A Complete History and Mystery of the Old and New Testament

1 Samuel, CHAP. XII.

CHapter the Twelfth showeth how Old Samuel Abdicates himself from the Office and Magistracy of Judge in that Public Convention held at Gilgal, where Saul had now his Solemn Enthronization. Intrat Rex, exit Judex.

N. B. Saul comes in as a King, and Samuel goes out as a Judge: Samuel declares his own Abdication in a most excellent Oration. Remarks upon it are,

First, The Apologetical part of it: He begins his ensuing Apology with Arguments to move their Attention, that as He had hearkened unto them in confirming a King over them, so now they ought to Hearken unto him in this his Farewell Sermon, the Prologue whereof consists of three Arguments to make them attentive.

N. B. The first is drawn from his own Merits towards the Common-Wealth; appealing to their own Consciences concerning his Integrity and the Justice of all his Administrations, v. 1, 2, 3. to which the People gave an Ingenious and Public Acquittance, v. 4.

N. B. The second, Is drawn from the Imbecility of his Age, v. 2. I am now unable to bear the burden of Government, therefore have I freely resigned it up into Saul 's Hands; I now feel myself at much more ease, when that burden which so much pinched my Shoulders, is now removed to the Shoulders of Saul, whom you so impetuously pressed upon me to make your King.

N. B. The third Argument is drawn from the Private Capacities of his Sons, v. 2. intimating, as he had made himself a private person by the resignation of his Power in so voluntary a manner, and was not Deposed by the People for any Male-Administration: So my Sons are much more now Private Persons, and subject to the Lash of the Law; wherein they have been wrongful to any. Deal with them as they have deserved, I will not intercede for them.

The Second Remark, is, The Reprehensory part of his Oration or Proposition, telling them, that notwithstanding their Peace-Offerings to God at the Inauguration of their King, Chap. 11.15. Yet God was not at peace with them, but had a just quarrel against them, saith he, for your violent voices in asking a King; your sinning hath been greater than yet you are aware of, and your sorrowing must be greater than yet ye have attained to: There must be a better proportion betwixt these two: Manasseh sinned greatly, and he humbled greatly, 2 Chron. 33.12. otherwise (saith Samuel ) your sin will find you out, if you do not find it out, Numb. 32.23. You shall pine away in your Iniquity, Lev. 26.39. But if you Repent, Your sin shall not be your ruin, nor the ruin of your King, Ezek. 18.30. This is the scope of v. 7. to v. 19.

This in General only, now more Particularly. Samuel confirms his convincing them of the greatness of their Sin.

First, By opposing their former Experience of God's Government of them, both under Moses and Aaron 's Conduct, v. 8. and under the Judges, v. 9, 10. Unto their present Ingratitude in asking a King, when the former (Being All-sufficient) might have contented them, v. 12. wherein Samuel argueth most accurately.

N. B. (1st.) By reminding them of the great things God had done for them, when Jacob (the Syrian, ready to perish, Deut. 26.5.) came with a few into Egypt, and being blest by God into a great Nation there, he was then cruelly oppressed, and then did the Lord raise up Moses to deliver them, and as a Captain to conduct them through the Wilderness, and seated some of them in those Conquered Lands beyond Jordan, yea and substituted Joshua to seat all the other Tribes in Conquered Canaan on this side of Jordan, &c. Thus in few words he includes a long series of God's Providence towards Israel after they became a Nation, mentioning nothing of the Patriarchs before that came to pass. And

N. B. (2ly.) By reminding them of later Deliverances the Lord had wrought for them under all their Judges, when they had revolted from God, for which they had oft been sold into their Enemies hands, and as oft (upon their Repentance for their revolts) were delivered: And in the close of the Judges he nameth himself, not out of any Vain Ostentation, but for a just Vindication of himself, and for a necessary Justification of his following Reproof of their gross Ingratitude towards himself (as well as toward God) by whom God had so lately delivered them out of the hands of the Philistines, Chap. 7.10, 11. All which might clearly them, that it was not any necessary Want, but mere Wantonness and Wilfulness, which prompted them so to a desire of an alteration of Government; and hereupon he lays a great stress upon their peremptory Word [Nay,] v. 12. But we will have a King, whatever it cost us, as if God were grown Impotent and Unfaithful to them.

Secondly, When Samuel had aggravated their present Ingratitude by opposing it to; their former experience, then, like a Pious Prophet, and a Prudent Preacher, he dips his Divine Nail in Oil, that it might drive the Deeper in allaying the Tartness of his Reproof, with the Sweetness of his Counsel and Comfort; well knowing that Sour and Sweet make the bes Sawce. Therefore he then (as it were) corrects himself, saying, [ Although you have grievously sinned in asking a King, through your incredulty and distrust in God, who hitherto hath been your King and Savior; so faithfully preserving you in all former Ages, that he never gave you any just cause to cast off his Government:] Yet seeing it is no wicked thing of itself, and in its own Nature to Ask a King; and seeing God hath now given you a King at your Asking: If for the time to come ye will Walk before the Lord unto all pleasing, and worthiness of his presence, Col. 1.10. then the Lord will not forsake you, but will vouchsafe both to direct and to protect both you and your King, v. 13, 14. But if ye will not fear the Lord, but Rebel against him, then will he pour forth his Plagues upon you, as he did upon that Race of Rebels (your Predecessors) and upon your King whom you have chosen, who shall not be able to secure you from God's displeasure, v. 15.

Thirdly and Lastly, Samuel drives his Nail of Reproof and Conviction to the very Head by a marvelous Thundring, Lightning and Tempestuous Rain in the very throng of Wheat Harvest, v. 16, 17, 18. 'It is certain that in Judea they had only the former and the latter Rains, their Harvest seasons being more certain, and the Weather more temperate than it commonly is found in our Northern-Islands: Therefore such an unseasonable Storm to hinder Harvest (which God had promised should not cease, Gen. 8.21. and Rain rately obstructed it, Prov. 26.1. Amos 4.7.) this made it the more Amazing a Miracle. Therefore as Samuel had bid them before [Stand and Hear,] v. 7. so now he bids them [Stand and See,] v. 16. that they might take in Instruction by those two Learned Senses, (as Aristotle calls them) the Doors and Windows of the Soul, that even the Deaf might Hear, and the Blind might Behold, Isa. 42.18. lest God should Desert them, and leave them desolate, Jer. 6.8.

N. B. Though Old Samuel could not Thunder and Lighten loud enough in his Elegant Oration to Israel to make them both Hear and See, yet sure I am, the God of Samuel did it effectually: 'It is said, [All the People saw the Thundrings and the Lightnings and were affrighted at such a dreadful Promulgation of the Law,] Exod. 20 18. As Moses had God to Second him there, so Samuel had the same good Second here, to convince them of their Sin in asking a King, and casting off God, who had such a power as to slay them with Thunderbolts for their Sin.

The Third Remark is the effect of all: Namely, Israel's Repentance, v. 18, 19. This was a powerful Conviction to them upon many Accounts; as, (1.) That such a Prodigious Storm should arise in their Wheat Harvest, when the parching Heat of the Sun doth Naturally dry up all Vapours and Exhalations. (2.) That it should be a very Fair Day when Samuel foretold this, and no appearance of any Black Cloud Arising, Psal. 147.8. (3) That the Storm should fall so suddenly, as did that upon Sodom; The Sun shone upon Lot, when God Rained the Fire of Hell from Heaven upon that Wicked City, Gen. 19.23, 24. (4.) That it fell with such Violence, (far beyond ordinary Storms) as they feared to be knocked down Dead by it. (5.) That such dreadful Flashes of Fire should bolt forth out of the midst of a Vast Confluence of Water, and that with such confounding Cracks. (6) That this whole Prodigy should be procured by the Prayer of Samuel only. All these things made them fear both the Lord and Samuel: The Lord, because he most frightfully Thundred; and Samuel, because he had not only Prayed, but also had Prevailed for those frightful Thundrings: Now was the time of Reflecting severely upon their mad folly; saying, what Fools are we to Cast off from us, (1.) The Government of such a God, at whose command are all things, both in Heaven and Earth, and hath such terrible Tempests at his Beck, Call and Command? And, (2.) The Government of such a Judge, as is so prevailent with this great God; and can open and shut Heaven by his Prayers: We have declared his Innocency, v 4. We have heard his Wisdom in this excellent Oration: We have seen his Patience all the time of his Judgship; and now we cannot but admire his Power with God, yet could we not rest satisfied with such a Governor; though' they said not thus, they might well think thus; yet this they said upon Record [ Pray for thy Servants unto the Lord thy God that we die not, &c.] Ver. 19. Where Note, (1.) So conscious were their Thunder-struck Consciences of their own guilt, that they had no confidence of praying for themselves, but begs Samuel to save them from Death. (2.) They call themselves Samuel's Servants, when they had deserted his service, and betaken themselves to a New, and another Master, to wit, Saul. Mendoza therefore looked upon it like the common Court-Complement of our Day [Your Servant, Sir] when indeed Men are too saucy to be so to whom they say so. (3.) They call the Lord, Samuel's God; they are both afraid and ashamed to call him their God, because they had so highly offended him, and knew God would not hear sinners, Joh. 9.31. And (4.) They feared that this terrible Tempest would destroy both their Persons and their Harvest. (5.) By the occasion of this later Sin, they came to a sight and sense of all their other former Sins. 6.) And when Samuel saw them truly humbled, he prayed down the Storm, as he had prayed it up, &c.

The 4th Remark is, The Epilogue of Samuel 's Oration after all; ver. 20. to 25. wherein he gives them Caution, Counsel and Comfort. (1.) A word of Caution: [Beware of Vain Idols ] turn not aside to them, as ye oft have done heretofore; if ye do, at your peril; they will not only prove unprofitable, but most pernicious; both you and your King shall perish thereby, ver. 20, 21, 25. (2.) A word of Counsel; [ Cleave close to God, and he will cleave as close to you. Deus non deserit nisi deserentem. Austin. His own Honor is engaged, ver. 22. and he abhors to forfeit it, forsaking none, but such as first for sake him, 2 Chron. 15.2. (3.) A word of Comfort, bidding them first not to despair, fear not with a Desponding fear, v. 20. Secondly, God hath made you his own peculiar People. Exod. 19.5. not from your Merit, but from his free Mercy, Deut. 7.7. and 9.5. He hath chosen you for his Love, and will still love you for his Choice, and Rest in his Love, Zeph 3.17. And here, ver. 23. Thirdly, He promiseth them his Prayers, ver. 23. though' they had disobliged him, and made him now pray against them in procuring this Tempest (which though' it might hinder their Harvest, and did fill their hearts with fears, yet did it help to heal their Souls, and give them a sight of their sins;) saying, Nay, I will not only now pray for you, but I will also preach to you, as your Prophet, though' not your Judge; but do you serve God both without dissimulation, and without diminution of God's due, otherwise neither my praying for you, nor preaching to you can at all profit you. Be ye Dutiful to God, and God will be Merciful to you, &c.

1 Sam. CHAP. XIII.

CHapter the 13th, is a Narrative of Saul 's distrust and timorous Temper in taking up Arms against the • hilistines

Remarks upon it are, (i.) The Time when this was done, ver. 1. namely, when he had Reigned one year from his first Election at Mizpah, in which time the Stories in chap. 11 and 12. did fall out: So long he Ruled righteously, peaceably and orderly; and he Reigned two years more after this, wherein he Conquered the Philistines, Syrians, M • abi • es, and Ammonites that Invaded the Land, and in that Time also he Invaded Amalek, but because he spared Agag, &c. the Lord cast him off, and Anointed David.

N. B. He Ruled well, till he was Rejected of God, and was bereaved of God's Spirit, and then he turned Tyrant, holding the Kingdom by Violence; the time he Ruled after his Rejection, was not properly a Rule, but rather a Tyranny and a Persecution; therefore 'tis said [He took the Kingdom] chap. 14.47. that is, reassumed the Administration of it, which he had in a manner lost, partly by Samuel 's Sentence, chap. 13.14. and partly by the Philistines, who had almost thrust him out of it. He took it, in opposition to God, who had said by his Servant Samuel, that he should lose it; so he Ruled with Rigour ever after. and therefore is he said to Rule so few years.

N. B. And thus in God's account a Man is said to live no longer in the World, than while he liveth well: Whereunto Seneca 's Notion doth correspond [diu fuit, non diu vixit] A bad Man may be long in the World, but he lives very little, for he is Dead while he lives, like Paul 's Widow, 1 Tim. 5.6.

The (2d.) Remark is, The Philistine 's fresh Invasion of Judea, whereof we have an account and the occasion of it, ver. 2, 3, 4, 5, 17, 18, 23. The old Enemy of Israel, the Philistines, mustars Thirty thousand Charets, and six thousand horse-men and foot-men innumerable, ver. 5. Josephus saith, They were three hundred thousand foot-men, and Invaded the Land.

N. B. The Provocation was this; The first Design of Saul and Jonathan was to free Judea of the Garrisons or Cittadels, which the Philistines had framed therein to suppress all Seditions, and to keep the Israelites in subjection to them after they had got Dominion over them: Therefore this new King and his Son Jonathan (by his Fathers order) fall upon the Philistines at Geba in Benjamin▪ not far from Gibeah, that their own Country might first be cleared of their Oppressors: Jonathan (a brave Heroic Prince) with his small Band of Men, and those badly Armed (for the Philistines had either slain all their Black-Smiths, or carried them away, so as neither Sword nor Spear was found with any Israelite, save with Saul and Jonathan, ver. 19, 20, 21, 22.) falls upon them in the night (as is well supposed) when the Guard of the Garrison was fast asleep, and with their Clubs and Instruments of Agriculture, &c. slew the Soldiers, and took the Cittadel into his hand.

N. B. Saul knew well, that this was enough to anger those Wasps the Philistines, to be thus driven out of any of their Hives or Holes; he hereupon sounds an Alarm of War all the Country over, ver. 3, 4. and indeed, because God was not consulted with by Samuel, this Noble Exploit of Heroic Jonathan proved not as yet so happy and successful; for the Spoilers (from the Philistines Innumerable Army) turned three ways to waste Israel 's Country, and to plunder at pleasure, there being none but a naked People to prevent those Woes of War, &c. ver. 17, 18.

The (3d.) Remark is, Israel's Malady was mighty, but their Remedy was impotent and inconsiderable notwithstanding their New King, ver. 5, 6 7. Their Enemies, the Philistines, filled the whole Fields with their Forces: The Israelites were sensible how they stank in the Nostrils of their Foes the Philistines, ver. 4 who would now undoubtedly devour them with their vast Multitudes, ver. 5. This great strait did greatly distress them, ver. 6. And though' Saul (their New King) had sounded a Trumpet to call all the Tribes together to his Camp for their own defense, yet most of them did desert him, some hiding themselves in several Holes, ver 6 and others shrank and sneaked away over Jordan, to be farther off from Danger; ver. 7. so that there remained only Six hundred Men to follow Saul, ver. 15. and even those few followed him trembling, ver. 7. a likely Army to Conquer an Enemy that so far exceeded them in Arms, Order, Number and C • urage.

N. B. Oh what a sad prospect have we here of Israel, who had promised themselves such profound Prosperity, might they but once be honored with having a King! and now they have him with a vengeance; 'twas now worse with them than it had been in the Time of the Judges: God loves to confute the Vanity of Men, when they put their Trust in an Arm of Flesh; they had formerly presumed, a King would cure them of all Disasters, and now that Carnal Confidence concludeth in this present Confusion; God learning them this Lesson, that they no less needed his Help now with a King, than they did before, when they had no King: It was not in the power of a Prince to procure their Peace without God's favor.

N. B. 'It is the Prerogative of the Prince of Peace, who will cause the strongest Sinew in the Arm of Flesh to crack when he takes Men to task, as he did here Israel.

The (4th) Remark is, Saul's sorry Remedy against his present Malady in Sacrificing before Samuel came to him, ver. 8, 9, 10, 11, 12. Samuel had given to Saul a standing Rule to observe while they two lived [ Thou shalt tarry at Gilgal seven days, until I come and offer Sacrifice, &c.] Chap. 10.8. This Rule Saul should have observed in all Times of Difficulty, such as Invasion of Enemies, &c. Where Josephus affirms, that this was to be constantly practiced upon all such Occasions, though it be but once Related to be done: And Saul here staid not complete seven Days, seeing the last Day was not finished when Samuel came to Gilgal; for he came upon the Seventh Day with a purpose to Sacrifice, but Saul, too short Spirited, had done it before.

N. B. The same Saul, who had been among the Prophets, Chap. 10.12. will likewise intrude himself here to be now among the Priests. His Patience had not its perfect work, Jam. 1.3, 4 He staid not out his full time, and no doubt but Samuel had Divine Direction for his staying so long before he came upon the Seventh Day; to Discover the Hypocrisy that lay lurking in Saul 's Heart: For Samuel came soon enough to Offer up the Evening-Sacrifice, which was to be done before Sun-setting, Exod. 29.38, 39. So Saul waited only six whole Days, and but a part of the seventh, upon which Day Saul said, [ Bring the Burnt-Offering, &c. to me. ] If he offered it with his own hands, (as Uzziah did after) his sin was the greater, but Samuel came before he had offered the Peace Offering.

N. B. How Samuel resented Saul 's Precipitancy, we are told, ver. 10, 11, 12, 13, 14. Saul indeed would have salv'd up the matter, had it been practicable, when his own heart had smote him at the Tidings of Samuel 's approach for what he had done, and therefore gave he him a double honor both of meeting and of saluting him, v. 10. saying, [The Lord Bless thee,] the common Salutation. Samuel desirous to bring Saul to a sense and Confession of his sin, asks him, [What hast thou done?] Though he knew well enough, the Altar still smoking with his Sacrifice: Saul 's Answer, v. 11, 12. discovers his Hypocrisy, that by no means would be brought to Accuse himself: He doth not only excuse himself, but also he accuseth all others he could think of. As, (1.) His Soldiers for running from him. (2.) His Enemies for pressing so hard upon him. And, (3.) Samuel himself for not coming within the time appointed, as one who had forgot his own promise, &c. Yea, and (4.) God himself (as we may say) must not escape his censure, saying, [ I feared God would be angry, if I neglected this Duty, ] as if the Lord loved the breach of his own Law.

N. B. Samuel replys, v. 13, 15. wherein, (1.) He [Tantamount] calls Saul Fool; a word that seems too saucy from a Subject to a King, but Samuel stood in God's stead here: Thus the Prophets used to deal roundly with Kings in the Name of the Lord, as 1 Kings 14.6. and 18.18. and 21.19. and 2 Kings 1.16. and 3.13, 14, &c. and surely Samuel said right here; for what Saul thought was the Highest Wisdom, Samuel convinced him, that it was the sublimest Folly, for he both said and did foolishly: First, He had said like a Fool in charging Samuel with breach of Promise, which was a loud Lye. for he came within the time appointed. And, Secondly, He did Foolishly, pretending urgent necessity for his own Impatience and Precipitancy in breaking God's Command, the keeping whereof is of indispensable necessity, seeing the Lord never necessitates any Man to sin, and his Sacrificing under such a pretence only was more probable to provoke than to pacify God. Therefore (2.) Samuel taxes him [for breaking the Command of the Lord his God] Every word hath its Emphasis.

N. B. Especially [thy God] who hath so exalted thee from feeding Asses to Rule a Kingdom, yet him thou hast renounced by thy Diffidence and Distrust in relying more upon thy Army, that Arm of Flesh now melted away, than in thy God, who binds the Hands and the Feet of the Philistines so to the Peace, that they cannot assault thee, but when he will. Hereupon he tells him, (3.) Thy Disobedience will cost thee the loss of two Kingdoms, not only that which is Temporal, (to be torn from thy Tribe and Family, and to be given to one after God's own heart, of the Tribe of Judah, &c.) but also the loss of that which is Eternal, the greatest loss of all, v. 14. If thou Repent not.

N. B. Enquiry Why did God punish Saul so severely for such a small Offence, occasioned by a seeming necessity, &c?

Answer. 1. Man is not a competent Judge of the Judgments of God, because Man seeth only the External Act, but God seeth the Internal Temper. Solomon saith, The Sacrifice of the Wicked, is an Abomination to the Lord, Prov. 15.8. How much more, when it is brought with an Evil heart, Prov. 21.27. that Saul did this in Rebellion against the Light of his own Conscience, his own words, [I forced myself,] do imply, to say nothing of his Distrust of God's Providence, &c.

N. B. Answer 2. It hath ever been accounted an high piece of prudence in all Lawgivers, severely to punish the first Violations of their Laws, to be in terrerem to others for the future, and accordingly God dealt so severely with Adam the first Transgressor, with Cain the first Murd • rer, with Israel for their first Idolatry in the Golden Calf, Exod. 32.28, 35. with Aaron 's Sons for their first Miscarriage in the Priesthood, Levite. 10 1, 2. with that Person, who was the first Prophaner of the Sabbath, Numb. 15.32. and Lastly, with the first gross Hypocrites in the first Gospel Church, Acts 5.5, 10. Accordingly Saul was the first King of Israel, and therefore God's Severity with him, was to be a terror to all his Successors, &c.

N. B. Answer 3. Though God threaten Saul with the loss of his Kingdom here, yet may it probably be supposed, that a tacit condition was implied, namely, if he did not heartily repent of his sin: Thus it was in the case of Nineveh, Jonah 3.4. And this is the more probable here, because the full, final and peremptory Sentence of Saul 's Rejection, is plainly ascribed to his Desperate Disobedience unto God's Command, in sparing Cursed Amalek, chap. 15.11, 23.26, 28.29. and until that second prevocation, neither did the Spirit of the Lord depart from him, nor was David Anointed by Samuel in his stead, until Chap. 16.13, 14.

N. B. Answer 4. Sometimes God punishes small sins severely, and such are set down in Scripture Record, for weighty Reasons. As,

First, To teach us the heinous Nature of sin in itself, so hateful to God, and so hurtful to Men, that we may abhor all the degrees of it; 'tis the proper Object of Hatred, Ye that love the Lord, hate evil, ] Psal. 97.10. we should hate it with a perfect Hatred, the small as well as the great, otherwise our hatred of it is not perfect.

Secondly, To show us, that indeed no sin can truly be called a little sin, because there is no little God to sin against; therefore to disobey the great God even in the smallest matters (as in Adam 's eating an Apple ) is a ground great enough, and a sin great enough to procure God's Severity.

Thirdly, That we may not indulge ourselves in the least sin, as we are prone to do in presuming on God's Mercy, lest God punish us for them, and lest little sins make way for greater, as little Wedges make room for the more Massy ones, and little Thieves serve to open the Doors for the grand Crew. This will befall us, when God is offended with our allowing of little sins, he lets us alone at last to a wallowing in grossest Enormities.

Fourthly, N. B. That we may all learn the Riches of Divine Grace and free Mercy, in passing by and pardoning such great Inquities in us. when we find the rigor of Justice executed upon others for far lesser faults Recorded in Scripture, Alterius perditio tua fiat cautio, such Examples of God's Severity are purposely Registred in Sacred Writ, as necessary Cautions unto us; they are written for an Admonition to all future Ages, 1 Cor. 10.6, 11. and therefore the Universal Good to all Generations, that is learnt out of those Instances of God s Severity for small Matters, doth abundantly preponderate, and holds forth more of Divine Mercy, than that Divine Rigour on those particular persons had inflicted on them, can amount to God's Dishonor.

Answer 5. As this severity upon Saul was personal only, yet for a General Advantage to all Ages (in which respect it hath more of God's Kindness than of his Harshness in it) so 'tis Recorded for our instruction.

N. B. That an Honest Intention will not warrant an unwarrantable Action, as some suppose Saul had in Sacrificing; two things make a Godly Man, good Actions, and good Aims. A good Aim maketh not a bad Action good, as in the Case of Uzzah, who had an Honest Intention probably in putting forth his Hand to hold up the Ark ready to tumble down, yet God smote the Breath out of his Body for so doing, 2 Sam. 6.6, 7. but a bad Aim, may make a good Action bad, as in the Case of Jehu, the matter of his Act ons was good, 2 Kings 10 30. but the Motive, Aim and End were all amiss, v. 29.31, &c. He followed God so far as to get a Kingdom, and when their ways parted, Jehu follows no farther, and so his Rotten Aims became his Ruin: Accordingly Saul 's unsound Heart and dispensatory Conscience (which he here forced to comply in a Work not warranted by the word) discovered his Hypocrisy, and ushered in his Destruction.

The last Remark upon chap. 13. is the low Estate of Israel, notwithstanding their promising to themselves so much Protection and Prosperity from a Crowned Prince. This appears,

First, In the scornful number of the Army, but six Hundred Men, v. 15. to oppose the prodigious Army of the Philistines, who had sent forth Spoilers three ways to spoil the Country, v. 17, 18. it seems, not only Saul 's Army (which he summoned in by sound of Trumpet, v. 3.) but also the Three Thousand for his and his Son's Life-guard, v. 2. did all shrink away, save these Six Hundred, when they saw Samuel desert Saul in so high Displeasure, and Saul hastening after him from Gilgal to Gibeah, v. 15, 16. hoping still, and hanging upon him for some assistance from him.

N. B. Secondly, In their want of Smiths, to furnish them with Arms, v. 19. this was the crafty Policy of those Tyrannical Philistines, not only to take away all the old Arms of the Subdued Israelites, but all their Artisicers also, that should have made them new Arms, lest they should Rebel with them: The Chaldeans did the like to Israel afterwards, 2 Kings. 24.14. to prevent Rebellion.

Thirdly, In the want of all Instruments, even for their Husbandry, v. 20, 21. nothing being allowed but the File; and though they had divers Tools for Tillage, yet were they so blunt, that they were unfit for War (as sometime had been used, Judge. 3.31: and 5.8, &c. ) and to be sure the Philistines Foges would not sharpen them for any such use, much less furnish them with Instruments for Battle.

N. B. 'It is sad with the Protestant Church, when we must go down to Popish Powers to sharpen our Tools for God's Husbandry, &c. Mark likewise, There was such a want of Arms, that no Weapon of War was in any hand but in Saul 's and Jonathan 's, v. 22. the Six Hundred Men were Weaponless.

N. B. All which shows into what Slavery God's People may be plunged, by being the Slaves of sin, &c.

CHAP. XIV.

CHapter the Fourteenth, holds forth, (1.) The Wonderful Victory God graciously granted to Israel by Jonathan in this very low condition, as above. And (2.) Saul 's Rashness in imposing an Oath, whereby he not only prevented a completing of that Glorious Conquest, but also proclaimed his own Hypocrisy, which till then laid lurking in his Bosom.

The First Remark upon the first part is, The Noble and Resolute Undertaking of Jonathan▪ in adventuring to wage War against the numberless Number of the Enemies Army, with the Assistance only of his own Armor-Bearer, from v. 1. to v. 17.

N. B. Saul had dishonored God, as well as displeased Samuel, and brought Israel into a desperate Estate; now God comes to Honor Jonathan his Son, by bestowing upon him a special Instinct of his Spirit, and an extraordinary strong actuated Faith, founded upon those Divine Promises, [ of One chasing a Thousand, &c.] Deut. 28.7. and 32.10. and possibly this good Son of a bad Father might act Faith upon that Promise God gave to Samuel, [I will send thee a Man that shall save Israel from the Philistines,] chap. 9.16. These were Jonathan 's Encouragements for so daring an Adventure, and indeed the right grounds of all true Valour and Magnanimity.

N. B. Should we reckon only by the Rules of common Reason, this Attempt of Jonathan 's would be judged a Fool-hardy Enterprize, therefore 'tis judged to be the force of his Faith, and that which was corroborated by his former experience in Conquering a Garrison of the Philistines without his Father's Assistance, chap. 13.3. and hereupon he acquaints not Saul (though he was his Father, King and General ) with his present design, v. 2. lest he should have hindered him from it, unto which he had an extraordinary Call from God to undertake, as appeared by God's so signally owning him with Success: He well knew, his Timerous Father would call him a Temerarious Son, &c.

N. B. Manlius Torquatus 's Son lost his Life for Conquering his Foes without his General's Order to fight, though his own Father was the General, &c.

N. B. Though Jonathan durst not acquaint his Father who was above him, yet did he his Squire, who was under him, and he proved an Obsequious Servant, resigning up his Will into the Will of his Master, when he took in the real Impressions of his Master's Religious Arguments, saying to him, [Come let us go up to this Garrison of the Uncircumcised.] So he called them, to strengthen his own Faith and the Faith of his Servant, they are not in Covenant with God (as we are) so can have neither Hope in God, nor Help from God, as we may, [It may be the Lord will work for us,] which were not words of doubting the thing, for he was assured by God's Promise, that he would save his People, and he felt himself stirred up by God's Spirit to this Exploit, yet was not certain that God would do it at this time, and in this way, and by this means.

N. B. In all which he sedately submitteth to the Holy Will and Wisdom of God; and yet his Faith was above his Fear, believing [There was no restraint with God to save by few or by many,] v. 6. Good Jonathan had learnt this Lesson from the experience of Gideon, where God said, [The People are yet too many,] and used only Three Hundred Men, and those Armed only with Trumpets, Lamps and Pitchers, Judge. 7.4, &c. He knew what Shamgar alone did against the Philistines with an Ox-Goad, or a Plough-share, Judge. 3.31. and what a Glorious Victory Samson alone had obtained, with no other Weapon, but the Jaw-bone of an Ass, Judge. 15.15. yea, and Deborah had done mighty things, when Israel were almost as badly Armed, as they were at this time, Judge. 5.8. yea, and that late famous Victory obtained by Samuel, was not got by the strong Forces of Men, but by the Thunderings of the great God, 1 Sam. 7.10. God orders it so, that through weaker means Men may see his greater strength; the less of Man, the more of God, &c.

The Second Remark is, Jonathan 's putting into practice his designed (though difficult) Undertaking; no sooner had he satisfied his Servant, v. 7. who faithfully assured him, he was resolved to live and die with his Master, and embark himself in the same bottom with him, then Jonathan having got Assurance of his Servants Assistance, wants still some more Assurance of his God's Assistance also; for though he had a General Promise of Victory, yet wanted he a particular promise thereof, and therefore he said only, [It may be the Lord will help us.]

N. B. Hereupon for the farther fortifying of his Faith, he begs a Sign from God, which was, when we show ourselves, if they say, [Tarry till we come to you,] then we will proceed no farther, but if they say, [Come up unto us,] Then the Lord hath delivered them into our hands, which latter the Lord ordered as an Answer to his Prayer, v. 8, 9, 10, 11, 12, 13.

N. B. Such extraordinary Impulses of God's Spirit for asking a Sign, had been before now, as in Eleazar Abraham 's Servant, Gen. 24 13, &c. and in Gideon, Judge. 6.37, &c. which are no Presidents for us, for we have the word written for our Rule which they wanted. So Jonathan here by the Instinct of God's Spirit, did pitch upon this Sign, which was neither Superstitious, nor any tempting of God, but it was truly Religious, and therefore was it granted him of God (saith Josephus ) at his earnest Prayer, and indeed the success thereof makes it more probable.

N. B. This Signal Assurance had the equivalency of a particular promise to Pious Jonathan▪ who thereupon (with his Man ) falls down upon all four (as we say) and begins to scramble up the steep Rock, not doubting but by the help of God's powerful presence, to pass that unpassable passage to the Philistines, for so it is described, v. 4, 5. as if impossible to pass over, and so the Enemy did likewise imagine it a Fort impregnable, especially by such a scornful Number of Men as these two were.

N. B. Thus the Sogdians scornfully asked Alexander the Great, Whether he could Fly? When he assaulted their strong Fort seated upon an high Rock (as they thought) out of his reach and Invincible; but when he had Stormed it, by the Valour of Three Hundred Gallant Soldiers, he answered them, [Jam ostendi me posle Volare,] now have I shewn you that I can Fly. But Jonathan here with one Man only make an harder and an higher Attempt, and Atchieved a far greater Victory by the force of his Faith, whereunto nothing is impossible, Hebr. 11.33, 34. the Pagan Conquerors have done great things by a Natural daring Fortitude, but nothing comparable to those greater things that God's Servants have done by a Spiritual force of their Faith.

N. B. 'It is a wonder that the Philistines did not knock down Jonathan and his Servant with Stones as they were climbing up the Precipice upon their Hands and Feet, v. 13. which no doubt but they might have done with ease, but behold such was their Infatuation, that they looked upon it as below them, so to do; not questioning, but if they could possibly scramble up, they would soon be dispatched by the Multitude of their Host, and receive their Passport, (which was the Thing they would show them ) when these two Men could come up to them, v. 12.

N. B. But the contrary came to pass, as Jonathan had believed, that he should give to them a Passport, for when he saw the Sign (he sought for by Supplication) fulfilled, he foresaw his success, yet modestly and piously ascribeth the Honor of it, saying, [ The Lord hath delivered them into the hands of Israel,] and accordingly it was accomplished, for the Lord smote the whole Camp and Garrison of the Philistines with such a Panick Terror, that they fled and fell before Jonathan and his Armor-Bearer, v. 13, 14. and such a Trembling came upon the Host, that they did not only fall by the Sword of Jonathan, &c. but they also fell foul one upon another, and were made to imagine Treachery, so they sheath'd their Swords in one another's Bowels, which was the effect of that Horrible Earthquake God then sent.

N. B. A dreadful Consternation the Lord lays upon the Uncircumcised here from a threefold cause: (1.) Not only Jonathan 's surprizing them at unawares; for (as Josephus saith,) he came not the direct way, but fetched a compass for his own advantage in clambering up the Rock; and so came upon them unexpected. (2.) But also God sent a terrible Earthquake, which caused an horrible Heart-quake in them, and filled the whole Camp with great Horror and Astonishment. And, (3.) The Lord smote them with such a Spirit of Giddiness, that they could not distinguish a Friend from a Foe; insomuch that They went on beating down one another, v. 16.

N. B. God had smitten the Midianites with such a Scotoma, or Darkness of Understanding, so as to destroy one another without discerning any difference, before this, Judge. 7.22. And the Syrians likewise long after this, 2 Kings 6.17, 18, 19, 20.

The Third Remark is, Saul 's Hypocrisy discovered upon this Discomfiture of the Philistines, when the Lord had Honoured his Sons Valour with such an Honorable Victory, v. 17, 18, 19. The watchmen in their Watch-Tower discerned that the multitudes of the Enemy melted away, and they declare it to Saul who supposed some of his own Army had skirmished with the Enemy, and caused the Tumult; but alas, none was in such Courage, save only his Son and Servant: Hereupon he calls the High Priest to consult with God in such a weighty matter.

N. B. So far it was a laudable Act in Saul, for he had sent for Ahiah (called after Ahimelech, Chap. 21.9.) to bring the Ark and the Ephod with Urim and Thummim into the Camp, to receive God's Oracle from between the Cherubims on the Mercy-seat in all exigence according to God's Ordinance, Numb. 27.21. This High Priest was with Saul, v. 3. and Saul talked with him for Direction from God, v. 18. But perceiving that the Philistines were flying, he bids Ahiah not trouble himself with putting on the Breast-plate; it was not now a time for Prayer but for War, saying, I now know what I ought to do without God's Direction: I must pursue the flying Enemy▪ &c. v. 19. Wherein he made a great Discovery of his most Cursed and complicated Hypocrisy. As,

N. B. First, Saul 's Hypocrisy appeared in sending for the Ark to supply the stead of Samuel, whom he had found too severe with him, and too rigid upon him in his plain and pious Reproofs, and who was now gone from him; therefore consults he with a Dumb Ark which would not rebuke him, &c.

Secondly, In seeming seriously Religious while he apprehended danger was upon him, then will he consult with God both for his Direction and Protection: But when he had only an hope that the danger was past, then hath he done both with Religion and with God too as altogether needless.

Thirdly, In his preposterous Precipitancy, comparing his former Case with his present. When Saul was in straits by his Soldiers deserting him, and the Philistines pressing upon him; then was he all in haste to Sacrifice unto God, not tarrying till Samuel came before the Evening Oblation, Chap. 13.9, 10, &c. But now when he perceived no such straits were upon him, he will wait upon God no longer for his Oracle; which indeed he stood the more need of, to be blest with better success.

Fourthly, In his pretending to ask God this Question, [What shall I do in this exigent?] and profanely breaking away, never staying for God's Answer; not unlike to Pagan Pilate, that asked our Lord, [What is Truth?] but never staid for an Answer to it, John 18.38. Saul, as well as Pilate thought an Answer was not worth waiting for.

N. B. Note well, Some say, to palliate Saul 's sin, that he made all this hast to Deliver his Dear Jonathan out of Danger: But to say so, is to be Wise above what is written.

Fifthly, In sending for God's High Priest, to serve him in his distress at this time, yet basely butchering this same person (the Sons of Ahitub both are called,) Chap. 14.3. and 21.1. and 22.9, 12, 14. Thus Savagely he served him, when he could no longer serve himself upon him; and this Hypocrite would have served God himself so if he could have reached him as he did his High Priest. Saul here did not serve God in consulting with him, but would have served himself upon God only.

Sixthly, In his Composing out of his own Will that Cursing Oath, and Imposing it upon all his People, with the penalty of Death to those that kept it not Hence,

The Fourth Remark is, the Rash and undadvised Adjuration that Saul, (without consulting with God or his High Prist ) put upon all his People (both present and absent) to taste no kind of food that day, and such as observed it not, He Devoted to Death, v. 24, 39, 44. Wherein there was indeed a show of zeal for God, that the King should command a General Fast; that Israel might the more be avenged of their Enemies.

N. B. Hereupon some Popish Commentators do highly commend Saul for commanding this Fast, for (say they) the matter of the Obligation, and of the Adjuration was good. But Josephus himself finds fault with Saul for this forced Past, and so do all our own best Interpreters, who Unanimously affirm it to be Sinful and Wicked in many respects. As,

First, Saul thus Adjured his Subjects out of his own Insolent Arrogancy, designing that the whole Glory of the Victory, should be ascribed to himself, and his Zeal; which more duly belonged to his Son Jonathan.

Secondly, It savoured also of too Bloody a Mind, over-desiring to fill himself with the Blood of the Philistines his fellow-Creatures; whom the Lord had now made to fall fast enough by their own Hands one against another.

Thirdly, Saul 's severity did indeed extend mostly here to his own Subjects, in disenabling them by this over-Rigorous Fast to pursue the Flying Enemy; and so he lost the End which he proposed to himself in this Act: Namely, The completing of the Victory, by using those evil means to accomplish it; as good Jonathan affirmed, v. 30. Whereas a good Magistrate more regardeth the Life of one good Citizen and Subject than the Death of many Enemies.

Fourthly, he did inconsiderately ensnare the Consciences of his People▪ without any warrant from God's word; even the Absent (as well as present:) Who were either, (1.) Those whom the Philistines had taken Captive, and made Slaves to them in the Camp; till they took this opportunity to join with their Brethren in Battle against their opposers: Or, (2.) Those Fugitives that had fled to the Philistines for saving their own Lives: Or, (3.) Those Cowards that had hid themselves in Holes through fear of the Philestines, Chap. 13.6. and now durst creep forth and pursue a Flying Adversary, Chap. 14.21, 22. But above all, (4.) Jonathan and his Squire, who likewise were Absent, and therefore Innocent of this Rash Adjuration, v. 3, 27.

Fifthly, Saul 's interdicting all manner of Food to any of his followers, was over Rigorous; insomuch as it admitted of no case of necessity, which always in the strictest solemn Fasts finds some Indulgence.

Sixthly, Saul 's Law here was like Draco 's, that punished every peccad llo or little fault with the penalty of present Death, and therefore were s • id to be written, not with Black but with Blood: Though Saul was a King, yet had he no such Absolute Power to punish his Subje •• s with such an Accursed Death, especially his Son for tasting a little Honey, v. 43, 44. A Punishment far exceeding the Fault

Seventhly, Saul 's Rash Adjuring his Subjects by such an Oath and Curse, did not only restrain their lawful Liberty without just Cause; but also was the occasion of their Sin: When, being well nigh Hunger-starved, they did with so much greediness Eat the Flesh with the Blood, for which they are blamed, v. 32. even by Saul himself, v. 33. Saul could there see the Peoples Sin, but not his own that had occasioned it: They made Conscience of the Kings Command, for fear of the Curse; yet Saul had so starved them, that they scruple not to Break God's Command, for fear of Hell, Gen. 9.4. Lev. 3.17. and 17.14. Deut. 12.16.

The Fourth Remark is, Saul 's Profaneness, (as well as Hypocrisy. ) (1.) In Building but one Altar for his many Victories, v. 35. That over the Ammonites in Chap. 11. deserved not one in his Account, &c. (2.) He was a desperate Swearer and Curser, v. 39, 44. rapping out Oath upon Oath. (3.) God not Answering such a Sinner, v. 37. Joh. 9.31. when he would have pursued the Enemy without asking of God, had not the High Priest interposed and would have it so, v. 36. (4) He scruples Eating Blood, but not shedding Blood, even of Jonathan, v. 44. resolving it with Bloody Oaths; and he had done it, if the People had not rescued him, v. 45. (5.) In taking the Kingdom, v. 47. in opposition to God, who had said he should lose it, Chap. 13.14. (6.) In turning Tyrant after this, Taking their Sons from his Subjects at his will, v. 52. as Samuel foretold, Chap. 8.11. as now he swears to Sacrifice his own Son in a Chase; Learning no Lesson from Jephthah, who had so Rashly Vowed to Devote his own Daughter, &c. But more in Chapter Fifteen hereof.

1 Sam. CHAP. XV.

CHapter the 15th is a farther and fuller Demonstration of Saul's Hypocrisy and Profaneness. In his War with Amalek as the principal cause of his Rejection.

The Remarks are, (1.) The Material Cause of Saul's Disobedience to God's Command was concerning Amalek, that licking People, as the Hebr. name signifies, who had not only assaulted Israel with open Hostility, to hinder their March to Canaan, Exod. 17.8, &c. Numb. 24.20. but also had laid lurking Ambushments to lick up and cut off the feeblest of them, Deut. 25.17, 18. Tho' this double Injury was now Four hundred years old, yet the Lord remembered it still, v. 12.

N. B. 'It is ill angering the Antient of Days; his forbearance is no forgiveness; therefore doth he now send Samuel to Saul (the first King Israel had to Revenge their old Injuries) with a charge to cut them all off universally, both Man and Beast, that, as Balaam had prophesied of them, they might perish forever, Numb. 24.20. Yea, and as the Lord himself had sworn, that it should be done so; Exod. 17.16. Samuel therefore lays God's Charge home upon Saul, that at length, after all his so heinous Miscarriages heretofore, and after God's so heavy Menaces thereupon, chap. 13.8, 9. saying, Yet the Lord, that made thee King, and whom thou oughtest to obey, is minded to try thee once more; see thou make amends for thy former Errors, and redeem God's Favor,] ver. 1, 2, 3.

The second Remark is, The Formal Cause of Saul 's sin, which consisted in the partiality of his obeving God's Command, ver. 4, 5, 6, 7, 8, 9. Thus far Saul obeyed God. (1.) In Mustering up his Men to a potent Army, ver. 4. (2.) In Undertaking the Expedition, ver. 5. N. B. (3.) In showing kindness to the Kenites, who had shown kindness to Israel in Jethro their Father, Exod. 18.9, 10, 19. Numb. 10.29.31. God remembered this old Kindness of that Kenite, as Moses Father-in-law is called, Judge. 1.16. to preserve his Posterity from Ruin here, v. 6. as he remembered the old Unkindness of Amalek, so as that their Posterity were under a Divine Doom for Utter Destruction. (4.) In slaying the common People of Amalek, so many as he could meet with, ver. 7, 8.

N. B. But now begins Saul's Sin▪ the dust of Courtship and of Covetousness did so blind his Eyes, that he spared Agag out of Courtship, that his fellow-King might admire his Royal Candour and Clemency.

N. B. It was Saul 's Ambition to have this Character put upon him, that a Crowned Head-Conqueror knows how to show Compassion upon a Crowned Head Conquered. And (2.) He likewise out of Covetousness spared the best and fattest of the Flocks, ver. 9. though' this was pretended for Sacrifices to God, ver. 15. whereas indeed it was to enrich himself and his followers, therefore is he charged with [Flying upon the Spoil] ver. 19. that is, thy not so much seeking Sacrifices for God as thou didst Booties for thyself, falling on the Fatlings, as the hungry Hawk upon his Prey, and as Achan did upon the Wedge of Gold and Babylonish Garment, to appropriate them to his own use, Josh. 7. Beside, God, having Anathematized, and Devoted all those fat Cattle unto Utter Destruction, he would have esteemed it a more Acceptable Sacrifice, if they had all been destroyed together as Accursed of God, and so offered up to him according to his Command; as it was in the case of Jericho, Josh. 6.17. Such Destructions made by a Divine Command, the Lord calleth his Sacrifices, Isa. 34.6. and Jer. 46.10.

N. B. Suppose Saul had indeed Sacrificed unto the Lord any of those accursed Cattle, as he pretended, it would assuredly have been abominable Will-Worship, it being expressly contrary to God's absolute Command; Therefore Samuel tells Saul from the Lord, that to obey is better than Sacrifice, ver. 22. and Rebellion is as the sin of Witchcraft, ver. 23. 'It is better to Sacrifice our Wills to God's Will and Command, than the flesh of the fattest Cattle to him.

The third Remark is, Samuel 's Accusing Saul for his sin of Disobedience, wherein sundry Circumstances are considerable. As, (1.) God's Complaint of Saul to Samuel for his sin, saying, [ It repenteth me, &c.] ver. 10, 11. which is spoke after the manner of Men, but must be understood according to the Nature of God, who is Unchangeable and cannot Repent, ver. 29.

N. B. Repentance with Man is the changing of his Will, but with God 'tis only a changing of his Work; 'tis the willing of a change, without any change of his Will but of his Work only; 'tis mutatio Rei, non Dei, effectus, non affectus, 'tis an unchungeable Series or Course of things changeable, which God had so decreed, that they should be changed, Numb. 23.19. God only changes his Administration, and not his Immutable Decree, which was that Saul should be rejected for his foreseen Sin; and David (of the Tribe of Judah ) received in his Room according to God's purpose, Gen. 49.10. (2.) Samuel was grieved when God told him, Saul he had rejected, so wrestleth with God in Prayer all the night, that Saul might not be rejected, but that God would give him Repentance unto Life, and Pardoning Mercy, &c.

N. B. Here was no envy in Samuel against Saul his new Successor, who had turned him out of his Judgship (without just cause) before his Death: How many self-seeking persons would rather have rejoiced at this Calamity, than have shown such fervent Compassion, as Samuel shown for Saul here? And therefore he diligently sought out Saul from Carmel to Gilgal, v. 12. that he might reduce him to a seasonable Repentance. (3.) The place of their Meeting was Gilgal, v. 13. where Saul would gladly have Rolled away (as the word Gilgal signifies) his Reproach of Rebellion in a large conference [pro and con] betwixt him and Samuel.

The Fourth Remark is, Saul 's Apology and Excuse to Samuel 's Accusations interchangeably recorded from v. 13. to 24. wherein several Circumstances are observable also: As, 1. Saul was so confident of the goodness of his Conscience, that he sets up a Trophy. a Monument of his Triumph over Amalek, v. 12. which was a Vain-glorious Vaunt in Saul to seek his own Honor in the first place, by fixing a famous Hand of stone at Carmel, as if by his own hand he had Atchieved the Victory over Amalek, before he sought God's Honor by Sacrificing to God at Gilgal, as he pretended: This was one Aggravation of his Sin. (2.) This Bold and Boasting Hypocrite meets Samuel (coming to him at Gilgal ) and with Glozeing Speeches thinks to stop Samuel 's mouth, saying, [ Blessed be thou of the Lord, I have performed the Lord's Precepts, ] v. 13. wherein he useth Religious Words, blessing Samuel for sending him upon such an honorable employ, and boasteth of his Obedience to him from whom he might well fear a just reproof. Samuel Answers this Boaster, that the Bleating of the Sheep and Lowing of the Oxen, v. 14. was an evidence of his Guilt, which could not consist with his Innocency and boasted Obedience.

N. B. Saul Replies, [They are reserved by the People for Sacrifice;] v. 15. where he lays all the blame upon the People, as if he had no hand in it, contrary to v. 9. saying, [Saul and the People spared, &c.] The one proposed to do so, and the other consented to have it done; so both were guilty: The People could not do thus without his consent, who ought to have over-ruled them, by his Regal Authority for God's sake as he had done before for his own sake, Chap. 11, 12, 13.

N. B. Behold how fawningly he flatters Samuel, saying, [ They are to be Sacrificed to the Lord [thy] not [my] God; ] not doubting, but Saul 's respect to Samuel's God, would be very pleasing to him; thus Piety is pretended ofttimes for Worldly Ends, Phil. 3.18, 19. and sometimes for wicked Ends, 1 Kings 21.9. 2 Sam. 15.8. Matth. 2.8. and 23.14. Hyppocrisie is a sin in itself, but when 'tis gilded over with pretences of Piety, this makes it a double Iniquity; and we cannot find a clearer Character of it than in Saul 's Carriage to Samuel in this matter of Amalek, &c.

N. B. Samuel 's Rejoinder to Saul in v. 16, 17, 18, 19 is an Aggravation of his Ingratitude to the great God, who had raised him up from a contemptible Ass-keeper to be King and Ruler over his peculiar Inheritance, telling him, how he was once humble, and very submissive, as 1 Sam. 9.21. and 10.22. but now was grown proud and stubborn; yea, impudent also, both to commit sin, and to justify it when committed; if any other Man had contemned the Command of God, it could not be well born, How much less in him, whom God had lifted up from the Dunghil, and set him among Princes: The evil thou hast done (saith Samuel ) was in the sight of the Lord, v. 19. whom thy pretences of Piety cannot deceive; he saw thou sought more Booties for thy Self, than Sacrifices for God.

All this puts not Saul to silence, but will obstinately still say something, though he had nothing of moment to say, but what he had said before, thinking to out-face the Old Prophet, and put him to his Proofs, he gives him the Lye, and [Tantamount] calls Samuel a false Accuser, while he justifies all that he had done, v. 20, 21. and Saul 's shuffling Sophistry to Samuel, is very observable, for thus he pleads in his own Vindication.

N. B. 'It is true, the Lord commanded that all should be destroyed by us, yet the same God hath given us a Command that we should Sacrifice to him, and therefore we have done well in saving all these Cattle for God's Sacrifices: This subtle fallacy of Saul the Sophister, Samuel answers, that God's Law about Sacrificing was indeed a former and more General Law, but that was no part of Saul 's Commission from God, to go and fetch Sacrifices from Amalek for Israel; his particular Errand was to destroy all the Cattle, v. 3. and this latter Law, which was given in special charge to him, ought chiefly to be observed at this time, before that Law which was not his concern now; and thus the Old Doctor Samuel doth not only with a Divine Acuteness unfold, but also with a Spiritual Argument confounds the fallacy of subtle Saul 's Paralogism, and this he doth with an Argument à comparatis, v. 22, 23.

N. B. His first Comparison is of Obedience with Sacrifices, v. 22. arguing thus, That Obedience to God is a Moral Duty, constantly and indispensably necessary; but Sacrifice is only a Ceremonial Institution, sometimes unnecessary, as in the Wilderness, and sometimes sinful; when it is offered by a polluted Hand, and a profane Heart, then is it Abominable to God, Isa. 1.13, 14, 15. Prov. 21.27. or if Offered by Irregular means, matter or manner, Levite. 10.1, 2. Isa. 61.8. 1 Chron. 15.13, &c. Therefore, saith Samuel, the best and fattest of thy Sacrifices cannot compensate thy gross Disobedience to God's express Command; 'tis an Iniquity not to be purged away by Sacrifice forever, chap. 3.14. much less by thy stolen stuff, Accursed Cattle, devoted to destruction in their own Land; God hates Robbery for a Burnt-Offering, Isa. 61.8.

N. B. Samuel 's second Comparison is, his comparing Saul 's Disobedience with the worst of wickedness, v. 23. telling him, That his Obstinacy in justifying his sinful Fact, and so Contumaciously pleading for it, was as destructive and damnable as Witchcraft itself; for as Witchcraft Dethroneth God, and Inthroneth Satan, so thy Rebellion pulls down God, and sets up thy own wicked Self-will in the Throne for thy God to be Adored, and so becomes the worst sort of Idolatry, wherein thou blesses thyself, Deut. 29.19, 20, 21. in Adoring thy own Will contrary to God's Will.

The Fifth Remark is, The feigned Confession and frigid acknowledgment that false-hearted Saul at long last made of his Sin to Samuel, who (as it were) squeez'd it out of him by the force of this large continued Conference and Dialogue betwixt them: Tandem aliquando frigide clamat [peccavi.]

N. B. When he could deny it no longer, at length he comes to a forced, feigned and faint Confession, [I have sinned,] like that of Pharaoh, Exod. 9.27. dragged to it, and drawn from him, more from fear of disgrace, and danger of damage by losing his Kingdom, than from any true and serious Repentance: The Indications of Saul 's Hypocrisy herein, are these.

N. B. First, That he made no Confession till he heard his Kingdom would be translated from him to another, that dreadful Sentence denounced against him, he desired to be disannulled.

Secondly, His Confession was extorted from him, only that he might be honored among his People to retain his Regal Power over Israel, v. 30. not at all was Saul solicitous for the favor of God, so he might but hold in with the favor of Men.

Thirdly, He shifts off his sin from himself again to the People, saying, [I feared the People, and obeyed their Voice,] v. 24. this was to excuse one sin with another; for had he feared God more, he had feared the People less; what mischief their Mutinies might have made him, as a better Man than he, his Successor said, Psal. 27.1, 3. and 46.1, 2. beside, this was no better than a loud Lye; for how little he feared the People, may be seen by 1 Sam. 11.7.13. and 14.24. So that [non causa pro causâ] was Saul 's Fallacy here, naming a false Cause, [the fear of the People,] and hiding the true Cause, his own Covetousness, and his want of the fear of God.

Fourthly, Hypocrites are always Changelings, blowing sometimes hot and sometimes cold: Oh how hot was Saul in his false Zeal against the Philistines, (a People whom God had not so Cursed, as he had done Amalek ) when he furiously resolved [not to leave a Man of them alive,] chap. 14 36. and how hot was he also against his Innocent Son Jonathan, saying, [He shall not be spared, but shall surely die,] ver. 39.44. Yet how cold can this unsound Saul be in the case of the People of God's Curse? Amalek, whom God had expressly commanded him to cut off Universally both Man and Beast, notwithstanding he spareth Agag and the best of the Cattle; and though the People might plead a little for Saul 's sparing the Cattle, hoping to have some benefit thereby to themselves, yet could they not plead for sparing Agag, which would be no advantage to them.

Fifthly, Though Saul used the same words [I have sinned] that David did after 2 Sam. 12.13. yet with a great deal of difference: For, (1.) It was wrung from Saul after many Shuffles and Shiftings, but it flowed freely from David. (2.) Saul sought his own [Honor before the People;] but David sought God 's Favor and Glory. (3.) David took the whole guilt to himself, like a true Penitent, but Saul, like a false Hypocrite, when convinced would not bear the whole burden of the Blame alone, but lays it chiefly upon the People, intimating, had he been left to his own choice, he should not have done so. (4.) Saul confesses his sin to Samuel only, and not to God; but David cries to God, [ Against thee, thee only have I sinned, &c.] Psal. 51.1, 2, 3, &c.

Sixthly, Saul stigmatizes himself an Hypocrite, in saying, [ I obeyed the Voice of the People,] v. 24, when he knew he had disobeyed the Voice of the Lord; in express Commands, &c.

The Sixth Remark is, Samuel 's punishing Saul in Excommunicating him out of his Company, and not countenancing him in his Sacrificing the Accursed Cattle, ver. 26, 27, 28, 29, 30. Saul had come out of Gilgal to meet Samuel, when all this Discourse passed between them; Samuel will not go to Gilgal with Saul to Sacrifice there, but turns from him in great Indignation; loath was Saul to lose Samuel at such a juncture to his disgrace; he therefore holds him violently by his Mantle, and it rent in his Hand, which Samuel told him, was a sign of God's rending the Kingdom from him, and giving it to one, who should tear off the Skirt of his Garment, which when Saul saw came to pass, he said, [ Now I know thou shalt surely be King, chap. 24 4.20.

The Seventh Remark is, Samuel slays Agag, and at the Importunity of Saul, Samuel yields to go to Gilgal, to own him as his Sovereign as yet, being only Rejected, but not Deposed, but chiefly to Execute Agag, v. 31, 32, 33. who had been as cruel to Israel as his Ancestors; and having escaped the Sword of Lusty Saul, did not dream of Death by the Sword of Old Samuel.

N. B. Whom yet God enabled to hew him in pieces, as Phinehas stabbed Zimri, and Elijah slew the Baalites, all extraordinary Cases: We are to walk by the ordinary Rule, and not by extraordinary Examples, which are no Presidents for us. After this Samuel went no more to visit Saul now Excommunicated, yet mourns for him, v. 34, 35. for the hardness of his Heart, and hazard of his Soul, which was more than Saul did for himself.

CHAP. XVI.

CHapter the Sixteenth is a Narrative of David 's private Anointing, to be King, by Samuel, upon Saul 's Rejection by God, wherein the Antecedents, Concomitants, and Consequents be considerable. The Remarks first upon the Antecedents, whereof,

The First is, The Dialogue, or Conference betwixt the Lord and Samuel, in which is,

N. B. First, God 's Speech to Samuel, [ How long wilt thou mourn for Saul, &c?] v. 1. Mourn he might, but it was over-long that he mourned, and not only so, but prayed also for his Restitution: Do not so, saith God, seeing I have Rejected him; lose not thy Prayers and Tears upon such a Reprobate, an Ethiopian that will never be washed white, with all thy Weeping: Didst not thou tell him from me? [God is not a Man that will Repent,] chap. 15.29. I am resolved to Reject him, and the Manifestation of my Resolve must make thee submit to my Pleasure; and the Lord tells him, [As I am peremptory in Rejecting Saul, so no less am I in providing me a King among Jesse 's Sons, one better than he, whom the People provided for themselves; therefore fill thine Horn with Oil to Anoint him. ]

N. B. Saul was Anointed with Oil out of a Glass Vial, chap. 10.1. the brittleness whereof, signified the Instability of Saul 's Kingdom, which would soon be broken; but David must be Anointed out of an Horn-Vial, which is of a more durable substance, to signify the continuance of his Kingdom, that never should have an end; and this was accomplished in Christ the Son of David.

N. B. Secondly, Samuel 's Answer, v. 2. He saith nothing to the Negative part of God's Speech; and therefore we may well suppose that he was satisfied, it was his Duty to forbear Mourning any longer for Saul, and praying anymore for his Restitution: But as to the positive part of it, he makes his Objection, saying, [ How can I go? If Saul hear it, he will kill me.

N. B. A strange Question instead of a positive Answer, and such an one as seemeth to favor of Human Frailty in an old Servant of God, who had so much and so long experience of the Lord's faithfulness to him in a most familiar Conversation with him: Bernard could say, [Quid timet Homo in sinu Dei positus?] What need that Man fear, who is seated in the very bosom of an All-sufficient God? Samuel here should have strongly believed, that the Lord who called him to this word, would carry him safely through it: But 'tis more suitable to Samuel 's Gravity, and Godly Experience, to suppose, that he said, [How can I go?] Not so much out of any Diffidence and Distrust, but out of a desire of Divine Direction therein.

N. B. As the Blessed Virgin did in her Question to the Angel, [How can this be, seeing I know not a Man?] Luke 1.34. The Lord's Answer to Samuel 's Objection, makes it more probable, for he directs Samuel, how it might be done without danger, saying, [Take an Heifer, and say, I am come to Sacrifice unto the Lord.] This was usual for Samuel to do, sometimes in one place, and sometimes in another, to keep up the Worship of God, and to keep out the Worship of Idols, unto which Israel was notoriously inclinable: This therefore was one cause of his coming to Bethlehem, but not the only cause; nor was Samuel obliged to declare all that he came about.

N. B. Note well. Some part of a truth may lawfully be concealed out of Civil Prudence, as Jeremy did, Jer. 38.27.

N. B. As he is a Fool (saith Solomon ) that believeth all he heareth, Prov. 14.15. so he is no less▪ that declareth all he knoweth. The Lord farther directs Samuel to invite Jesse and his Sons to the Sacrifice, and to the Feast that followed the Peace Offering; and [thou shalt Anoint unto me, him whom I Name unto thee,] v. 3.

N. B. This Jesse, above all others, must be an Invited Guest, because he was Grand-Child to Ruth the Moabitess, Ruth 4.22. who was now grown a great Lady in this little City Bethlehem, and now noted to be the Great-Grandmother to the King of Israel; so little lost Ruth by renouncing the Idolatry of Moab, and cleaving close to the Lord God of Israel

The Second Remark upon the Antecedents is, The sad Alarm Samuel 's coming to this City, gave to the Citizens: The Elders trembled at it, &c. v. 4, 5. out of Reverence to him, they met him at the Gate, and Courted him with, [Is all well?] Knowing that he was now an Old Man, and stirred seldom from his House at Ramah, especially since he deserted Saul in so great displeasure, they did justly wonder that he should now take so long a Journey from home, and come to so small a City as Bethlehem was, Micah 5.2.

N. B. It must be upon some extraordinary Errand, and their own Guilty Consciences feared the worst. They might fear,

First, That some grievous sin had been committed in the City, and he was come to denounce some grievous Judgment against them for it. Or,

Secondly, That Samuel, coming so privately, might flee from Saul who was sore incensed against him for his so late sharp reproof, and should they receive and harbor him, this would horribly expose them to Saul 's Rage and Revenge; and so evil might befall Bethlehem for Samuel 's sake, as it did afterwards to Nob for David 's sake.

Thirdly, They might fear such a great Prophet (as Samuel was) came to foretell some sad Calamity would befall their City either from some Foreign Enemy, or from Saul himself, who now began to fall into Frantick Fits, &c.

N. B. But good Old Samuel doth not only comfort them against all those Fears, but also Invites them to a Peace-Offering, and to the Holy Feast that followed it, only with this difference, their single Persons are only Invited, but Jesse and his Sons also were bidden Guests, in order to which he bids them [Sanctify themselves] by washing their Garments, Exod. 19.14, 15. but especially their Hearts, Isa. 1.16. Spiritually as well as Legally fitted for God's Service.

The Third Remark upon the Antecedents is, the Rejection of all the Elder Sons of Jesse, and the Election of the youngest Son, ver. 6, 7, 8, 9, 10, 11, 12, 13. where we have a bundle of Wonders. As,

N. B. First, God had told Samuel, that [He it is whom I Name unto thee,] v. 3. yet had he not all this time, (which was spent in preparation for the Feast, and summoning Jesse and his Sons together for private Discourse) named David to Samuel, but still he leads him on (as it were) Blindfold, and altogether at a loss, which of Jesse 's Sons was to be the Lord's Anointed; to teach us.

N. B. Note well. God oft reveals his Will to Men, not all at once, but at sundry times, and by divers degrees, not only in this case of David Literal, wherein God first told Samuel, he had found him a Man after his own Heart, chap. 13, 14. then that this Man should be one of the Sons of Jesse the Bethlemite, v. 1. of this Chapter; and Lastly, That it should be David after the refusal of all his Brethren, [the Lord saying then to him, This is he, ] v. 12.

N. B. But thus it was also in David Mystical, our Blessed Messiah, whom God made known to the Church first, only as the Seed of the Woman, Gen. 3.15. then to be of the Posterity of Abraham, Gen. 22.18, &c. and then to be of the Tribe of Judah, Gen. 49.10, &c. and then of the House of David, 2 Sam. 7.16. Isa. 7.13. and lastly, that he should be born of a Virgin, Isa. 7.14.

N. B. A Second Wonder was this, That so great a Prophet, and so old in his Experiences of Divine Revelations, should fall here into so foul a mistake in misjudging Eliab the Eldest Son for a Sovereign of God's singling out for Israel, when he saw him both of a Comely Countenance, and of a Tall goodly Stature (which two are Graceful Ornaments of a King, in the sight of their Subjects) not considering how ill Saul had proved, who was a proper, personable Man enough: But Samuel said thus within himself, [Ak neged Jehovah Meshicho, Surely before the Lord is his Christ, or Anointed,] v. 6. As he was a private Person, declaring his own private thoughts, and not as he was a public Prophet, inspired by God's Spirit; and thus other Prophets sometimes mistook, when they over-hastily spake their own Human Sentiments, before they had consulted with God, and received his Divine Revelation, as Nathan did, 2 Sam. 7.3. and what a kind of Christ might Eliab have proved, even a second Saul, who was of a Morose and Arrogant Temper, as appeared in his proud Insulting Carriage towards David, and his causeless Choler against his own Younger Brother, Chap. 17.28. fronti nulla fides, a Conjecture from the Countenance is very fallible, therefore God comes here, and corrects Samuel 's Mistake, by secret Inspiration, v. 7. saying, as it were, thou was once deceived by a likely Look in Saul, chap. 10.23, 24. thou shouldst not be deceived the second time.

N. B. Note well. Man seeth only the surface and outside, but the Omniscient God feeth the inside also, Psal. 7.9. 2 Chron. 28.19. Jer. 11.20. and 17.10. and 20.12. Luke 16.15.

The Third Wonder was, Objection, Why the Lord did not observe this Rule of Judging Saul by his Heart, ( which he knew was naughty, as well as Eliab 's and the rest of his Brethren ) before he was Anointed and Appointed King over Israel?

Answer. But that Wonder may cease, if it be seriously considered, what great Grotius saith to this point; namely, [ Deum illis Regem tunc dedisse, non qualem ipse probavit, sed qualem populus Meruit, God would have gone by this very Rule of esteeming Men according to the Goodness of their Hearts in the choice of Israel 's first King, if the People's sinful desires had not provoked him to give them a bad King; Saul was such a King as the People deserved, though not such an one as God approved; he was given in God 's Wrath, Hosea 13.11.

The Fourth Wonder was, Why David was not present, when Jesse was bid by Samuel, to present all his Sons before him (being undoubtedly acquainted with Samuel 's Errand from God ) but this poor Boy was in the Field keeping Sheep, as one unregarded of his Father, and altogether incapable of any Royal Dignity, as his Elder Brethren (all Men of Note) were, and on whom David waited in the Wars, running his Father's Errands, chap. 17.17, &c. Now when God had refused all the Seven Sons of Jesse, Samuel was at a stand, and puts forth that curious Inquity, [Hathammo Hanegnarim,] Are here all thy Children? v. 11.

N. B. Thus should we say in our Confessions to God, Are these all our sins we have confess •• , &c?

Thus the Lord ordered thus by his Providence, that the Call of David to the Kingdom 〈◊〉 plainly appear to be God 's Work, and neither Samuel 's nor Jesse 's design: Samuel as yet knew nothing of him, for God as yet had not Named David to him, and Jesse his Father calls him his [Hakaton] or least Son; having him in the least and lowest E •• imation (possibly not yet thoroughly understanding his Worth, both for Wisdom and Valour) so was not called unto the Feast, nor Sanctify'd among his other Brethren for it.

N. B. Though Lavater thinks he was, and after the Sacrifice was done, he was dismissed to his Charge in the Country, lest the Sheep should want their Shepherd; however Samuel would not sit down to the Feast until he (despised of all) came and was Anointed, &c. wherein David was a Type of Christ, who when he was most Despised and Rejected of Men, was then most highly esteemed in the Eyes of God, Psal. 118.22. Acts 4.11. and 1 Pet. 2.7.

The Fifth Wonder was, How could Samuel be said to Anoint David in the Presence of all his Brethren, or in the midst of them, v. 13. seeing some of them were so envious to him? chap. 17.28. then Saul might soon have heard of all, &c. but seeing Samuel 's design was to be transacted in secrecy for fear of Saul. The Hebrew word [Bekereb] must be read, [out of the midst of his Brethren,] and not in the presence of them all; for Samuel took David out of the midst of the Company, and privately Anointed him, none but Jesse only being present at the Action.

Now come we to the Concomitants (which is the second part of this Chapter) of David 's Anointing: Remarks hereupon are,

First, The principal efficient Cause was the Lord himself, and Samuel was but the Instrument the Lord made use of; who being so grave a Prophet, did undoubtedly inform David concerning the will of God, that was secretly revealed to him upon his appearance, [Arise and Anoint him, for this is he,] v. 12. and this is intimated in 2 Sam. 5.2.

The Second Remark is, The Person Anointed, David, which signifies, Dilectus, desiderabilis, one Amiable and Acceptable to all: His Character as a Type of Christ, was White and Ruddy; yea, Totus desiderabilis, altogether Lovely, and all asunder Lovely, Cant. 5.10, 16. Lovely David was both for his Inside, a Man after God's own Heart, Chap. 13, 14. one of an Upright Heart (notwithstanding his foul Failings) Psal. 57.7. not of a Rotten Heart, as Saul was; David did all the Wills of God, Acts 13.22. and therefore was he God 's Corculum, a Man of God 's Desire and Delight, better than Saul for his Inside, chap. 15.28. and as for his Outside, 'tis described here, v. 12. he was of a Comely Countenance, not Effeminate, but of a Masculine and Majestick Aspect; his very Eyes seemed to sparkle and to breath forth a Military Magnanimity, as Martinius Interprets, [Japhe Gnenim] here, not that he had Red Hair, as some say, but that he had a meet mixture of White and Red in his fresh Complexion, which argued both a Loving, Comely, Amicable Disposition, and a Lively Martial Constitution, a brisk Spirit for the Noblest Exploits.

The Third Remark upon the Concomitants of David 's Unction is, That he was Anointed with Oil out of an Horn, v. 13. as is noted before upon v. 1. and not out of a Glass-Vial, as Saul was, and Jehu after him, 2 Kings 9.1. though it be read there, [a Box of Oil,] yet the Hebrew word is the same with that, 1 Sam. 10.1. which is Translated, a Vial, [Pak] Vasculum is in both places, to show the short continuance (say some) of their Kingdoms, but David and Solomon were Anointed out of an Horn of Oil, 1 Sam. 16.1. 1 Kings 1.39.

Thirdly, The Consequents of David 's Unction; the third part hath these Remarks.

First, The Spirit of the Lord came upon David when Anointed, v. 13. namely, to endow him with extraordinary Gifts of Fortitude, Prudence, &c. and of Prophecy, as well as of Piety and Poesie, after which he did Noble Exploits, (as the slaying of a Bear, and a Lyon, &c.) and became famous for such Heroic Facts, insomuch that the very Courtiers of Saul, had notice of them, and took notice of him for them, whereupon they, upon occasion, afterward commended him to their King, v. 18. as one every way accomplished.

The Second Remark is, The Spirit of the Lord departed from Saul, and an evil Spirit from the Lord came in its stead, v. 14. That is, Saul lost those Royal and Heroic Gifts given him, when the Spirit of God came upon him to qualify him for Regal Government, 1 Sam. 10.6, 9, 10. and the Lord for his sins did deliver him up to Satan, so that he was frequently disquieted by the Devil, and fall into Fits of Frenzy and Fury.

N. B. 'Twas just with God, that he who had Idoliz'd his own Reason above God 's Command in the Case of Amalek, should now have that Idol broke in pieces, and be bereaved of the common use of his Reason. No doubt, but when Satan saw Saul so extremely discontented for the loss of God 's Favor, and with it, of his Kingdom also, then did he fill his Melancholick Mind with Fears and Frights from his own guilty Conscience, so that like a distracted Man, he was for destroying all he found in his way, Friends as well as Foes; nor did his Body (say some) fare better than his Mind, for this Diabolical Distemper seemed sometimes to choke him.

The Third Remark is, The Renowned Remedy against this Melancholick Malady, v. 15.16, &c. Wherein Observe,

First, That though David was thus chosen of God, and Anointed by Samuel to be a King, yet in the Humility of his Heart, he returns to his keeping of Sheep, being willing to wait upon God, for his leisure and pleasure of raising him to Royal Dignity.

Secondly, Now begins God by his good Providence to work for the bringing of David to the Court, that he might be known a Man fit to wear a Diadem, to which he was destinated after Saul 's Death.

Thirdly, The Instruments God useth to bring David to the Court were two.

The First and general, were Saul 's Physicians, who advised Saul, that Music would mitigate his Melancholy, v. 15, 16. and indeed their Advice was confirmed by the success; for Nature demonstrates, That the Devil hath not that power over Man, when his Mind is composed, as when 'tis disordered by Passion and discomposed; yea, and Scripture declares, that the Devil had less power over Lunaticks in the Decrease, than he had at the Increase of the Moon, that Mater Humidorum, the Mother of Moistures, which causeth the Ebbing and Flowing of Humours (as it doth of the Main Ocean) in the Body of Man, Matth. 17.15. Mark 9.22. It was but sometimes that he cast the Lunatick into the Fire, and sometimes into the Water; now because Natural Philosophy did suggest to Saul 's Physicians, that Music had a mighty Influence in sweetening those bitter Passions of his Melancholick Mind, which the Evil Spirit made improvement of, to his grievous Molestation, they therefore gave Counsel (at a general Consultation of Court-Physicians,) That the most skillful Musician might be sought forth, and brought thither to make Music before him.

The Second Instrument God used, was more immediate and particular for fixing that general Advice of the Physicians, personally upon David; this was one of Saul 's Courtiers, whom the Rabbins (upon what grounds is not known) do affirm to be Doeg; however it was some Courtier that had such personal knowledge of David 's Accomplishments, that he gives the King a distinct account of them, Characterizing him as a Man of a great figure, v. 17, 18.

The Fourth Remark is, The marvelous Manner how this famous Matter came about, that David was brought from his Father's Sheep to Saul 's Court: Wherein consider,

N. B. 1. Saul, upon his Servant's double Suggestions (both general and particular) sends for David to his Father, v. 19 and though Samuel had told, Israel the manner of a King. [ That he would take their Sons to himself, &c.] chap. 8.11, 12. Yet Saul takes not David from Jesse by violence, but obtains him by Intreaty.

N. B. 2. Had those Servants of Saul been better instructed, they would have incited Saul to send for Old Samuel, rather than Young David: That the Lord's Prophet might have tried his skill for healing Saul 's Soul, which was now much out of frame; this had been better than the sending for a Young Musician who could only qualify the Distempers of his Body.

N. B. 3. Consider how Jesse, being but a mean Man in the World, sent a small present with his Son to Saul, v. 20. a Present that would be contemptible to a King in our Times.

N. B. Yet this Jesse did, to Ingratiate his Son into Saul 's Favor, whom, he presumed, it would not find over-critical and curious, especially now being, as it were, in an Exile Estate by Samuel 's Doom from God upon him, but he would accept a little of the best, where better and more could not be expected from so mean a Man, seeing Jacob, long before him, thought a little of the best sent to the Lord of the Land of Egypt, would be acceptable to him, Gen. 43.11, &c. 'It is well known, how that great King Artaxerxes did with a most grateful mind accept of an handful of Water hal'd hastily out of the River by a Rustic, who had no better to bring him.

4. Consider how • aul so accepted of both the Present and of the Person that brought it, insomuch that he confer'd upon him a double Court-Office, constituting David to be both the King 's Musician, and the King 's Armor bearer, v. 21. not judging the former Office to be Honor enough to him, whom he so greatly loved; but alas, Saul 's Love to David was too hot now to hold long.

5. Consider, Though Saul sent to Jesse that he would suffer his Son to continue in the King's Service, v. 22. yet this lofty Kindness lasted not long, for David was dismissed from the Court by Saul upon some occasion not mentioned.

N. B. Some conjecture▪ that it was, when Saul saw himself salved of his Melancholy by David 's Music; so having no farther need of him, he sent him home to comfort his kind Father, with whom he had abode some considerable time, before the War with the Philistines happened, which is described in the next Chapter, where David was unknown to Saul and Abner, v. 55. for a little time might make a great change in a growing Youth, especially coming after some distance of time, not in the Garb of a Courtier, but in the Habit of a Shepherd; this seems a safer Sentiment, than to admit of a transposition in Scripture, which (some say) is of dangerous consequence; but more of that in its proper place: However almost all Expositors concur, that David was sent from his Court-Life to his Country-Life, [Et magis Caulam quam Aulam diligebat.] He loved his Hook the better, after he had been at, and seen the Court, where high Seats are very slippery, and a vain thing to trust in Princes, Psal. 118.9. and 146.3. Better love little and love long, &c.

6. Saul loved David greatly, for curing and procuring some lucid Intervals to his Melancholy by his Music, v. 23. which was not only an Ordinary effect (as that on Elisha when discompos'd by the presence of a wicked Prince, 2 Kings 3.14, 15.) but Extraordinary, able to Master Saul 's Devil, by the Spirit of God which came upon David after his Unction, and put him upon singing Psalms to his Harp, as Josephus saith, whereby Saul 's Evil Spirit was Charmed.

N. B. This Effect was doubtless Supernatural respecting David, whom God designed by this means to bring into favor with King and Court, and thereby smooth a way to future advancement; yet this was only an intermission of Fits: 'Twas Fasting and Prayer that would have wrought a perfect Cure (had Samuel been sent for as well as David, ) Matth. 17.21.

CHAP. XVII.

CHapter the Seventeenth is a Narrative of David 's Duel with Goliath, wherein likewise the Antecedents, the Concomitants, and the Consequents fall under Observation. Remarks upon the Antecedents, which is the first of this Chapter, are as followeth.

The First is, The Introduction of this signal Duel, which was, The Philistines wage a new, and another War against Israel, v. 1. to revenge their former great and shameful Deseat by the Valour of Jonathan and his Armor-bearer only, chap. 14. at large, and now their Lands were possessed by the Israelites, whom they had heretofore often beaten in many former Battels.

N. B. Here was occasion enough of a new War, and they had new Encouragements to this present undertaking; namely,

First, They heard of a breach between Saul and Samuel, whose Piety and Prayers had been sometimes dreadful and hurtful to them, and therefore now they need not fear Samuel who had forsaken Saul. And,

Secondly, They heard likewise, that Saul was fallen into such Frantick Fits as did render him unable to head, or lead an Army. And,

Thirdly, Above all, though they had been basely Cowed with their former Discomfitures, yet now they found Courage unanimously recovered in them to undertake this Expedition, which God purposely gave them at this time, for the Accomplishment of his own Glorious Ends.

N. B. The time when the Philistines made this Invasion into the Land of Israel, was after they had got those aforesaid Encouragements; and as Dr. Lightfoot well observes, David went from Harping to Saul, when Saul went to this very War; as is intimated, v. 15. here: And Josephus saith, That in the commencing of this War, Saul gave David his Dismission, either as having no need of him at this juncture, being well composed in mind, or as tendering the Comfort of his Aged Father, to whom he had sent for him at his need, and who had now furnished him with three other of his Sons for Sodiers.

The Second Remark is, The Philistines Champion that made the Challenge to the whole Army of Israel, to a Monomachy, or Duel, v. 4. to v. 12. No sooner was the Army of Israel pitched upon one Mountain to oppose the Army of the Philistines that were pitched upon the other Mountain over against them, having a Valley between them, v. 2, 3. but out comes Goliath, that Monster of Mankind, and who (as some suppose) was the Philistines General, and offers a shorter way of deciding the Controversy about Sovereignty, saying, we face one another only with our Armies, but fight none, let the Dominion be determined by a Duel, wherein less Blood shall be shed, and the decision sooner done; if I Conquer my Antagonist, then the Dominion over you shall be ours, but if I be Conquered (on whom all my Nation leaneth, and layeth their whole weight) then are we content to become your Subjects, &c.

N. B. Note well. This Uncircumcised Philistine was the first Challenger to a Duel, we find upon Record: 'It is a shame so many that profess Christianity, should dare to make him their Pattern for their desperate practice of Duelling, and merely upon pretended points of Honor: The Holy Patriarchs are better Patterns, whose Footsteps we should follow, who through Faith and Patience do inherit the Promises, Hebr. 6.12.

This proud Challenger is described, First, By his Name, Country and Stature, v. 4. to be higher by a Yard and a Span, than any ordinary Man, a Mighty Monstrous Man, of the Race of the Rephaims, who were beaten out of Hebron by Joshua, Josh. 11.22. and now seated themselves about Gath of the Philistines. Grotius and the Vulgar Latin, reads the Hebr. [Habbenaim] a Bastard; Josephus thinks that the old Giants were the Devil 's Brats, begot by those Devils, called commonly Incubi ab Incumbendo, from their laying with Women in Gendring-work.

Secondly, By his Helmet, Coat of Maile, Target, and Leg-Harness, &c. v. 5, 6. All Accoutrements of War suitable to his most Bulky Body; the weight of his Coat is said to be one Hundred and Sixty pound weight and upward, beside all the weight of his other Arms, which yet he could well wield and make use of in fight; the very Head of his Spear weighed five and twenty pound, and the Spear itself like a Weaver's Beam, v. 7. So that the weight of his whole Arms, Offensive and Defensive, must needs be prodigious, above two hundred weight, enough to load any ordinary Man: And being thus strongly and strangely fortified, [Cap-a-pee,] as we say, from Head to Foot, he might seem here to be no less than a walking Armory, and no wonder if the Army of Israel were frighted at the sight of such a Monster, v. 11.

He is described, Thirdly, By his State and Condition, a Man of no mean figure, not one of the common Soldiers, but one that had his Squire to go before him, v. 7. a Gentleman at the least, who kept his Servant to wait upon him. And,

Fourthly, By his Oration, wherein he most reproachfully railed (like another Rabshakeh ) against both the Israel of God, and the God of Israel, who, beside the Challenge to a Duel he made, as is before mentioned, he bid defiance both to Israel and their God, v. 8, 9, 10. Thus insulting over both, when he saw that none of them durst take his Challenge, wherein his Insolence and Self-Confidence do plainly prove his Heart to be nothing else but a proud piece of Flesh, his presumption was both a presage, and the procurer of his own ruin: Magna repento ruunt, summa cadunt subito, God will cut out the Tongue that speaks proud things, Psal. 12.3, 4.

N. B. None of his prodigious Armor could prove Armor of proof against an Almighty God; by whom, though he came into the Field like Thunder and Lightning, yet went he out like filthy Smoak, and a stinking Snuff, &c. And,

Fifthly, He is described by the reiteration of this his Insolent Challenge, crying, [Give me a Man, that we may fight together,] v. 10. Oh how oft, and how long he Reproached Israel with his Reviling and Opprobrious Oration! he provoked them with his proud Challenges no fewer than forty Days one after another every Day.

N. B. We may here stand and wonder in the first place, that not one in all the Army of Israel durst answer Goliath 's Challenge, seeing they had such Glorious Promises, [That one of them should Chase a Thousand,] Deut. 32.30. and precious performances hereof in the late Victory obtained by Jonathan over the whole Philistines Army, in chap. 14. Yet now all Israel is so dismayed and greatly affrighted, v. 11. that the whole Army durst not encounter one single Goliath: So far was their Confidence in God and his Promises gone from them.

N. B. In the second place may it not seem strange that Saul himself did not accept the Challenge, seeing he likewise was a Tall Topping Man, one higher by the Head and Shoulders than the rest of the People, none like him among them, chap. 10.23, 24. and could he but have Conquer'd this Cursed Miscreant, this would have retrieved his Credit, which now began to be cracked among his Subjects by Samuel 's with-drawment from him; but alas, to say nothing of Saul 's looking upon himself as a Dwarf, in comparison of this prodigious Lubberly Giant, the Spirit of the Lord was gone from him, chap. 16.14. So he had lost his Fortitude which he formerly had, &c.

N. B. But in the third place, 'tis mostly to be wondered at, that brave Jonathan did not in forty Days time adventure to embrace the Challenge, who both knew the Promise [of one Chasing a Thousand,] and had so lately found the performance of it, that he, with his Armor-bearer only, had discomfited the whole Army of the Philistines, chap. 14. yer durst not now engage one single Combatant: The Reason is twofold.

The first is, Man's Courage doth so much depend upon God's Assistance, that Man cannot be courageous at all times alike; when God withdraws, no Man can find either Heart or Hand.

The second Reason is, No other Man must accept of this Challenge; for 'twas a Work the Lord reserved for David to have the Glory of the Day.

The Third Remark is, David's Accepting the Challenge, and undertaking the Duel, unto which we have likewise an Antecedent Description of this Duelist. He is described,

• 1. By his Name David, which signifies, one beloved of God, v. 12.
• 2. By his Parents the Son of Jesse, v. 12. descended from Ruth, as before.
• 3. By his Country, a Bethlehemite, v. 12. for he was a Type of Christ, and was Born a Babe of Bethlehem, where Christ also was Born.
• 4 By his Kindred, his Father had seven Sons beside himself, whereof three of them were employed in this present War, v. 13.
• 5. By his Age, he was the youngest of all the Eight, v. 14.
• 6. By his Employ, v. 15. He used to run of Errands, as Saul had sent him from the Court home to comfort his Old Father, when himself had been comforted with David 's Music; so now his Father sends him from home to the Camp to visit his three Elder Brethren, and to bring them Victuals, &c. v. 17, 18, 20.
• 7. He is described by his Beauty, v. 42. Now come we from the Antecedents to the Concomitants, and to make Remarks upon them.

The First is, The occasion of David 's undertaking this Duel: No sooner is David well got into the front of the Army to Salute his Brethren, &c. v. 20, 21, 22. but out comes Goliath, and belcheth out his old black Blasphemies in defiance of Israel and their God; all which David heard with utmost Indignation, v. 23. Nor was this all David 's trouble to hear Goliath Blaspheme Israel and their God, but he was troubled also to see the Israelites tremble at his Presence, and to shrink from him, v. 24. Hereupon he enquires, What Reward will the King give to the Conqueror of him? To whom it was answered, in several Companies where he made his Enquiry, [That the King would enrich him with great Riches, and give him his Daughter, and make his Fathers House free in Israel,] v. 25, 26, 27. These were great Rewards that Saul (in his forty Days Distress) promiseth to Man, now when he had lost his trust in the Promises of God; yet David was not tickled at all with these great Promises of Saul; for as probably he did hardly credit them, so certainly he never claimed them; yet out of a fervent Zeal to God's Glory, his Fingers even itched to be taking off the Head of that Dead Dog that kept continually bawling at the Moon (God's Church) and daily Barking against the God of Israel: This stir'd up David 's Spirit to accept the Challenge offered, only his care in all Companies was, that his desire might come to the King's Ear▪

The Second Remark upon the Concomitants of this Conflict is, the Impediments to obstruct it; which are twofold:

The First is from David's Brother Eliab, who rebuked him for his Pride and Rashness, telling him, he was fitter to Attend Sheep than to Fight with this Philistine, v. 28 • where the Eldest Brother basely belieth his Younger Brother, as if he had left his Fathers Sheep without a Keeper in the Wilderness, (whereas that is expressly contradicted, v. 20) and he judgeth of the naughtiness of David's Heart, most probably by his own, taking upon him that which belongeth to God alone, Namely, To know the Heart, Jer. 17.10.

N. B. Whereas indeed it was Eliab 's Envy at Davd 's former favor and preferment at Court, when sent for by Saul to Harp away his Evil Spirit; and now he fears his further advancement above himself and his Brethren, should it happen that he should have the Victory over Goliath; and therefore he upbraids him, that he was come up out of Curiosity, only to behold the Battle. This foul Accusation of Eliab, David fairly answereth, v. 29. that he came not thither out of his own Curiosity, but his Father had sent him with supplies to himself, and to his two other Brothers; and tells him, he looked upon himself as equally concerned with others in the Common Cause.

N. B. Thus he Answers his Envious Brother with Meeknnss of Wisdom, Jam. 3.13. and when he had said something in defense of his own Innocency, He giveth place to his Brothers Wrath▪ Rom. 12.19. And turns from him to another, v. 30 That he might not Answer Anger with Anger.

The Second Impediment was from David 's King, as the First was from David 's Brother; David 's desire was, that Saul might receive intelligence of his Embracing the Challenge, and therefore did he so busy himself to be in several Companies, that so some or other might carry these tidings to the King, which was so grateful to all under so great a Consternation: And accordingly it came to pass, Saul sends for him; to whom David spake, [Let no Mans Heart fail because of him,] v. 31, 32. with so much Courage and Confidence, as if he had already set his Feet upon the Philistines Neck; all to comfort Distressed and Distrustful Saul, who from his Distrust in God,

First, Denies David 's Ability to Encounter such an Antagonist, v. 33. telling him, he was no fit match for so great a Monster, being but a Novice both in Age and in Arms, speaking to David as the King of Troy said to young Troilus: Thou art Impar Congressus Achilli. Such a Raw and inexperienced Soldier cannot Cope with so great a Warriour.

Secondly, David Affirms his own Ability by his Affiance and Confidence in his God; and this he confirms by various Arguments, v. 34, 35, 36, 37. He Argueth,

First, From his own former Experiences concerning his Ability; God gave him to Conquer a Bear at one time, and a Lion at another time; saying, both which came to devour my Lambs, and caught each of them one in their Mouths: Upon which I arose up against the Lion without either Sword or Spear in my Hand (having no Weapon but my Sheep-hook by me,) I closed with him hand to hand, (as we say) took him by the Nether Jaw, forced him by plain strength to let go the Lamb out of his Mouth, and then slew him when I had delivered the prey. And it being easily understood and believed that he did the same to the Bear, therefore he looked upon it as needless to express the particulars thereof.

N. B. From whence Note these two things, the first is, That ever after Samuel had Anointed David, and the Spirit of the Lord came upon him, he was endued with extraordinary Might and Magnanimity: So much he had given him, as that he was able to break a Bow of steel (as he saith of himself) Psal. 18.34. and what could a Samson have done more, than what David did here in destroying a Lion that was Hungry and possessed of his Prey, though he had nothing but his hands to grapple with him? The second Note is, David in delivering his Lamb out of the Jaw of the Lion, was therein a Type of Christ, who Delivered his Darling (the Church, Psal. 74.19.) out the Mouth of that Lion of Hell, who is called the Dragon also, Rev. 20.2. and if the Devil be [ Leo 〈 in non-Latin alphabet 〉 ] a Roaring Lion, 1 Pet. 5.7. Christ the Lion of the Tribe of Judah, Rev. 5.5. is [ 〈 in non-Latin alphabet 〉 .] He that delivereth all his from the Wrath to come, 1 Thes. 1.10. A Salve fit for the Sore, &c.

The second Argument David urges to Saul (for procuring the King 's Commission to fight this Duel) is drawn from the person of his Antagonist Goliath, as the first was drawn from himself, saying, [ This Uncircumcised Philistine shall be no more in my hands, than was the Bear and the Lion, &c.] ver. 36. wherein he confirmeth his own Courage, and corroborateth Saul 's trembling and fainting Hope with a Reason grounded upon clear Experience, which, as it giveth way to no Disputes, so it is exposed to no Denial: As if he had said, if I have through the Valour of my Mind, and Strength of my Body, (wherewith the Lord then endowed me) been made able to master the Bear and the Lion, why may I not master this Uncircumcised Dog? (as Goliath called himself, ver. 43.) who is an Alien to the Covenant of God, and therefore Death will sweep him away, and Hell will swallow him up, (as Lucifer, Isa. 14.9, 15, 23.) by the means of my hands who am circumcised, because he is out of the custody of God's Covenant.

The third Argument David draws from the Dignity of those People whom this bawling Dog had defied [He hath defied the Armies of the Living God] Ver. 36. wherein he argueth, this Railing Beast hath not only reproached the Israel of God, ver. 10. but also through their sides even the God of Israel himself; so bring he in

His fourth Argument, from the God of Israel, v. 37. I know He will not suffer himself to be thus reproached by such a barking Beast, who is far more injurious to God's Honor, than was either the Bear or the Lion, which I slew. The Lord is sensible of the woundings of himself in the sides of his Servants, whom he hath promised protection unto; saying to them, [Your Cause shall be my Cause] I will concern my Almighty Power for you.

N. B. Thus our Lord said to another Saul of this Kings name, [Saul, Saul, why persecutes thou me?] Namely, in my Members, Acts 9.4. This Blasph • mer thinks God is not able to defend Israel.

The third Remark upon the Concomitants is, David's Auxiliaries applied, when his Impediments were removed: The first wat Saul's Consent and Commission for the Combat, ver. 37. David had so convinced the King with his strenuous Arguments, seeing his Courage and Confidence was so well grounded upon his former Experience, not doubting but the same God who by his gracious Assistance had delivered him from the Bear and Lion, would deliver him from Goliath, (as 2 Cor. 1.10.) and deliver him up into David 's hands; he could no longer deny his Royal Assent.

N. B. Some indeed do say, that Saul did not believe what David had said of himself touching his Conquests over the Bear and Lion, but looked upon these Stories as the vain glorious Vaunts of Young Men, who commonly make proud Proclamations of their own Heroic Exploints; seeing he had heard no Testimony from others about the truth of them, therefore reckoned he them as no better than bare Romances of a Rodomantado Yonkster. However, such were the sad circumstances of Saul and his Army at this juncture, that as he had not time now to send a Messenger to Bethlehem, for enquiring the truth of these things, which the Enemy pressed so hard upon him; so he saw that his whole Army had made an absolute Refusal of Accepting the Champion's Challenge, save only this young David, who was no Member thereof, yet proffered his Service upon a pious Profession of his Trust in God (grounded upon sensible experience) he dismisseth him to the Duel, and together with his Dismission, gave him not only his Commission, but also his Supplication, saying, [Go, and the Lord be with thee.]

N. B. Which was the best Prayer that an Hypocrite could make, and such as might be cordial so far as it concerned the weal of his own Crown and Kingdom: Saul might heartily pray for David 's prosperous Enterprize, that the Lord (in whom he so much professed to place his Confidence) might go along with him to assist him in the Conquest of so cursed a Caitiff.

The second Auxiliary, Saul furnishes David with, was not only his Prayers, but his Arms and Armor also; [Saul Armed David with his Armor] Ver. 38. which David put on for Saul's pleasure, but put off again for his own pleasure, v. 39. saying, I cannot go with these, for I have not proved them] and therefore was he soon weary of them; for for though' Saul had made him his Armor-bearer, chap. 16.21. yet this was but for a short season; and he had only the bare Title of that Office and Honor: For we never read that David was clad in Armor at that time, or was in any Battle with Saul at any other time; hereupon he saith here [I have not been accustomed to there] having so much led a Rureal and a Pastoral Life: and well might David say, [I cannot go with these] if it were Saul 's own Armor which he used to wear in War; for there could be no proportion betwixt that which was fitted for Saul 's bulky Body (who overtop'd all the People, chap. 10.23.) and that which must fit David 's Body of a smaller size and stature, &c.

The third Auxiliary, in the failure of the second, was, David takes to the Duel his own Shepherd's▪ Staff, his Sling, and his five smooth Stones in his Scrip, ver. 40. from whence we draw these Notes.

N. B. 1. The First is, The wonderful Providence of God, that Saul 's Armor should not sit David's Body, but were more like to hinder him, than to help him in the Duel; therefore must all those Martial Accoutrements be laid wholly aside, and those contemptible Tools only made use of, that God alone might have the whole glory of this Victory, wherein David was to be a Type of Christ, who subdued his Enemies, not by Carnal, but by Spiritual Weapons, Zech. 4.6. 2 Cor. 10.4.

N. B. 2. The Second Note is, David disdained not to wage War against such a Walking Armory, and so Armed an Antagonist as Goliath was, with such worthless Weapons as these, being assured by God's Spirit, that he should win the Victory with them; well-kowin • he went furnished with the Whole Armor of God, Eph. • .14. to 19. He had a Good Cause, a Good Call, and a Good Conscience; this was Armor of Proof to David for a Good Courage also.

N. B. 3. The Third Note is, No doubt but David was an Artist in improving his Sling; for the Philistines having forbid the Israelites the use of any Iron-Weapons during their Dominion over them, Chap. 13.19, 20. So that they were forced in fights to use Slings, wherein some of them arrived to great Dexterity, even with their Left Hands, Judge. 20.16. And it need not be questioned but David under the Teachings of God's Spirit (which rested upon him, ever after he was Anointed,) must needs make him the more dexterous in slinging stones: Insomuch that he gives God the Glory of teaching His Hands to War and his Fingers to Fight, Psal. 18.34. and 144.1.

N. B. 4. The Fouth Note is, David chooses Five Stones that were smooth for his Sling, that they might slip the better out of his Sling by their smoothness; and so many as five, that if the first failed of its effect, he might use another. All those five he put into his Shepherds-purse or Bagge; having his Shepherds-crook in one Hand and his Sling in the other, and so he draws night to the Champion of the Philistines; not like a Soldier, but like a Shepherd, v. 40. That the Glory of the Victory might not be ascribed to any Human Valour, but altogether unto Divine Virtue: And a Conquest over such an Accomplished Warriour by such contemptible means, as it would be most honorable to Israel's God, so it must be most disgraceful and discouraging to the Philistines.

The Fourth Remark upon the Concomitants of this Conflict is, The Contest itself in the manner of its management on both sides: which is Twofold.

First, There is their Contest in a Conference, which was a Logomachia, or a War with Words, not Swords. No sooner did those two Duelists draw nigh within the seeing and hearing each of other at some due distance, but presently the proud Philistine disdains the very sight of so mean a Man as David, v. 41, 42. When Goliath saw that his own Terrible and Disdainful Frowns did not firghten David to flee from him, then begins he to Bawle at him, saying, [Am I a Dog, that thou comest to me with a Staff?] meaning his Shepherds Staff, (which he walked towards him with in his Hand) was good for nothing but for driving Dogs out of Doors.

N. B. If Josephus may be believed, David told him most stoutly and sternly that he was not so good as a Dog: However, he could not look upon him as any better than a Beast: And indeed he gave himself a right Name, for he was no other than a Dog for Impudence, Uncleanness and Infidelity. Whether David called him a Barking Dog for Defying the Armies of the Living God, we find it not recorded; however something might probably be said by David in answer to his Question, [Am I a Dog?] which made Goliath so mad, that he most bitterly cursed David; saying [ Dagon Destroy thee,] v. 43. which is Tantamount in Profane Discourse, [The Devil take thee:] Such was his Dogger Discourse.

N. B. And had David deemed him better than a Dog, he had never come forth to him with a Staff and a Stone. Nor was David discouraged at his execrable Oaths, but took Goliath 's Curse as a pledge for his own Victory: For God's Promise to Abraham was [ I will Bless those that Bless thee, and I will Curse those that Curse thee, Gen. 12.3.] he knew that Causeless Curses would never come, Prov. 26.2. and that his God would destroy Dagon and all the Idols of the Infidels, and not suffer Dagon to Destroy him. David can be content to Let him Curse, so God will but Bless. Nor could this Cursed Caitiff content himself with Cursing David by Dagon, Baalim and Ashtaroth; even by all His God's, v. 43. but he goes on like a proud Thraso to threaten him, that he will make both Hawks-meat and Hounds-meat of his Flesh; for Hungry Hawks and Hungry Hounds to devour, v. 44. when he Saw him but a Youth, and Ruddy, and of a Fair Complexion, v. 42. Where the three Causes of Goliath 's Contempt of David are expressed. As,

N. B. First, His Youth, which argued his weakness, unable to grapple with a Grown up Giant, and his want of Experience in Martial Affairs:

N. B. The Second is, His Ruddy Colour, shown his Rashness and Cholerick Indiscretion in undertaking to Combat with such an Overtopping and Over-matching Champion, clad in Armor Cap-a-pee, whom himself Addressed as a naked Stripling.

N. B. The Third Cause of his Contempt was▪ His Fair Countenance and Beauty made him seem in his Eyes some Effeminate piece, fitter for the Sports of Venus, than for the Exploits of Mars, that a Canopy would become him better than a Camp, or feats of Chivalry, saying to him, [Militia est operis altera digna tui,] thou art more apt to Woe a Woman, than to War with a Man of War, such an one as I am. All these things flushed up this proud Champion to make such a Vain-glorious Triumph before the Victory, v. 44. that he might strike a Terror into David's Spirit, and cause him to flee before the Fight; he would sell the Hide (as we say) before he had taken the Beast; thus the Goliath of Rome doth at this Day, &c.

N. B. Now come we to David 's Answer in this Dialogue betwixt the two Duelists, v. 45, 46, 47. wherein we may Observe,

First, David declareth to Goliath, saying, [Thou trustest in thy own strength, in thy own Armor, in an Arm of Flesh, which will not only deceive thee, but also bring God's Curse upon thee,] Jer. 17.5, 6. but as for me, I shall be blest of God, because I put my trust in him, v. 7. of Jer. 17. I place my Confidence in him, I receive my Commission from him, who hath given me assurance of his assistance in the Vindication of his Glorious Name, which thou hast so profanely Blasphemed, v. 45. where David telleth him twice, from whom he expected the Victory, both from the Lord of Hosts, which holds forth Omnipotency, and the God of Israel, which showeth the Benevolency and good Will of God▪ as well as his Power, to protect David himself and all his People from him who had defied both.

Secondly, David proceeds with his particular Faith, for obtaining the Victory in God's Strength, and not in his own, saying, [ This Day will the Lord deliver thee into my hand, &c.] v. 46. grounding his Faith upon these solid Foundations. (1.) On the goodness of his Cause, and the badness of Goliath 's, &c. (2.) On Goliath's Reproaching of God himself, which, he verily believed, the Lord would revenge. (3.) On Goliath 's Pride and presumption, which he knew that God abhorred, and would severely punish it. (4.) On Goliath 's Confidence in Dagon, whom he desired to destroy David, v. 43. therefore he tells him, [Both thou and all the Earth shall know, that there is a God in Israel,] v. 46. a God indeed, able to help his Servants, and not like thy Impotent Idols, thy Dunghil Deities, Dagon, &c. whom you serve, yet cannot save, &c.

Thirdly, David still goeth on in Preaching the Power and Providence of God to this Uncircumcised Miscreant, v. 47. which proved a Funeral Sermon both to him and to his People, saying,