The History of the Old Testament Methodized

SECT. CXLVI.

AFter Jephthah, Ibzan of Bethlehem judged Israel. He had thirty Sons and thirty Daughters by divers Wives. His Daughters he sent out of his own Family, bestowing them upon Husbands in other Families; and he took in thirty Daughters for his Sons to be Wives to them. He judged Israel seven years. About the fifth year of his Government the Israelites did evil again in the sight of the Lord, and he gave them into the hands of the Philistines, which Thraldom lasted forty years, Judge. 13.1. And indeed Jephthah 's slaying forty two thousand of the Ephraimites [Ch. 12.6. must needs be a great weakening to the Israelites in those parts, and possibly encouraged the Philistines to invade their Land, soon after Jephthah 's death. At this time there was a certain man of Zorah, of the Family of the Danites, whose Name was Manoah and his Wife was barren. To her the Son of God the great Angel of the Covenant appeared [who in those times often appeared in human shape ] and told her, She should conceive, and bare a Son, but she must not drink Wine or strong Drink, nor eat any unclean thing (such as were forbidden to the Nazarites ) either while she was with Child of him, or while she gave him Suck, because all that time he was to have his nourishment from her; and God appointed he should be from his Conception a Nazarite unto him, and no Razour should come upon his head, and he should begin (h) to deliver the Israelites out of the hands of their Oppressors. The woman came and told her Husband, That a Man of God had appeared to her, whose Countenance was very Venerable, and full of Majesty, like that of an Angel, and wrought in her a kind of astonishment and fear. But he neither told her, Whence he came, nor what was his Name. Manoah hearing this, earnestly prayed unto the Lord that this Man of God might come to them again, and might teach them what they should do unto the child that should be born to them. Shortly after the Angel appeared again unto the Woman as she sat in the field. She ran and called her Husband, who coming to him asked him if he was the man of God that had before appeared unto his Wife, and had told her those things concerning the child that should be born to them. He said he was. Manoah upon this cries out let thy words come to pass; and if it will be so, I pray thee show us how we should order the child when he is born? The Angel answers, let thy wife abstain from all those things which I forbad her, while she is with child, and while she giveth suck, viz. wine, strong drink, and eating any unclean thing; and afterwards let her take care that her son refrain from them also, seeing God hath extraordinarily called him, and appointed him to be a Nazarite to himself, to whom by the Law all these things are forbidden. Therefore what hath forbidden to thy Wife, thy Son must also abstain from, seeing they are forbidden to her only for his sake. Manoah not knowing he was an Angel, desires him that he would please to stay a little while, till they could make ready a Kid to entertain him, and express their respects to him. [See Gen. 18.8. & 19.3.] The Angel tells him he should not eat with him: If he would needs be at that cost to provide a Kid, he should bestow it in such a way as would be more acceptable to God, and profitable to himself, namely by offering it as a Sacrifice unto God, to express his thankfulness for so great a benefit as God had now promised unto him. Then Manoah humbly desires to know his name, that when that which he had told them should come to pass they might do him honor, and might make report to others concerning his skill in foretelling future things, that so he might be highly honored as a Prophet of the most High. The Angel replies, Why askest thou after my name, seeing it is secret, (that is, not to be searched into ), or Wonderful and Incomprehensible, Isa. 9.6. My name (says he) is not to be too curiously inquir'd into, but I shall make known myself presently to thee by my wonderful actions. So Manoah took a Kid, and a Meat-offering, and offered it upon a Rock that was hard by to the Lord. 'It is true, neither the person sacrificing, nor the place where this Sacrifice was offered were warrantable by the Law, but the Angels command was sufficient warrant for both. And it came to pass when the flame ascended from off the Altar, the Angel ascended up to Heaven in the flame; which wonderful sight discovered to Manoah and his Wife that he was the Angel of the Covenant, the Son of God, who does present our prayers and services before the Lord, and procures them to be graciously accepted by him. Manoah and his Wife seeing this, fell on their faces to the ground, and he said to his Wife we shall surely die because we have seen God. He fears [according to an ancient opinion that ran among them, see Judge. 6.22. Exod. 33.20.] that they must die because they had seen such a vision of which they were most unworthy. His Wife comforts him, saying, If the Lord intended to kill us, surely he would not have received a Burnt-offering, and a Meat-offering at our hands. And he hath testified his acceptance of it by ascending in the flame of it to carry it up (as it were) to Heaven with him, and to present it unto God for us. Further she argues, if God had intended to kill them, he would not have promised them a Son, (who should begin to save Israel ), nor would he have given her directions how she should order herself, and the child when he was born. These arguments 'tis like satisfied Manoah. So shortly after, the Woman conceived and bare a Son, and called his name Sampson, and the child grew, and the Lord blessed him, and endued him with admirable strength of body, courage of mind, and all other gifts requisite for those high services he intended him for. And when he was very young, in the Camp of the Danites (which they had formed to withstand the incursions of the Philistines ) the Spirit of God began at times to move and excite him to strange and admirable exploits even beyond the ordinary courage and strength of man.

Ch. 12. from 8, to 11.

Ch. 13. whole Chapter.

SECT. CXLVII.

AFter Ibzan, Elon a Zebulonite judged Israel ten years. After him Abdon of Pyrathon , (that lay Westward of Samaria and Shechem on a high Mountain formerly inhabited by the Amalekites, and called by their name) judged Israel eight years. He had forty Sons, and thirty Grandsons that rode upon Ass-colts, which shown them to be persons of Dignity and Estate.

Ch. 12. from 11 to the end.

SECT. CXLVIII.

SAmson being now about twenty years of age, goes down to Timnah (a City in the Tribe of Dan, but at present in the possession of the Philistines ) and there sees a Daughter of the Philistines, whom he likes, and acquainting his Father and Mother therewith, he desires them to procure her for him to wife. They were much troubled that he should have thoughts to marry with a Daughter of the uncircumcised Philistines, and therefore sought to divert him from it; but it seems Samson had an especial warrant from God either by revelation, or some extraordinary motion of his Spirit for what he did. For hereby he sought an occasion against the Philistines, though his Parents understood not that it was of the Lord, who hereby intended to give Samson an opportunity to perform what he called him unto. Samsons Parents being now persuaded by him, or at least yielding to his desires, went down with him to Timnah, in pursuance of this business. When they came to the Vineyards belonging to that City, Samson going aside upon some occasion, a young Lion came roaring out against him, and the Spirit of the Lord came mightily upon him, and he rent him with his naked hands, as if he had been a tender Kid. Thus God by this victory over the Lion encouraged him against those Encounters with the Philistines which he was afterwards to be engaged in. But he told not his Father and Mother what he had done. Samson and his Parents being come to Timnah, they began to treat with the young Maid and her Parents about this match: It seems they soon agreed on it, and the time was set when the young persons should be married. Accordingly at the time appointed Samson went down with his Father and Mother to solemnize the Marriage. And coming near the place where he had before killed the Lion, he stepped aside to see what was become of the carcass, and behold there was a swarm of Bees and honey in the carcass, that is, in the bones * of it (as they lay fastened still together ), the flesh probably being eaten or dried away. And he took of the honey and came eating of it, and brought some of it to his Father and Mother, who did also eat of it, but he told them not whence he had it. Samson being now come to marry this young woman, he made a Wedding-Feast (that lasted seven days ), as young men (or their Parents for them ) used to do in those times on such occasions. See Gen. 29.22. When the Brides friends and kindred saw that Samson was come to take his wife, they provided thirty young men (according to custom) to be his Companions and Bridemen (called the children of the Bride-chamber, or friends of the Bridegroom, Mark 2.19. Mat. 9.15.) to attend upon him, and to rejoice with him. It seems it was the custom of those times at Wedding-Feasts (especially for the exercise of their wits , and to get the mastery ) to try one another in resolving of dark and intricate questions and riddles. Samson accordingly on the first day of his Wedding-Feast propounds to his companions a riddle, agreeing with them that if they could within the seven days of the Feast find out the meaning of it, he would give them thirty shirts, and thirty changes of garments, that is, upper Vestments, which they often changed, putting them on and off according to their occasions. But if they could not within that time declare it, they should give him as many. This being agreed on on both sides, he propounded his riddle to them, which was this, Out of the eater came forth meat , and out of the strong came forth sweetness. They tried their wits in vain for the three first days of the Feast, and could not find it out. On the fourth day they began to deal under-hand with his wife, earnestly pressing her to get out of him the meaning of it; but when the seventh day was come, despairing to find it out themselves they came again to his wife and threatened to burn her and her fathers house, if she did not with her importunity wring it out of him. This they spake to terrify her that she might be the more importunate with her husband. What (say they) hast thou, thy father, and friends under show of love and friendship to us invited us to your Feast, that you may make a prey of us and take what we have? If we cannot find out the meaning of this riddle, we shall pay dear for our coming hither. These men were to lose everyone of them but only one Shirt, and one upper garment, if they could not solve the riddle, but if Samson lost, he alone was to pay thirty of them. And yet they pretend they should be undone if they failed of solving the Riddle. Samsons wife with all blandishments and importunity sought to get it out of him, and added tears to her importunity, nay plainly told him 'twas a sign he did not love her in concealing so pertinaciously from her such a small thing. He told her he had not acquainted his own Parents with it, whom he ought most to reverence, and of whose piety and care of him, and faithfulness to him he had had so long experience; and therefore she need not wonder if he concealed it from her, with whom he had been but a little while acquainted, and had small knowledge as yet of her fidelity, and secrecy. But though she pressed him with great importunity to reveal it to her, all the days of the Feast from the day that his companions began first to employ her, (which was the fourth day) yet on the last day she plied him with such intolerable importunity, and with such a flood of tears, that he could conceal it no longer from her, but told her the meaning of it, and she presently told it to the young men. So Samsons companions (that were chosen out of the City to accompany him at his Wedding-feast) came to him on the seventh day before the Sun was set, and told him they could expound this riddle. What is sweeter (say they) than honey, and what is stronger than a Lion? He tells them that if they had not plowed with his heifer, and made use of the help of his wife, they had never by their own wit found it out. So the Spirit of the Lord coming upon him, and inciting him to go down to Ashkalon, he there slew thirty men of the Philistines, and gave their shirts and upper garments to those that had expounded the riddle. What Samson did in this matter, he did undoubtedly by the special motion of the Spirit of God, and therefore he made no scruple, though a Nazarite, to take the garments off the dead bodies of these slain men, with which he paid his forfeiture. But being inwardly and heartily vexed at the fraud of his Companions, and the treachery of his wife, he left them both, and returned to his Fathers house.

Judges, Ch. 14. from 1. to 20.

SECT. CXLIX.

SAmson thus going away from his wife, and her friends in a great discontent (though he intended not finally to forsake her) it seems she was in his absence very injuriously given in marriage to one of those his thirty Companions, or Bridemen, and probably to him, that was chosen to be the first, and chief of them, and to be nearest to the Bridegroom, and therefore called the friend of the Bridegroom by way of eminency, Joh. 3.25. Possibly she suffered herself to be given to him, apprehending that Samson would never be reconciled to her for her treachery against him. Samson sometime after (knowing nothing of this, but intending a reconciliation with her), went to visit her, and carried a Kid to present her with, thereby to express his love and kindness to her. Being come to the house, and meeting his wifes Father, he told him he would go into his wifes Chamber to see her. But her Father would not suffer him, telling him that he verily thought he had been irreconcilably angry with her, and had forsaken her, and therefore (says he) I have disposed her in Marriage to thy Companion. But her younger sister is fairer than she, I pray thee take her instead of her. Samson being extremely enraged that he should be thus used, he said within himself, Now shall I be more blameless than the Philistines if I do them a displeasure; intimating that he had just cause to be revenged on them for so great an injury. He contrives accordingly how to do it. It seems it was at this time their Wheat-Harvest, Samson therefore resolves to burn their Corn; in order hereunto, that Country being full of Foxes, [See Cant. 2.15. Neh. 4.3.] 'tis probable he employed those of his own Tribe of Dan to assist him in catching all the Foxes they could, and so three hundred were taken and brought to him. Neither will it seem incredible that such a great number should be taken, if we do but suppose that the Providence of God (who suggested to Samson the taking this kind of revenge on the Philistines ) did remarkably concur hereunto: For all the wild beasts of the field are his, Psal. 50.11. He by his over-ruling Providence caused all kinds of living creatures to come to Noah to be preserved in the Ark, Gen 6.20. He brought a vast and inconceivable number of Quails to the Israelites, all at one time, Numb. 11.31. He brought such a great multitude of Fishes to Peter 's Net, that the Net brake, Luk 5.6, 7. and therefore he could easily bring so many Foxes (in a land that abounded with them) to Samsons and his friends Nets. These Foxes therefore being brought to him, he tied two of them together tail by tail, and tied a lighted Torch between their tayls (parr of which 'tis probable dragged on the ground) and so let them loose into the standing corn now ripe, and so burnt that, and what was cut and shockt, as also the Vineyards and Oliveyards. 'It is true their corn might have been set on fire other ways, but it pleased the Lord to direct Samson to do it this way, that their punishment coming upon them in such a ridiculous way, and by an act of such scorn, and contempt, might the more incense them. And therefore we are more especially to look at the Providence of God in this matter, who ordered and disposed it as was most fit for the effecting of his own will. The Philistines whose corn was burnt, understanding that Samson had done it in revenge, because his wife was so unjustly taken from him, by his Father-in-law, and given to another, they came up and in a rage burnt him and his daughter together; and thus she brought on herself and her Fathers house that misery and mischief, which she thought by her treacherous discovery of her husbands secret to prevent. [See Ch. 14.15.] Samson understanding what they had done, said, that though they had done this, yet because they had done it with a wicked mind, and in an unjust and tumultuous manner (having respect therein only to their own losses ) this should not serve their turn, he would proceed further in executing vengeance upon them (who were the enemies of God, and his people ) and then he would cease for a time till he were further provoked by them. All which shows that what Samson did, he did not by way of private revenge, but as one raised up by God on purpose to be a scourge to the Philistines. So Samson fell upon them, and smote them Hip and Thigh, that is, some in one part of the body, and some in another, but where ever his blows fell, they mauled them, and made them sure for stirring anymore, and so he made a great slaughter of them at this time, and then went and dwelt on the Rock of Etam in the Tribe of Simeon, which it seems was a place of strength; and possibly he retired thither, that he might not be suddenly surprised by the Philistines, who (he knew) in all likelihood would seek to revenge themselves upon him; and accordingly so it happened; for the Philistines soon after invaded Judah with a great force, and spread themselves in Lehi a place afterwards so called upon the Exploit there done by Samson with the jaw-bone of an Ass, v. 17. The men of Judah sent to them to know why they were come up in such an hostile manner against them, seeing they had not offended them, but lived in quiet subjection to them, and paid them tribute. They tell them they came for Samson, who had done them much wrong, and required he should be delivered bound into their hands, that they might do unto him as he had done unto them; viz. that they might put him to death, as he had slain many of their people. Then three thousand of the men of Judah went up to Samson at the Rock Etam, and told him he could not but know that the Philistines were at this time their Rulers, and had them under their power; and therefore he could not be insensible what a great mischief he had brought upon them, by thus provoking them. He replied that as the Philistines had done to him, so he had done to them. They had done him great wrong, and he had made them suffer for it. Then the three thousand men of Judah told him, that though they had no quarrel against him for any injury done to themselves, yet he having thus provoked the Philistines, (which was like to tend to their great hurt) they must needs take him, and bind him, and deliver him into their hands, to give them satisfaction, and to appease their wrath, that so they might withdraw their Army from them. Samson consents to it, provided they would swear to him not to fall on him themselves, for then he should be constrained to resist them, and possibly hurt some of them in his own defense. They promised him they would not.

So they bound him with two new cords, and brought him bound from the Rock Etam, and delivered him to the Philistines at Lehi, where they were now encamped; the Philistines shouted for joy when they saw their great enemy thus brought bound to them. But as soon as he came among them, the Spirit of the Lord came mightily upon him, and he snapped the cords (wherewith he was bound) asunder as easily as if they had been threads of sindged flax, and catching up a jaw-bone of an Ass that lay there, he slew with it a thousand of the Philistines, whereupon 'tis like the rest ran away.

Then he said by this weak and contemptible instrument (through God's Almighty power and assistance) I have slain a thousand of His and his people's enemies, laying their bodies heap upon heap; so he called that place Ramah-lehi, that is, the lifting up of the jaw-bone. This great labor and pains in this execution made him extremely thirsty, so that through thirst and faintness he was almost ready to die; thus God is wont usually to humble his servants when they have done him any memorable service, that they may not be puffed-up therewith, but seeing their own weakness may ascribe all the glory unto him. Samson being thus extreme thirsty, prayed unto the Lord; saying, O Lord thou hast given this great deliverance to thy people by the hand of thy poor servant, and shall I now die for thirst, and shall the Philistines triumph over me? I will trust in thy power and goodness to help me now, as thou hast done at other times. See Heb. 11.32. So the Lord was pleased to cleave a hollow place in this field called Lehi, and a fountain sprang up out of it, with which Samson being refreshed, his fainting Spirits revived, and he became strong and vigorous as before; wherefore he called that fountain En-Hakkore, or the well of him that cried unto the Lord. This name he gave it in memorial of God's great mercy to him, and to testify his thankfulness, and as a perpetual monument of the efficacy of Prayer.

Thus Samson judged Israel twenty years, in the days wherein the Philistines held them in subjection, and tyranniz'd over them, and in some degree he gave them deliverance, though he did not fully free them from their Tyranny.

Judges, Ch. 14. v. 20.

Ch. 15. whole Chapter.

SECT. CL.

SAmson now going secretly to Gaza (but for what purpose is not mentioned) he was on a sudden entangled with the fight of an harlot, and so drawn to commit folly with her. The Gazites hearing that he was come into their City, they took order that the Gates should be shut, and narrowly watched, intending in the morning to surprise and kill him. Samson knowing (as it seems) by some instinct from God, that they lay in wait for him, he rose at midnight, and finding the Gate locked, bar'd and bolted, he pulled up the two posts upon which it hung, and carried all away, posts, gate and bar upon his shoulders (the watchmen probably running away) to the top of an Hill that lay Eastwards of Gaza, and from whence Hebron might be seen.

Samson after this falls in love with a woman in the valley of Sorek , a Philistine Harlot, whose name was Delilah; the Lord's of the Philistines understanding this, came to her, and promised to give her, each of them an eleven hundred pieces of silver, (which at 2 s. 6 d. per shekel come to 687 l. 10 s. of our money) if she would entice him to discover to her wherein his great strength lay, and by what means they might prevail against him, that so they might bind him and humble him. She accepts the terms, and accordingly applies herself to Samson, and allures him with all signs of her love, (and probably in a way of sport ) to discover to her (for the satisfaction of her curiosity ) wherein his great strength lay, and whither anything could weaken it, and make him like other men, promising (its like) most solemnly, and swearing to him that she would keep it to herself as a great secret. Samson tells her that if they bound him with seven green withes he should be as other men; 'tis like he hoped this would have satisfied her without making any trial thereof. But therein he was deceived, for the Lord's of the Philistines having furnished her with green withes she bound Samson with them, and having laid some Philistines ready at hand to seize upon him if she found he could not break his bands, she cried out (as if she had been in sport) Samson the Philistines are upon thee, what wilt thou do now? and he brake the withes as easily as if they had been a thread of tow; so where his strength lay was not made known to her. Some time after (probably in a way of sportful dalliance) she renews her desire to him, telling him he had before deceived her, and mocked her, but she would not be so put off again. He tells her that if they bound him with new ropes that never had been used, then he should be as weak as other men. She accordingly bound him with such cords, and then to try the experiment, and as it were in jest, cried out again, Samson, the Philistines are upon thee, how wilt thou now help thyself? and he snapped the ropes in sunder like a thread. She sets upon him a third time, and then tells him he had hitherto deceived her with lies; but now she desires him to tell her truly how he might be bound. He tells her if she weaved the seven locks of his hair with a web, and did wind them both about the beam of the Loom, he should be then unable to stir, and as weak as other men. She tries this also, and for more security fastened the beam with a pin, that when Samson arose it might not turn or move; she cries again, Samson the Philistines are upon thee; and he awaking, bore away pin and web and beam upon which his hair was wound. She set upon him a fourth time, and told him that surely he did not love her whatever he pretended, seeing he had deceived her now three times, and would not tell her where his great strength lay; so urging him again, and following him with incessant importunity, his mind was so perplexed he knew not what to do, being extreme loath to discover to her a secret which so much concerned him, and yet unwilling to displease her upon whom he so impotently doted. So that this perplexity and distraction of thoughts was almost as bitter as death to him. Hereupon being tired out with her importunity, he at length opened his heart unto her, and told her that he had from his mothers womb been a Nazarite unto God, and no razor had come on his head; therefore if he were shaven, and his locks cut, his strength would depart from him, and he should be but like other men. Behold here the weakness of man when left to himself. Samson one of God's great Worthies, commended for his faith, Heb. 11.32. and innobled by his Glorious victories, who with his bare hands rent a roaring Lion as if he had been a Kid, and slaughtered and routed an whole army of his enemies, is now become so weak as to reveal a secret that concerned his life to a treacherous Harlot. Thus God did justly leave him to fall into the following miseries that thereby he might severely (yet deservedly ) correct him for his former uncleanness, and relapsing again into the same sin. But to proceed, when Delilah saw by his serious carriage in this relation that he had told her his very heart, she sent for the Lord's of the Philistines to come to her once again, assuring them that though before they had lost their labor, yet they should not do so now, for Samson had discovered his whole heart to her. Hereupon they came up and brought the money with them they had promised to give her, to engage her to be faithful to them. Then Delilah getting Samson upon a time to lay his head, and sleep upon her lap, she caused a man to cut off his seven locks; she might have suddenly dispatched him by cutting his throat, but God did not permit her to take away his life that he might have space to repent, and having his strength renewed might destroy more of the Philistines at his death than he had done in his life. Delilah now jogging and rousing him out of his sleep, and telling him the Philistines were upon him, he suddenly awoke and thought to have gone out and to have shaken up himself, and rouz'd up his spirits to do as he used to do; but he soon found the case altered with him, for his locks being cut, God had withdrawn his supernatural strength from him, whereof his hair was a sign. Being thus deprived of his strength, the Philistines (that lay in wait) came and took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass, and made him grind in their Prison-house. See Exod. 11.5. Herein the Philistines had their ends, and God had his, unto which he made theirs subservient. Samson had by the wanton and lustful glances of his eyes upon Harlots, highly offended God, and now God permits the Philistines to put out his eyes; they carry him down in triumph to Gaza, and that must be the place of his punishment, where he first acted his sin of uncleanness; and he that had inslav'd himself to an Harlot, is now condemned to that mean and abject slavery, to grind in a mill. It seems it was a good while that Samson continued in this slavery before they brought him forth to make them sport at Dagons Feast. During which time reconciling himself to God by unfeigned repentance, his hair (the sign of his strength) began to grow again. After some time the Lord's of the Philistines and their chief men met together at Gaza to offer a great sacrifice to Dagon their god (for delivering Samson their enemy, and the destroyer of their Country into their hands ), and to feast and rejoice together. When they were frolic and in their cups, they called to have Samson brought forth to them out of the Prison to make them sport, and that they might laugh at him. Samson being brought into that magnificent house, and Idol-temple, where there were gathered together all the Lord's of the Philistines from the several Lordships of the Country, with a vast number of other persons of note both men and women, and about 3000 people having got up to the roof of the Temple that was flat , that they might thorough the windows and lattices that were thereon see the sport; Samson desiring the Lad that led him to suffer him to feel the Pillars on which the house mainly leaned, he prayed unto the Lord and said, Remember me now, O Lord, I beseech thee, and strengthen me this once that I may be avenged on the Philistines for my two eyes; for they have not only done me a private injury in my own person, but have thereby disabled me to fight in thy quarrel for the deliverance of thy people. Then being moved by an extraordinary instinct of the Spirit of God, (not to murder himself, but) to undervalue his own life, so he might thereby as a Judge and public person execute God's vengeance upon his and his people's enemies, he took hold on the two Pillars, by which the house was born up, of the one with his right hand, and of the other with his left, and bowing himself with all his might, and crying, let me die with the Philistines, the house fell upon the Lord's, and all the people that were therein, and killed them, and Samson himself with them. So the dead which he slew at his death were more than those he slew in his life. His Brethren and all the house of his Father (hearing of his death) came down and took his dead body, and brought it up, and buried it in his Fathers burying place, between Zorak and Eshtaol; the Philistines (by the over-ruling Providence of God) not opposing it, whose pride and power by this fatal blow given to their Princes, and so many of their people was much abated and pulled down, so that they thought this was no fit time to provoke the Israelites by denying them such a thing.

Judge. Ch. 16. whole Chapter.

SECT. CLI.

WE are now come to the first Book of Samuel, which contains an History of eighty years, forty in the time of Eli [in the four first Chapters] and forty in the times of Samuel and Saul in the rest of the Book; so that the History of these three persons together with some part of the History of David is the chief matter of this Book. The two Books of Samuel are thought to be written by Samuel, Nathan, and Gad, one after another, 1 Chron. 29.29. yet some passages in these Books may seem to intimate that they were written in latter times; as 1 Sam. 5.5. and Ch. 30.25. 2 Sam. 6.8. These two Books of Samuel are styled by the Septuagint, and several others, the first and second Book of the Kings, the first containing all the History of King Saul, and part of the History of King David, both whom Samuel anointed by God's appointment, and the second the History of King Ishbosheth shortly, and of King David at large.

After Samsons death Eli the High Priest [in whom the High-Priesthood was translated from the stock of Eleazar the Eldest, to the posterity of Ithamar the younger Son of Aaron ] executed the Office of a Judge in Civil causes, and judged Israel forty years. He was extraordinarily both High Priest and Judge, a good and famous man, though faulty in being too indulgent to his Children, as we shall see afterwards. In his time, and under his Government Samuel was born, whose History we come now to describe.

His Father was Elkanah a Levite of the family of the Kohathites of the posterity of of Korah, 1 Chron. 6.22, 23. who dwelt in Ramathaim-Zophim in Mount Ephraim. He had two wives, probably Hannah was his first wife, and she being barren he afterwards took Peninnah who was fruitful. Though the Lord allowed not Polygamy, yet he was pleased to tolerate it for a time, and possibly the Jews did conceive that God's promise to Abraham of multiplying his seed as the stars of the heaven did imply a dispensation for them to have more wives than one. The Tabernacle was now at Shiloh, and there had continued since the seventh year of Joshua, Ch. 18.1. thither went Elkanah yearly, that is at those three solemn Feasts wherein all the males were bound to appear before the Lord, Deut. 16.16. He might possibly go at other times as a Levite to do service in his course, but he failed not to go up at those great Solemnities, and it seems several of his family used to go up with him, yea the women also (such was their devotion ) though not bound thereunto by the Law. At those great Feasts he gave to Peninnah and all her Sons and Daughters portions of the Peace-offerings which he offered to the Lord, according to the ancient manner of Feasts, of which see Gen. 43.34. but unto Hannah who was his best beloved he gave a larger and better portion, and possibly of the choicest and best of the Sacrifices. Peninnah was angry at this, and thereupon quarrelled with and provoked Hannah, and upbraided her for her barrenness, as an effect of the Lord's displeasure against her; and as Elkanah did thus continually express his great love to Hannah when he went yearly with his family to the House of God, so Peninnah persisted from time to time to vex her with her provocations, and possibly upbraided her with her fruitless seeking to God so earnestly at those times for a child; this greatly troubled Hannah, in so much that she mourned and wept, and did not care to eat as others did, especially not with any joy and cheerfulness as they were bound to do at those solemn Feasts. Elkanah perceiving it, asked her why she so grieved and wept, and so mourned in a time when she ought to have rejoiced? 'It is true (says he) the Lord hath not afforded thee Children, but am not I (who love thee so dearly) better to thee than ten Sons . But when Elkanah and his family had eaten and drunk together (with whom Hannah sat) she being in bitterness of soul went out and prayed unto the Lord, and wept sore, and she said, O Lord of Hosts, if thou wilt please to look on the affliction of thy hand-maid, and wilt give unto me a man-child, I will give him unto thee all the days of his life . That is, he shall not stay till the usual years of other Levites (which was 25 or 30 years of age) but shall be brought to the Tabernacle and trained up there, even from his Childhood, and all that while shall continue under the strict vow of a Nazarite, which ordinarily the Levites were not bound unto. It seems at this very time when Hannah poured forth her prayer to the Lord, and made this Vow, that Eli the High Priest sat upon a seat by a post of the Temple of the Lord, that is the Tabernacle, which possibly at this time had some house built for it to preserve it from weather; for Ch. 3.15. we read that Samuel opened the doors of the house of the Lord, whereas the Tabernacle had no Gates but only a Vail that was hung up at the entering of it, Exod. 26.36. Eli sitting upon his seat, and seeing Hannah stand a great while near him mumbling with her lips after an unusual manner, and possibly expressing some incomposedness in her gesture through the vehemency of her affection, he thought she had been drunk, wherefore he said unto her, How long wilt thou continue here in thy drunkenness, and profane this holy place thou art come into; go home and sleep out thy distemper, and then come with a penitent heart, and make thy peace with God. Hannah replys, No, my Lord, I am a woman of a sorrowful spirit, and therefore very unlikely to be guilty of such an excess; I have neither drunk wine nor strong drink this day, but have been pouring forth my soul before the Lord; count me not therefore I pray thee such a daughter of Belial, nor imagine me guilty of so great a crime as drunkenness is. I have only been opening my griefs and sorrows to the Lord, and have been earnestly imploring help from him. Eli hearing this, said, Go in peace, and the God of Israel grant thee thy petition which thou hast asked of him. Hannah desires him that he would always retain that good opinion of her, and would still pray to the Lord in her behalf; so being encouraged by the Spirit of God upon the prayer she had poured forth, and the gracious encouragement she had received from the High Priest, she departed with inward joy, and did eat bread, and her countenance was no more sad.

The next morning Elkanah and his family before they set forth on their journey homewards, presented themselves before God in the Tabernacle, to worship him, and to pray for a prosperous journey and success in all their other lawful affairs, leaving therein to posterity a good precedent for their imitation. When they were come home, Hannah conceived by Elkanah, the Lord remembering her, and hearing her prayer; and when the time was come about for her delivery, she bare a Son and called his name Samuel , that is, asked of God; rejoicing most in this, that this Son was given her in answer to her prayer. Elkanah with several of his family went up to the Tabernacle to offer unto the Lord the yearly Sacrifice and his vow, that is, besides the yearly and ordinary Sacrifice some other oblation that he had vowed, namely a Sacrifice of Thanksgiving for the birth of his Son. But Hannah desired of her Husband that she might not go up till the child was weaned , and educated, and fitted in some measure to do some kind of service in the Tabernacle, and then she would carry him thither, and leave him there, that he might continue in the service of the Lord forever; that is, all the days of his life. But 'tis plain that Samuel sometime dwelt in Ramah, and there judged Israel, which happened either after the age of fifty, (which was the time prefixed for the Levites service, Numb. 8.25.) or by God's especial dispensation, who dispensed with his Vow to make him a Magistrate. Elkanah consents to what his wife desired, viz. that she should stay till the Child was weaned and educated; Only (says he) let the Lord establish his word; whereby he seems to mean that especial promise which God had made either to him or his wife, before or after the conception and birth of the child, though it be not expressed particularly what it was. When Hannah had weaned and educated her Son, she took him with her to Shiloh, there to present him to the Lord according to her Vow; and she took with her three Bullocks, one Ephah of flour, and a bottle of wine; One of these Bullocks was offered when they presented the child, and delivered him up to the service of the Lord; the other ('tis like) were offered in other Oblations; or the one might be offered as a Burnt-offering, the other two for a Peace-offering. The Ephah of flour contained ten Omers, or tenth-deals; now the Law prescribing three tenth-deals to be offered with a Bullock, [Numb. 15.9.] nine tenth-deals of this Ephah were for the three Bullocks, and the other tenth-deal (which was overplus) might be intended for a voluntary meat-offering. The bottle of wine was to be used in their meat and drink, and Peace-offerings. Then Hannah presenting her Son to Eli, she said, O my Lord, as sure as thou art alive, I am the woman that stood by thee here praying for this child, and the Lord having granted my petition, I have lent him to the Lord as long as he liveth: that is, I have dedicated him to his service, having asked him of the Lord for that very end, that I might return him to him again. As he was freely given, so he shall be freely devoted to God's service. And Elkanah Worshipped the Lord there, and thankfully praised him for giving him this Son, and also prayed unto him for his blessing upon him, and that he would sanctify him by his Spirit, and enable him in an holy manner to perform that Religious service, unto which he and his wife had devoted him.

1 Sam. Ch. 1. whole Chapter.

SECT. CLII.

THese things being done, Hannah now in a solemn manner praises the Lord for giving her a Son, and prays unto him to continue his life, and to bless him; she begins her Song thus, My heart rejoiceth in the Lord, mine born is exalted in the Lord; whereby she intimates that through the Lord's goodness to her in giving her a Son, she was become stronger and more renowned than before, (for children are the strength and glory of their Parents), and that she had cause now to triumph over her enemies who had before upbraided her for her barrenness. My heart is enlarged over mine enemies; whereby she intimates that she had enough now to say wherewith to stop the mouth of her insulting adversaries. There is none holy as the Lord, for there is none besides thee; that is, there is none essentially and perfectly holy besides the Lord, who is the fountain of all the holiness that is in others. For there is no God besides thee, neither is there any rock like our God: He is our only refuge in all our troubles, and he only can deliver us out of them all. He is the rock (says she) on which I rested and relied when I was ready to sink in the time of my trouble. Let not my adversaries therefore (Peninnah or any others) talk anymore so exceeding proudly against me, let not arrogancy come out of their lips; for the Lord is a God of Knowledge; that is, He knows all that in your pride and arrogancy you think or speak, or attempt against his poor servants. And by him actions are weighed; that is, He exactly ponders all the actions of men, and will therefore as a just Judge recompense them as he finds them good or evil, yea according to the degree of goodness or badness that he finds in them. Then she goes on to show what strange and unexpected alterations God maketh among men; By him (says she) the bows of the mighty are broken; that is, God doth many times break the strength of the mighty, and blast their attempts, and makes them successless just as when the bow of a mighty man breaks, all his endeavors to shoot come to nothing. And on the other hand they that stumbled are girt with strength; that is, He many times so strengthens the feeble that of themselves were ready to stumble, or at least so prosper their weak endeavors that unexpectly they bring mighty things to pass, and so those that were weak and feeble in themselves, (being strengthened by the power of God) overcome great difficulties, even such as by the power of nature they were not able to overcome, as I myself can abundantly testify. They that were full have hired out themselves for bread; that is, they that were rich he sometimes brings to poverty so that they are fain to work like hired servants to relieve their wants, and they that were hungry ceased to be so, and were plentifully provided for. She that was barren has born many children, and they that have had many children are either grown weak, and so through feebleness have left off bearing, or else have buried the children they have had, and so have lost their strength, as children are esteemed to be to their Parents. Possibly Hannah had assurance by the Spirit of Prophesy that God would give her many children more, as indeed we find, v. 21. of this Chapter, that she had after this three Sons, and two Daughters. The Lord killeth and maketh alive: He bringeth down to the grave and bringeth up: that is, the Lord bringeth some into desperate dangers, into grievous and heavy afflictions, and yet delivereth them out of them, [See Ch. 20.3. Hos. 6.2. Isa. 26.17.] and God's power is most manifested when men are recovered from such desperate distresses. God doth sometimes seem to kill men, and then revives them again. He maketh poor and maketh rich: He bringeth low and raiseth up: He raiseth up the poor out of the dust, and lifteth the beggar from the dunghill, to set them among Princes, and to make them inherit the throne of glory; that is, He raiseth some from beggary to Sovereignty, and from the dunghill to the throne. For the pillars of the earth are the Lord's, and he hath set the world upon them: that is, Though the earth hangs in the midst of the air having nothing to support it but the Almighty power of God, yet it stands firm and fast upon its center as if it were supported with pillars, and therefore 'tis no wonder God should sometimes turn things upside down in the government of the world, since he that made the world at first, must needs be of power sufficient to do what he will; for with his own why should he not do what himself pleaseth? He will keep the feet of his Saints: that is, He will guide and protect his people, and keep them from falling. And the wicked shall be silent in darkness; that is, overwhelmed with confusion and astonishment in the great calamities that shall befall them, ( Eccles. 5.17. Zeph. 1.15. Jer. 8.14.) or cut off from the land of the living, for such are said to dwell in silence, Psal. 94.17. For by strength shall no man prevail: that is, by his own strength. For if the Lord did not preserve his Saints, by their own strength they could not keep themselves; neither can the wicked by their own strength secure themselves against God's hand. And if any man prevail in any of his enterprises, let him not assume the glory of it to himself, but ascribe it entirely unto God. The adversaries of the Lord shall be broken in pieces, out of heaven shall he thunder upon them. This clause seems to be a Prophesy, and may have reference to that particular judgment upon the enemies of God's people in the time of Samuel's Government, 1 Sam. 7.10. when the Lord thundered with a great thunder on the Philistines, and discomfited them, and they were smitten before Israel; yet it may be meant generally of the Lord's pouring down vengeance on his adversaries. See 2 Sam. 22.14, 15. And because God destroyed his enemies often by thunder, it grew (it seems) into a Proverb, that the Lord would thunder upon them, when he meant terribly to destroy them. The Lord shall judge the ends of the earth, and he shall give strength unto his King, and exalt the horn of his Anointed: This seems to be a Prophesy concerning the Exaltation and Kingdom of the Messiah; and 'tis the first place in the Old Testament where he is mentioned under that name. The Lord will rule the world, and judge all the inhabitants of the world, and particularly those that are in the uttermost parts of the earth by the Messiah his Anointed King; who though he shall at first live in a low and mean condition, yet when he hath finished the work of man's Redemption, he shall then be exalted above all Principalities and Powers, and shall sit down at the right hand of his Father, all power being given unto him both in heaven and earth; he shall gather his people from all Nations, and govern them by his Word and Spirit, and destroy his and their enemies.

Hannah having ended her Song, Elkanah and she departed to their house at Ramah, and left their young Son Samuel to minister unto the Lord before Eli the Priest, to wit, in such services of the Tabernacle, as by degrees he grew able to perform. The Levites indeed did not enter on that service till they were twenty-five years old, as we shown before; but Samuel's case was extraordinary, because by the special vow of a Nazarite, he was even from his tender years consecrated to the service of the Lord. And though by the Law there were no linen Ephods appointed for the Levites, but for the inferior Priests only, ( Exod. 39.27.) either therefore afterwards when the Tabernacle came to be settled in the land of Canaan it was so ordered by the Lord that the Levites should also wear such linen Ephods when they attended upon the service of the Tabernacle, or else Samuel was by special dispensation, because of the Nazarites vow, or some other reason, appointed to wear this holy vestment, which yet seems not very probable, because the linen Ephod was so commonly worn by all that were employed in holy services, that even David when he danced before the Ark, 2 Sam. 6.14. was girded with a linen Ephod. But however it was, 'tis plain that Samuel in his younger years did attend upon the service of the Tabernacle, viz. in such services as he could then perform, and that before Eli the Priest, that is, as he was ordered and directed by him, who undertook it training of him up, and upon whom he chiefly attended in the service he performed. And his mother when she came to Shiloh with her husband to offer the yearly Sacrifice used to bring him a new coat as a pledge of her motherly love to him; and there Eli blessed Elkanah and his wife, and said unto him, The Lord give thee seed of this woman, for the Son thou hast lent to the Lord. And the Lord visited Hannah in mercy, and according to Eli 's blessing made her fruitful, so that for that one Son she had given to the Lord, he gave her three Sons and two Daughters more; so powerful are the prayers of such good men as Eli was. And the child Samuel as he grew in years, so he grew in grace and godliness, whereby he became acceptable both to God and man, see Luk. 2.52.

1 Sam. Ch. 2. from v. 1. to 12. and v. 18, 19, 20, 21.

SECT. CLIII.

ELI was at this time (as we have shown) Judge of Israel, and he was High Priest also, but how he came to be so , we cannot give any certain account, the Scripture being therein silent. He had two Sons Hophni and Phineas, who as Secondary Priests did the service of the Sanctuary under their Father; but these were very wicked men, Sons of Belial, that had no lively knowledge nor apprehension of God, nor did fear and honor him as God. For though they did profess to worship God, yet in their works they denied him, being abominable and disobedient, and unto every good work reprobate. The sins and provocations of these Sons of Eli are set forth in several particulars; they were not content with the breast and shoulder, and the checks with the tongue (which only were the Priests portion of the Peace-offerings, Levite. 7.31, 32, &c. ) but they used to challenge of that which was seething for the Sacrifices, (as their just fees), all that their flesh-hook could take out, (having no Law of God for it), and this they did not only now and then, but constantly practiced it unto all the Israelites that came to Shiloh to worship, v. 14. And sometimes they would have this their overplus-portion before the flesh was put into the pot or kettle that they might roast it, yea before the fat was taken off and burnt, and so before the Lord had his due, directly against the Law, Levite. 7.31. which may be the reason why v. 29. they are said to have made themselves fat with the chiefest of the offerings; and if any denied to give them what they required, they threatened to take it by force and violence, God was very angry at these miscarriages of these young men, whereby they caused the people to neglect the Worship and service of God, and even to abhor his Sacrifices, when they saw them profaned by such abominable courses. Eli was very old, and heard of these great miscarriages of his Sons, and of some other abominations that they were guilty of, viz. that they lay with the women that came to the door of the Tabernacle to offer Sacrifices, and to perform other duties of worship and service unto God; which wickedness was the more abominable, because they had wives of their own, as we may see, Ch. 4.19. Old Eli did indeed reprove his Sons for these their scandalous miscarriages, but he did it too mildly and gently, saying to them, Nay my Sons it is no good report I hear of you, ye make the Lord's people to transgress by your wicked example, and to forbear bringing their Sacrifices to the Lord, being so highly scandalized at your ill managing of sacred things. But Eli being not only a Father, but also a chief Magistrate and Judge, should not only have reproved them sharply, but should have punished them severely by casting them out of the Priests Office which they had so shamefully profaned, yea should have put them to death for their adultery according to the Law, Levite. 20.10. but he only mildly reproved them for such great enormities. He told them that if one man sin against another, the Judge shall judge him; that is, an umpire may come and take up the controversy, and the offending party may be adjudged to make satisfaction, and so there will be an end of that quarrel; but if a man sin against the Lord who shall entreat for him? that is, no mediation or satisfaction of man can here make his peace with God; no reconciliation can here be hoped for, but upon his repentance and turning to God, and resting on the all-sufficient merits and intercession of the Messias. But let Eli say what he would they hearkened not to the voice of their father, which plainly shown that the Lord determined to destroy them; for being grievously provoked by their sins, he resolved as a righteous Judge to leave them to themselves, and to the wickedness of their own hearts, and therefore no wonder they minded not the reproofs and counsel of their aged Father; whereupon there came a man of God (some Prophet extraordinarily raised up) to Eli, and said unto him, thus saith the Lord, Did not I eminently appear unto the house of thy father, viz. Aaron, (of whom thou art descended by Ithamar ) joining him with Moses for the deliverance of the Israelites when they were in bondage to Pharaoh in Egypt ? Did not I choose him out of all the Tribes of Israel to be my Priest to offer Sacrifices upon mine Altar, to burn incense, and to wear an Ephod before me? Did not I give unto the House of thy father some part of all the offerings made by fire, and offered by the children of Israel unto me? And are all my special favors to thy Fathers family come to this? Thy Sons kick at my Sacrifices, and at my offerings which I have commanded to be offered to me in my holy habitation; they as it were despise and contemn them, and make a scorn of them before the people, as though I had afforded them too little, and therefore they will take from the Sacrifices for their own use what they please themselves. And though thou didst not do thus thyself, but thy Sons only, yet because thou didst not restrain them from these evil practices, and punish them for these their great transgressions, thou art guilty as well as they. Nay thou showest by thy over great indulgence to them, that thou honourest thy Sons above me, and choosest to please them rather than me, not daring to provoke them by sharply reproving them, much less by punishing them as thou oughtest to have done, though thou knowest they have sacrilegiously encroached upon the fat of the offerings that belonged unto me, and upon other parts also of the Peace-offerings that belonged unto the people, and all this to pamper their own greedy bellies. Wherefore thus saith the Lord, I said indeed that thy house and the house of thy father should walk before me forever; that is, should be perpetually established in the office of the Priesthood; but this promise was only conditional, namely if you carried yourselves well in that high calling; but this condition being not performed by you, the promise which I made unto you shall be reversed: For those that honor me I will honor, but those that despise me shall be lightly esteemed. Further thus saith the Lord, Behold the days come that I will cut off thine arm, and the arm of thy fathers house; that is, deprive thee of thy strength, and make both thee and thy family weak and ignoble.

And this was done first by cutting off him and his two Sons, Chapt. 4.17. 2ly, By cutting off his posterity in the flower of their age, which was partly accomplished in the death of Hophni and Phineas slain in the field, and partly by that bloody execution that was done upon Ahimelech and eighty-five of the Priests of his family, Ch. 22.16, &c. And 3ly, by removing the dignity of the High-Priesthood from Eli 's family unto Zadok (the faithful Priest spoken of, v. 35. of the stock of Eleazar ) which was done at least eighty years after this in the days of Solomon, 1 King. 2.27. And thou shalt see , viz. in thy posterity an enemy in my habitation; that is Zadok, executing the High-Priests office in the Temple, whom thy posterity shall envy and malign, because placed in the High-Priesthood, and that in all the wealth which God shall give Israel; that is, in those days when Israel shall flourish most in wealth and glory, and when consequently the High-Priesthood shall be most desirable, to wit, in the days of Solomon. And there shall not be an old man, or a man of dignity in thy family . And the men of thy posterity whom I shall not quite cut off from serving at mine Altar, shall live so miserably, (pining away with grief, and vexation to see the adversary family enjoy their honor) that if thou shouldst live to see the misery they shall be in, it would make thee almost weep out thine eyes to behold it, and it would grieve thee to the very heart. And most of thy family shall die in the flower of their age. And that which I now foretell shall come upon thy two Sons Hophni and Phineas may be a sign to thee, that all my other threatenings shall in due time come to pass, viz. I do foretell thee that they shall both die in one day. And I will raise me up a faithful Priest that shall do according to that which is in my heart, to wit, Zadok , of the family of Eleazar, and I will build him a sure house, and he shall walk before mine anointed forever; that is, I will multiply his family, and make it prosperous, and establish his offspring in the Priesthood.

And accordingly we find that the High-Priesthood was continued in the line and posterity of Zadok unto the time of the Babylonian Captivity, see Ezek. 44.15. And so Zadok being of the posterity of Phineas the Son of Eleazar, that promise was made good which the Lord made to Phineas, Numb. 25.13. He shall have it and his seed after him, even the Covenant of an everlasting Priesthood. And he shall walk before mine anointed forever; that is, Zadok and his posterity shall perform such services as belong to the High Priest; for Solomon and his Successors, viz. they shall inquire of the Lord for them, they shall offer Sacrifices for them, and shall be ready to assist them with their counsel and advice upon all emergent occasions. And those of thy posterity that shall not be cut off shall come and crouch to Zadok and his successors to beg some relief of them, and shall sue to them that they may be employed, though it were but in some of the meanest services of the Temple, only that they may eat bread, see Ezek. 44.13, 14.

1 Sam. 2. from 12. to 18. and from 22. to the end.

SECT. CLIV.

THE impiety and wickedness of the times was now so great that the word of the Lord was precious, there was no open vision; that is, there was not a man openly known to whom the Lord appeared in Visions, or whom he sent forth among the people with a word of Prophesy in his mouth. So that the Lord did not now reveal his mind to them by his Prophets, as he used to do at other times. See Psal. 74.9. And this is mentioned probably for the honor of Samuel to whom the Lord was pleased to appear at such a time as this, and to re-establish in him the Prophetick Office; See 2 Chron. 35.18. and Act. 3.24. And the particular time when the Lord appeared to him is also set down, which was when Eli (being very old and his eyes dim) was laid down in his place, that is, to take his rest in that place and in that lodging which belonged to him as High Priest near unto the Court of the Tabernacle, and it was towards the morning before the Lamps that were in the Golden Candlestick in the Tabernacle were gone out, or the oil spent. See Exod. 30.7. Samuel being laid down to sleep in a Chamber near unto him, the Lord calls him, who awaking, and supposing his Master Eli had called him, ran to him, but Eli told him that he did not call him, and therefore bids him lie down again. The Lord calls Samuel a second time, and he runs again to Eli, who tells him he did not call him, and bids him go to his bed again. Samuel was not yet acquainted with that way whereby the Lord did use to make known himself to his Prophets, viz. by Visions, neither had there been as yet any such revelation made unto him. The Lord calls him a third time, and he running again to Eli, supposing that he had called him, Eli then perceived that the Lord had appeared unto him, he bids him therefore go and lie down again, and if he heard the voice calling him anymore, he should say, Speak Lord, for thy servant heareth. Samuel lying down again, the Lord came and stood and called Samuel, Samuel, (appearing possibly in a visible shape), he answered as Eli had bidden him, Speak Lord, for thy servant heareth; then the Lord said to him, Behold I will do a thing in Israel at which both the ears of everyone that heareth it shall tingle, (See 2 King. 12.12.) meaning the discomfiture of the Israelites, the taking of the Ark, the death of Eli 's Sons, and Eli 's falling down backward, and breaking his neck; his daughter-in-law Phinehas 's wife falling presently into the pains of Travel, and dying; Judgments so dreadful and hideous, that everyone that heard of them must needs be filled with horror, and astonishment. And then will I perform against Eli all things that I have spoken concerning his house. And though it may be some time e're I begin thus to visit him, yet when I have once begun I will not cease till I have made an end. For I have told him that I will judge his house forever, (that is punish it till it be utterly ruined) for the iniquity which he knew his Sons committed, and yet he restrained them not, neither chiding them severely as he was a Father, nor deposing them from their office as he was the High Priest, nor punishing them corporally as he was a Judge. Therefore I have sworn unto the house of Eli, that the iniquity of Eli 's house shall not be purged with Sacrifice, nor offering forever; that is, that the temporal punishment denounced against them should not be kept off, or averted by any Sacrifices or Oblations whatsoever, though by their unfeigned repentance they may prevent their eternal misery.

Samuel having heard these sad words, rose in the morning and opened the doors of the Tabernacle (which seems at this time to be housed as we shown before) but he was afraid to acquaint Eli with the things revealed to him in this Vision, because he knew that such tidings would wound his heart, and he feared to offend him by bringing such a displeasing message unto him; Eli therefore called him, and charged him to declare all that the Lord had said unto him; for being conscious of his Sons leudness, and his own too great indulgence towards them, he apprehended that some heavy sentence was denounced from the Lord against him, and therefore he was so eager to know it, that he said, God do so to thee and more also, if thou hidest anything from me. Hereupon Samuel told him all; Eli in an humble submissive manner, replies, It is the Lord let him do what seemeth him good. After this Samuel grew, and the Lord was with him, and suffered none of his words to fall to the ground, but exactly performed what he had foretold by him; and all Israel even from Dan to Beersheba knew that Samuel was established to be a Prophet of the Lord, and effectually called and sent to execute this office among them, and that God had firmly settled him in it by making good his own word in his mouth. So that after the long intermission and cessation of Prophetical Vision, (whereby the word of the Lord was become rare and precious, as we have showed before) the Lord renewed this gift of Prophesy by appearing in Shiloh unto Samuel, and revealing his mind and will unto him by Prophetical Visions and Inspirations , that he might reveal it unto the people.

1 Sam. Ch. 3. whole Chapter.

SECT. CLV.

AS Samuel had before made known the word of the Lord to Eli, so he does now to all Israel, reproving them for their sins, and telling them before hand what Judgments would fall upon them if they did not speedily repent; but they not reforming, the Philistines (who it seems during the forty years of Eli 's Government had been pretty quiet, possibly because of the great slaughter Samson had made of their Lord's and chief men at his death, see Judge. 16.30.) now begin again to invade their Land, and being entered with an Army, the Israelites gather themselves together to fight with them, and pitch their Camp at a place which was afterward called Eben-ezer (the occasion whereof we may see afterwards, Ch. 7.11.) and the Camp of the Philistines was in Aphek, a City in the Tribe of Judah. The Armies joining Battle, the Israelites were smitten before the Philistines, and lost 4000 men. The Israelites having rallied their scattered forces, the Elders of the people began to inquire with some astonishment why the Lord had thus left them, and suffered the Philistines to prevail over them; though they knew that Idolatry, and many other gross sins were at this time rife among them, (as we may learn from the Psalmists words, Psal. 78.58. speaking of these very times ) yet they were so blind and stupid that because they were the seed of Abraham they wondered that God should take part with the uncircumcised Philistines against them, not being sensible of their own great wickedness which had provoked him to bring that calamity upon them. And vainly they thought to mend the matter by fetching the Ark of God, the sign of his presence to be among them. For not repenting of their sins whereby they had forfeited their interest in God, nor seeking to make their peace with him as they ought to have done, their confidence in the Ark was vain and groundless. However without consulting with God, or advising with Samuel, they resolve to fetch it into the Camp, by which in former times their Ancestors had prevailed against their enemies, (as at the taking of Jericho, Josh. 6.4, 5.) and they hoped it would now help them also. And thus they trusted more in the visible presence of the Ark, than the gracious presence and assistance of God, which they could not rationally hope for whilst they continued impenitent and unreform'd.

The Ark being sent for, the two Sons of Eli, Hophni and Phinehas came along with it, either to carry it, [as Numb. 4.15.] or to attend it. And when it came into the Camp, all Israel shouted with a great shout, so that the earth rang again with the rebound or Echo of their shout. The Philistines understanding this, were sore afraid, for they said, God is come into the Camp; thinking (it seems) the Ark to be some representation of the God of the Israelites, and having the same opinion of it that they had of their own Idols; at least they conceived some Divine power went along with it, which was the reason they were so afraid. And they said, Woe unto us, there hath not been such a thing heretofore; that is, in former conflicts which we have had with them, they used not to bring their Ark into the Camp, and by this unwonted shout of theirs we may perceive how much greater their hope and confidence now is than it hath been formerly. Woe unto us, who shall deliver us out of the hands of these mighty God's? Thus they speak of the true God after their Idolatrous manner, who worshipped many God's or Idols. They further said, These are the God's that smote the Egyptians with all the Plagues which fell upon Pharaoh and his people in Egypt, and at last drowned them in the Red-Sea, which joined to the desert or wilderness of Etham, Exod. 13.20. upon which many of their dead carcasses were cast up; and hereupon they name this as the consummation of all the former Plagues. Therefore they encouraged one another, saying, Let us be strong, and quit ourselves like men, and fight valiantly, that we be not servants unto the Hebrews as they have been unto us, Judge. 13.1. Accordingly the Armies encountering each other, the Philistines fought stoutly, and the Israelites were discomfited, and there fell thirty thousand Footmen (for they had no Horse) and the rest were miserably scattered, so that they fled to their own houses or dwellings. See Ch. 13.2. 1 King. 12.16. And the Ark of God was taken , and the two Sons of Eli, Hophni and Phinehas were slain according to the Prediction, Ch. 2.34. and a man of Benjamin ran from the Army, and came to Shiloh the same day with his Clothes rent, and with earth upon his head (see Josh. 7.6. 2 Sam. 1.2.) to signify the sad news he brought, and Eli sat upon a seat by the way-side near the Gate of the Tabernacle watching, and earnestly expecting news from the Camp, and the success of the fight. For his heart trembled for the Ark of God, lest that should fall into the hands of the Uncircumcised Philistines, and be profaned by them, and lest the Israelites should be deprived of the comfort of it .

And when the man had told his sad story in Shiloh, all the City cried out with most bitter and loud lamentation; Eli who was ninety-eight years old, and blind, hearing this dreadful out-cry, inquires what the matter was; whereupon they brought the messenger to him that came out of the Army, who told him that Israel was fled before the Philistines, and that there had been a great slaughter among the people, that his two Sons Hophni and Phinehas were slain, and lastly that the Ark of God was taken; no sooner did the Messenger make mention of the loss of the Ark, but old Eli 's heart died within him, and being old, heavy, and corpulent, and falling down backward, he broke his neck and died, having judged Israel forty years. His daughter-in-law Phinehas 's wife was with child, and ready to be delivered, who when she heard those dismal tidings of the taking of the Ark, the death of her father-in-law, and husband, she bowed herself, and the pains of travel came upon her, and being delivered, yet so as she was ready to expire, the women about her sought to comfort her, telling her that she had borne a Son, but she regarded it not, only named the child Iehabod, that is, where is the glory? intimating that the Ark being taken (b), (which was the sign of God's presence) the glory was departed from Israel, and so she gave up the Ghost.

1 Sam. Ch. 4. whole Chapter.

SECT. CLVI.

THE Philistines having taken the Ark, they carried it (undoubtedly with great Triumph) to Ashdod (since called Azotus, Act. 8.40.) and placed it in the Temple of Dagon their God, presenting it as a captive before their Idol, by whose help possibly they persuaded themselves they had overcome the Hebrews and their God; yet possibly they had some kind of reverence for it, and therefore feared to offer any violence to it, or to open it, or take forth the Tables of the Law that were in it; but however that was, they placed it near unto Dagon. The Priests of Dagon rising early the next morning, and coming to see how the Ark and their Idol had agreed together, they found that Dagon was fallen on his face to the earth before the Ark, whereby the Lord did discover to them what a vain Idol their Dagon was, and that the God of Israel was the only true Almighty God, and that he had cast down their Idol-god in his own Temple. The Priests took their Idol and set it up again, and no doubt used all their skill to fasten it, and make it sure from falling anymore. But coming again the next morning they found their Dagon fallen again upon his face to the ground before the Ark, and his head, and both the palms of his hands cut off, and cast at the threshold of the House, only the stump and lower part of him was left entire. Their Dagon being thus broken to pieces, the Priests could not set him up again, nor conceal his ruin from the people, as possibly before they had done; they might see now that it was not by any Casualty, but by the will and power of God that he was thus thrown down. But though God had cast the head and hands of Dagon to the threshold, that so they might as it were be despised and trodden upon by those that came into that house, yet the Priests and the people of Ashdod were so superstitious (even to the time when this History was written) that they would not so much as tread on the threshold of that Temple, accounting it sanctified by the touch of the head and hands of their Idol. And thus by the over-ruling Providence of God, even their superstition became a means to perpetuate the memory of this wonderful work of God in confounding their Idol, which otherwise might in some short time have been forgotten. The Lord having thus clearly discovered to the men of Ashdod that their Dagon was a vain Idol, and that the God of Israel (whose Ark they had boldly surprised) was the only true God, which he had sufficiently demonstrated, first by casting down their Idol before his Ark, and at last by breaking it in pieces, yet notwithstanding they continued as superstitiously devoted to their Idol as they were before, and were not afraid still to detain the Ark of God in captivity. Therefore the Lord resolved to punish them severely for it, and accordingly his hand was heavy upon the City of Ashdod, and upon the Coasts thereof, and he destroyed and wasted their land by sending multitudes of Mice among them, Ch. 6.5. and smote them with the Emerods, a disease not only painful, but as the Psalmist intimates, ( Psal. 78.66.) disgraceful also, and to many of them mortal, as appears from v. 10. The men of Ashdod seeing in what a sad condition they were, they openly said, the Ark of the God of Israel should not abide among them; for they plainly saw that his hand was heavy upon themselves by inflicting this strange disease upon them, and that it had been heavy also upon Dagon their God; wherefore they convened the Lord's of the Philistines to consult together what course was fit to be taken in this case. These Lord's agreed that the Ark should be carried from thence to Gath (another of their five principal Cities, situate upon an hill near unto the Sea, see Amos 6.2.) resolving thereby to try whither it was the presence of the Ark that had caused those plagues, or whither they came by any other accident. The Ark being brought to Gath, God smote the inhabitants thereof both small and great with Emerods in their secret parts; hereupon they sent away the Ark to Ekron, another of the principal Cities of the Philistines; when it was come thither, the Ekronites cried out, they have brought the Ark of the God of Israel to us to bring upon us the same plagues that they have been plagued with because of it. And it fell out accordingly; for immediately there was a deadly destruction throughout the City, (possibly some mortal contagion reigned among them) and the men that died not of that plague were yet smitten with the Emerods, so that the cry of the city went up to heaven; hereupon they also convened the Lord's of the Philistines, and desired them to send away the Ark to its own place, viz. to the land of the Israelites, that they might not be destroyed by reason of it. But these Lord's being very loath to part with so glorious a Trophie of their victory, desired yet to try a little further, and therefore sent it after this to Gaza and Askelon (as appears Ch. 6.4, 17.) which Cities felt the same plagues by reason of the Ark which the other had done. Thus the Ark of the Lord was in the Country of the Philistines seven months ; but they being at last convinced that the keeping of the Ark among them was the true cause of their present calamities, they resolved to send it back, and thereupon called for their Priests and Diviners to advise them in what manner they should do it, that they might appease the wrath of the God of Israel, and that he might heal their land, and remove their plagues. The Priests advise them that if they did resolve to send it back, they should not send it without some gift or present, or trespass-offering, because they had trespassed against the God of Israel by carrying away his Ark captive, and had not given it that honor and respect that was due to it. And then (say they) ye shall be healed, if his hand has been upon you by reason of your detaining his Ark; but if it were upon you for any other cause, it will be upon you still after the Ark is sent home. Thus the alwise-Providence of God causeth these Idolatrous Priests (who were enemies to him and his true Worship) to give such counsel as tended to his honor, and the shame of their Idols, and false worship. The Philistines ask their Priests what Trespass-offering they should send? They answer, five golden Emerods, and five golden Mice, according to the number of the Princes of the Philistines, and the five principal Cities, with their villages that were under their command. For one and the same plague was on them all, (see v. 17, 18.) even on all the land of the Philistines which extendeth unto the great stone of Abel, that is, mourning, (see v. 19.) so called from the people's great lamentation for the slaughter God made among them, upon an occasion which we shall speak of afterwards. By these presents they acknowledged that the God of Israel brought upon them those plagues of the Emerods and Mice for their detaining his Ark, and so by them they gave glory to his great name, see Josh. 7.19. 'It is possible Satan might instigate these Diviners to send such absurd and ridiculous gifts as these with the Ark in contempt of God; but if it were so, that which Satan intended as a dishonor, the Lord by his over-ruling Providence so disposed of as tended to his glory, seeing the Philistines themselves were made to send into the land of Israel such things which would there remain as perpetual Monuments and Memorials of those shameful punishments wherewith God had humbled them. However this is the course these Priests advise them to take at this time, and peradventure (say they) God will hereupon lighten his hand from off you, and from off your God's; so that it seems not only Dagon, but several other of their Idol-gods were thrown down, and broken to pieces by a secret hand of God in all their Cities whither the Ark was brought, as 'tis probable the like was formerly done in Egypt, see Exod. 12.12. and Numb. 33.4. But though many of the Philistines were for sending back the Ark presently, yet it seems some of them were of a contrary judgment, and stiffly opposed it, wherefore the Priests blamed them for thus hardening their hearts against the means which God had afforded them to convince them of their sin; why will you (say they) retain the Ark after you have suffered such great and grievous punishments by it, herein resembling Pharaoh and the Egyptians who held the people of Israel in cruel bondage, notwithstanding God's hand was so heavy upon them, till at last going on in their sin their whole Army was drowned in the Sea? If you would avoid the like heavy Judgments, do not imitate them in their sin. Now therefore take our advice, make a new Cart which hath never yet been put to any common use, and take two young heifers on which there hath come no yoke, and fastening the Cart to them, shut up their Calves at home from them, and take the Ark and put it into the Cart, and put those Jewels of Gold, viz. those Golden Images of Emerods and Mice (which ye return for a Trespass-offering) in a little Coffer by the side thereof, and send it away that it may go, and by this experiment ye shall discern whither the God of Israel hath inflicted these punishments upon us or no. If these young heifers untamed, and untrained quietly bear the yoke, and carry the Ark directly in the way that leadeth to Bethshemesh (a City belonging to the Priests of Judah ), and if the kine do carry the Ark thitherward, not offering to go out of the way, or to return to their sucking Calves shut up at home, it will then be evident that their natural love and affection to their young ones is restrained by a Supernatural power, and that the kine would never have done it, if God's hand had not been in the business, and so we may conclude that it was he that smote us whilst we kept the Ark. But if things happen otherwise, then we may conclude that it was not his hand that smote us, but it was only a chance that happened to us. The Philistines agree to do as their Priests directed them, and all things being prepared, the Kine went directly to Bethshemesh, as if they had been sent thither by God to deliver the Ark into their hands, to whom it belonged to take care of it. But yet by a natural instinct they sometimes lowed after their Calves left behind them, but notwithstanding went on directly in the way towards Bethshemesh, not turning to the right hand or left into any cross, or by-ways, being moved to go on with the Cart, and to carry the Ark thither, by the all-powerful Providence of God. And the Lord's of the Philistines went after them unto the borders of Bethshemesh to observe the issue of this experiment, and then returned home, v. 16. The men of Bethshemesh were at this time reaping their Wheat-harvest , but lift up their eyes to their great astonishment and joy, they saw the Ark coming towards them; and the Cart came into the Field of Joshua a Bethshemite, and stood there where there was a great stone, and the Priests who were of the Tribe of Levi came and took down the Ark of the Lord, and the Coffer that was with it, and set them on the great stone, and they clave the wood of the Cart and offered the Kine as a Burnt-offering to the Lord.

'It is true, the Law did command that only males should be offered in Burnt-offerings, Levite. 1.3. but this seems to be an extraordinary act of devotion whereunto the Priests were led by reasons grounded upon this strange and extraordinary work which God had wrought, and perhaps by a special instinct of his Spirit, and is not therefore to be judged of according to the rules of ordinary Burnt-offerings. They considered possibly that these Kine had been given up by the Philistines to the service of the Lord to bring home the Ark, and having been employed in so sacred a service, it was not fit they should be employed to any other use, and therefore they resolved by this way of an extraordinary Burnt-offering to give them up to the Lord. And besides this Burnt-offering of the Kine, the men of Bethshemesh brought their own Oblations to the Priests, who offered Burnt-offerings and Peace-offerings to the Lord that day for them, as an expression of their thankfulness to God for the return of the Ark. But it seems some of the men of Bethshemesh were so presumptuous as to open the Ark and to look into it, whereas it was not lawful for any but the Priests (no not for the Levites themselves who carried it) to look upon it bare and uncovered, see Numb. 4.20. yet it seems these bold Bethshemites not only took liberty without any fear or reverence to gaze and stare upon it, but proceeded further even to look into it; possibly to see whether the Philistines had taken anything out of it, or put anything into it; which they should not have done, but only the Priests. Hereupon God smote seventy of them, (who it seems were most presumptuous ) though there were many thousands of them that had adventured to look upon it uncovered. He smote of the people (the Text says) that were fifty thousand, (or as the Syriac and Arabic read it five thousand ) seventy persons. And the Bethshemites bewailed this sad slaughter God had made among them in a complaining manner, they said, Who is able to stand before this holy Lord God, who manifesteth himself from between the Cherubims! and to whom shall the Ark (which is the sign and pledge of his Presence) go up from us? Intimating that people would be afraid to entertain it, seeing such direful things following of it. So they went to the Inhabitants of Kirjath-jearim (a City in the Tribe of Judah not far from them) to desire them to fetch the Ark thither, pretending possibly it was a place of much more safety for it to be in than their City was. The men of Kirjath-jearim were so far from opposing the bringing of the Ark to their City, notwithstanding the sad calamity that had befallen so many of the Bethshemites, that they themselves fetched it thither, and undoubtedly with much joy, (the Priests of Bethshemesh carrying it) as believing that it was not the presence of the Ark among the men of Bethshemesh, but their irreverent carriage in gazing upon it, or looking into it, that was the cause of their misery. When they had brought it to their City they placed it in the house of Abinadab a Levite, and a man (as 'tis like) of singular holiness, whose house was on a hill (and possibly fenced in, and called Gibeah, 2 Sam. 6.3.) a place of strength and safety for the Ark to be kept in. Having carried it into his house, they sanctified Eleazar his Son to keep it, that is, they chose him to be set apart to this holy employment, to give continual attendance upon the Ark that he might keep others from coming near to pollute or defile it, and they caused him to prepare himself for this Sacred charge by washing his garments, and other such like Ceremonies of Legal purifying. It may seem strange that they did not carry the Ark back to the Tabernacle in Shiloh, but it seems the Lord would show his indignation against the former wickedness of that place by not suffering the Ark to be carried thither again. So he forsook the Tabernacle of Shiloh, &c. Psal. 78.60. And the Ark being thus separated from the Tabernacle, they continued divided forever after; for 'tis said that David prepared a new Tent for it, 1 Chron. 15.1. and it remained at Kirjath-jearim twenty years before the people could be won to that solemn repentance and conversion recited in the following verses. But though the Ark was at Kirjath-jearim, yet the Tabernacle and public worship of God was at Shiloh.

1 Sam. Ch. 5. wh. Ch. Ch. 6. wh. Ch. Ch. 7. ver. 1, 2.

SECT. CLVII.

FOR twenty years together after the Ark was removed to Kirjath-jearim, the Israelites were grievously oppressed by the Philistines, but at length by the exhortation of Samuel, and the troubles they had felt, they were brought to repentance, and lamented after the Lord, that is humbling themselves, cried and called unto him for help and deliverance. The Elders therefore of Israel resorting to Samuel, he exhorted them to put away their strange God's and Goddesses, [see Judge. 2.13, 14.] and to prepare and compose their hearts to serve the Lord entirely in, a settled course of new obedience, and then he doubted not but he would deliver them out of the hands of the Philistines. Accordingly they did abandon and cast away their Idols, and served the Lord only as his Law required. Samuel hereupon summons the whole body of the people to Mizpah , that there they might together renew their Covenant with God, (which they had so shamefully broken) and joining together in serious and solemn humiliation, they might by fasting and prayer implore mercy and forgiveness from God, with a return of his former favor to them; and might also consider and consult together of the best means that were to be used to deliver themselves from the Philistines Tyranny. And accordingly being met together at Mizpah, they there kept a solemn fast, and humbled themselves exceedingly before the Lord, insomuch that they are said to have drawn water, that is, plenty of tears from their contrite hearts, and to have poured them out before the Lord , using withal perhaps some external effusion, or pouring forth of water to represent and signify their inward repentance, and mourning for their sins. And after they had reconciled themselves to God, Samuel as a Judge composed and arbitrated the controversies and private differences that were among the people. The Philistines hearing that the Israelites were met together at Mizpah, they presently suspected that they were plotting some rising, and contriving some means to deliver themselves from under their yoke; and to prevent this, they presently raised their forces, and marched to suppress them . The children of Israel hearing of their coming, were very much afraid, knowing the strength of their enemies, and their own present weakness and unpreparedness, being met together to pray, and not to fight. In this extremity they desire Samuel to be instant in prayer to the Lord for them, for they had no hope but in his help and assistance, who is the Lord of Hosts, and giver of victory. Samuel hereupon took a sucking Lamb, and either caused it to be offered by a Priest, (not being of that order himself) or did it as a Prophet immediately inspired by God, and warranted to do it by some special dispensation as Elijah also did, 1 King. 18.31, 32, &c. see also Judge. 6.26. Upon the same warrant likewise he offered his Burnt-offering here at Mizpah on an Altar of his own erecting, and not on the Altar in the Tabernacle. And Samuel cried unto the Lord for Israel, and the Lord heard him as appears by what followed; for the Army of the Philistines drawing near, the Israelites (as it seems) put themselves into the best posture they could to resist them, and the Lord thundered with a terrible thunder upon the Philistines, [see Ch. 2.10.] striking them (as 'tis like) with dreadful Hailstones and Thunderbolts, so that they were discomfited that day before Israel; and the rest of the Israelites that stayed at Mizpah, upon the news of their defeat came out and joined in the pursuit and slaughter of them; and they pursued them till they came under Bethear, which it seems was a Rock where the Philistines having a garrison, the Israelites were hindered from prosecuting their victory any further. The Army of the Philistines being thus discomfited, Samuel as a Monument of their victory, and in thankfulness to God for his gracious assistance (by which alone they had obtained it) took a great stone , and set it up between Mizpah and Shen (which was a Rock over against it) calling it Eben-ezer, that is, the stone of help, saying, hitherto God has helped us. And 'tis remarkable that in the very same place where before the Israelites were vanquished, and the Ark taken captive, [ Ch. 4.1.] they should now erect a Trophy of victory by them obtained. The Philistines were so subdued at this time, that they came no more into the land while Samuel governed alone , for they saw the hand of the Lord was against them, and they restored to Israel the Cities they had formerly taken from them, reserving only some places of strength, [see 1 Sam. 10.5.] wherein they kept Garrisons for the better awing of the Israelites. And after this there was a cessation from open War between the Israelites and the Philistines, and possibly the rest of the Canaanites, who being terrified with this victory (which God had from Heaven given the Israelites ) ceased for the present from troubling of them.

1 Sam. Ch. 7. from v. 3, to 15.

SECT. CLVIII.

SAmuel from the time he was made Judge, judged Israel to the day of his death. For though Saul after he was made King had the Supreme Power in his hands, yet Samuel as long as he lived exercised the jurisdiction of a Judge, (which God had called him unto), as appears by his killing of Agag, whom Saul had spared, Ch. 15.32, 33. And also as a Prophet he directed him in his Government, admonished him of his duty, reproved him when he did amiss, [ Ch. 15.23. & 13.13.] yea, threatened him when he rebelled against God's command with the loss of his Kingdom [ Ch. 15.28.] and anointed David King in his stead, Ch. 16.13. Sometimes indeed they joined together in the Government, as in making War against Nabash the Ammonite, and relieving Jabesh-Gilead when it was besieged, [ Ch. 11.7.] and in this regard the years of both their Governments are joined in the same account of forty years, as we may see Act. 13.20, 21. Samuel therefore went as a Judge from year to year in circuit to Bethel, Gilgal and Mizpah to hear and determine the causes of the people, and as a Prophet to teach and direct them. Neither was Samuel bound by his Mothers Vow, Ch. 1.11, 22. (whereby he was devoted to the service of the Sanctury ) to continue his residence there, and that not only because for the sins of the Priests and people the Lord had withdrawn the Ark (the visible sign of his Presence) from the Tabernacle at Shiloh, but also because the Lord himself had taken him off from that Levitical service, and called him to another employment, namely to be an holy Prophet, and a Judge over his people. When he had gone his Circuit, he returned to Ramah, where his usual dwelling was, and his most ordinary place of Judicature, and there he built an Altar to offer Sacrifices. Indeed God appointed but one Altar to be ordinarily used for Sacrifices, as there was but one Tabernacle, but upon extraordinary occasions he allowed holy men by a particular dispensation to build other Altars, when it might be done without danger of Idolatry, yet with this difference, that the one, viz. that in the Tabernacle was to be fixed and permanent, the other to stand only so long as the occasion continued. Samuel therefore (as it seems) by an especial Prophetical instinct built an Altar here, which he might lawfully do, especially in this time, when 'tis very questionable whether they were bound by that Law, Deut. 12.14. because the Ark and the Tabernacle were now separated. Samuel being grown old, and unable to go through the land to judge the people as formerly he had done, he made his two Sons, Joel and Abiah his Deputies and Substitutes, appointing them to judge the people in some part of the land in his stead, and possibly this he did by God's especial direction. And though it is like they went in their circuits to judge the people as their Father had done, yet they dwelt at Beersheba, and there for the most part executed that office. The singular piety of Samuel, and the experience he had had of God's severity against Eli for his too great indulgence to his Children, may well induce us to think that he did what he could to train up his Sons in the ways of righteousness; nor can we rationally think that he would have entrusted them with this power of judging the people under him, had they not to that time regularly behaved themselves, and given hopes of managing that trust well which was committed unto them; but however it was, being advanced to these places of dignity and power (it seems) they soon degenerated and proved the occasion of much grief to their Father; and much mischief to the Commonwealth; for they walked not in the ways of their Father, neither executed their office uprightly as their Father had done; but being covetous and desirous of lucre, they took bribes (which blind the eyes of the wise, Deut. 16.19.) and perverted judgment.

1 Sam. Ch. 7. from 15, to the end. Ch. 8. from 1, to 4.

SECT. CLIX.

THE Elders of Israel now gathering themselves together, came to Samuel at Ramah, and represented to him that he was grown old, and so unable to execute the office of a Judge as he had done, and his Sons were very wicked, and walked not in his steps, therefore they were not willing to be any longer under that form of Government, but desired him to set a King over them. It seems they were weary of that mild and Fatherly Government of Judges whom God immediately chose and called to that office, and endued with extraordinary gifts and qualifications for their places, and were ambitious that their Nation might have the glory of being a Monarchy, and might enjoy all the Honors, Dignities and Offices belonging to it; and that they might be like other Nations, most of which had an absolute Sovereign, and pompous King. And besides there was another thing that much disposed and induced them hereunto, viz. they understood the great preparations which Nahash King of the Ammonites made against them, see 1 Sam 12.12. therefore they desired a King, and Captain to go before them, trusting and relying (as it seems) more on his Conduct, than on the Lord of Hosts, who had given them so many signal and miraculous victories. Samuel understanding this was exceedingly troubled at it, not only because of the ingratitude they hereby expressed towards himself in being so forward to cast off his Government who had deserved so well of them, but because he knew their desire was sinful, and highly displeasing unto God; for though God had promised to erect a Regal Throne among them, and to give them Kings out of whose loins the Messiah should come , yet they were to wait his leisure for it, and to expect as well the time when, as the person whom he would choose, and were not to attempt any alteration in the Government themselves without his direction; especially they were not to go about it in such a sinful manner as they now did, distrusting God, and proudly affecting to be like other Nations. Samuel therefore being much perplexed at it, he humbly besought the Lord to direct him what he should do in this difficult and dangerous affair; the Lord bids him to hearken to them in this matter, and seemingly condescends to their suit, yet not in mercy, but in anger. Then speaking to Samuel, he says, Be not thou troubled at their rejecting thee, for they have not indeed so much rejected thee as me, that I should not reign over them. They will not (it seems) have me any longer to be their only King, but they will have another, under whom they will be; neither is their ingratitude to me or thee to be much wondered at, seeing they have been an inconstant, discontented rebellious people against me and their Magistrates, and horribly given to Apostasy and Idolatry, ever since they came out of Egypt to this day. However hearken to them in the thing they desire, yet acquaint them with the mischiefs th • y are like to bring upon themselves hereby, that if they persist in their design, they may be without excuse, and may only condemn themselves when they feel them. Shew them therefore the way and manner of the Kings of the earth , that is, how they usually treat and demean themselves towards their subjects, that if they will have a King like other Nations, they may know what they are to expect from him: First, he will take their Sons violently from them, and against their wills put them to servile Offices, and base drudgery not beseeming free-born subjects ; namely he would put them to attend his Chariots of War to serve him as Horsemen, or to run before his Chariots as Footmen. Secondly, he will appoint him Captains over thousands, and Captains over fifties, (honorable Offices indeed, and profitable to those that shall enjoy them) but very burdensome to the people who under them must drudge and labor, and plow his fields, and reap his harvest without any considerable wages for their pains. Thirdly, he will appoint some to be his Smiths, others his Carpenters, or Chariot-makers, not giving them for their labor sufficient recompense. Fourthly, he will take their Daughters forcibly from them to do his work, viz. to be his Confectioners, Cooks, and Bakers, not allowing them sufficient wages for their work. Fifthly, he will take their fields, and their Vineyards, and Oliveyards, (even the best of them) and give them most injuriously to his servants and favorites. Sixthly, he will take the tenth of their seed, and of their Vineyards, either that which of right belonged to the Levites, or another tenth after theirs is paid, and give it to his Officers and Courtiers. Seventhly, he will take their men-servants, and and maid-servants, and their goodliest young men, their asses, and put them to his work. Eighthly, he will take the tenth of their sheep as a tribute to himself, and they will he forced to be his servants and vassals, not living like free-born Israelites but in a servile and slavish condition; and then they will cry out in that day by reason of the grievous oppressions they are under, but the Lord will not regard their cries or prayers, because by their own obstinate willfulness they brought these evils upon themselves. Samuel having received these words from the Lord, faithfully represented them