A Complete History and Mystery of the Old and New Testament

1 Samuel, CHAP. III.

CHapter The Third, is, a Narrative of Samuel's Divine Call to his Prophetical Office. Wherein,

The First Remark is, The Circumstances of Samuel 's Call. As,

First, The person ( who called him) was the Lord himself, calling him no fewer than four times; v. 4.6, 8, 10. Through Samuel 's mistake of the Voice of God, for the Voice of Eli: Josephus saith, that Samuel was now but twelve years Old, and therefore might it well be said of him, that [he did not yet know the Lord.] v. 7. Namely, in that way peculiar to the Prophets, who had their Extraordinary Revelations from God's Spirit coming by times upon them; which the Rabbins call [Bath-Koll,] the Daughter of a Voice, wherewith young Samuel was not yet acquainted. Otherwise the same black brand put upon Eli 's Son, (of whom it is said [they knew not the Lord,] chap. 2.12.) might be upon Samuel too, who was Sanctified from the Womb, and undoubtedly had the ordinary, and experimental knowledge of God in his daily Ministring before him, even in his tender Years, who would not be Debauched by Eli 's Sons of Belial, as above.

The Second Circumstance is. The Time when, which is Threefold.

• 1. When the State of the Church was in a very low ebb: The Word of Prophecy was very precious at that time, ver. 1. a Prophet was very rare then, and few or none appeared with open Vision by Name, though' mention be made in general of a Prophet; Judge. 6.8. And of a man of God before. chap. 2.27. Yet this Samuel is called the first of the Prophets, by the Apostle Peter, Act. 3.24. as long before that, he is accounted the Head of them, 2 Chron. 35.18. because he was the next famous Prophet to Moses.
• 2. At that time, ver. 2. When the Lord had sent the day before that Man of God mentioned, chap. 2.27. with heavy tidings to Eli, then the very next day, God calls and sends Samuel with the same sad message. And,
• 3. In that time of the Natural Day; ver. 3. When the Lamps of the Golden Candlestick were not yet extinguished, which had been lighted the Evening before, Exod. 27.21. Levite. 24.3. 2 Chron. 13.11. So that this was betimes in the Morning, and before day that God called Samuel.

The Third Circumstance is, The place where, in the Temple or Tabernacle.

N. B. (1.) By which it plainly appeareth; It was not the Custom of the Jewish Church to burn day, (as is the saying) which yet the Superstitious Romish Church doth; having their lighted Tapers burning upon their High Altars at Noon-day.

N. B. (2.) We must suppose the Levites Lodging, (wherein Samuel slept) was in some remoter part of the Sanctuary, or Tabernacle, for within them none might lodge or lay, &c.

The Second Remark, Concerns the Substance of this Word of Prophecy revealed to Samuel, (as the First did the Circumstances of his Call to be a Prophet) who might say to Eli, as Abijah afterward said to Jeroboam 's Wife; [I am sent to thee with heavy tidings,] 1 King. 14.6. The revealing of which, would strike such Astonishment and trembling into the minds of Men, as Their Ears should tingle to hear such a Thunder-clap, ver. 11. This Young Prophet first became a Prophet against Eli 's House, (as afterward he was to all Israel, v. 22, 23.) and confirms what the Man of God in the second Chapter had denounced against it; that in the Mouth of two Witnesses, God's Will and Word might be Established; Samuel declareth both Eli 's Sins, and of his Sons, and their punishments Also ver. 12, 13. that their Sin was Inexpiable, ver. 14. (which some hence suppose was that Sin unto Death. 1 Joh. 5.16. For which there remaineth no more Sacrifice, Heb. 10.26.

N. B. This may hold true of his Sons, but not of himself; therefore their punishment was Irreversible; seeing God had Sworn it, as well as said; [ When I begin, I will also make an end; ver. 12.] And indeed though' the fall of Eli 's Family was exceedding fatal, and formidable for their corrupting God's Commonwealth; and making good that old saying [ Like Priest, like People in profaneness:] Yet even the Death of Eli was very dismal, he dying the Death of an unredeemed Ass, [By breaking his Neck] Exod. 13.13.

The Third Remark is, The Gracious carriage of this Young Prophet, when so high and Honorable a Preferment is put upon him by the Lord. Behold,

1. His Humility, though' his Master, observing his towardliness to good, had bestowed on him an Ephod (a Garment then used in Ministring to the Lord,) ch. 2.18. and his Mother had given him a Coat to wear under his Ephod, ver. 19. and no doubt she spared no cost in making this Coat fine enough; because he was not only her only Son, but also the Son of her Love, (as Joseph was to Jacob, to whom he gave a finer Coat than to any of his other Sons, Gen. 37.3.) Yet is he not made Proud with either his upper or under Garment, as most of such Young Striplings amongst us are; especially if they should be dignified to wear Ministers Gowns at his Age.

2. His Modesty is very Marvelous, not only in doing his Duty with diligence • in waiting on his Master, and not discouraged at his own double, yea treble mistake and disappointment, but readily rises out of his warm Bed, and Runs to Eli every time that he was called upon.

N. B. Many Sluggish Apprentices would not have been so ready to Rise Three times, &c.

But Modest Samuel was more Morigerous to his Dim-sighted Master, fearing he might need his helping hand (though' weak) in some duty which his own Debauched Sons would not do for him: But also his Modesty most appeared, both in his doing the former Office of a Door-keeper; [Opening the Doors in the Morning,] though' he were now called of God to be a Prophet. And likewise he was not forward, but fearful to Reveal the Divine Oracle to Eli, which yet he might not Conceal, ver. 15.

3. His Faithfulness also here is manifest in not hiding anything (of that which God had spoke to him) from his Master Eli: [He told him every what,] ver. 18. Tho' there was not one drachm of Comfort in the whole Oracle. Had Samuel in this Case consulted with Flesh and Blood, he might thus have Argued against a faithful discharge of his Errand God now sent him: [ Oh what a piece of Confidence, if not Impudence, will it be in me, a Pupil, in daring to deliver such a direful Message to my Aged Tutor; possibly he will look upon it, as one of my Childish Dreams only. ] But by this time Samel understood the meaning of that special Providence of God, in letting him run three several times to Eli, till Eli perceived that it was the Lord that called the Child, v. 8. And that he had from God some Divine Revelation; so Eli could not look upon it as a vain fancy in his sleep: Yea, and Samuel had learnt likewise that God's Truths must faithfully be spoken, however heinously they be taken.

N. B. Would to God all Ministers could learn (both Old and Young) this great lesson of faithfulness from Young Samuel.

The Fourth Remark is, Eli 's Reception of this rigid Revelation from God by Samuel in two Respects.

The First is, Eli was conscious to himself of great guilt, both in his Villanous Sons, and in himself for indulging their Villany, his Conscience was a sore Conscience, but theirs were seared Consciences, and therefore could he presage no good from God; hereupon he advises his Pupil to hide nothing from him, but to tell his Tutor all that God had told him, v. 16, 17.

Secondly, When Eli had heard God's severe Sentence, he calmly crieth, [it is the Lord, let him do what seemeth him good.] v. 18. as if he had said, the Lord Jehovah hath a Sovereign Absolute Power over all the Sons and Daughters of Men, and may dispose of me and mine, and of all Created Beings according to his good pleasure, unto which I freely submit, well knowing there be better things in God's Will than in my own: I resolve, my Will shall be swallowed up, and melted down into the Will of God, and though' I have been a bad Earthly Father to my Evil Sons; yet would I be a good Son to my good Heavenly Father: So I humbly accept of the punishment of mine Iniquity, Levite. 26.41. The will of the Lord be done; Act. 21.14. 'It is true, there be some that censure Eli for thus saying, [Thy Holy Will be done,] taking these Words in the worst Sense, as spoken in Hypocrisy, and not in Humility; So S. Ephrem, Gregory and Rupertus; because he did not correct his own fault, nor his Sons when reproved of God, &c. But alas, he was now too Old and Dim-sighted to do it. Therefore all Expositors do generally judge more Charitably, that here is Eli 's Holy submission to God's Heavenly Will: Neither Excusing his own Iniquity, nor Accusing God of Austerity; but in Offering himself up thus to God's Justice, he humbly Confesseth his own Sin: See much more of this Subject in my Church History, in the (13th) Plot, pag. 111, 112, 113, &c. To which I refer my Reader.

The Fifth and last Remark is, The event of all these things; Namely, the Authority of Samuel over all Israel, was Established hereby; v. 19, 20, 21. All Israel now heard the report, that the Lord was returning to them with the Spirit of Prophecy, which the Iniquity of those times had quite extinguished, and that the Lord was present with Young Samuel, so, That he grew in Wisdom and Stature, and in favor with God and Man, as our Savior did, Luk. 2.52. And how he had frequent Revelations after this first time from the Lord as he Ministred to him in Shiloh, and how all his Oracles were infallible, God suffering none of such precious Liquor to be lost by being spilled upon the ground: All the People that resorted to this place from Dan to Bersheba; (That is, from the North to the South part of Judea, ) might hear all this from the Mouth both of Old Eli, and of Young Samuel, which must Influence them much to Establish Samuel in the stead of Superannuted Eli.

1 Samuel, CHAP. IV.

CHapter the Fourth, Relateth how part of Samuel 's Prophecy concerning Eli and his Sons was fulfilled here, &c.

The Remarks upon it are, First, A new War ariseth betwixt the Philistines and Israel; which was thus occasioned.

First, The Philistines having by this time recruited themselves after their dreadful damage by Sampson, Judge. 16.30. and now understanding that an Eminent Prophet was now arising in Israel, by whom they might be both United and Assisted; they thought fit [Venienti occurrere morbo] to suppress the Israelites in the beginning of their hopes of being rescued from their Tyrannical Dominion: Hereupon they came forth to fight against Israel, while their Judge Eli was Old and Feeble, and Samuel was Young and Tender. And,

Secondly, On the other hand the Israelites had a word of command from God by Samuel to go forth and fight the Philistines; that thereby they might first be punished for their sins, and duly humbled before the Lord, and so truly prepared for their future Victory. Hereupon they Fight, and the Philistines slew four thousand of them, ver. 1, 2.

The Second Remark is, So Sottish and Blind was Israel in the beginning of Samuel 's Day, that they quite mistook the real cause of their present Calamity in falling before the Philistines, v. 3. seeing they had so just a quarrel, and in their own defense only; they engaged in the Battle, and that at God's command by Samuel: Therefore do they ascribe their present disaster to the absence of the Ark in the Army, because its presence had been so successful to their Ancestors, Numb. 10.35. and 14.44. and 32.6. and Josh. 6.4. But alas, this was a mere fallacy now to take; [non causam pro causà] For in those former instances Israel was then in a state of favor with God, but now they were in a state of direful Defection to Apostasy and Idolatry, Chap. 2.12, &c and Chap. 7.3. and Psal. 78.58, 61, 62, 64. but none of those foul faults could the, find out, much less the Plague of their own Hearts; and thereupon their Sin found out them, 1 King. 8 38. Numb. 32.23.

N. B. So grossly • gnorant was Israel now, that their deficiencies in Morals, they think to make up with some cheap Ceremonials.

N. B. Too many such we have in our Day.

N. B. Israel here can easier fetch the Ark into their Army, than Reform what offended God, by Repenting of their sins, and Returning to the Covenant made with Him.

The Third Remark is, The Ark of the Covenant is fetched (without waiting upon God for his warrant, or consulting with Samuel ) which should not have been severed from the Mercy-Seat, and between the Cherubims, v. 4.

N. B. Therefore as Mendoza thinketh, they fetched all together, to show what an horrible loss did befall Israel, when the Ark did fall into the Philistines hands; which, had this People been truly Penitent, would not have been: But the two Sons of Belial went with the Ark, and this alone was enough to Forseit and Betray it.

The Fourth Remark is, The entrance of the Ark into the midst of the Army, causeth, (1.) The Israelites to rejoice; And (2.) The Philistines to tremble, v. 5, 6, 7, 8, 9. Now Israel on the one hand placeth their confidence in an Ark of Wood among them, not regarding the absence of the God of Israel from his Ark: Herein they were become as bad as the Superstitious Philistines themselves; who carried their Carved Images (which are called their God's) into the Field with them, 2 Sam. 5.21. that they might fight for them. But such Carnal Confidence always concludes in Dreadful Confusion, as it did here. But on the other hand, as Israel Triumph'd at the Arks presence, (though it was but a Short Triumph, Job 20.5. and a Triumph without a Victory) so the Philistines trembled at it, crying, [Was there ever such a thing heretofore?] that is, not as they knew of, though it had been at the Siege of Jericho, and in the War with the Meidianites, Numb. 31.6, &c. and they add [Woe unto us] Acknowledging the God of Israel to be mightier than their God's, yet harden themselves and resolve to fight, &c.

The Fifth Remark is, The Second Battle had far more Fatal and Foul effects to Israel notwithstanding their Carnal Confidence that the Ark of Wood would fight for them, than the first had; for now there fell down Dead Thirty Thousand men, v. 10. The Ark wherein they trusted was taken, and the two Belialists, that were the bearers of it, Hophni and Phinehas, were both slain, ver. 11. Of whom Josephus saith, that their Father Eli charged them, that they should live and die with it, and if it were lost never to look him in the Face more.

N. B. By all this God taught his People that his Ark and Ordinances, were never instituted by him to become Sanctuaries to impenitent sinners, but for the Comfort of those that truly repent and believe, &c. Psal. 132.8.

The Sixth and Last Remark is, The sad Catastrophe caused by the very tidings of this dismal Defeat.

First, Old Eli sat trembling, v. 12, 13. his guilty Conscience misgave him from Samuel 's Prediction. Bad News like bad Weather comes in hastily unsent for, v. 14, 15, 16, 17. He bears to hear of the loss of his Subjects as Judge, and of his Sons as a Father; but the loss of the Ark as an High Priest; this knocks him down backward v. 18. and 'tis hard to tell whether his Neck or Heart was first broken; after he had been Israel's Supreme Governor beth in Civils and Spirituals Forty Years. And,

Secondly, His Daughter in-Law, a good Wise to a bad Husband, was by grief for the like loss, (not of her Husband but of the Ark ) brought to travel before her full time, and so she brought forth; yet was she so overwhelmed with sorrow, that she was uncapable of comfort when told it, but her Soul and her Son passed out of her Body almost both together, save only that she named him twice Jechabod; speaking but once of the loss of her Father and Husband, but twice of the loss of the Ark, Israel 's Glory. This good Woman bewailed her Spiritual loss more than Civil or Domestic, v. 19, 20, 21.

1 Samuel, CHAP. V.

THE Fifth Chapter showeth how the Philistines were punished for carrying away the Ark of God Captive.

The First Remark is, The procuring cause of the Philistines punishment was their profanation of the Ark of God, which was his own Institution by Moses in the Wilderness, &c. and though Israel had now most grossly abused it, by over-valuing and Idolizing it, so that God justly suffered it to fall into the hands of the Philistines; yet will not God suffer it to be under-valued and abused by Uncircumcised Hands; which they did, in placing it, (when they had taken it captive) in their Temple of Dagon their Idol at Ashdod, consecrating it as a most rich spoil, and a famous Trophy to their supposed God, by whose help (they thought) the Victory was obtained, v. 1, 2.

The Second Remark in General is, Though the Israclites had much benefit by their having the Ark of God among them heretofore, (as in its being their Conduct to Canaan, when the Cloudy-Pillar departed from them, in the Dividing of Jordan, in the overthrow of Jericho, &c.) Yet now when it was fallen into the Philistines hands, these Uncircumcised ones found but little joy in their having it, but it proved fatal to them, and Plagued them from Place to Place, and from one City to another.

N. B. This happened that Men may know how little good is gotten by Holy things, if not used in an Holy manner.

The Third Remark is, The particular punishments wherewith God Plagued the Philistines for abusing his Holy Ark; this was first upon their Religion or rather Superstition, in confounding their Idol Dagon, once and again to make it the more contemptible, v. 3, 4, 5. As,

First, God, who had seemed to be Asleep hitherto, now Awakes in the Vindication of his own Ark, and will not suffer Dagon to be its Co-Rival, but with his own immediate Hand throws Dagon down flat upon his own Dunghill; insomuch that when the Philistines Priests came early in the Morning to Worship Dagon, behold they find their Dagon himself in a posture (as it were) of Worshipping the Ark of God, before which the Idol was not able to stand.

N. B. And thus it still falls out, That Diabolical Delusions all fall down before the Glorious Light of the Gospel of Christ; (whereof this Ark was a Type.) There is no concord betwixt Christ and Belial, 2 Cor. 6.14, 15.

N. B. How the first fall of Dagon came to be hushed, the Sacred Scripture telleth us not, but saith only, [ They of Ashdod arose early, &c.] to wit the Crafty Priests of Dagon were both Curious to observe what Correspondency their Idol had with its new Neighbor, and whether Dagon had received any damage thereby; Surely they were no less Careful than Curious to redress the Alteration and Detriment before the People were stirring to take any cognizance thereof; which indeed they did: And all because they feared lest their Dunghill Deity should come into contempt, and thereby their Double Honor of Reverence and Maintenance would fall down with their Dagon to the Dust. And suppose any of the People were peeping so early as themselves, they could soon Sham such credulous By-gots with telling them it was only a Casualty.

N. B. However the Curiosity and Carefulness of those Superstitious Priests in Rising thus Early, &c. may serve to shame our sluggishness in a better Worship, at which David was Early, Psal. 5.3, &c. We Read how our Lord Rose Early to Pray for us, &c. Mar. 1.35.

To Rise betimes in the Morning makes Men Holy, Healthy and Wealthy. But

Secondly, Seeing the first fall of Dagon was not effectual to convince those Sottish Idolaters of their Mad folly, the Lord of the Ark throws Dagon down the second time with more violence (after the Priests had reared up this poor sorry Cod, who could not rear up himself from his first fall) insomuch that now the Lord brake the Head of Dagon quite off, and the Palms of his. Hands so that nothing but the Stump remained, v. 4.

N. B. The Head is the seat of Wisdom, and the Hands of strength, as they are instruments for action; now both Priests and People come and behold what a Silly God they had hitherto Worshipped, one that had neither Wisdom nor Power to help himself, much less to help his Worshippers: But as the Prophet saith. [He could act neither good nor evil,] Isa 41.22, 23. We may well suppose that the place where Dagon stood up aloft in, was the most honorablest part, and highest end of his Temple, and most remote from the Door of entrance; yet was his Head and Hands found choped off upon the Threshold of the Door: Which plainly intimateth, that God gave this Infamous Idol an horrible hurl, with utmost disdain and detestation.

N. B. God hurled him, though not as he did Lucifer, from Heaven to Hell, Isa. 14.14, &c. yet from one end of his Temple to another, from the highest and most honorable, to the lowest and most contemptible part of it; namely to the Threshold; where any of the People might trample upon their God, and tread this Dunghill-Deity underfoot as unsavory salt, Matth. 5.13.

N. B. Thus the God of Israel Conquers the Philistines Dagon upon his own Dunnghil, while the Philistines had Conquered Israel: Nothing but the Stump of Dagon was now left, and no doubt but that also was sorely battered and broken by so fearful a fall. The upper part of an Human shape was Demolished, and nothing is left but the lower part, which was in the form of a Fish.

So that the Account these two Poets give of Dagon is, That it was some Meremaid or Sea-Nymph, unto whom they ascribed that great Honor of their Victory over Sampson, Judge. 16.23.

N. B. And thus far these fond Philistines found out the right Fund of their then Triumph, which was not a Male but a Female; for never any Man could match Samson; but he was once and again over-matched by a Woman, and it was that Woman Delilah, who delivered Samson into their hands; yet may we here say, the Philistines were thus far mistaken herein, that it was not a Sea Nymph, but a Land-Nymph which was their grand Patroness; and they were more beholden to Flesh than to Fish, in their catching and captivating of strong Samson, &c.

N. B. Moreover, Behold here the vain Superstition of the Philistines, [ They will not tread upon this Threshold, &c. ver. 5.] Whether they did this, either by way of Veneration, thinking Dagon 's touching had Sanctified it, or by way of detestation, because it had been so fatal to their God: This matters not whether way; However God had his Holy hand in over-ruling their Superstition, in making it a means to perpetuate the Memory of this famous Miracle of Dagon 's falling before the Ark, and breaking his Neck upon the Threshold to God's own Glory, and to the shame of Idolatry; which otherwise very probably would have soon been forgotten.

N. B. 'It is pity such reverencing of the Thresholds of Temples, should be found as among Pagans, so among Papagans also, who Kiss the Threshold of Peters Church in Rome at this Day.

The Fourth Remark is, The Lord of the Ark, after he had plagued those Superstitious Philistines in their Idol, next falls foul upon their very Bodies; ver. 6, 7, 8, 9, 10. When their former Nocuments upon their Idol did not prove effectual Documents to them, either for Reclaiming them from their Idolatry, or for Returning the Ark back to Israel, then God plagueth their Persons with Emerods, which some think was the Lues Venerea, or the foul disease, others say it was Ulcus in Ano, or Fistula in the Fundament, but most are of Opinion, it was the Emrods, or Piles, a Disease, mentioned only here, and Deut. 28.27. whatever it was; they are expressly said to be destroyed therewith; it proved a Destructive Disease to them as the great God set it on upon them. Ordinary Piles be of two sorts, the Outer and Knobbed, which may more easily be come at, and Cured: And the Inner or blind Piles, because they cannot be seen.

N. B. These are most painful, and more hardly Cured, as not capable of any Applications, these fall out ordinary: But this Plague upon the Philistines was undoubtedly extraordinary, and of the latter sort also; because 'tis said [The Lord smote them in their Secret Parts,] ver. 9. God wrote their Sin upon their Punishment. He Plagued them in their Dishonourable Parts, for placing his Ark in a Dishonourable place, by their Dishonourable Dagon: God paid their Posteriours, as Austere Masters do their dull Puny-boys.

N. B. The dullness of those Philistines under God's Rod was obvious, not only in Worshipping Dagons Altar; but also Dagons Threshold, when it was thrown down from its Altar; and still persisted in their dull Duncery. Some say that Sodomy was their Sin, and therefore their Punishment was upon Their hinder parts, Psal. 78.66. 'It is certain it brought a shameful soreness on them in a contrary part, and of a contrary Nature to the honorable soreness of Circumcision. Possibly this Disease had a complication of other Diseases as the Disentry, or Bloody-Flux; the Viscerum Tormina, or Griping and Twisting of the Guts; all which made it so Destructive as well as Dolorous to them.

The Philistines had before cried out [Woe unto us] when the Ark came into Israel 's Army, Chapter 4.8. They cried then without cause, but now had they a just cause to cry [Woe unto us;] when the Ark was come into Ashdod of the Philistines.

N. B. They found the Ark was now Too hot for them to hold, and therefore now cry, [The Ark shall not abide with us,] and [What shall we do with it?] v. 7, 8. Now had they learnt a little better language: Dagons fall was but a casuality before, but now it is [ The hand of God that is sore upon us, and upon Dagon our God: ] Vexatio dat intellectum, Their Affliction had been some Instruction to them; and had they consulted with the Priests and People of God, they would have learnt better than to cry [Away with the Ark,] our Triumph over it, is become our Trouble by it. They should have cried, [ Away with our Dagon, and with our Idolatry, ] as Isa. 30.22. and [Return the Ark to the Right owners.] But all the Five Cities of the Philistines, (saith Josephus ) must have their share in Suffering as they had in Sinning.

N. B. The Scripture mentions only Gath, v. 8. and Ekron, v. 10. Thus they sent the Plague of God up and down with the Ark to neighbouring Cities: Only Ekron (that did Cry out more keenly for grief, that the Ark was coming among them, than ever Israel had shouted for Joy at its coming into their Army,) had some allay to their Plagues; for all that were smitten with Emrods there, Died not, as they had done at the other Cities. The Reason is, because the Ekronites only did desire the Restoring of the Ark, v. 11, 12.

1 Sam. CHAP. VI.

CHapter the Sixth Relateth the Restitution of the Ark of God by the Philistines to Israel. Remarks upon this Restitution are,

First, The Time when it was Restored: Namely, after it had been kept in Captivity for Seven Months, v. 1.

N. B. This was but a small time of the Philistines Triumph over the Captive Ark, to show that the Triumph of the wicked is short, Job 20.5. As on the other hand the Troubles of the Godly are but for a Moment, Isa. 10.25. and 54.8, &c. Yet God reserves Everlasting Loving kindness for them in a better World. But how little Joy had those Philistines in their Trophies of Triumph over the Ark of God? God soon altered their Jovial Scene, and turned their Mad Merriments into most sad Moans and Mournings; their Laughter within a few days was changed into most Doleful Lamentation, &c.

N. B. The Hebrew reads it [ The Ark of the Lord was in the Field of the Philistines] v. 1. when the Plagues of God were upon them, that they found the Ark too hot for their private Houses to hold it as a Prisoner; they then set it in their Open Fields, and thereupon were they so Plagued again with Mice and Moles, (say the Rabbins; ) that these Vermin turned up their Grounds, and so devoured their Grain, even in the very time of Harvest, v. 13. That after all the former Plagues upon their Persons, this Plague upon their Corn in Country-Fields strikes them with a fresh fear, that now they were endangered to be destroyed by a grievous Famine: Now they Resolve to return the Ark.

The Second Remark is, The serious Consultation about the Ark's Restoration; managed by the Princes of the Philistines with their Priests; (whom, though they were Idolaters, they had in great Veneration,) and the Princes would act nothing without Advice from their Priests, v. 2, 3, 4, 5, &c. wherein is.

N. B. First, The Princes or Lord's of the Philistines Question, 'tis not whether shall we send it away? For that was resolved to be done before, Chap. 5.11. though they were loath to lose so great a prize, and had kept it Seven Months in hope that their Plagues might in that time cease; yet were they still Plagued into a willingness to part with so Rich a spoil; Though unwilling enough to gratify Israel (their Enemy) so far as to return it, which was their chief Confidence.

N. B. Though there were some Opposers of these Five Lord's Decree of sending the Ark back, as is intimated, v. 6. who are exhorted not to harden their Hearts as Pharaoh had done to his own destruction, because it would be a reproach to their Nation; yet were they over voted, and therefore 'tis said here, [What shall we do to it?] Not [What shall we do with it?] Nor do the Lord's say, [ Whither, but wherewith shall we send it? ] Knowing that the Manner of the Action might mar the Matter, though it were good.

N. B. The Priests Answer to the Princes Question was; 1. Send it not empty, v. 3. The Light of Nature taught them, that a Present was necessary. This in General. (2.) In Special: There must be a Trespass Offering to appease the displeased God, and this must be made of the best Metal, Gold, and the form of it must be the Figure of their Buttocks, the place of the Plague of Emrods, and of the Mice that mar'd their Land.

N. B. Yea and as to the number of those Trespass Offerings, there must be five of each; Answerable to the Five Lord's of the Philistines.

N. B. All these Offerings were not only Superstitious, but also very Rediculous; suggested (as some suppose) by Satan to those Priests in contempt of the God of Israel: For those Diviners (as they are called, v. 2.) did undoubtedly deal with the Devil.

N. B. However the Providence of God overshot Satan in his own Bow, and overruled this designed scorn to his own glory, causing them to give him the Honor in Gold, in those very things wherein they had the pain in Flesh, and making them truckle so far as to purchase his favor with the best of their Metals. In all acknowledging that their Plagues were not by Chance but from the Lord, whose displeasure they sought to pacify.

The Third Remark is, The Auxiliaries proposed also by these Philistine Priests for transporting the Ark from Philistia into Judea: (1.) A New Cart must be made; And (2.) Two Milch Kine never yoked must be tied to this New Cart, and their Calves must be brought home from them, v. 7.

N. B. For them to draw the Cart from their Calves to a strange Country, was notoriously against the common Course of Nature, that below a Miracle it could not be done; and would rather have proved an hindrance than an Auxiliary means or furtherance of the Ark homeward to Israel.

N. B. Nay 'tis a wonder these two Untamed Heifers did not break both Cart, Ark, and the Box of Presents all to pieces to be at their Calves.

N. B. But behold a Beam of Omnipotency, the Natural inclinations and the precipitant motions of the Creature, are over-ruled by the supernatural and irresistible influence of the great Creator.

The Fourth Remark is, The putting into practice this project of those Priests; all was done by the Princes according to the Priests prescriptions, and all in a pretence of Reverence and Veneration to the Ark of God, and to make an experiment whether their Plagues came casually upon them by the Influence of the Stars, or they were indeed inflicted upon them by the God of Israel; if so, then he would Lighten his Hand from off them, upon the Success of this Attempt, v. 8, 9, 10, 11, 12.

Josephus saith here, that they set the Kine with the Cart [ in trivio abs{que} Auriga instigatore, &c.] in a place where three ways met, and without a Carter to drive and direct them.

N. B. Indeed 'tis said the Lord's of the Philistines went after them, but not with them, to guide the Kine in the right way: For though those Lord's pretended to be as Pages in honor to God's Ark, which they followed as its Servants for its more honorable dismission; yet in truth they did it to prevent all impostures by others; and that themselves might be the more assured of the reality of this miraculous event. This they saw with their own Eyes [ That the Kine took the strait way to Bethshemesh, all along Lowing for their Calves left behind them; not turning either to the Right Hand or Left. ] God manifestly appearing to be the guide of them in this course so contrary to their Natures, and not driven forcibly end-ways by any Man driver.

N. B. Let us here with Moses in Exod. 3.2, 3. Turn aside to behold this great wonder. 'It is a very great wonder that God would thus gratify those Idolatrous Philistines with such a Miraculous Sign, when they thus tempted him to decide their doubts about the Original of their Plagues, upon such a mere contingency as was this Case; when as it was more probable that God would rather punish their Superstition and harden their Hearts still to their utter destruction.

N. B. 'It is a wonder that the Philistines were not all cut off (as the Bethshemites were here, v. 19.) when they first laid their foul Hands upon it, when they first took it Captive; and now again, when they Carted the Ark (though upon a new Cart; ) seeing the Lord made a breach upon David for his doing the very self same thing, 2 Sam. 6.3.

N. B. No Reason can be rendered for this severity of God against his Servants, and his indulgency towards his Enemies, but this, God confers greater privileges upon his own People, and therefore if they Transgress against all their Light and Love, &c. he infers greater punishments upon them, as Amos 3.2. David and the Bethshemites had the Light of the Law of God by them, and therefore sinned more against knowledge than those poor blind ignorant Philistines could do: Therefore God did not only spare them in Carting his Ark, but also condescended to work this Miracle for their Conviction: More especially, it being a work that so much concerned his own Glory, and the comfort of his poor People Israel; who now looked upon themselves as forlorn and forsaken of God, the pawn of his Presence being so long lost to them, as the Ark was absent for Seven Months from them.

N. B. In which doleful Day God's People could not but look upon all their other Comforts as so many Ichabod 's, while God's Ark ( Israel 's Glory ) was absent from them. Therefore may it well be supposed God wrought this Miracle, not only for convincing the Superstitious Philistines, but also, and more especially for comforting his Disconsolate Israelites that lamented after the Lord, and after his Ark.

N. B. Nor do we find that God rejected those shameful presents of those sinful Philistines, whereby he might seem to be rather dishonored than glorified with a figure of their secret and unseemly parts, in which their Emrods were fixed, because this also did proclaim God's Glory, and did perpetuate the sin and shame of the Uncircumcised among the Lord's People, who could not but upon this occasion the more deride and despise them, whom God had thus stigmatiz'd with such an Ignominious a Disease, and whom themselves had thus branded with such loathsome Portraitures, &c.

N. B. Those Kine Lowing all along as they went to Bethshemesh (which signifies the House of the Sun ) doth represent the moaning Christian in his Motion to the House of the Sun of Righteousness, groaning and crying all along, Oh Wretched Man, who shall deliver me! Rom. 7.24.

The Fifth Remark is, The Arks Reduction to Bethshemesh, in its way to Shiloh, v. 13, 14, 15, &c. and its Reception by the Bethshemites.

First, Honourably, which is expressed by their rejoicing to behold it, by their running to meet it, leaving their Harvest-work in the Field behind them, and as it were crying to it, [Oh Welcome, Welcome! we lost our Glory, when we lost thee, long Seven Months have we wanted thee, and shame hath covered our Faces all this tedious time; but now, Oh, blest be God, that thou art returned to take away our Reproach!]

N. B. After this manner Bethshemesh (a City of Judah ) rejoiced at the return of the Ark; thus far they did well, and had they not afterward received it Irreverently (as now they did Honourably ) they had not smarted so severely, as in v. 19. nor was this all in their Rejoycings.

But Bethshemesh (being a City given to the Priests, Josh. 21.16.) had them ready to take down the Ark of God, and to make the Kine and the Cart (neither of which could be put to any common use, both of them being Consecrated to God by bearing his Ark) to be a Burnt-Offering to the Lord, as a Testimony of their thankfulness to him for redeeming the Ark out of the Philistines hands, and for his returning it to Israel.

N. B. And they took down also the Coffer, wherein the Golden Mice and Emrods were contained (for such was the Philistines Reverence to the Ark, that they durst not open it to put their Jewels of Gold therein, but put them in a Coffer distinct from it) these probably were preserved by the Israelites for a lasting Monument and Memorial of the Philistines shame, who had always after an Implacable Hatred against Israel.

N. B. Upon the same account the Censers of Korah, and his Complices were kept for a Memorial with some small alteration, Numb. 16.40. from whence some suppose, that those ridiculous Presents (which the Philistines fondly called Jewels ) were not allowed to abide in that disgraceful form, but the Gold of both might serve to make Golden Vessels for the Sanctuary, &c.

The Sixth Remark is, The Return of the five Philistine Lord's back to Ekron the same day, v. 16. namely, when they had beheld with Amazement that prodigious Providence of God, in carrying the Cart and Kine with the Ark home, so contrary to the course of Nature into its own Country, and the joyful Entertainment the Ark found there, they staying so long, as to see the Ark taken down, and their own Coffer of Jewels accepted, then hasten they home to tell all these Tidings, which were enough to Convince them, but not effectual to Convert them, for they still retained their old Malice against God's People, as it appeareth afterwards, Chap. 7.3, 7, 8.

N. B. Those are the worst sort of Miscreants among Men, that know good, yet do evil; these Lord's had seen a Beam of God's Omnipotency, yet returned to their Idolatry, &c.

The Seventh Remark is, The Arks sad dismission from Bethshemesh, after its glad Reception there, v. 19, 20, 21. The cause why was, The Curiosity both of Princes, Priests and People, in peeping into the Ark of God, which was not to be done upon pain of death, Numb. 4.20.

N. B. And no doubt but their presumption of prying into the Ark, might be grounded from a Jealousy, that the Philistines had taken something out of it, or put something into it, while it lay Captive Seven Months in their Hands; and this opportunity might make them over-desirous to view the Tables of the Law of Moses, which they never had seen, nor ever were like to see after the Ark came into the Holy of Holies, where they might not approach; beside, they thought they might presume the more, because the Ark had been polluted by the hands of the Philistines, who, for anything they knew) were not punished for so doing, and now it was exposed to public View; therefore having this occasion they might make the bolder with it. But Oh! How dear did these Men pay for their presumptuous prying and peeping, Fifty Thousand and Seventy lost their Lives for so doing!

N. B. No such Severity God showed to the Philistines, because they knew not his Law, as his Israelites did, or might do: If Uzzah do but touch the Ark, he dies for it, 2 Sam. 6.7. 1 Chron. 13.10. but Philistines may hand it into a Cart, and not die: If Ananias, &c. commit Sacrilege, Peter punishes him with Death, Acts 5.5. but so he did not to Simon Magus, Acts 8.20. God expects more from his People, than from Aliens.

N. B. 'Twas a marvelous good Providence, that the Lord's of the Philistines were gone; had they seen this severity, it would have hardened their Hearts more. Some Object here and say,

First, That it is improbable such a vast number of Men should be found in so small a City as Bethshemesh was, then the Living had not been so many as to Bury the Dead: Hereupon Josephus saith with other Rabbins, that only Seventy were slain, &c. which though it seem but a small number, yet might be called a great Slaughter, either from the smallness of the place, or from the quality of the Persons, those being their principal Men; nor could so many as Fifty Thousand, &c. all peep into the Ark.

Answer 1. To find fault with the Testimony of the Scripture of Truth, is of dangerous Consequence, giving advantage to the Anti-Scripturists, that do too Atheistically deny its Authority, &c.

Answer 2. All those peepers were not only the Bethshemites, but also from all other adjacent parts; therefore the Text saith, [God smote of the People,] not of the Citizens of that City, for without all question, a great Concourse from all parts of that Country could not but run and be there to behold the lost Ark restored, to make up so great a number.

Answer 3. So many might take time to peep successively; but suppose all did not so, yet were slain, they might deserve Death for other sins known to God, though unknown to Men; who may account those Innocent, whom the Lord reckons heinously guilty: God's Judgments ought not to be censured by us; for though they be sometimes secret, yet are they always just.

Objection 2. This seems too much severity for so small a sin as this was?

Answer 1. The City of Bethshemesh (which signifies the House of the Sun ) was now under such an Eclipse and darkness, as peevishly to think that God was over-strict, laying the blame all upon God, and none upon their sins, v. 20. and therefore desire to dismiss the Ark as the cause of this Rigour: David himself had something of this sin, 2 Sam. 6.8, 9. and the Gadarins much more, Matth. 8.54.

Answer 2. God always shows most severity in punishing his own People, especially in matters that immediately concerned his Worship, and Men are not competent Judges, because we understand not the unsearchable Reasons of his Judgments, [ Who hath been God's Counselor, &c?] Rom. 11.33, 34. we ought not to search into God's Secrets, which belong to him only, Deut. 29.29. Hic oportet mirari, non rimari; we may better admire than express them, and we ought not to reprehend, what we cannot comprehend: The Philosopher could say, [Nihil interesse, pedes no quisquam, an Oculos in clienâ domo ponat:] 'It is as unmannerly a trick to pry into another Man's House with his Eyes, as to press into it with his Feet: How much more unlawful was this prying and peeping into the Secrets of God, so expressly against God's Law? Numb. 4.15, 18, 19, 20. Arcana Dei, sunt Arca Dei: The Secrets of God ought not to be searched into, lest we smart for it as they did, Eorum quae scire nec datur, nec fas est, docta est ignorantia, saith Calvin; As 'tis a Learned Ignorance not to know what is unrevealed, so 'tis a sort of madness to pry into them.

N. B. The Bethshemites here take care to rid their hands of the Ark, which they should have more reverently retained, and therefore requests Kiriath Jearim (a more Religious City) to send for it, v. 21. pretending it was too nigh the Philistines, who might fetch it from them, and the rather because it was in the way to Shilo, &c. but intending only their own safety.

1 Sam. CHAP. VII.

CHapter the Seventh of the First of Samuel, is a Relation of the Acts of Samuel under his double capacity, both as he was a Prophet to Israel, and as he was a Judge over them and these his Acts do relate both to a time of War, and to a time of Peace. Remarks upon the former are,

First, The Introduction before the War; the Ark was fetched up by the Men of Kiriath Jearim, where it long abode, v. 1, 2. 'It is a wonder they durst fetch it at the Bethshemites request, for fear of the like fate, but this pious People well knew that the Calamity was not to be charged upon the Ark, but upon their carelessness and Irreverent Curiosity, which they resolved to avoid: The perdition of their Neighbors was a Caution to them, so they place it in the House of Abinadab in the Hill, and consecrated Eleazar his Son to keep it from all kind of such profane touches, as had cost so dear.

N. B. This Abinadab was undoubtedly a good Man, and Josephus the Jew calls him a Levite, yet they Sanctified the Son for this Service, because the younger and stronger for it, and not the Father, who probably was Superannuated, or at least cumbered with the cares of a great Domestic Charge, which might either divert him from, or distract him in the Service of God: Lavater saith, that Ahitub the Priest (then living at Shilo ) did Consecrate Eleazar, not to be either Levite, or Priest, which he was not before, for in Israel Men were not made such, but born such; therefore was he only set apart to attend upon this Work, as some say; however this is certain, that the Ark abode here for Twenty Years, v. 2.

N. B. It was not carried to Shilo (its former place) because either that place was destroyed by the Philistines, when they took the Ark Captive, as is intimated, Jer. 7.12, 14. and 26.6, 9. compared with this History; or if Shilo was not destroyed, yet was it abhorred by the Lord for the Abominations there committed by those profane Priests the Sons of Eli.

N. B. This Kiriath Jearim (which signifies the City of the Woods ) was now become the place of the Arks Residence, to which the Psalmist alludeth, [ We heard of it at Ephratah, or at Shiloh in Ephraim, we found it in the Fields of the Wood, or at Kiriath Jearim.] Psal. 132.6. After it was lost to Shiloh, it was found here, where an Eleazar attendeth it, when both the Lines of Eleazar and Ithamar, are out of that Service the first Line failing in Jephthah 's time (as above) and the latter now interrupted by the Death of Phinehas Eli 's Son, 1 Sam. 14.3. and this time was long, e're Samuel could, reclaim Israel from Idolatry; they are lost to the Ark, when it was not lost to them▪

The Second Remark is, The General Convention that Samuel called to Mispeh, both for Reforming their lost Religion, and for recovering their lost Liberty.

First, Touching their Religion, 'tis a wonder, that the Israelites should be so long insensible (neither the late loss of the Ark, nor the great Slaughter of their Army could bring them to a right sense of their sins) as not for Twenty Years together, never to lament after the Lord, nor after his Ark now brought among them to Kiriath Jearim, where they let it lay in an obscure place, so near the Philistines.

N. B. And where indeed it lay all Samuel 's Days, until David fetched it up from thence, 2 Sam. 6.2. which was Forty Years after, Acts 13.21. and now was it Twenty Years before Samuel could bring Israel to this Solemn Repentance related here, v. 2, 3, 4, 5, 6. They were so habituated and hardened in their Idolatry, and sinful practices were so rooted in them, that notwithstanding all Samuel 's powerful Preaching so frequently among them, they refused to return, until God stopped them in their Cursed Cariers, by letting loose the Bands of the Philistines upon them, and grievously to oppress them; and thereby God made their Hearts generally more Malleable to the Hammer of his Word in the Hand of Samuel.

N. B. Then 'tis said, they universally Lamented after the Lord, and after his Ark they had so long neglected, cleaving so close to Baalim & Ashtaroth, until they were almost choked with them; so now are they willing to abandon them, and to embrace the true Worship of God: In order hereunto Israel, is (as it were) Baptized and washed from the filth of their Idolatry. This was done either, (1.) Figuratively, by pouring forth whole Rivers of Tears out of their Eyes, to testify their excessive Sorrow for their sins, as Psal. 6.6, 7, 8. and 119.136. Jer. 9.1. Lam. 3.48, 49. Or, (2.) They poured Water out before the Lord literally, properly and really, because 'tis said, they first drew it, &c. which was a Rite and Ceremony suitable to those times, usual in their Legal Purifications, &c.

N. B. Samuel struck with his Hammer while the Iron was hot; 'tis said, he then Judged Israel in Mizpah, v. 6. that is, he then reformed all Abuses against God and his Law, and redressed all Injuries betwixt Man and Man, so rendered them capable of the following Mercy.

The Third Remark is, Secondly touching the Recovery of their Liberty from the Philistines Tyranny: Samuel began at the right end, in reforming Religion first, and then restoring Civil Liberty, which was thus obtained from the Lord.

First, The Lord's of the Philistines (who had formerly beheld with amazement the return of God's Ark against the course of Nature, &c. chap. 6.12, 17.) come forth with their Forces against Israel when they were Fasting and Praying at this General Convention, which they looked upon, as the foundation of their Rebellion from under the Philistines Yoke of Oppression, and on whom they designed to assault while unarmed, that so they might blast the Bud of any Insurrection.

Secondly, Israel hears of it, and fears an Assault, being Conscious to themselves of such heinous Impiety, insomuch, that as they durst not look Man in the Face in a Battle against the Philistines, so nor much less durst they look God in the Face, in a Prayer for their own Deliverance, but they press upon Samuel to pray for them, as Moses had done for their Fore-fathers, then it was the cry, [Deliver us from the Egyptians,] now it was, [Deliver us from the Philistines,] v. 7, 8.

Thirdly, Samuel in imitation of Divine Bounty, doth more for Israel than they desired, he not only prays for them (which was all that they requested) but he also Sacrifices for them to the Lord.

N. B. [ He takes a Sucking Lamb, &c.] v. 9. wherein Observe first, It was a Lamb (a Figure of Christ ) that spotless Lamb of God, by whom we prevail over all our Spiritual Enemies, as Israel did here over the Philistines, and probably Samuel proposed it purposely to point out to the People that Peace and Salvation must only be expected from the Lamb of God.

Secondly, It was no Magnificum Munus, saith Mendoza, no costly Sacrifice, it was no fat Ox, but a Sucking Lamb, even of all sorts of Lambs, of the least and lowest price, to show, that the Lord looks more at the Willingness of the Offerer, than at the Worthiness of the Offering.

Thirdly, it was a Sucking-Lamb, Hebr. [Teleh Chaleb] a Lamb of Milk, which the Vulgar falsely reads, a fat Lamb, but Sucking, which it might be, though it was more than eight Days old, and so that Law, Exod. 23.19. was not violated, nor was that Law which commands the dividing of the parts, &c. Levite. 1.12. Though Samuel Offer'd up this whole Lamb, perhaps with Tail, Feet, and Intrails, for he had no time to put it into parts, according to custom, for Samson 's former case, was now become Samuel 's [The Philistines were upon him,] just ready to fall on, v. 10.

Fourthly, It was a Sucking Lamb, ready to be weaned, and so it was taken off from the Ewe-Dam, to teach Israel that they must be weaned from their former wickedness, and become now a new People Dedicated to the Lord in all Holiness.

N. B. That Samuel did not transgress any Law of God, appeareth in this, that the Lord accepted his Offering, and answered by fire from Heaven, and though we are not told, that fire from Heaven did fall upon Samuel 's Sacrifice, to consume it (the usual Token of Divine acceptance) yet did it fall foul upon Samuel's and Israel 's Enemies, when God Thundered upon the Philistines, wherewith he did not only fright them, but fire them also with Spires of Lightning and hot Thunderbolts, just when they were ready to fall on upon a Fasting and a Praying People.

N. B. At the Prayer of Samuel God doth this, to show plùs precando quam praeliando, &c. more good may be done by Divine Prayer, than by Human Power: Unarmed Israel had no more to do here than to pursue, v. 11. and to take up the Weapons (that the Philistines in their fright had thrown away) and so slay them with their own Swords: Nor was this all God did for Israel; but Josephus saith, The Earth trembled and opened and so devoured many of them: Israel pursued them to Bethcar, which signifies the House of the Lamb; the place of this Victory was so called from the Lamb, which Samuel Sacrificed to procure the performance of his Mother Hannah 's Prediction, chap. 2.10. and Samuel set up a Stone as a Trophy of this Victory, calling it Ebenezer, a Stone of help, v. 12. this place did the more deserve a double Monument, because it was the very place, where Israel had been formerly so fatally beaten, and the Ark of God taken, &c. chap 4.1. called so there by way of Anticipation; and where now Israel recovers their lost Liberties; for this Victory was so formidable and fatal to the Philistines, that they durst no more rally their scattered Troops, nor recruit their Vanquish'd Army to make any new Incursions in Samuel 's Day, v. 13. And the Cities formerly lost, were restored by those Crest-fallen Philistines unto Israel, yea, and not only they, but the very Amorites (the most Valiant of all the Canaanites ) come and truckle to, and made Peace with Israel, v. 14.

The Fourth Remark concerneth the second part of this Chapter, namely, the Acts of Samuel in the time of Peace after this Time of War was accomplished: He judged Israel all the Days of his Life, v. 15. that is, thirty eight years alone; and though Saul was an Ordinary King in his two last Years, yet Samuel was the extraordinary Judge, which Office from God Saul could not take from him; and Samuel, being a mixed person, a Prophet, as well as Judge, exercised his Office in the former Years of Saul, as chap. 11.7. and 15.32, 33. and their times are join'd together, Acts 13.20, 21. He is commended here,

First, For his Prudence towards the Republic, in going his Yearly Circuits for the Peoples ease and conveniency, administering Justice publicly at three places, Bethel, Gilgal and Mizpah, v. 16. and privately at his own House in Ramah; this Good Man was ever in Action for the public good. And,

Secondly, For his Piety toward Religion in building an Altar for extraordinary Sacrifices, v. 17. when probably both Tabernacle and Altar were destroyed at Shilo: He had no word from the Lord, as a Prophet, to remove the Ark out of the private House at Kiriath Jearim, that was not done till David 's Day, yet might he have a word for building this Altar, that his Sacrifices might be joined with his Prayers for direction in all Emergencies, &c.

1 Sam. CHAP. VIII.

CHapter the Eighth contains the change of Israel's Aristocracy into a Monarchy in its Causes and Occasions, &c.

The First Remark is the moving Cause and Occasion why Israel desired this change, which was, (1.) Samuel 's Superannuation; they conceived that his Old Age had disenabled him for his High Duty; yet was it not really so, for he performed signal and singular service in his Office long after, and even in Saul 's Reign was strong enough to hew Agag in pieces, Chap. 15. But the (2.) Cause was more real: Namely, the Degeneration of his Sons Joel and Abiah, whom in his declining Days he made his substitutes, being not able to do the whole Duty by himself: And no doubt but this good man had given his Sons the best Breeding, and was not without great hopes of their good behavior in the execution of their Offices, Yea and 'tis not at all improbable but they demeaned themselves demurely enough at the first, and managed their matters in a due Decorum, until they came to be intoxicated with their new Dignities, which proved over strong Wine for their weak Brain, Prov. 1.32. but more especially, till they came to be Debauched by Bribes, v. 1, 2, 3.

N. B. 'It is too severe a censure to imagine, that Samuel (so good a man) could set up his Sons as his Deputies out of any such fond Indulgency as himself had reproved in Eli, and denounced God's dreadful judgments against him for so doing. Gideon durst not do so in his Day, Judge. 8.23. This was Samuel 's Sin, For God called the Judges, not Man, &c. He might not make his Sons Judges, yet it may not be doubted but that both his own Example and his Sons Education, • gave the good Father a very hopeful prospect that his Sons were well qualified for the highest employments, though it proved otherwise, &c. However this may be truly said, as Samuel succeeded Eli in his place, so he did in his Cross, though not in his Sin.

The Second Remark is, The weak Arguments the Elders use to cause Samuel 's Compliance with them in Desiring a King, v. 4, 5. They Urge,

First, Thou art Old. They might have been Answered, 'tis true he was in his Old Age, but not come yet to his Doteage; for he could do, and did his Office for many years after, so deserved not to be deposed by them now.

Secondly, [Thy Sons walk not in thy ways.] It may be this was the first time that the faults of the Sons were complained of to their Father possibly.

N. B. These Sons might have been reclaimed by Samuel 's Gravity and Authority upon the first or Second sharp Admonition: And suppose they had proved proof against reproof, and so had become unreclaimable; Might not better Vicegerents to the Supreme Judge been put in their places? No necessity there was still to alter the Government.

Thirdly, [Now make us a King to Judge us.] But what assurance could they give that their King would be of a better behavior than Samuel's Sons had been of? Might it not have been retorted upon them, how some of them long since set up that Bastard Abimelech to be their King, and how little Comfort came to them out of that Cursed Bramble?

Fourthly, [We will be like other Nations:] But there was not the like reason, for God had separated Israel from all other Nations, as a peculiar Nation to himself, and had received them into his own special Charge and Government: Therefore Josephus the Jew doth well call this Government of Israel under Judges, (of God's own choosing and not of the Peoples,) rather a Thoocracy, Governed by God; than an Aristocracy, Governed by Primates and Principals of the People.

The Third Remark is, Samuel 's resentment of this resolute motion for an absolute Monarchy: 'It is said, [ But the thing displeased Samuel] v. 6. And why so? Because it was an high affront and an heinous Indignity done to his Person by their attempting to shake of his Judgship while he was alive and able to manage the principal parts thereof by his Inspection and Authority over those that were his Deputies.

N. B. Josephus tells us, that Samuel lived eighteen years after Saul was King, and Dr. Lightfoot demonstrates that he died not till about some two years before Saul 's Death; living to see the time that Saul confessed to David thou shalt surely be King, as 1 Sam. 24.20. with 25.1.

N. B. Samuel makes his solemn appeal to the Sovereign ridden People, concerning His walking before them in all Integrity and a good Conscience; not only harmless, but also useful in his station, trading with all his Talents faithfully for the common good of them all; and he farther adds [As for my Sons, they are with you] as private persons, so that you may question them, and deal with them as they have deserved, 1 Sam. 12.2, 3. and the People attested his Innocency and Uprightness, v. 4.

N. B. Oh! happy was Samuel thus to be acquitted: (1.) By himself in private. (2.) By others in public. And (3.) In both by God the Supreme Judge of all, &c. No wonder then if Samuel now was displeased. But in all this, though the People there did acquit Samuel himself, yet did they not acquit his Sons; when he told them they had got now a King to punish them if guilty, Chap. 12.4. Thinking still, that as Eli 's two Sons had made them abhor God's Religion, so his two Sons had made them abhor their Regiment, because it was a Regiment without Righteousness; which is no better than a Robherry by Authority.

N. B. But these were pretences only; for we find not that God was so severe upon Samuel as he had been upon Eli for indulging his Sons. And Samuel well saw that all their Reasons for a Regal Person were ridiculous; for a King might grow old as well as he; yet not to be Dethroned for Old Age; and a King might prove wicked himself, or might have wicked Sons: Nor should they prefer the custom of Pagan Nations, above the command of God.

N. B. This last (saith Grotius, ) was the worst of their Sins; for those Nations must have a King, because they had not God for their King as Israel had, whom God had expressly forbid to be like other Nations, Numb. 23.9. Here was matter enough to displease Samuel, but most of all because he knew it Displeased God: Yet was he not so far displeased at those ungrateful People (who were weary with receiving so many benefits by one Man) but still he can Pity them, and Pray for them; as Moses had done in the like case before him, Exod. 32.19, 31.

N. B. Samuel Prayed for the pardon of that sin of theirs, which afterwards they came to a sight of and confessed against themselves, 1 Sam. 12.19.

The Fourth Remark is, The Lord's Sentiment and Answer to Samuel's Prayer, v. 7, 8, 9. wherein the Divine Oracle gives,

First, God's Concession to the People; granting this Peoples desire, but in Anger, and for their Punishment; as 'tis expressed, Hos. 13.11. Deus dat Iratus, quod negat propitious, saith Father Ambrose, God oft grants when he is Angry, what he denies when he is Pleased. God granted Balaam leave to go, but at his peril, Numb. 22.13, 20, &c. And God granted Quails to Israel, but with a vengeance, Psal. 78.30, &c. So here, God bids Samuel [Hearken to their Voice] twice over, v. 7. and v. 9. as if God had said, [Let them have a King,] but they shall soon have their Bellies-full of him. 'Twas spoke in Anger.

Secondly, God's Consolation to Samuel, saying, do not thou take this affront offered to thee so impatiently, for thou farest no worse herein than I do myself, [They have not rejected thee only, but me also] that is my Government, which hath been both their Honor and their Happiness, had they but hearts to prize and improve it. And God Comforts Samuel farther, saying, I have born longer with their Insolencies than thou hast done, for this hath been their manner from the first, to Follow the manners of the Heathen, Ezek. 11.12. and they are now no changelings, v. 8. Thou hast therefore less reason to repine than I; The Servant is not greater than his Master, Joh. 13.16. 'It is well if equal, Mat. 10.24.25.

Thirdly, God's Counsel, That Samuel must make a public protestation against the inconveniences of a Regal Government, in showing them The manner of a King, v. 9. That he will set up his Will for a Law and Dominion over them; (with his, sic Volo, sic Jubeo, ) as an Absolute Monarch; that thereby, if possible, he might reclaim this Headstrong People, and so prevent both their Sin and their Misery.

The Fifth Remark is, Samuel 's Oration to the People, to dissuade them from their present enterprize, as God had commanded him, v. 10, 11, 12, 13, 14, 15, 16, 17, 18. Wherein (in the general) he opens the dangers and burdens of Regal Government: But particularly.

First, The manner of a King, (not the Office or Lawful Right ) will be to take Your Sons from you by force, for his own Fancy and Humour, and Press them for his Service, v. 10, 11.

Secondly, Though he may make some of your Sons Captains, yet this Honor cannot countervail the Danger that his Rigor and Rashness will expose them unto in his precipitant enterprises; and your other Sons whom he makes his Common Soldiers, he will employ them upon such desperate designs, as the Great Turk doth his Asaphi or Foot-Men, only to blunt the Edge of their Enemies Sword, and to fill up Ditches with the Dead Bodies, &c. Yea, and this he will do, not upon Necessities of State, or when the Common-wealth requires it upon some cogent Emergency but merely to maintain his own Vain-glorious Grandeur; which none of the Judges (that God extraordinarily called and qualified for your chief Magistrate) ever durst do, v. 12.

Thirdly, He will take your Daughters also by violence from you, and make Them Cooks and Confectioners in his Kingly Court, v. 13. Which would be not only most grievous to the Parents in parting with their dear Daughters against their consent, but also most dangerous to themselves, because of the Tenderness of their Sex, unfit for Drudgery; but most of all, they would be exposed to many Court Temptations, &c.

Fourthly, He will take your Fields, &c. v. 14. Namely, either by fraud or by force, as Ahab did from Naboth! He will not only take the Fruits of your Lands for his service, but he will turn you out of the very possession of them, and when he hath dispossessed you, he will give them to his Menial Servants (some Craving Courtiers ) to possess them: As if you were not Masters of so much as a Mole-hill, but as if all were his. Whereas God saith, [ The Prince shall not take of the Peoples Inheritance by Oppression, to thrust them out of Possession that my People be not scattered, &c. Ezek. 46.18. 1 King. 21.3.

Fifthly, He will take the Tenths, &c. v. 15. which God hath reserved for his own Service and Servants the Priests and Levites, and bestow them upon his Eunuchs ( Officers in his Court) which God commanded to be Cast out of the Congregation, Deut: 23.1. Yet to seed such forbidden folk, he will pill and poll you; not by course of Law, but by his own Absolute Will and Prerogative, so violently, and so insatiably, until he receive of his Subjects (as was once said in the like Tyranny) no less sums of Curses than of Coin, &c.

Sixthly, He will take your Men Servants, &c. v. 16. That is, by constraint and without sufficient recompense will he Rob Masters of their Servants, and speak the lofty Language of Tyrannical Nero [ Make the Slaves know, that they can call nothing at all (they have) their own. ] Suetonius.

Seventhly, And he will Impose Taxes on you, and Make you his Slaves, v. 17. so, deprive you of that Freedom you now enjoy. As if he had said, [Ye shall be more like Peasants of France, than Freemen of Kent ] according to our Proverb, &c.

Eighthly, Ye shall bitterly Cry for the sad effects of this Inordinate Desire of a King, but God will not hear you, v. 18. because you would not Hear him in dissuading you, Prov. 1.24, 28. Zech. 7.13. Ezek. 24.13.

The Sixth Remark is, The event of all, v. 19, 20, 21, 22. The People are so pertinacious as to give Samuel the Lie, as if he would fright them with Bug-bears, with Vain suppositions, such as could never come to pass; mere pretences to keep the Power in his own and in his Sons Hands. They cry, [We will be like other Nations] whereas it was their glory to be unlike them, Deut. 33.28, 29. Numb. 23.9. and [There shall be a King.] Well then, saith God, [There shall be, but for a mischief to you,] Hos. 13.11. [You shall Have your Will, but I will have mine too to your cost. So God and Samuel both consent.

1 Samuel, CHAP. IX.

CHapter the Ninth relateth, How Saul came to be called the first King over Israel.

N. B. Here beginneth the second part of this Book, and here properly begin the Books of the Kings of Israel, as some say, &c. The Remarks hereupon are,

First, The Subject matter of this Divine Call to Kingly Authority; to wit, Saul, who is here described, (1.) By his Ancestors and Parentage, v. 1. Kish his Father is called a Benjamite, and a Mighty Man of Power, which tended much to Saul 's Commendation, Fortes creature à fortibus, Mighties beget Mighties, like Father, like Son; his Father was Heros fortis, a stout Hero, and so was fitter to be Father to a King. (2.) By his Name and Stature, v. 2. his Name Saul signifies desired or sought after, his Nomen was his Omen, Conveniunt Rebus Nomina saepe suis: He was both desired and sought after, and the rather because he was a comely personable Man, and of a Kingly presence and posture; his tall Stature made him more valuable according to the Custom of the Eastern Countries, who chose their Kings thereby in Antient Times.

N. B. Enquiry; But why must Israel 's first King be a Benjamite, seeing God had promised the Kingdom to Judah? Gen. 49.10.

Answer 1. God did this to demonstrate his Sovereignty in raising a Throne out of the very Rubbish of a diminished Tribe, which had been all cut off save six hundred, Judge. 20. That Blow they never recovered, but was, as a fragment incorporated into Judah, and thereby in some sort lost their Name, they in conjunction with Judah being reckoned but one Tribe, 1 Kings 11.32. and again 12.20.

Answer 2. Is that of Mendoza, saying, God would have conferred an everlasting Kingdom upon Benjamin by a Conditional Decree, if Saul had observed the Divine Law, chap. 13.13. and because God foresaw, that Saul would fail in the condition, therefore did the Lord absolutely decree to transfer the Throne to the Tribe of Judah.

The Second Remark is, The prodigious passages of Providence whereby Saul came to be called to the Kingdom, v. 3. to v. 15. so marvelous in all its Circumstances concurring hereunto, that 'tis become a Proverb, [ While Saul sought his Fathers lost Asses, which he could not find, yet found he a Kingdom, which he sought not,] Quarens Asinos, reperit Regnum; this was the Rise of Saul 's Royalty.

N. B. The most Wise God can bring about great matters by small and contemptible means; as God called Saul from seeking Asses, so David from keeping Sheep: God oft erects stately Fabrics upon weak Foundations, but he forbids us to do so, when we are to build the Tower of Godliness, Luke 14.28. then in solido exstruendum est, as is the Rule of Vitruvus, we must build upon the Rock, and not on Sand, Matth. 7.24. &c. The notable passages of Providence here may briefly be Remarked upon. As,

First, Saul 's Father must at this Juncture lose his Asses, and He the Son must be sent to seek them.

N. B. Behold the simplicity and lowliness of those times; though' Saul was in personage a Prince's-fellow, yet was it not below him to seek his Fathers Goods when lost.

Secondly, Those lost Asses Saul can find in no part of the Country, therefore he bethinks himself that his Aged Father would begin to fear he had lost his Son and Servant, as well as his Asses; and this latter loss would double his Fathers perplexity; ver. 5. Herein Saul shown most filial-like Affection to his Old Father, in taking such care to prevent his Grief; 'tis well observed. Hence,

N. B. That Saul was a better Son to his Father, than afterwards he proved a Father to his own Son: He can here be serviceable to his Father, and solicitous for his comfort; but when himself became a Father, even of a good Son Jonathan, Oh how currish and cruel became he to him!

Thirdly, The Servant seeing Saul at a Non-plus, saith to him, Here is a Seer hard by us, let us consult him, perhaps he can help us to our lost Asses, ver. 6.

N. B. So low sometimes did the most high God stoop to his Peoples meanness, as to give Answers in such Cases (below a Prophet of God) by his Prophets, to keep them from seeking unto Sorcerers, and the Devils Priests; as he did in a case of Sickness, 1 King. 14.2. and 2 King. 1.3. God's telling truth in Natural things, made them believe in Supernatural, Joh 3.12.

Fourthly, Saul said to his Servant, But we have spent our Stock, and 'twill not be Manners for us to go to a Man of God, without a Present in our hand, v. 7.

N. B. Not as any wage of Divination, but as an honorable gratuity from us, that are Strangers to him. Jeroboams Wife would not go empty-handed to the Lord's Prophet, 1 King. 14.3. Nor Naaman the Syrian to Elisha, 2 King. 5.5. which was more to be admired than that Man's bringing him Bread, &c. 2 King. 4.42.

N. B. 'It is pity the Word and the World should now be changed for the worse. The Word in the World was then [What Present shall we bring to the Man of God? What have we?] But alas, now the Word in the World is quite contrary; a Gospel-Minister is called a Man of God, 2 Tim. 3.17. And now the Word is, [ What shall we take, or keep back from him? ] To Rob a Minister of that which is due by the Rule of Justice, and not of Charity, is looked upon as neither sin, nor shame, nor pity.

Fifthly, The Servant said, [He had about a Groat by him; this he would give the Man of God, &c. v. 8. it seems, Times were not so Luxurious, as they are now; wherein such a trifle would be scorned by Men of raised expectations after greater thing, whereas our Lord looked more at the will of the Offerer, than at the worth of the Offering; and hereupon, two Mites from a Poor Widow, went farther with him than two Millions from the Rich Dons; Mark 12.42.

Sixthly, The Master said to the Man [Well said, come, let us go,] v. 10. Heb. Thy word is good: Saul here was so far obsequious and condescending, that he Disdained not seasonable Advice out of the Mouth of his Servant: No more did a better Man than he was ever, Namely, Job, Job 31.13. No nor a greater Man than he was now; Namely, Naaman, 2 King. 5.13, 14.

Seventhly, In their going up to Ramah, they meet the Maidens coming down to draw Water at the Well below, and of them they ask, [is the Seer here.] v. 11. To whom one of them told a long tale, v. 12, 13. And the Reason of her long Discourse, Rabbi Solomon, (quoted by Lyra ) renders thus, That this Damsel (who thus largely Answered their Question) did it not only out of common Courtesie to Strangers, which is everywhere, and in all Persons very commendable; but she was moreover so Enamoured. N. B. With Saul 's comely Personage, that she staid him with her large Reply, using more Words than were needful, that she might look upon him the longer. However, God made use of her to make Saul and Samuel Happily meet together.

The Third Remark is, The Marvelous meeting of Saul and Samuel, whom God had prepared over-night, by a secret Revelation for Saul's Reception, v. 14, 15, 16, 17, &c. Saying to him [Behold the Man.] when Saul saw Samuel, he knew him not, but Asks the Seer himself, [where the Seer was] v. 18.

N. B. 'It is a wonder Saul should not know so public a person as Samuel, that had so oft Rode his Circuits up and down the Country. It may well be supposed here, that both Saul (though' a great Mans Son) did not much frequent the Assizes, either as Plaintiff or Defendant, &c. But lived privately and peaceably, and loved not litigious Suits, so as to be acquainted with the Judge, minding only his Fathers Husbandry at home.

N. B. And on the other hand 'tis plain, that Samuel met Saul here as a plain Man in a plain Dress, and bore no great port in his outside, like a Judge of Israel, so that Saul knew him not either by his Habit, or by his Attendants: Oh the plainness of these times, wherein a Judge walked like an ordinary Fellow in Saul 's sight, so asks him for the Seer! This condemns the Pomp, Pride and Luxury of our times.

The Fourth Remark is, The Signal Circumstances of this marvelous Meeting both before, at, and after the Feast, unto which Samuel invited Saul and his Servant as his special Guests.

N. B. First, Before the Banquet a Conference is held betwixt them; Samuel first makes himself known to Saul, v. 19. and not only obliges him to be his Guest at the Feast, but also comforts him about his lost Asses, telling him that they were found; therefore (saith he) mayest thou lodge with me one Night more, without any Anxiety, and I will tell thee whatever else thou askest me: Moreover he premonishes him, that though he had not found the Asses for his Father, yet he had found a better thing for himself, namely, a Kingdom, saying, [The Desire of Israel is towards thee,] a Branch of our Savior 's Honor (who is called, The Desire of Nations, Hag. 2.7.) is put upon Saul here.

N. B. And the Kingdom is promised to his Posterity too, v. 20. if Saul by his sin did not cut off the Entail, as chap. 13.13. Samuel tells Saul here, that Israel desired a King, and God had pitched upon him. Secondly, Saul 's Modest Answer to Samuel 's Premonishment, v. 21. wherein he useth Three Arguments for his making a modest Refusal of Royalty proposed to him by the Prophet.

His first Argument is taken from his Tribe, a Benjamite, the least of all the Twelve Tribes since the fatal blow upon it, Judge. 20 as above, hereupon he is called little Benjamin, Psal. 68.27.

His second Argument for his Humility, is drawn from his Family in that Tribe, which he calls the least of the Families thereof, which helps us to understand what is said, v. 1. that Saul 's Family was not so Noble and Wealthy as some imagine.

His third Argument in conjunction with the two former, was drawn from his Person, [ Am not I a Benjamite?] And therefore Contemptible, as if he had said, [ Why doest thou feed me with hopes of the Kingdom? God promised it to the Tribe of Judah, and not to my Tribe; and if a King be Elective, the Numerous Tribes will carry it by multiplicity of Voices from my small Tribe.] All this Saul speaketh in Humility (as one sensible of his own Incapacity of Royal Dignity) and not in Hypocrisy, whereof afterwards he became grossly guilty.

N. B. None know their own Treacherous Hearts. What they may prove upon Trial, &c.

Secondly, At, or in the Banquet, v. 22, 23, 24. Observe here how Saul hath a double Honor conferred upon him, which verifies Solomon 's Saying, [before Honor is Humility,] Prov. 15.33. 'It is God's Work and way to exalt the Humble, Jam. 4.10. 1 Pet. 5, 6. Here Humble Saul is, (1.) Preferred to the principal place at the Feast by Samuel, and that above Thirty Guests that probably were the Noblest Citizens of that City: This is a Mark of Honor, Luke 14.8. and Samuel thus honors Saul, because he knew God had designed to honor him: Nor doth he envy his new Dignity (as many would have done) because it tended to a Diminution of his own: Nor doth Samuel give this precedency to Saul only, but to his Servant also Saul 's sake, v. 22. (2.) Saul 's second Honor is, He must have the principal Dish (as well as Place ) which Samuel had purposely prepared for him, knowing of his coming the Day before, which was but a Shoulder, v. 23, 24. to show the Temperance of those times, a fair rebuke to the foul Gluttony of our Days.

Thirdly, After the Banquet. (1.) Samuel takes Saul from the Banquet, down to his own Dwelling-House, and discoursing him about the Kingdom upon the flat Roof (a fit place for private Conference, or Secret Prayer, Acts 10.9.) He Lodged him Honourably that Night, v. 25. (2.) Samuel calls him up early to the House top again to Impart more of God's Mind to him, and so dismisses him, v. 26. Yet, (3.) Goes part of his way for Honors sake, but the Servant is sent before, v. 26. for yet more private Discourse in so weighty a matter: Samuel could not prepare Saul well enough by two former Secret Conferences, he must have this third also.

N. B. This secrecy Samuel used, lest Israel should think some Collusion in the case, and suspect that he who before had denied them a King, was now about to impose one on them; but this suspicion was prevented when Saul was chosen by Lot, which was immediately ordered by God: What Samuel said and did to Saul at this Conference, is declared in the next Chapter.

1 Sam. CHAP. X.

IN Chapter the Tenth follows the Election, Unction and Inauguration of Saul to the Kingdom, which is twofold. (1.) Private. (2.) Public. Remarks upon the private Unction first.

The First Remark is, Samuel after this Third private Conference with Saul (as above) Anointed him King by Divine Direction, ver. 1. [ Samuel takes a Vial of Oil, and poured it upon Saul 's Head.]

N. B. Note here, (1.) It was not an Horn of Oil (as when David and his Posterity were Anointed) but a Vial, or Glass, to signify (say some) the short continuance of Saul 's Kingdom. (2.) His Head was Anointed to show his Superiority over his Subjects. (3.) With Oil (which will ever work itself up to the top of other Liquors) to set forth the pouring forth the Gifts of God 's Spirit upon him to enable him for the Administration of his Regal Office. (4.) Oil, being of a soft and smooth Nature, was a Symbol of Clemency and Candid Lenity, which he ought to exercise towards his Subjects in the discharge of his Duty.

N. B. Then Samuel kissed him, in token both of his Affection and of his Subjection to him, not grudging to resign the Office of Supreme Magistracy to Saul, which he had held in his hands for many Years, and now not disenabled to manage it himself, but only dispossess'd of it by the mere Humours of the Mobile.

N. B. And some suppose that Saul seemed in Modesty to refuse Samuel 's Anointing him, till Samuel pacified and persuaded him, saying, ['It is the Lord that Anointeth thee to be Captain over his Inheritance,] as the Baptist said to Christ, [ Suffer it to be so now, &c.] Matth. 3.14, 15. telling Saul, that he was but God 's Minister, and that Saul must govern God 's People according to God 's Will (whose they were ) and not according to his own Will.

The Second Remark is, The Three Oracles, or significant Signs, whereby Samuel confirmed Saul 's Faith concerning the truth of his Call to the Kingdom, when he saw those several Circumstances (all casual and contingent Matters, which none but the true Jehovah could foresee, and none but his true Prophet could foretell) came to pass, v. 2, 3, 4, 5. to v. 14.

The first Sign was the Tidings he should take from the Mouth of two Men at Rachel 's Sepulcher, immediately (saith he) after thy departure from me, [That thy Father's Asses are found again,] v. 2.

N. B. 1. Samuel sends Saul (newly Anointed) to Rachel 's Sepulcher, to mind him of his Mortality, and to keep him humble, that he might not be too much transported with this new Honor which he was now entering upon.

The second Sign was, The kind Courtesie of three Strangers to him meeting him in the Plain of Tabor, &c. v. 3, 4. [ They will (saith he) present thee with two Loaves, by way of Homage to thee as their King, being stirred up hereto by a strange Motion of God's Spirit, who knows thy Bread is spent, chap. 9.7.]

N. B. 2. Samuel had sent him away unfurnish'd with needful Food for his Journey, partly because he would not seem to curry favor with this new King by such Bribes of Bread; and partly because he foresaw those strangers would furnish him with enough.

The third and most certain Sign to assure him of his call from God to Kingly Office, was the Inspiration of God's Spirit upon him in the end of his Journey, v. 5, 6. &c. 9, 10, 11, &c.

N. B. Note well. First, The Accomplishment of the two former Signs are not expressly related, but certainly supposed; for 'tis affirmed in the General, that [all those Signs came to pass that day,] v. 9. and the reason why no more is mentioned of them may well be, because they were only two transient Acts which passed between some few Persons meeting together, and passing by one another, but the accomplishment of this third Oracle is largely insisted upon, and related in a more solemn manner, because it was a more permanent Sign, and of greater Importance, being more pertinent to Saul 's Person and his present private Condition.

The Second Note, Here is Stupenda Dei Dignatio, most marvelous Divine Condescension, that God should thus vouchsafe to give Men Signs for fortifying their Faith from future Events; this the Lord hath usually done, as Exod. 3.12. 2 Kings 19.29. Isa. 7.13, 14. Thus the Lord stooped so low to Saul as to assure him of his extraordinary Call to be a King by many Signs which he saw fulfilled, but more especially in this Third Sign.

Note Thirdly, This Third Sign was a complication of many Signs. As, (1.) His meeting with the Prophets. (2.) His own Prophecying. (3.) His being turned into another Man. And (4.) According as some give the sense, [ Thou shalt go down before me to Gilgal, where thou shalt tarry for me Seven Days, &c. ] v. 8. How a Company of Prophets (both Tutors and Pupils ) met him, we are told in, v. 10. as likewise, how the Spirit of Prophecy came upon him and caused him to Prophecy among them, so that he could speak of Divine and Spiritual Matters both above his Natural Abilities and his Civil Education; and hereby he became another Man, as Samuel had foretold, v. 6. he now appeared not like a Rude Rustic (fitted only to feed his Fathers Asses) but like a Learned Prophet, yea, and a Spirit of Government came upon him also, to fit him for the Calling of a King: He was changed into another Man, but not into a New, or Spiritual Man.

N. B. God gave him another Heart, v. 9. yet not a new Heart; 'twas only a Civil, but not a Sanctifying Change; God gave him not that free and Noble Spirit that David prayed for, Psal. 51.12. but only common Gifts of a Princely Port, Prudence, Courage and Conduct, &c. had it been Saving Grace wrought in him by the Spirit of Holiness, that fearful Defection into Outragious Wickedness had not appeared in him afterwards: However it was such a Change from a Rustic to a Ruler, as made all his Spectators marvel, v. 11, 12. Insomuch that it became a Vulgar Proverb, [ Is Saul also among the Prophets?] when they saw any Rude Man raised up and ranked among Men of Eminency far above his Birth and Breeding: Thus the People wondered at this change in Saul, whom they looked upon as fitter to look to his Fathers Asses, than to bear his part in the Holy Exercises of the Prophets, until one wiser than the rest supposed to be the Provost of the College ) said to them, Wonder not, my Sons, at this Change, for those Gifts come not by Nature, or Art, but by Grace; they come from God who is a free Agent, and inspires whom he pleaseth.

N. B. Thus another Saul was as much wondered at, when of a Persecutor, the Lord made him a Preacher, Acts 9.21. and the other Apostles were no less wondered at, when Illiterate Fishermen were changed into Learned Fishers of Men▪ Acts 2.7, 8. and 4.13. and no less was our Lord himself wondered at, Mark 6.2, 3. John 7.15.

As to the fourth Signal of Saul 's tarrying for Samuel Seven Days at Gilgal, (which probably was propounded as a standing Law to him in cases of Emergency, as Invasion of Enemies, &c. v. 8, 9. Though Saul kept this Rule of Samuel exactly, chap. 11.14, 15. yet he basely broke it in chap. 13.8. in not staying to the last hour of the Seventh Day, for which Foolish Action Samuel sharply reproves him, ver. 13. chap. 13, &c. Josephus saith, He failed in this constant Rule.

The Third Remark is, Both the Piety and the Modesty of Saul in his Introduction to Royal Dignity, &c.

N. B. First, His Piety appeareth, v. 13. no sooner were his Prophetick Raptures over, but he resorts to the Synagogue or place of Divine Worship, with his Fellow-Prophets, both to Praise God for his Divine Call to such an High Advancement, and to Pray unto him for his Protection and Direction therein, &c.

N. B. Secondly, His Modesty in his Taciturnity and Reservedness towards his Uncle, who being there present, and observing this unexpected alteration in his Nephew, made him the more inquisitive about his Journey; suspecting something extraordinary had happened to him, that had caused this strange change. Saul answers his Uncle, that Samuel told him the Asses were found, but not a word of his finding a Kingdom, v. 14, 15, 16. Josephus renders two very good Reasons of Saul 's silence in this business.

First, Lest if his Uncle had believed it, Saul had then been matter of envy to his Superior; seeing the Nephew prefer'd before him.

Secondly, If be had not believed it, then would he have jeered Saul for a Proud, Ambitious and Imperious Fool. I Add,

Thirdly, Saul might be moved to silence in obedience to Samuel who had obliged him to secrecy, Chap. 9.25, 26, 27.

Fourthly, This was Saul's Humble modesty, as was that afterward of Hiding himself behind the stuff, when chosen King, v. 22.

Fifthly, And it was certainly Saul 's Prudence to be silent in such a case and on good grounds, not to divulge it before the due time.

The Fourth Remark is, Saul's Public Call to the Kingdom after all those Private Transactions betwixt Samuel and Saul so secretly in order thereunto,

This Public Work is expressed in Antecedents, Concomitants and Consequents.

First, the Antecedents be two, (1.) Samuel the Judge calls a Parliament at Mizpah, v. 17. where all Israel had met before upon a solemn ocasion, Chap. 7.5. and some suppose that the Ark was carried thither, and the High Priest with the Urim and Thummim was present to consult about the New King, because it is said here, [ Unto the Lord, &] But God is present in all the Assemblies of his Saints, 2 Chron. 19.6. Psal. 82.1, &c. (2.) Samuel 's Expostulation with this Parliament in the Name of the Lord, wherein he opposeth the transcendent favors of God (who had hitherto been their King both Governing and Defending Israel ) with the Ingratitude, Incredulity, and Folly of Israel, v. 18, 19. As if he had said thus, [What a Company of Fools are ye, that will rather place your confidence in a Man, whom you know not how he will prove, than in God, whose power and goodness you have so much and so long experienced; and you still persist in rejecting God's Government, refusing to be ruled by any Reason, but still call for a King upon any condition.]

Secondly, The Concomitants. (1.) Lots (of the Lord's ordering, Prov. 16.33.) are cast upon the Tribes; and Benjamin was taken, though God had promised it to Judah; to whom the Kingdom was after given by God in love, yet now it is given to Benjamin in Anger, Hos. 13.11. The Foolish People (as it were) did now force it from God, so it was given to this obscure Tribe, to an obscure Family, to an obscure Household, and to an obscure Person, v. 20, 21. Saul was pitched on by Lot, as Achan had been, Josh 7.14. but for another end. (2.) When Saul should have been presented, great out-cries were made for him, but he could not be found, until either the High Priest by the Urim (if the Ark was there) or rather Samuel the Prophet obtained by Prayer a discovery where he lay lurking; the Oracle told him [He lay hid among the Carriages] V. 22. which Saul did, both Modestly, as sensible of his own unworthiness; and Prudently as one that would be Passive in his own preferment, which (he well knew) would so much, the more commend him to the People. Who (3.) Ran to fetch him forth, and received their new King with loud Acclamations; and the louder when they saw him more personable and overtopping than any of the People, v. 23, 24. (4.) Samuel then drew up a Magna Charta to keep the Beam even betwixt Sovereignty and Subjection, showing not the manner of a King, of which he had spoken before, Chap. 8, 9, 10, &c. what a King would commonly prove to be, when he degenerates into a Tyrant, thinking it not enough to be above man only, but to be above all Mankind also, ruling so absolutely as if they were God's: But here it is, The manner of the Kingdom, v. 25. Namely, the Laws of God limiting Kingly power in Man, and declaring what a King ought to be, according to Deut. 17.14, 15, 16, &c. Ezek 45.9, 10, and 46.16. Rom. 13.1. 1 Tim. 2.2.

Thirdly, The Consequents hereof were (1.) The Dissolution of this Parliament after they had concurred with both Samuel and the People in King Saul 's Election. (2.) Saul 's departure, and living privately at Gibeah, (having only a Royal Guard to conduct him thither,) where he waited for an opportunity of showing himself a King rather by his Actions than by his Words, to the silenceing of those Male-contents that opposed him at his Election: And • uch an opportunity Saul soon obtained, Chap. 11. (3.) The two factions among the P ••• e.

The First, Was those that owned Saul for their King, and the Reason is rendered, [Because God had touched their Hearts,] v. 26. Those were the most Conscientious of Israel that had not been so over-desirous of a King with the generality, but now when they saw God himself had set a King over them, they made Conscience of their Duty in obeying him.

Secondly, The Second sort were no men of Conscience, therefore are they branded for Belialists, v. 27. that is, Awless, Lawless, Yokeless men, that taunted him as if a King of Clouts; saying, [quid faciet hic longolius? quid praestabit turris haec carnea, non est intanto corpore mica Salis:] This Long-shank and Lofty Lubber, An Insipid lump, can never save us?

N. B. They therefore thought him, unworthy of any Homage, whereas the meaner he was in their Eyes, the more need he stood of their presents.

The fourth and last Consequent was, Saul 's Remedy to those Reproaches; 'tis said, [ Hebr. he turned the Deaf Ear to them] using no remedy but patience, well knowing what then could not possibly be cured, must patiently be endured; this was King-like indeed to see and say nothing: 'Twas his great prudence to hold his Peace, being no better settl'd in his Kingdom; had he now hector'd those Male-contents, it might have bred a Mutiny, &c. his Humility here in the beginning of his Government, conduced much both to his Honor and Establishment, &c.

1 Sam. CHAP. XI.

CHapter the Eleventh, containeth the Confirmation of Saul in his Kingdom, after the Proclamation made at Mizpah by the Sanhedrim that sat there: Saul 's Confirmation was made by two manner of means. The first was a Specimen, or Instance of his own Personal Valour, his Martial Courage, Conduct and Victory over the Ammonites, who then waged War against Israel: And the Second was by an Oath of Fidelity taken by all the People in another Convention. The Remarks upon the first are;

First, The Antecedents of this Specimen, which are twofold. First, The Siege of Jabesh by the Ammonites, which was so severe and pressing upon them, that the People of Jabesh come to a Capitulation, . 1, 2. Nahash the King of Ammon (having made long preparations for this Siege, which indeed was the Pad in the Straw, the cogent Reason of their calling for a King, when they had Intelligence of it, chap. 12.12.) made himself Cock-sure of carrying the Conquest; and such was the old hatred of Ammon against Israel, Ezek. 25.4, 5, 6, 15. upon the old claim of recovering their lost Lands, Judge. 11.13. but more especially to revenge the Overthrow then given them by Jephthah, v. 32, 33. that they could not be content to take in this City as one of their Confederates, as they consented to be (though' this was too far a compliance with that Cursed Nation, Deut. 23.3.) but they will have them not only their Slaves, but their stigmatized Slaves, by putting out their Right Eyes, and so, utterly disabled to deliver themselves out of his Inhumane Hands by war.

N. B. This would indeed have been a Reproach upon all Israe, as if they had been a base minded, a sordid Spirited People, that so they might but live, would truckle to any terms on this fide Death; though they boasted of an Almighty God, able to defend them, yet durst they not in danger put their Confidence in him.

N. B. Even thus would the Devil and his Imps deal with us endeavoring to put out our Right Eyes: Nahash here signifieth a Serpent.

N. B. As that Old Serpent Satan would put out our Right-Eye of Faith, and leave us only the left Eye of Reason; so his Instruments would deprive us of the Scriptures to nuzzle us up in Ignorance: This Serpent Nahash knew well that in Battle the Left Eye was covered with a Shield, and only the Right Eye was useful for sight in fight, and had that been put out, the People could not fight at all.

Note well. Nor can we fight the good fight of Faith, if we want Faith, or the Word of God our best Weapon, Matth. 4.4, 7, 10. Eph. 6.16, 17. and which teacheth our hands to fight, &c. Psal. 144.1.

N. B. Nahash is content to leave them one Eye, that they might do his Drudgery. These harsh terms put Jabesh to their Wiliest Wits, bo ••• ing upon Ammon on the other side of Jordan, and weakened exceedingly by the 〈◊〉 Slaughter of their Men, Judge. 21. yea, and not like to receive relief from those on this side Jordan, who were scarce able to defend themselves against the Philistines; besides, at this juncture they ill-agreed among themselves about their choice of a new King, chap. 10.27. All these things considered, put Jabesh upon this project of desiring seven Days respite, &c. v. 3. Making no mention of their sending Messengers to a New King, but to a broken People only; that Nahash might more easily yield to it, which ( Josephus saith) he did out of a foolish self-confidence of his Army, and contempt of Israel whom he thought utterly unable to afford any relief, especially in so short a time.

The Second Antecedent of the Specimen was Saul 's Resolution to Relieve the Besieged City; from v. 4. to v. 11. Wherein Note, (1.) The Occasion; Messengers came from Jabesh to Gibeah, where Saul was, chap, 10.26. and where he continued about a month in his private Husbandry, chap. 11.4, 5, 7. before this public occasion.

N. B. 'It is a Wonder that this Town of Gibeah, once so abominably wicked, and as abominably destroyed, Judge. 20. should afford Israel their first King: But 'tis no wonder, that the Men of Gibeah should now so sympathize with the Sufferings of the Men of Jabesh, who had so deeply suffered formerly for their friendship towards them, Judge. 21. and well might the Benjamites weep with weeping Jabesh (according to Rom. 12.15.) because they had their Wives from thence to recruit their almost extinguished Tribe, Judge. 21.10, 12, &c.

N. B. Saul coming out of the Field from his Country-work with his Ox-Plough, (a work anciently of great esteem among the Old Romans and Grecians ) finds a general Lamentation for their Brethren's Misery at Jabesh Gilead, who had already endured an hard Siege, and had promised to submit to harder terms, v. 10 if Relief came not in the mean time, which they cunningly concealed; then the Spirit of the Lord came upon him, v. 6. fills him with fortitude, and he who had been so cold in his own Cause, as to hold his Peace, (when he was both rejected and reviled, chap. 10.27.) is now all on a light fire and an hot flame, when he heard how God was so Dishonoured, and his People so Discouraged and Reproached, v. 6. He takes his (likely his own) Yoak of Oxen, which he was following from the Field, Hews them in pieces, and sends them into all the Coasts of Israel, with this Message: [ Whoever comes not forth after Saul and after Samuel, his Oxen shall be hewed in pieces also, ] ver. 7. This struck a greater terror even in the Despisers of Saul, who durst not refuse to follow Samuel, their Old Judge, though Saul was not yet Inaugurated King, yet Saul (as such an Elect King) ranks himself before a Prophet, or Judge, and like a King summons his Subjects, all (as it were) above Sixteen and under Sixty, and this he did by Deeds which are more persuading than Words; and sear of punishment he knew would prevail most with the Mobile, especially with those whose Wealth lay mostly in Cattle.

N. B. Nor doth he threaten to hew themselves in pieces, lest he should seem to begin his Reign with too much Rigour, but prudently lays the Penalty upon their Goods, and not upon their Persons, the more to sweeten his Government to them; nor would all Saul 's Minaces in words have avail'd with the Male-Contents especially, had not the Fear of God fallen upon them also; 'twas this made them come forth with one consent, to the number of Three Hundred and Thirty Thousand Men, v. 8. Saul dispatcheth the Messengers with glad Tidings to Jabesh, v. 9. who next Morning wilily sent word to Nahash, [ They would come forth, according to Covenant, v. 3.10. this made the Ammonites secure.

N. B. 'It is lawful to deceive by Stratagems such Enemies as it is lawful to slay with the Sword.

The Second Particular of the Specimen is the Concomitants of it. As,

First, The time when Saul Assaulted the secure Besiegers, it was in the Morning Watch, before they were looked for by either side; for Jabesh expected them not till the Sun were hot, v. 9. and Ammon was lulled asleep with expectation of the Besieged coming forth to them the next Day to have their one Eye put out, which indeed blinded the Besiegers of both their Eyes with the sleep of Security.

Secondly, The manner how Saul Assaulted them, namely, by a Stratagem of dividing his Army into three Battalions, to make Onset upon all sides at once, that so he might strike the whole Camp with the greater terror, and prevent the escape of any. And,

Thirdly, The Event, the utter Discomfiture of the Ammonites; all these three are in ver. 11.

N. B. Though they had few Swords left in Israel, chap. 13.19, 22. yet they Conquer here, &c.

The Third Particular is the Consequents which be two. First, The Zeal of the People to Vindicate the Dignity of their New King against such as the Belialists that had despised him, [ They said to Samuel, Whoever rejecteth Saul as King shall die;