The Throne of David, Treatise · Section 2
II. SAM, Chap. 1. from the 17. verſe to the end.
WE ſhew in the Preface before the Chapter that the generall ſubject of this Book is the Hiſtory of the reign of David, begun at the death of Saul, while the inſtitution of Salomon.
The utilitie declares itſelf in the particulars, as in the confirmation of faith by the infallible performance of Gods promiſe to David, in the raiſing of his Kingdome, albeit after great troubles, and in the example of life and manners, as in the patience, piety, righteous government, magnanimity in adverſity, prudence in proſperity, and others his vertues, and albeit as man feeble, and ſubject to infirmities, and falls, yet riſing again by true and earneſt repentance.
But becauſe Davids Kingdome is the type of Chriſts Kingdome in the compariſon we have the chief utility to be remarked, that as the one roſe, triumphed, and dilated it ſelfe in great amplitude after the croſs, ſo hath the other, and ſhall inlarge it ſelfe more and more to the confuſion of Antichriſt and all adverſary power in the revelation of the time decreed. Let thegodly only imitate David in his conſtancy, patience, piety and fortitude till Gods decreed time come. Rev. 18. 2.
As for the generall ſubject of the firſt Chapter, and firſt part thereof, with the three parts whereinto it was ſubdivided, we have alſo treated of the ſame, which was the report, the triall of the report, and the reward of the reporter, now followeth the ſecond part of the Chapter from the 17 verſ. to the end, containing Davids diſpoſition upon the report, and in generall the text ſaith, that he compoſed a lamentation upon the miſeries of this battle, and eſpecially upon the death of Saul and Jonathan.
This lamentation is proponed, as we ſpeak cicloeidos, circular waies, or by circumductions of periods and ſentences, and amplified according to Davids manner poetically, and therefore hath a difficult reduction to a certain order or method, Yet all that is diffuſedly ſpoken here, may be reduced to two heads: the one, is the lamentation for the calamities fallen upon all Iſrael, taken from the events of the battle, from the 17. verſ. to the 22. The ſecond is the ſpeciall lamentation for Saul and Jonathan, taken from the commendation of their virtues, from the 22. verſ. to the 27. wherein is added the concluſion poetically ſet down, and by way of Threnodie.
In the firſt period we have the title or inſcription of this funerall oration called the lamentation of David, for Saul and Jonathan. It was the cuſtome of all Ages that the friends and favourers lamented the defunct, as in the examples of the Patriarch's, Abraham lamented Sarah, Jacob, Rachel, and Joſeph, whom he thought to have been dead, ſo his ſonnes with the Egyptians lamented him in Abel-mizraim, Iſrael lamented Moſes and Aaron, Joſhua, and Samuel, Jeremiah by his Threnodies lamented the death of Joſias, ſo in the Goſpell Mary lamented Lazarus her brother, yea our Saviour wept alſo, the diſciples lamented Chriſt,John. 10. Act. 8. the godly lamented Stephen, and the ancients had anniverſary lamentings for the Martyrs in the primitive Church, with recordation of their deaths, conſtancy, and conrage, for the imitation of others who ſhould be likewiſe called to ſeale the truth by their ſufferings, and with regret of the Churches want of ſuch excellent and painfull Men, and holy patterns of life, without any invocation of their names, which corruption (as Auguſtine teſtifies) was not in his daies crept into the Church of God, nomina enim martyrum apud nos (inquit) comm…morantur, non invocantur, anſwering the objection of the heathen, de pluralitate deorum, which by the honouring of the Martyrs memories, they would have the Chriſtians likewiſe guilty of.
As for the cauſes of this lamentation, or twofold reſpect, thereof, the ſame hath been already ſpoken of in the explication of the 12. verſe.
In the ſecond period, it is ſaid that David propoſes this lamentation, that thereby Iſrael ſhould learne to ſhoot in the bow, as is written in the book of Juſtice, which ſentence becauſe it appeared not to agree with the purpoſe, therefore the Hebrewes excluded this verſe by parentheſis out of the lamentation, yet conſidering aright, we ſhall find this period to agree well with the inſcription, as the recents reſolve, David proponing this lamentation to be a warning to Iſrael to learne the exerciſe of Archery, becauſe by that forme of armour eſpecially (as is evident. 1 Sam. 31. 3.) the Philiſtims had ſlaine Saul, and overcome the Lords people, and whom herein in time coming he would have to match their enemies in the military skill of uſing that ſort of armour.
By the book of Jaſher, or righteous, is to be underſtood moſt probably, the book of the common Lawes which then was written for the formall proceeding in Judgment and warfaire, containing the art and diſcipline militarie, together with the record of the Lords battles, as mention is made likewiſe thereof. Joſhua 10. 13. Which book, with diverſe others that were compoſed by Salomon were burned in the firſt deſtruction of Jeruſalem by the Chaldeans, and ſo the whole Bibliothek hebraick fell not into the hands of Eſdras.
In the third period we have the generall pathetick propoſition of this lamentation proponed by poeticall figures of Apoſtrophe, turning his ſpeech to God and the people in a verſe interrogative, which the Greek poets call Amoebeus, by fiction of perſons, which we call Proſopopeia, and by a deſcription of the calamity, which is called Periphraſis.
The verſe is, O honour of Iſrael, in thy high places how are the mighty ſlaine and overthrowne! by interpretation, O God who art the honour of Iſrael, and O Iſrael that had the honour to have ſo many mighty men, how miſerable is thy calamity, by the which thy God is diſhonoured, and thou art ſpoiled of ſo many honourable and ſtrong men? the cauſe of all this (doubtleſs) is thy manifold ſinnes. For we muſt underſtand that the ſcope of this oration is to bring Iſrael to underſtand that this calamity proceeds from ſinne, and can not ceaſe but by unfained repentance.
In the 20. and 21. verſes, which is the fourth and fift periods, he amplifies this calamity by the events, the firſt in the twenty verſe, containing a deprecation, proponed by Enallage of the Imperative mood, for the Optative after the manner of poets, Tell it not in Gath, nor publiſh it in the ſtreets of Aſhkelon, by which as the capitall Cities, he meanes the whole land, the reaſon aſſigned, is, leſt the daughters of the uncircumciſed Philiſtims rejoice, and in praiſing their Idol gods, diſpraiſe the name of the true God of Iſrael, and ſo the end of this deprecation is the glory of God, which he doth tender.
But how doth he will here, a thing which is impoſſible, in ſaying, tell it not, or let it not be told? It is anſwered, this comes from a perturbed mind, wherein falls no certain deliberation, and to teſtify his care of the glory of God, is ſpoken not as aſſured of performance, but optative, and as he would wiſh it.
By Daughters, ſome meanes the little townes of Paleſtina, but the common opinion and literall ſenſe is more ſimple, and better, and confirmed by the cuſtome uſed after victories in thoſe daies both amongſt the faithfull. 1 Sam: 18. 5. &c. And amongſt the infidels. Judg: 16. 23. By the Philiſtims rejoycing over Sampſon.
The ſecond period of amplification of this calamity, containeth verſ. 21. An imprecation, againſt Gilboa, by the figure of Proſopopeia and Apoſtrophe, curſing that place, wherein that miſery befell to Iſrael, with drougth and barrenneſs to remaine ſo, as monuments of that calamity.
In the five verſes following is the ſpeciall lamentation for Saul and Jonathan, taken 1. From their couragious acts againſt Gods enemies, and happy victorious ſucceſs. 2. From their mutuall love, and lot to dye together. 3. From their provident diligence and undaunted courage in proſecuting the affaires. 4. From the effects of the government, that thereby they enriched their ſubjects. 5. From his private intereſt and dammage received by the loſs of Jonathan, with whom he had ſuch conjunction, that he compares his love which he did beare to Jonathan to the love of brothers, and preferreth Jonathans love towards him to the vehement love of women, which they can or do beare to Husbands, Children, or any others, whereunto he ſubjoynes the concluſion by way of interrogation, called Amoebeus, O Iſrael, againe I muſt ſay, how great is thy calamity, whereby thy God is ſo diſhonoured, and thou ſpoiled of men of ſuch qualities? ſurely ſinne hath thus provoked God to deale with thee, therefore timely and truely reconcile to him, leaſt he altogether conſume thee: where, as we ſaw upright juſtice before, ſo here is true piety, O happy beginnings therefore of a happy King!
OBSERVATIONS.
1. V. 17. WE ſee here, by the example of David, and practice of the primitive Church, that the uſe of funerall orations amongſt Chriſtians is indifferent and lawfull, if without flattery, partiall affection, and oſtentation, they be made to the glory of God, encouragement and example of virtue and godlineſs, ſtirring up to the conſideration of our mortality, and duty of repentance, and for confirmation of the doctrine of the reſurrection, all tending to the inſtruction of the living, and not to the ſuperfluous or unjuſt praiſe of the dead.
2. Here is a moſt Godly and imitable example in David, who mourneth not only for the death of Jonathan his friend, but likewiſe for Saul his foe, and adverſary, whereby we ſee that the rule of godly or Chriſtian love, extends not only to thy friends natuturall or civill, but to all men, (albeit in the firſt place to the family of Faith,) yea to thy very enemies, as is confirmed by Chriſt in the diſputation he had with the corrupted Phariſees, Math: 5. 44. The chiefe cauſe hereof is the honour of God which we ought to tender, and the enlargement of his kingdome, which by the fall of men in defection is hindred, Gods truth ſlandered, and the Lord ſtirred up in wrath for to puniſh, but on the contrary by their converſion God is glorified, the kingdome of Chriſt ſo farre amplified, and the Church comforted, But what ſhall we ſay of the unnaturall world now, and the manners of men, who would be called Chriſtians in this latter age, who not only attaines to the Chriſtian perfection, but on the contrary proponing their particular paſſions to Gods glory are not only rejoyced at the calamities of men, their adverſaries, but alſo are void of naturall affection to parents and friends, and are ſo full of envy and ungodly emulations, that they are ſorry for the good ſame and eſtimation of their very brethren, theſe are they of whom the Apoſtle ſpeaks, 2 Tim: 3. 3. Let us learne then to be compaſſionate with the calamities of all men for Gods cauſe, following the example of the godly herein, and that Apoſtolicall precept, 2 Pet: 3. 8. But eſpecially mourning for the affliction of Joſeph, Amos, 6. 6.
3. Verſ. 18. David teaching Iſrael to learne the exerciſe of the bow, gives the argument of the right uſe of armes as lawfull to invade or defend in lawfull waies, againſt the erronious opinion of the Anabaptiſts, and agreeing with the chiefe part of a Kings office, to whom is ſaid to be given the ſword, by which is underſtood the Juriſdiction and power, and the execution thereof at home and abroad as juſt cauſe requires, Examples, of Abraham, Moſes, Joſhua, the Judges: Samuel, David, and conſtant practice received in Iſrael by divine command warranting the ſame. Let no man doubt therefore in lawfull cauſes to follow the Supreame Magiſtrate and lawfull Authority in juſt perſuit or defence, where they are required.
4. Verſ. 19. The honour of every Nation conſiſts in theſe two; God, and valiant men, or true religion, and righteous Judgment, piety and courage, the diſhonour in the oppoſite, A rule then to diſcern between honourable kingdomes, eſtates and houſes, and the contrary,Math: 5. 35 s & 27. 52. for theſe two, it was then, that Jeruſalem was called the glory and beauty of the whole earth, the Holy City, and City of the great King, of which many excellent things were ſpoken beſides, and for the want of the true worſhip of God without which no true fortitude can be, Eliſha diſdaines ſo an Idolatrous Jehoram, (though a King) that he proteſts were it not for the preſence of good Jehoſaphat he would not have looked towards him. 2 King: 3. 14. As alſo for the ſame defect and guiltineſs, the Nations were then called, the dogs of the Gentiles, Then if men would have themſelves or their houſes truly honourable, ſeek God, and righteouſneſs: otherwiſe without him they are but mancipat ſlaves to Satan, ſinne and their own beaſtly affections.
5. Verſ. 20. In Davids deprecation we ſee what care the godly ſhould have of the Lords glory and honour of his name, that the ſame be not blaſphemed amongſt the adverſaries, ſo farre as we may hinder or ſtop the ſame, being jealous over the ſame with a Holy zeale, that thereby we may ſhow our ſelves affectionate and true Children to our heavenly Father, and not by our words or actions to open their mouths againſt that holy profeſſion of his bleſſed truth, to the triumphant rejoycing of the adverſary, and ſcandalizing of the weake: as we would eſchew that fearfull condemnation of Hypocrit's, and that terrible woe pronounced againſt all thoſe by whom offence cometh.
6. The rejoycing of the wicked is evill, and in the calamities and affliction ever of the godly, as this ſame propheticall prince teſtifieth and ſheweth plainly alſo in the 41 Pſalm, Job: 30. 9, 10. &c.of his enemies and falſe friends, thus Shimei railed againſt David in his flying from Abſolom, Rev: 11. 10.and thoſe that were more vile then the earth made their ſong and talk of holy Jobs affliction, and took pleaſure at his calamity, ſo did the earthly ſort (ſpoken of in the Revelation) rejoyce over the Lords Prophets that were ſlaine by the beaſt, and left unburied, and were glad and ſent gifts one to another, for theſe two Prophets vexed them continually, which rejoycing proceeds from the hatred of the Godly, and it againe from the diſſimilitude of their manners, no ſociety being between light and darkneſs, and an inveterate enmity being between the Serpent, and the ſeed of the woman.
7. The right conſideration of all calamities whether publick or private, but eſpecially ſuch as befall the eſtate of a whole Nation as this, is in the right reſpect of the cauſes, conſequents, and right remedy, the materiall being ſinne, or procurer the Lords anger being the efficient or juſt inflictor, the forme is puniſhment, and the finall cauſe, to bring men to repentance, the ſequell that followes upon our ſinning, and procuring God ſo to puniſh, being the ſlander of Gods glory, diſgracing of our profeſſion, and making the name of God to be blaſphemed amongſt the adverſaries and the taking away of good men, with everſion of republicks. No remedy being to amend all this, but ſpeedy repentance and reformation of our Lives.
8. Verſ. 21. The bleſſings and priviledges of places are not perpetuall, but temporall and alternative, ſometimes to be monuments of Gods benefits, and ſometimes of his wrath, witneſs Jeruſalem, ſometime the glory of the earth, and now for it ſinnes, and crucifying the Sonne of God, the mappe of ruine, and utter deſolation. Chorazim and Bethſaida let them teſtify the ſame.
9. Wickedneſs or ſinfull facts committed in places, is the cauſe which bringeth alterations and curſes upon them, curſed therefore (ſaith the Lord) ſhall the earth be for thy cauſe, to Adam, when he tranſgreſſed, conſider likewiſe what made that pleaſant valley where Sodome and Gomorrha with the other Cities ſtood, a ſtincking lake even untill this day, Pharaoh's cruelty and induration brought plagues upon Egypt, the iniquity and pride of Babylon literall,Revel: 18. brought utter devaſtation upon her, and as is is ſurely propheſied, the ſame for the like cauſes, ſhall be the lot of that Citie myſticall, even as for the ſlaughter of the people of God, upon it a curſe of perpetuall barrenneſs is pronounced as here againſt mount Gilboa.
10. Verſ. 22. The benefits of God beſtowed upon men, when we ſee them altered and changed to the contrary, ſhould give us an example to beware leaſt we procure the like by our ingratitude, and ſhould make us to lament their fall, and to acknowledge in any temporall thing, that befalls to man, that there is no perpetuity whereof he ought to dreame or preſume, but as the Moon our life is led by changes, and time goes by turnes, thus Jonathans bow and Sauls ſword once faile them, and they are overcome, though ever victors before, and the weapons of the ſtrong men are caſt down in battle.
11. A notable example of Davids godly modeſty who with dead Saul buries the remembrance of all his faults and infirmities, ſpeaking only good of him, albeit his foe, and reporting theſe things only that tended to his praiſe, whereby he ſhewes his heart (out of the abundance whereof the Mouth ſpeaks) to be void of all malice or hatred ever carried towards him, although he oftentimes ſought his life, and hunted him to and fro, as a Partridge in the wilderneſs, and therefore as before his hand would not touch his perſon, ſo neither will he have his tongue now for to touch his fame, thinking he could not ſeem conſcionable of the one, if he ſhew himſelfe careleſs of the other.
12. Verſ. 23. In turning to the daughters of Iſrael, he would teſtify not only his great griefe, which makes him to exhort others to aſſiſt him, (eſpecially that ſex which by nature are moſt prone to be pitifull, in a matter chiefly ſo nearely concerning themſelves) but alſo thereby he would ſhew what loyall love, and reſpective duty affectionate ſubjects owe to their Prince, rejoycing for his happy life over them, and mourning for his dolefull death from them, he being the common parent under whom they enjoy peace and proſperity. Thus was Joſias lamented by his people as the breath of their noſtrils, and the crown of their head, that had fallen, Lam: 5. 16.
13. Verſ. 24. The effect of prudent and good government is riches and plenty, therefore Saul is ſaid to have cloathed them with ſcarlet, and to have hung ornaments of Gold upon their veſtures, witneſs this eſpecially, the government of Salomon under whom his ſubjects had ſuch affluence, that Gold was counted as braſs, and ſilver as ſtones: the contrary, towit, a defect of people and furniture,2 King. 13. ſee in the wicked government of Jehoahaz the ſon of Jehu; under whom all Iſrael was brought to 50 horſemen, 10 chariots, and 10000 footmen.
14. Verſ. 25. In Davids bewailing of Jonathan by a particular lamentation, we ſee that as we ought to be ſorry at the calamity of all men, ſo eſpecially of our friend to whom by a more particular bond we are tyed, naturall or civill, except we would be accounted foreign without naturall affection, as the Apoſtle ſpeaks, and ſo, inſenſible, as blocks. Davids love then, you ſee,2 Tim. 3. dies not with the dead, but to be vigorous and lively is hereby teſtified, and indeed and in effect more plainly his love and thankfull mind are manifeſted hereafter to his ſonne Mephiboſheth: benefiting the ſonne there, and bewailing the Father here. So farre is he from hypocriticall duties either to God or man, or from that odious ſinne of ingratitude.
15. In his comparing the love that he bore to Jonathan to the love of brethren: and the love that Jonathan bore him, to be greater then the extreame love of women, we learne in humble and holy modeſty to think of our own virtues, and ever of the virtues of others, as greater in meaſure then ours.