Poems written by A. Cowley.

THE CONTENTS.

THe Proposition. The Invocation. The entrance in∣to the History from a new agreement betwixt Saul and David. A description of Hell. The Devils Speech. Envys reply to him. Her appearing to Saul in the shape of Benjamin, her speech and Sauls to himself after she was vanisht. A description of Heaven. Gods Speech: he sends an Angel to David, the Angels Message to him. David sent for to play before Saul. A Digression concerning Musick. Davids Psalm. Saul attempts to kill him. His escape to his own house, from whence being pursued by the Kings Guard, by the artifice of his wife Michol he escapes, and flies to Naioh, the Prophets Colledge at Ramah. Sauls speech, and rage at his escape. A long Digression describing the Prophets Colledge, and their manner of life there, and the ordinary subjects of their Poetry. Sauls Guards pursue David thither, and prophe∣sie. Saul among the Prophets. He is compared to Balaam, whose Song concludes the Book.

DAVIDEIS The first Book.

1 , 2 I Sing the Man who Iudahs Scepter bore In that right hand which held the Crook before; Who from best Poet, best of Kings did grow; The two chief Gifts Heav'n could on Man bestow. Much danger first, much toil did he sustain, Whilst Saul and Hell crost his strong fate in vain. Nor did his Crown less painful work afford; Less exercise his Patience, or his Sword; So long her Conque'ror Fortunes spight pursu'ed; Till with unwearied Virtue he subdue'd All homebred Malice, and all foreign boasts; Their strength was Armies, his the Lord of Hosts. Thou, * 1.1 who didst Davids royal stem adorn, And gav'st him birth from whom thy self was't born. Who didst in Triumph at Deaths Court appear, And slew'st him with thy Nails, thy Cross and Spear, Whilst Hells black Tyrant trembled to behold, The glorious light he forfeited of old, Who Heav'ens glad burden now, and justest pride, Sitst high enthron'ed next thy great Fathers side, (Where hallowed Flames help to adorn that Head Which once the blushing Thorns invironed, Till crimson drops of pretious blood hung down Like Rubies to enrich thine humble Crown.) Ev'en Thou my breast with such blest rage inspire, As mov'ed the tuneful strings of Davids Lyre, Guid my bold steps with thine old trav'elling Flame, * 1.2 3 In these untrodden paths to Sacred Fame; Lo, with pure hands thy heav'enly Fires to take, My well-chang'ed Muse I a chaste Vestal make! From earths vain joys, and loves soft witchcraft free, I consecrate my Magdalene to Thee!

Lo, this great work, a Temple to thy praise, On polisht Pillars of strong Verse I raise! A Temple, where if Thou vouchfafe to dwell, 4 . It Solomons, and Herods shall excel. Too long the Muses-Lands have Heathen bin; Their Gods too long were Dev'ils, and Vertues Sin; But Thou, Eternal Word, hast call'ed forth Mee 5 . Th'Apostle, to convert that World to Thee; T'unbind the charms that in flight Fables lie, And teach that Truth is truest Poesie. The malice now of jealous Saul grew less, Orecome by constant Virtue, and Success; 6 He grew at last more weary to command New dangers, then young David to withstand Or Conquer them; he fear'd his mastring Fate, And envy'ed him a Kings unpowerful Hate. Well did he know how Palms by'oppression speed, 7 . Victorious, and the Victors sacred Meed! The Burden lifts them higher. Well did he know, How a tame stream does wild and dangerous grow By unjust force; he now with wanton play, Kisses the smiling Banks, and glides away. But his known channel stopt, begins to roare, 8 . And swell with rage, and buffet the dull shore. His mutinous waters hurry to the war, And Troops of Waves come rolling from afar. Then scorns he such weak stops to his free source, And overruns the neighboring fields with violent course. This knew the Tyrant, and this useful thought His wounded mind to health and temper brought. He old kind vows to David did renew, Swore constancy, and meant his oath for true. A general joy at this glad news appear'd, For David all men lov'ed, and Saul they fear'd. Angels and Men did Peace, and David love, But Hell did neither Him, nor That approve; From Mans agreement fierce Alarms they take; And Quiet here, does there new Business make. Beneath the silent chambers of the earth, Where the Suns fruitful beams give metals birth, Where he the growth of fatal Gold does see, Gold which above more Influence has then Hee. 9 Beneath the dens where unfletcht Tempests lye, And infant Winds their tender Voyces try, Beneath the mighty Oceans wealthy caves, 10 . Beneath th'aeternal Fountain of all Waves, Where their vast Court the Mother-waters keep, And undisturb'd by Moons in silence sleep, There is a place deep, wondrous deep below, Which genuine Night and Horror does o'reflow;

11 No bound controls th'unwearied space, but Hell Endless as those dire pains that in it dwell. Here no dear glimpse of the Suns lovely face, Strikes through the Solid darkness of the place; No dawning Morn does her kind reds display; One slight weak beam would here be thought the Day. No gentle stars with their fair Gems of Light Offend the tyr'annous and unquestion'd Night. Here Lucifer, the mighty Captive, reigns, Proud, midst his Woes, and Tyrant in his Chains. Once General of a guilded Host of Sprights, Like Hesper, leading forth the spangled Nights. But down like Lightning, which him strook, he came; And roard at his first plunge into the Flame. Myriads of Spirits fell wounded round him there; With dropping Lights thick shone the singed Aire. Since when the dismal Solace of their wo, Has onely been weak Mankind to undo; Themselves at first against themselves they'excite, (Their dearest Conquest, and most proud delight) And if those Mines of secret Treason fail, With open force mans Vertue they assail; Unable to corrupt, seek to destroy; And where their Poysons miss, the Sword employ. Thus sought the Tyrant Fiend young Davids fall; And 'gainst him arm'd the powerful rage of Saul. He saw the beauties of his shape and face, His female sweetness, * 1.3 and his manly grace, He saw the nobler wonders of his Mind, Great Gifts, which for great works he knew design'd. He saw (t'ashame the strength of Man and Hell) * 1.4 How by's young hands their Gathite Champion fell. He saw the reverend Prophet boldly shed 12 . The royal drops round his enlarged Head. * 1.5 13 And well he knew what Legacy did place, * 1.6 The sacred Scepter in blest Iudahs race, From which th'aeternal Shilo was to spring; A Knowledge which new Hells to Hell did bring! And though no less he knew himself too weak The smallest Link of strong-wrought Fate to break; Yet would he rage, and struggle with the Chain; Lov'ed to Rebel though sure that 'twas in vain. And now it broke his form'd design, to find The gentle change of Sauls recov'ering Mind. He trusted much in Saul, and rag'ed and griev'd (The great Deceiver) to be Himself Deceiv'd. Thrice did he knock his iron teeth, thrice howl, And into frowns his wrathful forehead rowl. His eyes dart forth red flames which scare the night, And with worse fires the trembling Ghosts affright.

A troop of gastly Fiends compass him round, And greedily catch at his lips fear'd sound. Are we such Nothings then (said He) Our will Crost by a Shepherds Boy? and you yet still Play with your idle Serpents here? dares none Attempt what becomes Furies? are ye grown Benumb'd with Fear, or Vertues sprightless cold, You, who were once (I'm sure) so brave and bold? Oh my ill-chang'ed condition! oh my fate! 14 Did I lose Heav'en for this? With that, with his long tail he lasht his brest, And horribly spoke out in Looks the rest. The quaking Pow'ers of Night stood in amaze, And at each other first could onely gaze. A dreadful Silence fill'd the hollow place, Doubling the native terror of Hells face; Rivers of slaming Brimstone, which before So loudly rag'ed, crept softly by the shore; No hiss of Snakes, no clanck of Chains was knowne; The Souls amidst their Tortures durst not groane. Envy at last crawls forth from that dire throng, Of all the direfulst; her black locks hung long, Attir'ed with curling Serpents; her pale skin Was almost dropt from the sharp bones within, And at her breast stuck Vipers which did prey Upon her panting heart, both night and day Sucking black blood from thence, which to repaire Both night and day they left fresh poysons there. Her garments were deep stain'd in humane gore, And torn by her own hands, in which she bore A knotted whip, and bowl, that to the brim Did with green gall, and juice of wormwood swim. With which when she was drunk, she furious grew And lasht herself; thus from th'accursed crew, Envy, the worst of Fiends, herself presents, Envy, good onely when she'herself torments. Spend not, great King, thy pretious rage (said she) Upon so poor a cause; shall Mighty We The glory of our wrath to him afford? Are We not Furies still? and you our Lord? At thy dread anger the fixt World shall shake, And frighted Nature her own Laws forsake. Do Thou but threat, loud storms shall make reply, And Thunder eccho'it to the trembling Sky, Whilst raging Seas swell to so bold an height, As shall the Fires proud Element affright. Th'old drudging Sun from his long-beaten way, Shall at thy Voyce start, and misguid the day. The jocond Orbs shall break their measure'd pace, And stubborn Poles change their allotted place.

Heav'ens guilded Troops shall flutter here and there, Leaving their boasting songs tun'ed to a Sphaere; 15 . Nay their God too—for fear he did, when We Took noble Arms against his Tyrannie, So noble Arms, and in a Cause so great, That Triumphs they deserve for their Defeat. There was a Day! oh might I see't agin Though he had worser flames to thrust us in! And can such pow'ers be by a Child withstood? Will Slings, alas, or Peebles do him good? What th'untam'ed. Lyon, whet with hunger too, And Gyants could not, that my Word shall do; I'll soon dissolve this Peace; were Sauls new Love (But Saul we know) great as my Hate shall prove, Before their Sun twice more be gone about, I, and my faithful Snakes would drive it out. 16 . By Me Cain offer'd up his Brothers gore, * 1.7 A Sacrifice far worse then that before; I saw him fling the stone, as if he meant, At once his Murder, and his Monument, And laught to see (for 'twas a goodly show) The Earth by her first Tiller fatned so. * 1.8 I drove proud Pharaoh to the parted sea; He, and his Host drank up cold death by Mee; By Me rebellious arms fierce Corah took, And Moses (curse upon that Name!) * 1.9 forsook; 17 . Hither (ye know) almost alive he came Through the cleft Earth; * 1.10 Ours was his Fun'eral Flame. By Me—but I lose time, methinks, and should Perform new acts whilst I relate the old; David's the next our fury must enjoy; 'Tis not thy God himself shall save thee, Boy; No, if he do, may the whole World have Peace; May all ill Actions, all ill Fortune cease, And banisht from this potent Court below, May I a ragged, contemn'd Vertue grow. She spoke; all star'ed at first, and made a pause; But strait the general murmur of applause Ran through Deaths Courts; she frown'd still, and begun To envy at the praise herself had won. 18 . Great Belzebub starts from his burning throne To'embrace the Fiend, but she now furious grown To act her part; thrice bow'd, and thence she fled; The Snakes all hist, the Fiends all murmured. It was the time when silent night began T'enchain with sleep the busie spirits of Man; And Saul himself, though in his troubled brest The weight of Empire lay, took gentle rest: So did not Envy; but with haste arose; And as through Israel's stately Towns she goes,

She frowns and shakes her head; thine own (says she) Ruines ere long shall your sole Mon'uments be. The silver Moon with terrour paler grew, And neighbring Hermon sweated flow••y dew; Swift Iordan started, and straight backward fled, Hiding among thick reeds his aged head; 19 Lo, at her entrance Sauls strong Palace shook; And nimbly there the reverend shape she took of Father Benjamin; so long her beard, So large her limbs, so grave her looks appear'd: 20 Iust like his statue which bestrid Sauls gate, And seem'd to Guard the race it did create. In this known form she'approacht the Tyrants side; And thus her words the sacred Form bely'd. Arise, lost King of Isra'el; can'st thou lie Dead in this sleep, and yet thy Last so nigh? If King thou be'est, if Iesses race as yit Sit not on Israels Throne! and shall he sit? Did ye for this from fruitful Egypt fly? From the mild Brickhils nobler slavery? For this did Seas your pow'erful Rod obey? Did Wonders guide, and feed you on your way? Could ye not there great Pharaohs bondage beare, You who can serve a Boy, and Minstrel here? Forbid it God, if thou be'st just; this shame Cast not on Sauls, on mine, and Israels Name. Why was I else from Canaans Famine lead? Hapyy, * 1.11 thrice happy had I there been dead Ere my full Loyns discharg'ed this num'erous race, This luckless Tribe, ev'en Crown'd to their Disgrace! Ah Saul, thy Servants Vassal must thou live? Place to his Harp must thy dread Scepter give? What wants he now but that? can'st thou forget (If thou be'st man thou can'st not) how they met The Youth with Songs? * 1.12 Alas, poor Monarch! you Your thousand onely, he ten thousand slew! Him Isra'el loves, him neighbring Countreys fear; You but the Name, and empty Title bear; And yet the Traytor lives, lives in thy Court; The Court that must be his; where he shall sport Himself with all thy Concubines, thy Gold, Thy costly robes, thy Crown; Wert thou not told This by proud Samuel, * 1.13 when at Gilgal he With bold false threats from God affronted Thee? The dotard ly'd; God said it not I know; Not Baal or Moloch would have us'd thee so; Was not the choice his own? did not thy worth Exact the royal Lot, * 1.14 and call it forth? Hast thou not since (my best and greatest Sonne) To Him, and to his perishing Nation done

Such lasting ben'efits as may justly claime A Scepter as aeternal as thy Fame? Poor Prince, whom Madmen, Priests, and Boys invade! By thine own Flesh thy ingrateful Son betray'd! Unnat'ural Fool, who can thus cheated be! By Friendships Name against a Crown and Thee! Betray not too thy self; take courage, call 21 Thy'enchanted Vertues forth, and be Whole Saul. Lo, this great cause makes thy dead Fathers rise, Breaks the firm Seals of their clos'd Tombs and Eyes. Nor can their jealous Ashes, whilst this Boy Survives, the Priv'iledge of their Graves enjoy. Rise quickly Saul, and take that Rebels breath Which troubles thus thy Life, and ev'en our Death. Kill him, and thou'rt secure; 'tis onely Hee That's boldly interpos'ed 'twixt God and Thee, As Earths low Globe robs the High Noon of Light; When this Eclypse is past, thy Fate's all bright. Trust me, dear Son, and credit what I tell; I'have seen thy royal Stars, and know them well. Hence Fears and dull Delays! Is not thy Brest (Yes, Saul it is) with noble thoughts possest? May they beget like Acts. With that she takes One of her worst, her best beloved Snakes, Softly, dear Worm, soft and unseen (said she) Into his bosom steal, and in it be My Vice-Roy. At that word she took her flight, And her loose shape dissolv'ed into the Night. The infected King leapt from his bed amaz'ed, Scarce knew himself at first, but round him gaz'd, And started back at piec'ed-up shapes, which feare And his distracted Fancy painted there. Terror froze up his hair, and on his face Show'ers of cold sweat roll'd trembling down apace. Then knocking with his angry hands his brest, Earth with his feet; He cries, Oh 'tis confest; 22 I'have been a pious fool, a Woman-King; Wrong'd by a Seer, a Boy, every thing. 23 Eight hundred years of Death is not so deep, So unconcern'd as my Lethargick sleep. My Patience ev'en a Sacriledge becomes, Disturbs the Dead, and opes their sacred Tombs. Ah Benjamin, kind Father! who for me This cursed World endur'est again to see! All thou hast said, Great Vision, is so true, That all which thou command'st and more I'll do: Kill him? yes mighty Ghost the wretch shall dy, Though every Star in heav'en should it deny; Nor mock thassault of our just wrath again, Had he ten times his fame'd ten thousand slain.

Should that bold popular Madman, * 1.15 whose design Is to revenge his own disgrace by Mine, Should my ingrateful Son oppose th'intent, Should mine own heart grow scrup'ulous and relent. Curse me, just Heaven (by which this truth I sweare) If I that Seer, my Son, or Self do spare. No gentle Ghost, return to thy still home; Thither this day mine, and thy Foe shall come. If that curst object longer vex my sight, It must have learnt to appear as Thou to night. Whilst thus his wrath with threats the Tyrant fed, The threatned youth slept fearless on his bed; Sleep on, rest quiet as thy Conscience take, For though Thou sleep'st thy self, thy God's awake. 24 Above the subtle foldings of the Sky, Above the well-set Orbs soft Harmony, Above those petty Lamps that guild the Night; There is a place o'reslown with hallowed Light; Where Heaven, as if it left it self behind, Is stretcht out far, nor its own bounds can find: Here peaceful Flames swell up the sacred place, 25 Nor can the glory contain it self in th'endless space. For there no twilight of the Suns dull ray, Glimmers upon the pure and native day. No pale-fac'ed Moon does in stoln beams appeare, Or with dim Taper scatters darkness there. On no smooth Sphear the restless seasons slide, No circling Motion doth swift Time divide; Nothing is there To come, and nothing Past, 26 But an Eternal Now does always last. There sits th' Almighty, First of all, and End; Whom nothing but Himself can comprehend. Who with his Word commanded All to Bee, And All obey'd him, for that Word was Hee. Onely he spoke, and every thing that Is From out the womb of Fertile Nothing ris. Oh who shall tell, who shall describe thy throne, Thou Great Three-One? There Thou thy self do'st in full presence show, Not absent from these meaner Worlds below; No, if thou wert, the Elements League would cease, And all thy Creatures break thy Natures peace▪ The Sun would stop his course, or gallop back, The stars drop out, the Poles themselves would crack: Earths strong foundations would be torn in twain, And this vast work all ravel out again To its first Nothing; For his Spirit contains 27 The well-knit Mass, from him each creature gains Being and Motion, which he still bestows; From him th'effect of our weak Action flows.

28 Round him vast Armies of swift Angels stand, Which seven triumphant Generals command, They sing loud anthemes of his endless praise, And with fixt eyes drink in immortal rayes. 29 Of these he call'd out one; all Heav'en did shake, And silence kept whilst its Creator spake. Are we forgotten then so soon? can He Look on his Crown, and not remember Me That gave it? can he think we did not hear (Fond Man!) his threats? and have we made the Ear To be accounted deaf? No, Saul, we heard; And it will cost thee dear; the ills thou'st fear'd, Practis'd, or thought on, I'll all double send; Have we not spoke it, and dares Man contend! Alas, poor dust! did st thou but know the day When thou must lie in blood at Gilboa, * 1.16 Thou, and thy Sons, thou wouldst not threaten still, Thy trembling Tongue would stop against thy will. Then shall thine Head fixt in curst Temples bee, And all their foolish Gods shall laugh at Thee. That hand which now on Davids Life would prey, Shall then turn just, and its own Master slay; He, whom thou hat'est, on thy lov'ed Throne shall sit, And expiate the disgrace thou do'est to it. Hast then; tell David what his King has sworn, Tell him whose blood must paint this rising Morn. Yet bid him go securely when he sends; 30 'Tis Saul that is his Foe, and we his Friends. The Man who has his God no ayd can lack, And we who bid him Go, will bring him back. He spoke; the Heavens seem'd decently to bow, With all their bright Inhabitants; and now The jocond Sphaeres began again to play, Again each Spirit sung Halleluia. Onely that Angel was strait gon; Ev'en soe (But not so swift) the morning Glories flow At once from the bright Sun, and strike the ground; So winged Lightning the soft ayr does wound. Slow Time admires, and knows not what to call The Motion, having no Account so small. So flew this Agel, till to Davids bed He came, and thus his sacred Message said, 31 Awake, young Man, hear what thy King has sworn; He swore thy blood should paint this rising Morn. Yet to him go securely when he sends; 'Tis Saul that is your Foe, and God your Friends. The Man who has his God, no aid can lack; And he who bids thee Go, will bring thee back. Up leapt Iessides, and did round him stare; But could see nought; for nought was left but aire,

Whilst this great Vision labours in his thought, Lo, the short Prophesie t'effect is brought. In treacherous haste he's sent for to the King, And with him bid his charmful Lyre to bring. * 1.17 The King, they say, lies raging in a Fit, Which does no cure but sacred tunes admit; 32 And true it was, * 1.18 soft musick did appease Th'obscure fantastick rage of Sauls disease. 33 Tell me, oh Muse (for Thou, or none can'st tell The mystick pow'ers that in blest Numbers dwell, Thou their great Nature knowst, nor is it fit This noblest Gem of thine own Crown t'omit) Tell me from whence these heav'nly charms arise; Teach the dull world t'admire what they despise, As first a various unform'd Hint we find Rise in some god-like Poets fertile Mind, Till all the parts and words their places take, And with just marches verse and musick make; 34 Such was Gods Poem, this Worlds new Essay; So wild and rude in its first draught it lay; Th'ungovern'd parts no Correspondence knew, An artless war from thwarting Motions grew; Till they to Number and fixt rules were brought By the aeternal minds Poetick Thought. 35 Water and Air he for the Tenor chose, Earth made the Base, the Treble Flame arose, 36 To th'active Moon a quick brisk stroke he gave, To Saturns string a quick brisk stroke he grave, The motions Strait, and Round, and Swift, and Slow, And Short and Long, were mixt and woven so, Did in such artful Figures smoothly fall, As made this decent measur'ed Dance of All. And this is Musick; Sounds that charm our ears, Is but one Dressing that rich Science wears. Though no man hear't, though no man it reherse, Yet will there still be musick in my Verse. In this Great World so much of it we see; 37 The Lesser, Man, is all o're Harmonie. Storechouse of all Proportions! single Quire! Which first Gods Breath did tunefully inspire! From hence blest Musicks heav'enly charms arise, From sympathy which Them and Man allies. Thus they our souls, thus they our Bodies win, Not by their Force, but Party that's within. 38 Thus the strange Cure on our spilt Blood apply'd, Sympathy to the distant Wound does guid. 39 Thus when two Brethren strings are set alike, To move them both, but one of them we strike. Thus Davids Lyre did Sauls wild rage controul, 40 And tun'd the harsh disorders of his Soul.

41 When Isra'el was from bondage led, * 1.19 Led by th'Almighties hand From out a foreign land, The great Sea beheld, and fled. As men pursu'ed, when that fear past they find, Stop on some higher ground to look behind, So whilst through wondrous ways The sacred Army went, The waves afar stood up to gaze, And their own Rocks did represent, Solid as Waters are above the Firmament.

Old Iordans waters to their spring Start back with sudden fright; The spring amaz'ed at sight, Asks what News from Sea they bring. The Mountains shook; and to the Mountains side, The little Hills leapt round themselves to hide; As young affrighted Lambs When they ought dreadful spy, Run trembling to their helpless Dams; The mighty Sea and River by, Were glad for their excuse to see the Hills to fly.

What ail'd the mighty Sea to flee? Or why did Iordans tide Back to his fountain glide? Iordans Tide, what ailed Thee? Why leapt the Hills? why did the Mountains shake? What ail'd them their fixt Natures to forsake? Fly where thou wilt, O Sea! And Iordans currant cease; Iordan there is no need of thee, For at Gods word, when e're he please, The Rocks shall weep new Waters forth instead of these. * 1.20

Thus sung the great Musician to his Lyre; And Sauls black rage grew softly to retire; But Envys serpent still with him remain'd, 42 And the wise Charmers healthful voyce disdain'd. * 1.21 Th'unthankful King cur'ed truly of his fit, Seems to lie drown'd and buried still in it. From his past madness draws this wicked use, To sin disguis'ed, and murder with excuse: For whilst the fearless youth his cure pursues, And the soft Medicine with kind art renews; The barb'arous Patient casts at him his spear, * 1.22 (The usual Scepter that rough hand did bear)

Casts it with violent strength, but into th'roome An Arm more strong and sure then his was come; An Angel whose unseen and easie might Put by the weapon, and misled it right. How vain Mans pow'er is! unless God command, The weapon disobeys his Masters hand! Happy was now the error of the blow; At Gilboa it will not serve him so. One would have thought, Sauls sudden rage t'have seen, He had himself by David wounded been. He scorn'd to leave what he did ill begin, And thought his Honor now engag'ed i'th Sin. A bloody Troop of his own Guards he sends (Slaves to his Will, and falsly call'ed his Friends) To mend his error by a surer blow, So Saul ordain'ed, but God ordain'ed not so. Home flies the Prince, and to his trembling Wife Relates the new-past hazard of his life, Which she with decent passion hears him tell; For not her own fair Eyes she lov'ed so well. 43 Upon their Palace top beneath a row Of Lemon Trees, which there did proudly grow, And with bright stores of golden fruit repay The Light they drank from the Suns neighb'ring ray, (A small, but artful Paradise) they walk'd; And hand in hand sad gentle things they talk'd. Here Michol first an armed Troop espies (So faithful and so quick are loving Eyes) Which marcht, and often glister'd through a wood, That on right hand of her fair Palace stood; * 1.23 She saw them; and cry'd out; They're come to kill My dearest Lord; Sauls spear pursues thee still. Behold his wicked Guards; Haste quickly, fly, For heavens sake haste; My dear Lord, do not dy. Ah cruel Father, whose ill-natur'ed rage Neither thy Worth, nor Marriage can asswage! Will he part those he joyn'd so late before? Were the two-hundred Foreskins worth no more? He shall not part us; * 1.24 (Then she wept between) At yonder Window thou maist scape unseen; This hand shall let thee down; stay not, but hast; 'Tis not my Use to send thee hence so fast. Best of all women, he replies—and this Scarce▪ spoke, she stops his answer with a Kiss; Throw not away (said she) thy precious breath, Thou stay'st too long within the reach of death. Timely he'obeys her wise advice, and streit 44 To unjust Force she' opposes just deceit. * 1.25 Shee meets the Murd'erers with a vertuous Ly, And good dissembling Tears; May he not dy

In quiet then? * 1.26 (said she) will they not give That freedom who so fear least he should Live? Even fate does with your cruelty conspire, And spares your guilt, yet does what you desire. Must he not live? for that ye need not sin; My much-wrong'd Husband speechless lies within, And has too little left of vital breath To know his Murderers, or to feel his Death. One hour will do your work— Here her well-govern'd Tears dropt down apace; Beauty and Sorrow mingled in one face Hath such resistless charms that they believe, And an unwilling aptness find to grieve At what they came for; A pale Statues head In linnen wrapt appear'd on Davids bed; Two servants mournful stand and silent by, And on the table med'cinal reliques ly; In the close room a wel-plac'ed Tapers light, Adds a becoming horror to the sight. And for thImpression God prepar'ed their Sence; They saw, beleiv'd all this, and parted thence. How vain attempts Sauls unblest anger tryes, By his own hands deceiv'd, and servants Eyes! It cannot be (said he) no, can it? shall Our great ten thousand Slayer idlely fall? The silly rout thinks God protects him still; But God, alas, guards not the bad from ill. Oh may he guard him! may his members be In as full strength, and well-set harmonie As the fresh body of the first made Man Ere Sin, or Sins just meed, Disease began. He will be else too small for our vast Hate; And we must share in our revenge with fate. No; let us have him Whole; we else may seem To' have snatcht away but some few days from him And cut that Thread which would have dropt in two; Will our great anger learn to stoop so low? I know it cannot, will not; him we prize Of our just wrath the solemn Sacrifize, 45 That must not blemisht be; let him remain Secure, and grow up to our stroke again. 'Twill be some pleasure then to take his breath, When he shall strive, and wrestle with his death; Go, let him live—And yet—shall I then stay So long? good and great actions hate delay. Some foolish piety perhaps, or He That has been still mine honors Enemie, Samuel may change or cross my just intent, And I this Formal Pitty soon repent. Besides Fate gives him me, and whispers this,

That he can fly no more, if we should miss; Miss? can we miss again; go, bring him strait, Though gasping out his Soul; * 1.27 if the wisht date Of his accursed life be almost past, Some Ioy 'twill be to see him breath his last: The Troop return'd, of their short Virtue' ashame'd, Sauls courage prais'd, and their own weakness blam'ed, But when the pious fraud they understood, Scarce the respect due to Sauls sacred blood, Due to the sacred beauty in it reign'ed, From Michols murder their wild rage restrain'ed. She'alleag'ed the holiest chains that bind a wife, Duty and Love; * 1.28 she alleag'ed that her own Life, Had she refus'ed that safety to her Lord, Would have incurr'd just danger from his sword. Now was Sauls wrath full grown; he takes no rest; A violent Flame rolls in his troubled brest, And in fierce Lightning from his Eye do's break; Not his own fav'orites, and best friends dare speak, Or look on him; but mute and trembling all, Fear where this Cloud will burst, and Thunder fall. So when the pride and terrour of the Wood, A Lyon prickt with rage and want of food, Espies out from afar some well-fed beast, And brustles up preparing for his feast; If that by swiftness scape his gaping jaws; His bloody eyes he hurls round, his sharp paws Tear up the ground; then runs he wild about, Lashing his angry tail, and roaring out. Beasts creep into their dens, and tremble there; Trees, though no wind be stirring, shake with feare; Silence and horror fill the place around; Eccho it self dares scarce repeat the sound. 46 Midst a large Wood that joyns fair Ramahs Town (The neighbourhood fair Rama's chief renown) 47 A Colledge stands, * 1.29 where at great Prophets feet The Prophets Sons with silent dilig'ence meet, By Samuel built, and mod'erately endow'ed, Yet more to'his lib'eral Tongue then Hands they ow'ed. There himself taught, and his blest voyce to heare, Teachers themselves lay proud beneath him there. The House was a large Square; but plain and low; Wise Natures use Art strove not to outgo. An inward Square by well-rang'd Trees was made; And midst the friendly covert of their shade, A pure, well-tasted, wholesome Fountain rose; Which no vain cost of Marble did enclose; Nor through carv'd shapes did the forc'ed waters pass, Shapes gazing on themselves i'th liquid glass. Yet the chaste stream that 'mong loose peebles fell

48 For Cleanness, Thirst, Religion serv'd as well. 49 The Schollars, Doctors▪ and Companions here, Lodg'ed all apart in neat small chambers were: Well-furnisht Chambers, for in each there stood, 50 A narrow Couch, Table and Chair of wood; More is but clog where use does bound delight; And those are rich whose Wealth's proportion'ed right To their Lifes Form; more goods would but becom A burden to the man contracts his room. A second Court more sacred stood behind, Built fairer, and to nobler use design'd: The Hall and Schools one side of it possest; The Library and Synagogue the rest. Tables of plain-cut Firre adorn'ed the Hall; 51 And with beasts skins the beds were cov'red all. 52 The reverend Doctors take their seats on high, Th'Elect Companions in their bosoms ly. The Schollars far below upon the ground, On fresh-strew'd rushes place themselves around▪ With more respect the wise and ancient lay; But eat not choicer Herbs or Bread then they, Nor purer Waters drank, their constant feast; But by great days, and Sacrifice encreast. The Schools built round and higher, at the end With their fair circle did this side extend; To which their Synagogue on th'other side, And to the Hall their Library replide. The midst tow'ards their large Gardens open lay, To'admit the joys of Spring and early day. I'th' Library a few choice Authors stood; Yet 'twas well stor'ed, for that small store was good; Writing, Mans Spir'itual Physick was not then It self, as now, grown a Disease of Men. Learning (young Virgin) but few Suitors knew; The common Prostitute she lately grew, And with her spurious brood loads now the press; Laborious effects of Idleness! Here all the various forms one might behold How Letters save'd themselves from Death of old; 53 Some painfully engrav'ed in thin wrought plates, Some cut in wood, some lightlier trac'ed on slates; 54 Some drawn on fair Palm leaves, with short-live'd toyl, Had not their friend the Cedar lent his Oyl. 55 Some wrought in Silks, some writ in tender barks; Some the sharp Stile in waxen Tables marks; 56 Some in beasts skins, and some in Biblos reed; Both new rude arts, which age and growth did need. The Schools were painted well with useful skill; Stars, Maps, and Stories the learn'd wall did fill. Wise wholesome Proverbs mixt around the roome▪

57 Some writ, and in Egyptian Figures some. Here all the noblest Wits of men inspir'ed, From earths slight joys, and worthless toils retire'd, Whom Samuels Fame and Bounty thither lead, Each day by turns their solid knowledge read. 58 The course and power of Stars great Nathan taught, And home to man those distant wonders brought, How toward both Poles the Suns fixt journey bends, And how the Year his crooked walk attends. By what just steps the wandring Lights advance, And what aeternal measures guid their dance. Himself a Prophet; but his Lectures shew'ed How little of that Art to them he owed. Mahol th'inferior worlds fantastick face, Though all the turns of Matters Maze did trace, Great Natures well-set Clock in pieces took; On all the Springs and smallest Wheels did look Of Life and Motion; and with equal art Made up again the Whole of ev'ry Part. The Prophet Gad in learned Dust designes Th'immortal solid rules of fanci'ed Lines. Of Numbers too th' unnumbred wealth he showes, And with them far their endless journey goes. 59 Numbers which still encrease more high and wide From One, the root of their turn'd Pyramide. Of Men, and Ages past Seraiah read; Embalm'd in long-live'd History the Dead. Show'd the steep falls, and slow ascent of States; What Wisdom and what Follies make their Fates. Samuel himself did Gods rich Law display; Taught doubting men with Iudgement to obay. And oft his ravisht Soul with sudden flight Soar'd above present Times, and humane sight. These Arts but welcome strangers might appear, Musick and Verse seem'd born and bred up here; Scarce the blest Heav'en that rings with Angels voyce, Does with more constant Harmony rejoyce. The sacred Muse does here each brest inspire; Heman, and sweet-mouth'd Asaph rule their Quire: Both charming Poets, and all strains they plaid, By artful Breath, or nimble Fingers made. The Synagogue was drest with care and cost, (The onely place where that they'esteem'd not lost) The glittering roof with gold did daze the view, 60 The sides refresh't with silks of sacred blew. Here thrice each day they read their perfect Law, Thrice pray'ers from willing Heav'en a blessing draw; Thrice in glad Hymns swell'd with the Great Ones praise, 61 The plyant Voyce on her sev'en steps they raise, Whilst all th' enlivened Instruments around

To the just feet with various concord sound; Such things were Muses then, contemn'd low earth; Decently p••oud, and mindful of their birth. 'Twas God himself that here tun'ed every Toung; And gratefully of him alone they sung. 62 They sung how God spoke out the worlds vast ball; From Nothing, and from No where call'd forth All. No Nature yet, or place for't to possess, But an unbottom'ed Gulf of Emptiness. Full of Himself, th'Almighty sat, his own 63 Palace, and without Solitude Alone. But he was Goodness whole, and all things will'd; Which ere they were, his active word fulfill'd; And their astonisht heads o'th' sudden rear'ed; An unshap'ed kind of Something first appeared, Confessing its new Being, and undrest As if it stept in haste before the rest. Yet buried in this Matters darksome womb, Lay the rich Seeds of ev'ery thing to com. From hence the chearful Flame leapt up so high; Close at its heels the nimble Air did fly; Dull Earth with his own weight did downwards pierce To the fixt Navel of the Universe, And was quite lost in waters: till God said To the proud Sea, shrink in your ins'olent head, See how the gaping Earth has made you place; That durst not murmure, but shrunk in apace. Since when his bounds are set, at which in vain He foams, and rages, and turns back again. With richer stuff he bad Heav'ens fabrick shine, And from him a quick spring of Light divine Swel'd up the Sun, from whence his cher'ishing flame Fills the whole world, like Him from whom it came. He smooth'd the rough-cast Moons imperfect mold, And comb'ed her beamy locks with sacred gold; Be Thou (said he) Queen of the mournful night, And as he spoke, she'arose clad o're in Light, With thousand stars attending on her train; With her they rise, with her they set again. Then Herbs peep'ed forth, new Trees admiring stood, And smelling Flow'ers painted the infant wood. Then flocks of Birds through the glad ayr did flee, Ioyful, and safe before Mans Luxurie, Teaching their Maker in their untaught lays: Nay the mute Fish witness no less his praise. For those he made, and cloath'd with silver scales; From Minoes to those living Islands, Whales. Beasts too were his command: what could he more? Yes, Man he could, the bond of all before; In him he all things with strange order hurl'd;

In him, that full Abridgement of the World. This, and much more of Gods great works they told; His mercies, and some judgements too of old: How when all earth was deeply stain'd in sin; With an impetuous noyse the waves came rushing in. Where birds ere while dwelt, and securely sung; There Fish (an unknown Net) entangled hung. The face of shipwrackt Nature naked lay; The Sun peep'd forth, and beheld nought but Sea. This men forgot, and burnt in lust again; Till show'rs, strange as their Sin, of fiery rain, And scalding brimstone, dropt on Sodoms head; Alive they felt those Flames they fry in Dead. No better end rash Pharaohs pride befel When wind and Sea wag'ed war for Israel. In his gilt chariots amaz'ed fishes sat, And grew with corps of wretched Princes fat. The waves and rocks half-eaten bodies stain; Nor was it since call'd the Red sea in vain. Much too they told of faithful Abrams fame, 64 To whose blest passage they owe still their Name: Of Moses much, and the great seed of Nun; What wonders they perform'd, what lands they won. How many Kings they slew or Captive brought; They held the Swords, but God and Angels fought. Thus gain'd they the wise spending of their days▪ And their whole Life was their dear Makers praise. No minutes rest, no swiftest thought they sold To that beloved Plague of Mankind, Gold. Gold for which all mankind with greater pains Labour towards Hell, then those who dig its vains. Their wealth was the Contempt of it; which more They valu'd then rich fools the shining Ore. The Silk-worm's pretious, death they scorn'd to wear, And Tyrian Dy appear'd but sordid there. Honor, which since the price of Souls became, Seem'd to these great ones a low idle Name. Instead of Down, hard beds they chose to have, Such as might bid them not forget their Grave. Their Board dispeopled no full Element, Free Natures bounty thriftily they spent And spar'ed the Stock; nor could their bodies say We owe this Crudeness t'Excess yesterday. Thus Souls live cleanly, and no soiling fear, But entertain their welcome Maker there. The Senses perform nimbly what they're bid, And honestly, nor are by Reason chid. And when the Down of sleep does softly fall, 65 Their Dreams are heavenly then, and mystical. With hasty wings Time present they outfly,

And tread the doubtful Maze of Destiny. There walk and sport among the years to come; And with quick Eye pierce ev'ery Causes wombe: Thus these wise Saints enjoy'd their Little All; Free from the spight of much-mistaken Saul: For if mans Life we in just ballance weigh, David deserv'd his Envy less then They. Of this retreat the hunted Prince makes choice, Adds to their Quire his nobler Lyre and Voyce. But long unknown even here he could not lye; So bright his Lustre, so quick Envies Eye! Th'offended Troop, * 1.30 whom he escap'ed before, Pursue him here, and fear mistakes no more; Belov'ed revenge fresh rage to them affords; Some part of him all promise to their Swords: They came, but a new spirit their hearts possest, Scatt'ring a sacred calm through every brest: The furrows of their brow, so rough erewhile, Sink down into the dimples of a Smile. Their cooler veins swell with a peaceful tide, And the chaste streams with even current glide. A sudden day breaks gently through their eyes, And Morning-b••ushes in their cheeks arise. The thoughts of war, of blood, and murther cease; In peaceful tunes they adore the God of Peace. New Messengers twice more the Tyrant sent, * 1.31 And was twice more mockt with the same event. His heightned rage no longer brooks delay; It sends him there himself; * 1.32 but on the way His foolish Anger a wise Fury grew, And Blessings from his mouth unbidden flew. His Kingly robes he laid at Naioth down, Began to understand and scorn his Crown; Employ'd his mounting thoughts on nobler things; And felt more solid joys then Empire brings. Embrac'ed his wondring Son, and on his head The balm of all past wounds, kind Tears he shed. So cov'etous Balam with a fond intent Of cursing the blest Seed, * 1.33 to Moab went. But as he went his fatal tongue to sell; His Ass taught him to speak, God to speak well. * 1.34 How comely are thy Tents, * 1.35 oh Israel! (Thus he began) what conquests they foretel! Less fair are Orchards in their autumn pride, Adorn'd with Trees on some fair Rivers side. Less fair are Valleys their green mantles spread! Or Mountains with tall Cedars on their head! 'Twas God himself (thy God who must not fear?) Brought thee from Bondage to be Master here.

Slaughter shall wear out these; new weapons get; And Death in triumph on thy darts shall sit. When Iudahs Lyon starts up to his prey, The beasts shall hang their ears, and creep away. When he lies down, the Woods shall silence keep, And dreadful Tygers tremble at his sleep. Thy Cursers, Iacob, shall twice cursed bee; And he shall bless himself that blesses Thee.

NOTES UPON THE FIRST BOOK.

1. THe custom of beginning all Poems, with a Proposition of the whole work, and an Invocation of some God for his assistance to go through with it, is so Solemnly and religiously observed by all the ancient Poets, that though I could have found out a better way, I should not (I think) have ventured upon it. But there can be, I believe, none better; and that part, of the Invocation, if it became a Hea∣then, is no less then Necessary for a Christian Poet. A Iove princi∣pium, Musae; and it follows then very naturally, Iovis omnia plena. The whole work may reasonably hope to be filled with a Divine Spirit, when it begins with a Prayer to be so. The Grecians built this Portal with less state, and made but one part of these Two; in which, and almost all things else, I prefer the judgement of the Latines; though generally they abused the Prayer, by converting it from the Deity, to the worst of Men, their Princes: as Lucan ad∣dresses it to Nero, and Statius to Domitian; both imitating there∣in (but not equalling) Virgil, who in his Georgicks chooses Augustus for the Object of his Invocation, a God little superior to the other two.

2. I call it Iudah's, rather then Israel's Scepter (though in the notion of distinct Kingdoms, Israel was very much the greater) First, be∣cause David himself was of that Tribe. Secondly, because he was first made King of Iudah, and this Poem was designed no farther then to bring him to his Inauguration at Hebron. Thirdly, because the Monarchy of Iudah lasted longer, not onely in his Race, but out-lasted all the several races of the Kings of Israel. And lastly, and chiefly, because our Saviour descended from him in that Tribe, which makes it infinitely more considerable then all the rest.

3. I hope this kind of boast (which I have been taught by almost all the old Poets) will not seem immodest; for though some in other Languages have attempted the writing a Divine Poem; yet none, that I know of, hath in English: So Virgil says in the 3 of his Geor∣gicks

Sed me Parnassi deserta per ardua dulcisRaptat amor, juvat ire jugis, quà nulla priorumCastaliam molli divertitur orbita clivo.

Because none in Latin had written of that subject. So Horace,

Libera, per vacuum posui vestigia princeps,Non aliena meo pressi pede.—

And before them both Lucretius,

Avia Pieridum peragro loca, nullius antèTrita solo, juvat integros accedere fontesAt{que} haurire—

And so Nemessarius,

—Ducit{que} per avia, quà sola nunquamTrita rotis—

Though there he does wrong to Gratius, who treated of the same argument before him. And so Oppian, 1^o Ven. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. My own allusion here is to the passage of the Israelites through the Wilderness, in which they were guided by a Pillar of Flame.

4. Though there have been three Temples at Ierusalem, the first built by Solomon, the second by Zorobabel, and the third by Herod (for it appears by Iosephus, that Herod pluckt down the old Temple, and built a new one) yet I mention onely the first, and last, which were very much superior to that of Zorobabel in riches and magni∣ficence, though that was forty six years a building, whereas Herods was but eight, and Solomons seven; of all three the last was the most stately; and in that, and not Zorobabels Temple, was fulfilled the Prophesie of Hagai, that the glory of the last House should be great∣er then of the first.

5. To be made an Apostle for the conversion of Poetry to Christianity, as S. Paul was for the conversion of the Gentiles; which was done not onely by the Word, as Christ was the Eternal Word of his Father; but by his becoming a Particular Word or Call to him. This is more fully explained in the Latin Translation.

6. It was the same case with Hercules; and therefore I am not afraid to apply to this subject that which Seneca makes Iuno speak of him in Hercul. Fur.

Superat, & crescit malis,Irâ{que} nostrâ fruitur, in laudes suasMea vertit odia, dum nimis saeva impero.Patrem probavi; gloriae feci locum.

And a little after,

Minor{que} labor est Herculi jussa exequi,Quàm mihi jubere—

7. In the publique Games of Greece, Palm was made the sign and re∣ward of Victory, because it is the nature of that Tree to resist, over∣come, and thrive the better for all pressures,

—Palma{que} nobilisTerrarum dominos evehit ad Deos. Hor. Od. 1.

From whence Palma is taken frequently by the Poets, and Orators too, for the Victory it self. And the Greek Grammarians say, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (to overcome) is derived from the same sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à non cedendo.

8. Shore is properly spoken of the Sea, and Banks of Rivers: and the same difference is between Littus and Ripa; but yet Littus is fre∣quently taken among the best Latin Authors for Ripa, as I do here Shore for Bank; Virgil

Littora quae dulces auras diffunditis agris,

Speaking of Minéius.

9. That the Matter of winds is an Exhalation arising out of the con∣concavities, of the Earth, is the opinion of Aristotle, and almost all Philosophers since him, except some few who follow Hippocrates his doctrine, who defined the wind to be Air in motion, or flux. In those concavities when the Exhalations (which Seneca calls (Subterranean Clouds) overcharge the place, the moist ones turn into water, and the dry ones into Winds; and these are the secret Treasuries, out of which God is in the Scripture said to bring them. This was also meant by the Poets, who feign'd that they were kept by Aeolus, imprisoned in deep caves,

—Hic vasto Rex Aeolus antroLuct antes ventos tempestates{que} sonorasImperio premit, ac vinclis & carcere fraenat.

Upon which methinks, Seneca is too critical, when he says, Non in∣toller it, nec id quod clausum est, esse adhuc ventum, nec id quod ven∣tus est, posse claudi; nam quod in clause est, quiescit, & aeris statio est, emnis in fugâ ventus est: For though it get not yet out, it is wind as soon as it stirs within, and attempts to do so. However, my Epithete of unfletcht Tempests might pass with him; for as soon as the wings are grown, it either flies away, or in case of extream resistance (if it be very strong) causes an Earthquake. Iuvenal Sat. 5. expresses very well the South wind, in one of these dens.

—Dum se continet Auster,Dum sedet, & siccat madidas in carcere pennas.

10. To give a probable reason of the perpetual supply of waters to Fountains and Rivers, it is necessary to establish an Abyss or deep gulph of waters, into which the Sea discharges it self, as Rivers do into the Sea; all which maintain a perpetual Circulation of wa∣ter, like that of Blood in mans body: For to refer the original of all Fountains to condensatîon, and afterwards dissolution of vapors under the earth, is one of the most unphilosophical opinions in all Aristotle. And this Abyss of waters is very agreeable to the Scriptures. Iacob blesses Ioseph with the Blessings of the heavens above, and with the Blessings of the Deep beneath; that is, with the dew and rain of heaven, and with the fountains and rivers that arise from the Deep; and Esdras conformably to this, asks, What habitations are in the heart of the Sea, and what veins in the root of the Abyss? So at the end of the Deluge, Moses says, that God stopt the windows of heaven, and the fountains of the Abyss.

And undisturb'd by Moons in silence sleep. For I suppose the Moon

to be the principal, if not sole cause of the Ebbing and Flowing of the Sea, but to have no effect upon the waters that are beneath the Sea it self.

11. This must be taken in a Poetical sense; for else, making Hell to be in the Center of the Earth, it is far from infinitely large, or deep; yet, on my conscience, where ere it be, it is not so strait, as that Crowding and sweating should be one of the Torments of it, as is plea∣santly fancied by Bellarmin. Lessius in his Book de Morib. Divinis, as if he had been there to survey it, determines the Diameter to be just a Dutch mile. But Ribera, upon (and out of the Apocalypse) allows Pluto a little more elbow-room, and extends it to 1600 furlongs, that is 200 Italian miles. Virgil (as good a Divine for this matter as any of them both) says it is twice as deep as the distance betwixt hea∣ven and earth:

Bis patet in praeceps tantum. tendit{que} sub umbrasQuantus ad aethereum coeli supectus Olympum.

Hesiod is more moderate: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Statius puts it very low, but is not so punctual in the distance: He finds out an Hell beneath the vulgar one,

Indespecta tenet vebis qui Tartara, quorumVos est is superi—

Which sure Aeschylus meant too by what he cals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Scripture terms it Utter Darkness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

12. There are two opinions concerning Samuels anointing of David: one (which is Iosephus his) that he did it privately, and that it was kept as a secret from Davids Father and Brethren; the other, that it was done before them, which I rather follow; and therefore we use the word Boldly: nay, I believe, that most of the people, and Ionathan, and Saul himself knew it, for so it seems by Sauls great jealousie of his being appointed to succeed him; and Ionathan avows his knowledge of it to David himself; and therefore makes a Cove∣nant with him, that he should use his family kindly when he came to be King. Anointing did properly belong to the Inauguration of High Priests; and was applyed to Kings (and likewise even to Pro∣phets) as they were a kind of extraordinary High Priests, and did often exercise the duties of their function, which makes me believe that Saul was so severely reproved and punished; not so much for of∣fering Sacrifice (as an usurpation of the Priests office) as for his infideli∣ty in not staying longer for Samuel, as he was appointed by Samuel; that is, by God himself. But there is a Tradition out of the Rabbins, that the manner of anointing Priests and Kings was different; as, that the Oyl was poured in a Cross (decussatim, like the figure of Ten X) upon the Priests heads, and Round in fashion of a Crown upon their Kings; which I follow here, because it sounds more poetically (The royal drops round his enlarged head) not that I have any faith in the authority of those Authors.

13. The Prophesie of Iacob at his death concerning all his Sons, Gen. 49. v. 10. The Scepter shall not depart from Iudah, nor the Law∣giver from between his fect, till Shilo come, and to him shall

belong the assembling of Nations. All Interpreters agree, that by Shilo is meant the Messias; but almost all translate it differently. The Septuagint, Donec veniant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae reposita sunt ei. Tertullian, and some other Fathers, Donec veniat cui repositum est. The vulgar Edition, Qui mittendus est; some of the Rabbies, Filius ejus; others, Filius mulieris others, Rex Messias; others, Sospi∣tator, or Tranquillator; ours, and the French Translation retain the word Shilo, which I choose to follow.

14. Though none of the English Poets, nor indeed of the ancient Latine, have imitated Virgil in leaving sometimes half verses (where the sense seem to invite a man to that liberty) yet his authority alone is sufficient, especially in a thing that looks so naturally and grace∣fully: and I am far from their opinion, who think that Virgil him∣self intended to have filled up those broken Hemistiques: There are some places in him, which I dare almost swear have been made up since his death by the putid officiousness of some Grammarians; as that of Dido,

—Moriamur inultae?Sed moriamur, ait.—

Here I am confident Virgil broke off; and indeed what could be more proper for the passion she was then in, then to conclude abrupt∣ly with that resolution? nothing could there be well added; but if there were a necessity of it, yet that which follows, is of all things that could have been thought on, the most improper, and the most false,

Sic, sic juvat ire sub umbras;

Which is contrary to her sense; for to have dyed revenged, would have been

Sic, sic juvat ire sub umbras.

Shall we dye (says she) unrevenged? That's all that can make death unpleasant to us: but however it is necessary to dye. I remember, when I made once this exception to a friend of mine, he could not tell how to answer it, but by correcting the Print, and putting a note of Intorrogation after the first Sic.

Sic? sic juvat ire sub umbras:

Which does indeed a little mend the sense; but then the expression (to make an Interrogation of Sic alone) is lame, and not like the La∣tin of Virgil, or of that age: But of this enough. Though the An∣cients did not (as I said) imitate Virgil in the use of these broken verses; yet that they approved it, appears by Ovid, who (as Se∣neca reports in the 16 Controversie) upon these two verses of Varro.

Desierant latrare canes, urbes{que} silebant,Omnia noctis erant placidâ compôsta quiete,

Said they would have been much better, if the latter part of the se∣cond verse had been left out; and that it had ended,

Omnia noctis erant—

Which it is pity that Ovid saw not in some of his own verses, as most remarkably in that,

Omnia pontus erant, deêrant quo{que} littora ponto,All things was Sea, nor had the Sea a Shore.

Where he might have ended excellently with

Omnia pontus erat—

But the addition is superfluous, even to ridiculousness.

15. An Aposiopoesis, like Virgils

Quos ego—Sed motos praestat componere fluctus.

This would ill befit the mouth of any thing but a Fury; but it were improper for a Devil to make a whole speech without some lies in it; such are those precedent exaltations of the Devils power, which are most of them false, but not All, for that were too much even for a Fury; nor are her boasts more false, then her threatnings vain, where she says afterwards, 'Tis not thy God himself— yet Seneca ventures to make a man say as much in Her. Fur.

Amplectere aras, nullus eripiet DeusTe m••hi—

16. Cain was the first and greatest example of Envy in this world; who slew his Brother, because his Sacrifice was more acceptable to God then his own; at which the Scripture says, He was sorely an∣gred, and his countenance cast down. It is hard to guess what it was in Cains Sacrifice that displeased God; the Septuagint make it to be a defect in the Quality, or Quantity of the Offering, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; If thou hast offered right, but not rightly divided, hast thou not sinned? but this Tran∣slation, neither the Vulgar Edition, nor ours, nor almost any fol∣lows. We must therefore be content to be ignorant of the cause, since it hath pleased God not to declare it; neither is it declared in what manner he slew his Brother: And therefore I had the Li∣berty to choose that which I thought most probable; which is, that he knockt him on the head with some great stone, which was one of the first ordinary and most natural weapons of Anger. That this stone was big enough to be the Monument or Tomb-stone of Abel, is not so Hyperbolical, as what Virgil says in the same kind of Turnus,

—Saxum circumspicit ingens,Saxum antiquum ingens, campo qui fortè jacebatLimes agro positus, litem ut discerneret agris,Vix illud lecti bis sex cervice subirent,Qualia nunc hominum producit corpora tellus,Ille manu raptum trepidâ torquebat in hostem:

Which he takes from Homer, but adds to the Hyperbole, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Il. 21. Ovid is no less bold, Metamorph. 12.

Codice qui misso quem vix juga bina moverentIuncta, Phololeniden à summo vertice fregit.

17. Though the Iews used to buty, and not to Burn the Dead, yet it is very probable that some Nations, even so anciently, practised Burning of them, and that is enough to make it allowable for the Fury here to allude to that custom: which if we believe Statius,

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was received even among the Graecians before the Theban War.

18. Belzebub. That one evil Spirit presided over the others, was not onely the received opinion of the ancients, both Iews and Gen∣tiles; but appears out of the Scriptures, where he is called, Prince of this world▪ Iohn 12. 31. Prince of this age, Corinth. 11. 6. Prince of the power of the ayr, Ephes. 11. 2. Prince of Devils, Mat. 12. 24. by the express name of Belzebub, which is the reason why I use it here. Porphyrius says his name is Serapis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. According to which Statius calls him Triplicis mundi summum; but names him not: for he addes, Quem scire nefastum est. This is the Spirit to whom the two verses, cited by the same Porphyry address themselves,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

O thou Spirit that hast the command of guilty souls, beneath the vaults of the ayr, and above those of the eatth; which I should rather read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; And beneath the vaults of the earth too.

Now for the name of Belzebub, it signifies the Lord of Flies; which some think to be a name of scorn given by the Iews to this great Iupiter of the Syrians, whom they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the Sacrifices in his Temple were infested with multitudes of Flies, which by a peculiar priviledge, notwithstand∣ing the darly great number of Sacrifices, never came (for such is the Tradition) into the Temple at Ierusalem. But others believe it was no mock-name, but a Surname of Baal, as he was worshipt at Ekron, either from bringing or driving away swarms of Flies, with which the Eastern Countreys were often molested; and their reason is, because Ahaziah in the time of his sickness (when it is likely he would not railly with the God from whom he hoped for relief) sends to him under this name of Belzebub.

19. That even insensible things are affected with horror at the presence of Devils, is a frequent exaggeration of stories of that kind; and could not well be omitted at the appearance of Poetical Spi∣rits,

Tartaream intendit vocem, quà protinus omneContremuit nemus, & sylvae intonuere profundae.Audiit & Triviae longè lacus, &c.—Virg. Aeneid. 7.

And Seneca nearer to my purpose in Thyestes: Sensit in∣troitus tuos Domus, & nefando tota contactu horruit—Iam tuum moestiae pedem Terrae gravantur, Cernis ut fontes liquor In∣trorsus actus linquat, ut regio vacent, &c: And after, Imo mu∣git è fundo solum, Tonat dies serenus ac totis domus ut fracta tectis crepuit, & moti Lares vertere vultum. When Statius makes the Ghost of Laius to come to Eteocles to encourage him to the war with his Brother, I cannot understand why he makes him assume the shape of Tiresias, Longaevi vatis opacos Induitur

vultus, vocém{que} & vellera, since at his going away he discovers him to be Laius,

—Ramos, ac vellera frontiDiripuit confessus avum—

Neither do I more approve in this point of Virgils method, who in the 7 Aeneid, brings Alecto to Turnus at first in the shape of a Priestes••,

Fit Calybe Iunonis anus;—

But at her leaving of him, makes her take upon her, her own figure of a Fury, and so speak to him▪ which might have been done, me∣thinks, as well at first, or indeed better not done at all; for no per∣son is so imp••oper to perswade man to any undertaking, as the Devil without a disguise: which is the reason why I make him here both come in, and go out too in the likeness of Benjamin, who as the first and chief of Sauls Progenitors, might the most probably seem con∣cern'd for his welfare, and the easiliest be believed and obeyed.

20. I fancy here that the statue of Benjamin stood in maner of a Co••ossus over Sauls gate; for which perhaps I shall have some Criticks fall severely upon me; it being the common opinion, that the use of all statues, nay, even pictures, or other representations of things to the sight, was forbidden the Iews. I know very well, that in latter ages, when they were most rigid in observing of the Letter of the Law (which they began to be about the time when they should have left it) even the civil use of Images was not allowed, as now among the Mahumetans. But I believe that at first it was otherwise: And first, the words of the Decalogue forbid the making of Images, not absolutely, but with relation to the end of bowing down, or wor∣shipping them; and if the Commandment had implyed more, it would bind us Christians as well as the Iews, for it is a Moral one. Se∣condly, we have several examples in the Bible, which shew that statues were in use among the Hebrews, nay, appointed by God to be so, as those of the Cherubins, and divers other Figures, for the or∣nament of the Tabernacle and Temple; as that likewise of the Brazen Serpent, and the Lyons upon Solomons Throne, and the statue of David, placed by Michol in his Bed, to deceive the Souldiers who came to murder him; of which more particularly hereafter. Vasques says, that such Images onely were unlawful, as were Erectae aut con∣stitutae modo accommodato adorationi, made, erected, or constituted in a Maner proper for Adoration; which Modus accommodatus ado∣rationis, he defines to be, when the Image is made or erected Per se, for its own sake, and not as an Appendix or addition for the or∣nament of some other thing; as for example, Statues are Idols, when Temples are made for them; when they are onely made for Temples, they are but Civil Ornaments.

21. Enchanted Vertues. That is, whose operation is stopt, as it were, by some Enchantment. Like that Fascination called by the French, Nouement d'esguillette, which hinders the natural faculty of gene∣ration.

22. So Homer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ And Virg. O verè Phrygiae, ne{que} enim Phryges!

23.

The number of years from Benjamin to Sauls reign; not exactly: but this is the next whole number, and Poetry will not admit of broken ones: and indeed, though it were in prose, in so passionate a speech it were not natural to be punctual.

24. In this, and some like places, I would not have the Reader judge of my opinion by what I say; no more then before in divers expressi∣ons about Hell, the Devil, and Envy. It is enough that the Do∣ctrine of the Orbs, and the Musick made by their motion had been received very anciently, and probably came from the Eastern parts; for Pythagoras (who first brought this into Greece) learnt there most of his Philosophy. And to speak according to common opinion, though it be false, is so far from being a fault in Poetry, that it is the custom even of the Scripture to do so; and that not onely in the Poetical pieces of it; as where it attributes the members and passions of mankind to Devils, Angels, and God himself; where it calls the Sun and Moon the two Great Lights, whereas the latter is in truth one of the smallest; but is spoken of, as it seems, not as it Is, and in too many other places to be collected here. Seneca upon Virgils Verse,

Tarda venit seris factura nepotibus umbram,

Says in his 86 Epistle, That the Tree will easily grow up to give shade to the Planter: but that Virgil did not look upon, what might be spoken most Truly, but what most gracefully; and aimed more at Delighting his Readers, then at instructing Husbandmen: Infi∣nite are the examples of this kind among the Poets; one there is, that all have from their Master Homer; 'tis in the description of a Tempest (a common place that they all ambitiously labour in) where they make all the four winds blow at once, to be sure to have enough to swell up their Verse,

Unà Eurús{que} Notús{que} ruunt, creber{que} procellis

And so all the rest. Of this kind I take those Verses to be of Sta∣tius to Sleep in his fist Sylva, which are much commended, even by Scaliger himself,

—Iacet omne pecus, volucres{que} feraeque, Et simulant fessos curvata cacumina somnos.

Hitherto there is no scruple; for he says onely, The bowing Moun∣tains seem to nod. He adds,

Nec trucibus fluviis idem sonus, occidit horror Aequoris, & terris maria inclinata quie scunt;

Which is false, but so well said, that it were ill changed for the Truth.

25. I am sorry that it is necessary to admonish the most part of Readers, that it is not by negligence that this verse is so loose, long, and, as it were, Vast; it is to paint in the number the nature of the thing which it describes, which I would have observed in divers other places of this Poem, that else will pass for very careless verses: as be∣fore, And over-runs the neighb'ring fields with violent course. In the second Book, Down a praecipice deep, down he casts them all—and,

And fell adown his shoulders with loose care. In the 3. Brass was his Helmet, his Boots brass, and ore his breast a thick plate of strong brass he wore. In the 4. Like some fair Pine ore-looking all th'ig∣nobler Wood; and, Some from the Rocks cast themselves down head∣long; and many more: but it is enough to instance in a few. The thing is, that the disposition of words and numbers should be such, as that out of the order and found of them, the things themselves may be represented. This the Greeks were not so accurate as to bind themselves to; neither have our English Poets observed it, for ought I can find. The Latines (qui Musas colunt severiores) some∣times did it, and their Prince, Virgil, always. In whom the ex∣amples are innumerable, and taken notice of by all judicious men, so that it is superfluous to collect them.

26. Eternity is defined by Boet. Lib. 5. de Consolat. Interminabilis vitoe tota simul & perfecta possessio. The whole and perfect pos∣session, ever all at once, of a being without beginning or end∣ing. Which Definition is followed by Tho: Aquin, and all the Schoolmen; who therefore call Eternity Nunc stans, a standing Now, to distinguish it from that Now, which is a difference of time, and is always in Fluxu.

27. Seneca, methinks, in his 58 Epist. expresses this more divinely then any of the Divines: Manent enim cuncta, non quia aeterna sunt, sed quià defenduntur curâ regent is, Immortalia tutore non egent, haec conservat Artifex, fragilitatem materiae vi suâ vin∣cens. And the Schoolmen all agree (except, I think, Durandus) that an immediate Concurse of God is required as well now for the Conservation, as at first it was necessary for the Creation of the world, and that the nature of things is not left to it self to produce any action, without a concurrent act of God; which when he was pleased to omit, or suspend, the fire could not burn the three yong men in the red-hot furnace.

28. The Book of Tobias speaks of Seven Angels superior to all the rest; and this has been constantly believed according to the Letter, by the ancient Iews and Christians. Clem. Alex and, Stromat. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Se∣ven that have the greatest power, the First-born Angels; Tob. 12. 15. I am Raphael, one of the Seven holy Angels, which pre∣sent the prayers of the Saints, and which go in and out before the glory of the Holy one; and this Daniel may very well be thought to mean, when he says, Chap. 10. 13. Lo Michael, one of the chief Princes came to help me. That some Angels were under the command of others, may be collected out of Zechar. 2. 3. where one Angel commands another; Run, speak to this young man, &c. and out of Rev. 12. 7. where Michael and his Angels, fought with the Dragon and his Angels. The number of just seven supreme Angels, Grotius conceived to be drawn from the seven chief Princes of the Persian Empire; but I doubt whether the seven there were so ancient as this Tradition. Three names of these seven the Scripture af∣fords, Michael, Gabriel, and Raphael; but for the other four, Oriphiel, Zachariel, Samael, and Anael, let the Authours

of them answer, as likewise for their presiding over the Seven Planets.

The Verses attributed to Orpheus has an expression very like this of the Angels,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

So Gabriel is called Luke 1. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He that stands before the face of God. And Daniel had his vision in∣terpreted by one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the standers before God.

29. The Poets are so civil to Iupiter, as to say no less when he either Spoke, or so much as Nodded. Hom.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.Virgil. Annuit, & totum nutu tremefecit Olympum.Stat.—Placido quatiens tamen omnia vultu.

30. Friends in the plural, as an intimation of the Trinity; for which cause he uses sometimes We, and sometimes I, and Me.

31. I do not like Homers repeating of long messages just in the same words: but here I thought it necessary, the message coming from God, from whose words no creature ought to vary, and being delivered by an Angel, who was capable of doing it pun∣ctually. To have made him say a long, eloquent, or figurative speech, like that before of Envy to Saul, would have pleased per∣haps some Readers, but would have been a crime against 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Decencie.

32. That Timotheus by Musick enflamed and appeased Alexander to what degrees he pleased, that a Musician in Denmark by the same art enraged King Ericus, even to the striking of all his friends about him, that Pythagoras taught by the same means a woman to stop the fury of a young man, who came to set her house on fire; that his Schollar Empedocles hindred another from murdering his father, when the sword was drawn for that pur∣pose; that the fierceness of Achilles his nature was allayed by playing on the harp (for which cause Homer gives him nothing else out of the spoils of Eëtion: that Damon by it reduced wild and drunken youths; and Asclepiades, even seditious multitudes to temper and reason; that the Corybantes and effeminate Priests of Cybele, could be animated by it to cut their own flesh (with many more examples of the like kind) is well known to all men conversant among Authors. Neither is it so wonderful, that sudden passions should be raised or supprest (for which cause Pindar says to his Harp, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thou quenchest the raging Thunder. But that it should cure set∣tled diseases in the body, we should hardly believe, it we had not both Humane and Divine testimony for it. Plin. Lib. 28. cap. I. Dixit Homerus profluvinm sanguinis vulnerato

femine Ulyssem inhibuisse carmine, Theophrastus Ischiadicos sanari, Cato prodidit luxatis membris carmen auxiliari. Mar. Varro Podagris; Where Carmen is to be understood as joyned with musical notes. For the cure of the Sciatick, Theophrastus commends the Phrygian Musick upon the Pipe, and A. Gell. for giving ease to it, Ut memo∣riae proditum est, as it is (says he) reported. Apollon. in his Book de Miris speaks thus. It is worthy admiration, that which Theophrastus writes in his Treatise of Enthysiasm, that Musick cures many passi∣ons and diseases, both of the Mind and Body, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the same Author wit∣nesses, that many in his time, especially the Thebans, used the Pipe for the cure of several sicknesses, which Galen calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Super loco affecto tibia canere; or, Loca dolentia decantare. So Zeno∣crates is said to have cured Mad men, Terpander and Arion di∣vers other Maladies. But if it were not for this example of Da∣vid, we should hardly be convinced of this Physick, unless it be in the particular cure of the Tarantism, the experiments of which are too notorious to be denyed or eluded, and afford a probable argument that other diseases might naturally be expelled so-too, but that we have either lost, or not found out yet the Art. For the explication of the reason of these cures, the Magicians fly to their Colcodea; the Platoniques, to their Anima Mundi; the Rabbies to Fables and Prodigies not worth the repeating. Baptista Porta in his Natural Magick, seems to attribute it to the Magical Power of the Instrument, rather then of the Mu∣sick; for he says, that Madness is to be cured by the harmony of a Pipe made of Hellebore, because the Iuice of that plant is held good for that purpose; and the Sciatique by a Musical In∣strument made of Poplar, because of the virtue of the Oyle of that Tree to mitigate those kind of pains. But these, and ma∣ny Sympathetical experiments are so false, that I wonder at the negligence or impudence of the Relators. Picus Mirand says, That Musick moves the Spirits to act upon the Soul, as Medicines do to operate upon the body, and that it cures the bo∣dy by the Soul, as Physick does the Soul by the Body. I conceive the true natural reason to be, that in the same manner as Musical sounds move the outward ayr, so that does the Inward, and that the Spirits, and they the Humors (which are the seat of Diseases) by Condensation, Rarefaction, Dissipation, or Expulsion of Va∣pors, and by Vertue of that Sympathy of Proportion, which I ex∣press afterwards in Verse. For the producing of the effect desired, Athan. Kercherus requires four conditions: 1. Harmony. 2. Num∣ber and Proportion. 3. Efficacious and pathetical words joyned with the Harmony (which (by the way) were fully and distinctly understood in the Musick of the Ancients.) And 4. An adapt∣ing of all these to the Constitution, Disposition, and Inclinations of the Patient. Of which, and all things on this subject, he is well worth the diligent reading, Liber de Arte magnâ Consoni & Dissoni.

33.

Scaliger in his Hypercrit. blames Claudian for his excursion con∣cerning the burning of Aetna, and for enquiring the cause of it in his own person. If he had brought in, says he, any other person making the relation, I should endure it. I think he is too Hypercritical up∣on so short a Digression; however, I choose here upon this new oc∣casion, by the by to make a new short Invocation of the Muse, and that which follows, As first a various unform'ed, and is to be under∣stood as from the person of the Muse. For this second Invocation upon a particular matter, I have the authority of Homer and Virgil; which nevertheless I should have omitted, had the digression been upon any subject but Musick. Hom. Il. 2.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And Virgil twice in the same Book (Aen. 7.)

Nunc age qui Reges, Erato—Tu Vatem tu Diva mone, &c.—

And a little after,

Pandite nunc Helicona Deae, cantús{que} ciete—Et meministis enim Divae, & memorare potestis,Ad nos vix tenuis famae perlabitur auras.

34. I have seen an excellent saying of S. Augustines, cited to this purpose, Ordinem saeculorum tanquam pulcherrimum Carmen ex qui∣busdam quasi antithet is honestavit Deus—sicut contraria contra∣riis opposita sermonis pulchritudinem reddunt, ità quâdam non ver∣borum sed rerum eloquentia contrariorum oppositione soeculi pulchritudo componitur. And the Scripture witnesses, that the World was made in Number. Weight, and Measure; which are all qualities of a good Poem. This order and proportion of things is the true Musick of the world, and not that which Pythagoras, Plato, Tully, Macrob. and many of the Fathers imagined, to arise audibly from the circumvolu∣tion of the Heavens. This is their musical and loud voyce, of which David speaks, Psal. 19. The heavens declare the glory of the Lord— There is no Speech nor Language where their voyce is not heard. Their sound is gone out through all the Earth, and their words to the end of the world— Or as our Translation nearer the Hebrew (they say) renders it, Their Line is gone out, Linea, vel amuss is eorum. To shew the exactness of their proportion.

35. Even this distinction of sounds in the art of Musick, is thought by some to have been invented from the consideration of the elemen∣tary qualities: In imitation of which, Orpheus is said to have formed an Harp with four strings, and set them to different Tunes: The first to Hypate, to answer to the Fire. The second to Parhypate, for the Water. The third to Paranete, for the Air. And the fourth to Nete, for the Earth.

36. Because the Moon is but 28 days, and Saturn above 29 years in finishing his course.

37. There is so much to be said of this subject, that the best way is to say nothing of it. See at large Kercherus in his 10 Book de Arte Consoni & Dissoni.

38.

The Weapon salve.

39. The common Experiment of Sympathy in two Unisons, which is most easily perceived by laying a straw upon one of the strings, which will presently move upon touching the other.

40. Here may seem to want connexion between this verse and the Psalm. It is an Elleipsis, or leaving something to be understood by the Reader; to wit; That David sung to his Harp, before Saul, the ensuing Psalm. Of this kind is that in Virgil,

Iungimus hospitio dextras, & tecta subimus.Templa Dei saxo venerabar structa vetusto.Da propriam Thymbrae domum, &c.—

Where is understood Et venerans dixi, or some such words, which, methinks; are more gracefully omitted, then they could have been supplyed by any care. Though Scaliger be of another mind in the 4 Book of Poesie, where he says, that there are some places in Virgil, where the sense is discontinued and interrupted by the leaving out of some verses, through the overmuch severity of his judgement (moro∣sissimo judicio) with an intent of putting in better in their place; and he instances in these, where for my part I should be sorry that Virgil himself had filled up the gap. The like Elleipsis is in his 5 Book, upon the death of Palinurus,

Multa gemens casu{que} animum percussus amici,O nimium coelo & pelago confise sereno,Nudus in ignotâ Palinure jacebis arenâ:

And such is that in Statius, 2 Theb.

—Ni tu Tritonia VirgoConsilio dignata virum.—Sate gente superbiOeneos, absentes cui dudum vincere ThebasAnnuimus—

And why do I instance in these, since the examples are so frequent in all Poets?

41. For this liberty of inserting an Ode into an Heroick Poem, I have no authority or example; and therefore like men who venture up∣on a new coast, I must run the hazard of it. We must sometimes be bold to innovate,

Nec minimum meruere decus vestigia GraecaAusi deserere—Hor.

42. Psal. 58. 5. They are like the deaf Adder, that stoppeth her ear, which will not hearken to the voyce of the Charmer, charm he never so wisely. So Ierem. 8. 17. Behold I will send Serpents, Cockatrices among you, which will not be charmed. Serpentes Regulos quibus non est Incantatio: which Texts are ill produced by the Magick-mongers for a proof of the power of Charms. For the first is plainly against them, Adder being there taken for Serpent in general, not for one Species of Serpents, which alone had a quality of resisting Incanta∣tions. And the other is no more then if the Prophet should have said, Though you practice Magick Arts, like other Nations; and think like them, that you can charm the very Serpents, yet you shall find with all your Magick, no remedy against those which I shall send among you; for nothing in all the whole humane, or diabo∣lical

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Illusion of Magick was so much boasted of as the power of Spells upon Serpents, they being the creatures most antipathetical and terrible to humane nature.

Frigidus in pratis cantando rumpitur anguis. Virg.Vipereas rumpo verbis & carmine fauces. Ovid.In{que} pruinoso coluber distenditur arvo,Viperei coëunt abrupto corpore nodi,Humano{que} cadit Serpens afflata veneno. Lucan.

43. Nothing is more notorious (for it was accounted one of the won∣ders of the World) then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ren∣dred by the Latines, Hortus pensilis at Babylon, which was planted on the top of prodigious buildings, made for that purpose, fifty cubits high, foursquare, and each side containing four Acres of ground. It was planted with all sorts of Trees, even the greatest, and adorned with many Banquetting-houses. The particular descri∣ption see in Diodor. Sicul. l. 11. and out of him in Qu. Curt. 1. 5. It was built, they say, by a Syrian King (to wit, Nabucodonosar, for so Io∣sephus, l 10. and Suidas expresly say) in favour of a Persian Wife of his, who as Q. Curt. speaks, Desiderio nemorum sylvarum{que} in cam∣pestribus locis virum compulit naturae genium amoenitate hujus operis imitari. And D. Chrysostome mentions another of the like kind at Susae, in his Sermon of Riches, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These were miracles of their kind; but the use of Gardens made upon the top of Palaces, was very frequent among the ancients, Seneca, Trag. Act. 3. Thyest.

Nulla culminibus meis Imposita nutat sylva. Sen. Epist. 122. Non vivunt contra naturam qui pomaria in summis turribus serunt? quorum silvae in tect is domorum ac fastigiis nutant, inde ortis radici∣bus, quò improb&é cacumina egissent. Plin. In tecta olim Romae scan∣debant silvae; Which luxury, as all others, came out of Asia into Europe; and that it was in familiar use among the Hebrews, even in Davids time, several Texts of Scripture make me conjecture, 2 Sam. 26. 22. They spread for Absalom a Tent upon the Top of the House, and Absalom went unto his fathers concubines in the sight of all Israel, 2 Sam. 11. 2. And it came to pass in an evening, that David arose from off his bed, and walked upon the roof of the Kings house; and from the roof he saw a woman washing herself. And 1 Sam. 9. 25. Samuel communed with Saul upon the top of the house. And again, verse 26.

44. 1 Sam. 19. 13. And Michol took an image, and put it in the bed, and put a pillow of goats hair for his ••olster, and covered it with a cloath. An Image, the Hebrew is Theraphim, a word much disputed of, and hardly ever used in a good sense but here. The Images that Rachel stole from Laban, are so called; which there the Septuagint tran∣slate by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in other places by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some∣times by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the most improperly of all, Herse or the representations of the Dead, laid upon Herses. The Latine uses Simulachrum, or Statua, and Aquila, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The fancy of Iosephus is extraordinarily Rabbinical. He says, that Michol

put between the cloathes the Liver of a she Goat, newly cut out, and shewed the palpitation of it under the coverlet to the Souldiers saying that it was David, and that he had not slept all night: How come such men as he to have such odd dreams? Ribera upon Hosea says thus, What Statue was it that she placed in the bed? Certain∣ly no Idol, for those were not to be found in the house of David; nor any Astronomical Image, made for the reception of celestial influences, which R. Abraham believes, for those were not allowable among the Iews; but she made some figure like a man, out of seve∣ral cloathes, which she stuft with other things, like Scar-crows, or those figures presented to wild Bulls in the Theaters, or those that are placed upon great mens Herses. And she put the skin of a she∣Goat about his head, to represent his red hair; which last is most ri∣diculous, and all before onely improbable: For what time had she to make up such a Puppet? I do therefore believe, that she had a statue of David in the house, and laid that in the bed, pretending that he was speechless; and even this deceit I am forced to help, with all the circumstances I could imagine, especially with that most ma∣terial one, And for th'impression God prepared their sense. And now concerning the Civil use of Images among the Iews, I have declared my opinion before, which whether it be true or no, is not of impor∣tance in Poetry, as long as it hath any appearance of probability.

45. It was a necessary condition required in all Sacrifices, that they should be without Blemish. See Levit. 1. and this was observed too among the Heathen.

46. Rama, or Ramatha, and Naioth, were not several Towns, but Naioth was a place in, or close by Rama, where there were wont to be solemn Religious meetings. Adricom.

47. The Description of the Prophets Colledge at Naioth, looks at first sight, as if I had taken the patern of it from ours at the Uni∣versities; but the truth is, ours (as many other Christian customs) were formed after the example of the Iews. They were not pro∣perly called Prophets, or foretellers of future things, but Religious persons, who separated themselves from the business of the world, to employ their time in the contemplation and praise of God; their manner of praising him was by singing of Hymns, and playing upon Musical Instruments: for which cause in 1 Sam. 10. 5. they carry∣ed with them a Psaltery, Tabret, Pipe, and Harp; These it is pro∣bable were instituted by Samuel; for the 19, and 20. they saw the the company of Prophets prophesying (that is, saw them together in Divine Service) and Samuel standing, as appointed over them, Stan∣tem super cos; which the Chaldee interprets Stantem docentem eos, Preaching to them. These are the first Religious Orders heard of in Antiquity, for whom David afterward composed Psalms. They are called by the Chaldee Scribes, because they laboured in reading, writing, learning and teaching the Scriptures; and they are called Filii Prophetarum, as 2 King. 2. 3. The Sons of the Prophets that were at Bethel; and v. 5. the Sons of the Prophets that were at Iericho: out of which may be collected, that Colledges of them were founded in several Towns. They are thus named (Sons of

the Prophets) either because they were taught by Samuel, Elias, Elisha, or some of the great and properly called Prophets, or in the sense that the Greeks term Physicians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Sons of the Physicians; and the Hebrews Men, the Sons of Men, but I ra∣ther believe the former, and that none but the young Scholars or Students are meant by this appellation. To this alludes S. Matth. 11. 19. Wisdom is justified of her Children. And the Masters were called Fathers, as Elisha to Elijah, 2 King. 2. 12. My Father, my Father, &c.

48. For the several Sprinklings and Purifications by water, command∣ed in the Law of Moses, and so often mentioned in the Books of Exod. Levit. Numb. and Deuteron. the omission of which, in some cases was punished with no less then Death, Exod. 30. 20.

49. I have learned much of my Masters, or Rabbies, more of my Compa∣nions, most of my Scholars, was the speech of an ancient Rabbi; from whence we may collect this distinction, of Scholars, Companions, and Rabbies, or Doctors. The chief Doctors fate in the Synagogues, or Schools, in high chairs (perhaps like Pulpits) the Companions upon Benches below them, and the Scholars on the ground at the feet of their Teachers, from whence S. Paul is said to be brought up at the feet of Gamaliel; and Mary sate at Iesus his feet, and heard his word, Luke 10. 39. After the Scholars had made good progress in learning, they were Elected and made, by imposition of hands, Com∣panions to the Rabbies, like our Fellows of Colleges to the Masters, which makes me call them Th'Elect Companions.

50. The Furniture of the Prophet Elisha's chamber, 2 Kings 4. 10.

51. It was the ancient custom to cover the Seats and Table-Beds with Beasts skins: So Eumaeus places Ulysses, Odyss. 14.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.Collocavit super pellem villosoe silvestris caprae.

So Euander Aeneas, 8 Aeneid.

Praecipuum{que}, toro & villosi pelle LeonisAccipit Aeneam.—Ovid. Qui poterat pelles addere, dives erat.

52. There is a great dispute among the Learned, concerning the an∣tiquity of this custom of Lying down at meat; and most of the Critiques are against me, who make it here so ancient. That the Ro∣mans at first used sitting at Table, is affirmed by Pliny; that the Grae∣cians did so too, appears by Athenaeus, l. 7. c. 15. That in our Saviours time (long before which the Romans and Graecians had changed sit∣ting into lying) the Iews lay down is plain from the several words used in the New Testament upon this occasion, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 14. so Iohn is said to lean on Iesus bosom, Ioh. 13. 23. that is, lay next to him at the feast; and alluding to this custom, Christ is said to be in the bosom of his Father, and the Saints in the bosom of Abra∣ham. Some think the Iews took this fashion from the Romans af∣ter they were subdued by them, but that is a mistake; for the Ro∣mans rather took it from the Eastern people: even in the Prophets time we have testimony of this custom, EZek. 23. 41. Thou satest

upon a stately bed, and a table prepared before it, Amos 2. 8. They lay themselves upon cloathes laid to pledge by every Altar; that is, They used garments laid to pledge instead of Beds, when at the Altars they eat things sacrificed to Idols. What was the fashion in Samuels time, is not certain; it is probable enough for my turn, that Discubation was then in practice, and long before; for the plucking off their shoes when they went to Table, seems to imply it, that being done to preserve the Beds clean. And why had the Iews a strict particular command to have their shoes on their feet at the eating of the Passover, but because they were wont to have their shoes off at other meals?

53. There is no matter capable of receiving the marks of Letters, that hath not been made use of by the ancients for that purpose. The twelve Tables of the Roman Laws were engraven in Brass; so was the League made with the Latines, Liv. Dec. j. Lib. 2. and Tatus a∣mong the Cretans was seigned to be a Man made of Brass by Vulcan (of whom they report many ridiculous stories) because he carried about in that Country the Laws graven in brass, and put them se∣verely in execution. Pausan. in Boetius makes mention of the whole Book of Hesiods 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, written in Lead; which kind of plates, Sueton. in Nerone calls Chartam plumbeam, Leaden paper. This fashion was in use before Iobs time; for he says, Iob 19. 23, 24. Oh that my words were graven with an Iron pen and Lead in the rock for ever. Rock, that is, the Leaden plates should be placed upon Rocks or Pillars. They likewise anciently engraved the very pil∣lars themselves; as those two famous ones of Enoch, one of which was extant even in Iasephus his days. And Iamblicus avows, that he took the principles of his mystical Philosophy from the Pillars of Mercurie. Plin. l. 7. 56. reports, that the Babylonians and Assy∣rians write their Laws in Coctis lateribus, that is, Pillars of Brick. Moses his in Stone. Horace,

Non incisa not is marmor a publicis.

But of this kind of writing, I was not to make mention in a private Library. They used also of old Plates or Leaves of Ivory; from whence they were termed Libri Elephantini; not as some conceive, from their bigness. Mart.

Nigra tibi niveum littera pingat ebur.

As for Wood and Slates, we may easily believe, that they and all o∣ther capable materials were written upon. Of thin shavings of wood the Longobards at their first coming into Italy, made Leaves to write on; some of which Pancirollus had seen and read in his time.

54. See Plin. l. 13. 11. From whence Letters are called Phoenicean, not from the Country, but from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Palm Tree. But Guiland. de Papyro thinks that Phoenicea in Pliny is not the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and has a long discourse to prove that Palm Leaves were not in use for writing, and that we should read Malvarum instead of Palmarum, which is a bold correction upon very slight grounds. It is true, they did anciently write too upon Mallows, as appears by Isidor. and the Epigram of Cinna cited by him:

Haec tibi Arateis multùm invigilata lucernisCarmina queis ignes novimus aethereos,Laevis in aridulo Malvoe descripta libelloPrusiacâ vexi munera naviculâ.

But this was a raritie; for Mallows are too soft to be proper for that use. At Athens the names of those who were expelled the Senate, were written in some kind of Leaf, from whence this sen∣tence was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the names of those banisht by the people were in Shells; but at Syracuse, it was in Olive Leaves, and called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And in this manner wrote Virgils Sybilla,

Foliis tantum ne carmina manda.

Pliny testifies that the Books of Numa continued so long a time under ground unperished, by having been rubbed over with the Oyl of Cedar. Horace, de Ar. Po.

—Speramus carmina fingiPosse linenda cedro, aut laevi servanda Cupresso?Ovid.—Nec Cedro charta notetur; and,—Cedro digna locutus;

Who speaks things worthy to be preserved always by Cedar Oyl; which was likewise used in the Embalming of dead Bodies.

55. Of Linen Books Livy makes often mention: They were called Libri Lintei, and were Publique Records; by others termed too Linteae Mappae, and Carbasina volumina, Silken Volumns, Claud. de B. Get.

—Quid carmine poscatFatidico custos Romani carbasus aev••.

And Sym. l. 4. Epist. Monitus Cumanos lintea texta sumpserunt. And Pliny says, the Parthians used to have Letters woven in their cloathes.

56. Tender Barks. The thin kind of skin between the outward Bark and the body of the Tree. The paper used to this day in China, and some part of the Indies, seems to be made of the same kind of stuff. The name of Liber, a Book, comes from hence.

Some the sharp style, &c. These waxen Table-books were very ancient, though I am not sure there were any of them in the Li∣brary at Naioth. Iliad. 6. Proetus sent a Letter in such Table∣books by Bellerophon. The Style or Pen with which they wrote, was at first made of Iron, but afterwards that was forbid at Rome, and they used styles of Bone; it was made sharp at one end to cut the Letters, and flat at the other to deface them; from whence stylum vertere. Pliny says, that Paper (so called from the Name of the Reed of which it was made) or Charta (termed so of a Town of that name in the Marshes of Egypt) was not found out till after the building of Alexandria; and Parchment, not till Eumenes his time, from whose royal City of Pergamus it was denominated Pergamena. In both which he is deceived; for Herod. in Terps. says, That the Ionians still call paper skins, because formerly when they wanted Paper, they were forced to make use of skins instead of it.

See Melch. Guiland. de Pap. upon this argument. And the Diptherae of the Graecians were nothing else but the skins of Beasts; that wherein Iupiter is feigned to keep his Memorials of all things was made of the she-goat that gave him milk. And many are of opini∣on, that the famous Golden-Fleece was nothing but a Book written in a Sheep. skin. Diod. Sicul. l. 2. affirms that the Persian Annales were written in the like Books; and many more Authorities, if needful, might be produced: however, I call Parchment and the Paper of Egypt new Arts here, because they were later then the other.

57. Hieroglyphicks. The use of which it is very likely the Iews had from Egypt, where they had lived so long, Lucan. l. 3.

Nondum flumineas Memphis contexere BiblosNoverat, & saxis tantùm volucres{que} fereae{que}Sculpta{que} servabant magicas animalia linguas.

58. Nathan and Gad were famous Prophets in Davids time; and therefore it is probable they might have lived with Samuel in his College, for their particular Professorships, the one of Astronomy, the other of Mathematicks, that is a voluntary gift of mine to them, and I suppose the places were very lawfully at my disposing. Seraia was afterwards Scribe or Secretary to David, called 1 King. 42. Sisha, and 1 Chron. 18. 16. Shausha. Mahol the Reader of Natural Philosophy, is mentioned, 1 King. 4. 31. Heman and Asaph are often spoken of in the Scripture, 1 King. 4. 1 Chron. 15. 17, 19. and 16. 5. and 37. 41, 42. and 25.

59. A Pyramide is a figure broad beneath, and smaller and sharper by degrees upward, till it end in a point, like our Spire-Steeples. It is so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fire, because Flame ascends in that Figure. Number is here called a Turn'd Pyramide, because the bottom of it is the point One (which is the beginning of Number, not properly Number, as a Point is of Magnitude) from whence it goes up still larger and larger, just contrary to the nature of Pyramidical Ascension.

60. Sacred Blew. Because of the use of it in the Curtains of the Ta∣bernacle, the curtain for the door, the Vail, the Priests Ephod, Breast-plate, and briefly all sacred Ornaments. The reason of choosing Blew, I suppose to have been in the Tabernacle, to represent the seat of God, that is, the Heavens, of which the Ta'ernacle was an Em∣blem, Numb. 15. 38. The Iews are commanded to make that lace or ribband of Blew, wherewith their fringes are bound to their cloathes; and they have now left off the very wearing of Fringes, because, they say, the art is lost of dying that kind of Blew, which was the perfectest sky-colour. Coeruleus is derived by some, Quasi coeluleus.

61. Virg. 1. 6. Aen.

Obloquitur numer is Septem discrimina vocum.

From which Pancirollus conjectures that, as we have now six notes in Musick, Ut. Re. Mi. Fa. So. La. (invented by a Monk from the Hymn to St. Iohn, beginning every line with those syllables) so the ancients had seven; according to w^ch Apollo too instituted the Lyre with 7 strings;

And Pindar calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Interpreter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Argives forbad under a penalty, the use of more strings.

62. Porphyrius affirmed, as he is cited by Eusebius, 3. Praepar. Evang. that the Egyptians (that is, the Thebans in Egypt) believed but one God, whom they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (whom Plutarch also names the Is. & Osyr. & Strabo, l. 17. Cnuphis) and that the image of that God was made with an Egg coming out of his Mouth, to shew that he spoke out the world, that is, made it with his word; for an Egg with the Egypti∣ans was the symbol of the world. So was it too in the mystical Ce∣remonies of Bacchus, instituted by Orpheus, as Plut. Sympos. l. 11. Quaest. 3. and Macrob. l. 7. c 16. whence Iroclus says upon Timaeus, To 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be the same things. Vess. de Idol.

63. Theophil. l. 2. adversus Gent. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God is in no place, but is the Place of all things and Philo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which is the same with the expression here.

64. Gen. 14. 13. And there came one that had escaped, and told Abram the Hebrew, &c. which Text hath raised a great controversie among the Learned, about the derivation of the name of the Hebrews: The general opinion received of old was, that it came from Eber; which is not improbable, and defended by many learned men, particular∣ly of late by Rivet upon Gen. 11. The other, which is more follow∣ed by the late Critiques, as Arpennius, Grotius, and our Selden, is, that the name came from Abrahams passage over Euphrates into Canaan (as the name of Welch is said to signifie no more then stran∣gers, which they were called by the people amongst whom they came, and ever after retained it) which opinion is chiefly ground∣ed upon the Septuagint Translation in this Text, who render Abram the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Passenger; and Aquila, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

65. For even these Sons of the Prophets that were Students in Col∣leges did sometimes likewise foretel future things, as to Elisha the taking up of Elijah, 2 King. 2. 3, &c.

THE CONTENTS.

THe Friendship betwixt Ionathan and David; and upon that occasion a digression concerning the na∣ture of Love. A discourse between Ionathan and David, upon which the latter absents himself from Court, and the former goes thither, to inform himself of Sauls resolution. The Feast of the New-Moon, the manner of the Celebration of it; and therein a Digres∣sion of the History of Abraham. Sauls Speech upon Davids absence from the Feast, and his anger against with Ionathan. Davids resolution to fly away; he parts with Ionathan, and falls asleep under a tree. A De∣scription of Phansie; an Angel makes up a Vision in Davids head; the Vision it self, which is, A Prophesie of all the succession of his race till Christs time, with their most remarkable actions. At his awaking, Ga∣briel assumes an humane shape, and confirms to him the truth of his Vision.

Davideis, The second Book.

BUt now the early Birds began to call The morning forth; up rose the Sun and Saul; Both, as men thought, rose fresh from sweet repose; But both, alas, from restless labours rose. For in Sauls brest, Envy, the toilsome Sin, Had all that night active and tyr'annous bin, She'expell'd all forms of Kindness, Vertue, Grace; Of the past day no footstep left or trace. The new-blown sparks of his old rage appear, Nor could his Love dwell longer with his fear. So near a storm wise David would not stay, Nor trust the glittering of a faithless Day. He saw the Sun call in his beams apace, And angry Clouds march up into their place. The Sea it self smooths his rough brow awhile, Flattering the greedy Merchant with a smile; But he, whose ship-wrackt Barque it drank before, Sees the deceit, and knows it would have more. Such is the Sea, and such was Saul. But Ionathan, his Son, and Onely Good, Was gentle as fair Iordans useful Flood. Whose innocent stream as it in silence goes, 1 Fresh Honors, and a sudden spring bestows On both his banks to every flower and tree; The manner How lies hid, th'effect we see. But more then all, more then Himself he lov'ed The man whose worth his Fathers Hatred mov'ed.

For when the noble youth at Dammin stood Adorn'd with sweat, and painted gay with Blood, Ionathan pierce'd him through with greedy Eye And understood the future Majestie Then destin'ed in the glories of his look; * 1.36 He saw, and strait was with amazement strook, To see the strength, the feature, and the grace Of his young limbs; he saw his comely face Where Love and Reverence so well mingled were; 2 And Head, already crown'd with golden haire. He saw what Mildness his bold Spi'rit did tame, Gentler then Light, yet powerful as a Flame. He saw his Valour by their Safety prov'ed; He saw all this, and as he saw, he Lov'ed. What art thou, Love, thou great mysterious thing? From what hid stock does thy strange Nature spring? 'Tis thou that mov'est the world through every part And holdst the vast frame close, that nothing start From the due Place and Office first ordain'd. 3 By Thee were all things Made, and are sustain'd. Sometimes we see thee fully, and can say From hence thou took'est thy Rise, and went'st that way; But oftner the short beams of Reasons Eye, See onely, There thou art, not How, nor Why. How is the Loadstone, Natures subtle pride, By the rude Iron woo'd, and made a Bride? How was the Weapon wounded? what hid Flame The strong and conqu'ering Metal overcame? 4 Love (this Worlds Grace) exalts his Natural state; He feels thee, Love, and feels no more his Weight. 5 Ye learned Heads, whom Ioy guirlands grace, Why does that twining plant the Oak embrace? The Oak for courtship most of all unfit, And rough as are the Winds that fight with it? How does the absent Pole the Needle move? How does his Cold and Ice beget hot Love? Which are the Wings of Lightness to ascend? Or why does Weight to th' Centre downwards bend? Thus Creatures void of Life obey thy Laws, And seldom We, They never know the Cause. In thy large state, Life gives the next degree, 6 Where Sense, and Good Apparent places thee; But thy chief Palace is Mans Heart alone, Here are thy Triumphs, and full glories shown, 7 Handsome Desires, and Rest about thee flee, Union, Inhaerence, Zeal, and Extasie. Thousand bright Ioys cluster around thine head, O're which a gall-less Dove her wings does spread, A gentle Lamb, purer and whiter farre Then Consciences of thine own Martyrs are,

Lies at thy feet; and thy right hand does hold The mystick Scepter of a Cross of Gold. Thus do'est thou sit (like Man e're sin had fram'ed A guilty blush) Naked, but not Asham'ed. What cause then did the fab'ulous Ancients find, When first their superstition made thee blind? 'Twas They, alas, 'twas They who could not see, When they mistook that Monster, Lust, for Thee. Thou art a bright, but not consuming Flame; Such in th'amazed Bush to Moses came; * 1.37 When that secure its'new-crown'd head did rear, And child the trembling Branches needless fear. Thy Darts of healthful Gold, and downwards fall Soft as the Feathers that they're fletcht withal. Such, and no other, were those secret Darts, Which sweetly toucht this noblest pair of Hearts. Still to one end they both so justly drew, As courteous Doves together yok'd would do. No weight of Birth did on one side prevaile, Two Twins less even lie in Natures Scale. They mingled Fates, and both in each did share, They both were Servants, they both Princes were. If any Ioy to one of them was sent, It was most his, to whom it least was meant, And fortunes malice betwixt both was crost, For striking one, it wounded th'other most. Never did Marriage such true Union find, Or mens desires with so glad violence bind; For there is still some tincture left of Sin, And still the Sex will needs be stealing in. Those joys are full of dross, and thicker farre, These, without matter, clear and liquid are. Such sacred Love does he'aveus bright Spirits fill, Where Love is but to Understand and Will, With swift and unseen Motions; such as We Somewhat express in heightned Charitie. O ye blest One! whose Love on earth became So pure that still in He'aven 'tis but the same! There now ye sit, and with mixt souls embrace, Gazing upon great Loves mysterious Face, And pity this base world, where Friendship's made A bait for sin, or else at best a Trade. Ah wondrous Prince! who a true Friend couldst be, When a Crown Flatter'ed, and Saul threatned Thee! Who held'st him dear, whose Stars thy birth did cross! And bought'st him nobly at a Kingdoms loss! Isra'els bright Scepter far less glory brings; There have been fewer Friends on earth then Kings. To this strange pitch their high affections flew; Till Natures self scarce look'd on them as Two.

Hither flies David for advice and ayde, As swift as Love and Danger could perswade, As safe in Ionathans trust his thoughts remain As when Himself but dreams them o're again. My dearest Lord, farewel (said he) farewell; He'aven bless the King; may no misfortune tell Th'injustice of his hate, when I am dead; They 'are coming now, perhaps; my guiltless head Here in their sight, perhaps, must bleeding ly, And scarce your own stand safe for being nigh. Think me not scare'd with death, howere't appear, I know thou can'st not think so: 'tis a fear From which thy Love, and Dammin speaks me free; I'have met him face to face, and ne're could see One terrour in his looks to make me fly When Vertue bids me stand; but I would dy So as becomes my Life, so as may prove Sauls Malice, and at least excuse your Love. He stopt, and spoke some passion with his eyes; Excellent Friend (the gallant Prince replyes) Thou hast so prov'd thy Virtues, that they're known To all good men, more then to each his own. Who lives in Israel, that can doubtful be Of thy great actions? for he lives by Thee. Such is thy Valour, and thy vast success, That all things but thy Loyalty are less. And should my Father at thy ruine aim, 'Twould wound as much his Safety as his Fame. Think them not coming then to slay thee here, But doubt mishaps, as little as you feare. For by thy loving God who e're designe Against thy Life must strike at it through Mine. But I my royal Father must acquit From such base guilt, or the low thought of it. Think on his softness when from death he freed The faithless King of Am'alecks cursed seed, * 1.38 Can he to'a Frind, to'a Son so bloody grow, He who ev'en sinn'ed but now to spare a Foe? Admit he could; but with what strength or art Could he so long close, and seal up his heart? Such counsels jealous of themselves become, And dare not fix without consent of some. Few men so boldly ill, great sins to do, Till licens'ed and approv'ed by others too. No more (believe'it) could he hide this from me, * 1.39 Then I, had he discover'd it, from Thee. Here they embraces joyn, and almost tears; Till gentle David thus new prov'ed his fears. The praise you pleas'd (great Prince) on me to spend Was all out-spoken when you stil'ed me Friend.

That name alone does dang'erous glories bring, And gives excuse to th'Envy of a King. What did his Spear, force, and dark plots impart But some eternal rancour in his heart? Still does he glance the fortune of that day When drown'd in his own blood Goliah lay, And cover'd half the plain; still hears the sound How that vast Monster fell, and strook the ground The Dance, and, David his ten thousand slew, Still wound his sickly soul, and still are new. Great acts t'ambitious Princes Treasons grow, So much they hate that Safety which they ow. Tyrants dread all whom they raise high in place, From the Good, danger; from the Bad, disgrace. They doubt the Lords, mistrust the Peoples hate, Till Blood become a Principle of State. Secur'd nor by their Guards, nor by their Right, But still they Fear ev'en more then they Affright. Pardon me, Sir, yours Father's rough and stern: His Will too strong to bend, too proud to learn. Remember, Sir, the Honey's deadly sting; Think on that savage Iustice of the King. When the same day that saw you do before Things above Man, should see you Man no more. Tis'true th'accursed Agag mov'ed his ruth, He pitied his tall Limbs and comely youth Had seen, alas the proof of he'avens fierce hate, And fear'd no mischief from his powerless fate. Remember how th'old Seer came raging down, And taught him boldly to suspect his Crown. Since then his pride quakes at th'Almighties rod, Nor dares he love the men belov'ed by God. Hence his deep rage and trembling Envy springs; Nothing so wild as Iealousie of Kings. Whom should he counsel ask, with whom advise, Who Reason and Gods counsel does despise? Whose head-strong will no Law or Conscience daunt, Dares he not sin, do'you think, without your grant? Yes, if the truth of our fixt love he knew, He would not doubt, believe't, to kill ev'en you. The Prince is mov'ed, and straight prepares to find The deep resolves of his griev'd Fathers mind. The danger now appears, Love can soon show't, And force his Stubborn Piety to know't. They'agree that David should conceal'd abide, * 1.40 Till his great friend had the Courts temper tryde, Till he had Sauls most secret purpose found, And searcht the depth and rancour of his wound. 8 'Twas the years seventh-born Moon; * 1.41 the solemn Feast That with most noise its sacred mirth exprest. * 1.42

From op'ening Morn till night shuts in the day, On Trumpets and Shrill Horns the Levites play. 9 Whether by this in mystick Type we see The New-years-Day of great Eternitie, When the chang'd Moon shall no more changes make, And scatter'd Deaths by Trumpets sound awake; 10 Or that the Law be kept in Mem'ory still, * 1.43 Giv'en with like noise on Sina's shining Hill. 11 Or that (as some men teach) it did arise From faithful Abrams righteous Sacrifice, Who whilst the Ram on Isaac's fire did fry, His Horn with joyful tunes stood sounding by. Obscure the Cause; but God his will declar'ed; And all nice knowledge then with ease is spared. 12 At the third hour Saul to the hallowed Tent Midst a large train of Priests and Courtiers went; The sacred Herd marcht proud and softly by; 13 Too fat and gay to think their deaths so nigh. Hard fate of Beasts, more innocent then We! Prey to our Lux'ury, and our Pietie! Whose guiltless blood on boards and Altars spilt, Serves both to Make, and Exp'iat too our guilt! 14 Three Bullocks of free neck, two guilded Rams, Two well-washt Goats, and fourteen spotless Lambs, With the three vital fruits, Wine, Oyl, and Bread, (Small fees to heav'en of all by which we're fed) Are offer'ed up; the hallowed flames arise, And faithful pray'rs mount with them to the skies. 15 From thence the King to th'outmost Court is brought, Where heav'enly things an inspir'ed Prophet taught, And from the sacred Tent to'his Palace gates, With glad kind shouts th'Assembly on him waites; The chearful Horns before him loudly play, And fresh-strew'd flowers paint his triumphant way. Thus in slow state to th'Pallace Hall they go, Rich drest for solemn Luxury and Show; 16 Ten pieces of bright Tap'estry hung the room, The noblest work ere stretcht on Syrian loom; For wealthy Adri'el in proud Sydon wrought And giv'en to Saul when Sauls best gift he sought The bright-ey'd Merab; for that mindful day No ornament so proper seem'd as they. * 1.44 17 There all old Abrams story you might see; 18 And still some Angel bore him companie. His painful, but well-guided Travels, show The fate of all his Sons, * 1.45 the Church below. 19 Here beauteous Sara to great Pharo came, He blusht with sudden passion, she with shame; Troubled she seem'd, and lab'oring in the strife 'Twixt her own Honor, and her Husbands Life.

Here on a conqu'ering Host that careless lay, Drown'd in the joys of their new gotten prey, * 1.46 The Patriarch falls; well mingled might you see 20 The confus'd marks of Death and Luxury. 21 In the next piece blest Salems mystick King 22 Does sacred Presents to the Victor bring; * 1.47 Like him whose Type he bears, his rights receives; Strictly requires his Due, yet freely gives. Ev'en in his port, his habit, and his face; The Mild, and Great, the Priest and Prince had place. Here all their starry host the heavens display; * 1.48 And, Lo, an heav'enly Youth, more fair then they, Leads Abram forth; points upwards; such, said he, 23 So bright and numberless thy Seed shall be. 24 Here he with God a new Alliance makes, * 1.49 And in his flesh the marks of Homage takes; 25 Here he the three mysterious persons feasts, * 1.50 Well paid with joyful tidings by his Guests. * 1.51 Here for the wicked Town he prays, * 1.52 and near Scarce did the wicked Town through Flames appear. * 1.53 And all his Fate, and all his Deeds were wrought, 26 Since he from * 1.54 Ur to * 1.55 Ephrons cave was brought. But none 'mongst all the forms drew then their eyes Like faithful Abrams righteous Sacrifice. 27 The sad old man mounts slowly to the place, * 1.56 With Natures power triumphant in his face O're the Minds courage; * 1.57 for in spight of all From his swoln eyes resistless waters fall. 28 The inn'ocent Boy his cruel burden bore With smiling looks, * 1.58 and sometimes walk'd before, And sometimes turn'd to talk; above was made The Altars fatal Pile, * 1.59 and on it laid 29 The Hope of Mankind; patiently he lay, And did his Syre, as he his God, obey. The mournful Syre lifts up at last the knife, * 1.60 And on one moments string depends his life In whose young loyns such brooding wonders ly. A thousand Spir'its peep'd from th'affrighted sky, Amazed at this strange Scene; and almost fear'd, For all those joyful Prophesies they'd heard. Till one leapt nimbly forth by Gods command▪ Like Lightning from a Cloud, * 1.61 and stopt his hand. The gentle Spirit smil'ed kindly as he spoke, New beams of joy through Abrams wonder broke. The Angel points to'a tust of bushes near, * 1.62 Where an entangled Ram does half appear, And struggles vainly with that fatal net, Which though but slightly wrought, was firmly set. For, lo, anon, to this sad glory doom'd, The useful Beast on Isaac's Pile consum'ed;

Whilst on his Horns the ransom'ed couple plaid, And the glad Boy danc'd to the tunes he made. Near this Halls end a Sittim Table stood; Yet well-wrought plate strove to conceal the wood. For from the foot a golden vine did sprout, And cast his fruitful riches all about. Well might that beauteous Oar the Grape express, Which does weak Man intoxicate no less, Of the same wood the guilded beds were made, And on them large embroidered carpets laide, From Egypt the rich shop of Follies brought But Arts of Pride all Nations soon are taught 30 Behold sev'en comely blooming Youths appear, And in their hands sev'en silver washpots bear, 31 Curl'd, and gay clad: the choisest Sons that be Of Gibeons race, and Slaves of high degree. Seven beauteous Maids marcht softly in behind; Bright scarfs their cloathes, their hair fresh Garlands bind, 32 And whilst the Princes wash, they on them shed Rich Oyntments, which their costly odours spred Ore the whole room; from their small prisons free With such glad haste through the wide ayr they flee. 33 The King was plac'ed alone, * 1.63 and o're his head A well-wrought Heav'en of silk and gold was spread. Azure the ground, the Sun in gold shone bright, But pierc'd the wandring Clouds with silver light. The right hand bed the Kings three Sons did grace, The third was Abners, Adriels, Davids place. And twelve large Tables more were fill'd below, With the prime men Sauls Court and Camp could show; The Palace did with mirth and musick sound, 34 And the crown'd goblets nimbly mov'ed around. But though bright joy in every guest did shine The plenty, state, musick, and sprightful wine Were lost on Saul; an angry care did dwell In his dark brest, and all gay forms expell. Davids unusual absence from the feast, * 1.64 To his sick spir'it did jealous thoughts suggest. Long lay he still, nor drank, nor eat, nor spoke, And thus at last his troubled silence broke. Where can he be? said he; It must be so: With that he paws'd awhile; Too well we know His boundless pride: he grieves and hates to see The solemn triumphs of my Court and Me. Believe me, friends, and trust what I can show From thousand proofs, th'ambitious David now Does those vast things in his proud soul design That too much business give for Mirth or Wine. He's kindling now perhaps, rebellious fire Among the Tribes, and does ev'n now conspire

Against my Crown, and all our Lives, whilst we Are loath ev'en to suspect, what we might See. 35 By the Great Name, 'tis true. With that he strook the board, and no man there But Ionathan durst undertake to clear The blameless Prince; * 1.65 and scarce ten words he spoke, When thus his speech th'enraged Tyrant broke. * 1.66 36 Disloyal Wretch! thy gentle Mothers shame! Whose cold pale Ghost ev'en blushes at thy name! Who fears lest her chaste bed should doubted be, And her white fame stain'd by black deeds of thee! Can'st thou be Mine? a Crown sometimes does hire Ev'en Sons against their Parents to conspire, But ne're did story yet, or fable tell Of one so wild, who meerly to Rebel Quitted th'unquestion'd birthright of a Throne, And bought his Fathers ruine with his own: Thou need'st not plead th'ambitious youths defence; Thy crime clears his, and makes that Innocence. Nor can his foul Ingratitude appear, Whilst thy unnatural guilt is plac'ed so near. Is this that noble Friendship you pretend? Mine, thine own Foe, and thy worst En'emies Friend? If thy low spirit can thy great brithright quit, The things but just, so ill deserv'est thou it. I, and thy Brethren here have no such mind; Nor such prodigious worth in David find, That we to him should our just rights resign, Or think Gods choice not made so well as Thiue. Shame of thy House and Tribe! hence, from mine Eye, To thy false Friend, and servile Master fly; He's e're this time in arms expecting thee; Haste, for those arms are rais'ed to ruine Mee. Thy sin that way will nobler much appear, Then to remain his Spy and Agent here. When I think this, Nature by thee forsook, Forsakes me too. With that his spear he took To strike at him; * 1.67 the mirth and musick case; The ghests all rise this sudden storm t'appease. 37 The Prince his danger, * 1.68 and his duty knew; And low he bow'd, and silently withdrew To David strait, * 1.69 who in a forest nigh Waits his advice, the royall Friend does fly. The sole advice, now like the danger clear, Was in some foreign land this storm t'outwear. All marks of comely grief in both are seen; And mournful kind discourses past between. Now generous tears their hasty tongues restrain, * 1.70 Now they begin, and talk all o're again

A reverent Oath of constant love they take, * 1.71 And Gods high name their dreaded witness make; Not that at all their Faiths could doubtful prove; But 'twas the tedious Zeal of endless Love. Thus ere they part, they the short time bestow In all the pomp Friendship and Grief could show. And David now with doubtful cares opprest, Beneath a shade borrows some little rest; When by command divine thick mists arise, And stop the Sense, and close the conque'red eyes. 38 There is a place which Man most high doth rear, The small Worlds Heav'en, where Reason moves the Sphaere. Here in a robe which does all colours show, (Th'envy of birds, and the clouds gawdy bow) Phansie, wild Dame, with much lascivious pride By twin-Camelions drawn, does gaily ride. Her coach there follows, and throngs round about Of shapes and airy Forms an endless rout. A Sea rowls on with harmless fury here; Straight 'tis a field, and trees and herbs appeare. Here in a moment are vast Armies made, And a quick Scene of war and blood displaide. Here sparkling wines, and brighter Maids come in, The bawds for sense and lying baits of sin. 39 Some things arise of strange and quar'elling kind, The forepart Lyon, and a Snake behind; Here golden mountains▪ swell the cove'tous place, 40 And Centaures ride Themselves a painted race. Of these slight wonders Nature sees the store, And onely then accounts herself but poore. Hither an Angel comes in Davids trance; And finds them mingled in an antique dance; Of all the numerous forms fit choice he takes, And joyns them wisely, and this Vision makes. First David there appears in Kingly state, Whilst the twelve Tribes his dread commands await; * 1.72 Straight to the wars with his joyn'd strength he goes, Settles new friends, * 1.73 and frights his ancient Foes. To Solima, * 1.74 Cana'ans old head, they came, (Since high in note, then not unknown to Fame) 41 The Blind and Lame th'undoubted wall defend, * 1.75 And no new wounds or dangers apprehend. The busie image of great Ioab there Disdains the mock, and teaches them to fear. He climbs the airy walls, leaps raging down, New-minted shapes of slaughter fill the town. They curse the guards their mirth and bravery chose; All of them now are slain, or made like those. 42 Far through an inward Scene an Army lay, Which with full banners a fair Fish display.

From Sidon plains to happy Egypts coast They seem all met; * 1.76 a vast and warlike Hoast. Thither hastes David to his destin'ed prey, * 1.77 Honor, and noble Danger lead the way; 43 The conscious Trees shook with a reverend fear Their unblown tops; * 1.78 God walkt before him there. Slaughter the wearied Riphaims bosom fills, * 1.79 Dead corps imboss the vail with little hills. 44 On th'other side Sophenes mighty King Numberless troops of the blest East does bring: * 1.80 Twice are his men cut off, * 1.81 and chariots ta'ne; 45 Damascus and rich Adad help in vaine. * 1.82 46 Here Nabathaean troops in battel stand, * 1.83 With all the lusty youth of Syrian land; * 1.84 Undaunted Ioab rushes on with speed, Gallantly mounted on his fiery steed; He hews down all, and deals his deaths around; The Syrians leave, or possess dead the ground. On th'other wing does brave Abishai ride Reeking in blood and dust; * 1.85 on every side The perjur'd sons of Ammon quit the field, Some basely dye, and some more basely yield. Through a thick wood the wretched Hanun flies, And far more justly then fears Hebrew Spies. * 1.86 47 Moloch, * 1.87 their bloody God, thrusts out his head, Grinning through a black cloud; * 1.88 him they'd long fed In his sev'en Chambers, and he still did eat New-roasted babes, his dear, delicious meat. Again they' arise, * 1.89 more ang'red then dismaid; 48 Euphrates, * 1.90 and Swift Tygris sends them aid: In vain they send it, for again they're slain, 49 And feast the greedy birds on Helay plain. * 1.91 50 Here Rabba with proud towers affronts the sky, And round about great Ioabs trenches ly. * 1.92 They force the walls, * 1.93 and sack the helpless town; 51 On Davids head shines Ammons massy Crown. Midst various torments the curst race expires, * 1.94 David himself his severe wrath admires. * 1.95 Next upon Isra'els throne does bravely sit 52 A comely Youth endow'ed with wondrous wit. * 1.96 * 1.97 53 Far from the parched Line a royal Dame, * 1.98 To hear his tongue and boundless wisdom came. * 1.99 She carried back in her triumphant womb The glorious stock of thousand Kings to come. * 1.100 Here brightest forms his pomp and wealth display, * 1.101 Here they a Temples vast foundations lay. * 1.102 A mighty work; * 1.103 and with fit glories fill'd. For God inhabit, * 1.104 and that King to build. Some from the quarries hew out massy stone, * 1.105 Some draw it up with cranes, * 1.106 some breathe and grone

In order ore the anvile; some cut down Tall Cedars, the proud Mountains ancient crown; Some carve the Truncks, and breathing shapes bestow, Giving the Trees more life then when they grow; But, oh (alas) what sudden cloud is spread About this glorious Kings eclypsed head? * 1.107 It all his same benights, and all his store, Wrapping him round, and now he's seen no more. When straight his Son appears at Sichem crown'd. * 1.108 With young and heedless Council circled round; Unseemly object! but a falling state Has always its own errours joyn'd with fate. Ten Tribes at once forsake the Iessian throne, And bold Adoram at his Message stone; * 1.109 Brethren of Israel! * 1.110 —more he fain would say, But a flint stops his mouth, and speech i'th'way. Here this fond Kings disasters but begin, He s destined to more shame by his Fathers sin. Susack comes up, * 1.111 and under his command 54 A dreadful Army from scorcht Africks sand As numberless as that; * 1.112 all is his prey, The Temples sacred wealth they bear away; 55 Adrazars shields and golden loss they take; Ev'n David in his dream does sweat and shake. Thus fails this wretched Prince; * 1.113 his Loyns appear Of less weight now, * 1.114 then Solomons Fingers were. Abijah next seeks Isra'el to regain, * 1.115 And wash in seas of blood his Fathers stain; 56 Ne're saw the aged Sun so cruel fight, * 1.116 Scarce saw he this, but hid his bashful light. Nebats curst son fled with not half his men, Where were his Gods of Dan and Bethel then? * 1.117 Yet could not this the fatal strife decide; God punisht one, but blest not th'other side. Asan a just and vertuous Prince succeeds; * 1.118 High rais'd by fame for great and godly deeds. * 1.119 57 He cut the solemn groves where Idols stood, * 1.120 And Sacrifice'd the Gods with their own wood. * 1.121 He vanquisht thus the proud weak powers of hell, Before him next their doating servants fell. 58 So huge an Host of Zerahs men he slew, As made ev'en that Arabia Desert too. * 1.122 59 Why fear'd he then the perjur'd Baasha's fight? * 1.123 Or bought the dangerous ayd of Syrian's might? Conquest Heav'ens gift▪ * 1.124 cannot by man be sold; Alas, * 1.125 what weakness trust he? Man, and Gold. Next Iosaphat possest the royal state; An happy Prince, * 1.126 well worthy of his fate; His oft Oblations on Gods Altar made, * 1.127 With thousand flocks, * 1.128 and thousand herds are paid,

Arabian Tribute! what mad troops are those, Those mighty Troops that dare to be his foes? * 1.129 He Prays them dead; with mutual wounds they fall; One fury brought, one fury slays them all. Thus sits he still, * 1.130 and sees himself to win; Never o'recome but by's Friend Ahabs sin; * 1.131 60 On whose disguise fates then did onely look; And had almost their Gods command mistook. Him from worse danger heav'en securely brings, * 1.132 And for his sake two ripely wicked Kings. 61 Their Armies languish, burnt with thirst at Seere, Sighs all their Cold, Tears all their Moysture there. They fix their greedy eyes on th'empty sky, And fansie clouds, and so become more dry. Elisha calls for waters from afarre To come; * 1.133 elisha calls, and here they are. In helmets they quaff round the welcome flood; * 1.134 And the decrease repair with Moabs blood. * 1.135 62 Iehoram next, and Ochoziah throng For Iudahs Scepter; both short liv'd too long▪ 63 A Woman too from Murther Title claims; * 1.136 Both with her Sins and Sex the Crown she shames. * 1.137 Proud cursed Woman! but her fall at last To doubting men clears heave'n for what was past. * 1.138 Ioas at first does bright and glorious show; * 1.139 In lifes fresh morn his fame did early Crow. * 1.140 Fair was the promise of his dawning ray, But Prophets angry blood o'recast his day. From thence his clouds, * 1.141 from thence his storms begin, 64 It cryes aloud, * 1.142 and twice let's Aram in. 65 So Amaziah lives, so ends his raign; Both by their Trayt'erous servants justly slain. * 1.143 Edom at first dreads his victorious hand, * 1.144 Before him thousand Captives trembling stand. * 1.145 Down a precipice deep, * 1.146 down he casts them all, 66 The mimick shapes in several postures fall. * 1.147 But then (mad fool! * 1.148 ) he does those Gods adore, Which when pluckt down, * 1.149 had worshipt him before. Thus all his life to come is loss and shame; * 1.150 No help from Gods who themselves helpt not came. * 1.151 67 All this Uzziahs strength and wit repairs, * 1.152 Leaving a well-built greatness to his Heirs. * 1.153 68 Till leprous scurff o're his whole body cast, * 1.154 Takes him at first from Men, * 1.155 from Earth at last. 69 As vertuous was his Son, * 1.156 and happier far; Buildings his Peace, * 1.157 and Trophies grac'ed his War. But Achaz heaps up sins, * 1.158 as if he meant To make his worst forefathers innocent. * 1.159 70 He burns his Son at Hinon, * 1.160 whilst around The roaring child drums and loud Trumpets sound. * 1.161

This to the boy a barb'arous mercy grew, And snatcht him from all mis'eries to ensue. Here Peca comes, * 1.162 and hundred thousands fall, Here Rezin marches up, * 1.163 and sweeps up all. 71 Till like a Sea the Great Belochus Son Breaks upon both, * 1.164 and both does over-run. The last of Adads ancient stock is slain, * 1.165 Isra'el captiv'ed, and rich Damascus ta'ne. All this wild rage to revenge Iuda's wrong; 72 But wo to Kingdoms that have Friends too strong! * 1.166 Thus Hezechiah the torn Empire took, * 1.167 And Assurs King with his worse Gods forsook, * 1.168 Who to poor Iuda worlds of Nations brings, There rages; * 1.169 utters vain and mighty things. Some dream of triumphs, * 1.170 and exalted names, Some of dear gold, * 1.171 and some of beauteous dames; Whilst in the midst of their huge sleepy boast, * 1.172 73 An Angel scatters death through all the hoast. * 1.173 Th'affrighted Tyrant back to Babel hies, * 1.174 74 There meets an end far worse then that he flies. * 1.175 Here Zezekiahs life is almost done! * 1.176 So good, and yet, alas! so short 'tis spunne. Th'end of the Line was ravell'd, weak and old; Time must go back, * 1.177 and afford better hold To tye a new thread to'it, * 1.178 of fifteen years; 'Tis done; Th'almighty power of prayer and tears! 75 Backward the Sun, * 1.179 an unknown motion, went; The Stars gaz'ed on, * 1.180 and wondred what he meant? 76 Manasses next (forgetful man! * 1.181 ) begins; Enslav'ed, * 1.182 and sold to Ashur by his sins. Till by the rod of learned mis'ery taught, Home to his God and Countrey both he's brought. * 1.183 It taught not Ammon, * 1.184 nor his hardness brake; He's made th'Example he refus'd to take. * 1.185 Yet from this root a goodly Cyon springs; * 1.186 Iosiah best of Men, as well as Kings. 77 Down went the Calves with all their gold and cost; The Priests then truly griev'ed, Osyris lost. These mad Egyptian rites till now remain'd; Fools! * 1.187 they their worser thraldome still retaind! 78 In his own Fires Moloch to ashes fell, And no more flames must have besides his Hell. 79 Like end Astartes horned Image found, 80 And Baals spired stone to dust was ground: 81 No more were Men in female habit seen, Or They in Mens by the lewd Syrian Queen. 82 No lustful Maids at Benos Temple sit, And with their bodies shame their marriage get. 83 The double Dagon neither nature saves, Nor flies She back to th'Erythraean waves.

84 The trav'elling Sun sees gladly from on high His Chariots burn, * 1.188 and Nergal quenched ly. The Kings impartial Anger lights on all. 85 From fly-blown Acca'ron to the thundring Baâl. Here Davids joy unruly grows and bold; Nor could Sleeps silken chain its vio'lence hold; Had not the Angels to seal fast his eyes The humors stirr'd, and bad more mists arise: When straight a Chariot hurries swift away, And in it good Iosiah bleeding lay. One hand's held up, one stops the wound; in vain They both are us'd; alas, he's slain, he's slain. Iehoia's and Iehoikim next appear; * 1.189 Both urge that vengeance which before was near. * 1.190 He in Egyptian fetters captive dies, * 1.191 86 This by more courteous anger murther'd lies. * 1.192 87 His Son and Brother next do bonds sustain, Israe'ls now solemn and imperial Chain. * 1.193 Here's the last Scene of this proud Cities state; * 1.194 All ills are met ty'ed in one knot of Fate. * 1.195 88 Their endless slavery in this tryal lay; Great God had heapt up Ages in one Day: * 1.196 Strong works around the wall the Caldees build, The Town with grief and dreadful bus'iness fill'd. * 1.197 To their carv'ed Gods the frantick women pray, * 1.198 Gods which as near their ruine were as they. At last in rushes the prevailing foe, Does all the mischief of proud conquest show. The wondring babes from mothers breasts are rent, * 1.199 And suffer ills they neither fear'd nor meant. No silver rev'erence guards the stooping age, No rule or method ties their boundless rage. The glorious Temple shines in flame all o're, * 1.200 Yet not so bright as in its Gold before. * 1.201 Nothing but fire or slaughter meets the eyes, Nothing the ear but groans and dismal cryes. The walls and towers are levi'ed with the ground, And scarce ought now of that vast Citie's found But shards and rubbish which weak signs might keep Of forepart glory, and bid Trav'ellers weep. Thus did triumphant Assur homewards pass, And thus Ierus'alem left, Ierusalem that was: This Zedechiah saw, and this not all; Before his face his Friends and Children fall, * 1.202 The sport of ins'olent victors; * 1.203 this he viewes, A King and Father once; ill fate could use His eyes no more to do their master spight; All to be seen she took▪ and next his Sight. 89 Thus a long death in prison he outwears; Bereft of griefs last solace, ev'en his Tears.

Then Ieconiahs son did foremost come, * 1.204 And he who brought the captiv'ed nation home; * 1.205 A row of Worthies in long order past Ore the short stage; of all old Ioseph last. Fair Angels past by next in seemly bands, All gilt, with gilded basquets in their hands. Some as they went the blew-ey'd violets strew, Some spotless Lilies in loose order threw. Some did the way with full-blown roses spread; Their smell divine and colour strangely red; Not such as our dull gardens proudly wear, Whom weathers taint, and winds rude kisses tear. Such, I believe, was the first Roses hew, Which at Gods word in beauteous Eden grew. Queen of the Flowers, which made that Orchard gay; The morning blushes of the Springs new Day. 90 With sober pace an heav'enly Maid walks in, Her looks all fair; no sign of Native sin Through her whole body writ; Immod'erate Grace Spoke things far more then humane in her face. It casts a dusky gloom o're all the flow'rs; 91 And with full beams their mingled Light devowrs. An Angel straight broke from a shining clowd, And prest his wings, and with much reve'rence bow'd. Again he bow'd, and grave approach he made, And thus his sacred Message sweetly said: Hail, * 1.206 full of Grace, thee the whole world shall call Above all blest; Thee, who shalt bless them all. Thy Virgin womb in wondrous sort shall shrowd Iesus the God; (and then again he bow'd) Conception the great Spirit shall breathe on thee; 92 Hail thou, who must Gods Wife, Gods Mother bee! With that, his seeming form to heav'n he rear'd; She low obeisance made, and disappear'd. Lo a new Star three eastern Sages see; (For why should onely Earth a Gainer be? * 1.207 They saw this Phosphors infant-light, and knew It bravely usher'd in a Sun as New. They hasted all this rising Sun t'adore; 93 With them rich myrrh, and early spices bore. Wise men; no fitter gift your zeal could bring; You'll in a noisome stable find your King. Anon a thousand Dev'ils run roaring in; Some with a dreadful smile deform'edly grin. Some stamp their cloven paws, some frown and tear The gaping Snakes from their black-knotted hair. As if all grief, and all the rage of hell Were doubled now, or that just now, they fell. But when the dreaded Maid they entring saw, All fled with trembling fear and silent aw.

In her chaste arms th'Eternal Insant lies, Th'Almighty voyce chang'ed into feeble cryes. Heav'en contain'd Virgins oft, and will do more; Never did Virgin contain Heav'en before. Angles peep round to view this my stick thing, And Halleluiah round, all Halleluiah sing No longer could good David quiet bear, The unwieldy pleasure which ore-flow'd him here. It broke the fetters, and burst ope his ey. Away the tim'erous Forms together fly. Fixt with amaze he stood; and time must take, To learn if yet he were at last awake. Sometimes he thinks that heav'en this Vision sent, And order'ed all the Pageants as they went. Sometimes, that onely 'twas wild Phancies play, The loose and scatter'd reliques of the Day. 94 When Gabriel (no blest Spirit more kind or fair) 95 Bodies and cloathes himself with thickned ayr. All like a comely youth in lifes fresh bloom; Rare workmanship, and wrought by heavenly loom! He took for skin a cloud most soft and bright, That ere the midday Sun pierc'ed through with light▪ Upon his cheeks a lively blush he spred; Washt from the morning beauties deepest red. An harmless flaming Meteor shone for haire. And fell adown his shoulders with loose care, He cuts out a silk Mantle from the skies, Where the most sprightly azure pleas'd the eyes. This he with starry vapours spangles all, Took in their prime ere they grow ripe and fall. Of a new Rainbow ere it fret or fade, The choicest piece took out, a Scarf is made. Small streaming clouds he does for wings display, Not Vertuous Lovers sighes more soft then They. These he gilds o're with the Suns richest rays, Scrap'ed neatly from pure streams on which he plays. Thus drest the joyful Gabriel posts away, And carries with him his own glorious day Through the thick woods; the gloomy shades awhile Put on fresh looks, and wonder why they smile. The trembling Serpents close and silent ly, 96 The birds obscene far from his passage fly. A sudden spring waits on him as he goes, Sudden as that which by Creation rose. Thus he appears to David, at first sight All earth-bred fears and sorrows take their flight. In rushes joy divine, and hope, and rest; A Sacred calm shines through his peaceful brest. Hail, Man belov'ed! from highest heav'en (said he) My mighty Master sends thee health by me.

The things thou saw'est are full of truth and light, 97 Shap'd in the glass of the divine Foresight. Ev'n now old Time is harnessing the years To go in order thus; hence empty fears; Thy Fate's all white; from thy blest seed shall spring The promis'd Shilo, the great Mystick King. Round the whole earth his dreaded name shall sound, And reach to Worlds, that must not yet be found. The Southern Clime him her sole Lord shall stile, 98 Him all the North, ev'en Albions stubborn Isle. 99 My fellow-servant, credit what I tell. 100 Straight into shapeless ayr unseen he fell.

NOTES UPON THE SECOND BOOK.

1. HOnors, that is, Beauties, which make things Honored; in which sense Virgil often uses the word, and delights in it:

Et laetos oculis afflârat Honores.

And in the 2 Georg. (as in this place) for Leaves. Frigidus & silvis Aquilo decussit honorem.

2 Iosephus calls Davids, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The yellow; that is, yellow-haired Boy, or rather, Youth. Cedrenus says, that Valentinian the Emperor was like David, because he had beautiful Eyes, a ruddy complexion, and red, or rather, yellow hair.

3. Power, Love, and Wisdom, that is, the whole Trinity (The Fa∣ther, Power; the Son, Love; the Holy Ghost, Wisdom) concurred inthe Creation of the world: And it is not onely preserved by these Three, the Power, Love, and Wisdom of God, but by the ema∣nations and beams of them derived to, and imprest in the Creatures. Which could not subsist without Power to Act, Wisdom to direct those Actions to Ends convenient for their Natures, and Love or Concord, by which they receive mutual necessary assistances and benefits from one another. Which Love is well termed by Cicero Cognatio Naturae, The Kindred, or Consanguinity of Nature. And to Love the Creation of the world, was attributed even by many of the ancient Heathens, the Verse of Orph.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Wisdom and Love were parents of the world: And therefore Hesiod in his mad confused Poem of the Generation of the Gods, after Chaos, the Earth, and Hell, brings in Love, as the first of all the Gods,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Pherecides said excellently, that God transformed himself into Love, when he began to make the world,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

4. As Humane Nature is elevated by Grace, so other Agents are by Love to Operations that are above, and seem contrary to their Nature, as the ascension of heavy bodies, and the like.

5. Guirlands of Ivy were anciently the ornaments of Poets, and other learned men, as Laurel of Conquerors, Olive of Peace-makers, and the like. Horace,

Me doctarum Hederae praemia frontiumDiis miscent superis—

Me Ivy the reward of learned brows does mingly with the Gods. Virg.

—At{que} hanc sine tempora circumInter victrices hederam tibi serpere laurus.

And let this humble Ivy creep around thy Temples with triumphant Laurel hound. Because Ivy is always, green, and requires the support of some stronger Tree, as Learning does of Princes and great men.

6. The Object of the Sensitive Appetite is not that which is truly good, but that which Appears to be Good. There is great caution to be used in English in the placing of Adjectives (as here) after their Substan∣tives. I think when they constitue specifical difference of the Sub∣stantive, they follow best; for then they are to it like Cognomina, or Surnames to Names, and we must not say, the Great Pompey, or the Happy sylla, but Pompey the Great, and Sylla the Happy; sometimes even in other cases the Epithete is put last very gracefully, of which a good ear must be the Iudge for ought I know, without any Rule. I choose rather to say Light Divine, and Command Divine, then Divine Light, and Divine Command.

7. These are the Effects of Love, according to Th. Aquinas in Prima Sec. Quaest. 28. the 1, 2, 3, and 4. Artic. to whom I refer for the proof and explanation of them, Amor est affectus quo cum re amatâ aut unimur, aut perpetuamus unionem. Scal. de subt.

8. 1 Sam. 5. And David said unto Ionathan, behold to morrow is the new-Moon, and I should not fail to sit with the King at meat, but let me go, &c. Ecce Calendae sunt crastino, & ego ex more sedere soleo juxtà regem ad vescendum, &c. The first day of every moneth was a Festival among the Iews: for the First-fruits of all things, even all di∣stinctions of Times were Sacred to God; In it they neither bought nor sold, Amos 8. 4. When will the new-Moon be gone, that we may sell Corn? the Vulg. Quando transibit mensis (that is, Primus dies, or Festum Mensis) & venundabimus merces? They went to the Pro∣phets to hear the word as upon Sabboths, 2 Kings 4. 23. Wherefore wilt thou go to him to day? it is neither New-moon nor Sabbath; which was likewise a Custom among the Romans: for the day of the Calends the High Prests called together the people (from whence the name of Calends a Calando plebem) to instruct them in the divine du∣ties which they were to perform that moneth, Macro. 1. Saturnal. And lastly, there were greater Sacrifices on that, then upon other ordinary days, Numb. 28 11. But of all New Moons, that of the seventh moneth

was the most solemn, it being also the Feast of Trumpets. It is not evident that this was the New-moon spoken of in this story of David; but that it was so, may probably be conjectured, in that the Text seems to imply a greater solemnity then that of ordinary Calends, and that the feast lasted above one day, 1 Sam. 20. 27. And it came to pass, that on the morrow, which was the second day of the moneth, Davids place was empty. Now the reason of this greater observation of the Calends of the Seventh Month (called Tisri, and answer∣ing to our September) was, because according to the Civil Compu∣tation (for the Iews had two accounts of the beginning of the year, one Civil, the other Religious; this latter being instituted in me∣mory of their passage out of Egypt in the moneth Abib, that is, about our March) this was the beginning of the year, from hence con∣tracts, and the account of Sabbatical years and Iubilees bare date. It is called by some Sabbathum Sabbathorum, because it is the Sab∣both of Moneths; for as the seventh day, and the seventh year, so the seventh moneth too was consecrated to God. Of this New-Moon it is that David speaks, Psal. 81. 3. Blow the Trumpet in the New-Moon, in the time appointed on our solemn Feast-day. In insigni die solennitatis vestrae. And the Psalm is inscribed, Pro Torculari∣bus; which concurs just with this seventh Moon; which Philo in Decal. terms, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And S. August. reads, In initio Mensis Tubae. See the Institution of this Festival, Levit. 23. 24. and Numb. 29▪ 1.

9. The Priests were wont to blow the Trumpets upon all Festivals, the year of Iubilee was proclaimed by them with the sound of Trumpets through the whole Land; nay the Sabbath it self was be∣gun with it, as Iosephus testifies, l. 5. Bel. Iud. c. 9. But why the Trumpets were sounded more extraordinarily on this day, is hard to find out; for which it is named Dies Clangoris. Some will have it to be onely as a Solemn Promulgation of the New-year; which opinion is likewise adorned with an allusion to the begin∣ning (or as it were New-years-Day) of Eternity; which is to be proclaimed by Angels in that manner with a great sound of a Trumpet, Mat. 24. 31.

10. This was Saint Basils opinion, but is not much followed, be∣cause when Festivals are instituted in memory of any past Bles∣sing, they used to be observed on the same day that the blessing was conferred.

11. This third is the common opinion of the Iews; who therefore call this when Festival Festum Cornu, and say, that they sounded onely upon Rams Horns: but that, methinks, if this be the true reason of it, is not necessary.

12. The Third Hour; 1. Nine a clock in the morning: For the day be∣gan at six a clock, and contained twelve Little, or Four Great Hours, or Quarters. The first Quarter from Six to Nine, was called the Third Hour, because that closed up the Quarter.

13. Gay, because the Beasts to be Sacrificed, used to be Crowned with Guirlands, and sometimes had their Horns gilt, as I say af∣terwards.

14.

For on the ordinary New-Moons there was offered up two Bul∣locks, one Ram, and seven Lambs of the first year without spot, Numb. 28. 11. and a Kid of the Goats, v. 15. and there was added on this New-Moon, one young Bullock, one Ram, seven Lambs of the first year without blemish, and one Kid, Numb. 29. which joyned, make up my number. Bullocks of Free-neck; that is, which had never been yoked, implyed in the Epithete Young. Intactâ cervice Iuvenci.

15. The outmost Court of the Tabernacle.

16. The custom of having Stories wrought in Hangings, Coverlits, nay even wearing garments, is made to be very ancient by the Poets. Such is the history of Theseus and Ariadne in the coverlit of Thet is Pulvinar, or Marriage Bed. Catull. Argonaut.

Talibus amplificè vestis variata figurisPolvinar complexa suo velabat amictu.

So Aeneas in 5. Aen. gives Coat to Cloanthus, in which was wrought the rape of Ganymede,

Intextus{que} puer frondosâ regius Idâ.

And many authorities of this kind might be alleaged if it were ne∣cessary.

17. You might see. That is, It might be seen, or, Any one might see▪ This maner of speaking, which puts the second person Indefinitely, is very frequent among the Poets; as Homer,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Virg. 4. Aen.

Migrantes cernas:

Upon which Servius says, Honesta figura si rem tertiae personae in secundam tranferas. Mugire videbis, that is, Videbit aut poterit vi∣dere aliquis. So 8. Aen.

Credas innare revulsas Cycladas; that is, Credat quis.

18. God is said to have spoken with Abraham Nine times; that is, so many times Angles brought him Messages from God. An Angel is called by Iosephus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

19. Some make Sara to be the Daughter of Haran, Abrams Brother; others of Therah by another wife, which marriages were then lawful, but the Scripture Gen. 11. calls her Terahs daughter in Law, not Daughter; others think she was onely Abrams Kinswoman; all which the Hebrews called Sisters. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grot. Beauteous were a strange Epithete for her at the Age she then had, which was above threescore years, but that the Scripture calls her so, and she proved herself to be so, by striking two Kings in love, Pharaoh, and Abimelech. It is to be believed, that people in those days bore their age better then now, and her barrenness might naturally contribute somewhat to it; but the chief reason I suppose to be a Blessing of God as particular, as that of her child-bearing after the natural sea∣son.

20. The Scripture does not say particularly, that Abram surprised this Ar∣my in, or after a debauch, but it is probable enough for my turn, that this was the case. Of these Confused marks of death and luxury, there is

an excellent description in the 9 Aeneid, where Nisus and Eurialus fall upon a quarter of the Enemy,

Somno vino{que} sepultam.Purpuream vomit ille animam, & cum sangnine mistaVina refert moriens, &c.

But I had no leisure to expatiate in this place.

21. St. Hierom says this Salem was a Town near Scythopolis, called Salem even to his Time; and that there were then remaining some ruines of the Palace of Melchisedec, which is not very probable. I rather believe him to have been King of Ierusalem; for being a Type of Christ, that seat was most proper for him, especially since we are sure that Ierusalem was once named Salem, Psal. In Salem is his Tabernacle, and his habitation in Sion. And the addition of Ieru to it, was from Iebu, the Iebusites; that is, Salem of the Iebusites, Adric. The situation of Ierusalem agrees very well with this story. For Abram coming to Hebron from the parts about Damascus, passes very near Ierusalem, nay nearer then to the other Salem. But con∣cerning this King of Salem, Melchisedec, the difficulties are more important. Some make him to be no man, but God himself, or the Holy Ghost, as the ancient Melchisedecians and Hieracites; others, to be Christ himself; others, an Angel, as Origen; others; to be Sem the son of Noah; which is little more probable then the former extravagant fancies. That which is most reasonable, and most re∣ceived too, is, that he was a King of a little Territory among the Canaanites, and a Priest of the true God, which makes him so remark∣able among those Idolatrous Nations; for which cause he is termed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he was not of any of the Genealogies of the Scripture; and therefore the better typified or represented Christ, as being both a King and a Priest, without being of the Tribe of Levi: But this and the other controversies about him, are too co∣pious to be handled in a Comment of this Nature.

22. Ver. 18. And Melchisedec King of Salem brought forth bread and wine, &c. The Romanists maintain, that this was onely a Sacrifice, and a Type of the Eucharist, as Melchisedec himself was of Christ; others, that it was onely a Present for the relief of Abrams men. Why may we not say that it was both? and that before the men were refresht by bread and wine, there was an offering or prelibation of them to God, by the Priest of the most High God, as he is denominated? for even this oblation of bread and wine (used also among the Hebrews) is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Levit. 2. and Philo says of Mel∣chisedec upon this occasion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I therefore name them Sacred Presents. Like him whose Type he bears; that is, Christ. And the Dues he received were Tenths, whether of all Abrams substance, or of the present Spoils (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is a great controversie.

23. Gen. 15. 5. and Gen. 22. 17. I will multiply thy seed as the stars of the heaven, and as the sand upon the sea shore. An ordinary proverb in all languages, for great numbers. Catul, Aut quot sidera multa cum tacet nox; and in another place he joyns the sand of the sea too as this Text does. Ille pulveris Erythraei Siderúm{que} micantium subducat numerum. It does no hurt, I think, to adde Bright as well as Num∣berless to the similitude.

24.

Gen. 17. It is called a Covenant; and circumcision may well be termed a Mark of Homage, because it was a renouncing of the flesh, and peculiar dedication of Abram and his seed to the service of the true God.

25. The received opinion is, that two of these persons were Angels, and the Third, God himself; for after the two Angels were gone to∣wards Sodom, it is said, Gen. 18. 22. But Abraham stood yet before the Lord. So Sulpit. Sever. Dominus qui cum duobus Angelis ad eum venerat. Lyra and Tostatus report, that the Iews have a Tradi∣tion, that these Three were Michael, Gabriel, and Raphael. The first of which represented God, and remained with Abraham, the second destroyed Sodom, and the third brought Lot out of it. It was a very ancient opinion that these were the Three persons of the Trinity; from whence arose that notorious saying, Tres vidit & unum adoravit. This appearing of Gods in the manner of strangers to punish and re∣ward men was a common tradition too among the Heathens, Hom. ρ. Odyss.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The Gods in the habits of strangers went about to several Towns to be eye-witnesses of the justice and injustice of men. So Homer makes the Gods to go once a year to feast,

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

With the unblameable Aethiopians. And we find these peregrinati∣ons frequent in the Metamorphosis,

Summo delabor Olympo,—Et Deus humanâ lustro sub imagine terras. 1. Metam.

26. From Ur, the place of his Birth to Ephrons Cave, the place of his Burial. Ur of the Chaldees, Gen. 11. 31. Some of the Iews take Ur here for Fire, and tell a ridiculous fable, that Abraham and Haran his brother were cast by the Caldaeans into a burning furnace for op∣posing their Idolatry, in which Haran was consumed, but Abraham was preserved. Iosephus and Eusebius, lib. 9. Praepar. Evang say Ur was the name of a City, which Iosephus calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. and Plin. 1. 5. c. 24. makes mention of Ura, a place Us{que} quem fertur Euphrates. It was perhaps denominated from the worship of Fire in that countrey. The name continued till Ammianus his time. Ammian. lib. 25.

27. Mounts. For the place was the Hill Moriah, which the Vulgar translates Montem Visionis. Aquila 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which I con∣ceive to be, not as some render it, In terram lucidam, but terram apparentem, the place which appears a great way off, as being a Mountain. Symmachus for the same reason has 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the same with the Latine Visionis; and the Septuag. call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the High Countrey; others interpret it, The Countrey of Worship, by Anticipation. And it was not perhaps without relation to this Sacri∣fice of Abrahams, that this was chosen afterwards to be the seat of Solomons Temple.

28. The Boy. Our English Translation, Lad, which is not a word for verse, the Latin Puer, Boy. Aben EZra is cited to make him at that

time but ten or twelve years old. Put that is an age unfit for the carrying of such a Burden as he does here. Rivet for that reason conceives that he was about sixteen years of age, Iosephus 25 Others 33. because at that age our Saviour (whose Type he was) was sacri∣ficed. Some of the Iews 36. none of which are contrary to the He∣brew use of the word Boy; for so all young men are termed, as Ben∣jamin, Gen. 43. 8: and Ioseph, Ioshua, and David when he fought with Goliah. The Painters commonly make him very young, and my description agrees most with that opinion, for it is more poeti∣cal and pathetical then the others.

29. Because the Covenant and Promises were made in Isaac, Gen. 17. 21. Heb. 11. 17, 18.

30. The ancients (both Hebrews and other Nations) never omitted the washing at least of their hands and feet before they sat or lay down to Table. Iudg. 19. 21. it is said of the Levite and his Con∣cubine, They washt their feet and did eat and drink. So Abraham says to the three Angels, Gen. 18. 4. Let a little water, I pray you, be fetcht, and wash your feet, and rest your selves under the Tree, and I will fetch a morsel of Bread, &c. So likewise Iosephs Steward treats his Masters brethren. So David to Uriah, 2 Sam. 11. 8. Go down to thy house, and wash thy feet, &c. and there followed him a mess of meat from the King. It is in vain to adde more authorities of a thing so notorious. And this custom was then very necessary, for their Legs and Thighs being bare, they could not but contract much dirt, and were (of which this custom is some argument) to lie down upon Beds, which without washing they would have spoiled. Homer makes the Wives and Daughters even of Princes to wash the feet of their guests,

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athen. L. 1. c. 8.

For this (says he) was the ancient custom; and so the daughters of Cocalus washt Minos at his arrival in Sicilie. But the more ordinary, was to have young and beautiful servants for this and the like mini∣steries. Besides this, it was accounted necessary to have washpots standing by at the Iewish feasts, to purifie themselves, if they should happen to touch any thing unclean. And for these reasons six Water∣pots stood ready at the wedding feast of Cana in Galilee.

31. Eccles. 2. 8. I gate men-singers, and women-singers, the delights of the sons of men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He and she, servants to fill wine, says the Septuagint: Though I know the Vulgar, and our English Edition translate it otherwise; both differently: And it is incredible, how curious the ancients were in the choice of Servants to wait at Table. Mart.

Stant pueri, Dominos quos precer esse meos.

32. After washing they always anointed themselves with precious oyle. So Iudith 10. 2. So Naomi to Ruth, Wash thy self therefore, and anoint thy self. So David after the death of his child, Rose up and washt, and anointed himself, &c. So Hom. Od. 6. of Nausicaa and her maids,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But this too is as notorious as the other fashion of washing. Small Prisons. Boxes of Oyntments, such as the woman poured upon the head of our Saviour, Mat. 26. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as we say an Inkhorn, though it be not made of Horn, but any other matter; for this was not of Alabaster, S. Mark affirming that it was broken. Horace,

Nardi parvus Onyx.Claudian. Gemmatis alii per totum balsama tectumEffudêre cadis—

33. The Roman custom was, to have three Beds to each Table (from whence the word Triclinium) and three persons to each bed (though sometimes they exceeded in both; and it is likely they took this from the Asiatiques as well as the very fashion of discubation, for conveni∣ently there could be no more. To Saul for state I give a whole Bed; and the other two, to his own Sons, Ionathan, Ishui and Melchisua, 1 Sam. 14. 49. to Abner his Cosin German, and Captain of his Hosts, and to his two Sons in Law, Adriel and David. Neither does it con∣vince me, that Lying down was not in use, because it is said here, 1 Sam. 20. 25. And Saul sate upon his seat as at other times, even upon a Seat by the wall: because the words of Session and Accubation are often confounded, both being in practice at several times, and in several Nations.

34. At the feasts of the ancients, not onely the rooms were strewed with flowers, but the Guests and the Waiters, and the very drink∣ing Bowls were crowned with them. Virg.

Crateras magnos statuunt & vina coronant; and,Tum pater Anchises magnum cratera coronâInduit, implevit{que} mero—

Which cannot be interpreted as some do Homers,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Which they say are said to be Crowned, when they are filled so full, that the liquor standing higher then the brims of the Bowl, looks like a Crown upon it. Athen l. j. c. 11. But why may we not construe Homer, They crowned, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bowls of drink, as well as They crowned Bowls with drink?

35. The name of God, the Tetragrammaton, that was not to be pronounced.

36. 1 Sam. 20. 30. Thou Son of the perverse rebellious woman, &c. The Vulg. Fili mulieris virum ultrò rapientis; that is as much as to say, Thou Son of a whore. Upon which place Grotius. Sons use to be like their Parents, and therefore Saul who would not accuse himself, casts the fault of his stubbornness and ill nature upon his Mother. In which I cannot abide to be of his opinion; the words are so ungracious from the mouth of a Prince: I rather think that they import this, Thou who art so stubborn and unnatural, that thou mayest seem to be not my son, but a Bastard, the son of a whore or rebellious woman; and that which follows in the same verse con∣firms this to me. Thou hast chosen the Son of Iesse to thine own con∣fusion, and to the confusion of thy Mothers nakedness; that is, to her shame, who will be thought to have had thee of some other man, and not of me.

37.

1 Sam. 20. 34. And Ionathan arose from the Table in fierce anger, In irâ furoris. But his passion (it seems) did not overcome his duty or discretion; for he arose without saying any thing. I omit here Ionathans shooting arrows, and sending his page for them, from the 35 to the 40 verse: By Horace his rule,

—Et quaeDesperes tractata nitescere posse, relinquas.

And what art or industry could make that story shine? besides it was a subtilty that I cannot for my life comprehend; for since he went to David, and talked to him himself, what needed all that

38. politique trouble of the shooting?

39. The Head, which is the seat of Fansie. These are called by the Schoolmen, Entia Rationis, but are rather Entia Imaginationis, or Phantastique Creatures.

Inter se quorum discordia membra videmus, Lucr. L. 5.

And afterwards,

Prima Leo, postrema Draco, media▪ ipsa Chimaera,

Which is out of Homer,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

40. When the Countrey people in Thessaly saw men first that came on horseback, and drove away their Cattel, they imagined the Horse and Men to be all one, and called them Centaures from driving away of Oxen; according to which fancy, they are truly said to ride upon themselves.

41. Unless thou take away the Lame and the Blind, thou shalt not come in hither, thinking David cannot come in hither, 2 Sam. 5. 6. There are some other interpretations of the place, then that which I here give; as that the Idols of the Iebusites were meant by the Lame and the Blind. But this carries no probability. Thinking David cannot come hither; is a plain proof that they did it in scorn of David, and confidence of the extraordinary strength of the place; which without question was very great, or else it could not have held out so many hundred years since the entrance of the Israelites into the land, in the very midst of them.

42. Fish; Dagon the Deity most worshipt by the Philistims.

43. The English says Mulberry Trees; the Latine, Pear Trees; the safest is to leave it indefinite. The sound of a going in the Tops of the Mulberry Trees, v. 24. Some interpret, The noise of the drop∣ping of the dew like Tears from the Trees. From whence the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

44. Hadad-Eser King of Zobah, which is called by Iosephus Sophene, a part of Coelosyria, confining upon the Half Tribe of Manasses. This Kingdom is first mentioned, 1 Sam. 14. 47. at what time (it seems) it was under several Princes, and against the Kings of Zoba.

45. Adad was at that time King of Damascus, according to Iosephus, and the family of the Adads reigned there long after in great lustre.

46. The Children of Ammon.

47. Moloch is called peculiarly the God of the Ammonites, 1 King. 11. 5. & 7. Fonseca takes it to be Priapus, confounding it with Belphegor

of the Moabites; Arias Montanus will have it to be Mercurie, deriving it from Malach, Nuncius. Others more probably, Sa∣turn, because the like Worship and like Sacrifices were used to him. Macrob. 1. Saturn. Curt. Lib 4. Diodor. L. 20, &c. I ra∣ther believe the Sun was worshipped under that name by the Am∣monites, as the King of Heaven: for the word signifies King; and it is the same Deity with Baal, or Bel of the Assy ians and Sidonians, signifying Lord. Some think that children were not burnt or sacrificed to him, but onely consecrated and initiated by passing between two fires; which perhaps might be a custom too. But it is evident by several places of Scripture, that this was not all: And the Iews say, that Passing through the Fire, is but a Phrase for Burning. He had seven Chappels from the number of the Planets, of which the Sun is King; for which reason the Persians likewise made seven Gates to him. In the fifst Chappel was offer∣ed to him a Cake of fine flower, in the second a Turtle, in the third a Sheep, the fourth a Ram, the fisth an Heifer, the sixth an Ox, and the seventh a Man, or Child, commonly a young Child. The Image was of Brass, of wonderful greatness, with his hands spread, and set on fire within, perhaps to represent the heat of the Sun, and not as some think, to burn the Children in his Arms. He had likewise the face of a Bullock, in which figure too Osyris among the Egyptians represented the Sun, and Mithra among the Persians, Stat. Indignata sequi torquentem cornua Mithram. But though they intended the worship of the Sun, under this name of Moloch, it was indeed the Devil that they worshipped; which makes me say, Grinning through a black Cloud, &c.

48. Swift Tygris. Curt. L. 4. No River in the East runs so violently as Tygris, from which swiftness it takes the name; for Tygris in the Persian Language signifies an Arrow.

49. Helam, or Chelam, which Ptolomy calls Alamatha, a Plain near the Foords of Euphrates.

50. The Metropolis of Ammon, since Philadelphia.

51. And he took their Kings Crown from off his head (the weight whereof was a Talent of Gold, with the pretious stones) and it was set on Davids head, 2 Sam 12. 30. and the like, 1 Chro 2••. 2. Tulit diadema regis eorum de capite ejus, &c. But the Seventy have it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He took the Crown of Molchom their King from off his head. That is, The crown upon the head of their Idol Moloch, or Melcom; which makes some of the Greek Fathers say, That Melchoms Image had a bright pretious stone in form of the Morning-star, placed on the top of his forehead. I rather follow the English Transla∣tion.

52. Some would have Solomon to have begun his reign at eleven years old, which is very unreasonable. Sir W. Raughley, methinks, con∣vinces that it was in the 19 year of his age; at which time it might truly be said by David to Solomon, Thou art a wise man; and by Solomon to God, I am but a young child.

53. I am not ignorant that I go contrary to most learned men in this

point, who make Saba, of w^ch she was Queen, a part of Arabia Foelix, Virg. Solis est thurea virga Sabaeis. And Frankincense was one of her presents to Solomon. Psalm 72. The Kings of Arabia and Saba. The City where she lived they say was called Marab; by Strabo, Mariaba; and her, some name, Ni∣canna; others, Makeda; the Arabians, Bulkis. This consists well enough with her title of the Queen of Ethiopia; for there were two Ethiopia's, the one in Asia, the other in Africk. Neverthe∣less, I make her here Queen of this latter Ethiopia for two reasons; first because she is called in the New Testament Queen of the South, which seems to me to be too great a Title for the Queen of a small Territory in Arabia, lying full East, and but a little Southward of Iudaea; and therefore the Wisemen who came to worship Christ from those parts, are termed Eastern, and not Southern Sages. Secondly, all the Histories of the Abyssines or African-Ethiopians affirm, that she was Queen of their Countrey, and derive the race of their Kings from her and Solomon, which the ordinary names of them seem to confirm, and the custom of Circumcision used even to this day, though they be Christians. In fine, whatever the truth be, this opinion makes a better sound in Poetry.

54. This Egyptian Kings name is very variously written. Shishac the English, Sesac Latine, Susakim Septuagint, Susac. Iosephus, Susesin Cedrenus also▪ Sasuges, Sosonchis, Sosachis; and by Eusebius Smendes, Iosephus, l. 8. proves that Herodot. falsly ascribes the acts of this Susac to Sosostris, and particularly his setting up of pillars in Pa∣lestine, with the figures of womens privy parts graven upon them, to reproach the effeminateness of those nations. The Scripture says, his Army was without number, composed of Lubims, 1. Lybians, the Countreys west of Egypt. Sukkyms, from Succoth Tents, Lat. Trogloditae, a people bordering upon the Red sea; by others, Arabes Egyptii, or Ichthyophagi; and Ethiopians, Cusitae, Iosep. which is more probable, then to make them, as some do, the people of Ara∣bia Deserta and Petraea. From this time the Egyptians claimed the Soveraignty of Iudaea, 2 Chr. 12. 8.

55. Adadesar, 1 Chron. 18. 7. I mention rather the golden shields taken by David, then those made by Solomon, because David might be more concerned in them.

56. The story of this great battel between Abijah and Ieroboam is one of the strangest and humanely most hard to believe, almost in the whole Old Testament, that out of a Kingdom, not half so big as Eng∣land, five hundred thousand chosen and valiant men should be slain in one battel; and of this not so much, as any notice taken in Abijahs or Ieroboams lives in the first of Kings. It addes much to the wonder, that this defeat should draw no other consequence after it but Abijahs recovery of two or three Towns; no more then all the mighty trou∣bles and changes in Israel, that happened afterwards in Asa's time, who had besides, the advantage of being a virtuous and victorious Prince. Sir W. Raughley makes a good discourse to prove the rea∣son of this to have been, because the successors of Solomon still kept up that severity and arbitrariness of Government▪ which

first caused the separation, but that all the Kings of Israel allow∣ed those liberties to the people, upon the score of which Iero∣boam possest himself of the Crown; which the people chose ra∣ther to enjoy, though with great wars and disturbances, then to return to the quiet which they enjoyed with servitude under So∣lomon. There may be something of this perhaps in the case; but even though this be true, it is so strange that the Kings of Iudah should never (among so many changes) find a party in Israel to call them in again, that we must fly to the absolute determination of Gods will for a cause of it, who being offend∣ed with the sins of both, made both his instruments of venge∣ance against one another, and gave victories and other advan∣tages to Iudah, not for blessings to that, but for Curses and Scourges to Israel. God punisht one, but blest not the other side.

57. This Superstition of consecrating Groves to Idols grew so fre∣quent, that there was scarce any fair green Tree that was not dedi∣cated to some Idol,

—Lucos{que} vetustâReligione truces & robora Numinis instar. Claud.

The word it self Lucus is conceived by some to come à Lucendo, from the constant Light of Sacrifices burnt there to the Gods, or rather perhaps from Tapers continually burning there in honour of them. At last the very Trees grew to be the Idols:

—Quercus, oracula prima. Ovid.

The Druidae had their name from worshipping an Oak; and among the Celtae an Oak was the Image of Iupiter, the Holm Tree had no less honour with the Hetrurians. Tacitus says the ancient Ger∣mans called Trees by the names of the Gods, 2 King. 23. 6. Iosiah is said to bring out the Groves from the house of the Lord; where it seems the Idols themselves are called Groves; either having gotten that name from standing commonly in Groves, or perhaps because they were the Figures of Trees adored by them, or of Idols with Trees represented too about them; as Acts 19. 24. the silver similitudes of Diana's Temple, made by Demetrius, are termed Temples of Diana.

58. The number of the Armies is here likewise more then wonder∣ful, Asa's consisting of five hundred and eighty thousand, and Ze∣rahs of ten hundred thousand men, called Ethiopians, Cusitae: Now though I took the Cusites of Susacs Army to be the Ethiopians of Africk, for it is very likely he might bring up those as wel as Lybians, into Palestine; yet it is improbable that Zerah should march with such an Army through all Egypt, out of that Ethiopia; besides, Gerar and the Cities thereabout are spoiled by Asa, as belonging to Zera, but that is in Arabia Petraea, which I suppose to be his King∣dom, though perhaps with other Countreys thereabouts; and with the help of his neighbour Princes: for otherwise it is hard to be∣lieve, that his Army could be so great. It is clear that the Arabians were called Ethiopians as well as the Abissines, both descending from Chus.

He lost so many of his Subjects of Arabia Petraea, as might make that like Arabia Deserta.

59. It is strange, that after his being able to bring such an Army into the field, after his great success against Zerah, and his fathers but a little before against Ieroboam, he should be so alarmed with the War of Baasha (a murtherer, and an unsetled Usurper; for which cause I call him Perjured) as to give his own and the Temples Treasures for the assistance of Benhadad: But it was not so much out of fear of Baasha alone, as of Benhadad too at the same time, who would have joyned with Baasha, if he had not been bought off to joyn with Asa. The family of the Adads then reign∣ing in Damascus, were grown mighty Princes, and so continued long after. But the Assistance was very Dangerous; for the Syrians having by this occasion found the weakness of both Kingdoms, of Israel and Iudaea, and enriched themselves at once upon both, never ceased af∣terwards to molest and attaque them.

60. The Fates; that is, according to the Christian Poetical manner of speaking, the Angels, to whom the Government of this world is committed. The meaning is, that having a command to kill the King, and seeing Iehosaphat in Kingly robes, and looking onely upon the outward disguise of Ahab (without staying to consider who the person was) they had like to have caused the King of Iudah to be slain instead of the King of Israel. He had like to have dyed as Vir∣gil says, Alieno vulnere.

61. Seir, A little Country lying between Edom and Moab.

62. Iehoram is said to have reigned eight years in Ierusalem, 2 King: 8. 17. 2 Chron. 21. 20. but it is apparent by most evident collection out of the Text, that either seven of those eight years (as some will have it) or at least four, are to be reckoned in the life of his fa∣ther Iehosaphat. Which makes me wonder at Sulpit. Severus his mistake, who says, Ioram filius regnum tenuit (Iosaphat rege de∣functo) annos duo deviginti: Reigned eighteen years. I rather think it should be annos duos, and that deviginti is crept in since. Ochosia, or Ahazia reigned scarce one year.

63. Athalia, by some Gotholia. Her murder of all that remained (as she thought) of the family of David, made her onely pretence to the Government, which was then Vacua possessio, and belonged to the first possessor. She had been in effect in possession of it all the time of her Husband Iehoram, and son Ochosia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioseph. And after these Murders here was a double Usurpation of Athaliah first as she was not of the House of David. And secondly, as she was a Woman. For the Crown of David did not, as the French say, Fall to the Distaff, Tomber en quenoüille, Deut. 17. 15. Yet she reigned peaceably almost seven years, which was very much to be wondred at, not onely in regard of her murders, usurpation, tyranny and Idola∣try at home, but because Iehu then King of Israel, was a sworn ene∣my of the house of Ahab, and had vowed to root it all out, which likewise he effected, except in the person of this wicked woman, who nevertheless perished at last as she deserved, Absolvit{que} Deum.

64.

2 Kings mentions but one Invasion of Hazaels King of Aram or Syria, which was compounded by Ioas for a great sum of money. The 2 of Chronicles mentions likewise but one, which ended in the loss of a battel by Ioas, and the slaughter of most of the Princes of Iudah. Some think that both those places signifie but one war, and that the composition followed the victory. That they were several Invasions appears to me more probable, and that men∣tioned in the Chronicles to be the former of the two, though it be generally otherwise thought; for it is more likely, that Ioas should be driven to accept of that costly and shameful composition, after the loss of a battel, and of the greatest part of his Nobility, a∣gainst a small number, then before he had ever tryed his fortune in the field against the Aramites. Neither is it so probable that the Syrians having made that agreement for a vast treasure, should again break it, and invade them with a small company, as that having at first with a party onely defeated the Iudaean Army, they should afterwards enter with greater Forces to prosecute the Victory, and therewith force them to accept of so hard and dishonorable conditions. But it may be objected, that it is said, 2 Chron. 24. 25. When they (the Syrians) departed from him (for they left him in great diseases) his own servants conspired against him, and slew him; as if this followed immediately after the battel. But he that observes the manner of writing used in the Kings and Chronicles, and indeed all other Historical parts of the Scripture, shall finde the relation very imperfect and con∣fused (especially in circumstances of Time) reciting often the latter things first, by Anticipation. So that When they depart∣ed, &c. may relate not to this defeat which in the Text it immediately follows, but to the other composition afterwards; which may be here omitted, because that second Invasion was but a consequence; and almost Continuance of the former: In which respect one Relation (2 Chronicles) mentioning the first part, which was the battel onely; and the other (2 Kings) the second, which was the sending in of new Forces, and the conditions of agreement, both have fulfilled the duty of Epi∣tomies.

65. That is, In the same manner as his Father Ioas; both being virtuous and happy at first, wicked and unfortunate at last; with the same resemblance in their defeats, the one by the Sy∣rians, the other by the Israelites; and in the consequences of them, which were the loss of all their treasures, and those of the Temple, a dishonourable peace; and their murders, by their own servants.

66. This punishment, I suppose, was inflicted on them as Rebels, not as enemies.

67. Uzziah, so he is called in our Translation of the Chronicles, the Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so Iosephus; but in Kings he is named Azari∣as, which was the High Priests name in his time.

68. At first from men, 2 Chron. 26. 21. Dwelt in an house apart, being a Leper. So likewise 2 King. 15. 5. according to the Law

concerning Lepers, Levit. 13. 46. From earth at last: For Iose∣phus reports, that the grief caused his death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

69. Iosephus gives Iothan an high elogie. That he wanted no kind of vertue, but was religious towards God, just to men, and wise in Government.

70. To the Idol Moloch, of which before. When they burnt the child in Sacrifice, it was the custom to make a great noise with Drums, Trumpets, Cymbals, and other Instruments, to the end that his cryes might not be heard. Hinnon, a valley full of Trees close by Ierusalem, where Moloch was worshipped in this execrable man∣ner, called Gehinnon, from whence the word Gehenna comes for Hell; it was called likewise Tophet. Some think (as Theodor. Sa∣lia. &c.) that Achaz onely made his Son pass between two fires for a Lustration and Consecration of him to Moloch, be∣cause it is said, 2 Kings 16. 2. He made his Son to pass through the fire. But 2 Chron. 28. 3. Explains it, He burnt his chil∣dren in the fire. And Iosephus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

71. Tiglat-pilleser, or, Tiglat-Phul-aser. The Son of Phul, called by Annius Phul Belochus, by others Belosus, by Diodor. Beleses, the Associate of Arbaces in destroying Sardanapalus, and the Assy∣rian Empire. After which, the Government of Babylon and Assy∣ria was left to him by Arbaces, which he soon turned into an ab∣solute Soveraignty, and made other great additions to it by con∣quest.

72. For after the spoil of Syria and Israel, which he destroyed upon Achas quarrel, he possest himself also of a great part of Iudaea, which he came to succour, bore away the chief riches of the Coun∣trey, and made Achas his Tributary and servant.

73. The Rabbies, and out of them Abulensis and Cajetan say the An∣gel of God destroyed them by fire from heaven. Iosephus says by a Pestilence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

74. He was slain in the Temple of Nesroth, Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Io∣sephus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by his two eldest Sons Adramelec and Sarasar, some say, because in his distress at Pelusium (of which see Herodot.) he had bound himself by vow to sacrifice them to his Gods. Others more probably, because he had declared Asar∣haddon, their younger brother by another Mother, his Successor. Herod. reports that this Sennacheribs Statue was in the Temple of of Vulcan in Egypt, with this Inscription,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Let him who looks upon me learn to fear God.

75. It is not plain by the Scripture, that the Sun went backward, but that the shadow onely, upon that particular Dial, which Vatablus, Montanus, and divers others believe. However, this opinion hath the authority of all the Greek and Latin Fathers.

76. Forgetful Man, which is the signification of his name.

77.

The Egyptians worshipped Two Calves, Apis and Mnevis, the one dedicated to the Sun, and the other to the Moon; or rather, the one being an Idol or Symbol of the Sun, and the other of the Moon; that is in their Sacred Language, of Osyris and Isis. From the Egyptians the Israelites took this Idolatry, but applying to it the name of the True God, whom they thought fit to worship under the same figure, as they had seen Osyris worshipped in Egypt. Such was Aarons Calf, or Oxe, and Ieroboams two Calves erected in Dan and Bethel (which Religion he learnt at the time of his banish∣ment in Egypt) which I do not believe to have been two diffe∣rent Idols, in imitation of Api2 and Mnevis, but that both were made to represent the same true God, which he thought might as well be adored under that Figure, as the Osyris was, or Sun of the Egyptians. Of Osyris, see before the Note upon the Ode called, The Plagues of Egypt, ib.

78. See Note 47. where I say that his Image was of Brass; how then could it fall to Ashes in his own Fires? that is, it was first melted, and then beaten to dust, as the graven Image of the Groves which Manasses set up, and which Iosiah burnt, and then stampt to powder, which stamping was not necessary if it had been of wood, for then it would have burnt to ashes. 2 King. 23 6.

79. The Sydonians had two Principal Idols. Baal and Astarte, or Ashtaroth, i. The Sun and the Moon; which Astarte is perhaps the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mentioned often in the Septuagint, Tob. 1. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They sacrificed to She-Baal the Cow. Both the Sun and Moon were represented anciently under that Figure, Luc. de Deâ Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, her Image was the Statue of a Woman, having on her head the head of a Bull.

Syderum Regina bicornis. Hor.

80. Herodian testifies, that Heliogabalus (that is, the Baal of the Tyrians) was worshipped in a Great stone, round at bottom, and ending in a spire; to signifie the nature of Fire. In the like fi∣gure Tacitus reports that Venus Paphia was worshipped, that is, I suppose, the Moon; Astarte (for the Cyprian superstition is likely to have come from the Tyrians) the wife of Baal. I finde also Lapis to have been a sirname of Iupiter; Iupiter Lapis.

81. Dea Syria, which is thought to be Venus Urania, that is, the Moon, Men sacrificed to her in the habit of women, and they in that of men, because the Moon was esteemed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both Male and Female, Macrob. Saturn. 3. 8. from whence it was called Lunus as well as Luna, and Venus too, Deus Venus, Iul. Firm. says of these Priests, Virilem sexum ornatu muliebri dedecorant, which is the oc∣casion of the Law, Deut. 22. 5.

82. 2 Kings 17. 30. And the men of Babylon made Succoth Benoth; that is, built a Temple or Tabernacle (for Succoth is a Tabernacle) to Benoth, or Benos, or Binos; for Suid. has, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (i.) To Melita, the Babylonian Venus. Of whose worship Herodot.

L. 1. reports, That Virgins crowned with Guirlands sate in order in her Temple, separated from one another by little cords, and ne∣ver stirred from thence till some stranger came in, and giving them a piece of money took them out to lie with them; and till th••n they could not be married.

83. Some make Dagon to be the same with Iupiter Aratrius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deriving it from Dagan, Corn; but this is generally exploded, and as generally believed, that it comes from Dag, a Fish; and was an Idol, the upper part Man, and the lower Fish. Desinit in Piscem mulier formosa superné. I make it rather Female then Male, be∣cause I take it to be the Syrian Atergatis (Adder dagan, the mighty Fish) and Derecto, whose Image was such, and her Tem∣ple at Ascalon, which is the place where Dagon was worship∣ped. Diodor. says of the Image L. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Lucian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There is an an∣cient Fable, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a creature Half-man, and Half-Fish, arose out of the Red-sea, and came to Babylon, and there taught men several arts, and then returned again to the Sea. Apollodor. reports, that four such Oannes in several ages had arose out of the Red-sea, and that the name of one was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From whence our learned Selden fetches Dagon, whom see at large upon this matter. De D. Syris. Syntag. 2. c. 3.

84. 2 King. 23 11. Chariots and Horses were dedicated to the Sun, in regard of the swiftness of his motion. See Zen. l. 8. de Cyro. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pausan. in Lacon. Heliodor. Aeth. 10. Iustin. 1. Herod. 1. They were Living white Horses to represent the Light. Nergal, 2 King. 17. 30. And the men of Cuth made Nergal, which signi∣fies fire; to wit, the sacred fire that was kept always burning in honor of the Sun, as that of Vesta among the Romans. the anci∣ent Persians worshipt it, and had no other Idol of the Sun. From thence the Cuthites brought it, when they were removed into Samaria, who came from the borders of Cuthus, a River in Persia. Strabo says of the Persians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was the reason they abhorred the burning of dead bodies, as a propha∣nation of their Deity.

85. Belzebub▪ The God of Ekron or Accaron. The God of Flies. See the Note on the eighth Stanza of the Ode called, The Plagues of Egypt, and the Note 18. upon the first Book. Thundring Baal. The Iupiter and Sun of the Sidonians, and other neighbouring Countreys. See the Note 45. L. 3.

86. Neither the Book of Kings nor Chronicles make particular men∣tion of the slaughter of Iehoiakim by the Assyrians. Nay the second of Chron. 36. 6. seems at first sight to imply the contrary. Against him came up Nebucadnezar, and bound him in fetters to carry him to Babylon. That is, he first bound him with an intent to carry him away captive, but after caused him to be slain there, to fulfil the Prophesies of Ieremiah, Ier. 36 30. and Iosephus says expresly, that Nebuchadnezar commanded him to be slain, and his body to be cast over the walls.

87.

Iehoiachin, the son of Iehoiakim, a Child, and who was taken away captive after three moneths and ten days, Zedechia being set up in his place, the younger brother of Iehoias and Iehoiakim; The fourth King of the Iews successively, that was made a Bond-slave. Israels now solemn and imperial chain: for it was the custom of the great Eastern Monarchs, as afterwards of the Romans too, Ut ha∣berent instrument a servitutis & reges. Tacit.

88. For though they were restored again to their countrey, yet they never recovered their ancient Liberty, but continued under the yoke of the Persians, Macedonians, and Romans till their final destruction.

89. In this manner Oedipus speaks, after he had put out his own eyes. In Theb.

Quid hîc manes meos detineo?

Why do I keep my Ghost alive here so long? And to Antigone,

Funus extendis meum,Longas{que} vivi ducis exequias patris.

And Oed. Act. 5.

Mors eligatur longa, quaeratur viaQuà nec sepultis mistus & vivis tamenExemptus errem.—Seneca the Philosop.

(But as a Poet, not a Philosopher) calls Banishment it self (the least of Zedechia's affliction) a Death, nay a Burial,

Parce religatis, hoc est, jam parce sepultis.Vivorum cineri sit tua terra Levis.

But Seneca the Father in the 19. Controvers. has raised an objecti∣on against the next verse, Bereft of griefs, &c. Cestius (says he) spoke a most false sense, into which many fall. She was the more to be lamented, because she could not weep her self. And again, So much cause, and no power to weep. As if (says he) Blind people could not weep. Truly, Philosophically speaking, The moysture that falls through the place of the Eyes, if provoked by grief, is as much weeping, as if the Eyes were there; yet (sure) weeping seems to depend so much upon the Eyes, as to make the expression Poeti∣cally true, though not Literally. And therefore the Tragoedian was not frighted with his Criticism; for Oedip. says in Theb.

Cuncta sors mihi infesta abstulit.Lacrymae supererant, has quo{que} eripui mihi.

I confess indeed in a Declamation I like not those kind of Flowers so well.

90. I do not mean, that she was without Original Sin, as her Roman Adorers hold very temerariously; but that neither Disease nor Im∣perfection, which are the effects and footsteps, as it were, of Sin, were to be seen in her body.

91. Their mingled Light; i. Their Colours; which are nothing but the several mixtures of Light with Darkness in the superficies of opa∣cous bodies; as for example, Yellow is the mixture of Light with a little darkness; Green, with a little more; Red with more yet. So that Colours are nothing but Light diversly reflected

and shadowed. Plato calls them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Flames, that is, Light continually flowing from Bodies; and Pin∣dar. Od. 6. elegantly attributes to Flowers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Purple Beams.

92. Gods wife. Though the word seem bold, I know no hurt in the figure. And Spouse is not an Heroical Word. The Church is called Christs Spouse, because whilst it is Militant, it is onely as it were Contracted, not Married, till it becomes Triumphant, but here is not the same reason.

93. Early, i. Eastern Spices. From Arabia, which is Eastward of Iudaea▪ Therefore the Scripture says, that these Arabian wise men came 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We have seen his Star, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Virg.

Ecce Dionaei processit Caesaris astrum.

And the Presents which these wise men brought, shew that they came from Arabia.

94. Gabriel; the name signifies, The power of God. I have seen in some Magical Books, where they give barbarous names to the Guardian Angels of great persons, as that of Mathattron to the Angel of Moses, that they assign one Cerviel to David, And this Gabriel to Ioseph, Iosua and Daniel. But I rather use this then that Diabolical Name (for ought I know) of an Angel, which the Scripture makes no mention of. Especially because Gabriel is employed particularly in things that belong to the manifestation of Christ, as to the Prophet Daniel, to Zacharia, and to Mary. The Rabbies account Michael the Minister of Gods Iustice, and Gabriel of his Mercies, and they call the former Fire, and the latter Water.

95. Tho: Aquinas, upon the second of the Senten. Distinct. 9. Art. 2. It is necessary that the Air should be thickned, till it come near to the propriety of earth; that is, to be capable of Figuration, which cannot be but in a solid body, &c. And this way of Spi∣rits appearing in bodies of condensed ayr (for want of a better way, they taking it for granted that they do frequently appear) is approved of by all the Schoolmen, and the Inquisitors about Witches. But they are beholding for this Invention to the anci∣ent Poets. Virg. 12.

Tum Dea nube cavâ tenuem sine viribus umbram,In faciem Aen. &c.

Which is the reason (perhaps) that Apollo, as the drawer up, and best Artificer of Vapors, is employed to make the Phantasm of Aeneai, 5 Iliad.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

96. Obscene was a word in use among the Augures, signifying that which portended ill Fortune. And it is most frequently applyed to Birds of ill Omen. Virg. 3. Aen.

Sive Deae, ceu sint Dirae, obscaenae{que} volucres.Aen. 12.—Nec me terrete timentemObscaenae volucres.—Ovid.—Obscaenae quo prohibentur aves.

And Servius interprets Virgils Obscaenam famem, to be, The hun∣ger that drives men to Obscene, that is, unclean or shameful things, or because it was foretold by an Obscene; i. unlucky Bird.

97. It is rightly termed a Glass or Mirror, for God foresees all things by looking onely on himself in whom all things alwayes are.

98. Albion is the ancientest name of this Island, yet I think not so ancient as Davids time. But we must content our selves with the best we have. It is found in Arist. de Mundo. In Plin. Ptolem. and Strabo; by which appears the vanity of those who derive it from a Latin word, Ab Albis Rupibus.

99. So the Angel to S. Iohn, Revel. 19. 10. and 22. 9. calls himself His Fellow-servant.

100.

Virg.—Cum circumfusa repentéScindit se nubes & in aera purgat apertum; and again,Tenues fugit ceu Fumus in auras.Hom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

THE CONTENTS.

DAvids flight to Nob, and entertainment there by the High Priest; from thence to Gath in disguise, where he is discovered and brought to Achis; He counter∣feits himself Mad, and escapes to Adullam. A short enu∣meration of the forces which come thither to him. A descri∣ption of the Kingdom of Moab, whither David flies; His entertainment at Moabs Court, a Digression of the Histo∣ry of Lot, Father of the Moabites, represented in Picture. Melchors Song at the feast; Moab desires Ioab to relate the story of David. Which he does; His Extraction, his excellency in Poesie, and the effects of it in curing Sauls malady. The Philistims Army encamped at Dammin, the description of Goliah and his arms, his Challenge to the Israelites, Davids coming to the camp, his speech to Saul to desire leave to fight with Goliah; several speeches upon that occasion, the combat and slaughter of Goliah, with the defeat of the Philistims Army. Sauls envy to David. The Characters of Merab and Micol. The Love be∣tween David and Micol, his Song at her window, his expedition against the Philistims, and the Dowry of two hundred foreskins for Micol, with whom he is married, The Solemnities of the Wedding; Sauls relapse, and the causes of Davids flight into the Kingdom of Moab.

Davideis, The third Book.

RAis'd with the news he from high Heav'en receives, * 1.208 Straight to his diligent God just thanks he gives. 1 To divine Nobe directs then his flight, A small Town great in Fame by Levy's right, 2 Is there with sprightly wines, * 1.209 and hallowed bread, (But what's to Hunger hallowed? * 1.210 ) largely fed. 3 The good old Priest welcomes his fatal Guest, And with kind talk prolongs the hasty feast. 4 He lends him vain Goliahs Sacred Sword, * 1.211 (The fittest help just fortune could afford) A Sword whose weight without a blow might slay, Able unblunted to cut Hosts away, A Sword so great, that it was onely fit To take off his great Head who came with it. Thus he arms David; I your own restore, Take it (said he) and use it as before. I saw you then, and 'twas the bravest sight That ere these Eyes ow'ed the discov'ering light. * 1.212 When you stept forth, how did the Monster rage, In scorn of your soft looks, and tender age! Some your high Spirit did mad Presumption call, Some piti'ed that such Youth should idlely fall. Th'uncircumcis'ed smil'ed grimly with disdain; I knew the day was yours: I saw it plain. Much more the Reverend Sire prepar'ed to say, Rapt with his joy; how the two Armies lay; Which way th'amazed Foe did wildly flee, All that his Hearer better knew then Hee.

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But Davids haste denies all needless stay; To Gath an Enemies Land, * 1.213 he hastes away, Not there secure, but where one Danger's near, The more remote though greater disappear. So from the Hawk, Birds to Mans succour flee, So from fir'ed Ships Man leaps into the Sea. There in disguise he hopes unknown t'abide! Alas! in vain! what can such greatness hide? Stones of small worth may lie unseen by Day, But Night it self does the rich Gem betray. 5 Tagal first spi'ed him, a Philistian Knight, Who erst from Davids wrath by shameful flight Had sav'd the sordid remnant of his age; Hence the deep sore of Envy mixt with Rage. Straight with a band of Souldiers tall and rough, Trembling, for scarce he thought that band enough, On him he seases whom they all had fear'd, Had the bold Youth in his own shape appear'd. And now this wisht-for, but yet dreadful prey To Achis Court they had in haste away. With all unmanly rudeness which does wait Upon th' Immod erate Vulgars Ioy and Hate. His valour now and strength must useless ly, And he himself must arts unusu'al try; Sometimes he rends his garments, * 1.214 nor does spare The goodly curles of his rich yellow haire. Sometimes a violent laughter scru'd his face, And sometimes ready tears dropt down apace. Sometimes he fixt his staring eyes on ground, And sometimes in wild manner hurl'd them round. More full revenge Philistians could not wish, 6 But call't the Iustice of their mighty Fish. They now in height of anger, * 1.215 let him Live; And Freedom too, t'encrease his scorn, they give. He by wise Madness freed does homeward flee, And Rage makes them all that He seem'd to be. * 1.216 7 Near to Adullam in an aged Wood, An Hill part earth, part rocky stone there stood, Hollow and vast within, which Nature wrought As if by 'her Schollar Art she had been taught. Hither young David with his Kindred came, Servants, and Friends; many his spreading fame, Many their wants or discontents did call; * 1.217 Great men in war, and almost Armies all! 8 Hither came wise and valiant Ioab down, One to whom Davids self must owe his Crown, A mighty man, had not some cunning Sin, Amidst so many Virtues crowded in. * 1.218 With him Abishai came by whom there fell At once three hundred; with him Asahel:

9 Asahel, * 1.219 swifter then the Northern wind; Scarce could the nimble Motions * 1.220 of his Mind Outgo his Feet; so strangely would he runne, That Time it self perceiv'ed not what was done. Oft ore the Lawns and meadows would he pass, His weight unknown, and harmless to the grass; Oft ore the sands and hollow Dust would trace, Yet no one Atome trouble or displace. Unhappy Youth, * 1.221 whose end so near I see! There's nought but thy Ill Fate so swift as Thee. 10 Hither Iessides wrongs Benaiah drew, He who the vast exceeding Monster slew. * 1.222 Th' Egyptian like an Hill himself did rear, Like some tall Tree upon it seem'd his Spear. But by Benaiahs staff he fell orethrown; * 1.223 The Earth, as if worst strook, did lowdest groan. Such was Benaiah; in a narrow pit He saw a Lyon, * 1.224 and leapt down to it. As eas'ily there the royal Beast he tore As that it self did Kids or Lambs before. Him Ira follow'ed, * 1.225 a young lovely boy, But full of Sp'irit, and Arms was all his joy. Oft when a child he in his dream would fight With the vain Air, and his wak'ed Mother fright. Oft would he shoot young birds, and as they fall, Would laugh, and fansie them Philistians all. And now at home no longer would he stay, Though yet the face did scarce his Sex betray. Dodos great Son came next, * 1.226 whose dreadful hand Snatcht ripened Glories from a conqu'ering band; Who knows not Dammin, and that barley field; Which did a strange and bloody Harvest yield? Many besides did this new Troop encrease; Adan, whose wants made him unfit for peace. Eliel, * 1.227 whose full quiv'er did always beare As many Deaths as in it Arrows were. None from his hand did vain or inn'ocent flee, Scarce Love or Fate could aim so well as Hee. Many of Iudah took wrong'ed Davids side, * 1.228 And many of old Iacobs youngest Tribe; But his chief strength the Gathite Souldiers are, * 1.229 Each Single man able t'orecome a Warre! Swift as the Darts they fling through yielding ayre, And hardy all as the strong Steel they bare, A Lyons nobler age sits in their face, * 1.230 Terrible comely, arm'ed with dreadful grace! Th'undaunted Prince, though thus well guarded here, Yet his stout Soul durst for his Parents fear; He seeks for them a safe and quiet seat, Nor trusts his Fortune with a Pledge so great.

So when in hostile fire rich Asias pride For ten years siege had fully satisfi'ed, Aeneas stole an act of higher Fame, * 1.231 And bore Anchises through the wondring flame, A nobler Burden, and a richer Prey, Then all the Graecian forces bore away. Go pious Prince, in peace, in triumph goe; Enjoy the Conquest of thine Overthrowe; To have sav'd thy Troy would far less glorious be; By this thou Overcom'est their Victorie. 11 Moab, next Iudah, an old Kingdom, lies; 12 Iordan their touch, and his curst Sea denies. 13 They see North-stars from o're Amoreus ground, 14 Edom and Petra their south part does bound. 15 Eastwards the lands of Cush and Ammon ly, The mornings happy beams they first espy. The region with fat soil and plenty's blest, A soil too good to be of old possest 16 By monstrous Emins; but Lots offspring came And conquer'ed both the People and the Name. 17 Till Seon drave them beyond Arnons flood, * 1.232 And their sad bounds markt deep in their own blood. 18 In Hesbon, his triumphant Court he plac'ed, Hesbon by Men and Nature strangely grace'd. A glorious Town, and fill'ed with all delight. Which Peace could yield, though well prepar'ed for fight. But this proud City and her prouder Lord Felt the keen rage of Israels Sacred Sword, * 1.233 Whilst Moab triumpht in her torn estate, To see her own become her Conqu'erers fate: Yet that small remnant of Lots parted Crown Did arm'ed with Israels sins pluck Israel down, Full thrice six years they felt fierce Eglons yoke, * 1.234 Till Ehuds sword Gods vengeful Message spoke; * 1.235 Since then their Kings in quiet held their owne, Quiet the good of a not envy'd Throne. And now a wise old Prince the Scepter sway'd, Well by his Subjects and Himself obey'd. Onely before his Fathers Gods he fell; Poor wretched Man, almost too good for Hell! Hither does David his blest Parents bring, * 1.236 With humble greatness begs of Moabs King, A safe and fair abode, where they might live, Free from those storms with which himself must strive. The King with chearful grace his suit approv'd, 19 By hate to Saul, and love to Virtue mov'd. Welcome great Knight, and your fair Troop (said he) Your Name found welcome long before with me. 20 That to rich Ophirs rising Morn is knowne, And stretcht out far to the burnt swarthy Zone.

21 Swift Fame, when her round journey she does make, Scorns not sometimes Us in her way to take. Are you the man, did that huge Gyant kill? Great Bâal of Phegor! and how young he's still! 22 From Ruth we heard you came; * 1.237 Ruth was born here, In Iudah sojourn'd, and (they say) matcht there To one of Bethlem; * 1.238 which I hope is true; Howe're your Virtues here entitle you. Those have the best alliance always bin, To Gods as well as Men they make us Kin. He spoke, and straight lead in his thankful Guests, To'a stately Room prepar'ed for Shows and Feasts. The room with golden Tap'estry glister'ed bright, At once to please and to confound the sight, 23 Th'excellent work of Babylonian hands; 24 In midst a Table of rich Iv'ory stands, By three fierce Tygers, and three Lyons born, Which grin, and fearfully the place adorn. Widely they gape, and to the eye they roare, As if they hunger'd for the food they bore. 25 About it Beds of Lybian Citron stood, 26 With coverings dy'ed in Tyrian Fishes blood, They say, th' Herculean art; but most delight 27 Some pictures gave to Davids learned sight. Here several ways Lot and great Abram go, * 1.239 Their too much wealth, vast, and unkind does grow. Thus each extream to equal danger tends, Plenty as well as Want can separate Friends; Here Sodoms Towers raise their proud tops on high; The Towers as well as Men outbrave the sky. By it the waves of rev'erend Iordan run, Here green with Trees, there gilded with the Sun. Hither Lots Houshold comes, * 1.240 a numerous train, And all with various business fill the plain. Some drive the crowding sheep with rural hooks, They lift up their mild heads, and bleat in looks. Some drive the Herds; here a fierce Bullock scorns Th'appointed way, and runs with threatning horns; In vain the Herdman calls him back again; The Dogs stand off afar, and bark in vain. Some lead the groaning waggons, loaded high, With stuff, on top of which the Maidens ly. Upon tall Camels the fair Sisters ride, And Lot talks with them both on either side. Another Picture to curst Sodom brings 28 Elams proud Lord, * 1.241 with his three servant Kings: They sack the Town, and bear Lot bound away; Whilst in a Pit the vanquisht Bera lay, * 1.242 Buried almost alive for fear of Death. 29 But heav'ens just vengeance sav'ed as yet his breath.

Abraham pursues, * 1.243 and slays the Victors Hoast Scarce had their Conquest leisure for a boast. Next this was drawn the reckless Cities flame, * 1.244 30 When a strange Hell pour'd down from Heaven there came. Here the two Angels from Lots window look With smiling anger; the lewd wretches, strook With sudden blindness, * 1.245 seek in vain the dore, 31 Their Eyes, first cause of Lust, first Veng'eance bore. Through liquid Air, heav'ns busie Souldiers fly, And drive on Clouds where seeds of Thunder ly. Here the sad sky gloes red with dismal streaks, Here Lightning from it with short trembling breaks. Here the blew flames of scalding brimstone fall, Involving swiftly in one ruine all. The fire of Trees and Houses mounts on high, And meets half way new fires that showre from sky. Some in their arms snatch their dear babes away; At once drop down the Fathers arms, and They. Some into waters leap with kindled haire, And more to vex their fate, are burnt ev'en there. Men thought, so much a Flame by Art was shown, The Pictures self would fall in ashes down. A far old Lot to'ward little Zoar hyes, And dares not move (good man) his weeping eyes. * 1.246 32 Behinde his Wife stood ever fixt alone; * 1.247 No more a Woman, not yet quite a Stone. A lasting Death seizd on her turning head; One cheek was rough and white, the other red, And yet a Cheek; in vain to speak she strove; Her lips, though stone, a little seem'd to move. One eye was clos'ed, surpris'ed by sudden night, The other trembled still with parting light. The wind admir'ed which her hair loosely bore, Why it grew stiff, and now would play no more. To heav'en she lifted up her freezing hands, And to this day a Suppliant Pillar stands. She try'ed her heavy foot from ground to rear, And rais'd the Heel, but her Toe's rooted there▪ Ah foolish woman! who must always be, A sight more strange then that she turn'd to see! Whilst David fed with these his curious eye, The Feast is now serv'ed in, and down they lye. Moab a goblet takes of massy gold, 33 Which Zippor, and from Zippor all of old Quaft to their Gods and Friends; an Health goes round In the brisk grape of Arnons richest ground. 34 Whilst Melchor to his harp with wondrous skill 35 (For such were Poets then, and should be still) His noble verse through Natures secrets lead; He sung what Spirit, through the whole Mass is spread,

Ev'ery where All; how Heavens Gods Law approve, And think it Rest eternally to Move. How the kind Sun usefully comes and goes, Wants it himself, yet gives to Man repose. How his round Iourney does for ever last, 36 And how he baits at every Sea in haste. He sung how Earth blots the Moons gilded Wane, 37 Whilst foolish men beat sounding brass in vaine, Why the Great Waters her slight Horns obey, Her changing Horns, not constanter then They, 38 He sung how grisly Comets hang in ayre, Why Sword, and Plagues attend their fatal haire. Gods Beacons for the world, drawn up so far, To publish ills, and raise all earth to war. 39 Why Contraries feed Thunder in the cloud, What Motions vex it, till it roar so loud. 40 How Lambent Fires become so wondrous tame, And bear such shining Winter in their Flame. 41 What radiant Pencil draws the Watry Bow. What types up Hail, and picks the fleecy Snow. What Palsie of the Earth here shakes fixt Hills, From off her brows, and here whole Rivers spills. Thus did this Heathen Natures Secrets tell, And sometimes mist the Cause, but sought it Well. Such was the sawce of Moabs noble feast, Till night far spent invites them to their rest. Onely the good old Prince stays Ioab there, And much he tells, and much desires to heare. He tells deeds antique, and the new desires; Of David much, and much of Saul enquires. Nay gentle Guest (said he) since now you're in, The story of your gallant friend begin. His birth, his rising tell, and various fate, And how he slew that man of Gath of late, What was he call'ed? that huge and monstrous man? With that he stopt, and Ioab thus began: His birth, * 1.248 great Sir, so much to mine is ty'd, That praise of that might look from me like pride. Yet without boast, his veins contain a flood 42 Of th'old Iudaean Lyons richest blood. * 1.249 From Iudah Pharez, * 1.250 from him Esrom came Ram, Nashon, Salmon, Names spoke loud by Fame. A Name no less ought Boaz to appeare, * 1.251 By whose blest match we come no strangers here. From him and your fair Ruth good Obed sprung, From Obed Iesse, Iesse whom fames kindest toung, Counting his birth, and high nobil'ity, shall Not Iesse of Obed but of David call, David born to him sev'enth; * 1.252 the six births past Brave Tryals of a work more great at last. * 1.253

Bless me! how swift and growing was his Wit? The wings of Time flag'd dully after it. Scarce past a Child, all wonders would he sing Of Natures Law, and Pow'er of Natures King. His sheep would scorn their food to hear his lay, And savage Beasts stand by as tame as they. The fighting Winds would stop there, and admire; Learning Consent and Concord from his Lyre. Rivers, whose waves roll'ed down aloud before; Mute, as their Fish, would listen to'wards the shore. 'Twas now the time when first Saul God forsook, God Saul; * 1.254 the room in's heart wild Passions took; Sometimes a Tyrant-Frensie revell'ed there, Sometimes black sadness, and deep, deep despaire. No help from herbs or learned drugs he finds, They cure but sometime Bodies, never Minds. Musick alone those storms of Soul could lay; Not more Saul them▪ then Musick they obey. David's now sent for, * 1.255 and his harp must bring; His harp that Magick bore on ev'ery string. When Sauls rude passions did most tumult keep; With his soft notes they all dropt down asleep. When his dull Spir'its lay drown'd in Death and Night; He with quick strains rais'd them to Life and Light. Thus chear'd he Saul, thus did his fury swage, Till wars began, and times▪ more fit for rage. To Helah Plain Philistian Troops are come, * 1.256 And wars loud noise strikes peaceful Musick dumb. Back to his rural Care young David goes, For this rough work Saul his stout Brethren chose. He knew not what his hand in war could do, Nor thought his Sword could cure mens Madness too. Now Dammin's destin'ed for this Scene of Blood, On two near Hills the two proud Armies stood. Between a fatal valley stretcht out wide, And Death seeme'd ready now on either side, When (Lo!) their Host rais'd all a joyful shout, 43 And from the midst an huge and monstrous man stept out. * 1.257 Aloud they shouted at each step he took; We and the Earth it self beneath him shook, Vast as the Hill, down which he marcht, he'appear'd; Amaz'ed all Eyes, nor was their Army fear'd. A young tall Squire (though then he seem'd not so) Did from the Camp at first before him go; At first he did, but scarce could follow strait. Sweating beneath a Shields unruly weight. 44 On which was wrought the Gods, and Gyants fight, Rare work! all fill'ed with terror and delight. 45 Here a vast Hill, 'gainst thundring Bâal was thrown, Trees and Beasts on't fell burnt with Lightning down.

One flings a Mountain, and its River too Torn up with't; that rains back on him that threw. Some from the Main to pluck whole Islands try; The Sea boils round with flames shot thick from sky. This he believ'd, and on his shield he bore, And prais'd their strength, but thought his own was more. The Valley now this Monster seem'd to fill; 46 And we (methoughts) look't up to'him from our Hill. 47 All arm'ed in brass, the richest dress of war (A dismal glorious sight) he shone afar. The Sun himself started with sudden fright, To see his beams return so dismal bright. Brass was his Helmet, * 1.258 his Boots brass; and o're His brest a thick plate of strong brass he wore, His Spear the Trunk was of a lofty Tree, Which Nature meant some tall ships Mast should be, The'huge i'ron head six hundred shekels weigh'd, And of whole bodies but one wound it made, Able Deaths worst command to overdoe, Destroying Life at once and Carcase too; Thus arm'd he stood; all direful, and all gay, And round him flung a scornful look away. So when a Scythian Tyger gazing round, An Herd of Kine in some fair Plain has found Lowing secure, he swells with angry pride, 48 And calls forth all his spots on ev'ery side. Then stops, and hurls his haughty eyes at all, In choise of some strong neck on which to fall. Almost he scorns, so weak, so cheap a prey, And grieves to see them trembling haste away. Ye men of Iury, * 1.259 he cryes, if Men you be, And such dare prove your selves to Fame and Me, Choose out 'mongst all your Troops the boldest Knight, To try his strength and fate with me in fight. The chance of war let us two bear for all, 49 And they the Conqu'eror serve whose Knight shall fall. * 1.260 At this he paws'd awhile; straight, I defie Your Gods and You; dares none come down and dy? Go back for shame, and Egypts slav'ery beare, Or yield to us, and serve more nobly here. Alas, there's no more Wonders to be done, Your Sorce'rer Moses now and Iosua's gone, Your Magick Trumpets then could Cities take, And sounds of Triumph did your Battels make. * 1.261 Spears in your hands and manly Swords are vain; Get you your Spells, and Conj'uring Rods again. Is there no Sampson here? Oh that there were! In his full strength, * 1.262 and long Enchanted Haire. This Sword should be in the weak Razors stead; It should not cut his Hair off, but his Head.

Thus he blasphem'd aloud; the Valleys round Flatt'ering his voyce restor'ed the dreadful sound. We turn'd us trembling at the noise, and fear'd We had behind some new Goliah heard. 'Twas Heav'en, * 1.263 Heav'en sure (which Davids glory meant Through this whole Act) such sacred terror sent To all our Host, for there was Saul in place, Who ne're saw fear but in his Enemies face, His god-like Son there in bright armour shone, Who scorn'd to conquer Armies not Alone. * 1.264 Fate her own Book mistrusted at the sight; On that side War, on this a Single Fight. There stood Benaiah, and there trembled too, He who th'Egyptian, proud Goliah slew. In his pale fright, * 1.265 rage through his eyes shot flame, 50 He saw his staff, and blusht with generous shame. Thousands beside stood mute and heartless there, Men valiant all; nor was I us'ed to Feare. Thus forty days he marcht down arm'd to fight, Once every morn he marcht, and once at night. Slow rose the Sun, but gallopt down apace, With more then Evening blushes in his face. When Iesse to the Camp young David sent; * 1.266 His purpose low, but high was Fates▪ intent. For when the Monsters pride he saw and heard, Round him he look'd, and wonder'd why they fear'd. Anger and brave disdain his heart possest, Thoughts more then manly swell'd his youthful brest. Much the rewards propos'd his spirit enflame, * 1.267 Sauls Daughter much, and much the voyce of fame. These to their just intentions strongly move, But chiefly God, and his dear Countreys Love, Resolv'ed for combat to Sauls tent he's brought, Where thus he spoke, as boldly as he fought: Henceforth no more, * 1.268 great Prince, your sacred brest With that hunge talking wretch of Gath molest. This hand alone shall end his cursed breath; Fear not, the wretch blasphemes himself to death, And cheated with false weight of his own might, Has challeng'd Heaven, not Us, to single fight. Forbid it God, that where thy right is try'd, The strength of man should find just cause for pride! Firm like some Rock, and vast he seems to stand, But Rocks we know were op'ed at thy command. * 1.269 That Soul which now does such large members sway, Through one small wound will creep in haste away. And he who now dares boldly Heaven defie, To ev'ery bird of Heav'en a prey shall lie. For 'tis not humane force we ought to fear; Did that, alas, plant our Forefathers here?

51 Twice fifteen Kings did they by that subdue? * 1.270 By that whole Nations of Goliahs slew? The wonders they perform'd may still be done; Moses and Iosua is, but God's not gone. We'have lost their Rod and Trumpets; not their skill: Pray'rs and Belief are as strong Witchcraft still. These are more tall, more Gyants far then He, Can reach to Heav'en, and thence pluck Victorie. Count this, and then, Sir, mine th'advantage is; He's stronger far then I, my God then His. Amazement seiz'd on all, and shame to see, Their own fears scorn'd by one so young as He. * 1.271 Brave youth (replies the King) whose daring mind Ere come to Manhood, leaves it quite behind; Reserve thy valour for more equal fight, And let thy Body grow up to thy Spright. Thou'rt yet too tender for so rude a foe, Whose touch would wound thee more then him thy blow. Nature his Limbs onely for war made fit, In thine as yet nought beside Love she'has writ. With some less Foe thy unflesht valour try; This Monster can be no first Victory. The Lyons royal whelp does not at first For blood of Basan Bulls or Tygers thirst. In timorous Deer he hansels his young paws, And leaves the rugged Bear for firmer claws. So vast thy hopes, so unproportion'd bee, Fortune would be asham'ed to second Thee. He said, and we all murmur'd and assent; But nought moves David from his high intent. It brave to him, and om'inous does appear, To be oppos'ed at first, and conquer here, Which he resolves; Scorn not (said he) mine age, For Vict'ory comes not like an Heritage, * 1.272 At set-years; when my Fathers flock I fed, A Bear and Lyon by fierce hunger led, Broke from the wood, and snatcht my Lambs away; From their grim Mouths I forc'ed the panting prey. Both Bear and Lyon ev'en this hand did kill, On our great Oak the Bones and Iaws hang still. My God's the same, which then he was, to day, And this wild wretch almost the same as They. Who from such danger sav'ed my Flock, will he Of Isra'el, his own Flock less careful be? Be't so then (Saul bursts forth:) and thou on high, Who oft in weakness do'st most strength descry, At whose dread beck Conquest expecting stands, And casts no look down on the Fighters hands, Assist what Thou inspir'est; and let all see, As Boys to Gyants, Gyants are to Thee.

Thus; and with trembling hopes of strange success, 52 In his own Arms he the bold Youth does dress. * 1.273 On's head an helm of well wrought brass is place'd, The top with warlike Plume severely grace'd. His breast a plate cut with rare Figures bore, A Sword much practis'ed in Deaths art he wore. Yet David use'd so long to no defence, But those light Arms of Spirit and Innocence, No good in fight of that gay burden knows, But fears his own arms weight more then his Foes. He lost himself in that disguise of warre, And guarded seems as men by Prisons are. He therefore to exalt the wondrous sight, Prepares now, and disarms himself for fight. 'Gainst Shield, * 1.274 Helm, Breast-plate, and instead of those, Five sharp smooth stones from the next brook he chose, And fits them to his sling; then marches down; For Sword, his Enemies he esteem'd his Own. We all with various passion strangely gaz'ed Some sad, some'sham'ed, some angry, all amaz'ed. Now in the Valley'he stands; through's youthful face Wrath checks the Beauty, and sheds manly grace. Both in his looks so joyn'd, that they might move Fear ev'n in Friends, and from an En'emy Love. Hot as ripe Noon, sweet as the blooming Day, Like Iuly furious, but more fair then May. Th'accurst Philistian stands on th'other side, * 1.275 Grumbling aloud, and smiles 'twixt rage and pride. The Plagues of Dagon! a smooth Boy, said he, A cursed beardless foe oppos'd to Me! Hell! with what arms (hence thou fond Child) he's come! Some friend his Mother call'd to drive him home. Not gone yet? if one minute more thou stay, The birds of heav'en shall bear thee dead away. Gods! a curst Boy! the rest then murmuring out, He walks, and casts a deadly grin about. David with chearful anger in his Eyes, Advances boldly on, and thus replies, Thou com'est, * 1.276 vain Man, all arm'ed into the field, And trustest those War toys, thy Sword, and Shield; Thy Pride's my Spear, thy Blasphemies my Sword; My Shield, thy Maker, Fool; the mighty Lord Of Thee and Battels; who hath sent forth me Unarm'ed thus, not to Fight, but Conquer Thee. In vain shall Dagon thy false Hope withstand; 53 In vain thy other God, thine own right hand. Thy fall to man shall heavens strong justice shew; Wretch! 'tis the onely Good which thou canst doe. He said; our Hoast stood dully silent by; And durst not trust their Ears against the Eye.

As much their Champions threats to him they fear'd, As when the Monsters threats to them they heard, His flaming Sword th'enrag'd Philistian shakes, And haste to'his ruine with loud Curses makes. Backward the Winds his active Curses blew, 54 And fatally round his own head they flew. For now from Davids sling the stone is fled, * 1.277 And strikes with joyful noise the Monsters head. It strook his forehead, and pierc'ed deeply there; As swiftly as it pierc'ed before the Ayre. Down, down he falls, and bites in vain the ground; Blood, Brain, and Soul crowd mingled through the Wound. So a strong Oak, which many years hath stood With fair and flourishing bows, it self a Wood; Though it might long the Axes violence bear, And play'd with Winds which other Trees did tear; Yet by the Thunders stroke from th'root 'tis rent; So sure the blows that from high heav'en are sent. What tongue the joy and wonder can express, Which did that moment our whole Host possess? Their jocond shouts th'air like a storm did tear, Th'amazed Clouds fled swift away with Fear. But far more swift th'accurs'd philistians fly, * 1.278 And their ill fate to perfect, basely dye. With thousand corps the ways around are strown, Till they, by the days flight secure their own. Now through the Camp sounds nought but Davids name; All joys of several stamp and colours came From several passions; some his Valour praise, Some his free Speech, some the fair pop'ular rayes Of Youth, and Beauty, and his Modest guise; Gifts that mov'ed all, but charm'ed the Female Eyes. Some wonder, some they thought t'would be so swear; And some saw Angels flying through the Ayr. The basest spir'its cast back a crooked glance On this great act, * 1.279 and fain would give't to Chance. Women our Host with Songs and Dances meet, * 1.280 With much joy Saul, David with more they greet▪ Hence the Kings politique rage and envy flows, Which first he hides, and seeks his life t'expose To gen'erous dangers that his hate might clear, And Fate or Chance the blame, nay David bear. So vain are mans designs! for Fate, and Chance, And Earth, and Heav'en conspir'ed to his advance; His Beauty, * 1.281 Youth, Courage and wondrous Wit, In all Mankind but Saul did Love begit. Not Sauls own house, not his own nearest blood, The noble causes sacred force withstood. You'have met no doubt, and kindly us'ed the fame, Of God-like Ionathans illustrious Name;

A Name which ev'ery wind to heav'en would bear, Which Men to speak, and Angels joy to hear. 55 No Angel e're bore to his Brother-Mind A kindness more exalted and refin'd, Then his to David, which look'd nobly down, And scorn'd the false Alarums of a Crown. At Dammin field he stood, * 1.282 And from his place Leapt forth, the wondrous Conqu'eror to embrace; 56 On him his Mantle, * 1.283 Girdle, Sword, and Bow, On him his Heart and Soul he did bestow. Not all that Saul could threaten or perswade, In this close knot the smallest looseness made. Oft his wise care did the Kings rage suspend. His own lifes danger shelter'd oft his Friend. * 1.284 Which he expos'ed a Sacrifice to fall By th'undiscerning rage of furious Saul. Nor was young Davids active vertue grown Strong and triumphant in one Sex alone. Imperious Beauty too it durst invade, And deeper Prints in the soft breast it made, * 1.285 For there t'esteem and Friendships graver name, Passion was pour'd like Oyl into the Flame. Like two bright Eyes in a fair Body plac'ed, Sauls royal House two beauteous Daughters grac'ed. Merab the first, Michol the younger nam'ed, Both equally for different glories fam'ed. Merab with spatious beauty fill'ed the sight, But too much aw chastis'ed the bold delight. Like a calm Sea, which to th'enlarged view, Gives pleasure, but gives fear and rev'erence too. Michols sweet looks clear and free joys did move, And no less strong, though much more gentle Love. Like virtuous Kings whom men rejoyce t'obey, Tyrants themselves less absolute then They. Merab appear'd like some fair Princely Tower, Michol some Virgin Queens delicious Bower. All Beauties stores in Little and in Great; But the contracted Beams shot fiercest heat. A clean and lively Brown was Merabs dy, Such as the Prouder colours might envy. Michols pure skin shone with such taintless White, As scatter'd the weak rays of humane sight. Her lips and cheeks a nobler red did shew, Then e're on fruits or flowers Heav'ens Pencil drew. From Merabs eyes fierce and quick Lightnings came From Michols the Suns mild, yet Active Flame; Merabs long hair was glossy chestnut brown, Tresses of palest gold did Michol crown. Such was their outward form, and one might find A difference not unlike it in the Mind.

Merab with comely Majesty and state Bore high th'advantage of her Worth and Fate. Such humble sweetness did soft Michol show, That none who reacht so high ere stoopt so low. Merab rejoyc'ed in her wrackt Lovers pain, And forthfi'ed her vertue with Disdain. The griefs she caus'ed gave gentle Michol grief, She wisht her Beauties less for their relief, Ev'en to her Captives civil; yet th'excess Of naked Virtue guarded her no less. Business and Power Merabs large thoughts did vex, Her wit disdain'd the fetters of her Sex. Michol no less disdain'd affairs and noise, Yet did it not from Ignorance, but Choise. In brief, both Copies were more sweetly drawn; Merab of Saul, Michol of Ionathan. The day that David great Goliah slew, Not great Goliahs Sword was more his due, Then Merab; by Sauls publike promise she Was sold then and betrotht to Victorie. But haughty she did this just match despise, Her Pride debaucht her Iudgement and her Eyes. An unknown Youth, ne're seen at Court before, Who Shepherds-staff, and Shepherds habit bore; The seventh-born Son of no rich house, were still Th'unpleasant forms which her high thoughts did fill. And much aversion in her stubborn mind Was bred by being promis'ed and design'd. Long had the patient Adriel humbly born The roughest shocks of her imperious scorn, Adriel the Rich, but riches were in vain, And could nor set him free, nor her enchain. Long live'd they thus; but as the hunted Dear Closely pursu'ed quits all her wonted fear, And takes the nearest waves, which from the shore She oft with horror had beheld before. So whilst the violent Maid from David fled, * 1.286 She leapt to Adriels long avoided bed. The match was nam'ed, agreed, and finisht straite; So soon comply'ed Sauls Envy with her Hate. But Michol, in whose breast all virtues move That hatch the pregnant seeds of sacred Love, With juster eyes the noble Objects meets, And turns all Merabs Poyson into Sweets. She saw and wondred how a Youth unknown, Should make all Fame to come so soon his own: She saw, and wondred how a Shepherds Crook Despis'd that Sword at which the Scepter shook. Though he seventh-born, and though his House but poor, She knew it noble was, and would be more.

Oft had she heard, and fansied oft the sight, With what a generous calm he marcht to fight. In the great danger how exempt from Fear, And after it from Pride he did appear. Greatness, and Goodness, and an Ayr divine, She saw through all his words and Actions shine. She heard his eloquent Tongue, and charming Lyre, Whose artful sounds did violent Love inspire, Though us'ed all other Passions to relieve; She weigh'd all this, and well we may conceive, When those strong thoughts attaqu'ed her doubtful brest, His Beauty no less active then the rest. The fire thus kindled soon grew fierce and great, When Davids brest reflected back its heat. Soon she perceiv'd (scarce can Love hidden ly From any sight, much less the Loving Eye) She Conqu'eror was as well as Overcome, And gain d no less Abroad then lost at Home. 57 Eve'n the first hour they met (for such a paire, Who in all mankind else so matchless were, Yet there own Equals, Natures self does wed) A mutual warmth through both their bosomes spred. Fate gave the Signal; both at once began The gentle Race, and with just pace they ran. Ev'en so (methinks) when two Fair Tapers come, From several Doors entring at once the roome, With a swift flight that leaves the Eye behind; Their amorous Lights into one Light are joyn'd. Nature herself, were she to judge the case, Knew not which first began the kind embrase▪ Michol her modest flames sought to conceal, But Love ev'n th'Art to hide it does reveal. Her soft unpractis'ed Eyes betray'd the Theft, Love past through them, and there such footsteps left. She blusht when he approacht, and when he spoke, And suddenly her wandring answers broke, At his names sound, and when she heard him prais'd, With concern'd haste her thoughtful looks she rais'd. Uncall'ed for sighes oft from her bosome flew, And Adriels active friend she'abruptly grew. Oft when the Courts gay youth stood waiting by, She strove to act a cold Indifferency; In vain she acted so constrain'd a part, For thousand Nameless things disclos'd her Heart. On th'other side David with silent pain Did in respectful bounds his fires contain. His humble fear t'offend, and trembling aw, Impos'ed on him a no less rigorous Law Then Modesty on her, and though he strove To make her see't, he durst not tell his Love.

To tell it first the timorous youth made choice Of Musicks bolder and more active voyce. And thus beneath her Window, did he touch His faithful Lyre; the words and numbers such, As did well worth my Memory appear, And may perhaps deserve your princely Ear.

1.

Awake, awake my Lyre, And tell thy silent Masters humble tale, In sounds that may prevaile; Sounds that gentle thoughts inspire, Though so Exalted she And I so Lowly be, Tell her such diffe'rent Notes make all thy Harmonie.

2.

Hark, how the Strings awake, And though the Moving Hand approach not near, Themselves with awful fear, A kind of num'erous Trembling make. Now all thy forces try, Now all thy charms apply, Revenge upon her Ear the Conquests of her Eye.

3.

Weak Lyre! thy vertue sure Is useless here, since thou art onely found To Cure, but not to Wound, And she to Wound, but not to Cure. Too weak too wilt thou prove My Passion to remove, Physick to other Ills, thou'rt Nourishment to Love.

4▪

Sleep, sleep again, my Lyre; For thou can'st never tell my humble tale, In sounds that will prevail, Nor gentle thoughts in her inspire; All thy vain mirth lay by, Bid thy strings silent ly, Sleep, sleep again, my Lyre, and let thy Master dy. She heard all this, and the prevailing sound Toucht with delightful pain her tender wound. Yet though she joy'd th'authentique news to hear, Of what she ghest before with jealous fear.

She checkt her forward joy, and blusht for shame, And did his boldness with forc'ed anger blame. The senseless rules, which first False Honor taught, And into Laws the Tyrant Custom brought, Which Womens Pride and Folly did invent, Their Lovers and Themselves too to torment, Made her next day a grave displeasure fain, And all her words, and all her looks constrain Before the trembling youth; who when he saw His vital Light her wonted beams withdraw, He curst his voyce, his fingers, and his Lyre, He curst his too bold Tongue, and bold Desire. In vain he curst the last, for that still grew; From all things Food its strong Complexion drew; His Ioy and Hope their chearful motions ceast, His Life decay'd, but still his Love encreast. Whilst she whose Heart approv'ed not her Disdain, Saw and endur'ed his pains with greater pain. But Ionathan, to whom both hearts were known With a concernment equal to their own, Ioyful that Heav'en with his sworn love comply'd To draw that knot more fast which he had ty'd, With well-tim'ed zeal, and with an artful care, Restor'ed, and better'd soon the nice affaire. With ease a Brothers lawful power orecame The formal decencies of virgin-shame. She first with all her heart forgave the past, Heard David tell his flames, and told her own at last. Lo here the happy point of prosperous Love! Which ev'en Enjoyment seldom can improve! Themselves agreed, which scarce could fail alone, All Israels wish concurrent with their owne. A Brothers powerful ayd firm to the side, By solemn vow the King and Father tyde: All jealous fears, all nice disguises past, All that in less-ripe Love offends the Tast, In eithers Breast their Souls both meet and wed, Their Heart the Nuptial-Temple and the Bed. And though the grosser cates were yet not drest, By which the Bodies must supply this Feast; Bold Hopes prevent slow Pleasures lingring birth, As Saints assur'ed of Heav'en enjoy't on Earth. All this the King observ'd, and well he saw What scandal, and what danger it might draw T'oppose this just and pop'ular match, but meant T'out-malice all Refusals by Consent. He meant the pois'onous grant should mortal prove, He meant t'ensnare his Virtue by his Love. And thus he to him spoke, * 1.287 with more of art And fraud, then well became the Kingly part.

Your valour, David, and high worth (said he) To praise, is all mens duty, mine to see Rewarded; and we shall t'our utmost powers Do with like care that part, as you did yours. Forbid it God, we like those Kings should prove, Who Fear the Vertues which they're bound to Love. Your Pi'ety does that tender point secure, Nor will my Acts such humble thoughts endure. Your neerness to't rather supports the Crown, And th'honors giv'en to you encrease our own. All that we can we'll give; 'tis our intent Both as a Guard, and as an Ornament To place thee next our selves; Heav'en does approve, And my Sons Friendship, and my Daughters Love, Guide fatally, methinks, my willing choice; I see, methinks, Heav'en in't, and I rejoyce. Blush not, my Son, that Michols Love I name, Nor need she blush to hear it; 'tis no shame Nor secret now; Fame does it loudly tell, And all men but thy Rivals like it well. If Merabs choice could have comply'ed with mine, Merab, my elder comfort, had been thine. And hers at last should have with mine comply'ed, Had I not Thine and Michols heart descry'ed. Take whom thou lov'est, and who loves thee; the last And dearest Present made me by the chast Ahinoam; and unless she me deceave, When I to Ionathan my Crown shall leave, 'Twill be a smaller Gift. If I thy generous thoughts may undertake 58 To ghess, they are what Ioynture thou shalt make, Fitting her birth and fortune: and since so Custom ordains, we mean t'exact it too. The Ioynture we exact, is that shall be No less advantage to thy Fame then She. Go where Philistian Troops infest the land; Renew the terrors of thy conquering hand. When thine own hand, which needs must conque'ror prove, In this joynt cause of Honor and of Love, An hundred of the faithless foe shall slay, * 1.288 59 And for a Dowre their hundred foreskins pay, Be Michol thy Reward; did we not know Thy mighty Fate, and Worth that makes it so, We should not cheaply that dear blood expose Which we to mingle with our own had chose. But thou'rt secure; and since this match of thine We to the publike benefit designe, A publique good shall its beginning grace, And give triumphant Omens of thy race.

Thus spoke the King: the happy Youth bow'd low; Modest and graceful his great joy did show; The noble task well pleas'ed his generous mind; And nought t'except against it could he find, But that his Mistress price too cheap appear'd, No Danger, but her Scorn of it he fear'd. She with much different sense the news receiv'ed, At her high rate she trembled, blusht, and griev'ed. 'Twas a less work the conquest of his foes, Then to obtain her leave his life t'expose. Their kind debate on this soft point would prove Tedious, and needless to repeat: If Love (As sure it has) ere toucht your princely brest, 'Twill to your gentle thoughts at full suggest All that was done, or said; the grief, hope, fears; His troubled joys, and her obliging Tears. In all the pomp of Passions reign, they part; And bright prophetique forms enlarge his heart; Vict'ory and Fame; and that more quick delight Of the rich prize for which he was to fight. Tow'ards Gath he went; and in one month (so soon A fatal and a willing work is done) A double Dowre, two hundred foreskins brought 60 Of choice Philistian Knights with whom he fought, Men that in birth and valour did excell, Fit for the Cause and Hand by which they fell. Now was Saul caught; nor longer could delay The two resistless Lovers happy day. Though this days coming long had seem'd and slow, Yet seem'd his stay as long and tedious now. For now the violent weight of eager Love, 61 Did with more haste so near its Centre move, He curst the stops of form and state, which lay 62 In this last stage like Scandals in his way. On a large gentle Hill, crown'd with tall wood, Neer where the regal Gabaah proudly stood, 63 A Tent was pitcht, of green wrought Damask made, And seem'd but the fresh Forests natu'ral shade, Various, and vast within, on pillars born Of Sittim Wood, that usefully adorn. Hither to grace the Nuptial-Feast does Saul Of the Twelve Tribes th'Elders and Captains call, And all around the idle, busie crowd, With shouts and Blessings tell their joy alowd. Lo, the press breaks, and from their several homes In decent pride the Bride and Bridegroom comes. Before the Bride, in a long double row With solemn pace thirty choice Virgins go, And make a Moving Galaxy on earth; All heav'enly Beauties, all of highest Birth;

64 All clad in liveliest colours, fresh and fair, 65 As the bright flowers that crown'd their brighter Hair, All in that new-blown age, which does inspire Warmth in Themselves, in their Beholders Fire. But all this, and all else the Sun did ere, Or Fancy see, in her less bounded Sphere, The Bride herself outshone; and one would say They made but the faint Dawn to her full Day. Behind a numerous train of Ladies went, Who on their dress much fruitless care had spent, Vain gems, and unregarded cost they bore, For all mens eyes were ty'd to those before. The Bridegrooms flourishing Troop fill'ed next the place, 66 With thirty comely youths of noblest race, That marcht before; and heav'en around his head, The graceful beams of Ioy and Beauty spread. 67 So the glad star which Men and Angels love, Prince of the glorious Host that shines above, No Light of Heav'en so chearful or so gay, Lifts up his sacred Lamp, and opens Day. The King himself, at the Tents crowned gate In all his robes of ceremony'and state Sate to receive the train; or either hand Did the High Priest, and the Great Prophet stand. Adriel behind, Ionathan, Abner, Iesse, And all the Chiefs in their due order presse. First Saul declar'ed his choice, and the just cause, Avow'd by'a gene'ral murmure of applause, 68 Then sign'ed her Dow're, and in few words he pray'd, And blest, and gave the joyful trembling Maid T'her Lovers hands, who with a chearful look And humble gesture the vast Present took. 69 The Nuptial-Hymn straight sounds, and Musicks play, 70 And Feasts, and Balls shorten the thoughtless day To all but to the wedded; till at last The long-wisht night did her kind shadow cast; At last th'inestimable hour was come To lead his Conquering prey in triumph home, 71 To'a Palace near, drest for the Nuptial-bed (Part of her Dowre) he his fair Princess led, Saul, the High-Priest, and Samuel here they leave, Who as they part, their weighty Blessings give. 72 Her Vail is now put on; and at the gate The thirty Youths, and thirty Virgins wait 73 With golden Lamps, bright as the flames they bore, To light the Nuptial-pomp, and march before. The rest bring home in state the happy Pair, To that last Scene of Bliss, and leave them there All those free joys insatiably to prove With which rich Beauty feasts the Glutton Love.

74 But scarce, alas, the first sev'en days were past, In which the publique Nuptial Triumphs last, When Saul this new Alliance did repent, Such subtle cares his jealous thoughts torment, He envy'ed the good work himself had done; Fear'd David less his Servant then his Sonne. No longer his wild wrath could he command; He seeks to stain his own imperial hand In his Sons blood; and that twice cheated too, With Troops and Armies does one Life pursue. Said I but One? his thirsty rage extends To th'Lives of all his kindred, and his friends; Ev'en Ionathan had dyed for being so, Had not just God put by th'unnat'ural blow. You see, Sir, the true cause which brings us here; No sullen discontent, or groundless feare, No guilty Act or End calls us from home. Onely to breath in peace a while we come, Ready to Serve, and in mean space to Pray For you who us receive, and Him who drives away.

NOTES UPON THE THIRD BOOK.

1. A Town not far from Ierusalem, according to S. Heiron. in his Commentary upon Isaiah, by which it seems it was re-edified, after the destruction of it by Saul; he says that Ierusalem might be seen from it. Adricomius knows not whether he should place it in the Tribe of Benjamin, or Ephraim. Abulensis sure is in an error, placing it in the Half Tribe of Manasses beyond Iordan. I call it Nobe according to the Latin Translation; for (methinks) Nob is too unheroical a name.

2. Panes Propositionis, in the Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Hebrew, in which it signifies Panes Facierum, because they were always standing before the Face of the Lord; which is meant too by the English word Shew-bread. The Law concerning them, Levit. 23. commands not onely that they should be eaten by the Priests alone, but also eaten in the holy Place. For it is most holy unto him, of the offerings made unto the Lord by fire, by a perpetu∣al statute, Verse 9. In the Holy place; that is, at the door of the Tabernacle; as appears, Lev. 8. 31. and that which remained was to be burnt, least it should be eaten by any but the Priests. How comes it then to pass, not onely that Ahimelech gave of this bread to David and his company, but that David says to him, 1 Sam. 21. 5. The bread is in a manner common? The Latine differently, Porro via haec polluta est, sed & ipsa hodiè sanctificabitur in vasis. The words are somewhat obscure; the meaning sure must be, that seeing here are new Breads to be set upon the Table, the publique occasion (for that he pretended) and present necessity makes these as it were common. So, what more sacred then the Sabboth? yet the Maccabees ordained, that it should be lawful to fight against their enemies on that day. Seneca says very well, Necessitas magnum humanae imbecillitatis patrocinium, quicquid cogit excusat. And we see this act of Davids approved of in the Evangelists.

3.

Fatal, in regard his coming was the cause of Ahimelechs murder, and the destruction of the Town.

4. Sacred: made so by Davids placing it in the Tabernacle as a Trophee of his Victory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus Iudith dedicated all the stuff of Holophernes his Tent as a Gift unto the Lord, Iud. 16. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the Latin corruptly adds Oblivionis; in anathema oblivionis, which should be left out. Iosephus of this Sword, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Sulpit. Sever. Gladium posteâ in Templum po∣suit; i. In Tabernaculum Nobae: where, methinks, In Templum signifies more then if he had said in Templo. The reason of this custom is, to acknowledge that God is the giver of Victory. And I think all Nations have concurred in this duty after successes, and called (as Virgil says)

In praedam partém{que} Iovem.—

So the Philistims hung up the Arms of Saul in the Temple of Ashtaroth, and carried the Ark into the Temple of Dagon. Nicol. de Lyra believes that this Sword of Goliah was not consecrated to God: for then Ahimelech in giving, and David in taking it had sin∣ned; for it is said, Levit. 27, 28. Whatsoever is devoted is most holy unto the Lord; but that it was onely laid up as a Monument of a fa∣mous victory, in a publick place. There is no need of this evasion; for not every thing consecrated to God is unalienable (at least for a time) in case of necessity, since we see the very vessels of the Tem∣ple were often given to Invaders by the Kings of Iudah, to make peace with them. Pro Rep. plerum{que} Templa nudantur. Sen. in Controvers.

5. This particular of Tagal and Davids going in disguise into the Land of the Philistims (which seems more probable then that he should go immediately and avowedly to Achis Court so soon af∣ter the defeat of Goliah) is added to the History by a Poetical Li∣cence, which I take to be very harmless, and which therefore I make bold to use upon several occasions.

6. Their Goddess Dagon, a kind of Mermaid-Deity. See on the se∣cond Book.

7. Adullam, An ancient Town in the Tribe of Iudah, even in Iudah's time, Gen. 38. in Ioshua's it had a King, Iosh. 12. 15. The Cave stil remains; and was used by the Christians for their refuge upon seve∣ral irruptions of the Turks, in the same manner as it served Da∣vid now.

8. In this Enumeration of the chief Persons who came to assist Da∣vid, I choose to name but a few. The Greek and Latine Poets being in my opinion too large upon this kind of subject, especially Homer, in enumerating the Grecian Fleet and Army; where he makes a long list of Names and Numbers, just as they would stand in the Roll of a Muster-Master, without any delightful and various descriptions of the persons; or at least very few such. Which Lucan (methinks) avoids viciously by an excess the other way.

9. 2 Sam. 2. And Asael was as swift of foot as a wild Roe. Ioseph. says of him, that he would out-run 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

which is no such great matter. The Poets are all bolder in their expressions upon the swiftness of some persons. Virgil upon Nisus Aen. 5.

Emicat & ventis, & fulminis ocyor alis.

But that is Modest with them. Hear him of Camilla, Aen. 7.

Illa vel intactae segetis per summa volaretGramina, nec teneras cursu laesisset aristas.Vel mare per medium fluctu suspensa tumentiFerret iter, celeres nec tingeret aequore plantas.

From whence I have the hint of my description, Oft o're the Lawns, &c. but I durst not in a Sacred Story be quite so bold as he. The walking over the waters is too much, yet he took it from Homer, 20. Iliad.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

They ran upon the top of flowers without breaking them, and up∣on the back of the Sea, &c. where the Hyperbole (one would think) might have satisfied any moderate man; yet Scal. 5. de Poet. pre∣fers Virgils from the encrease of the miracle, by making Camilla's flight over a tenderer thing then Antherici, and by the exaggerati∣ons of Intactae, Gramina, Volaret, Suspensa, Nec tingeret. Apollon. 1. Argonant. has the like Hyperbole, and of Polyphemus too, a Monster, that one would believe should rather sink the Earth at eve∣ry tread, then run over the Sea with dry feet,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

And Solinus reports historically of Ladas (the man so much cele∣brated by the Poets) cap. 6. That he ran so lightly over the dust (suprà cavum pulverem) that he never left a mark in it. So that a Greek Epigram calls his

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉The swiftness of a God.

All which, I hope, will serve to excuse me in this place.

10. Iessides, the Son of Iesse; a Patronymique after the Greek form.

11. Moab, that part of the Kingdom of Moab that was possest by Ruben, lying upon the Dead-Sea, which divides it from the Tribe of Iudah; but Iordan divides it from the Tribes of Benjamin and Ephraim, so Iudah is not here taken in a precise sense for that Tribe onely.

12. His: because Iordan runs into it, and is there lost. It is cal∣led promiscuously a Sea, or Lake, and is more properly a Lake.

13. Amoreus was the fourth Son of Canaan; the Countrey of his Sons extended East and West between Arnon and Iordan, North and South between Iaboc and the Kingdom of Moab. They were totally destroyed by the Israelites, and their Land given to the Tribe of Gad, Gen. 10. 14 Numb. 21. 32. Deut 3. Iosh 13. Iudg. 12.

14.

Edom: called by the Greeks Idumaea: denominated from Esau. Iosephus makes two Idumaea's, the Upper and the Lower; the upper was possest by the Tribe of Iudah, and the Lower by Simeon: but still the Edomites possest the Southern part of the Countrey, from the Sea of Sodom towards the Red, or, Idumaean Sea. The great Map of Adricomius places another Edom & Montes Seir, a little North of Rabba of the Ammonites, which I conceive to be a mistake. The Greeks under the name of Idume include sometimes all Palestine and Arabia.

Petra. The Metropolis of Arabia Petraea. Adric. 77. Petraea autem dicta à vetustissimo oppido Petra deserti ipsius Metropoli suprà mare mortuum sitâ.

It is hard to set the bounds of this Countrey (and indeed of all the little ancient Kingdoms in those parts;) for sometimes it includes Moab, Edom, Amalec, Cedar, Madian, and all the Land Southward to Egypt, or the Red-Sea: but here it is taken in a more contracted signification, for that part of Arabia which lies near the Metropolis Petra, and denominates the whole. I doubt much, whether Petra Deserti, which Adric. makes to be the same, were not another City of the same name. Adric. is very confused in the description of the Countreys bordering upon the Iews, nor could well be otherwise, the matter is so intricate, and to make amends not much important.

15. Cush. Arabia Sabaea, so called from Saba the Son of Cush, and Grand-child of Cham. All the Inhabitants of Arabia, down to the Red-sea (for Iethro's daughter of Midian was a Cusite, though taken by Iosephus to be an African Ethiop) are called sometimes in Scri∣pture Cusites, and translated Ethiopians; and I believe the other Ethiopians beyond Egypt descended from these, and are the Cusitae at other times mentioned in the Scripture. Ammon is by some accounted a part of Arabia Foelix, and the Countrey called since Philadelphia, from the Metropolis of that name, conceived by Adricom. to be the same with Rabba of Am∣mon, the Son of Lot.

16. Accounted of the race of the Giants, that is, a big, strong, and warlike sort of people; as Amos says Poetically of the Amorites, As tall as Cedars, and strong as Oaks. These Emins were beaten Cheder-laomer, Gen. 14. and extirpated afterwards by the Moabites, who called all that Countrey Moab, from their Ancestor the Son of Lot.

17. Seon King of the Amorites, who conquered the greatest part of the Kingdom of Moab all westward of Arnon, and possest it him∣self till the Israelites slew him, and destroyed his people. Arnon, a River that discharges it self into the Dead-sea, and rises in an high Rock in the Country of the Amorites, called Arnon, which gives the name to the River, and that to the City Arnon, or Aroer seated upon it. Or,

18. Esebon. A famous and strong City seated upon an hill, and en∣compassed with brick-walls, with many Villages and Towns de∣pending on it. It was twenty miles distant from Iordan. Adric.

19.

For Saul had made war upon the Moabites, and done them much hurt, 1 Sam. 14. 49.

20. I take it for an infallible certainty, that Ophir was not as some imagine in the West-Indies; for in Solomons time, where it is first mentioned, those Countreys neither were nor could be known, ac∣cording to their manner of Navigation. And besides, if all that were granted, Solomon would have set out his fleet for that voyage from some port of the Mediterranean, and not of the Red-sea. I therefore without any scruple say, Ophirs rising Morn, and make it a Countrey in the East-Indies, called by Iosephus and S. Hierome, The Golden Countrey. Grotius doubts whether Ophir were not a Town seated in the Arabian Bay, which Arrian calls Aphar, Pliny Saphar, Ptolomy Sapphara, Stephanus Sapharina, whither the Indians brought their Merchandizes, to be fetcht from thence by the Mer∣chants of the more Western Countreys. But that small similitude of the name is not worth the change of a received opinion.

21. Like this is that of Dido to Aeneas,

Non obtusa adeò gestamus pectora Poeni,Nec tam aversus equos Tyriâ Sol jungit ab urbe.

And in Stat. of Adrastus to Polynices,

Nec tam aversum famaMycaenis Volvit iter.

22. Phegor, or Phogor, or Peor, was an high Mountain upon the Top of which Balaam was desired by Balac to curse, but did bless Israel. This place was chosen perhaps by Balac, because upon it stood the Temple of his God Baal. Which was, I believe the Sun, the Lord of Heaven, the same with Moloch of the Ammonites and the Moabites Chemos; onely denominated Baâl Phegor, from that particular place of his worship, as Iupiter Capitolinus. Some think that Baal Peor was the same with Priapus the obscene Idol, so famous in ancient Authors; it may be the Image might be made after that fashion, to signifie that the Sun is the Baal, or Lord of Generation.

23. The making of Hangings with Figures came first from Babylon, from whence they were called Babylonica, Plin. l. 8. c. 48. Colores di∣versos picturae intertexere Babylon maximè Celebravit, & nomen imposuit. Plaut. in Sticho.

Tum Babylonica peristromata consuta{que} tapetiaAdvexit minimúm bonea rei.

He calls the like Hangings in Pseud.

Alexandrina belluata conchiliata peristromata.

Mart L. 8.

Non ego praetulerim Babylonica picta superbèTexta Semiramiâ quae variantur acu.

And long before, Lucret. l 4.

Babylonica magnifico splendore.

24. These kind of Ivory Tables born up with the Images of Beasts,

were much in esteem among the Ancients. The Romans had them, as also all other instruments of Luxury, from the Asiatiques,

—Putere videnturUnguenta at{que} rosae latos nisi sustinet orbesGrande ebur, & magno sublimis Pardus hiatu,Dentibus ex illis quos mittit porta SienesEt Mauri celeres. Iuven. 11.Mart. Et Mauri Lybicis centum stent dentibus orbes.

25. Citron: It is not here taken for the Lemon Tree (though that be in Latine called Citrus too, and in French Citronnier) but for a Tree something resembling a wild Cypress, and growing chiefly in Africk: it is very famous among the Roman Authors, and was most used for banquetting Beds and Tables. Martial says it was more pretious then Gold.

Accipe faelices, Atlantica munera, mensas,Aurea qui dederit dona, minora dabit.

See Plin l. 13. c. 15. The spots and crispness of the wood, was the great commendation of it: From whence they were called, Tygrinae and Pantherinae Mensae. Virg. Ciris.

Nec Lybis Assyrio sternetur Lectulus ostro.

Where Lybis Lectulus may signifie either an Ivory, or a Citron Bed.

26. Purple Coverlits were most in use among great persons. Hom. Il. 9.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Virg.

Sarrano dormiat ostro.

That is, Tyrian purple. Stat. Theb. 1.

—Pars ostro tenues auró{que} sonantes Emunire toros.—

They lye (says Plato to the Comoedian in Athen. 2.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Purple of the Ancients was taken out of a kind of Shell∣fish called Purpura; where it was found in a white vein running through the middle of the mouth, which was cut out and boyled; and the blood used afterwards in Dying, produced the colour Nigrantis rosae sublucentem, which Pliny witnesses to be the true Purple, though there were other sorts too of it, as the colour of Violet, Hyacinth, &c. Of this Invention now totally lost, see Plin. l. 9. c. 38. and Pancirollus. The greatest Fishing for these Purples was at Tyre, and there was the greatest manufacture and Trade of Purple; there likewise was the invention of it, which is attributed to Hercules Tyrius, who walking upon the shore, saw his Dog bite one of those Fishes, and found his mouth all stained with that ex∣cellent colour, which gave him the first hint of teaching the Tyrians how to Dye with it: From whence this colour is called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aristot. quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the work of the sea; and Plato in Tim. defines 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be Red mingled with White and Black.

27. So Aeneas in the 1. Aen. finds the story of all the Trojan War painted upon the walls of Iuno's Temple at Carthage. I choose here the history of Lot, because the Moabites descended from him.

28.

Chedor-laomer, who according to the general opinion, was King of Persia, but to me it seems altogether improbable that the King of Persia should come so far, and joyn with so many Princes to make a war upon those five little Kings, whose whole Territories were scarce so big as the least shire in England, and whose very names are unlikely to have been heard of then, so far as Persia. Besides Persia was not then the chief Eastern Monarchy, but Assyria under Ninias or Zamaeis, who succeeded Semiramis; which makes me likewise not doubt but that they are mistaken too, who take Amraphel King of Shinaar, which is interpreted Babylonia, for the same with Ninias, since Chedor-laomer commanded over him; a fouler error is their's, who make Arioch King of Ellasar to be the King of Pontus, as Aquila and S. Hierome translate it; or as Tostatus, who would have it to be the Hellespont. Stephan. de Urb. places Ellas in Coelosyria, others on the borders of Arabia, and that this was the same with Ellasar has much more appearance. But for my part, I am confident that Elam, Shinaar, Ellasar and Tidal, were the names of some Cities not far distant from Sodom and Gomorra, and their Kings such as the thirty three that Ioshua drave out of Canaan; otherwise how could Abraham have defeated them (abat∣ing miracles) with his one family onely? perhaps they were called of Elam, that is Persia, of Shinaar, that is Babylonia, of Ellasar, that is Pontus, or rather the other Ellas, because they were Colonies brought from those Countreys; which the fourth Kings title, of Tidal, seems to confirm; that is, of Nations; Latine, Gentium; Symmach. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to wit, of a City compounded of the conflux of people from several Nations. The Hebrew is Goijm, which Vatablus, not without probability, takes for the proper name of a Town.

29. That he might be consumed presently after with his whole peo∣ple and Kingdom, by fire from Heaven.

30. For Fire and Brimstone is named in Scripture; as the Torment of Hell; for which cause the Apostle Iude, v. 7. says that Sodom and Gomorra are set forth for an example, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, suffering the vengeance of eternal fire; So our English; Latine, Ignis aeterni poenam sustinentes. But I wonder none have thought of interpreting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adverbially; for, Instar habentes ignis aeterni. Suffering the similitude of eternal, that is, Hell Fire. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used Arist de Mund. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nay even 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the subst▪ is taken sometimes in that sense, as Homer, Ulyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

For this is the Maner or fashion of Suitors. It is not improbable that this Raining of Fire and Brimstone was nothing but extraor∣dinary Thunders and Lightnings; for Thunder hath sulphur in it, which (Grotius) says is therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were, Divine, because it comes from above. Several prophane Authors make mention of this destruction of Sodom; as Tacitus, L 5. Histor. Fulminum ictu arsisse, &c. and by and by, Igne coelesti flagrasse, &c

31.

The blindness with which these wretches were strooken, was not a total Blindness or Privation of their sight, but either such a sud∣den darkness in the ayr as made them grope for the door, or a sudden failing of the sight, as when men are ready to fall into a Trance; I blouissement; or that which the Greeks term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when men see other things, but not the thing they look for. For says S. Au∣gustine, De Civit. Dei Lib. 22. c. 19. If they had been quite blind, they would not have sought for the door to go into Lots house, but for guides to conduct them back again to their own.

32. I describe her not after she was changed, but in the very act or moment of her changing, Gen. 19. 26. Our English says, she became a Pillar of Salt, following the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Latine is, Statua Salis. Some call it Cumulum; others, Columnam. Sulpit. Sever. Reflexit oculos, statim{que} in molem conversa traditur. It is pity Iosephus, who says he saw the Statue himself, omitted the de∣scription of it. Likely it is, that it retained her form. So Cyprian in better verse then is usual among the Christian Poets,

Stetit ipsa Sepulchrum,Ipsa{que} Imago sibi, formam sine corpore servans.

Some with much subtlety, and some probability, understand a Pillar of Salt, to signifie onely an Everlasting Pillar, of what mat∣ter soever, as Numb. 18, 19. A Covenant of Salt. But we may very well too understand it Literally; for there is a Mineral kinde of Salt which never melts, and serves for building as well as stone▪ of which Pliny speaks, l. 31 c. 7. besides, the conversion into Salt is very proper there, where there is such abundance, mixt with Sulphur, and which place God had▪ as it were, sowed with Salt, in token of eternal barrenness, of which this Statue was set up for a Monu∣ment. The Targum of Ierusalem is cited, to give this reason why she looked back; it says, she was a woman of Sodom, and that made her impatient to see what became of her friends and Countrey. The moral of it is very perspicuous, but well exprest by S. August. Uxor Loth in Salem conversa magno admonuit Sacramento neminem in viâ liberationis suae praeterita desiderare debere.

33. Zippor the Father of Balac, and first King of Moab mention∣ed in Scripture. Some Authors, I know, name one Vaheb before him, but Zippor is the more known, more authentical, and better sounding Name. Among the Ancients there was always some heare∣ditary Bowl with which they made their Libations to the Gods, and entertained Strangers. Virg.

Hic Regina gravem gemmis auro{que} poposcitImplevit{que} mero pateram, quâ Belus &c omnesA Belo soliti—

And presently she begins to the Gods. So Stat. l. 1. Theb.

Signis perfectam auro{que} nitentemIasides pateram famulos ex more poposcit,Quâ Danaus libare Deis, senior{que} PhoroneusAssueti—

And then he addes the Stories engraven on the Bowl, which would not have been so proper for me in this place, because of

the Pictures before. Sen. Thyest. Poculum infuso Cape Gentile Baccho. This Libation to the Gods at the beginning of all Feasts came from the natural custom of paying the First Fruits of all things to the Divinity by whose bounty they enjoyed them.

34. This too was an antient custom that never failed at solemn Feasts, to have Musick there (and sometimes dancing too) which Homer calls,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The Appendixes; or as Heisich interprets, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Orna∣ments of a Feast. And as for wise and honorable persons, there was no time of their Life less lost, then that they spent at Table; for either they held then some profitable and delightful discourses with Learned men, or heard some remarkable pieces of Authors (com∣monly Poets) read or repeated before them; or if they were Princes, had some eminent Poet (who was always then both a Philosopher and Musician) to entertain them with Musick and Verses, not upon slight or wanton, but the greatest and noblest subjects. So does Iopas in Virg.

Cytharâ crinitus IopasPersonat auratâ docuit quae maximus AtlasHic canit errantem Lunam Solis{que} labores, &c.

So does Orpheus in Apollon. 1. Argonaut.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

So does Demodocus in Homer; though there the subject, methinks, be not so well chosen.

35. See Athen. L. 1. c. 12. upon this matter, where among other things, he speaks to this sense, The Poets were antiently a race of wise men, both in learning and practise Philosophers; and therefore Agamem∣non (at his expedition for Troy) leaves a Poet with Clytemnestra, as a Guardian and Instructer to her, who by laying before her the vertues of women, might give her impressions of goodness and ho∣nor, and by the delightfulness of his conversation, divert her from worser pleasures. So Aegysteus was not able to corrupt her till he had killed her Poet. Such a one was he too who was forced to sing before Penelopes Lovers, though he had them in detestation. And generally all Poets were then had in especial reverence. Demodocus among the Phaeacians, sings the adultery of Mars and Venus, not for the approving of the like actions, but to divert that voluptuous people from such unlawful appetites, &c. The old Scholiast upon Homer, says, 3. Odyss.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Anciently Poets held the place of Philosophers. See Quintil. l. 1. c. 10. Strab. 1. Geogr. &c.

36. By drawing up vapours from them, with which the Ancients believed that the Stars were nourished. Virg.

Polus dum sidera Pascit.

37.

This was an ancient fashion among the Heathens, not unlike to our ringing of Bells in Thunder. Iuvenal says of a loud scolding woman, that she alone was able to relieve the Moon out of an Eclipse,

Sola laboranti poter at succurrere Lunae.

This superstition took the original from an opinion, that Witches by muttering some charms in verse, caused the Eclypses of the Moon, which they conceived to be when the Moon (that is, the Goddess of it) was brought down from her Sphere by the virtue of those enchantments; and therefore they made a great noise by the beating of Brass, sounding of Trumpets, whooping and hallowing, and the like, to drown the Witches murmurs, that the Moon might not hear them, and so to render them ineffectual. Ovid.

To quoq, Luna traho, quamvis Temesina laboresAera tuos minuant.—Tib. Cantus & é curru I unam diducere tentat,Et faceret. si non aera repulsa sonent.Stat. 6. Theb.—Attonitis quoties avellitur astrisSolis opaca soror, procul auxiliantia gentesAera crepant.Sen. in. Hippol. Et nuper rubuit, nulla{que} IucidisNubes sordidior vultibus obstitit.At nos solliciti lumine turbidoTractam Thessalicis carminibus ratiTinnitus dedimus.

38. The world had had this hard opinion of Comets from all ages, and not onely the vulgar, who never stay for a Cause to believe any thing, but even the Learned, who can finde no reason for it, though they search it, and yet follow the vulgar belief. Aristotle says, Comets natu∣rally produce Droughts by the extraction of vapors from the earth to generate and feed them; and droughts more certainly produce sick∣nesses; but his authority cannot be great concerning the effects of Comets, who supposes them to be all Sublunary. And truly there is no way to defend this Prediction of Comets but by making it, as God speaks of the Rainbow, Gen. 9 the supernatural Token of a Cove∣nant between God and Man; for which we have no authority, and therefore might do well to have no fear. However the ancients had,

Luc. Terris mutantem regna Comettem.Claud. Et nunquam coelo spectatum impunè Cometem.Sil. Ital. Regnorum eversor rubuit laethale Cometes.

39. For Thunder is an Exhalation hot and dry shut up in a cold and moist Cloud, out of which striving to get forth, it kindless it self by the agitation, and then violently breaks it.

40. Lambent fire is, A thin unctuous Exhalation made out of the Spirits of Animals, kindled by Motion, and burning without con∣suming any thing but it self. Called Lambent, from Licking over, as it were, the place it touches. It was counted a Good Omen. Virg. de∣scribes the whole nature of it excellently in three verses, Aen. 2.

Ecce levis summo de vertice visus IüliFundere lumen apex, tactu{que} innoxia molliLambere flamma comas & circum tempora pasci.

41. Fleecy Snow, Psal. 147. He giveth Snow like Wool. Pliny calls Snow ingeniously for a Poet, but defines it ill for a Philosopher. The Foam of Clouds when they hit one another. Aristotle defines it truly and shortly. Snow is a Cloud congealed, and Hail Congealed Rain.

42. Gen. 49. 9 Iudah is a Lyons whelp; from the prey my son thou art gon up, he stooped down, he couched as a Lyon, and as an old Lyon, who shall rowse him up?

43. 1 Sam. 17. 4. And there went out a Champion out of the camp of the Philistines, named Goliah, &c. wherein we follow the Septua∣gint, who render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Strong man: but the Latine Transla∣tion hath, Et egressus est vir spurius, a Bastard. Grotius notes, that the Hebrews called the Gyants so; because being contemners of all laws, they lived without matrimony, and consequently their fathers were not known. It is probable he might be called so, as being of the race of the Anakims (the remainders of which seated themselves in Gath) by the Gather, and a Gathite by the Mothe.

44. See Turnus his shields, 7 Aen. and Aeneas his 8. Aen. with the stories engraven on them.

45. For Baal is no other then Iupiter. Baalsemen Iupiter Olympius. But I like not in an Hebrew story to use the Europaean names of Gods. This Baal and Iupiter too of the Graecians, was at first taken for the Sun, which raising vapours out of the earth, out of which the Thunder is engendred, may well be denominated the Thunderer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Iuvans Pater fits with no God so much as the Sun. So Plato in Phaed. interprets Iupiter; and Heliogabalus is no more but Iupiter-Sol.

The Fable of the Gyants fight with Gods, was not invented by the Graecians, but came from the eastern people, and arose from the true story of the building of the Tower of Babel.

46. This perhaps will be accused by some severe men for too swelling an Hyperbole; and I should not have endured it my self, if it had not been mitigated with the word Methought; for in a great ap∣prehension of fear, there is no extraordinary or extravagant spe∣cies that the imagination is not capable of forming. Sure I am, that many sayings of this kind, even without such excuse or quali∣fication, will be found not onely in Lucan or Statius, but in the most judicious and divine Poet himself. He calls tall young men,

Patriis & montibus aequos.

Equal to the Mountains of their Countrey.

He says of Polyphemus,

—Graditur{que} per aequorIam medium, nec dum fluctus latera ardua tingit.

That walking in the midst of the Sea, the waves do not wet his sides. Of Orion,

—Quam magnus OrionCum pedes incedit medii per maxima Nere••Stagna viam scindens humero sup reminet undas.Aut summis referens annosam montibus ornum,Ingreditur{que} solo, & caput inter nubila condit.

And in such manner (says he) Mezentius presented himself. He says of another, that he flung no small part of a Mountain,

Haud partem exiguam Montis.

Of which Seneca, though he addes to the greatness, he does not impudently recede from truth. One place in him occurs; for which Sen. 1. Suasor. makes that defence which will serve better for me,

—Credas innare revulsasCycladas, aut montes concurrere montibus altos.

That is, speaking of great ships, but yet such as would seem very little ones if they were near the Soveraign; you would think the Cyclades loosned from their roots were floating, or that high Moun∣tains encountred one another. Non dicit hoc fieri, sed videri; pro∣pitiis auribus auditur quicquid incredibile est, quod excusatur antequam dicitur. He does not say it Is, but Seems to be (for so he understands Credas) and any thing, though never so improbable, is favorably heard, if it be excused before it be spoken. Which will serve to answer for some other places in this Poem; as,

Th' Egyptian like an Hill himself did rear;Like some tall Tree upon it seem'd his spear.

Like an Hill, is much more modest then Montibus aequus.

47. Because Gold is more proper for the ornaments of Peace then War.

48. Sen. in Thyest. Ieiuna silvis qualis in Gangeticis Inter juvencos Tygris erravit duos, Utrius{que} praeda cupida, quo primos ferat Incerta morsus, flectit húc rictus suos, Illo reflectit, & famem dubiam tenet. And the Spots of a Tygre appear more plainly when it is angred.

Stat. 2. Theb. Qualis ubi audito venantum murmure TygrisHorruit in Maculas, &c.—

Nay Virgil attributes the same marks of Passion to Dido,

Sanguineam volvens aciem, Maculis{que} trementesInterfusa genas.—

49. See the like conditions of a publike duel in Homer between Paris and Menelaus; in Virgil, between Turnus and Aeneas; in Livy, between the Horatii and Curiatii.

50. The Egyptian-Goliah; i. The Egyptian-Gyant, whom he slew onely with his Staff, and therefore at the sight of it might well be ashamed, that he durst not now encounter with Goliah. This is that shame which Virgil calls Conscia Virtus.

51. They were 33 but Poetry instead of the broken number, chuses the next entire one, whether it be more or less then the truth.

52. It appears by this, that David was about 20 years old (at least) when he slew Goliah; for else how can we imagine that the Armor and arms of Saul (who was the tallest man in all Israel) should fit him? neither does he complain that they were too big or heavy for him, but that he was not accustom'd to the use of them; besides he handled dextrously the sword of Goliah, & not long after said, There is none like it. There∣fore though Goliah cal him Boy, & Child, I make Saul term him Youth.

53. For the men who are so proud and confident of their own strength make that a God to themselves, as the humane Polititians are said in Scripture to Sacrifice to their own Nets. That is, their own Wit. Virg. of Mezent. Dextra mihi Deus, & Telum quod missile libro.

And Capaneus is of the same mind in Statius;

Illic Augur ego, & mecum quicun{que} paratiInsanire manu—

54. The Poets made always the Winds either to disperse the prayers that were not to succeed, or to carry those that were. Virg.

Audiit, & voti Phoebus succedere partemMente dedit, partem volucres dispersit in auras.

Ovid. de Trist.

Terribilis{que} Notus jactat mea verba, preces{que}Ad quos mittuntur non sinit ire Deos.Virg. Partem aliquam venti Divûm referatis ad aures, &c.

55. i. To another Angel.

56. 1 Sam. 18. 4. And Ionathan stript himself of the robe that was upon him, and gave it to David, and his garments, even to his Sword, and to his Bow, and to his Girdle. Some understand this gift ex∣clusively, as to the Sword, Bow, and Girdle, believing those three to be the proper marks of a Souldier, or Knight; and therefore not to be parted with. But therefore, I say, to be parted with up∣on this occasion. Girdle was perhaps a mark of Military honour; for Ioab promises to him that should kill Absalom, ten shekels of sil∣ver, and a Girdle, 2 Sam. 18. 12. But it was besides that, a necessary part of every mans dress, when they did any work, or went abroad, their under Robe being very long and troublesome, if not bound up. If the Sword, Bow and Girdle had not been given; it could not have been said. And his Garments; for nothing would have been given but the outward Robe or Mantle, which was a loose garment not exactly fitted to their bodies (for the profession of Taylors was not so ancient, but clothes were made by the wives, mothers and servants e∣ven of the greatest persons) and so might serve for any size or stature.

57. 1 Sam. 18. 20. Septuagint. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which our English Translation follows, but the Latine Translations vary; for some have, Dilexit autem Michol filia Saul altera David. Michol Sauls daughter loved David. And others, Dilexit autem David Michol filiam Saul alteram. David loved Michol Sauls daughter. To reconcile which, I make them both love one another.

58. The Husband at the Contract gave his Espoused certain Gifts, as pledges of the Contract. Thus Abrahams Steward in the name of Isaac gave to Rebecca Iewels of silver, and of gold, and rayment, Gen. 24. 53. which custom the Greeks too used, and called the pre∣sents 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But at the day of the marriage he gave her a Bill of Ioynture or Dowry.

59. Iosephus says▪ Saul demanded so many Heads of the Philistines, which word he uses instead of Foreskins to avoid the raillery of the Romans. Heads I confess, had been a better word for my turn too, but Foreskins will serve, and sounds more properly for a Iewish Story. Besides the other varies too much from the Text; and many believe that Saul required Foreskins, and not Heads, that David might not deceive him with the heads of Hebrews, instead of Phi∣listines.

60.

If it might have been allowed David to carry with him as many Souldiers as he pleased, and so make an inroad into the Philistines Countrey, and kill any hundred men he could meet with, this had been a small Dowre for a Princess, and would not have exposed Da∣vid to that hazard for which Saul chose this manner of Ioynture. I therefore believe, that he was to kill them all with his own hands.

61. As Heavy Bodies are said to move the swifter, the nearer they approach to the Centre. Which some deny, and others give a rea∣son for it from the Medium through which they pass, that still presses them more and more; but the natural Sympathetical attra∣ctive power of the Centre is much received, and is consonant to many other experiments in Nature.

62. Scandals in the sense of the new Testament, are Stumbling blocks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Stops in a mans way, at which he may fall, how∣ever they retard his course.

63. Iansenius in his explication of the Parable of the Virgins, thinks it was the custom for the Bridegroom to go to the Brides house, and that the Virgins came out from thence to meet him. For in that Pa∣rable there is no mention (in the Greek though there be in the La∣tine) of meeting any but the Bridegroom.

Others think that Nuptials were celebrated neither in the Brides nor Bridegrooms house, but in publike houses in the Countrey near the City, built on purpose for those Solemnities, which they col∣lect out of the circumstances of the Mariage, 1 Maccab. 9. 37. Hos. 2. 14. and Cant. 8. 5, &c. Whatever the ordinary custom was, I am sure the ancients in great Solemnities were wont to set up Tents on purpose in the fields for celebration of them. See the description of that wonderful one of Ptolemaeus Philadelphus in Athen. l 5. c. 6. and perhaps Psal. 19. 4, 5. alludes to this. He hath set a Taber∣nacle for the Sun, which is as a Bridegroom coming out of his chamber.

64. Habits of divers colours were much in fashion among the He∣brews. See Iudges 5. 30. Ezek. 16. 10. & 26. 16. such was Iosephs coat, Gen. 37. 3. Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as Homer calls Peplum Minervae, vestes Polymitae.

65. It appears by several places in Scripture, that Guirlands too were in great use among the Iews at their feasts, and especially Nuptials, Isa. 61. 10. The Latine reads, like a Bridegroom crown'd with Guir∣lands. Wisd. 2. 8. Ezek. 16. 12. Lam. 5. 15. Eccles. 32. 1, &c.

66. I take the number of Thirty Maids, and Thirty young Men from the story of Sampsons mariage-feast, Iudg. 14 11. where Thirty Companions were sent to him, whom I conceive to have been, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Children of the Bridegroom, as they are called by S. Matthew.

67.

Qualis ubi Oceani perfusus Lucifer undâ,Quem Venus ante alios astrorum diligit ignes,Extulit os coelo sacrum, tenebras{que} resolvit. Virg.

Which verses Scaliger says, are sweeter then Ambrosia. Homer led him the way. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

68.

The Bride also brought a Dowre to her Husband. Raguel gave with his daughter Sara half his goods, servants, cattel and money, Tob. 10. 10. See Exod. 22. 17, &c.

69. The Marriage-Song was called Hillalim, Praises, and the house it self Beth-hillula, the House of Praise, Psalm 78. 63. Their Maidens were not given to marriage; the Chald. Paraphras. reads, Are not celebrated, with Epithalamiums. So Arias too, and Aquila, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

70. See Gen. 29. 22. Tab. c. 7. Esth. 2. 18. Luke 14. 1. Iudg. 14. 17. Apoc. 19. 9.

71. The custom seems to have been for the Bridegroom to carry home the Bride to his house, 2 King 11. 27. Iudg. 12. 9. Gen. 24. 67. Cant. 3. 4. but because Micol was a Princess, and David not likely to have any Palace of his own at that time, I chose rather to bring them to one of the Kings houses assigned to them by the Dowre.

72. The Bride when she was delivered up to her Husband, was wont to cover herself with a Vail (called Radid from Radad, to bear rule) in token of her subjection, Gen. 24. 65, &c.

73. See the Parable of the Virgins, Mat. 25.

74. The time of the Mariage-feast appears clearly to have been usually seven days. See Iudg. 14. 10. and 29. 27. Fulfil her week, &c. It was a Proverb among the Iews, Septem dies ad convivium, & Sep∣tem ad Luctum.

THE CONTENTS.

MOab carries his Guests to hunt at Nebo, in the way falls into discourse with David, and desires to know of him the reasons of the Change of Go∣vernment in Israel, how Saul came to the Crown, and the story of Him and Ionathan. Davids Speech, contain∣ing, The state of the Commonwealth under the Iudges, the Motives for which the people desired a King; their Deputies speech to Samuel upon that subject, and his reply. The assembling of the People at the Tabernacle to enquire Gods pleasure. Gods Speech. The Character of Saul, his Anointing by Samuel, and Election by Lot; the defection of his people. The war of Nahas King of Ammon against Iabes Gilead; Saul and Ionathans relieving of the Town. Ionathans Character, his single fight with Nahas, whom he slays, and defeats his Ar∣my. The confirmation of Sauls Kingdom at Gilgal, and the manner of Samuels quitting his office of Iudge. The war with the Philistins at Macmas, their strength, and the weakness of Sauls Forces, his exercising of the Priestly function, and the judgement denounced by Samuel against him, Ionathans discourse with his Esquire; their fal∣ling alone upon the enemies out guards at Senes, and after upon the whole Army, the wonderful defeat of it; Sauls rash vow, by which Ionathan is to be put to death, but is saved by the People.

Davideis, The fourth Book.

1 THough state and kind discourse thus rob'd the Night Of half her natural and more just delight, Moab, whom Temp'erance did still vig'orous keep, And regal cares had us'ed to mod'erate sleep, Up with the Sun arose, and having thrice With lifted hands bow'd towards his shining rise, And thrice to'wards Phegor, his Baâls holiest Hill, (With good and pious prayers directed ill) Call'ed to the Chase his friends, who for him stay'd; The glad Dogs barkt, the chearful Horses neigh'd. Moab his Chariot mounts, drawn by four Steeds, 2 The best and noblest that fresh Zerith breeds, 3 All white as Snow, and sprightful as the Light, With Scarlet trapt, and foaming Gold they bite. He into it young David with him took, Did with respect and wonder on him look Since last nights story, and with greedier ear, The Man, of whom so much he heard, did hear. The well-born Youth of all his flourishing Court March gay behind, and joyful to the sport. Some arm'ed with Bows, some with strait Iavelines ride; 4 Rich Swords and gilded Quivers grace their side. Midst the fair Troop Davids tall Brethren rode, 5 And Ioab comely as a Fanci'ed God; They entertain'd th'attentive Moab Lords, With loose and various talk that chance affords, Whilst they pac'ed slowly on; but the wise King Did Davids Tongue to weightier subjects bring.

Much (said the King) much I to Ioab owe, For the fair Picture drawn by him of you. 'Twas drawn in little, but did acts express So great, that largest Histories are less. I see (methinks) the Gathian Monster still, His shape last night my mindful Dreams did fill. Strange Tyrant Saul with Envy to pursue The praise of deeds whence his own safety grew! I'have heard (but who can think it?) that his Son Has his lifes hazard for your friendship run; His matchless Son, whose worth (if Fame be true) Lifts him'above all his Countreymen but you, With whom it makes him One; Low David bows, But no reply Moabs swift tongue allows. And'pray, kind Guest, whil'st we ride thus (says he) 6 (To gameful Nebo still three leagues there be) The story of your royal friend relate; And his ungovern'd Sire's imperious fate, 7 Why your great State that nameless fam'ily chose, And by what steps to Israels Throne they rose. He staid; and David thus; from Egypts Land You'have heard, Sir, by what strong, unarmed hand Our Fathers came; Moses their sacred Guid, But he in sight of the Giv'en Countrey dy'ed. * 1.289 His fatal promis'ed Canaan was on high; And Ioshua's I word must th'active Rod supply. It did so, and did wonders. * 1.290 8 From sacred Iordan to the Western main, From well-clad Lib'anus to the Southern Plain Of naked sands, his winged Conquests went; And thirty Kings to Hell uncrown'd he sent. * 1.291 Almost four hundred years from him to Saul, 9 In too much freedom past, or foreign thral. Oft Strangers Iron Scepters bruis'ed the Land (Such still are those born by a Conquering Hand) Oft pity'ing God did well-form'd Spirits raise, Fit for the toilsome business of their days, To free the groaning Nation, and to give Peace first, and then the Rules in Peace to live. But they whose stamp of Power did chiefly ly In Characters too fine for most mens Ey, Graces and Gifts Divine; not painted bright With state to awe dull minds, and force t'affright, Were ill obey'd whilst Living, and at death, Their Rules and Pattern vanisht with their breath. The hungry Rich all near them did devour, Their Iudge was Appetite, and their Law was Power. Not Want it self could Luxury restrain, For what that empti'ed, Rapine fill'd again.

Robbery the Field, Oppression sackt the Town; What the Swords Reaping spar'ed, was glean'd by th' Gown. At Courts, and Seats of Iustice to complain, Was to be robb'd more vexingly again. Nor was their Lust less active or less bold, Amidst this rougher search of Blood and Gold. Weak Beauties they corrupt, and force the strong; The Pride of Old Men that, and this of young. You'have heard perhaps, Sir, of leud Gibeahs shame, * 1.292 Which Hebrew Tongues still tremble when they name, Alarmed all by one fair strangers Eyes, As to a sudden War the Town does rise Shaking and pale, half dead ere they begin The strange and wanton Trag'edy of their sin, All their wild Lusts they force her to sustain, Till by shame, sorrow, weariness, and pain, She midst their loath'd, and cruel kindness dies; Of monstrous Lust th' innocent Sacrifice. This did ('tis true) a Civil War create (The frequent curse of our loose-govern'd State) 10 All Gibea's, and all Iabes blood it cost; Near a whole Tribe and future Kings we lost. * 1.293 Firm in this general Earthquake of the Land, How could Religion, its main pillar, stand? Proud, and fond Man, his Fathers worship hates, Himself, Gods Creature, his own God Creates. Hence in each Houshold sev'eral Deities grew, And when no old one pleas'd, they fram'd a New. The onely Land which serv'ed but one before, Did th'onely then all Nations Gods adore. They serv'd their Gods at first, and soon their Kings; Their choice of that this latter slavery brings. Till special men arm'ed with Gods warrant broke By justest force th'unjustly forced yoke. All matchless persons, and thrice worthy they Of Power more great, or Lands more apt t'obey. 11 At last the Priesthood joyn'd in Itha'mars Son, * 1.294 12 More weight and lustre to the Scepter won. But whilst mild Ely, and good Samuel were Busi'ed with age, and th' Altars sacred care; To their wild Sons they their high charge commit, * 1.295 Who 'expose to Scorn and Hate both them and it. Ely's curst House th'exemplar vengeance bears Of all their Blood, and all sad Isra'els Tears. His Sons abroad, Himself at home lies slain, Israel's captiv'ed, Gods Ark and Law are tane. * 1.296 Thus twice are Nations by ill Princes vext, They suffer By them first, and For them next. Samuel succeeds; * 1.297 since Moses none before So much of God in his bright bosom bore.

In vain our arms Philistian Tyrants seis'd; * 1.298 Heav'ens Magazines he open'd when he pleas'd. He Rains and Winds for Auxili'aries brought, * 1.299 He muster'd Flames and Thunders when he fought. 13 Thus thirty years with strong and steddy hand He held th'unshaken Ballance of the Land. At last his Sons th'indulgent Father chose * 1.300 To share that State which they were born to lose. Their hateful acts that Changes birth did hast, 14 Which had long growth i'th' Womb of Ages past. To this (for still where some great Periods set, There's a strong knot of seve'ral Causes met) The threats concurr'd of a rough neighb'ring warre; A mighty storm long gathering from afarre. For Ammon, heightned with mixt Nations aide, Like Torrents swoln with rain prepar'ed the land to'invade. Samuel was old, and by his sons ill choice Turn'd Dotard in th'unskilful Vulgars voice. His Sons so scorn'd and hated, that the Land Nor hop'ed nor wisht a Victory from their hand: These were the just and faultless causes why The general voyce did for a Monarch cry, But God ill grains did in this Incense smell, Wrapt in fair Leaves he saw the Canker dwell. A mut'inous Itch of Change, a dull Despair Of helps divine, oft prov'ed; a faithless care Of Common Means; the pride of heart, and scorn Of th'humble-yoke under low Iudges born. They saw the state and glittering pomp which blest In vulgar Sense the Scepters of the East. They saw not Powers true Source, and scorn'd t'obey Persons that look'ed no dreadfuller then They. They mist Courts, Guards, a gay and num'erous train; Our Iudges, like their Laws, were rude and plain. On an old bench of wood, her Seat of State Beneath the well-known Palm, Wise Debo'ra sate. * 1.301 Her Maids with comely dil'igence round her spun, And she too, when the Pleadings there were don: With the same Goad Samgar his Oxen drives Which took the Sun before six hundred lives * 1.302 From his sham'ed foes; He midst his work dealt Lawes; And ost was his Plow stopt to hear a Cause. Nor did great Gide'on his old Flail disdain, * 1.303 After won Fields, sackt Towns, and Princes slain. His Scepter that, and Ophras Threshing Flore The Seat and Embleme of his Iustice bore. What should I Iair, the happiest Father, name? * 1.304 Or mournful Iephta known no less to fame For the most wretched? * 1.305 Both at once did keep The mighty Flocks of Isra'el and their Sheep.

Oft from the field in hast they summon'd were Some wighty foraign Embassy to heare, They call'ed their Slaves, their Sons and Friends around, Who all at several cares were scattered found, They washt their feet, their onely Gown put on; And this chief work of Cer'emony was done. These reasons, and all else that could be said, In a ripe hour by factious Eloquence spread Through all the Tribes, make all desire a King; And to their Iudge selected Dep'uties bring This harsh demand; * 1.306 which Nacol for the rest (A bold and artful Mouth) thus with much grace exprest. We'are come, most sacred Iudge, to pay th'Arrears Of much-ow'ed thanks for the bright thirty years Of your just Reign; and at your feet to lay All that our grateful hearts can weakly pay In unproportion'ed words; for you alone The not unfit Reward, who seek for none. But when our forc-past ills we call to mind, And sadly think how Little's left behind Of your important Life, whose sudden date Would disinherit th'unprovided State. When we consider how unjust 'tis, you, Who nere of Power more then the Burden knew At once the weight of that and Age should have; Your stooping days prest doubly towards the grave. When we behold by Ammons youthful rage, Proud in th'advantage of your peaceful age; And all th'united East our fall conspir'd; And that your Sons, whom chiefly we desir'd As Stamps of you, in your lov'ed room to place, * 1.307 By unlike acts that noble Stamp deface: Midst these new fears and ills, we'are forc'ed to fly To'a new, and yet unpractis'ed Remedy; A new one, but long promis'ed and foretold, 15 By Moses, and to Abraham shown of old. * 1.308 A Prophesie long forming in the wombe Of teeming years, and now to ripeness come. This Remedie's a King; for this we all With an inspir'd, and wantless Union call. And in one found when all mens voyces joyne, The Musick's tun'ed (no doubt) by'an hand divine. 'Tis God alone speaks a whole Nations voyce; That is his Publike Language; but the choice Of what Peculiar, Head that Crown must bear From you who his Peculiar Organ are We'expect to hear; the People shall to you Their King, the King his Crown and People owe. To your great name what lustre will it bring T'have been our Iudge, and to have made our King!

He bow'd, and ended here; * 1.309 and Samuel straight, Pawsing a while at this great questions weight, With a grave sigh, and with a thoughtful Ey That more of Care then Passion did descry, Calmly replys: You're sure the first (said he) Of freeborn men that begg'd for Slaverie. I fear, my friends, with heav'enly Manna fed, (Our old forefathers crime) we lust for Bread. Long since by God from Bondage drawn, I fear, We build anew th'Egyptian Brick hill here. 16 Cheat not your selves with words: * 1.310 for though a King Be the mild Name, a Tyrant is the Thing. Let his power loose, and you shall quickly see How wild a thing unbounded Man will bee. He'll lead you forth your hearts cheap blood to spill, Where ere his Guidless Passion leads his Will. Ambition, Lust, or Spleen his wars will raise, Your Lives best price his thirst of Wealth or Praise. Your ablest Sons for his proud Guards he'll take, And by such hands your yoke more grievous make. Your Daughters and dear Wives he ll force away, His Lux'ury some, and some his Lust t'obey. His idle friends your hungry toils shall eat, Drink your rich Wines, mixt with your Blood and Sweat. Then you'll all sigh, but sighes will Treasons bee; And not your Griefs themselves, or Looks be free. Rob'd even of Hopes, when you these ills sustain, Your watry eyes you'l then turn back in vain, On your old Iudges, and perhaps on Me, Nay ev'en my Sons, howere they'unhappy be In your displeasure now; Not that I'd clear Their Guilt, or mine own Innocence indear, 17 Witness th'unutterable Name, there's nought Of private ends into this question brought. But why this yoke on your own necks to draw? Why Man your God, and Passion made your Law? Methinks (thus Moab interrupts him here) The good old Seer 'gainst Kings was too severe. 'Tis Ielt to tell a People that they're Free, Who, or How many shall their Masters be Is the sole doubt; Laws guid, but cannot reign; And though they bind not Kings, yet they restrain. I dare affirm (so much I trust their Love) That no one Moabite would his speech approve. But, pray go on. 'Tis true, Sir, he replies; Yet men whom age and action renders wise, So much great changes fear, that they believe All evils will, which may from them arrive. On men resolv'd these threats were spent in vain, * 1.311 All that his power or elo'quence could obtain.

Was to enquire Gods will ere they proceed To'a work that would so much his blessing need. A solemn day for this great work is set, 18 And at th'Anointed Tent all Israel met * 1.312 Expect th'event; * 1.313 below fair bullocks fry In hallowed flames; * 1.314 above, there mounts on high The pretious clouds of Incense, and at last The Sprinkling, Pray'ers, and all due Honors past. 19 Lo! we the Sacred Bells o'th' sudden hear, * 1.315 20 And in mild pomp grave Samuel does appear. 21 His Ephod, Mitre, well-cut Diadem on, * 1.316 22 The' Orac ulous Stones on his rich Breast plate shon Tow'ards the blew curtains of Gods holiest place 23 (The Temples bright Third Heaven) he turn'd his face. Thrice bow'd he, thrice the solemn Musick plaid, And at third rest thus the great Prophet praid: Almighty God, to whom all men that be Owe all they have, yet none so much as We; Who though thou fill'st the spacious world alone, Thy too small Court, hast made this place thy Throne. With humble Knees, and humbler Hearts, Lo, here, Blest Abrah'ams ••eed implores thy gracious Eare. Hear them, great God, and thy just will inspire; From Thee, their long-known King, they'a King desire. Some gracious signs of thy good pleasure send, Which, lo, with Souls resign'ed we humbly here attend. He spoke, and thrice he bow'd, and all about Silence and reverend Honor seiz'd the rout. The whole Tent shakes, the Flames on th' Altar by, In thick dull rolls mount flow and heavily. 24 The * 1.317 seven Lamps wink; and what does most dismay, Th'Orac'ulous Gems shut in their nat'ural day. The Rubies Cheek grew pale, the Em'eraud by Faded, a Cloud orecast the Saphirs Sky, The Di'amonds Eye lookt Sleepy, and swift night Of all those little Suns eclypst the Light. Sad signs of Gods dread anger for our sin, But straight a wondrous brightness from within Strook through the Curtains, for no earthly Cloud Could those strong beams of heave'nly glory shroud. The Altars fire burnt pure, and every Stone Their radiant Parent the gay Sun outshone. Beauty th'illustrious Vision did impart To ev'ery Face, and Ioy to ev'ery heart. In glad effects Gods presence thus appear'd, And thus in wondrous founds his Voyce was heard: This stubborn land sins still, nor is it Thee, but Us (Who have been so long their King) they seek to cast off thus Five hundred rolling years hath this stiff Nation strove To'exhaust the boundless stores of our unfadom'ed Love.

Be't so then; yet once more are we resolv'd to try T'outweary them through all their Sins Variety. Assemble ten days hence the num'erous people here; To draw the Royal Lot which our hid Mark shall beare. Dismiss them now in peace; but their next crime shall bring Ruine without redress on Them, and on their King. The Almighty spoke; th'astonisht people part With various stamps imprest on every heart. Some their demand repented, others prais'ed, Some had no thoughts at all, but star'ed and gaz'ed. Their dwelt a Man, nam'ed Kis in Gib'eah Town, * 1.318 For wisdom much, and much for Courage known. More for his Son, his mighty Son was Saul, Whom Nature, ere the Lots, to'a Throne did call. He was much Prince, and when, or wheresoere His birth had been, Then had he reign'd and There. Such Beauty as great Strength thinks no disgrace, Smil'ed in the manly features of his Face. His large black Eyes, fill'd with a sprightful light, Shot forth such lively and illustrious Night, As the Sun beams, on Iet reflecting show, His Hair, as black, in long curl'd waves did flow. His tall, strait Body amidst thousands stood, Like some fair Pine orelooking all th'ignobler Wood. Of all our rural sports he was the pride; So swift, so strong, so dextrous none beside. Rest was his Toil, Labours his Lust and Game; No natu'ral wants could his fierce dil'igence tame, Not Thirst, nor Hunger; he would journeys go Through raging Heats, and take repose in Snow. His Soul was nere unbent from weighty care; 25 But active as some Mind that turns a Sphaere. His way once chose, he forward thrust outright, Nor stept aside for Dangers or Delight. Yet was he wise all dangers to foresee; But born t'affright, and not to fear was Hee. His Wit was strong; not Fine; and on his toung An Artless grace above all Eloq'uence hung. These Virtues too the rich unusual dress Of Modesty adorn'd and Humbleness. * 1.319 Like a clear Varnish ore fair Pictures laid, More fresh and Lasting they the Colours made. Till Power and violent Fortune, which did find No stop or bound, orewhelm'd no less his Mind, Did, Deluge-like, the natu'ral forms deface, And brought forth unknown Monsters in their place. Forbid it God, my Masters spots should be, Were they not seen by all, disclos'ed by me! But such he was; and now to Ramah went (So God dispose'd) with a strange, low intent.

Great God! he went lost Asses to enquire, * 1.320 And a small Present his small questions hire, Brought simply with him to that Man to give. From whom high Heav'ens chief Gift he must receive, Strange Play of Fate! when might'est humane things Hang on such small, Imperceptible Strings! * 1.321 26 'Twas Samuels Birth-day, a glad ann'ual feast All Rama kept; Samuel his wondring Guest With much respect leads to it, and does grace 27 With the choice meats o'th' feast' and highest place. * 1.322 Which done, him forth alone the Prophet brings, And feasts his ravisht ears with nobler things. * 1.323 He tells the mighty Fate to him assign'd, And with great rules fills his capacious mind. * 1.324 Then takes the sacred Viol, and does shed 28 A Crown of mystique drops around his head. Drops of that Royal Moysture which does know No Mixture, and disdains the place below. Soon comes the Kingly Day, and with it brings * 1.325 29 A new Account of Time upon his wings. The people met, the rites and pray'rs all past, Behold, the Heav'en-instructed-Lot is cast. 'Tis taught by heaven its way, and cannot miss; Forth Benjamin, forth leaps the House of Cis. As Glimm'ering stars just at the 'approach of Day, Casheer'd by Troops, at last drop all away, By such degrees all mens bright hopes are gone, And, like the Sun, Sauls Lot shines all alone. Ev'en here perhaps the peoples shout was heard, The lowd long shout when Gods fair choice appear'd. Above the whole vast throng he'appear'd so tall, 30 As if by Nature made for th'Head of All. So full of grace and state, that one might know 31 'Twas some wise Eye the blind Lot guided so. But blind unguided Lots have more of choice And constancy then the slight Vulgars voyce. Ere yet the Crown of sacred Oyl is dry, Whil'st Ecchoes yet preserve the joyful cry, Some grow enrag'd their own vain hopes to miss, Some envy Saul, some scorn the house of Cis. Some their first mut'inous wish, A King, repent, As if, since that, quite spoil'd by Gods consent. Few to this Prince their first just duties pay; All leave the Old, but few the New obey. Thus changes Man, but God is constant still To those eternal grounds, that mov'ed his Will. And though he yielded first to them, 'tis fit That stubborn Men at last to him submit. 32 As midst the Main a low small Island ies, Assaulted round with stormy Seas and skies.

Whilst the poor heartless Natives ev'ery hour Darkness and Noyse seems ready to devour. Such Israels state appear'ed, whilst ore the West Philistian clouds hung threatning, and from th'East All Nations wrath into one Tempest joines, Through which proud Nahas like fierce Lightning shines. Tygris and Nile to his assistance send, 33 And waters to swoln Iabo'cs Torrent lend. Seir, Edom, Soba, Amales adde their force, 34 Up with them march the Three Arabia's Horse. And 'mongst all these none more their hope or pride, Then those few Troops your warlike land supply'ed. Around weak Iabes this vast Host doesly, * 1.326 Disdains a dry and bloodless Victory. The hopeless Town for Slave'ry does intreat, But barb'arous Nahas thinks that grace too great. He (his first Tribute) their right Eyes demands, * 1.327 35 And with their Faces shame disarms their Hands. * 1.328 If unreliev'ed sev'en days by Israels ayde, This bargain for ore-rated ••ife is made. Ah, mighty God, let thine own Israel be Quite blind it self, ere this reproach it see! By'his wanton people the new King forsook; To homely rural cares himself betook. * 1.329 In private plenty liv'd without the state, Lustre and Noise due to a publique fate. Whilst he his slaves and cattel follows home, Lo the sad Messengers from Iabes come, Implore his help, * 1.330 and weep as if they meant That way at least proud Nahas to prevent. Mov'ed with a Kingly wrath his strict command, * 1.331 He issues forth t'assemble all the land. He threatens high, and disobedient they Wak'ed by such princely terrors learnt t'obey. * 1.332 A mighty Host is rais'd; th'important cause Age from their Rest; Youth, from their Pleasure drawes. Arm'd as unfurnisht Hast could them provide, But Conduct, Courage, Anger that supply'ed. All night they march, and are at th'early dawn On Iabes health in three fair bodies drawn Saul did himself the first and strongest band, * 1.333 His Son the next, Abner the third command. But pardon, Sir, if naming Sauls great Son, I stop with him a while ere I go on. This is that Ionathan, the Ioy and Grace, The beautifull'st, and best of Humane Race. That Ionathan in whom does mixt remain All that kind Mothers wishes can contain. His Courage such as it no stop can know, And Victory gains by'astonishing the Foe.

With Lightnings force his enemies it confounds, And melts their Hearts, ere it the Bosom wounds. Yet he the Conquer'd with such Sweetness gains, As Captive Lovers find in Beauties Chains. In War the adverse Troops he does assail, Like an impet'uous storm of wind and Hail. In Peace, like gentlest Dew that does asswage The burning Months, and temper Syrius rage. Kind as the Suns blest Influence; and where ere He comes, Plenty and Ioy attend him there. To Help seems all his Power, his Wealth to Give; To do much Good his sole Prerogative. And yet this gen'eral Bounty of his Mind, That with wide arms embraces all Mankind, Such artful Prudence does to each divide, With diffe'rent measures all are satisfi'e. Iust as wise God his plenteous Manna delt, * 1.334 Some gather'ed more, but want by none was felt. To all Relations their just rights he pays, And worths reward above its claim does raise. The tendrest Husband, Master, Father, Sonne, And all those parts by his Friendship far outdone. His Love to Friends no bound or rule does know, What He to Heav'en, all that to Him they ow. Keen as his Sword, and pointed is his Wit: His Iudgement, like best Armour, strong and fit. And such an El'oquence to both these does joyne, As makes in both Beauty and Use combine. Through which a noble Tincture does appeare By Learning and choice Books imprinted there. As well he knows all Times and Persons gone, As he himself to th' future shall be known. But his chief study is Gods sacred Law; And all his Life does Comments on it draw, As never more by Heav'en to Man was giv'en, So never more was paid by Man to Heav'en. And all these Virtues were to Ripeness grown, Ere yet his Flower of Youth was fully blown. All Autumns store did his rich Spring adorn; Like Trees in Par'dice he with Fruit was born. Such is his Soul; and if, as some men tell, 36 Souls form and build those mansions where they dwell; Whoere but sees his Body must confess, The Architect no doubt, could be no less. From Saul his growth and manly strength he took, Chastis'ed by bright Ahino'ams gentler look. Not bright Ahino'am, Beauties lowdest Name, * 1.335 Till she to'her Children lost with joy her fame, Had sweeter strokes, Colours more fresh and fair, More darting Eyes, or lovelier auborn Haire.

Forgive me that I thus your patience wrong, And on this boundless subject stay so long. Where too much hast ever to end t'would be, Did not his Acts speak what's untold by Me. Though from the time his hands a Sword could wield, He ne're mist Fame and Danger in the field. Yet this was the first day that call'd him forth, Since Sauls bright Crown gave luster to his worth. 'Twas the last morning whose unchearful rise, Sad Iabes was to view with both their Eyes. Secure proud Nahas slept as in his Court, And dreamt, vain man! of that days barb'arous sport Till noise and dreadful tumults him awoke; Till into 'his Camp our vi'olent Army broke. The careless Guards with small resistance kill'd, Slaughter the camp, and wild Confusion fill'd. Nahas his fatal duty does perform, And marches boldly up t'outface the storm. Fierce Ionathan he meets, as he pursues Th' Arabian Horse, and an hot fight renewes. 'Twas here your Troops behav'd themselves so wel, Till Uz and Iathan their stout Col'onels fell. 'Twas here our Vict'ory stopt, and gave us cause Much to suspect th'intention of her pause. But when our thundring Prince Nahas espy'd, Who with a Courage equal to his Pride Broke through our Troops, and tow'ards him boldly prest, A gen'erous joy leapt in his youthful brest. As when a wrathful Dragons dismal light Strikes suddenly some warlike Eagles sight. The mighty foe pleases his fearless eyes, He claps his joyful wings, and at him flies: With vain, though vi'olent force, their darts they flung; In Ammons plated belt Ionathans hung, And stopt there; Ammon did his Helmet hit, And gliding off, bore the proud crest from it. Straight with their Swords to the fierce shock they came, Their Swords, their Armour, and their Eyes shot flame. Blows strong as Thunder, thick as Rain they delt; Which more then They th'engag'ed Spectators felt. In Ammon force, in Ionathan address, (Though both were great in both to an excess) To the well judging Eye did most appear; Honor, and Anger in both equal were. Two wounds our Prince receiv'ed, and Ammon three; Which he enrag'ed to feel, and 'sham'd to see, Did his whole strength into one blow collect; And as a Span'el when we our aim direct To shoot some Bird, impatiently stands by Shaking his tail, ready with joy to fly

Iust as it drops, upon the wounded prey; So waited Death it self to bear away The threatned Life; did glad and greedy stand At sight of mighty Ammons lifted hand. Our watchful Prince by bending sav'ed the wound, But Death in other coyn his reck'ning found: For whilst th'immod'erate strokes miscarry'ing force Had almost born the striker from his Horse, A nimble thrust his active En'emy made, 'Twixt his right ribs deep pierc'ed the furious blade, And opened wide those secret vessels, where 37 Life's Light goes out, when first they let in aire. He falls, his Armour clanks against the ground, From his faint tongue imperfect curses found. His amaz'd Troops strait cast their arms away; Scarce fled his Soul from thence more swift then they. As when two Kings of neighbour Hives (whom rage And thirst of Empire in fierce wars engage, Whilst each lays claim to th'Garden as his owne, And seeks t'usurp the bord'ring flowers alone) Their well-arm'd Troops drawn boldly forth to fight, In th'aires wide plain dispute their doubtful right. If by sad chance of battel either King Fall wounded down, strook with some fatal sting, His Armies hopes and courage with him dy; They sheath up their faint Swords, and routed fly. On th'other sides at once with like success Into the Camp, great Saul and Abner press, From Ion'athans part a wild mixt noise they hear, And whatsoere it mean long to be there, At the same instant from glad Iabes Town, The hasty Troops march loud and chearful down. Some few at first with vain resistance fall, The rest is Slaughter, and vast Conquest all. The fate by which our Host thus far had gon, Our Host with noble heat drove farther on. Victorious arms through Ammons land it bore; Ruine behind, and Terror marcht before. Where ere from Rabba's towers they cast their sight, Smoak clouds the Day, and Flames make clear the Night. This bright success did Sauls first action bring, The Oyl, the Lot, and Crown less crown'd him King. The Happy all men judge for Empire fit, And none withstands where Fortune does submit. Those who before did Gods fair choice withstand, * 1.336 Th'excessive Vulgar now to death demand. But wiser Saul repeal'd their hasty doome; * 1.337 Conquest abroad, with Mercy crown'd at home. Nor stain'd with civil slaughter that days pride, Which foreign blood in nobler purple dy'ed.

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Again the Crown th'assembled people give, * 1.338 With greater joy then Saul could it receive. Again, th'old Iudge resigns his sacred place, * 1.339 God Glorifi'ed with wonders his disgrace. With decent pride, such as did well befit The Name he kept, and that which he did quit. The long-past row of happy years he show'd, Which to his heav'enly Government they ow'd. How the torn state his just and prudent raign Restor'ed to Order, Plenty, Power again. In war what conqu'ering Miracles he wrought; God, then their King, was Gen'eral when they fought. Whom they depos'ed with him. And that (said he) You may see God concern'd in't more then Me, Behold how storms his angry presence shrow'd, Hark how his wrath in thunder threats allow'd. 'Twas now the ripen'ed Summers highest rage, Which no faint cloud durst mediate to asswage. Th' Earth hot with Thirst, and hot with Lust for Rain, Gap'ed, and breath'd feeble vapours up in vain, Which straight were scatter'd, or devour'd by th' Sun; When, Lo, ere scarce the active speech was done, A vi'olent Wind rose from his secret Cave, And troops of frighted Clouds before it drave. Whilst with rude haste the confus'ed Tempest crowds, Swift dreadful flames shot through th'encountring clowds. From whose torn womb th'imprison'ed Thunder broke, And in dire sounds the Prophets sense it spoke. Such an impet'uous Shower it downwards sent, As if the Waters 'bove the Firmament Were all let loose; Horror and fearful noise) Fill'd the black Scene; till the great Prophets voyce Swift as the wings of Morn, reduc'ed the Day; Wind, Thunder, Rain and Clouds fled all at once away. Fear not (said he) God his fierce wrath removes, * 1.340 And though this State my service disapproves, My Prayers shall serve it constantly: No more, I hope, a pardon for past sins to'implore, But just rewards from gracious heav'en to bring On the good deeds of you, and of our King. Behold him there! and as you see, rejoyce In the kind care of Gods impartial choice. Behold his Beauty, Courage, Strength and Wit! The Honor heav'en has cloath'd him with, sits fit And comely on him; since you needs must be Rule'd by a King, you'are happy that 'tis He. Obey him gladly, and let him too know You were not made for Him, but he for You, And both for God.

Whose gentliest yoke if once you cast away, In vain shall he command, and you obey. To foreign Tyrants both shall slaves become, Instead of King, and Subjects here at home. * 1.341 The Crown thus several ways confirm'ed to Saul, One way was wanting yet to crown them all; And that was Force, which onely can maintain The Power that Fortune gives, or worth does gain. * 1.342 Three thousand Guards of big, bold men he took; Tall, terrible, and Guards ev'en with their Look; His sacred person two, and throne defend, The third on matchless Ionathan attend. Ore whose full thoughts, Honour, and youthful Heat, Sate brooding to hatch Actions good and great. * 1.343 On Geba first, where a Philistian band Lies, and around torments the fetter'd land, He falls, and slaughters all; his noble rage Mixt with Design his nation to engage In that just war, which from them long in vain, Honor and Freedoms voyce had strove t'obtain. Th'accurst Philistian rows'd with this bold blow, * 1.344 All the proud marks of enrag'ed Power does show. Raises a vast, well-arm'd, and glittering Host, If humane strength might authorize a boast, Their Threats had reason here; for nere did wee Our selves so weak, or foe so potent see. Here we vast bodies of their Foot espy, The Rear out reaches far th' extended Eye. Like fields of Corn their armed Squadrons stand; As thick and numberless they hide the land. Here with sharp neighs the warlike Horses sound; 38 And with proud prancings beat the putrid ground. 39 Here with worse noise three thousand Chariots pass With plates of Iron bound, or louder Brass. About it forks, axes, and sithes, and spears, Whole Magazines of Death each Chariot bears. Where it breaks in, there a whole Troop it mows, And with lopt panting-limbs the field bestrows. Alike the Valiant, and the Cowards dy; Neither can they resist, nor can these fly. * 1.345 In this proud equipage at Macmas they; Saul in much different state at Gilgal lay. His forces seem'd no Army, but a Crowd, Heartless, unarm'ed, disorderly, and lowd. The quick Contagion Fear ran swift through all, And into trembling Fits th'infected fall. Saul, and his Son (for no such faint Disease Could on their strong-complexion'd Valour seise) In vain all parts of virtuous Conduct show'd, And on deaf Terror gen'erous words bestow'd.

Thousands from thence fly scattered ev'ery day; Thick as the Leaves that shake and drop away, When they th'approach of stormy winter find The noble Tree all bare expos'd to the' Wind. Some to sad Iordan fly, and swim't for hast, And from his farther bank look back at last. Some into woods and caves their cattel drive, There with their Beasts on equal terms they live, Nor deserve better; some in rocks on high, The old retreats of Storks and Ravens ly. And were they wing'ed like them, scarce would they dare To stay, or trust their frighted safety there. As th'Host with fear, so Saul disturb'd with care, * 1.346 T'avert these ills by Sacrifice and Prayer, And Gods blest will t'enquire, for Samuel sends; Whom he six days with troubled haste attends. But ere the seventh unlucky day (the last By Samuel set for this great work) was past, Saul (alarm'd hourly from the neighb'ring foe, Impatient ere Gods time Gods mind to know, 'Sham'd and enrag'ed to see his Troops decay, Iealous of an affront in Samuels stay, Scorning that any's presence should appear Needful besides when He himself was there. And with a pride too nat'ural thinking Heaven Had given him All, because much Power t had giv'en) Himself the Sacrifice and Offring's made, 40 Himself did th'high selected charge invade, Himself inquir'ed of God; who then spake nought; But Samuel straight his dreadful answer brought. For straight he came, and with a Virtue bold, As was Sauls Sin, the fatal Message told. His foul Ingratitude to heav'en he chid, To pluck that Fruit which was alone forbid To Kingly power in all that plenteous land, Where all things else submit to his command. And as fair Edens violated Tree, To' Immortal Man brought in Mortalitie: So shall that Crown, which God eternal meant, From thee said he) and thy great House be rent, * 1.347 Thy Crime shall Death to all thine Honors send, And give thy' Immortal Royalty an End. Thus spoke the Prophet, but kind heav'en (we hope) (Whose threats and anger know no other scope But Mans Amendment) does long since relent, And with Repentent Saul it self Repent. Howere (though none more pray for this then we Whose wrongs and suffrings might some colour be To do it less) this speech we sadly find Still extant, and still active in his Mind.

But then a worse effect of it appear'd; Our Army which before Modestly fear'd, Which did by stealth and by degrees decay, Disbanded now, and fled in troops away. Base Fear so bold and impudent does grow, When an excuse and colour it can show. Six hundred onely (scarce a Princely train) Of all his Host with distrest Saul remain * 1.348 Of his whole Host six hundred; and ev'en those 41 (So did wise heaven for mighty ends dispose, Nor would that useless Multitudes should share In that great Gift it did for One prepare) Arm'd not like Souldiers marching in a war, But countrey-Hinds alarmed from afar By Wolves loud hunger, when the well-known sound Raises the'affrighted Villages around. * 1.349 Some goads, flails, plow-shares, forks, or axes bore, Made for Lifes use and better ends before, Some knotted clubs, and darts or arrows drie'd 42 I'th'fire, the first rude arts that Malice tri'ed, Ere Man the sins of too much Knowledge knew, And Death by long Experience witty grew. Such were the Numbers, such the Arms which we Had by fate left us for a Victorie Ore well-arm'ed Millions; nor will this appear Useful it self, when Ionathan was there. 'Twas just the time when the new Ebb of Night Did the moist world unvail to humane sight. The Prince, who all that night the field had beat With a small party, and no en'emy met (So proud and so secure the en'emy lay, And drencht in sleep th'excesses of the day) With joy this good occasion did embrace, With better leisure, and at nearer space, The strength and order of ther Camp to view; Abdon alone his gen'erous purpose knew; Abdon a bold, a brave and comely Youth, Well-born, well bred, with Honor fill'd and Truth, Abdon his faithful Squire, whom much he lov'ed, And oft with grief his worth in dangers prov'ed. Abdon, whose love to 'his Master did exceed What Natures Law, or Passions Power could breed, Abdon alone did on him now attend; His humblest Servant, and his dearest Friend. * 1.350 They went, but sacred fury as they went. Chang'ed swiftly, and exalted his intent. What may this be (the Prince breaks forth) I finde, God or some powerful Spirit invade my minde. From ought but Heaven can never sure be brought So high, so glorious, and so vast a thought.

Nor would ill Fate that meant me to surprise, Come cloath'd in so unlikely a Disguise. Yon Host, which its proud Fishes spreads so wide, Ore the whole Land, like some swoln Rivers Tide, Which terrible and numberless appears, 43 As the thick waves which their rough Ocean bears, Which lies so strongly e'ncampt, that one would say The Hill might be remov'd as soon as they, We two alone must fight with and defeat; Thou'rt strook, and startest at a sound so great. Yet we must do't; God our weak hands has chose T'ashame the boasted Numbers of our Foes, Which to his strength no more proportion'd be, Then Millions are of Hours to his Eternitie. If when their careless Guards espy us here, With sportful scorn they call to 'us to come neare, * 1.351 We'll boldly climb the Hill, and charge them all; Not They, but Israels Angel gives the call. 44 He spoke, and as he spoke, a Light divine Did from his Eyes, and round his Temples shine, Louder his Voyce, larger his Limbs appear'd; Less seem'd the num'erous Army to be fear'd. This saw, and heard with joy the brave Esquire, As he with Gods, fill'd with his Masters Fire. Forbid it Heav'en (said he) I should decline, Or wish (Sir) not to make your danger mine. * 1.352 The great Example which I daily see Of your high worth is not so lost on me; If wonder strook I at your words appear, My wonder yet is Innocent of Fear. Th'Honour which does your Princely breast enflame, Warms mine too, and joyns there with Duties name. If in this Act ill Fate our Tempter be, May all the Ill it means be aim'd at me. But sure, I think, God leads, nor could you bring So high thoughts from a less exalted Spring. Bright signs through all your words and looks are spread, A rising Vict'ory dawns around your head. With such discourse blowing their sacred flame, Lo to the fatal place and work they came. Strongly encampt on a steep Hills large head, Like some vast wood the mighty Host was spread. * 1.353 The' onely'access on neighb'ring Gabaa's side, An hard and narrow way, which did divide Two cliffy Rocks, Boses and Senes nam'd, Much for themselves, and their big strangeness fam'd, More for their Fortune, and this stranger day; On both their points Philistian out-guards lay; From whence the two bold Spies they first espy'd; And, lo! the Hebrews! proud Elcanor cry'd;

From Senes top; Lo; from their hungry caves A quicker fate here sends them to their graves. Come up (aloud he cryes to them below) Ye' Egyptian Slaves, and to our Mercy ow The rebel lives long since t'our Iustice due; Scarce from his lips the fatal Omen flew, When th'inspir'd Prince did nimbly understand God, and his God-like Virtues high command. It call'd him up, and up the steep ascent With pain and labour, haste and joy they went. Elcanor laught to see them climb, and thought His mighty words th'affrighted Suppliants brought, Did new affronts to the great Hebrew Name, (The barbarous!) in his wanton Fancy frame. Short was his sport; for swift as Thunders stroke Rives the frail trunk of some heav'en-threatning Oake, The Princes Sword did his proud head divide; The parted scull hung down on either side. Iust as he fell, his vengeful steel he drew Half way; no more the trembling Ioynts could doe, Which Abdon snatcht, and dy'ed it in the blood Of an amazed wretch that next him stood. Some close to earth shaking and grove'ling ly, Like Larks when they the Tyrant Hobby spy. Some wonder strook stand fixt; some fly, some arm Wiloly, at th'unintelligible Alarm. 45 Like the main Channel of an high-swoln Flood, In vain by Dikes and broken works withstood: So Ionathan, once climb'd th'opposing hill, Does all around with noise and ruine fill. Like some large Arm of which another way Abdon oreflows; him too no bank can stay. With cryes th'affrighted Countrey flies before, Behind the following waters lowdly roare. Twenty at least slain on this out-guard ly, * 1.354 To th'adjoyn'd Camp the rest distracted fly, And ill mixt wonders tell, and into'it bear, Blind terror, deaf disorder, helpless fear. The Conqu'erors too press boldly in behind, Doubling the wild confusions which they find. Hamgar at first, the Prince of Ashdod Town, 46 Chief 'mongst the Five in riches and renown, * 1.355 And General then by course oppos'ed their way, Till drown'd in Death at Ionathans feet he lay, And cust the Heavens for rage, and bit the ground; 47 His Life for ever spilt staind all the grass around. His Brother too, who vertuous haste did mak His fortune to revenge, or to partake, Falls grov'eling ore his trunck, on mother earth; Death mixt no less their Bloods then did their birth.

Mean while the well-pleas'd Abdons restless Sword Dispatcht the following train t'attend their Lord. On still ore panting corps great Ionathan led; Hundreds before him fell, and Thousands fled. Prodigious Prince! which does most wondrous show, Thy' Attempt, or thy Success! thy Fate or Thou! Who durst alone that dreadful Host assail, With purpose not to Dy, but to Prevail! Infinite Numbers thee no more affright, Then God, whose Unity is Infinite. If heav'en to men such mighty thoughts would give, What Breast but thine capacious to receive The vast Infusion? or what Soul but Thine Durst have believ'ed that Thought to be Divine? Thou follow'dst Heav'en in the Design, and wee Find in the Act 'twas Heav'en that followd Thee. Thou ledst on Angels, * 1.356 and that sacred band (The De'ities great Lieut'enant) didst command. 'Tis true, Sir, and no Figure, when I say Angels themselves fought under him that day. Clouds with ripe Thunder charg'ed some thither drew, And some the dire Materials brought for new. 48 Hot drops of Southern Showers (the sweats of Death) The voyce of storms and winged whirl-winds breath▪ The flames shot forth from fighting Dragons Eyes▪ The smoaks that from scorcht Fevers Ovens rise, The reddest fires with which sad Comets glow; And Sodoms neighb'ring Lake did spir'its bestow Of finest Sulphur; amongst which they put Wrath, Fury, Horror, and all mingled shut Into a cold moist Cloud t'enflame it more; And make th'enraged Prisoner louder roare. Th'assembled Clouds burst ore their Armies head; Noise, Darkness, dismal Lightnings round them spread. Another Spir'it with a more potent wand Then that which Nature fear'd in Moses hand, And rent the way that pleas'd, the Mountain strook; The Mountain felt it; the vast Mountain shook. Through the wide ayr another Angel flew About their Host, and thick amongst them threw Discord, Despair, Confusion, Fear, Mistake; And all th'Ingredients that swift ruine make. The fertile glebe requires no time to breed; It quickens and receives at once the Seed. One would have thought, this dismal day to'have seen, That Natures self in her Death-pangs had been. Such will the face of that great hour appear; Such the distracted Sinners conscious fear. In vain some few strive the wild flight to stay; In vain they threaten, and in vain they pray;

Unheard, unheeded, trodden down they ly, Beneath the wretched feet of crouds that fly. Ore their own Foot trampled the vi'olent Horse. The guidless Chariots with impet'uous course Cut wide through both; and all their bloody way Horses, and Men, torn, bruis'd, and mangled lay. Some from the Rocks cost themselves down headlong; The faint weak Passion grows so bold and strong. To almost certain present death they fly From aremore and causeless fear to dy. Much diffe'rent error did some troops possess; And Madness that lookt better, though no less. Their fellow troops for th'entred foe they take; * 1.357 And Isra'els war with mutual slaughrer make. Mean while the King from Gabaas hill did view, * 1.358 And hear the thickning Tumult as it grew Still great and loud; and though he knows not why They fled, no more then they themselves that fly; Yet by the storms and terrors of the aire, Guesses some vengeful Sp'irits are working there; Obeys the loud occasions sacred call, And fiercely on the trembling Host does fall. At the same time their Slaves and Prisoners rise; * 1.359 Nor does their much wisht Liberty suffice Without Revenge; the scatter'd arms they seise; And their proud vengeance with the memory please Of who so lately bore them; * 1.360 All about From Rocks and Caves the Hebrews issue out At the glad noise; joy'd that their foes had shown A fear that drowns the scandal of their own. Still did the Prince midst all this storm appeare, Still scatter'd Deaths and Terrors every where. Still did he break, still blunt his wearied Swords; Still slaughter new supplies to'his hand affords. Where troops yet stood, there still he hotly flew, And till at last all fled, scorn'd to pursue. All fled at last, but many in vain; for still Th'insatiate Conque'ror was more swift to kill Then they to save their Lives. Till, lo▪ at last, Nature, whose power he had so long surpast, Would yield no more, but to him stronger soes, Drought, faintness, and fierce Hunger did oppose. Reeking all ore in dust, and blood, and sweat, Burnt with the Suns and violent actions heat, 'Gainst an old Oak his trembling Limbs he staid, For some short ease; Fate in th'old Oak had laid Provisions up for his relief; and Lo! The hollow trunck did with bright Honey flow. With timely food his decay'd Sp'irits recruit; * 1.361 Strong he returns, and fresh to the pursuit,

His strength and sp'irits the Honey did restore; But, oh, the bitter-sweet strange poison bore! Behold, Sir, and mark well the treach'erous fate, That does so close on humane glories wait! Behold the strong, and yet fantastick Net T'ensnare triumphant Virtue darkly set! Could it before (scarce can it since) be thought, The Prince who had alone that morning fought A Duel with an Host, had th'Host orethrowne, And threescore thousand hands disarm'd with One; Washt off his Countreys shame, and doubly dyde In Blood and Blushes the Philistian pride, Had sav'ed and fixt his Fathers tott'ering Crown, And the bright Gold new burnisht with renown, Should be ere night by's King and Fathers breath, Without a fault, vow'd and condemn'd to death? Destin'ed the bloody Sacrifice to be Of Thanks Himself for his own Victorie? Alone with various fate like to become, Fighting, an Host; Dying, an Hecatombe? Yet such, Sir, was his case. For Saul, * 1.362 who fear'd lest the full plenty might (In the abandon'ed Camp expos'ed to sight) His hungry men from the pursuit diswade; A rash, but solemn vow to heav'en had made. Curst be the wretch, thrice cursed let him be Who shall touch food this busie day (said he) Whil'st the blest Sun does with his fav'ouring light Assist our vengeful Swords against their flight. Be he thrice curst; and if his Life we spare, On us those Curses fall that he should bear. Such was the Kings rash vow; who little thought How near to him Fate the' Application brought. The two-edg'd Oath, wounds deep, perform'd or broke; Eve'n Perjury its least and bluntest stroke. 'Twas his own Son, whom God and Mankind lov'ed, His own victorious Son that he devov'ed; On whose bright head the baleful Curses light; But Providence, his Helmet in the fight, Forbids their entrance or their setling there; 49 They with brute sound dissolv'ed into the ayre. Him what Religion, or what vow could bind, Unknown, unheard of, till he 'his Life did find Entangled in't? whilst wonders he did do Must he dy now for not be'ing Prophet too? To all but him this Oath was meant and said; He afar off, the ends for which 'twas made Was acting then, till faint and out of breath, He grew half dead with toil of giving death.

What could his Crime in this condition be, Excus'ed by Ign'orance and Necessitie? Yet the remorseless King, who did disdain That man should hear him swear or threat in vain, Though'gainst himself; or fate a way should see By which attaque'd and conquer'd he might bee. Who thought Compassion, female weakness here, And Equity Injustice would appeare In his own Cause; who falsely fear'd beside The solemn Curse on Ion'athan did abide, And the infected Limb not cut away, Would like a Gangrene ore all Isra'el stray; Prepar'ed this God-like Sacrifice to kill; And his rash vow more rashly to fulfil. What tongue can th'horror and amazement tell Which on all Israel that sad moment fell? Tamer had been their grief, fewer their tears, Had the Philistian fate that day bin theirs. Not Sauls proud heart could master his swoln Ey; The Prince alone stood mild and patient by, So bright his sufferings, so triumphant show'd, Less to the best then worst of fates he ow'ed. A victory now he ore himself might boast; He Conquer'd now that Conqu'eror of an Host. It charm'd through tears the sad Spectators sight, Did reverence, love, and gratitude excite And pious rage, with which inspir'ed they now Oppose to Sauls a better publick Vow. They all consent all Israel ought to be Accurst and kill'd themselves rather then He. Thus with kind force they the glad King withstood, And sav'ed their wondrous Saviours sacred blood. * 1.363 Thus David spoke; and much did yet remain Behind th'attentive Prince to entertain, Edom and Zoba's war, * 1.364 for what befell In that of Moab, was known there too well. The boundless quarrel with curst Am'alecs land; * 1.365 Where Heav'en it self did Cruelty command And practis'ed on Sauls Mercy, nor did ere More punish Inno'cent Blood, then Pity there. * 1.366 But, Lo! they 'arriv'ed now at th'appointed place; Well-chosen and well furnisht for the Chase.

NOTES UPON THE FOURTH BOOK.

1. THat is, He bow'd thrice towards the Sun it self (which Worship is most notorious to have been used all over the East) and thrice towards the chief Temple and Image of the Sun standing upon the Hill Phegor. For I have before declared that Baal was the Sun, and Baal Peor, a sirname, from a particular place of his wor∣ship. To which I meet with the opposition of a great person, even our Selden, who takes Baal Peor to be Stygian Iupiter, or Pluto (De D. Syris Synt. j. c. 5.) building it upon the authority of the 105 (according to our English Translation the 106) Pasl. v. 20. They joyned themselves to Baal-Peor, and eat the Sacrifices of the Dead; which Sacrifices he understands to be Iusta, or Inferias, Offerings in memory of the Dead. Novendiales ferias. But why by the name of the Dead may not Idols be meant? The Sacrifices of Idols? it being usual for the Iews to give Names of reproach and contempt to the Heathen Gods, as this very Baal-Peor they called Chemos, Ier. 48. 7. & 13, &c. that is, Blindness, in contradiction to his Idolaters, who called him the Eye of the World? or perhaps they are called Sacrifices of the Dead, in regard of the immolation of men to him; for Baal is the same Deity with Moloch of the Am∣monites, and had sometimes, though not so constantly, humane Sa∣crifices. However, these verses will agree as well with Mr. Seldens interpretation; for then the sense of them will be, that he bow'd first to the Sun, and next to Baal, another Deity of that Countrey.

2. Zerith, a place in Moab near the River Arnon.

3. White Horses were most in esteem among the Antients; such were those consecrated to the Sun. Herodian calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iupiters Horses, which is the same. This was the reason that Ca∣millus contracted so much Envy for riding in Triumph with white Horses as a thing Insolent and Prophane, Maximè conspectus ipse est, curru equis albis juncto urbem invectus, parum{que} id non civile modo sed humanum etiam visum, Iovis Solisq equis aequiparatum Dictatorem in

religionem etiam trahebant Liv. Horace,

Barros ut equis praecurreret albis.

Ovid. I. de Art. Am.

Quatuor in niveis aureus ibis equis.Virg. 12: Iungit equos, gaudét{que} tuens ante ora frementesQui candore Nives anteirent curfibus auras.

In which he imitates Homer.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

4. Their side. Scal. l. 5. Poer. says, that none but Apollo and Diana wore their Quivers upon their Shoulders; others, by their Sides, which he collects out of some places in Virg. 1. Aen. of Diana,

—Illa pharetramFert humero, gradiens{que} Deas supereminet omnes.

Aen. 4. of Apollo,

Yela sonant humeris.

But of a Carthaginian Virgin,

Succinctam pharetrâ—

Yet I am afraid the observation is not solid; for Aen. 5. speaking of the Troop of Ascanius and the Boys, he hath,

Pars leves humero pharetras.

However Side is a safe word.

5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Like a God, is a frequent Ep there in Homer for a beautiful person.

6. Nebo was a part of the Mountain Abarim in the land of Moab; but not onely that Hill, but the Countrey about, and a City, was cal∣ed so too, Ier. 48. 1. Deut. 32. 49.

7. 1 Sam. 9. 21. And Saul answered and said, Am not I a Benjamite, of the smallest of the Tribes of Israel; and my family the least of all the fa∣milies of the tribe of Benjamin? Wherefore then speakest thou so to me?

8. Iosh. 41. 4. From the wilderness and this Lebanon, even unto the great River, the River Euphrates, all the land of the Hittites, and unto the great Sea, towards the going down of the Sun, shall be your coast. This was fulfilled all ways but Eastward, for their Dominion never reacht to Euphrates; and it was but just fulfilled to the Letter, West∣ward, for they had very little upon the Mediterranean or Western Main. Their own sins were the cause, which made God preserve for thorns in their sides those Nations which he had conditionally pro∣mis'ed to root out. It is true, they went Eastward beyond Iordan, but that was not much; and therefore, like an odde Number in ac∣counts (as presently, where I say but Thirty Kings) may be left out. Iordan is the most noble and notorious Boundary.

9. For all the wickednesses and disorders that we read of during the time of the Iudges, are attributed in Scripture to the want of a King. And in those days there was no King in Israel.

10. For it was the Tribe of Benjamin that was almost extirpated, from whence Saul the first King descended. David says, Kings, as seeming to suppose that Sauls Sons were to succeed him.

11. In Eli, who descended from Ithamar, the youngest Son of Aaron, till which time the High Priesthood had continued in Eleazar the elder Brothers race. This was the succession, Aaron, Eleazar, Phineas, Abisua, Bukki, Uzzi, and then Eli of the younger house came in. In which it continued till Solomons time.

12.

The Scepter is not appropriated to Kings, but to the Supreme Magi∣strates, as in the famous prophesie, Gen. 49. 10. The Scepter shall not depart from Iudah, nor a Law-giver from between his feet, till the Shilo come.

13. There is nothing in the whole Scripture that admits of more several opinions then the time of Sauls and Samuels reign. This I will take in the first place for granted, that the 40 years assigned by S. Paul (Acts 13. 20.) to Saul, are to include Samuels Iudicature; for else there would be found more then 480 years from the departure out of Egypt, to the building of Solomons Temple, neither could Saul be a yong man when he was elected; besides, David would not have been born at the time when he is said to slay Goliah. We are therefore to seek how to divide those 40 years between Samuel and Saul. Iosephus gives Saul 38 years, 18 with Samuel, and 20 after his death. Most Chronolo∣gers (says Sulpit. Severus) 30. Ruffin. and divers others 20, to wit, 18 with Samuel, and two after. None of which can be true; for the Ark was carried to Cariath-jearim before Sauls reign, and at the end of 20 years was removed from thence by David to Ierusalem; wherefore Salianus allows Saul 18 years, Calvisius 15, Petavius 12. some 11. Bucolcer 10. Others make Saul to have reigned but two years, and these considerable Authors, as Arias Montan. Mercator, Adricom. &c. grounding it upon a Text of Scripture, 1 Sam 13. 1. Filius unius anni erat Saul, cùum regnare coepisset, & duobus annis regnavit super Israel; which others understand to be three years, to wit, two after the first. Sulpit. Sever. indefinitely, parvo admodum spacio tenuit imperium; which opinion seems to me extremely improbable: 1. Because can∣not well crowd all Sauls actions into so small a time. 2. Because we Da∣vid must then have been about 29 years old when he slew Goliah; for he began to reign at Hebron at 30. 3. Because it is hard, if that be true, to make up the 20 years that the Ark abode at Cariath-jearim. 4. The Text whereon this is built, doth not import it; for it signifies no more, then that he had reigned one year before his confirmation at Gilgal, and two when he chose himself Guards. Our Translation hath, Saul reigned one year; and when he had reigned two years over Israel, he chose him 3000 men, &c. To determine punctually how long he reigned, is impossible; but I should ghess about 10 years, which his acti∣ons will well require, and David will be a little above 20 years old (a fit age) when he defeated the Gyant, and the 20 years of the Arks abiding at Cariath-jearim will be handsomely made up, to wit, three years be∣fore Sauls anointing, and 10 during his Government, and seven whilst David was King at Hebron. So that of the 40 assigned by the Apo∣stle to Samuel and Saul, there will remain 30 years for the Govern∣ment of Samuel.

14. For first, the Israelites knew they were to be governed at last by Kings. And secondly, they desired it by reason of the great disorders and afflictions which they suffered for want of it; and it is plain, that this is not the first time that they thought of this remedy; for they would have chosen Gideon King, and annexed the Crown to his Race, and did after actually choose Abimelech.

15.

See Moses his Prophesie of it, Deut. 17. 14. and to Abraham God himself says, Genes. 17. 6. And Kings shall come out of thee.

16. It is a vile opinion of those men, and might be punished with∣out Tyranny, if they teach it, who hold, that the right of Kings is set down by Samuel in this place. Neither did the people of Israel ever allow, or the Kings avow the assumption of such a power, as appears by the story of Ahab and Naboth. Some indeed did exercise it, but that is no more a proof of the Right, then their Practise was of the Lawfulness of Idolatry. When Cambyses had a mind to marry his Sister, he advised with the Magi, whe∣ther the Laws did permit it; who answered, that they knew of no Law that did allow it, but that there was a Law which allowed the King of Persia to do what he would. If this had been the case with the Kings of Israel, to what purpose were they enjoyned so strictly the perpetual reading, perusing, and observing of the Law (Deut. 17.) if they had another particular Law that exempted them from being bound to it?

17. The Tetragrammaton, which was held in such reverence among the Iews, that it was unlawful to pronounce it. It was called therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Unutterable. For it they read Adonai; the reason of the peculiar Sanctity of this Name, is, because other names of God were applyable to other things, as Elohim, to Princes; but this name Iehovah, or Iave, or Iai (for it is now grown unutter∣able, in that no body knows how to pronounce it) was not partici∣pated to any other thing. Wherefore God says, Exod. 3. 16. This is my name for ever, and this is my memorial to all generations. And Exod. 6. 3. But by my name Iehovah was I not know unto them. Iosephus calls this Tetragrammaton, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Sa∣cred Letters; and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A name of which it is not Lawful for me to speak; and again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Dreadful Name of God. Stat.

Triplicis mundi summum, quem Scire Nefastum est.Whose name it is not lawful to know.

And Philo relating how Caligula used him and his fellow Ambassa∣dors from the Iews. You (said Caligula to them) are Enemies to the Gods, and will not acknowledge me to be One▪ who am re∣ceived for such by all the rest of the world: but by the God that you dare not name (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and then lifting up his hands to heaven, he spoke out the Word, which it is not lawful so much as to hear, &c. And the Heathens had something like this custom; for the Romans kept secret the name of the Tutelar God of their City; lest the enemies, if they knew how to call him right, might by charms draw him away. And in their Solemn Evocation of Gods from the Cities which they besieged, for fear lest they should mistake the Deities proper name, they added always, Sive quo alio nomine voceris.

18. The Tabernacle, Exod. 39. 9. And thou shalt take the anointing oyl, and anoint the Tabernacle, and all that is therein; and shalt hallow it, and the vessels therein; and it shall be holy.

19.

The Bells upon the High-Priests Garments, Exodus 38. 25.

20. There want not Authors, and those no sleight ones, who main∣tain that Samuel was High-Priest as well as Iudge; as S. Augustine, and Sulpit. Severus, who says, Admodum senex sacerdotio fun∣ctus refertur. And some make him to have succeeded Eli, others Achitoh. But this is a manifest error, for he was not so much as a Priest, but onely a Levite; of the Race of Isahar, the yonger Brother of Amram, from whom Aaron came, and all the suc∣cession of Priests, 1 Chronic. 6. It will be therefore askt, Why I make him here perform the office of the High-Priest, and dress him in the Pontifical Habits? for the first, it is plain by the story that he did often do the duties of the High-Priest, as here, and when Saul was appointed to stay for his coming to celebrate the Sacrifice, &c. For the latter, I know not why he might not as well wear the Habit, as exercise the function; nay, I be∣lieve the function could not be well exercised without the ha∣bit. I say therefore with Petavius, L. 10. de Doctr. Tempor. That he was constituted of God, High Priest Extraordinary, and lookt upon as such by reason of the extraordinary visible marks of Sanctity, Prophesie, and Miracles, without which singular testi∣monies from God we know that in latter times there were of∣ten two at once, who did execute the High-Priests Office, as Annas and Caiphas.

21. Well-cut Diadem: i. The Plate of pure Gold tyed upon the Mitre, on which was engraven, Holiness to the Lord, Exod. 28. 36. & Exod. 39.

22. This Breast-Plate is called by the Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Oracle of Iudgements: Because whensoever the High-Priest consulted God, he was to have it upon his Breast. The Description of it, and the stones in it, see Exod. 28. 15. These stones so engraven, and disposed as God ap∣pointed, I conceive to be the Urim and Thummim mentioned Verse 30. the Doctrina & Veritas, as the Latine; the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Light and Perfection, as Aquila; the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Truth and Demonstration, as the Septituagint: All which signifie no more then Truth and Manifestation, or, the Manifestation of Truth by those Stones; which some say, was by the shining of those particular Letters in the Names of the Tribes, that made up some words or word to answer the question pro∣pounded. Others, that when the stones shone very brightly, it implyed an Affirmative to the question; and when they looked dimly and cloudily, a Negative. But when the Demands required a prolix, or various answer, that was either given by Illumination of the High-Priests understanding, making him speak as Gods Or∣gan or Oracle (as the Devil is believed to have inspired his Sybils and Pythian Priests) or by an audible voyce from within the Sanctum Sanctorum; which latter way I take here, as most proper for Roetry.

23. The Tabernacle is called a Temple, 1 Sam. 1. 9. 2 Sam. 22. 7.

Psalm 18. 3. Iosephus terms it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Moveable Temple—The Temples bright third Heaven—The Taber∣nacle being Gods seat upon earth, was made to Figure out the Heavens, which is more properly his habitation; and was there∣fore divided into three parts, to signifie the same division of the Heavens in Scripture Phrase. The first was the Court of the Ta∣bernacle, where the Sacrifices were slain and consumed by fire, to represent the whole space from the earth up to the Moon (which is called very frequently Heaven in the Bible) where all things are subject to corruption. The second was the Sanctum, the Holy Place, wherein stood the Altar of Incense, to represent all that space above which is possest by the Stars. The third was the Sanctum Sanctorum, the Holiest Place, to represent the third Heaven (spoken of by S. Paul) which is the Dwelling-Place of God, and his Cherubins or Angels. Neither did the colours of the Curtains allude to any thing but this similitude betwixt the Ta∣bernacle and Heaven.

24. In all times and all Countreys it hath been counted a certain sign of the displeasure of the Deity to whom they sacrificed, if the Fire upon the Altar burnt not clear and chearfully. Seneca in Thyest.

Et ipse fumus tristis ac nebulâ gravis Non rectus exit, se{que} in excelsum levans Ipsos Penates nube deformi obsidet.

And a little after,

Vix lucet ignis, &c.

25. According to the old senseless opinion, that the Heavens were divided into several Orbes or Spheres, and that a particular Intel∣ligence or Angel was assigned to each of them, to turn it round (like a Mill-horse, as Scaliger says) to all eternity.

26. How came it to pass that Samuel would make a solemn Sacri∣fice in a place where the Tabernacle was not? which is forbid, Deut. 12. 8. Grotius answers, first, that by reason of the several re∣moves of the Tabernacle in those times, men were allowed to sa∣crifice in several places. Secondly, that the authority of an ex∣traordinary Prophet was above that of the Ceremonial Law. It is not said in the Text, that it was Samuels Birth-day; but that is an innocent addition, and was proper enough for Rama, which was the Town of Samuels usual Residence.

27. A choice part of the meat (for we hear nothing of several Courses) namely the Shoulder. The Left Shoulder (Grotius ob∣serves) for the right belonged to the Priest, Levit. 7. 32. This Iosephus terms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Princely portion. The men over subtle in Allusions, think this part was chosen to signi∣fie the Burden that was then to be laid upon his shoulders. So Menochius, as Philo says that Iosephus sent a part of the Breast to Benjamin, to intimate his hearty affection. These are pittiful little

things, but the Ancients did not despise sometimes as odde Al∣lusions. In old time even at feasts men did not eat of dishes in common amongst them, but every one had his Portion apart; which Plut. calls, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Homerique Feasts; because Homer makes always his Heroes to eat so, with whom the better men had always the most commons. Aiax, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath a Chine of Beef, Perpetui tergum bovis. And Diomedes hath both more meat and more cups of drink set before him; of which see Athen. l. 1. c. 11. who says likewise that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Feast, comes a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from dividing equally, which makes Homer call it so often, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

28. See Note 12. on Book 1. That Oyle mixt with any other liquor, still gets uppermost, is perhaps one of the chiefest Sig∣nificancies in the Ceremony of Anointing Kings and Priests.

29. The Kingly day. The day for election of a King, which causes a new Aera, or Beginning of Chronological accounts. As before they were wont to reckon, From the Going out of Egypt, or From the beginning of the Government by Iudges: So now they will, From the Entrance of their Kings. Almost all great changes in the world are used as Marks for separation of Times.

30. In many Countreys it was the custom to choose their Kings for the comeliness and majestie of their Persons; as Aristotle re∣ports of the Ethiopians; and Heliogabalus, though but a Boy, was chosen Emperour by the Roman Souldiers at first sight of him, for his extraordinary beauty. Eurip. says finely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a countenance that deserved a Kingdom.

31. Aristotle says, L. 6. Pol. That it was a popular Institution to choose Governors by Lots. But Lots left purely in the hand of Fortune would be sure a dangerous way of Electing Kings. Here God appointed it, and therefore it was to be supposed would look to it; and no doubt all Nations who used this custom did it with reliance upon the care of their Gods. Priests were likewise so chosen. Laocoon ductus Neptuni sorte sacerdos.

32. This Seneca in Th. says, was the case of Ithaca.

Et putat mergi sua posse pauperRegna Laertes Ithacâ tremente.

33. Iaboc, a River, or Torrent in the Countrey of Ammon, that runs into the River Arnon.

34. Arabia the Stony, Arabia the Desert, and Arabia the Happy.

35. For some conceive that the reason of this extravagant demand of Nahas, was to disable them from shooting.

36. It was Themistius his saying, that the Soul is the Architect of her own dwelling place. Neither can we attribute the Formation of the Body in the womb to any thing so reasonably as to the Soul com∣municated in the Seed; this was Aristotles opinion, for he says, Semen est artifex, The Seed is a skilful Artificer. And though we have no Authorities of this nature beyond the Graecian time;

yet it is to be supposed, that wise men in and before Davids days had the same kind of opinions and discourses in all points of Philosophy.

37. In allusion to the Lamps burning in the Sepulchres of the Ancients, and going out as soon as ever the Sepulchres were opened and ayr let in. We read not (I think) of this Invention but among the Ro∣mans. But we may well enough believe (or at least say so in verse) that it came from the Eastern parts, where there was so infinite ex∣pence and curiosity bestowed upon Sepulchres. That Naas was slain in this battel, I have Iosephus his authori∣ty; that Ionathan slew him, is a stroke of Poetry.

38. In emulation of the Virgilian Verse,

Quadrupedante putrem sonitu quatit ungula campum.

39. The Text says, Thirty thousand Chariots; which is too many for six thousand Horse. I have not the confidence to say Thirty thousand in Verse. Grotius believes it should be read Three Thousand. Figures were often mistaken in old Manuscripts, and this may be suspect∣ed in several places of our Bibles, without any abatement of the re∣verence we ow to Scripture.

40. I confess I incline to believe, that it was not so much Sauls inva∣sion of the Priestly office, by offering up the Sacrifice himself (for in some cases (and the case here was very extraordinary) it is pro∣bable he might have done that) as his disobedience to Gods com∣mand by Samuel, that he should stay seven days, which was the sin so severely punisht in him. Yet I follow here the more common opinion, as more proper for my purpose.

41. 1 Sam. 13. 10. 27. So it came to pass in the day of battel, that there was neither sword nor spear found in the hands of any of the people that were with Saul and Ionathan; but with Saul and Ionathan his Son there were found, &c. And before, There was no Smith through∣out the land of Israel. But for all that, it is not to be imagined, that all the people could be without arms, after their late great victories over the Philistines and Ammonites; but that these six hundred by Gods appointment were unarmed, for the greater manifestation of his glory in the defeat of the enemy, by so small and so ill-provided a party; as in the story of Gideon, God so disposed it, that but three hundred of two and twenty thousand lapped the water out of their hands, because (says he) the people are yet too many.

42. At first men had no other weapons but their Hands, &c.

Arma antiqua, manus, ungues, dentesq▪ suerunt.

Then Clubs,

Stipitibus duris agitur sudibusq{que} praustis.

And at last iron,

Tum Ferri rigor, &c.Tum variae venere artes, &c.Hic torre armatus adusto,Stipitis hic gravidi nodis, quod cuiq{que} repertumRimanti, telum ira facit.

43. The Mediterranean, upon the coast of which the whole Counitrey of the Philistines lies, and contains but very few miles in breadth.

44.

Hom. 6. Odyss.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Vir. Lumenq{que} juventaePurpureum, & laetos oculis afflârat honores.

45. Hom. 5. II.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And in the 13. Il. there is an excellent comparison of Hector to a River, and the like too in the 11. so that it seems he pleased him∣self much with the similitude. And Virgil too liked it very well,

Non sic aggeribus ruptis cùm spumeus amnisExiit, &c.

And in several other places.

46. 1 Sam. 6. 4. Five golden Emerods, and five golden Mice, accord∣ing to the number of the Lords of the Philistines.

47. His Blood. Moses says often, that the Soul is in the Blood, thrice in one Chapter, Levit. 17. and he gives that reason for the Precept not to eat Blood. Virg.

Purpuream vomit ille animam.

48. See the Cyclops making of Thunder in Virg. Aen. 8.

49. Brute. That signified nothing. So Thunders from whence the ancients could collect no Prognostications, were called Brute Thun∣ders; From Brute Beasts, whose founds are inarticulate.

FINIS.

Notes

• * 1.1

  Ioh. 8. 58.
• * 1.2

  Exod. 13. 21.
• * 1.3

  1 Sam. 16. 12.
• * 1.4

  1 Sam. 17.
• * 1.5

  1 Sam. 16. 13.
• * 1.6

  Gen. 49. 10.
• * 1.7

  Gen. 4. 8
• * 1.8

  Ib. v. 2. Exod. 14 23.
• * 1.9

  Num. 16. 1
• * 1.10

  Ib. 31.
• * 1.11

  Gen. 43.
• * 1.12

  ••. Sam. 18. 7.
• * 1.13

  1 Sam. 13. 13.
• * 1.14

  1 Sam. 19. 21.
• * 1.15

  1 Sam. 8. 19.
• * 1.16

  1 Sam. 31.
• * 1.17

  1 Sam. 18. 10. & 19. 9.
• * 1.18

  1 Sam. 16. 23.
• * 1.19

  Psal. 114. 41
• * 1.20

  Exo. 17. 6. Num. 20. 11.
• * 1.21

  Psa. 58. 5.
• * 1.22

  1 Sam. 18. 11. & 19. 10.
• * 1.23

  1 Sam. 19. 11.
• * 1.24

  1 Sam. 18. 27.
• * 1.25

  1 Sam 19 13.
• * 1.26

  1 Sam. 19▪ 14.
• * 1.27

  1 Sam. 19. 15.
• * 1.28

  1 Sam. 19. 17.
• * 1.29

  1 Sam. 19. 19.
• * 1.30

  1 Sam. 19. 20.
• * 1.31

  Ib. v. 21.
• * 1.32

  Ib. v. 23.
• * 1.33

  Num. 22.
• * 1.34

  Ib. v. 28.
• * 1.35

  Num, 24. 5.
• * 1.36

  1 Sam. 18. 1.
• * 1.37

  Exo. 3 2.
• * 1.38

  1 Sam. 15. 9.
• * 1.39

  1 Sam. 20. 2.
• * 1.40

  1 Sam. 20. 5, &c.
• * 1.41

  Lev. 23. 24.
• * 1.42

  Nu. 29. 1.
• * 1.43

  Exo. 19. 19.
• * 1.44

  1 Sam. 18. 19.
• * 1.45

  Gen. 121 14.
• * 1.46

  Gen. 14.
• * 1.47

  Gen. 14. 18.
• * 1.48

  Gen. 15. 5.
• * 1.49

  Gen. 17.
• * 1.50

  Gen. 18. 2.
• * 1.51

  Ver. 10.
• * 1.52

  Gen. 18. 23.
• * 1.53

  Gen. 19. 24.
• * 1.54

  Gen. 11. 31.
• * 1.55

  Gen. 25. 9.
• * 1.56

  Gen. 22.
• * 1.57

  Ver. 3.
• * 1.58

  Ver. 6.
• * 1.59

  Ver. 9.
• * 1.60

  Ver. 10.
• * 1.61

  Ver. 11.
• * 1.62

  Ver. 13.
• * 1.63

  1 Sam. 20. 25.
• * 1.64

  1 Sam 20 26, 27.
• * 1.65

  1 Sam. 20 28, 29.
• * 1.66

  V. 30, 31.
• * 1.67

  Ver 33.
• * 1.68

  Ver. 34.
• * 1.69

  Ver. 35.]
• * 1.70

  Ver 42.
• * 1.71

  Ver. 42:
• * 1.72

  2 Sam. 5. 1.
• * 1.73

  1 Chro. 12. 23.
• * 1.74

  Ver. 6.
• * 1.75

  2 Sam. 5. 6.
• * 1.76

  2 Sam. 5. 17, 18, 19 20, 21, 22
• * 1.77

  1 Chron. 14. 8.
• * 1.78

  Ver. 22. 23, 24.
• * 1.79

  1 Chro. 14. 14.
• * 1.80

  2 Sam. 8. 3.
• * 1.81

  1 Chron. 18. 3.
• * 1.82

  Ver. 5.
• * 1.83

  2 Sam. 10. 6.
• * 1.84

  1 Chro. 19. 6. & 19. 8.
• * 1.85

  Ver 10.
• * 1.86

  2 Sam. 10. 3, 4.
• * 1.87

  1 Chro. 19. 3.
• * 1.88

  1 Chro. 19. 3.
• * 1.89

  Ver. 15.
• * 1.90

  1 Chro. 19. 16.
• * 1.91

  2 Sam. 11. 1.
• * 1.92

  1 Chr. 20
• * 1.93

  2 Sam. 12. 30.
• * 1.94

  1 Chro 20. 2.
• * 1.95

  Ver. 31.
• * 1.96

  1 Chro 20. 3.
• * 1.97

  1 King. 1.
• * 1.98

  1 Chro. 23. 1.
• * 1.99

  1 King. 3. 12.
• * 1.100

  2 Chro. 1. 12.
• * 1.101

  1 Kim. 10.
• * 1.102

  Mat. 12. 42.
• * 1.103

  Lu. 11. 31
• * 1.104

  2 Chr 19
• * 1.105

  1 Kin. 6.
• * 1.106

  2 Chr. 3. &c. 4, 5.
• * 1.107

  1 Kin. 11.
• * 1.108

  1 Kin. 12. 2 Chr. 10
• * 1.109

  Ver. 18.
• * 1.110

  2 Chro. 10. 18.
• * 1.111

  1 K. 14. 25
• * 1.112

  2 Chro. 12. 2.
• * 1.113

  1 Kin. 12 10.
• * 1.114

  2 Chro. 10. 10.
• * 1.115

  1 K. 15. 1
• * 1.116

  2 Chro. 13. 1. & 13. 3.
• * 1.117

  2 Chro. 13. 17.
• * 1.118

  1 K. 15. 9.
• * 1.119

  2 Chro. 14. 1.
• * 1.120

  ver. 13.
• * 1.121

  2 Chro. 14. 3.
• * 1.122

  2 Chr. 14. 9.
• * 1.123

  2 Chro. 16. 2.
• * 1.124

  ver. 18.
• * 1.125

  2 Chro. 16. 8.
• * 1.126

  1 K. 15. 24 & 22 43.
• * 1.127

  2 Chr. 17
• * 1.128

  2 Chro. 17. 11▪
• * 1.129

  2 Chro. 20. 17.
• * 1.130

  1 Kings 22. 30.
• * 1.131

  2 Chro. 18. 19.
• * 1.132

  2 Kin. 3. 14 & 3. 9. & 3. 8.
• * 1.133

  2 Ki 3. 1s.
• * 1.134

  2 Kin. 3. 24.
• * 1.135

  2 Kin. 8. 16. & 8. 25.
• * 1.136

  2 Chr. 21 1. & 22. 1
• * 1.137

  2 Kings 11. 1.
• * 1.138

  2 Chro. 22. 10.
• * 1.139

  2 Kin 12
• * 1.140

  2 Chr 24
• * 1.141

  2 Chro. 24 21.
• * 1.142

  2 King. 12 18.
• * 1.143

  2 Chro. 2••. 23.
• * 1.144

  2 K. 14.
• * 1.145

  2 Chr. 25.
• * 1.146

  2 K 14. 7
• * 1.147

  2 Chro. 25 11. & ••5 12.
• * 1.148

  2 Chr. 25. 14
• * 1.149

  2 K. 14 13
• * 1.150

  2 Chron. 25. 43.
• * 1.151

  2 K▪ 15. 1
• * 1.152

  2 Chr 26
• * 1.153

  2 K 15. 5
• * 1.154

  2 Chr 26 10.
• * 1.155

  2 K. 15. 32.
• * 1.156

  2 Chr. 27
• * 1.157

  2 Chr. 27 4.
• * 1.158

  2 K 16. 1.
• * 1.159

  2 Chr. 28.
• * 1.160

  2 K 16. 1
• * 1.161

  2 Chr. 28 3.
• * 1.162

  2 K. 16. 5.
• * 1.163

  2 Cho. 28. 6.
• * 1.164

  2 K. 16. 7.
• * 1.165

  2 K. 16. 9. & 15. 27.
• * 1.166

  2 Chro. 28. 20.
• * 1.167

  2 Kin. 18.
• * 1.168

  2 Chr. 29.
• * 1.169

  2 K. 18. 7
• * 1.170

  2 King. 18. 17.
• * 1.171

  2 Chr. 32.
• * 1.172

  Isa. 36.
• * 1.173

  2 K.•• 19. 35.
• * 1.174

  2 Chro. 32. 21.
• * 1.175

  2 Kin. 19. 37.
• * 1.176

  2 Chr. 32, 21.
• * 1.177

  2 Kin. ••0
• * 1.178

  2 Chr. 32. 24.
• * 1.179

  2 K. 20. 11.
• * 1.180

  2 Chr. 3••.
• * 1.181

  2 K. 21?
• * 1.182

  2 Chr. 33.
• * 1.183

  2 K. 21. 19.
• * 1.184

  2 Chr. 33. 21.
• * 1.185

  2 Kin. 22
• * 1.186

  2 Kin. 29
• * 1.187

  2 Kin. 23 10. Ib. v. 13.
• * 1.188

  2 Kin. 23. 11.
• * 1.189

  2 Kin. 23 31.
• * 1.190

  Ib. v 36.
• * 1.191

  2 Chro. 35. 1. & 5
• * 1.192

  2 Kin. 23 34.
• * 1.193

  2 Chro. 36. 4.
• * 1.194

  Ier. 36. 30.
• * 1.195

  2 Kin. 24. 8.
• * 1.196

  2 Chr. 36▪
• * 1.197

  2 King. 25. 1.
• * 1.198

  Ier. 52. 4
• * 1.199

  2 Chr. 36 17.
• * 1.200

  2 Chro. 26. 19.
• * 1.201

  2 King. 25. 9.
• * 1.202

  2 King. 25. 7.
• * 1.203

  Ier 52. ••0.
• * 1.204

  Mat. 1. 12
• * 1.205

  Luk. 3.
• * 1.206

  Lu. 1. 28
• * 1.207

  Mat. 2. 10.
• * 1.208

  1 Sam. 21. 1.
• * 1.209

  v. 4, 5, 6.
• * 1.210

  Mar. 12. 4.
• * 1.211

  Ver ••.
• * 1.212

  1 Sam. 17
• * 1.213

  1 Sam. 21 10.
• * 1.214

  1 Sam. 21. 13.
• * 1.215

  Ver. 15.
• * 1.216

  1 Sam. 22. 1.
• * 1.217

  1 Sam. 22. 1.
• * 1.218

  1 Chr. 1••. 2.
• * 1.219

  1 Chr. 11. 26.
• * 1.220

  2 Sam. 2. 18.
• * 1.221

  2 Sam. 2. 23.
• * 1.222

  1 Chro. 11. 22.
• * 1.223

  Ver. 23.
• * 1.224

  Ver. 22.
• * 1.225

  1 Chro. 11. 28.
• * 1.226

  1 Chro. 11. 12.
• * 1.227

  1 Chro. 11. 46.
• * 1.228

  1 Chr. 12. 16.
• * 1.229

  1 Chro▪ 12. 8.
• * 1.230

  1 Chr▪ 12. 8.
• * 1.231

  Virg 2. Aen.
• * 1.232

  Num. 21. 26.
• * 1.233

  Num. 21. 24, 25.
• * 1.234

  Iudg. 3. 14.
• * 1.235

  Ib. v. 21.
• * 1.236

  1 Sam. 22. 3.
• * 1.237

  Ru. 1. 4.
• * 1.238

  Ru. 4. 10.
• * 1.239

  Gen. 13. 6.
• * 1.240

  Ib. v. 10.
• * 1.241

  Gen. 14. 11. 12.
• * 1.242

  Ib. v. 10.
• * 1.243

  Gen. 14. 13.
• * 1.244

  Gen. 19. 24.
• * 1.245

  Ib. v. 11.
• * 1.246

  Gen. 19. 17.
• * 1.247

  Ib. v. 26.
• * 1.248

  1 Chr. 2. 16.
• * 1.249

  Gen. 49. 9.
• * 1.250

  1 Chr. 2.
• * 1.251

  Mat. ••.
• * 1.252

  1 Chr. 2 15.
• * 1.253

  1 Sam. 16.
• * 1.254

  1 Sam. 16. 14.
• * 1.255

  1 Sam. 16 23.
• * 1.256

  1 Sam. 17
• * 1.257

  1 Sam. 17▪ 4.
• * 1.258

  1 Sam. 17 7, &c.
• * 1.259

  I••▪ v. 8.
• * 1.260

  Ib. v. 9, 10.
• * 1.261

  Io••. 6. 20
• * 1.262

  Iudg. 16. 17.
• * 1.263

  1 Sam. 17. 11.
• * 1.264

  1 Sam 14
• * 1.265

  1 Chr. 11
• * 1.266

  1 Sam. 17 12, &c.
• * 1.267

  1 Sam. 17. 25.
• * 1.268

  Ib. v. 32.
• * 1.269

  Exod. 17. 6.
• * 1.270

  Iosh. 12.
• * 1.271

  1 Sam. 17. 33.
• * 1.272

  1 Sam. 17. 33.
• * 1.273

  1 Sam. 17. 34.
• * 1.274

  1 Sam. 17. 40.
• * 1.275

  Ib. v. 45.
• * 1.276

  Ib. v. 45.
• * 1.277

  Ib. v. 49.
• * 1.278

  1 Sam. 17. 52.
• * 1.279

  1 Sam. 18. 6.
• * 1.280

  Ib. v. 8. ••
• * 1.281

  1 Sam. 18. 16.
• * 1.282

  1 Sam. 18 1,
• * 1.283

  Ib. v. 4.
• * 1.284

  1 Sam. 20. 33.
• * 1.285

  1 Sam. 18 20, 28.
• * 1.286

  1 Sam. 18. 19.
• * 1.287

  1 Sam. 18. 2••.
• * 1.288

  1 Sam. 18. 25.
• * 1.289

  Deut. 34
• * 1.290

  Iosh. 1. 4.
• * 1.291

  Iosh. 12.
• * 1.292

  Iudg. 19
• * 1.293

  Iudg. 20. and 21.
• * 1.294

  1 Sam. 1.
• * 1.295

  1 Sam. 2. 12.
• * 1.296

  1 Sam. 4.
• * 1.297

  1 Sam. 7. 6.
• * 1.298

  1 Sam. 7.
• * 1.299

  Ib. v. 10.
• * 1.300

  1 Sam. 8. 1.
• * 1.301

  Iudg. 4. 5.
• * 1.302

  Iudg 3. 31.
• * 1.303

  Iudg. 6. 14.
• * 1.304

  Iudg. 10. 3.
• * 1.305

  Iudg. 11. 34.
• * 1.306

  1. Sam. 8. 3.
• * 1.307

  1 Sam. 8. 5.
• * 1.308

  Deut. 17. 4.
• * 1.309

  1 Sam. 8. 6.
• * 1.310

  1 Sam. 8. 16. 11.
• * 1.311

  1 Sam. 8. 19.
• * 1.312

  Ex. 48. 9. & 30. 26.
• * 1.313

  Ib. v. 5, 6.
• * 1.314

  Ib. v. 5, 6.
• * 1.315

  Exo. 39. 25. & 28.
• * 1.316

  Exod. 39. 2. Ib. 8.
• * 1.317

  Exod. 25 37. 1
• * 1.318

  1 Sam. 9. 1. Ib v. 2.
• * 1.319

  1 Sam. 9. 21. Ib. 10 v. 22.
• * 1.320

  Ib. v. 8.
• * 1.321

  1 Sam. 9. 12.
• * 1.322

  Ib. v. 22, 23, 24.
• * 1.323

  Ib. v. 26.
• * 1.324

  1 Sam. 10. 1.
• * 1.325

  1 Sam. 10. 17.
• * 1.326

  1 Sam. 11. 1.
• * 1.327

  Ib. v. 2.
• * 1.328

  Ver 3.
• * 1.329

  Ver. 5.
• * 1.330

  1 Sam. 11. 4.
• * 1.331

  Ver. 7.
• * 1.332

  Ver. 8.
• * 1.333

  1 Sam. 11. 11.
• * 1.334

  Exod. 16. 18.
• * 1.335

  1 Sam. 14. 50.
• * 1.336

  1 Sam. 11. 12.
• * 1.337

  Ver. 13.
• * 1.338

  Ver. 15.
• * 1.339

  1 Sam. 12. 1.
• * 1.340

  1 Sam. 12 20.
• * 1.341

  1b. v. 25.
• * 1.342

  1 Sam. 13. 2.
• * 1.343

  Ib. 3.
• * 1.344

  Ib. v. 5.
• * 1.345

  Ib. v. 5. Ver. 7.
• * 1.346

  Ib. 8.
• * 1.347

  1 Sam. 13. 14.
• * 1.348

  1 Sam. 13 15.
• * 1.349

  Ib. v. 19. 20, 21.
• * 1.350

  1 Sam. 14. 1.
• * 1.351

  1 Sam. 14. 9.
• * 1.352

  1 Sam. 14. 7.
• * 1.353

  Ib. v. 4.
• * 1.354

  1 Sam. 14. 14.
• * 1.355

  1 Sam. 6. 4.
• * 1.356

  1 Sam 14. 15.
• * 1.357

  1 Sam. 14. 20.
• * 1.358

  Ib. v. 16.
• * 1.359

  Ib. 21.
• * 1.360

  Ib. V. 22.
• * 1.361

  1 Sam. 14. 27.
• * 1.362

  1 Sam. 14. 24.
• * 1.363

  1 Sam. 14. 45.
• * 1.364

  Ib. v. 47.
• * 1.365

  1 Sam. 15. 3.
• * 1.366

  Ib. v. 23.