A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. I. The History and Mystery of Israel, under Eli the Fourteenth Judge.

N. B. AFTER the History of Ruth (which Dr. Lightfoot placeth before Deborah, and which setteth out the marvelous Providence of God, in bringing Light out of Darkness, namely, our Lord Christ, (the Light of the World.) out of the dark Corners of Moab, that came by Lot's Incest, Gen. 19.34. Yet Ruth the Moabitess must be a Mother to our Saviour, Matth. 1.5.) Then comes in the History of the First of Samuel, which containeth an History of Eighty Years; namely, from the Death of Samson, who died by his own Hands Glo∣riously, to the Death of Saul, who also died by his own hands, but Wretchedly and Ingloriously, or shamefully.

The First Book of Samuel is a Synopsis, or Recapitulation, which runs upon two Heads.

First, The History of Eli and of Samuel (who is both the Author and the Matter of a great part of it. And,

Secondly, The History of the two first Kings of Israel; to wit, Saul and David.

The first Chapter of this first Book, containeth the Birth of Samuel, within the forty Years of Eli's Judgeship, or Priesthood. The Remarks upon it are these.

First, Samuel's Father was Elkanah, call'd an Ephrathite, ver. 1. not because he was of Ephraim's Tribe, but because he was Born there, for he was a Levite, 1 Chron. 6.22, 23. and ver. 33, 34.

N. B. This Son descended from Korah, a good Son from a bad Father, and these Levites were scattered among all the Tribes, as afterward the Jews were among other Nations, and were called by the Names of those Nations, Act. 2.9, 10.

N. B. The Rabbins do reckon this very Elkanah among their Forty and Eight Prophets, that Prophesied to Israel, and that he was the Man of God, who so sharply reproved Eli, chap. 2.27.

N. B. This good Man had two Wives, ver. 2. Polygamy (in the Patriarchs and in him) was a sin of Ignorance, flatly forbidden, Levit. 18.18. Thou shalt not take one Wife to another, to vex her, as Peninnah did Hannah here, v. 6. It was not so from the be∣ginning, Matth. 19.8. Mal. 2.15. but Lamech (of the Cursed Seed of Cain) first brought in this sinful practice, and so his Second Wife is called Zilla, which signifies a Shadow, because she was but the Shadow of a Wife; yet this Shadow Peninnah, (whom Elkanah made his second Wife to supply Hannah's Barrenness, as Abraham did Hagar for Sarah's) had a most petulant and peevish Spirit, in upbraiding Hannah not only with the fruitlessness of her Body, but also of her Prayers for a Child from Year to Year, v. 7. This was undoubtedly Vexatious to Elkanah, to behold his Beloved Hannah so daily vexed by Peninnah, whose Sarcasms he could not silence, nor could he comfort Hannah, ver. 8. so this good Man had small Peace in his Polygamy, which was his pu∣nishment for that sin.

The Second Remark is on Samuel's Mother, Hannah, who was so sorely grieved with Peninnah's Provocations, that though she went up with her Family to the Feast of the Lord in Shilo (which the Law required to be kept with rejoicing, Deut. 12.7. and Levit. 10.19.) yet Hannah's both Harp and Heart were out of Tune, and cannot be

chearful, but betakes her self to Fasting and Prayer before the Lord, while others were Feasting: Nor could she be comforted by her Husband, by telling her, that he was better to her, than the Ten Sons which Peninnah had (wherein she so much glory'd over her) and that her Barrenness was no abatement of his fervent Affections to her. Hannah still found Prayer and Patience the best Anodines and Antidotes for asswaging her grief; cold Patience must quench her Corrivals fiery Contumely's, and hot fervent Prayer must quicken and prevail with God to grant her desire; and to animate her De∣votion the more, she adds warm Tears thereunto, and as if all this were not enough, she subjoyns likewise her Solemn Vow to God, saying, If thou wilt give thine Hand-maid a Man Child, then will I give him to the Lord all the days of his life, &c.] v. 8.9, 10, 11.

The Third Remark is, Eli's mistake concerning this Melancholick Woman; it seems Hannah prayed, and continued praying in the sight of the High-Priest, yet prayed in her heart, moving only her Lips, but her Voice was not heard, partly to avoid all suspicion of Vain-glory, partly that others might not be acquainted with her Barrenness, which was a great Reproach in Israel; and partly that she might not give any disturbance to the publick Worship at that time, with her private Prayers, had she utter'd them with an Audible Voice: However Eli marked the Writhing Motions of her Mouth, and her unusual Gestures she used through the vehemency of her Affections, and her fervency in Prayer: He hereupon judged she had drunk Wine too liberally at the Feast, and sit∣ting as Judge there, he, to redress this disorder, commands her to go sleep out her Drunkenness, and repent of her wickedness, which is a shame to the Lord's Feast, v. 12, 13. Thus the Judge misjudged, and misconstrued her true Devotion, as was that of those Primitive Christians, Acts 2.13, &c. Thus also both Ancient and Modern Martyrs have been misjudged in all Ages, and if we be so in our Age, God is not leading us through any untrodden Paths; many better than we have gone before us in that way, but our comfort is, Veniet, veniet qui malè judicata rejudicabit dies, the Day of Judg∣ment will judge over again all that are misjudged, Psal. 37.6.

The Fourth Remark is, Hannah's just Apology to Eli's unjust Accusation, v. 15, 16. 'Twas indeed foul play that Eli should be both Plaintiff, Witness and Judge alone, yet Hannah makes a fair Defence, being the Defendant, and forced to be her own Advo∣cate, saying, [No, my Lord, I am a Woman of a Sorrowful Spirit, &c.] ver. 15, 16. This Plea that she enters containeth, (saith Chrysostom) a sweet bundle of precious Graces. As,

N. B. First, Her Patience, she then had not rendred to Peninnah's Reproaches, railing for railing; had she done so, how would Elkanah's House have been filled with the fire of Contention! constant Combustions in his House betwixt his two Corrivals in Emu∣lation, would have fill'd that good Man's Heart with Horrible Anxiety; as it had been no small cross to good Jacob in keeping the Peace betwixt his two envious Wives, Rachel and Leah, who both of them took their turns of Discontented Speeches, to the troubling of Jacob's Tranquility; but Hannah here, is silent, touching the Taunts of Peninnah, that was so peevish to her; and though she could not be so to Eli's Taunts here, but answers them, yet she setteth not up a loud Note at him, cal∣ling him a false Accuser; nor doth she twit him in the Teeth, with bidding him to look better to those Drunken Whoremasters, his own Sons, saying, [Clodius accusat Ma∣chos,] Vice corrects sin, as many Malapert Dames would have done in her Circumstan∣ces; but she gives him a milder Answer to his Reproaches, than the Blessed Apostle could scarcely give to the High-Priest in his Day, Acts 23.5. calling him a Whited Wall, &c. but she here gives the High-Priest good words, patiently bearing his Un∣just Censurings of her.

N. B. Secondly, Here is her Prudence, as well as Patience, she seeketh to satisfie him against his false Judgment (he had passed so rashly upon her from his Seat of Judica∣ture, as a Judge) by such Cogent Arguments, and such Undeniable Reasons, as did clearly demonstrate, that she was Sober enough, saying, [I have drunk neither Wine, nor strong Drink, &c.] for I have spent this Day hitherto in Fasting, which all others have spent in Feasting, v. 7, 8. Beside (saith she) I am a Woman in whom Drunkenness is more abominable than in Men; and thereupon the Romans punish'd it with Death, as well as Adultery; and that she was a Woman of a troubled Spirit, so more likely to be Drunk with her own Tears (whereof, good Soul, she had drunk abundance) rather than with any Intoxicating Liquors.

N. B. Moreover Hannah, prudently Argueth against Eli's calumny, that he ought not to count her a Daughter of the Devil, but upon better grounds. Confessing,

she had been no better than a Daughter of Belial (which is the Devil, 2. Cor. 6.15.) had she been drunk indeed (as he supposed) then had she thrown off the Yoke of the Law of God (as the word Belial signifies) and become a monstrous Miscreant, as all drunken Women be, in the deliberate and sober sentiment of this Gracious Wo∣man. And,

N. B. Thirdly, Behold here, her Humility and Modesty, together with her Patience and Prudence, none of which could have shined so forth in her, had she been really drunk according to Eli's over-severe Sentence; Notwithstanding Eli's Rash Severity in so Misjudging her, yet she useth no Railing Accusation against Him (as is said of Michael against the Devil, Jude, ver. 9.) in calling him an Ʋnjust Judge, but Humbly and Mo∣destly, Beautifies all her Pleadings for her Innocency, with that comely and commend∣able Compellation [no, my Lord] wherein she sheweth, that she had a Reverence and Veneration for Him, tho' he had passed so severe a Censure unworthily upon her: All these things put together, do plainly prove, that as Hannah calls her self, [A Woman of a Sorrowful Spirit,] so we must call her, A Woman of a meek and quiet Spirit, which is in the sight of God, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] of great price, 1 Pet. 3.3, 4. and that there was a Blessed Harmony betwixt her Name and her Nature; for as her Name signifies Gracious in the Hebrew Tongue, so had she a most Gratious Nature and Disposition: Conveniunt Rebus Nomina sape suis. Names and Natures do oft Harmonize.

The Fifth Remark is, Eli's Racalling his unjust Censure, and pronouncing his Sacerdo∣tal Benediction upon her, &c. v. 17, 18. Now Old Eli sees with new Eyes, being strongly convinced by her strenuous Arguments; he is now satisfied that she was Sober, and not only so, but Sorrowful also, and so Sorrowful, that she was Drunk with Sorrow, (as the Phrase is used, Isa. 51.21.) but not with Wine; now he understood she had not been pouring in Wine down her Throat, but pouring out Tears before the Lord, multi∣plying her Prayers.

N. B. As one resolved not to let the Lord go without his Blessing, Gen. 32.26. a right Daughter of Jacob, rather than of Belial: Now Eli saw all Hannah's earnestness in her strange Motions without speaking out, was only to wrest out of God's Hands that Mercy, which he for a while with an unwilling willingness withheld from her, that she might be the more importunate with God in her most fervent Prayers. Hereupon Eli (to make her amends for his former Uncharitableness) bids her [go in Peace] as Elisha dismissed Naaman, 2 Kings 5.19. wishing her Mind might be more composed from all her Griefs, that she might learn to cast her burden upon the Lord, and he would sustain her, Psal. 55.22. and withal Eli promises to her his Prayers for her to that purpose; and not only so, but he also Prophesies, [That the God of Israel will grant thy Petition,] either from a general Consideration of God's known kindness in hearing Prayer, or from a special Revelation of God's Spirit, which he (a good Man) might better have than such a wicked High-Priest as Caiphas had, John 11.51.

N. B. Hannah being thus cheared up with the High-Priest's chearful words, beggs the benefit of his continued Prayers, looking upon his Answer as God's Oracle, and the Motions of the Comforter meeting with the Motions of her own Mind, all her Vexati∣ons vanish away, and now she could eat and drink with a merry heart, Eccles. 9.7.

The Sixth Remark is, Samuel's Birth and Education at home, &c. v. 19, 20. to 24. Then Elkanah and Hannah (thus comforted) rose up early in the Morning to Worship God, before their Ten Miles Journey home to Ramah; this Whet was not look'd upon as any Let thereto; Prayer and Provender never hinders a Journey.

N. B. This was a good President for our Practice; they redeemed some time for Prayer, and God's Answer of Peace to their Prayers, not only brought them safely home, but also Blest Barren Hannah immediately with Conception, and likewise with the Birth of a Boy after Nine Months, whom she called Samuel, because he was asked of God (as the Hebr. Name signifies) a Son sent to her from the Lord, as an Answer to her Prayer: Now Elkanah goes up to Shiloh with a Sacrifice of Thanksgiving for the Birth of his Son, and to ratifie his Wifes Vow, v. 11. which he now had made his own Vow also, v. 21. and had not disannull'd it as according to the Law he might have done, Numb. 30.8. but Hannah staid at home,

N. B. To perform the Moral Duty of Nursing her Child, and therefore sinned not in neglecting the Ceremonial Duties, the Women being not so obliged as the Men were, Exod. 23.17. She desired her Husband to let her stay till she might carry her Vowed Child along with her, and so leave him with the Lord as soon as he could do any Ser∣vice in his Sanctuary.

N. B. To such a lawful and reasonable Request of Hannah, her Husband consents, v. 22, 23. and so all Husbands ought to gratifie their Wives.

The Seventh Remark is, Samuel's removal from Ramah to Shiloh, v. 24. to 28. then Hannah takes her desired and Vowed Child, (after she had Weaned and Nursed him up until he was fit for some Service, and to shift for himself among Strangers) and three Bullocks with him &c. one whereof was to be for a Burnt-Offering, and the other two as a Gratuity to the High-Priest, and the rest of the Priests to Feast with, that they all might be obliged in their tender care-over the young Child. Thus,

N. B. She will not appear before the Lord empty, Deut. 16.16. Exod. 23.15. and 34.20. but brings her Son, three Bullocks, a Bottle of Wine, and about a Bushel of fine Flour unto Eli in Shiloh, as special Presents to make Merry with, v. 24, 25. and there Hannah told Eli, that as sure as he lived, she was the very Woman whom he had misjudged; and and yet upon better Information, had so heartily prayed for her. v. 13, 18. and then shews him her Son Samuel, that was an Answer of his Prayers, strengthening her own. And,

N. B. She had both a full Heart, and a fluent Tongue, while she is mentioning this Mercy of God to her before him, v. 26 27. There is much Elegancy in her Oration to Eli, which she concludeth most pathetically, v. 28.

First, Arguing from the Topick [ab honesto,] 'tis but Honest that he should be Educa∣ted in that House wherein he was obtained by Prayer from the Lord; I received him from God, and now I will return him to God. The Lord hath lent him to me hitherto, and now will I lend him to the Lord all his Life. Then,

Secondly, She Argues [à Justo,] 'tis but a Just and Righteous thing, that I should pay my Vows, and that my [Shaul-Me-el] Hebr. (alluding to her Son's Name Shemuel) should now become [Shaul-Leel] Hebr. that is, by Interpretation, 'tis meet, that as God hath freely given him to me, so I should as freely give him back to God, and Devote him to his Solemn Service, which accordingly was done, as the last clause of v. 28. that [He] is emphatical, and signifies Samuel, who now staid with Eli, and did what service he was capable to do in the Sanctuary.