A Complete History and Mystery of the Old and New Testament

1 Sam CHAP. XVIII.

CHapter the Eighteenth giveth an Account, First, Of the extraordinary Grace and Favor that Saul, &c. expressed towards David, from v. 1. to v. 8. And, Secondly, How all this came to be changed in Saul into extraordinary envy and hatred, from v. 8. to the end. Remarks upon the first part are,

First, Saul looked upon David with an Amicable Eye, and with a Look of Love, when Abner brought him to the King with Goliath 's Head in his Hand, chap. 17.57, 58. and when he had made an excellent Oration to Saul, debasing himself and exalting his God, who was the sole giver of the Victory over Goliath, &c. 'It is said here, v. 1. [ When David had made an end of speaking to Saul,] no doubt but he spake much more to Saul than is here Recorded; for himself saith, [The Mouth of the Righteous speaketh Wisdom, and his Tongue talketh of Judgment, the Law of God is in his Heart,] Psal. 37.30, 31. When Saul heard the many Gracious Words that proceeded out of his Mouth, and withal saw the Giant 's Head in his Hand, for which a little before he would have given even the half of his Kingdom, while Goliath put him to shame for forty Days together, How could Saul do less but thank him for his Valour and Victory, (a Mercy to himself and to all his Subjects? yea, and Admire him also, for his most excellent Endowments which shone forth in him both in his Speeches and Actions. Saul might also admire David 's Modesty in not claiming the Wages promised for his Work, Chap. 17.25.

N. B. However, this is expressed, that David found so much favor with Saul, as that he now must have his constant Residence in the King's Court, and have no more Dismissions into a Country-Life, as he had heretofore, v. 2. and Chap. 17.15. If Saul could Love David greatly, when he was to him but a skillful Musician, chap. 16.22. How much more now, when he was so highly Honor'd of God to become his Conquering Champion? better had it been to have loved him less, and loved him long.

The Second Remark is, David had the Love of Jonathan, v. 1, 3, 4. whatever defect was found in the Father 's Love to David, it was abundantly supplied in the Sons Love to him: And this Love of Jonathan 's to David, was,

First, Internal, he Loved him as his own Soul, v. 1. as if there had been but one Soul in their two Bodies, [Corporibus geminis Spiritus unus erat,] because of suitableness in their Age, Natures and Manners.

2. Jonathan 's Love was External in making a League of Love, a Convenant of Friendship with him; the Symbol and Pledge whereof was, his striping himself of all his Princely Robes and Accoutrements, and putting them upon David, who devested himself of his Pastoral Habits in order thereunto, v. 3, 4. so that here Prince Jonathan (to mend his Father's, the King's neglect) did, as it were, confer the Honor of Knighthood upon David, saying to him, [ Kneel down David a Shepherd, and rise up David a Prince, ] thou shalt have the Veneration due to Jonathan, in the Garments and Ornaments of Jonathan; thou shalt be my alter ego, thou shalt be my Court-Companion, and wear these Robes of the highest Courtier, as a Reward of thy Heroic Valour and Victory.

N. B. Nor was it perhaps without a Mystery (saith one) that Saul 's Garments fitted not David, but Jonathan 's fitted him, and these he was as much delighted to put on and wear, as he was desirous to put off and disburden himself of the other: Oh how liberal was Jonathan 's Love to David, thus to strip himself even to his Sword, Bow, and Girdle! but the Love of our Jonathan, of our Jesus, is more liberal, in stripping himself of his own righteousness, and became sin for us, that we might be Righteous to God in him! 2 Cor. 5.21. Jonathan did not put on David 's poor Pastoral Coat, when he put off his own Royal Robes, as our Jesus doth for us, &c.

The Third Remark is, The Love that the Courtiers bare to David, yea, and all the People also loved him, v. 5. for his prudent management of all his Military Matters, when Saul had made him the Captain of his Life-guard, his Virtue was so Amiable and Attractive, [In his behaving himself so wisely in all his concerns,] that both the Court and the Country were plainly Inamour'd with him, though no doubt some of Saul 's Servants did envy his Glory.

The Fourth Remark is, The Love that he gained likewise among the Women, v. 6, 7. This was immediately after the Slaughter of Goliath, and of the Army of the Philistines, as Saul and David marched through the Cities to Jerusalem, the Women (who share deeply in the common Calamities of War, as Ravishments, &c. and rejoice greatly in Victories, whereby they are freed from such Abuses) came forth to meet King Saul with singing and playing upon Instruments of Music, according to the custom of those times and places, Exod. 15.20. Judge. 11.34. the burden of their Song was, [Saul hath slain his Thousands, but David his Ten Thousands, ] as if they had said, Saul deserves to be commended much, but David ten times more, [Hinc illae lachrymae.] From hence came the rise of all David 's following Troubles.

N. B. Objection, Had this Song of the Virgins ( enamored with David) been immediately after the Victory over Goliath, &c. This would have hindered Saul from preferring David to be the Commander in Chief of his Life-guard, &c.

Answer 1. It was Saul 's Policy to prefer David at the present to gratify his whole Army and People, especially his Son Jonathan, who was become such a passionate Lover of David, and therefore Saul must bestow a badge of Honor upon him for his famous Victory, or he could not retain his own Reputation, nor answer Universal Expectation of fulfilling his promise of preferring the Conqueror, Chap. 17.25.

Answer 2. It was principally God's Providence, more than Saul 's Policy, over-ruling Saul against his own Inclinations, who designed to crush him when he could obtain a fit opportunity; but now he must be made a Captain, as Samuel had foretold it, 1 Sam. 8.11, 12. as a step to the Kingdom, whereunto he was Anointed, and whereof he was no less assured, Psal. 63 11.

The second part is Saul 's Envy and Hatred, the matter and form whereof is expressed. in v. 8. how it had its Conception, and Nativity, the foul effects follow. Remarks hereon are,

First, Saul was very wroth with the Womens singing ten times more Praises to David, than to himself. Chrysostom and others do blame the Women for so doing, because all Comparisons are odious, even among equals, how much more when an Inferior is made equal to his Superior, but most of all when a Subject is prefer'd before his Sovereign? this seems to have some Imprudence in it, especially when such a Song would (for the same of it) spread far and near, even into other Lands, as indeed it did even into the Philistines Country▪ chap. 21.9. and 29.5. those Songs of Triumph for this famous Victory were so solemnly transacted, so that Saul seemeth to have just cause of displeasure against the Women for their Imprudent Actings, but still be had no just cause of Anger against Innocent David, who had so modestly behaved himself all along before Saul, that he might easily gather, it was neither David 's desire or design, much less his doing, that anything, least of all, that so much should be ascribed to him; therefore the same Chrysostom excellently observeth, that Saul's Anger against David was altogether without cause, and he qualifies the fault and folly (if any were indeed in their so doing, being over-ruled by God so to do, &c. ) in the Women, for

N. B. Their Ascribing to Saul more than he deserved, because he suffered the Philistines Champion to Challenge and Desie the Army of the Israel of God, and to Blaspheme the God of Israel twice a Day for forty Days together; yet he cowardly kept himself in his Camp for safety, and durst not venture to vindicate God's Glory, and the Honor of Israel; whereas the Women attributed to David less than his due, seeing to him (as to an Instrument of God's Hand) the whole Glory of the Victory ought to have been deservedly ascribed; he was the only Agent, and Saul was but a Patient and an Idle Spectator, in the grand Conquering Controversy. Yet the Women do give him some praise: However in David there was no fault, for he neither composed, nor sang the Song.

The Second Remark is, The first product or effect of Saul 's Envious Heart against David, which was his looking upon David with an Envious Eye, with a Lowring Look, and with a Sour Frowning Countenance, v. 9. This Vitium Diabolicum, or Devilish Sin of Envy from the Envious one, lay boiling in his Heart ever after the Womens singing so, and his saying, [ What can David have more but the Kingdom? ]

The Tyrants of Sicily never invented a worse Torment than Envy, which now became a burning fire in Saul 's Bosom, and as a Worm that incessantly gnawed upon his Entrails.

N. B. Saul now began to think that David was the Man, that Samuel had twice told him of, [A Man after God's own Heart,] chap. 13.14. and [A Man better than me,] chap. 15.28. to whom my Kingdom must be transferred: I now see God is gone from me, in those Royal Gifts he once gave me, but now they shine forth in David: Kings hate Corrivals, thus Saul hated David in his Heart, when he saw him God's Darling, and the Peoples Favorite; and though he was a dissembling Hypocrite, carrying plausibly with Court Complements toward David, because he knew this pleased his Son Jonathan, (a great Crony with him) and his Subjects generally, yet could he not hide his Heart-Hatred, but discovered it by an Envious Eye, and a Malicious Aspect; such a Countenance he cast upon David, as Cain did upon Abel, Gen. 4, 5, 6.

Though he sometimes gilded over his inward Malice, with outward shows of Love to David, yet could he not at all times conceal his Hypocrisy, but discovered it by his Countenance.

The Third Remark is, Saul 's Envious Heart and Eye revived his Melancholick Distemper, and the Devil of Discontent sets him now into a new Frenzy, v. 10. which while David endeavored to qualify by playing upon his Harp, as at other times, Saul raved and raged like a mad Prophet, a Kings 9.11. and being acted and agitated by the Devil, his Hand now, as his Eye had done before, doth make a new discovery of his secret Dissimulation: For this Tyrant, being as terrible to himself, (a Magormissabib, Jer. 20. 3, 4. terror to himself) as he had been to others, kept ever a Javelin by him for his own defense; this the Hypocrite snatches up in a Fury, hurls it with great force at David:

N B. Who, for his kindness in Harping to cure Saul 's Melancholy, hath this Javelin cast at him to kill him, and to prick him to the Wall, v. 11. though' (as Chrysostom well observeth) Saul could not have sufficiently Honoured David, had he taken the Crown from off his own Head, and placed it upon the Head of David, seeing he owed to him both his Kingdom and his very Life: This was truly Diabolical, to requite David evil for good; yea, and now while David was doing this good Office for him, whereof he had formerly such good experience of great Success; and had not the Devil been in him, he would surely never have done it to good David.

N. B. Note well. These three things here: The First is The Devil was not so in Saul, as to take away altogether the use of his Reason, but suffers Saul to exercise it for execrable ends: Saul could say to himself, Now have I a fair opportunity to kill David. Some suppose, that Satan prompted Saul to prophesy of Divine things, politically to lull David asleep, that he might dispatch him the better while he feared no danger.

The second is, God over-shoots the Devil in his own Bow, in making Saul 's Javelin to miss David 's Body, who made David 's stone to hit Goliath 's Forchead and kill him.

The third thing is, David in thus escaping, is a Type of Christ, who while he sought to cure the Jews, they sought to kill him, yet did he escape them often, Luke 4.18, 19, 20. and John 8.59. till his hour was come. Thus David escaped twice, once here, v. 11. and again, chap. 19.10.

The Fourth Remark is, Saul 's sending David away from his Court at Gibeah, whither Saul marched from the Camp, and Jonathan together with David, after he had put him into a Soldier and a Courtiers Garb: In their way thither was that Song (so offensive to Saul ) sung by the Women as is aforesaid; however, Saul Hypocritically hides his Malice, till he had the opportunity of casting a Javelin at David, which he marvelously avoided, as is before related.

N. B. Now Saul taketh new measures, and Banisheth David from his Court, v. 12, 13. Yet under pretence of Honor, that he might seem to make good his Promise of preferring the Man that could Conquer Goliath, so he makes him a Colonel over a Thousand Soldiers; but his intent was to free himself from his own fears.

First, Lest (as some say) David should dispatch him privily in his Bed, as he would have done to David upon advantage, with his Javelin: This was to Muse, as he did Use.

Secondly, Lest (as others say) he should ingratiate himself too much with his Courtiers, as he had already gained the Commonalty, and he might fear that both these would join together to Depose him, and set up David in his stead because of the Song of the Women, v. 7. But,

Thirdly, The true cause was to quit himself of his great Eye-sore, for now David 's Presence made Saul as much sad, as ever his Music had made him merry, by fetching him out of his Melancholick Dumps.

The Fifth Remark is, The effects of this new Preferment confer'd by Saul upon David, v. 14, 15, 16. Saul designed to expose David in the Wars, that he might fall by the Philistines Hands, when he could not make him fall by his own Hands: But such was the Providence of God over him, and his own Prudence in managing all his Military Matters, that David became prosperous in all his Proceedings, whereby he plainly captivated the Universal Affections of the People, when they saw the Lord was departed from Saul, and was present with David, giving him prudence in his Conduct, and prosperous Success in all his Undertakings: No wonder if Saul was afraid of him, as it is said of him three times, v. 12. and 15. and 19.

N. B. Dr. Lightfoot well observeth, that when David was now set at large from Saul, to go in and out at his pleasure, then likely he bringeth Goliath's Armor to Bethlehem, and his Head to Jerusalem, laying up those Trophies of his Valour and Victory among his own Tribe, that when occasion should be, the sight of these things might influence a sufficient Party to stand up for him, whom God had already Anointed and Appointed by Samuel.

The Sixth Remark is, Saul 's restless malice in plotting to destroy David secretly and treacherously by pretending an Honorable Marriage to him; but intending most notorious mischief against him therein. And first he proposeth to Marry David to his Eldest Daughter Merab, but for a destructive purpose, v. 17, 18, 19. Saul 's malice to David was such and so unsatisfiable, that he was resolved to ruin him, vel vi, vel clam, vel precario, either privately or openly; and when he saw the latter could not be done, he makes an experiment of the former by propounding a Royal Match to him, thinking that would please the People, who, he feared would protect David from his offering him any open Violence. Therefore his Secret Wheedle was to offer him Merab in Marriage, only upon this condition [Be Valiant for me, and Fight the Lord's Battles,] hoping he might fall by the hands of the Philistines, being a forward Man in Fight, (he well knew) and would venture far, yea too far; as Uriah did afterwards and was cut off, 2 Sam. 11.16, 17.

N. B. Note well; First, This very Pit which Saul had digged for David, the Lord over-ruled the matter so, that Saul fell into that very Pit himself, Psal. 9.15, 16. and 7.15, 16. For whereas he designed that David should Die by the hands of the Philistines, that very fate did befall himself; they made him kill himself, Chapter 32. Verse 3, 4.

N. B. Note well; Secondly, Merab was due to David before by Promise for his killing Goliath, Chap. 17.25. yet he that there twice inquired into the reward of that enterprize before he undertook it, never demanded it after the Atchievement. Behold Saul 's base Hypocrisy, still waxing worse and worse; Love is here pretended, and Truth in performing his Promises; but Mischief is purposed: Designing that he being made Saul 's General, so Valiant in himself, would expose himself the more in most Desperate Enterprizes, to give more than Ordinary Proofs of his Extraordinary Valour.

N. B. Note well; Thirdly, David 's modest refusal of this Royal Offer, because of his own meanness, not because there was really so much distance betwixt Saul and David, for the former had been but a Feeder of Asses, as the latter had been a Feeder of Sheep; and Saul himself, when he had a better mind than now, had the like modesty to Samuel, when he was first sent to Anoint him King, Chap. 9.21. but alas, Honores mutant mores, His Honor had marred both his Mind and his Manners; he had now forgot that himself was raised out of the very Rubbish of almost Destroyed Benjamin, Judge. 20, &c. David speaks lowly of himself without dissimulation, as too low and unmeet for so high a Marriage, that Saul might not suspect so low-minded a Man, for being Ambitious to seek the Kingdom, though already Anointed thereto.

N. B. Note well; Fourthly, The perfidious dealing of Saul with David, when he had performed the Conditions in Fighting the Lord's Battles, that he might be Married to Merab; and through Divine Protection, and contrary to Saul 's expectation, had run through many difficulties, and eminent dangers. Saul, contrary to his Promise to David, gave his Daughter to another Man, namely, to Adriel, v. 19. on purpose to provoke David into some Treasonable Actions and Speeches, which might give Saul some color to cut him off: This Affront and injury was very unbearable, and the like had incensed Samson to Destroy the Corn, Vines, &c. of the Philistines, Judge. 15.2, 4. though to be deprived of the Joy of Marriage; and when the Marriage Day was come, wherein the Bridegroom was in high expectation of Embraceing his Bride, even then to be disappointed was exceeding hard measure, yet David resolves to bear it patiently.

N. B. Note well; Fifthly, David over-matched Saul 's Malice in this matter also by his great Prudence and Patience, neither Acting nor Speaking anything unbeseeming a Loyal Subject, but committed his Cause with all Calmness to God who Judges Righteously: And so indeed God did notably when Merab 's five Sons (which she had by this Adriel ) were in due time by God's own appointment all Hanged, 2 Sam. 21.8, 9. To appease his great Wrath, &c.

The Second Secret Design of Saul to destroy David, was by his Marrying him to his Younger Daughter Michal, who could not hide her Love to David▪ which (some say) her Sister wanted, otherwise she would not have consented to Marry another Man, even Adriel, v. 20, 21. Here this Hypocrite discovers his Hypocrisy: 'It is said, he was pleased that his Daughter Michal loved David, yet was highly displeased that his Son Jonathan loved him: So that this was not pleasing to Saul simply that David was beloved of Michal, but that she might Become a Snare to him, either by causing him to run some desperate Adventures for procuring her, or by obliging her (as his Daughter) to complot with her Father for David's destruction: Put herein likewise David 's God over-shot Saul 's Devil in his own Bow. This bad Counsel for betraying David had no good success, for Michal minded more her Conjugal Love to a Good Husband, than an Impious Obeisence to a Bad Father; therefore was she an instrument of preserving David and not of destroying him, as the sequel showeth, v. 22, 23, 24, 25, 26, 27. The Plot is promoted,

N. B. First, By Saul himself, offering to him Michal, though he had Robb'd him of Marab, saying, [One of the twain thou shalt have,] v. 21. Here's a fair Glove drawn upon a foul Hand, designing to pervert the Holy Ordinance of God (to wit, Marriage, instituted for mutual comfort ) to his own Devilish ends; that the Wife might betray the Husband.

Secondly, By Saul 's Courtiers, who besprinkled him (as we say) with a little Court Holy-Water, and persuade him into a willingness whom they found unwilling to embrace this Royal Offer, V. 22, 23. and not only so, but they Covenant with him too For an Hundred Fore-skins of the Philistines, v. 24, 25. not an hundred Heads (as Josephus saith,) for Fore-skins would much more enrage the Philistines against David, because they hated Circumcision utterly, v. 25. This pleased David well, v. 26. because this Match might mount him towards the Kingdom, which God had promised him; and he in order to it brings in the double number to prevent all Cavils that might hinder his Marrying of Michal; which was effected, v. 27.

The Last Remark is, This secret Conspiracy of Saul was likewise very marvelously confounded For,

First, He saw God was with David to secure him from all danger: The Hypocrite pretended, [ To be avenged of the Kings Enemies, v. 25.] but intended that they should be avenged of David in his behalf, but God counter wrought him.

Secondly. He found his Daughters Love to David, was such as would not serve his hatred of him, v. 28. and when he saw this double disappointment, he became more afraid of David than ever before, v. 29. more especially when he saw David's Prudence, Valour, Courage and Conduct Advanced Daily with the People, Verse 30.

N. B. Note well; Saul 's hating God in David, seems like the unpardonable Sin: Glory fled from Saul who followed it, but follows David who fled from it: God Wills it, this none can resist, Rom. 9.19, 20.

1 Sam. CHAP. XIX.

THIS Chapter, the Nineteenth, Relateh a Double Banishment of David again; The first was from Saul 's Court, and the second was from his own House. The first History hereof is from v. 1. to v. 10. the second is from thence to the end. Remarks upon the First Part are,

First, David 's first Banishment from the Court is spoke of in the former Chapter, when Saul made him Colonel over a Regiment, lest his Courtiers should be too much Enamoured with him; how be was called back to the Court again from the Army, no reason is Recorded, as is of that in this Chapter: But it may well be supposed from what is said there, That it came to pass, not from any good will of Saul to David, but from his design to entrap him by Marrying him to his Daughter: When he saw how David won ground daily in his Honor among the Army, therefore did Saul send for him from the Camp to the Court, to put this Project into practice, &c.

The Second Remark is, David 's Banishment from the Court the first time here, was after a sort voluntary: Saul in a pang of Passion blabs out his Bloody design to Murder David; what he had been plotting privately hitherto against the Life of David, and was blasted in all his secret projects; this enraged him, and now he resolves to prosecute him more Publicly, as is apparent in this and the following Chapters. In order hereunto he commands his Son and his Servants to kill David, v. 1. Behold here Saul 's infatuation, as to his Courtiers, those Aiones and Negones (as one calls them) who say Yea and Nay to whatever the King saith yea and nay to, and whatever pleaseth the King pleaseth them, &c. He might possibly confide in them to keep his Counsel, yet even those had been but a while before great Admirers of David, Chap. 18.5. but as for Jonathan, who so dearly delighted in David, Saul could by no means expect that he could see him Murthered; therefore Jonathan tells him of it, v. 2. saying, [ Take heed to thyself until the Morning, and hide thyself in some secret place, lest my Father surprise thee, &c.] Hereupon David, upon his own accord, and according to the Counsel of his Covenanted Friend, withdrew from the Court, and hid himself in the Field, nigh to Saul 's usual Walk, where he commonly took some turns to Compose his Discomposed Mind in his Morning walk. And according as Jonathan promised David, v. 3. He doth expostulate with his Father as they two walked together according to custom, about reconciling him to David, v. 4.

N. B. Note well here; 1. Though Saul 's Courtiers had professed a great Veneration for David, Chap. 18.5, 22. yet not one of them interpose when they saw Saul resolve to kill David, to speak one word for him; though not a few of them were ready enough afterwards to Act against him. Vide hic aulicorum persidiam; see here the inconstant kindness of Courtiers.

N. B. Note well; 2. Jonathan 's Fidelity; when all the Courtiers proved perfidious, Jonathan had Cut a Covenant (as the Hebrew is) with David, Chap. 18.3. wherein the Covenanters did first Swear, and then cut a Beast in twain, and passing between the parts thereof, they wished so to be cut in pieces if ever they falsified their Faithfulness each to other, Jer. 34.18. Jonathan here feels the weight of this solemn League of Love, which extended not only to their Persons, but to their Posterities also.

N. B. Note well; 3. Jonathan 's Prudence; in saying nothing at present, in the presence of Saul 's Servants; partly, lest he should seem to oppose his Father too publicly, which he well knew would not be born; and partly, lest he should mistime his Good Advice, seeing his Father was now in a Frenzy Fit; so not in a case to receive Wholesom Counsel. Seeds-Men sow not their Seed in a Storm, nor do Physicians Administer Potions in a Paroxysm or Fit. Jonathan hopes to find his Father in a better Temper next Morning.

N. B. Note well; 4. Jonathan 's Self-denial, though he was Heir-apparent to the Crown, and the next Successor to the Kingdom; this was enough (one would think) to make another Man an Enemy to David whom he knew was likely to Succeed his Father; yet Good Jonathan willingly waves his own Interest, to be true to his Covenant. He Swears to his own hurt, Psal. 15.4.

N. B. Note well; 5. Jonathan 's Piety; in choosing rather to Obey God than Man: His Father said, [ Son, kill David,] but he knew God had said [Thou shalt not kill,] Exod. 20.13. More especially when Saul rendered no reason, why his Son must kill David: Nor is the Son to be blamed here for betraying his Fathers secrets to David, seeing it was no Disservice, much less Treachery to Saul; but he is rather to be highly applauded for his Faithful and Religious Respect both to God, to his Friend, to his Country, and to his Father, in hindering him from imbruing his hands in Innocent Blood hereby.

N. B. Note well; 6 Jonathan 's Powerful and Prevalent Oratory, v. 4, 5, 6. As Saul and he walked alone together to take the Fresh Air, nigh to the Cave where David lay hid; His First Argument is, his calling Saul King, whereby he minded him of his Duty, that he must use the Sword of Justice only to punish Evil-doers, but to protect those that do well. His Second Argument is, His calling David Saul 's Servant, minding him thereby, that a Servant, while he doth his Duty, may not be deserted, much less destroyed by his Master. His Third Argument is, His pleading David's Merit, wherein he appeals to his Fathers own Conscience, that himself rejoiced to see David Discomfit Goliath, and ever since hath deserved so well of thee and the whole Kingdom, that thou hast made him thy Son as well as thy Servant, not only one Innocent as to Evil, but also one most Eminent in all Goodness and Heroic Actions, &c.

N. B. Note well; If Jonathan plead thus effectually for David with his Father, &c. How much more doth our Jesus plead with God for reconciling us to him, &c!

The third Remark is, David's Return to the Court through his dear Friend Jonathan's irresistible intercession, ver. 6, 7. the Conclusion of Jonathan 's cogent Arguments, to wit [therefore He who hath so highly merited, ought not to be so basely murdered,] had a mighty influence, and made a deep impression upon, Saul's Spirit, so that he was convinced of his folly, and when he felt both Jonathan's Oratory, and David's Innocency to Triumph together in his own Conscience, he is willing to be reconciled to David, and ordered his return to the Court again; and that his Order might the better be believed he confirms it with a most Sacred Oath: and 'tis not improbable Saul spake as he thought here, but this great change, flowing not from any true Repentance, so much as from a Wor • dly interest • seeing David could not be killed without shame, if not worse to himself) was of a short continuance; these good thoughts did indeed look into Saul 's wicked heart, but they would not long stay there, for they did not like their lodging, and therefore, though David was Restored hereby to Lodge with his Wife nigh the Court again, yet when those good thoughts disloged themselves out of Saul 's bosom, David (notwithstanding Saul 's Oath to the contrary) must be dislog'd out of the Court also.

The Fourth Remark is, David 's Banishment again from the Court, not as his former, voluntary and out of Choice, but now forced and by way of compulsion, ver. 8, 9, 10. Wherein is described (1.) The Cause of Saul 's renewed rage against David, namely, his wonderful Victory he again obtained over the • hilistines, who waged war against Ifrael, Chap. 18 30. Not only to revenge their former losses when David slew their Champion, &c. But more especially because David had most highly provoked them in slaying two hundred of their men, and Circumcising them, and carrying their foreskins to Saul as a Dowry for his Daughter David 's Wife, Chap. 18.27 Now was the Battle fought wherein David became a most glorious Conqueror of them here, ver. 8. And whereas David 's happy Successes over the Enemy sof Israel should have cheered Saul 's Spirit, it had a quite contrary effect upon him, and saddened Saul 's Soul, looking upon all David 's Victories as so many degrees or steps whereby he was now climbing up to his Throne, and the Devil watching his opportunity to improve Saul 's melancholy, as before he had done. (2.) Here is described David 's desperate danger again, notwithstanding Saul 's Promise and Oath for his safety; such slippery hold and slender assurance had he of that Hypocrites favor, &c. And now Satan by Divine permission that he might be Saul 's tormentor for his sin) comes upon him from the Lord, and causeth him to cast his Javelin (which the Tyrant had ever beside him to secure him from his unceslant fears) again at David as he was playing upon his Harp, to mollify his frantic fits, that he might slay him, ver. 9, 10. quite contrary to his solemn Oath, ver. 6. So little trust or truth is there in the Oaths of Envious Hypocrites, especially in c • mmen Swearers, (such an one as Saul seems to be,) as Saul was a King, the bare word of a King should have been as irreversible as the Law of the Medes and Persians, Dan. 6.8. How much more, when it was confirmed so by an Oath.

N. B. Note well; May it not be said that this Cursed Spirit of Saul hath possessed the Papists as by a Pythogorical Transmigration, that keep no Faith with Heretics, &c. as they call the Protestants, &c. (3.) Here is described David s deliverance from this desperate danger [ he slip'd out of Saul 's presence, ver. 10. as he had done before, Chap. 18.11. through the same watchful providence of God for David 's preservation, that his promise of the Kingdom might be performed to him.

Now the second part of this Chapter contains David 's second Banishment from his own house, whither he now fled from Saul 's Court to see if he might be safer where he dwelt with Saul 's Daughter, not far from Saul 's Court, ver. 11, 12. &c. Remarks upon this are,

First, Saul sent his Pursivants to watch him, and to slay him in the Morning, ver. 11. and why not in the Night, the Learned render many Reasons; as,

First, It would have been barbarous and below a King to break into his Subjects house by night, and to murder the man in his Bed.

Secondly, Lest the darkness of the Night might give David an opportunity to escape, which the day would prevent, and therefore was it judged sufficient to set a watch about his house all the Night, until the Morning.

Thirdly, Josephus renders this Reason, that Saul had appointed Judges to sit upon him next morning, and to Condemn him for a Traitor, and this seems the more probable that Saul must have some color of Justice for executing David, lest he should have too much disgusted the People who generally loved David.

Fourthly, Lavater saith, such was Saul 's implacable malice against David, that he set this time for slaying him, that he might himself be present, and so be sure in seeing him slain.

Fifthly, But the principle Reason was the singular providence of God in sending this sublime infatuation upon Saul 's mind to pitch upon the worst time, that David might be delivered from his bloody hands.

The Second Remark is, The Instrument the Lord used to work David 's deliverance, namely, Michal Saul 's Daughter, and David 's Wife, ver. 11, 12. who, though she had little Religion in her (as appeareth by her deriding David 's Devotion, 2 Sam. 6.16.20. &c. ) yet had learned by the light and law of Nature to prefer an Husband for good, before a Father for evil: Her Conjugal affections made her more faithful to the former for his preservation, than any filial fear could oblige her to the latter to become an Abbettor to her Father for her Husband 's destruction. She knew so much out of Moses 's Writings, that the Man and the Wife are but one flesh, and so closed together as to make but one piece, so in preserving of David, she sought her own preservation.

The Third Remark is, The means whereby Michal did deliver David, she wrought wilily in deceiving, (1.) Saul 's Pursivants, and (2.) Saul himself, after she had dismissed David down through a Window, ver. 12, 13, 14, 15, 16, 17. Wherein first her faithfulness to David is demonstrated two ways,

First. In her Advice to him, [ If thou save not thy life this Night, to Morrow thou shalt be slain, ver. 11.] Some say, Jonathan, David's dear and faithful Friend, and Michals Brother, sent Tidings to her of Saul 's Murthering Design, or she might observe the Sergeants hovering about the House in the Night; and David having told her how narrowly he had escaped his death before he came home to her, she might prudently gather that her Fathers fury would not so end, but pursue him to his House.

Her Second demonstration of fidelity to David was her assistance of him to escape after her Advice to him, to flee from his danger, ver. 12. Love is laborious, she most lovingly bestirs herself to let David down at the Casement, because the Doors had Sentinels set at them by Saul to secure David whensoever he should come forth there: so David fled.

Secondly, Now Michal's difficulty remained, how to delude her Fathers Messengers, and how to deceive her Father himself that she discharged the duty of a Daughter to him. In both which Michal is hardly held to her shifts of wit.

N. B. We usually say, [a Woman's wit at a pinch is more Mercurial and riper than that of a Man, who must have more time for deliberation.] As is above observed, upon Judges 13.23, &c.

First, Michals crafty wit is set at work to deceive Saul's Serjeants sent to Arrest David; in order hereunto she takes her Teraphim Hebr. (some superstitious Image which she had kept secretly, David knowing nothing of it, as Rachel had her Mawmets whereof Jacob was ignorant) and dressing this similitude of a Man with Goats hair about its head, she laid it down in the Bed to represent David with his hair on the Pillow, as if he had been sick in his Bed, and Curtains drawn close, nothing but a glimmering light left (as is commonly done for a sick person) that the deceit might not over-easily be discovered, ver. 13. Now when Saul received no account how his first Messengers had sped, the Morning being come, he doubted they proved perfidious to him, though' they only stood waiting still for David's coming out at the door. He hereupon sent other Messengers in the Morning, to whom Michal said that David was sick in Bed, ver. 24. Whereupon they departed with these Tidings to Saul, as not daring to suspect the truth of what their Superior (the King's Daughter) said to them, and they looking upon it as a gross piece of rude incivility to break into a sick Mans Chamber, to give him any unmannerly disturbance, and so try the truth of Michal's Allegations.

Hereupon Sanguinary Saul (who so greedily sought to suck David's blood) sent other Messengers the third time, ver. 15. with a larger Commission than either of the former, (not only to watch the doors (as the first were impowered only to do) nor only to inquire what was become of David, seeing he came not out of doors, but also to break in, and bring him away sick, or well, that He, for his better security, might himself slay him, or see it done: His Envy was thus full of Jealousy, he suspected that either his former Messengers had been Bribed with Gifts or Promises by Michal, or that Michal made these Excuses, only to preserve her Husband out of her Fathers furious hands; so being impatient of this delay, he chargeth his last Messengers to secure him, but when they had broke in, they found nothing in the Bed but an Image instead of a sick Man.

N. B. Oh how blank they looked, when they saw their bloody hopes so handsomely frustrated, ver. 16. But more blank assuredly was Saul 's look, when they told him that the Bird was flown, when he had thought to have made his Breakfast that Morning of him. Hereupon he comes in a rage, and lets fly at his Daughter, saying, [Why hast thou deceived me so, and sent away my Enemy?] ver. 17. To which Michal answered, [David threatened to kill me, &c.]

N. B. Note well, upon this whole History. First, That Michal thus far is to be both commended, and imitated by all good Wives, so far as her Loyal Love to her Husband in seeking his preservation extended, yea, and her wily Wit in deceiving deceivers ought not too rashly to be condemned. 'It is an old Adage, Fallere fallentem non est Fraus. To deceive a Deceiver is no deceit; if any sinful means be not made use of thereunto: Bloody Persecutors have been frequently frustrated by some lawful means, as those that sought after Jeremy, and Barach, Jerem. 36.26. Athanasius, Luther, and others, the Lord hid them as he did David here.

N. B. How God's Providence and God's Promise seem contrary and contradictory as to David (as before to Joseph, ) a Crown is promised him, yet a Javelin is twice cast at him; he is hunted as a Partridge, &c. 1 Sam. 24.11. and 26.20. He must pass through manifold dangers, yet hath he as manifold deliverances; God by his Providence made good his promise to David, so that Providence may not be judged of by piecemeal, when all ends of it meet; much Beauty may be beheld in all its parts, &c.

N. B. N • te well, Secondly, Nor is Michal to be blamed for thus deluding those Messengers as to the matter of it, for her cunning contrivance managed her Matters so, as that Saul 's sending three times about one and the same business, must needs become delatory work, which was as designedly pleasing to the loving Daughter, as it was desperately displeasing to her impatient Father, for it was the Daughters design to beget delays, that her dear David might have time enough to escape far enough, before Saul sent pursuers after him.

N. B. Note well, Thirdly, Nor is Michal much blame-worthy, though' she did, what deserved the Character wherewith the grandest Cheats are branded with, namely, in deceiving her own Father; but if it be considered how she did no more herein, than to take away the Sword out of a Mad Man's hand, and so prevented his great Iniquity, in embruing his hands with the blood of her innocent Husband, she is rather to be praised for it.

N. B. Note well, Fourthly, Michal (notwithstanding all the aforesaid, ) cannot be excused for telling her first Lie, [that David was sick, ver. 14.] which likely she looked upon as no sin at all, or at least a very little sin, according to her ignorant Education under so bad a Father, and in so blind a Family (otherwise she would never have mocked at David 's dancing before the Lord, 2 Sam. 6.16.) It was her ignorance to take the liberty of telling an Officious Lie, looking upon it as lawful, seeing it was for the saving of the life of her Husband; but she had not learnt that Lesson, [We may not do the least evil, no not for procuring the greatest good, ] Rom. 3.8.

N. B. Note well, Fifthly, Much less can Michal be acquitted for her latter Lye, ver. 17. which was a down-right pernicious Lye, not only in transferring the blame ( Saul did charge her with) upon her Husband, but also adding a gross untruth [that David threatened to kill her, &c.] Wherein she both notoriously scandalized so good a Man, that abhorred it, (which scandal) (it is believed) might have done David much damage among the People, who had so high a veneration for him; to say nothing how she by this sinful shift bewrayed her distrust in God, no doubt but she had done better had she followed her Brother Jonathan 's Example, and spoken boldly to her Father in defense of her Husbands innocence, relying upon God's Providence without telling a Lie to save her own life from the rage of her furious Father.

N. B. This showeth how usual it is for Liars to lay one Lye upon another, the lesser Lye making way for the louder; her Officious Lye, ver. 14. prepared her for this pernicious Lye, here, ver. 17. the little Thief opens the door for great ones.

The Fourth Remark is, David's taking Sanctuary with Samuel, when he was thus Persecuted by Saul, ver. 18, 19, &c. Here we may stand, and wonder at the wonderful Providence of God towards David; while Saul was watching and searching David's House, David was got (as we say) out of Saul 's Gun-shot, and was composing and singing the 59th Psalm, [Deliver me from mine Enemies, O God,] as the Title of that Psalm expresseth, and where could Banish'd David expect both Protection and Direction better than with Samuel, and with a College of Prophets?

N. B. A place so sacred, that the very Philistines durst not molest it, looking upon those Sons of the Prophets (over whom Samuel was President) as Sacred and Priviledg'd Persons, chap. 10.5. though David thought those Prophets would protect him from bloody Saul, and therefore fled he thither; yet so blood thirsty was Saul, and more savage than the very Uncircumcised Philistines, that he sent his Blood-Hounds even thither also to take David, v. 20. while he was seeking Direction (as well as Protection ) from Samuel, how to get his Faith confirmed in God's Promise of the Kingdom, which now began to waver, as Chap. 27.1. Psal. 116.11, 12. Seeing Saul so barbarous, that neither Sanctuary nor the presence of holy and highly esteemed Prophets could protect him against Saul 's Rage and Malice.

The Last Remark is, The prodigious deliverance the Lord wrought for David. (1.) From Saul 's Messengers. And (2.) From Saul himself, v. 20, 21, 22, 23, 24.

First, From his Messengers: Saul 's Malice was so bloody and barbarous, as he was resolved to be revenged of David, and of all that protected him, not sparing the very Prophets, no nor Samuel himself, but would put them all to the Sword, as he did Ahimelech, and Eighty five Priests afterwards, chap. 22. in order hereunto he sends his Blood-Hounds to execute his Bloody Decree; they come among the Prophets, and instead of falling on them with their Weapons, they let them fall out of their hands, and fall down themselves (putting off their Military Habit) and fall a singing Sacred Songs with the Prophets, quite forgetting the purpose they came about.

N. B. So good a thing it is for bad Men to be in good Company; as here, and this was done to three sorts of Saul 's Savage Pursivants, to convince Saul of his sin, that it was in vain to persecute David, whom the Lord thus protected by a Miracle, as he did Christ after the like manner afterwards, John 7.45, 46.

Secondly, From Saul himself, who when he saw his Messengers failed him (one Company after another) went himself to make sure work, as if resolved to Wrestle a Fall with the Most High God, and to try it out with him, possibly thinking himself privileged from the good Spirit of Prophecy, (that had inspired his Messengers) seeing an Evil Spirit from God, was sent to possess him: But it fell out contrary to his Expectations much more; for whereas his Messengers did not Prophesy, until they came into the Company of Prophets. He fell into his Raptures in the way thither, to show, that the Hearts of Kings, are in the Hands of the Lord, Prov. 21.1. and the more he hardened himself against God, the more God hamper'd him by his power upon him; God makes him strip himself both of his Martial and of his Royal Robes, to Prophesy before Samuel (who had laid aside his Judgeship, yet was not idle, but exercised himself in his Prophetical Office still) and his Extasie bereaved him of Sense and Motion, so that he fell down upon the ground, and there lay like an ordinary Fellow, [all that Day, and all that Night,] so long did the Lord hold this Worrying Wolf in a Chain, that David might have time enough to make his Escape; insomuch that the People now jeered him, saying [ Is Saul among the Prophets? ] Not as before, chap. 10.12. wherewith he was there Honoured; but the meaning now was, [What, Is the Tygar-like Tyrant so tied up, so manacl'd, maugre all his Malice and Madness?] Surely God hath done this for David 's safety: God makes Saul a Prophet in some sort, that he may make David a King in the best manner, &c.

N. B. Note well, 1. Samuel came no more to see Saul till the day of his death, chap. 15.35. that is, to do Homage to him (after his sparing Amalek ) as a King, for the Lord had then rejected him, yet Saul meets Samuel here, not with a design to see him, but to slay David; nor do we read that Samuel said anything to him in owning him as King, and some suppose that Saul knew not Samuel, because his Extasie took away his Senses.

N. B. And notwithstanding, Saul Prophesied as Wicked Balaam did, and those Workers of Iniquity, Matth. 7.22, 23.

CHAP. XX.

THE Twentieth Chapter containeth David 's private return to the Court to consult with his Faithful Friend Jonathan, about his case, &c. where we have a prospect of three parts. (1.) The Antecedents. (2.) The Concomitants. And (3.) The Consequents. Remarks upon the First: The Antecedents are these.

First, David fled from Naioth in Ramah to Gibeah of Saul (which is computed twelve Miles distance) while Saul lay in his Trance, (and Chain'd up in God's Chain, like a Wolf restrained from Worrying God's Lamb David for a Day and a Night) and where Jonathan was Resident and President in his Father's Absence: He asks his dear Jonathan. What Crime he had committed that his Father was so implacably incensed against him? v. 1. Good Jonathan answers him with a [ God forbid, &c.] v. 2. not thinking that his Father could be so wicked as to seek David 's Life, when he had so lately sworn to the contrary, chap. 19.6.

N. B. The Love of this good Son thought no evil of a bad Father, 1 Cor. 13.5. what extravagancy had been in the Father, his Charitable Son imputes it as the fruits only of his Frantick Fits, and he assureth David, saying, when my Father comes to himself, I dare undertake to reconcile thee to him, as I have done heretofore, chap. 19 4, 5. Thus this Noble-minded Son is least suspicious of evil, and puts a more candid Construction upon the evil Actions of a Bloody-minded Father, than they truly deserved; and so great was the Son's Blind Charity, towards a bad Father (which was both commendable and comely in him) that he assureth David [My Father will do nothing, either small or great, but that he will show it me.] To this David replys, v. 3. and that with a Solemn Oath, (because the matter was of great moment) that Jonathan might not doubt of it, interposing this Reason, why Saul concealed his designing David 's Death from Jonathan, because he knew there was a League of Love betwixt them, v. 3. Jonathan's Rejoinder to David's Reply, was, That he offered his utmost endeavor to grant David's Request for discovering the truth, concerning the King's Mind, and for preserving his Life who was Innocent, yet in danger, v. 4. saying to him, What thy Soul desireth, I will do for thee; so our Jesus says to us, Matth. 7.7. John 16.23, 24.

The Second Remark is, The manner how Jonathan must pump forth his Father's Mind, prescribed by David, v. 5, 6, 7, 8. wherein Observe,

First, The Opportunity, that is, the Solemn Festival time of the New-Moon now at hand, which was celebrated as a Testimony of their Thankfulness to God, for lending them Times and Seasons, Numb. 10.10. because all time is the Lord's, [The day is thine, and the Night is thine, thou hast prepared the Light and the Sun,] Psal. 74.16.

Secondly, The Vacancy of David's usual Seat as he was the King's Son in Law, would occasion Saul 's Enquiry after him; for though David could not well imagine that Saul would expect his Company, whom he had once and again endeavored to kill; yet partly Saul might suppose that David would ascribe all those his Extravagancies only to his Frantick Fits; but when this Frenzy was over, he would come with a more composed Mind to keep the Feast of the Lord, and then David might think himself in safety, and so by his coming to fill up his proper Seat, would give another fair Season wherein to slay him: Or partly, and more especially, David would try this Experiment for discovering Saul 's Mind toward him, he begs leave of Jonathan (who had power to grant it, as the King's Deputy Lieutenant, during his Absence at Naioth ) that he might go to Bethlehem, and keep his Annual-Feast among his Kindred for two Days only, promising to return and hide himself in the Field near the Court, that Jonathan might give him Intelligence how his Father resented his Withdrawment.

Thirdly, David 's Appeal to Jonathan 's own Conscience concerning his Innocency, saying, (1.) If Iniquity be in me, stay me thyself, I had rather Die by thy friendly hands, than be tortured by the hands of thy furious Father: The tender Mercies of the Wicked, are Cruelties, saith Solomon, Prov. 12.10. But if no Iniquity be found in me, as thou judgest, then be mindful of that Solemn Covenant, whereof God is a Witness, and give me seasonable notice of Saul 's Intentions concerning me; If he say well to my Absence, by thy leave, I am willing to trust myself with him this third time, as I have done twice already, chap. 18.11, 17. and 19.7. notwithstanding his double Double-Dealing with me, in forgetting both his Promise and his Oath; but if my Absence enrage him for his losing the opportunity of killing me, then let me know, that I may escape his Rage, &c.

The Third Remark upon the Antecedents is, Jonathan 's pathetical Promise to David, that he would be a fast and a faithful Friend to him at this critical juncture, v. 9, 10, 11. to 18. Wherein observe,

First, After Jonathan had told David, he abhorred the thoughts of either slaying him himself, or of betraying him into Saul 's Hands to be slain by him, v. 9. they consult together by what means, and in what place this friendly Office might be performed without suspicion to Saul, v. 10, 11. So they both walk into the Fields for private Conference, where they might not be over-heard, and where Jonathan in an abrupt Expression, calleth, [Jehovah the God of Israel,] to Witness the reality of his Respects, and to be Judge betwixt them, v. 12, 13.

Secondly, Jonathan 's Piety towards God, and an humble denial of himself, saying, Tantamount, though I be Heir Apparent of the Crown, by Lineal Succession, and therefore might envy thee, having more cause than my Father for being envious, yet because I know 'tis the good Pleasure of God to reject my Father, and to Elect thee as one better than my Father, much Joy mayest thou have of the Kingdom after him, and whatsoever becometh of me, [The Will of the Lord be done therein] Acts 21.14. he cheerfully submitteth himself, and resolveth to cleave close to his Friendship with David, in whose felicity he rejoiced as much as in his own.

Thirdly, Jonathan 's Faith, as well as Self-denial, is here very Conspicuous, in courting David, now in his lowest State of Humiliation, even then, when David had so solemnly Sworn his own desperate Apprehensions of himself, saying, [As the Lord liveth, and as thy Soul liveth, there is but a step betwixt me and death] v. 3.

N. B. Yet at that time Jonathan Complements him, as if he were already actually the King of Israel, therefore must he have David to Swear and Swear again, by way of Restipulation, to keep Covenant with himself, and with his Posterity, whether he were Dead or Alive when David came to the Kingdom, which he was sure would be, v. 14, 15, 16, 17.

N. B. The like famous Faith we find in Abigail afterward, Chap. 25.28, 30. &c. But above all, the Faith of the Penitent Thief, in him who is called the Son of David, he could believe in a Crucified Christ, and pray for his kind remembrance when he came into his Kingdom, Luke 23.42. as if he saw him already in his State of Exaltation.

The Fourth Remark upon the Antecedents is. The pious Prudence and Policy Jonathan propounds to David, as measures to be taken on both sides; the one for sounding Saul at the Feast, how his Heart stood affected, or disaffected towards David, and the other, for hiding himself until the Evening of the third Day, ver. 18, 19, 20, 21, 22. Wherein observe,

First, The time when it was agreed betwixt them, that David should tarry at Bethlehem till towards the ending of the third day, (the next Morning being the Feast-day, and Saul was expected home from Naioth in order thereto) it may not be supposed, that David laid perdue all that time, but then was he to hasten to his hiding work, that he might have an Account from Jonathan what was Saul's Resolve.

Secondly, The place where David was appointed to hide himself was, [ by the Stone Ezel,] which signifieth, [that showeth the way,] and so indeed it did to poor David; namely, that his way was not to return to Saul's Court, but to flee from Saul's Fury for the saving of his Life: 'Twas certainly a place where Jonathan and David used to walk and talk together about secret Matters, and where Jonathan had advertised him of his Father's Intent to kill him, chap. 19.2. likely it was a Way-mark to direct Travelers into the right way, &c.

Thirdly, The manner how Saul 's Soul might be discovered, which was a most cunning Contrivance of Judicious Jonathan, to avoid all Jealousy on his Father's side: He must shoot three Arrows, as David must tarry three days, v. 19, 20.

N. B. One would wonder to behold all the Allegories that the Wanton Wits even of Learned Men, do make upon the Stones David prepared to sling at Goliath; some would have them to signify the Scriptures that Christ cast at Satan (that great Goliath of Hell) in his Wilderness-Temptations; but that which mars the Mirth of the Allusion, is the disproportion of the two Numbers, for Christ's Scriptures are but three, and David was overseen in choosing five smooth Stones out of the Brook, to make their Allegory Incongruous: After the same manner they trifle about this Story of the two three's here, and of Jonathan and his Boy, &c. and indeed I have found it but a laborious loss of time to peruse such Writers, whose Writings are but the frothy Exuberancies of their own Wanton Brains: Thus far they say right, that the Name Jonathan, Heb. signifies, [Columbae donum,] the Gift of a Dove, though he was the Son of a Persecutor, but their making him to signify (together with his Boy) as the Company of Prophets, &c. seems altogether Impertinent.

N. B. However, this may solidly be affirmed, that Jonathan 's shooting his Arrows short, or over the Boy, as he should see occasion, v. 21, 22. was an appointed Indication between them too, and an Infallible Intimation of God's Providence concerning David, how he had found his Father minded towards, or against him, after he had duly sounded him: Those three Arrows, were Jonathan 's three Winged Messengers which he sent to David to give Intelligence to him, how his Matters flood at Court, (in case they two could not come together for Discourse but be discovered,) therefore the Scene was laid thus, for fear the Coast might not be clear, and Saul come to know their Meeting together, and become more mad thereby, this should be a dumb and an undiscernable Sign from Jonathan to David, [If I shoot short of him, then come thou along with the Lad, as if thou camest thither by chance, and carry on thy course to the Court, without any fear of damage; but if I shoot over the Lad, then flee with Expedition, and shift for thyself, serving God's Providence in such a way as the Lord shall direct thee.

N. B. How oft doth our Jonathan, or Jesus shoot short of us sometimes in common Calamities (that carries off many others, and sometimes he shoots over us in the like case of common Visitations, and all this is to demonstrate the Blessed Indications of his Sparing Mercy towards us for his farther Service, &c.

Now come we to the second part, the Concomitants of the Act itself at that Feast, unto which Saul came the next Morning after this from Naioth. Remarks upon them are,

First, Saul, though a bad Man, yet was careful to keep this Feast of the New Moon, according to God's Law, Numb. 10.10. and 28.11. Psal. 81.3, &c. and he will have his Princes and Nobles to keep it with him; where himself sat down in his Chair of State, his Seat of Royalty, and his Chieftains had likewise their peculiar Seats, which were all filled, but David's (the King's Son in Law) was empty, v. 24, 25. But Jonathan arose at Abner 's coming to give place to him, as to the King's Cousin, and Chief General of the Army, or rather to sit at farther distance from his Father, as fearing his fury: The first Day of the Feast Saul was silent at David 's Absence, supposing some legal pollution had detained him, so was unclean until the Evening according to the Law, Levite. 7.19, 20. and 11.14. and 15.16. therefore Saul asked for him the next Day, whereby he discovered his gross Hypocrisy, saying.

N. B. [Surely he was not clean the first day,] v. 26. Surely Saul looked upon himself as clean, yet while he scrupled thus at Ceremonial Pollutions, he made no Conscience of Moral filthiness, such as Envy, Malice and Murthering of Innocent Blood: This is the true Character of Hypocrisy.

The Second Remark upon the signal Circumstances of this Feast is, Saul, upon the second Day, asks Jonathan after a scornful manner, [ Where is the Son of Jesse, that he comes not today? ] v. 27. Surely David had deserved to be better styled by Saul, who did owe his Crown and Kingdom to him for killing Goliath, &c.

N. B. 'It is likely Doeg learnt this Language of Contempt, touching David from Saul here, chap. 22.9. and so did that Churl Nabal, chap. 25.10. not calling him by his proper Name: Saul was enraged, that he had lost his opportunty to slay him.

The Third Remark is, Jonathan 's Answer, v. 28, 29. Saul asks him only, thinking that he knew David 's mind most, and Jonathan might have Answered, [ How can David be expected here, unless he be weary of his own Life, which was so lately sought for? ] But he truly tells him with due Reverence to Saul, that David had beg'd leave of him (as Vice Roy in the King's Absence) to go to the Feast at Bethlehem, for his Eldest Brother in his Father's Name, and by the right of the First-born had commanded his presence there.

N.B. Josephus saith, he only Invited him, but the First-born (having a Commission from the Father ) had Authority over the Younger Brethren in all the Concerns of the Family, where of the ordering of this Yearly Feast (as 'tis called, v. 6.) was one branch: As this might very well be a true Excuse, so David might in prudence take this opportunity for preserving his precious Life, which Saul had so greedily, and so frequently sought for.

The Fourth Remark is, Saul 's Anger at this Answer, v. 30, 31. He calleth good Jonathan all that is naught, and holds the worst word in his Budget too good for him, foaming out of his Mouth in his Frantick Fit whatever Spite and Spleen, yea, the most Malignant Malice could invent, making foul Reflections upon his own Queen, Jonathan's Mother, as if she had been a Whore, or no better than his Concubine Rispah, 2 Sam. 21.8. or however, such an Imperious Dame whom he could never govern, possibly opposing at times his Frantick Extravagancies: And seeing [partus sequitur ventr • m,] The Birth follows the Belly, that Jonathan had derived this perverse Temper from her, and not from him; and thus the Tyrant Rants and Hectors his good Son, intimating, as if David by his Crafty Insinuations had wheedled the Fool out of his Kingdom, whereof he was Heir Apparent; so in a Rage resolves, that the Cheat David, shall surely die.

N. B. Note well. Nay, but stay, Sir, you must ask God leave, [For to him belongeth Issues from Death,] Psal. 68.20. and David 's times were in the Lord's Hand, Psal. 31.15. and not in the hands of bloody Saul: No sooner did Jonathan intercede a word for David, in his, [Why shall be die?] v. 32. but presently Saul seconds his raging Words with outrageous Deeds, [casting his Javelin at his dear Jonathan, ] v. 33. which, had it hit and killed, Saul could expect little Joy in so doing; for a Father to kill such an obliging Son with his own hands, might have broke a more Natural Father's Heart, &c.

N. B. But a Mad Man is not capable of any such consideration: Had this Hypocrite • now dissembled his Displeasure, he might have got David into his Clutches, &c. but hereby he proclaims his Irreconcileable fury, and taught David by this Token to provide the best for his own safety.

The Fifth Remark is, Jonathan 's Anger at his furious too Angry Father, that had thus foully affronted him at the public Table, traducing him for a Traitor in so open a Theatre; and not only so, but essaying to wound him, &c.

N. B. The Signs of Jonathan's Anger were two. First, His Abrupt Departure from the Royal Table upon this Affront from Saul. The Second was his Abstinence from Meat all that second Day, v. 34. So near to his good Heart did David 's desperate Condition lay, making it as if it had been his own; so that the cause of his Anger was for David 's sake, as well as for himself. Duo nunc moriuntur in uno; Two days as it were in one, by Sympathy.

The Last part is the Consequents: The Remarks on it are, First, The third day, being the time appointed, v. 6.19. Jonathan Walks forth into the Field, no better guarded than with a Boy, to signify these said Tidings to David, v. 35, 36, 37, 38, 39. as they two had agreed, the Boy being altogether ignorant of the design, as the Boy • an Jonathan shot his Arrow beyond him, and cried to him, [Is not the Arrow beyond thee?] This was the Warning-word for David to pack away.

N. B. Note well. Thus God shoots sharp Arrows sometimes beyond us, not to wound us, but to warn us of Saul's, or Satan's design to destroy us. When Jonathan had shot all his Arrows beyond the Boy, he bids him gather them up, bring them away, take his Bow, Arrows and Quiver, and be gone with them in haste to the City, v. 40.

The Second Remark; Then David (observing the Coast clear of Passengers) came forth of his Cave, meets Jonathan, and these two dear Friends met and melted one over another, v. 41. until David exceeded, having the greater Reason in many Respects; for now he was like to be Banish'd, (1.) From the sweet Society of his dear Jonathan. (2.) From his Wife and Family. (3.) From the Common-wealth of Israel. But above all. (4.) From the Church of God, whereof he complains mostly, chap. 26.19. because there lay his chief delight. Psal. 42.1, 2. and 84.1, 2.

The Third Remark is, Jonathan dismisses him with his Prayers (as well as Tears ) that the Lord would direct him, Renews the Covenant with him, and returns to the City, v. 42. leaving David to Divine Direction.

N. B. Note well. Behold here what a plunge David was in, not knowing whither to go for safety; not to Saul's Friends durst he go, for they would betray him; nor to his Foes, for those also he had incensed against him by his many Victories over them: Into all these and many other present Perplexities, God was pleased to plunge David, to fit him the more for future felicity, and in the mean time to exercise his Faith and Patience, that he might run to God as his only Rock and Refuge by fervent Prayer, Psal. 16.1, 2. and 144.1, 2, &c.

CHAP. XXI.

THis Chapter contains the beginning of David 's perpetual Banishment, which was first to Achish King of the Philistines, residing in Gath, &c. Upon which the Remarks are,

First, David in his way thither comes to Nob, about Twelve Miles from Gibeah, where Jonathan and he had their sad parting; he comes hither, because it was a City of Priests, chap. 22.19. whom David feared not to betray him into Saul 's Hands.

N. B. It seems Saul had removed the Tabernacle from Shilo to Nob, though the Ark was still at Kiriath Jearim, where it continued till David 's Reign; yet the Priests of the Lord did here attend the Tabernacle, and David had a double Errand to this place, not only to supply his Wants with Bread, &c. but also, and more especially to seek Counsel and Comfort from God, by the Mediation of the High Priest here.

The Second Remark is, David 's Success in this double Errand with the High Priest at Nob: Now was David in great distress, being driven both from the Prince Jonathan, and from the Prophet Samuel, (who were both fast and faithful Friends to him) where could he hope to find any Justice and Compassion better than in the Bosom of those Priests of the Lord, under his present Circumstances, seeing their Persons were Consecrated to God and his Worship?

N. B. No doubt but David 's prime and principal Errand to this place, was to consult with God for his direction what way he should take in this Emergency for his own future preservation, it being of far more importance than to seek relief for his present Necessities, which he might expect at another place, as at Anathoth where the Priest likewise dwelt, as appeareth, 1 Kings 2.26. Nehem. 11.31.

N. B. Note well. Though this consulting with God be not mentioned in this Chapter, yet is it over and over again in the next, where Doeg Accuseth Ahimelech for so doing, and Ahimelech himself confesseth he did it, Chap. 22.10, 13, 15.

N. B. Nor is it at all improbable that David resorted hither to visit the Tabernacle of God, (which he so dearly loved, and the loss of which he so much bewailed in his Exile) before his departure out of his Native Country and Kingdom, both to pour forth his own fervent Prayers unto God for his protection and direction in his distressed condition, and also to ask Counsel from God's Oracle by the High Priest, who was at the first startl'd at his appearance (as the Bethlehemites had been at the coming of Samuel, chap. 16.4.) because David came so unlike himself, more like a poor Vagrant Beggar, than like a Son-in-Law to the King, and his Captain General: Hereupon Ahimeleck asks him, [ Why art thou alone, &c?] Whereas David had some faithful Servants (whom probably Jonathan had sent to guard him) for his Companions, as appeareth from v. 4, 5. and from Matth. 12.3, 4. Yet were they left at some other place at this time, as David himself affirmeth, v. 2.

The Third Remark is, The means whereby David obtained success in his double Errand, which was by telling a loud Lye, v. 2. extorted from him by the prevalency of his distrustful fear, and the pressures of his present necessity, which two cases do not a little extenuate David 's sin; for Hunger (as we use to say) will break through Stone-Walls, and Necessity hath no Law, yet ought not David to be excused for telling two Lies at one Breath, v. 2. and addeth a third Lye to them, v 8. and all deliberately, as Jacob had done before him, uttering three Lyes at once, Gen. 27.19, 20) both which are Examples of Human Frailty, in the best Believers; teaching us,

N. B. Note well. That the best of Men are but Men at the best; and if left in the hands of their own Counsel, Satan 's Temptation, and their own Corruption meeting together, they will not stick at this blushful sin of Lying; how unlike was David here to a Man after God's own Heart (who is the God of truth) in his telling so many Untruths, though' it was an Officious Lye to himself through Ahimelech 's Credulity to David, yet it proved a most pernicious Lye to the High Priest, and to eighty four more of the Priests of the Lord, and to the whole City of Nob in the next Chapters, whereof David 's Lye was the occasion, which he could not but suspect when he saw that dogged Sycophant Doeg there present. Therefore David doth not excuse himself for this great sin; but, like a true Penitent, lays load upon his own Conscience, ch. 22.22. and did greatly bewail this sin of Lying, long after, earnestly praying both for pardon of it, and for power against it, Psal. 119.28, 29.

The Fourth Remark is, David 's asking and obtaining, v. 3, 4, 5, 6, 7, 8, 9. Two things David asks here, as recorded ( omitting his consulting with God's Oracle, not mentioned here) and he obtains them both through Ahimelech's Candour and Kindness to him. The first was for Alimony for the present: And the second was for Arms for the future. The first was for his present Sustenance, and the other for his future Safeguard.

The first is Alimony: 'It is probable Jonathan had sent away David 's Servants in such haste after him, that they had no time to procure and bring along with them any necessary Provisions; therefore David was constrained to beg his Bread at the hands of Abimelech.

N. B. Note well. This helps us to a right sense of his own words, [I have been Young, and now am Old, yet never saw I the Righteous forsaken, nor his Seed begging Bread,] Psal. 37.25. which must not be taken in the strictest sense, seeing himself was forced to beg his Bread, at two several times; once here, and again of Churlish Nabal, chap. 25.8, 9. Yet he could plead with God, saying, I am thy Servant, and the Son of thy Handmaid, Psal. 116.16. and again, Psal. 143.12. And as Nabal there gave him a flat denial, so Ahimelech makes a double Objection here against granting his begging Request, in proposing two Cases of Conscience, that seemed to tie his hands: The first was, he had no bread there (though undoubtedly he had Bread enough at Home in Anathoth where he dwelt) save only the Consecrated Shew-bread, which was appropriated for the Priests Sustenance, Exod. 25.30. and Levite. 24.5. to v. 10.

N. B. Note well. This Shew-Bread (which was always before the Lord from Sabbath to Sabbath) was a Type of Christ that Bread of Life, who always appeareth at his Father's right hand, to make Intercession for us, Heb. 9.24. The second Doubt was, Whether David and his Servants were ceremonially hallowed to eat of this Holy Bread, in case he should be satisfied to give it to them? As to both Objections David answers, v. 5, 6. [The Bread is in a manner common,] as if (he had said) I am in such danger of this dogged Doeg, that I dare not stay here so long, until common Bread, or other Provisions be sent for by thee to Anathoth, and this Holy Bread hath accomplished the Law in standing six Days upon the Table; hence some suppose, that David came upon the Sabbath, when fresh hot Bread was to be set in the Room of the old and cold Loaves (that on that Day were to be removed, and employed for the common use of the Priest and his Family) now seeing it is a ruled case, that in all matters of weighty importance, Ceremonials ought to give place to Moral Duties, when both cannot consist together; and thus our Lord Interprets it in all the three Evangelists, Matth. 12.3, 4, 7. Mark 2.23.26. and Luke 6.2, 3, 4. teaching, that the Law of Necessity and Charity must have the precedency above Ceremonial Duties; because God will have Mercy prefer'd before Sacrifice.

As to the second Objection, David Answers, That he and his Servants were clean according to that Law, Exod. 19.15. for none of them had been with their Wives for three Days.

N. B. It seems from hence, That though the distance from Gibeah to Nob was but about Twelve Miles, as is aforesaid, yet David had spent most of three Days in hiding himself from Saul, after he and Jonathan parted, and in hovering about to meet his Men whom Jonathan sent to attend him; and now having satisfied the High Priest in both his Doubts, he obtains his Loaves, v. 6. which he asked, v. 3. and hugs them away (saith Sanctius ) to his Hungry Men. But before he doth this, he doth want a Weapon to defend both his Person and Provision: Therefore doth he ask for a Spear, or a Sword, v. 8.

N. B. It may well be wondered at, that David could expect to find any Arms among those Godly Priests, who were conversant with no Weapons, save only with the Sword of the Spirit, the Word of God; yet so Providence ordered it, that Goliath 's Sword was then laid up in the Tabernacle for a Memorial of David 's Victory, and Ahimelech said, There was none but that; to which David Answered, [None like it,] v. 9.

N. B. Note well. Oh that we could say so of the Word of God Preached! None so fit for David at this time, as this Sword, for he could carry it about him as a Sacrament to confirm his Confidence in God, when meeting with the like difficulties and dangers: Yet may it rationally be affirmed, that no Sword was so unfit for David as this was, because he was flying into the Country of the Philistines to hide himself there from the hands of Saul, where this Sword might have been a desperate snare to him; more especially, because it was gotten by a Lye.

The Fifth Remark is, David 's Exile from Saul to Gath of the Philistines, v. 10, 11, 12.13, 14, 15. wherein several Branches are Remarkable: As,

First, The Discovery of Doeg, which he made unto Saul, concerning David at Nob, where he obtained both Alimony and Arms, v. 7. to be spoke to in Chap. 22.

The second Branch is, David flees from Saul to Achish, which might seem a leaping out of the Frying-pan (as we say) into the Fire, though the Philistines were professed Enemies to Israel, yet chose he to adventure himself amongst them, rather than expose himself to Saul 's Implacable fury.

N. B. Note well. Thus Protestants have found it safer to live among the Turks, than among the Papists of Spain and Italy 's Inquisitions.

The third Branch; Though David thought to hide himself among the Crowd, being alone without Attendants, yet was he Discovered, Apprehended, and brought to Achish the King with all Aggravations against David, concerning the Song of his slaying Ten Thousand Philistines, &c. This startled him not a little, lest Policy might prompt them to Revenge.

N. B. And 'tis a wonder they did not Disarm him of Goliath's Sword, and therewith hew him into a Thousand pieces.

The Fourth Branch, In this desperate Exigency David Acts the Gestures and Postures of a Mad Man, yea the Habits and Speeches of such an one; as they might well think both his disappointment of Saul's Crown (promised him) was enough (with them) to make any Man Mad: And had he not been Mad, he would never have sought shelter among them whom he had so disobliged to the utmost, &c.

The Fifth Branch; As David Acted the part of a Mad Man to move their Compassion to him, or their Contempt of him, that they might never fear any Danger by him: So the King and his Courtiers Acted the part of Fools, not Feignedly but Really, to let this Man go out of their Hands who was to be their Ruin after.

The Sixth and Last Branch; The Rabbins render this Reason why Achish dismissed David, because his own Wife and Daughter were both Mad; and there was no need of a Third in one House: But this Infatuation of Achish was an Act of God's Providence for David's preservation, and the Answer of his Prayers poured forth at this time, in the Title of the Thirty Fourth and the Fifty Sixth Psalms, &c. See more of David's Danger here, in Remark the Third of the Twenty Second Chapter.

1 Sam. CHAP. XXII.

THIS Chapter contains a farther Account of David 's Banishment, first into Moab, and then into Judah. Remarks upon the First are,

First, No doubt but David was full glad that he was so fairly delivered out of the hands of the Philistine King and Courtiers: he departed from Gath when Achish had said it was below a King to defile his Fingers with the Blood of a Mad-man, that was not capable to do any mischief to him, because of his Mopishness; so he thrust him out of his Presence, whereupon he escaped to the Cave of Adullam, v. 1. a place fortified by Art as well as by Nature, 2 Sam. 23.13, 14. which lay in his own Tribe of Judah, from whom (being his kindred,) he expected some assistance to protect both him and themselves from Saul 's fury.

N. B. In this Cave (not far from Bethlehem, and about eight Miles from Jerusalem ) David composed the Hundred and Forty Second Psalm, as appeareth by the Title, and by his Prayer in it, where he complains how low he is brought now, so that none would know him, nor any that took care for him; that he was in this Cave as in a Prison, &c. Psal. 142.7. Hereupon the Lord heard his Prayer, and sends his Friends and Kindred about him to his Comfort, and divers others to become a Guard to him, of about Four Hundred Men; and God sent Gad also to him to be his Chapla n. Verse 2.

The Second Remark is; Though David seemeth here to be a Sanctuary for Out-lawries, a Refuge for Rebels, and a Protector to broken Debtors, to the damage of their Creditors, &c.

N. B. Yet in truth he was not so; for suppose any such came, David was Ignorant of their Debts; it may be their Creditors were Cruel Oppressors, who had (however) their Debtors Lands and Goods for satisfaction: Nor did he Countenance any of his Followers in a way of Rebellion against their King, but occasionally suppressed all Rebellious intentions against Saul, (though David's mortal Enemy,) Chap. 24 4, 6, 7. and 26.8, 9. Nor did he retain them as Robbers to Plunder the Country, but rather to Protect it from the Common Enemy, as Nabal 's Servants testify in Chap. 25.15. And the Distressed ones whom David entertained, are supposed to be such as were great sufferers by Saul 's Tyranny, whereof Samuel forewarned them, Chap. 8. from v. 11. to 18.

N. B. Note well. Herein David became a Type of Christ the Captain of our Salvation, Heb. 2.10. who entertained contemptible Fishermen, &c. And such as were deeply Indebted to Divine Justice for their Sins, and desperately distressed with the heavy burden of them, Luk. 7.41. to 48. 1 Cor. 1.26, 27. Yea Christ still Cries, [ Come to me all that are weary, &c.] Matth. 11.28. All such as are sensible of their suffering worse under Satan's Tyranny, than those had under Saul's.

The Third Remark is, David's Removal from hence into Moab, v. 3, 4. where he came to the Kings Court. Oh! what Various Prospects have we of David in differing Figures at the Courts of Kings after he had turned his Shepherds-Hook into a Soldiers-Sword?

N. B. Note well. At first we have him in the Court of Israel's King, as a None such David; both with Saul (that thought him worthy to be made the Kings Sonin-Law,) and with his Subjects that Sang, [Saul hath Slain his Thousands, but David his Ten Thousands ] as before. The next Prospect we have of him is in the Philistines Courts, when forced by Saul to flee unto Gath, the very City of Goliath, and Goliath's Sword now girt about him; where he is Discovered and Upbraided with that very Song above-said, so was hailed to the King, being in the midst of all the Giants Friends; he could not expect, but they would now take Revenge upon him for slaying their Champion.

N. B. David's danger was now so inevitable, that he could find no other shift, but to feign himself a Natural Fool, behaving himself like a Mopish Dotard, then was he [Jonath Elam Rechokim] the Title of his Fifty Sixth Psalm; that is, A Dumb Dove in a far Country: But the third Prospect we have here of David at the Court of the King of Moab: He is now come hither voluntarily, and in a better Equipage, not all alone and by constraint, as to the Philistines King, but as Colonel of a Regiment, and without fear of this King (as he had of Achish ) but with Magnanimous Courage; the grounds whereof were, partly, because his Fathers Grand-Mother was Ruth the Moabitess, Ruth 4.10. Which (as some suppose) David might plead with the King of Moab, for his favor to one Related to him by Descent; and partly, because Saul, who persecuted him, was also an Enemy to this King, having done great damage to Moab in his Wars, Chap. 14.47.

The Fourth Remark is, David's Design at the Court of this King of Moab was not so much for favor to his own Person, as it was for his Protection to his Aged Parents, who could not in their Old Age post away from place to place with him, as he in his present condition was forced to do: So he requests of this King, that both his Father and Mother, yet alive, Might be seated some where in the Country of Moab, that they might be not only at Ease in their Old Age, but also in Safety out of the reach of Saul's Cruel Persecutions; who was so Bloody, he knew, as to be Revenged upon the Parents, when he could not come at the Son: And this David desired to be done, only [Till he knew what God would do for him] in the Accomplishing of God's Promise made to him.

N. B. Note well. This Godly Care of David the Son, for his Aged Parents Ease and Safety, is most highly commendable, and exceeding worthy of all due Imitation: Children can never enough requite their Parents, from whom they have both their Being and Well-being. Nor may it be doubted, but so Grave and Godly a Man as Jesse ( David's Father) was, must not only be acceptable to the King of Moab, but might be useful to him in his Counsels, &c.

The Second Part of this Chapter is David's return from Moab into the Land of Judah, and the occurrences happening thereupon. Remarks upon it are,

First, David did so, because he was admonished thereunto by the Oracle of Gad the Prophet, v. 5.

N. B. It was no small comfort to distressed David that he had a Prophet of God so night at hand, to consult with in all his Difficulties and Distresses: One who was called David's Seer, 1 Chron. 21.9. 2 Sam. 24.11. This Prophet warns David to depart from Moab, either because they were Idolatrous, and so might soon be Treacherous to him, yea and so might infect his followers with their Idolatry, if he tarried too long with them: Or rather, because God was pleased to bring David to a farther Trial by Saul's Persecution in his own Country: Therefore God bids him by Gad, [ Go show thyself in the Land of Judah] that he might publicly put in his Claim to the Kingdom after Saul's Death, and that there he might be in Action, Assisted by his own Tribe, and do some good for his Country, as God so ordered it, for he and his small Army did beat back the Army of the Philistines from the borders of Judah, when Saul was at a distance, and could not stop that Invasion, Chap. 23.1, 2, 3.

The Second Remark is, Saul's hearing that David was come with a small Party into his his own Tribe, put him into a new Ferment, Fright, and Frenzy, v. 6, 7, 8. Where Saul charges his followers that they also Conspired with David to Dethrone him, saying, [None of you, though of my own Tribe, is sorry for me.]

N. B. Note well. It may be some of them were sorry for his Malice and Madness against Innocent David, but durst not show it; and it is too true, that others of Saul's Favorites and Followers, who had fawn'd upon David while he was in Favor and Prosperity, were now estranged from him, and devoted to Saul's command, in doing ill Offices against David. Saul here makes a loud Harangue made up mostly of Lies to his Courtiers; saying,

First, Can ye be content to have the Kingdom translated from your Tribe of Benjamin, into the Tribe of Judah; as David would do? Therefore bestir yourselves ye Benjamites that it may not be so.

Secondly, He Upbraids them with the Profits and Preferments he had Enriched them with; having oppressed his own Subjects to Bribe his Courtiers and Soldiers with such spoils as Tyrants use to do, and as ( Samuel had foretold, Chap. 8.14.) Saul would do. Whereas no such Bounties (he tells them) they could expect from David.

N. B. Oh! that we could say thus to Satan, neither thy Work nor thy Wages are comparable to those of my sweet Savior, &c.

Thirdly, His Third Coaxing Argument was, You must be of the Conspiracy because none of you lets me know where David's lurking holes be.

N. B. Whereas they indeed were too much Addicted to Saul, and too little Affected to David: Their only fault was with him, that they did not so eagerly pursue and persecute David, as his Phrantick Fury would have pushed them forwards. But above all;

Fourthly, His Fourth Flying Argument was, that none of them gave him intelligence how his own Son proved basely perfidious to him, and stirred up his Servant to lie in wait against him: Thus he vilely slanders his Virtuous Son Jonathan; partly, because Jonathan had absented himself from the Court ever since Saul cast a Javelin at him in the presence of all his Courtiers, Chap. 20.33. So Piscator saith, that this was one ground of this Tyrants suspicion; or partly, because David durst not Invade the Land of Judah with only Four Hundred Men, (as he thought) without having Encouragement of some promised Assistance from Jonathan and other Accomplices: Whereas in truth, it was neither so, nor so.

N. B. For as to Jonathan, he abhorred the thoughts of Conspiring against his own Father, preferring his Fathers Welfare and Honor above all other Friends in the World, resolving to be Passive, and to leave all to the Providence of God in bringing about that Promise whereof David had Acquainted him when they entered into a League of Love: And as to David, he was so far from lying in wait for Saul, that the contrary was most true. 'Twas Saul that did daily lay in wait for David to take away his Life; when as all David did was only to Defend himself from his Bloody Hands.

The Third Remark is; That dogged Court Sycophant Doeg, so soon as he heard that Saul would prefer any Informer against David, with Vineyards, and Olive-yards, snatches at the bait, ver. 9, 10. He presently surmises he had now a fair opportunity to advance himself from being a base Heardsman, to become a brave Gentleman, and to be exalted as some Eminent Courtier; hereupon he spareth not most maliciously to traduce them that were most innocent. Not only David, whom he calls by contempt [the Son of Jesse ] learning that scornful Language from Saul, whom he designed to humor, but also Ahimelech, who was free of having any hand in a treacherous Conspiracy against his Sovereign: However, Quod volumus facile credimus, Saul would have it so, and true or not true, it must be believed that it was so.

N. B. Mark here what a dissembling Hypocrite this Doeg was; he had been not long before this [detained before the Lord] under pretence of great piety, Chap. 21.7. with this very High Priest Ahimelech, yet now impeacheth him of no less Crime than High Treason, wretchedly wresting all that he saw and heard done or said (at that time relating to David ) to the most mischievous misconstructions, and all along concealing that part of the truth which he was obliged to declare for Ahimelechs just defense; namely, how he was circumvented by David's plausible pretences, so could not be an Accessary to any such supposed Conspiracy with David against Saul.

N. B. Note well. Upon this Occasion David composeth his fifty second Psalm, as appears by the Title, wherein Doeg is rightly reputed a Lyar, and stigmatiz'd he stands forever upon Scripture Record for his Lying tongue; for though he told some truth to Saul here, yet not for any love to truth or justice, but for Devilish Ends, both for incensing Saul, and for disgracing both David, and the Priests of the Lord.

The Fourth Remark is, The Massacre of the Lord's Priests by Doog, both Informer and Executioner at the Command of Saul that bloody Tyrant, ver. 11. to the 19. wherein we have an account of many sad Circumstances of that most savage Tragedy; as

First, Upon the Evidence given by this cursed Informer Doeg, Saul sends out his Summons, and serves a Citation by his Apparitors upon Ahimelech, and all that wore a Linnen Ephod to appear personally before him at Gibeah.

N. B. Here Saul stayed, and stood in a Tyrannical posture, with a Spear in his hand, ver. 6. being always under a guilty affrightment of receiving harm from others, and always in a ready posture of doing mischief to others.

N. B. Saul citeth those Priests of the Lord under a pretence of Justice, though' his intent was to be both their Accuser, and their Judge, and resolved before hand they should all die whatever good defense they could make for themselves, and for the saving of their own lives, ver. 11.

The second Circumstance is, Ahimelech and the rest appear at Saul's Summons, each man in person, then Saul impeaches them of High Treason, in Conspiring with David against their Liege Lord and Sovereign, which Charge or Accusation he could only prove by presumption and probability, ver. 12, 13. Saying, [In so much as you have contributed your best Assistance to that Grand Rebel David, you are Abettors of his Rebellion, and therefore you shall die, ] and Saul was in such a rage here, that speaking to Ahimelech in the name of the rest, he disdained to call him by his own name, but the best Title he can afford him was [thou Son of Ahitub] in a way of contumely, because he was resolved to condemn him right or wrong, though his Arraignment was false, for what he did was done in the integrity of his heart.

The Third Circumstance is, Ahimelech 's Apology, and Answer to the Indictment, ver. 14, 15. wherein the Defendant Argues against this Royal Plaintiff in defense of his own innocence, saying,

First, As to David, he declareth what David had formerly been, both really in himself, and relatively in the common estimation both of King and People, insomuch, that Saul himself had judged him worthy to receive him into a Royal Relation in his Court, by making him the King's Son-in-Law, &c. As to present differences that had lately happened between Saul and David, he did not take upon him to determine.

N. B. Some here do say, that Ahimelech did not speak words of wisdom, in so highly commending David to Saul 's face, whom he saw so hotly incensed against him at this time, whatever he had been formerly: But others do better affirm, that this Holy High Priest wholly laid aside all Worldly Policy, not acting like the Politicians, of our times, who, to curry favor with an Angry Tyrant, would acknowledge their mistake, and would have promised they will know David better for time to come, &c. This good Man abhorred such subtle and sinful shifts, but in the honesty of his heart, and in all godly simplicity will give David his due, rather than debauch his own Conscience, he will justify the righteous, though' he tacitly tax Saul of Tyranny therein, and so run himself into desperate danger of his life thereby.

N. B. In this Apology, Secondly, Ahimelech speaks as to himself, having done with David, saying [ This is not the first time that I have inquired of God for David ] had it been so, there had been some ground of jealousy for my being a Conspirator, knowing that David was now fallen under the King's displeasure (though' it hath oft been so before, yet have they been as oft again reconciled) but seeing it hath been my constant custom thus to inquire of God for him in former times, when he hath been sent forth upon the King's service, therefore this thing ought not to be imputed to me for a fault (which is, and hath often been but the duty of my Priesthood) much less for a treacherous Conspiracy against my Sovereign, which my Soul abhorreth, and whereof I am altogether ignorant, less or more.

N. B. Though he might know something of Saul 's displeasure against David at sometimes, yet this he might ascribe to the violence of Saul's frantic Disease, as Jonathan had done, Chap. 20.2. and not to himself, seeing when his passion was over, he had been reconciled to David, and gave him security by Oath, but he knew nothing of any Treasonable Design, &c.

The Fourth Circumstance is, Saul 's rash pronouncing that harsh Sentence of Death against innocent Ahimelech, and his whole Family of Priests, ver. 16. Here Saul plaid the part of a bloody Tyrant.

N. B. This was the worst Act that ever Saul did, saith Theodoret, and a great cause of his destruction, saith Josephus; like an unjust Judge he desperately shuts his ears to the High Priests just defense, and damnably passeth this bloody doom of death upon him, and not upon him only, but upon all his Fathers House also, and all this upon the single and malicious Testimony of a false and flattering Sycophant, whereas the Law of God requireth, that none should die under two or three Credible Witnesses, Deut. 17.6, &c. Nor doth he take any time to deliberate for discovering any other Testimonies, as Reasons why those Innocents ought not to die, but without delay, in a furious rage he denounced this illegal and rash doom, and as furiously proceeds he from this cruel Sentence to a present bloody Execution.

N. B. It may well be wondered at, why Ahimelech did not Apologize, at lest now in so desperate a pinch, and tell Saul that David had deceived him, and drew him on to all he did for him, by all those Lyes which he had told him; this Allegation might seem most effectual for the High Priests excuse, but not a word of this, for 'tis probable, this good man was unwilling, by excusing himself of a seeming fault, to accuse David of a fault that was both foul and real, and thereby to incense Saul yet more against him, whom he saw already beyond measure enraged, &c. No, Ahimelech will rather die, than discover the infirmities of such an Holy Man as David was, to such a wickeed Tyrant as Saul.

The Fifth Circumstance is, The bloody Execution of this Barbarous Sentence. Now wants Saul nothing but Executioners, hereupon he commands (1st.) His Footmen (the Runners, Hebr. that had run to fetch the Priests, from Nob to Saul ) to kill the Priests of the Lord, ver. 17. which had such an emphatical sound [Priests of the Lord] that it struck those Footmen into such a fear, they durst not lift up an hand against them, as probably they might have done, had they been Priests of Baal, or Priests of the Devil, and not of the Lord; but because they were so, they had such a veneration both for the innocence of their persons, and for the fanctity of their Office, that they refused to obey the Royal Command; and the rather, because all those Priests appeared (as Sanctius supposeth) in their Sacerdotal Habits, seeing they are said to wear the Linnen Ephod, ver. 18.

N. B. They all appeared before the King thus Apparel'd (saith Sanctius. ) (1.) For the honor of their High Priest. (2.) For Reverence to the King. And (3.) For pacifying the King's wrath, suspecting their Summons was upon David 's account, though that expression holds out only their wearing an Ephod in the Sanctuaries service, Exod. 28.40, 41. yet if they so appeared here, no wonder if Saul 's Footmen were loath to die their white Ephods red with their own blood.

N. B. However, they chose rather to obey God (who had forbidden Murder) than this wicked Tyrant, who would make them his Agents and Instruments in such an horrid Massacre; this was well thus far, but Chrysostom blames them for not steping farther in an effectual pleading with Saul, to save the Priests, &c.

Secondly, Upon the Footmens refusal, Saul turns to dogged Doeg, ver. 18. being sure he would do it himself, seeing he was resolved to have it done.

N. B. Some do probably suppose that Saul committed here the unpardonable Sin, his malice extending against the Lord himself, in his saying [Slay the Priests of the Lord] as if he had said, the Lord favors David, and rejects me, because my rage cannot reach the Lord himself, I will be revenged upon his Priests.

N. B. Note well. And who but such a damnable Hypocrite as Saul, could be liker to sin that sin against the Holy Spirit; he out of a seeming Kingly Compassion would spare Agag, whom God had destinated to be destroyed, yet now is so flesh'd in blood and cruelty, that he sticks not in his furious malice to murder the Priests of the Lord, in despite and defiance of the Lord himself whom they served, and into whose protection they betrusted their lives: This was much like the Devil's doings, who, when he must not meddle with Job's self, falls foul upon Job's Servants; thus Saul seems to be Sataniz'd here.

N. B. And Doeg the Edomite must be his tool to work with, who is called so, ver. 18. on purpose to wipe off the stain from the Israelitish Nation, of so bloody a Butchery, intimating, that a true Israelite would abhor such barbarous villainy; none but an Edomite, one of that bloody Off-spring of Profane Esau (who had an implacable hatred against Israel ) would dare to perpetrate such an unparalleled a Massacre, not only of those 85 Priests of the Lord, but also a great multitude of many more Innocents, when Doeg at the Devil 's command (as well as Saul 's) destroyed the City Nob, the Men, Women, Children, and Sucklings, ver. 19. leaving the Tabernacle desolate of either place or Priest, says Josephus.

N. B. Whether Doeg could do all this execution with his own hands only, some question; no doubt but he might do much mischief with the Devil 's help, where he met with no resistance; it may be Saul had more Edomites than Doeg attending him, or such degenerate Israelites as he had debauched for his Tyrannical practices; 'tis probable Saul was thus severe against this City Nob, in terrorem, to afright all his Subjects from assisting David.

The last Remark is, The issue of this Tragedy, ver. 20, 21. wherein mark.

First, How God over-shoots the Devil in his own Bow, while this bloody Villain Doeg, and his cruel Master Saul (or Satan in him, the Devil in both,) thought of nothing but of glutting their blood-thirsty minds, they are unwittingly over-ruled to be but the Executioners of God's just, yet severe Sentence against Eli 's Family, Chap. 2.31. God used them as Physicians do Leeches, to suck blood for their Patients health; so God did those blood-suckers for his own glory, &c.

N. B. Secondly, Yet Abiathar (who now was High Priest by his Fathers death) must by a singular providence escape from this general Massacre; for God had promised to preserve some of Eli 's House, Chap. 2.33. Though God had long suspended that direful threatening against Eli 's Family, for the outrageous villainies of his profligate Sons, &c. Yet now suffers this Divine Vengeance (which had slept for a great while) now to awake, and break forth in this brutish manner) but in wrath God remembers mercy, Hab. 3.2.

N. B. Thirdly, Abiathar escapes and comes to David, as he was going to Keilah, Chap. 23.6, 7. and tells him the sad Tragedy; hereupon David becomes heartily sorry, saying, though' Saul and Doeg, as I feared when I saw him at the Tabernacle ) be the cause of all this blood shed, yet have I been the occasion of it, by deluding Ahimelech with my untruths; for which, as I am much to be blamed, so am I greatly humbled. So he promiseth,

N. B. Fourthly, To Abiathar, that he would repair his loss by making him his High Priest; thus when David had ascribed the whole guilt of this Massacre to himself, the Lord extracts this good out of that evil, for encouraging discouraged David, that now he that an High Priest in his Army, as well as a Prophet to counsel and comfort him. So Christ our Mystical David, saith to us, [ With me ye shall be in safety, &c.] as literal David said to Abiathar.

N. B. Fifthly, How Doeg died by his own hands, with Saul his bloody Master; see Chap. 31. Remark the Fourth.

1 Sam. CHAP. XXIII.

THis Chapter containeth Saul 's pursuing David through Inhabited Places, and Uninhabited Desarts. The first was Keilah an Inhabited City in the Tribe of Judah, thither Saul pursued David, upon which are these Remarks; as

First, The Occasion of Saul 's pursuit, which was David 's delivering this City from its Enemies. Wherein are Remarkable;

First, The Antecedents of this Deliverance by David: Tydings were brought him that the Philistines fought against Keilah, and plundered all about it. v. 1. This City was in Judah, Josh. 15.44. and lay nigh Hareth Forest where David now was, Chap. 22.5. and being besieged by the Philistines (who had seized upon all their Corn in the Fields, where it was to be Thrashed and Winnowed with the Wind.) The Citizens fearing that Saul could not come soon enough, (being far off) nor raise Forces for their Relief, sends to