIS Chapter contains, First, David's Repentance for his double sin (and both of them of the first Magnitude) Adultery and Murder: He was reduced to Repent by Nathan's parable, and by direful punishments denounced against him for them: And Secondly. The effects of his Repentance, both as to his private and as to his publick capacity.

Remarks upon the First Part are,

First, The procuring cause of David's Repentance, as God himself was the principal, so Nathan (God's Prophet) was the instrumental cause thereof; for 'tis said, [The Lord sent Nathan,] and he had need be a Man of God's sending that can rouze and awaken a sleepy Conscience so hardened in sin as David's was, v. 1.

Mark (1.) The time, how long David lay in his Sin without Repentance; 'tis com∣puted about Ten Months was the time of his impenitency; for God sent not Nathan untill the Child (begot in Adultery) was born by Bathsheba: So long did David in∣dulge himself in his Amourous Embracements of his dear Adulteress, whom he (the A∣dulterer had now ventured to Marry: Yet all this long Ten Months (as Peter Martyr well observes) David sanctified every Sabbath, presented himself before the Lord in the Holy Assembly, and did purifie himself with others, according to the Laws of the Sanctuarie's purification. But, Oh wonderful! With what kind of mind? Surely he did nothing sincerely, nothing from real Piety; it was all in Hypocrisy, and from a customary Formality. When the ordinary use of the Ordinancies of God could not cure David of his Lethargy, but still he stuck fast with his Feet in the cloggy Clay, because the God of ordinances was not in them: He had only got the Mantle of Elijah (in his Tabernacle-Worship,) but he still for these Ten Months time, wanted the Lord God of that Mantle of Elijah, which Elisha pray'd for, 2 King. 2.14. Even then God out of meer Commiseration and Free Grace to David, makes use of Extraordinary means to bring him out of this Horrible Pit and Miry Clay, as David acknowledges, Psal. 40.2.

N. B This was to teach us, That as no Man can awaken himself out of a Dead Sleep, so the best of men may fall when they will, but they cannot rise when they will, untill the Lord lent him his Holy Hand to help him, and to do for him, what Ebedmelech did for Jeremy, to draw him up with the Cords of Mercy out of a Miry Dungeon, Jer. 38.6, 12, 13.

The Second Remark is, Nathan is the Ebedmelech to David: This Nathan had been sent by the Lord to David with Glad Tidings, about filling David's House with varie∣ty of Sweet Cordials and Comforts, Chap. 7.4, to 17. And now the Lord sends him here with Sad Tidings, about filling his Family with variety of sore confusions. The former was the fruit of his Integrity, because he was a Man after God's own Heart, 1 Sam. 13.14. And had respect unto all God's precepts, Psal. 119.6. yea and because it was in his Heart to build God an House, therefore God would build an House for him, 2 Sam. 7.11. 1 King. 8.18. 1 Chron. 17.10. But this latter was the fruit of his Apostasy and Back-sliding from God and Godliness. David's dangerous Down-fall had many manifest Gradations, each lower than the other, as

N. B. Note well. Mark First, He began with Ease and Idleness, unbeseeming a King.

Mark Secondly, He falls into Lust and Wantonness, which Fire being not carefully quenched, Flamed forth into the Act of Adultery.

Mark Thirdly, This Act hardens his Heart, so that all his care now was to hid•• his Sin, and to avoid the shame. In order hereunto he makes Ʋriah Drunk, to flush him with Desires of Doing with his Wife, that David's Doing so might not be discerned.

Mark Fourthly, When this Project would not prosper, Ʋriah must be Murderd in a Trea∣cherous manner.

Mark Fifthly, Joab his General must be involved into the Guilt of the Murder.

Mark Sixthly, And rather than this Murder should be omitted, the very Am∣monites shall be encouraged with a Conquest, and some brave Souldiers of his own Army be killed for company, and sent into another World.

Mark Seventhly, David's dreadful descent into Sin from one degree to another, did so hoofe and harden his Heart through the deceitfulness of Sin, Heb. 3.13. that he lay in this Spiritual Lethargy of Impenitency for three quarters of a Year and upwards; untill the Lord out of tender compassion towards him, was graciously pleased to send Nathan to awaken him, and to make him feel the Bruises of his foul fall, &c.

N. B. Oh! then what need have we all to Pray, [Lord lead us not into Temptation?] or if so, then [Lord leave us not in Temptation, but lead us out of Temptation.] Godly David when left of God doth worse than wicked Ahab, who only Coveted his Neighbour's Vineyard, but David coveted the Wife, yea even the Life of his most Valiant and Renowned Worthy; and for no fault in him, but only because he would not be drawn from his honest simplicity, to serve for palliating David's Adultery.

The Third Remark is, Nathan is sent of God to rouze David out of this Deep Sleep, who most prudently introduceth his Divine Reproof with a pleasant Parable, v. 2, 3, 4. after the manner of Antient Times, and those Eastern Countries: Because men that are awakened hastily out of a Deep and Sweet Sleep, are apt to brawl at their best Friends for doing so; therefore Nathan falls not foul upon David, upbraiding him with reproachful Names of an Adulterer and a Murderer, but in the wisdom of God dips his Nail of Reproof in the Oyl of a smoothing Apologue, that it might drive the bet∣ter, and deeper.

N. B. David himself was a Prophet, yet needs he Nathan the Prophet to be sent to him, as one Physician to another: But 'tis [Sanus ad aegrotum] (as Chrysostom saith) the Sound to the Sick: Nathan takes David when alone in his Closet, retired from his Courtiers, and fetcheth about this form of Speech (as the Wise Woman of Tekoah did, chap. 14.20.) In which Parable he first fisheth out of David, what the Law was, and then forceth David to give sentence against himself, v. 5, 6. Nathan dresseth up his discourse in another person, as if the relation had been real.

N. B. Men usually favour themselves too much, when they are Chancellours in their own cause, and measure all things by their own byassed Minds: As the Patriarch Judah was partial in his sentence, [Let her be Burnt] Gen. 38.24. until himself was concerned, and then comes he off with [She hath been more Righteous than I,] v. 26. Little did David dream, that He was the Man in the Parable. He could allow himself another Man's Wife, yet Judge another Man to Death for taking away a poor Man's Lamb, while David imagined it the offence of another, and not his own; Oh how is he transported with passion: He can be more severe than God himself, for God's Law only required, a restoring fourfold, Exod. 22.1. But David dooms this Thief in the Parable not only to do that, but to Die too: While David was indulgent to himself, He was most severe to others, as to the Ammonites after, v. 31.

N. B. That inhumanity in putting the conquered Ammonites to such terrible tortures was in the time of his Impenitency.

The Fourth Remark is, Nathan applies all the parts of the parable to point out David's person, when he had made his own Tongue a lance (as Austin saith) to rip up and heal his own Heart, and so became self condemned, Tit. 2.11. saying, [Thou art the Man.] Narratur fabula de te, as the offence committed, (so heinous in thy Eyes) is thine own, so the Sentence thou hast denounced with so much severity, should be thine own also. Hereupon he reckons up the great favours God had done to David, v. 7, 8. And the Grievous Sins that David had committed against God, ver. 9. Wherein Mark,

First, David was the Rich Man that had many Wives, so under no need of stealing poor Ʋriah's Cade-Lamb, as it was not want but wantonness, no small Aggravation; So was it the greater injury to Ʋriah to be robb'd of his only Jewel: And the more kind Ʋriah had been to his own Ewe-Lamb, Bathsheba, the greater was her disloyalty to so Loving an Husband, in prostituting her Body to David's Lust.

Mark Secondly the Traveller whom David Feasted in his Debauching of Bathsheba, some say was the Devil, who is a true Trudge over, even over the whole World, Job 1.7. 1 Pet. 5.8. but others better say, It was Fleshly Lust, which yet was the Devil's Messenger with a Mandate to David, that he might satiate himself with stoln plea∣sure, &c. This Carnal Concupiscence was indeed but a Traveller to David, but a Stranger, and not a Home-dweller with him.

N. B. This ought also to be our Care and Conscience, that though a Temptation make its own entrance, when the Doors of our Hearts are not carefully kept that against it, yet may we not bid it welcome, or make it any kind Entertainment. We may not give it any voluntary Lodging, Jer. 4.14. Much less Feast it, &c.

Mark Thirdly, Doth David think (saith Nathan) that God hath given thee so many great benefits, that he might Hire thee to be wicked, and to break his Command∣ments against Adultery and Murder. Thou hast given a most wretched reward to thy Worthy Ʋriah that Man of Gallantry, who had ventured his Life for thy sake, and would have laid down his Life for thy safeguard, yet hast thou basely slain him with the Sword of the Ammonites, who will Revile Religion and its God, for his giving Israel no better success, &c.

The Fifth Remark is, Nathan's denouncing a Divine Retaliation to David, v. 10, 11, 12. God loves the Law of Requital, and oft returns like for like, that Sinners may in legible Characters read their sin upon their punishment: As David had now fill'd his Family Family with the like evils in a way of suffering or punishing.

Mark First, The Sword shall never depart from thy house so long as David lived, for his slaying that Honest Man Ʋriah with the Sword of Ammon, and how was this Divine Threatning accomplish'd, when the Sword was sheathed in the bowels of three of Da∣vid's Sons, Amnon, Absalom, and Adonijah, &c.

Mark Secondly, Tho' God say [I will raise up evil against thee out of thine house] in his Sons irregular and unnatural as well as irreligious actings, (enough to break the good Old Father's heart) yet all this makes not God the Author of their sins; Peter Martyr saith, the same action seems to be ascribed both to God and to Absalom, to the latter as a sin, but as a punishment it may pertain to God, for so 'tis not a sin, but a part of God's Justice and Judgment.

N. B. Nor doth this excuse the Sinner who sins for another end, to gratifie his own lusts, and from his own proper malignity which God instils not into him, tho' God governs the sinner's actions to his own glorious ends; thus God is said to create evil, Isa. 45.7. and there is no evil in the City which the Lord hath not done, Amos 3.6. that is not as Sins, but as punishments, the natural power of acting sin is indeed from God, for in him we live, move, and have our being, Acts 17.28. but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the disorder and malignity of the action cannot come from God, who is the Supreme good but from the Agent himself; as the Rider maketh his Horse go, but the Horse's halting is from him∣self; and tho' the providence of God hath no hand in acting the sin it self, yet it hath in the ordering and disposing of it, as in the selling of Joseph to keep much people alive, Gen. 50.20. and in the betraying and crucifying of Christ to be a means of man's Re∣demption, Acts 2.23. and 4.27, 28.

Mark Thirdly, As God Retaliates, so he commensurates punishing one sin with ano∣ther, not by infusing of sinful corruption, but by an active permission, leaving men to their own unbridled lusts and inordinate affections, Psal. 81.12. neither restraining them by his grace, nor by his providence: So Objects of sin being presented, they are en∣snared and fall into perdition, which is the greatest punishment God inflicts upon wic∣ked Men in this life, and that which David himself imprecateth against his incorrigi∣ble Enemies, [Lord add iniquity unto their iniquity, &c.] Psal. 69.27. yet this act of God in Absolom and others, is not any act of allowance, but an act of sufferance only.

Mark Fourthly, The folly of sinners to put their sins in a secret place (as 'tis said Deut. 27.15.) in order to hide them, for God will detect them, and men shall detest them also; there is nothing covered, but it shall he revealed, &c. Mat. 10.26. some∣times here [Some mens sins are open before hand, &c.] 1 Tim. 5.24. but however, here∣after, when every Man's faults shall be written in his forehead, and it shall be said [Be∣hold the man, and behold his works.] David did sin secretly, but God writes his sin upon his punishment openly, even in the sight of the Sun; for his Son Absalom abused David's Concubines upon the house top, Chap. 16.22.

N. B. And probably upon that same Terrace from whence his Father had first looked, liked, and lusted after Bathsheba.

The Second Part is the effects of Nathan's Divine Discourse to David, namely Da∣vid's Repentance after it, &c.

Remarks upon it are,

First, Oh what a signal and singular privilege it is, when God gives us the Mini∣stry of his word, and what a wonderful blessing from Heaven accompanieth it. David knew he had sinned, he did read the Holy Scriptures, and attended Tabernacle Worship for ten months together, yet was not all this time at all moved or removed out of his Spiri∣tual Lethargy, until God sent this Prophet to preach this rouzing Sermon to him, then was David's Conscience awakened out of its deep sleep, and then cometh he to make an ingenuous Confession of his secret sin, which he had hitherto wickedly cover'd and concealed, v. 13.

The Second Remark is, Such was the dignity and usefulness of Nathan's Ministry to David, that it caused him to cry [Peccavi] when the bare reading of the Law for so long a time had not done so; the like effect had Samuel's Ministry upon Saul, who cryed also [I have sinned, &c.] 1 Sam. 15.24. and again [I have sinned] v. 30. the same words with David's here.

N. B. But with a vast difference; Saul confessed his sin more copiously than David, but less cordially: Saul's Confession was more full and large in words, yet was not so effectual and acceptable, because it was done in Hypocrisie, and not from any true Peni∣tency, being one that was rejected of God; he indeed made a Confession of sin, but it was not joyned with confusion of sin: 'tis only those that confess and forsake too, who find mercy, Prov. 28.13. whereas David's Confession was but a short word, yet full of sin∣cerity and sorrow,

Curae leves loquuntur, Ingentes stupent.

N. B. Saul's sorrow was light, because unsound, and therefore was the more loqua∣cious: but David's grief was so great, that his mouth was too narrow to utter what was owrking in his heart; but so soon as his sad heart (ready to break for want of a vent) was a little disburthened, he enlargeth much upon his short word here, in his purposely penning the Fifty First Psalm; wherein, and in the Title of it, he freely shames himself, and doth publick Pennance (as it were) in a white sheet before all the World, for that sin he had so industriously concealed.

The Third Remark is, The Remission of David's sin upon his real Repentance [The Lord hath put away thy sin, thou shalt not dye] v. 13. where,

Mark First, Saul's Repentance met with no such Remission, for he bewail'd only the punishment, but not the guilt or the filth of his sin, and therefore comes off only with [yet honour me before the People] but holy David who was beloved of God, and in the state of Grace, cries here [I have sinned against the Lord] in my Adultery and murther, and [against thee, even thee, Lord, only have I sinned] Psal. 51.4. tho' the Trespass was against Ʋriah, yet the Transgression was against the Lord, this was his grief.

Mark Secondly, The Learned generally do Translate the Hebrew word [Hagnebor] transtulit, transire fecit a te, the Lord hath translated thy sin from thee, and made it to pass over thee, to which our blessed Bradford the (Marian Martyr) adds this Transla∣tion [The Lord hath Translated thy sin upon Christ's back] the Lord hath caused thy sin to pass over from thee to Christ, the Lord lays our iniquities upon him, Isa. 53.6. and will not impute thy sin to thee, but to him thy surety, Rom. 4.8. Heb. 7.22. upon whose back all our sins do meet, &c.

Mark Thirdly, When David was deceived with Nathan's Aenigmatical Discourse in the Parable of the Cade Lamb, &c. and denounced unwittingly this severe Sentence against himself [The Man that hath done it shall surely die] v. 5. this was the Voice of the Law, awarding Death to Sin, Rom. 6.23. Gal. 3.10, &c. Thus this Wage was awarded as Saul's doom for his service; who, as he ran out his Life in Hypocrisie, so Dyed he like a Fool at last: But this word here to David [Thou shalt not dye] is the Voice of the Gospel awarding Life to Repentance for sin, and believing in Christ, Acts 2.38, 39, 40. & 16.31. & 20, 21, &c. This was David's doom for his comfort, thy surety dieth for thee, thou shalt not dye.

Mark Fourthly, The Parity and Disparity of Saul's and David's Doom, as is wittily yet wisely observed by Bernard. As to the Parity or Congruity, they were both Kings and sinned, both were warned by Prophets, both Repented, both Confessed, and both were Answered: The words of both their Confessions were alike to the Pro∣phet [I have sinned] and both their Answers were alike in part from the Prophet, [Dominus transtulit, the Lord hath taken away] was the Answer to them both; but now behold the Disparity, and the vast difference betwixt those two Answers both in words and matter; for

First, David tho' he had but a single [Transtulit] yet it was [Dominus Transtulit Peccatum] the Lord hath taken away thy sin; but

Secondly, Saul, tho' he had a double Transtulit or Translation, yet were they both sad ones, and a Curse with both of them, as (1.) The Lord hath taken away thy King∣dom from thee, 1 Sam. 15.26. And (2.) The Lord hath taken away his Spirit from thee, 1 Sam. 16.14. and this latter Translation was worse than the former, &c.

The Fourth Remark is, Notwithstanding this remission of David's sin, yet this excu∣sed him not from temporal punishment, v. 14. tho' the Lord was a God that forgave David, yet would he take vengeance of his scandalous practices, Psal. 99.8. God forgave him the guilt of his sin, and the Eternal Punishment due to it, yea and that temporal death which David had denounced against himself, v. 5. and which he now feared, tho' as King he was above the lash of the Law, and next to him was his Queen Bathsheba also; yet he well knew that an offended God could punish them both, whom the Magistrates could not come at, so God had threatned, Levit. 26.14, 15, &c.

And tho' God doth Pardon Eternally, yet may he punish Temporally, both for the vindi∣cation of his own Justice from partiality in pardoning a more heinous Act in David than was found in Saul's life, yet rejected; Yea, and for the vindication of Religion too, as if it were nothing but a form of profession without the power of Piety.

Mark First, The Commination of this Temporal Punishment, [The Child begot in Adul∣tery shall dye, because thou hast caused the Enemies of God to blaspheme.] That is ren∣dred as the reason: Not only the Ammonites and Pagans, but also the Prophane among God's People will lay reproach upon Religion, and rail against the Lord, as if he were the Author or at least the Abettor of such impious acts, for his pardoning (or at least conniving at) greater Crimes in David whom he had preferred to be King, yet pu∣nishing lesser sins in Saul whom he had rejected from his Kingdom.

N. B. This implies, that tho' David took so much care to colour and cover his sin, yet all would not do, it got wind among others both at home and abroad, either from his over-hasty-Marriage with Bathsheba, or from the sudden swelling of her Womb, or from the blabbing of Servants, or from the slaughter of Ʋriah; such surmises at least arose, as did occasion some Blasphenies which were not bearable, Rom. 2.24. 'tis call'd [Chillul Hashem] Isa. 52.5. Ezek. 36.20.23, a great evil.

Mark Secondly, The Execution of this punishment upon his Child [The Lord strake it, &c.] v. 15. 'twas so sick that David despair'd of its recovery by any natural means, therefore makes he use of Spiritual Remedies, as Fasting and Prayer, with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Humicubatio, laying all night upon the Earth, v. 16. in which time (some say) he penn'd that Penetential Psalm, the fifty first, which he after published.

However, this is certain, that he had now got good assurance of the pardon of his own sin, insomuch as he taketh that holy boldness to sue and supplicate unto the Lord for his sick Child, which duty he knew was the best lever at a dead lift, winging his de∣votion with due humiliation, &c.

Mark Thirdly, His faithful Servants (the Courtiers) came to comfort him in his Mourning, but he refused to be comforted, v. 17.

N. B. Tho' all this time he was doing contrary to the revealed Will of God [The Child shall surely dye, v. 14. yet did David well, as Judas served the secret will of God, yet did ill. David knew not that it was God's absolute will, it might be conditional only, like that to Abraham [Slay thy Son, &c.]

Mark Fourthly, The Child dyed upon the seventh day after its birth, v. 18. so dyed without Circumcision, yet was saved, v. 23. Gratia non est alligata Symbolis, Grace is not tyed to outward Signs; 'tis not the want but the contempt of them (saith St. Ambrose) that is dangerous, when they may be had, yet carelesly neglected, for which Moses narrowly escaped, Exod. 4.24.

Mark Fifthly, When David understood by his Servants whispering, that God's will was declared in the Child's death, he gives over praying, knowing better than the Ro∣mish Church (which prays for Souls departed) that it was both ineffectual and sinful; this also makes against their limbus infantum, whereof Pelagius (saith Peter Martyr) was the first Inventor.

Then David arose, v. 19. he washed himself from his legal Pollutions, Numb. 19.14. then went into God's Tabernacle, v. 20. and there thanked a taking as well as a giving God, Job 1.21. & 2.10. Saying the Will of the Lord be done, Acts 21.14. preferring God's Worship before his necessary food, Job 23.12.

Mark Sixthly, David's turning so suddenly his sorrow into satisfaction, was a Riddle to his Courtiers, which he resolveth to them, v. 21, 22, 23. saying [while I prayed, I knew not but God might be gracious to me in the Child's life, &c.

N. B. Whereas no doubt but God was more gracious to David in the death of the Child, which, had it lived, he could never have looked upon without grief and shame. So that God crossed him with a Blessing, as oft he doth us: Deus dat Iratus, quod negat pro∣pitius, God grants when angry, what he denies when pleased.

N. B. It seems the Lord in answer to David's prayers dropped down some assure∣ance that his Child was saved, and therefore he saith [I must go to him, not only with my Body into the Grave, but also with my Soul into Heaven, &c.]

Mark Seventhly, The mitigation of David's punishment, v. 24, 25. wherein,

First, He comforted Bathsheba with the comforts wherewith God had comforted him, 2 Cor. 1.4. to wit, by telling her that the Child was saved.

Secondly, Moreover God comforted David by making up his loss of a dead Child, with the birth of a Wise Solomon, born of Bathsheba, of whom David had all his Best Sons, because they were the fruit of their Parents solemn humiliation.

Thirdly, Nathan who was sent to humble David, is now sent to comfort him, and to become Tutor to Solomon, who must live, tho' that in Adultery did dye; now David signifying only beloved, he hath a Son Jedediah, signifying the beloved of the Lord.

The last Remark upon this twelfth Chapter is the taking of Rabbah, the Metropolis of the Ammonites, from v. 26. to the end: First, in part, then the whole, &c.

Mark First, Here Joab had laid close Siege to this strong City about Twelve months, and now had taken that part of the City where the Royal Palace stood, the place of the King's residence, which was surrounded with water both for defence and for delight, the whole City probably was supplied by Conduit-pipes from hence, which therefore Joab the General took care to cut off, v. 26, 27.

Mark Secondly, When General Joab saw the City could not long hold out now for want of water, he sends for David in all haste, that he might have the glory of the Victory, v. 28, 29. This was a most generous act of General Joab. In other of his Conquests he Conquered others only, but in this act he Conquered himself, to let the ho∣nour of all redound to David, who had by his sin retarded his success for so many Months.

N. B. Learn we from Joab these two good Lessons; the first is, when in our Spiri∣tual Warfare we would Conquer any Corruption, we must cut off those Conduit-pipes of water that keep them alive, &c. The second is, when through Grace we have Conquered any Corruption, and mortified it by the Spirit, Rom. 8.13. let Christ our Spiritual David have the whole glory of the Conquest, as the Disciples did, Acts 3.12, 16.

Mark Thirdly, David hastens with an Additional Army, having now (as some sup∣pose) made his peace with God (whereas while he lay in his sin, he durst not look an Enemy in the face) takes the City, and the King's Crown from off his head, which weighed a Talent of Gold, &c. and setteth it upon his own head, v. 30.

N. B. Yet the Crown of Glory (laid up for David now reconciled to God) is far more weighty, 2 Cor. 4.17. and enambled with more precious Pearls.

Mark Fourthly, He put the People to most barbarous torments for abusing his Em∣bassadors, v. 31. whom he tore in pieces with Saws and Harrows, or burnt them in the Furnace of Moloch, where they had burnt their own Children.

This Cruelty makes that Opinion more probable, that David had not yet recover'd his mild temper, and former tenderness toward Saul and others; his heart was yet hardened with impenitency, and he had not yet recovered the Spirit of Grace, which would have taught him more Mercy and Moderation; so there is a transposition of the Story, &c.

N. B. If the Ammonites were so severely punished for abusing David's Embassadors, Oh what severity may they expect that abuse the Embassadors of Christ, 2 Cor. 5.20. God will strike through their loynes, Deut. 33.11. never any such prospered, Job. 9.4, &c.