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. XXVI.

THis Chapter is a Narrative of Saul's last persecution of David (in the Hill of Ha∣chilah) which consists of two Parts. (1st.) The Treachery of the Ziphites to ward David: And (2dly,) David's trust in God, &c. Remarks upon the first part are,

First, Those sordid spirited Ziphites, though of David's own Tribe, yet had they once before done their utmost to betray David into the hands of Saul, Chap. 23.19, 20. for which Treachery Saul blessed them, ver. 21, &c. but God blasted it, and made it successless; and now despairing, that they could ever retrieve themselves, and reco∣ver David's favour for their first Treachery, if he should yet prevail, they desperately endeavour to betray David into Saul's hands the second time, to quit themselves of David's Revenge.

The Second Remark is, The opportunity David gave them of this second Treachery, was his returning again to the Hill of Hachilah where he had hid himself before, Chap. 23.19. the occasion of David's returning to this same Hill again, was because it lay nigh unto the Estate of Abigail (whom he had lately Married) the Emoluments whereof he and his Men stood in need enough of under their necessitous Circumstances, and he might hope that both Saul was mollified, and the Ziphites at least cautioned by their late disappointments, or because he could retreat from thence most commodi∣ously into other places, if need required.

The Third Remark is, The Lord suffers those Treacherous Ziphites to send for Saul the second time, and Saul must come again with three Thousand chosen Souldiers to seek David again (after his former meltings over him) and pitch his Tents upon the very Hill of Hachilah, ver. 1, 2, 3.

N. B. This the Lord ordered, not only to allay and qualifie the transporting joy of David's new Marriage with Abigail, but also to make a fool again of Saul, as appears by the Sequel.

The Second Part of this Chapter is David's Antidote against this new danger. The Remarks upon it are,

First, Saul having desisted from pursuing David for some while, because he had bound himself from such persecuting Practices upon David's sparing his life, Chap. 24.26, 27. The Ziphites (though bound to favour David as one of their own Tribe, Josh. 15.55. yet fearing an after reckoning for their first Treachery as above) stir up Saul to a second assault, assuring him that now David was as the Hunted Hare, re∣turn'd to his old form, and now Saul might both catch him, and kill him, so rid both himself and them from all fears of his coming to the Crown; at this Saul marches with his Men, whereof (as is suppos'd) Jonathan (David's dear Friend) gave In∣telligence.

N. B. The Ziphites had assured Saul he might have destroyed David before, had not the Philistines so unhappily invaded the Land, and delivered David at that time, but now he need not fear any such diversion, &c. Now is David in more apparent danger than heretofore, from Saul's besieging him again, and now David acts his trust in God as a Remedy against the Treachery both of Saul (against his former promise) and of the Ziphites notwithstanding their former unsuccessfulness: It was undoubtedly an eminent act of strong faith in David, in the first place to adventure himself (it may be disguised) into Saul's Camp, first singly as a Spye at some distance, and after only with Abishai, his Sisters Son, Ahimelech the Hittite, likely not daring to venture with him, ver. 4, 5, 6, 7. even to the very Tent of Saul in the midst of the Camp, Abner and his Army lying round about to guard his Royal Person: This seems to be a very bold and daring attempt, and no less than a tempting of God.

N. B. But it must be considered, not only how such Heroick Acts have been done by that Pagan King Alexander the Great, who once ventured to pass privately into the Camp of King Porus (his Enemy) to his great advantage for his ensuing Victory. But also how Gideon did the like by Divine Direction for the confirmation of his Faith, Judg. 7.11. accordingly no doubt but David did this by a special direction from God likewise.

N. B. Note well; This Act of danger and difficulty was not an Act of Presumption, but of a Divine Faith in David; Reasons be,

First, David had a general assurance that God would preserve him from all Perils for the Kingdom, according to his Promise.

Secondly, He might have a particular Revelation as a Prophet from God, that he would cast Saul and his whole Army into a dead sleep for David's protection, and se∣curity from danger; and

Thirdly, God might give David a Special Promise of giving him a second opportu∣nity to manifest his innocency towards Saul, for the farther conviction of that Hypo∣crite concerning David's Righteous Cause.

The Second Remark is, David's second Act of Faith in preserving the life of Saul against the urgent suggestions of Abishai, ver. 8, 9, 10, 11, 12. wherein,

Mark (1.) Abishai finding Saul fast asleep, asks leave of David to nail him to the ground at one blow, without need of a second stroke; This was the second time of his provoking David to destroy Saul, Chap. 24.4. and here though he had received a repulse the first time, and was restrained; yet now Abishai argueth there is more Rea∣son now to kill him, for such and so implacable is Saul's malice, that neither thy Clemency towards him, nor his own Promises and Oaths to thee for thy safety, can oblige him to any lasting reconciliation, therefore (saith he to David) thou dost but tempt God to let slip such an opportunity, as God by his miraculous Providence now offereth thee to provide for thy own, and all our safety.

Mark (2.) David's Answer, Though I be the Lord's Anointed in Reversion, yet Saul is the Lord's Anointed in Possession; therefore (I who am still a private Person, and a Subject to Saul my Sovereign) cannot kill him without sin, though he be a Ty∣rant, and rejected of God, I can neither do it my self, nor suffer to see it done by thee, but I will wholly leave him to the Lord who set him up, to pull him down, for to him only vengeance belongeth, Rom. 12.19. And herein David refers not only the matter of his revenge to the Lord, but the manner of it also, namely three manner of means, as (1.) The Lord may smite him as he did Nabal, or (2.) He shall dye ac∣cording to the course of nature; or (3.) [He shall descend into the Battle and perish] which was that way of all the three, that God was pleased to chuse and use, both to bring Saul to his death, and David to his Kingdom.

Mark (3) Though David spared Saul's Person, yet took he away Saul's Spear, and a Cruse of Water, to become Pledges of David's sparing Saul's life, when it was in the power of his hands, and might have slain him with his own Spear.

The Third Remark is, The Third Heroick Act of David's Faith in his daring defence of his own doings, openly Proclaimed in despite of Saul, of Abner, and of all the Army, ver. 13, 14, 15, 16. wherein,

Mark (1.) David gets out of Saul's Camp at a due distance, both for the Armies audience, and for his own safety: Behold here how good David transforms himself into all forms and shapes both of Speech and Spirit, that he might do good unto this bad Man, to work his weal even in both Worlds, &c.

Mark (2.) He calls aloud of Abner by name, who was so fast asleep, that though the Ear be first awake in the Morning (as we use to say) and a Man, call'd upon by his name, will start up as one amazed, yet Abner after often calling upon by his Name, answered not; but at last the Lord (that had cast him into this dead sleep) lets him awake to hear David charge him with no less than Treason (by the Law of Na∣tions) for Guarding his Sovereign no better, but suffering his life to be in such desperate danger; Saying, Though I know thee to be a Man of Valour, and thou hast many Valiant Souldiers under thy Command, as thou art their General; yet you all deserve to die for your falling asleep, when you should have Guarded the King.

Mark (3.) Then David cries [Ecce Signum] Behold the Spear and the Cruse set up at Saul's head in the midst of his Camp, he that was permitted by your negligence to remove them hither, had a fair opportunity (through your laziness) to have given Saul his Pasport into another World; Lo here is an Ocular Demonstration of your blame-worthiness, and of my own integrity and innocency.

The Fourth Remark is, David's Dialogue with Saul at a due distance upon an Hill, that he might be heard, and yet so far off that he might escape in case of danger, v. 17.18, 19, 20, 21. Wherein Observe,

First, David had called so loud and so often with an audible Voice upon Sleepy Abner that he awakened Saul also, v. 17. at which Abner was Angry, crying [Who is that

clamorous Fellow that dare disturb the King in his Sleep,] v. 14. Yea David Awakened not only Saul's Eyes but his Conscience also; which made Saul cry, [Is this thy Voice my Son David?] v. 17. Here again falls a second Conviction upon this Hypocrite's heart, as before, when he wept to David, chap. 24.16. whereby it appears that Saul persecuted David against the Light of his own Conscience, as well as contrary to both his Pro∣mise and his Oath, chap. 19.6. and 24.20.

N. B. Saul here hath a Velleitatem (as the School-term is) a wambling wish, or an imperfect motion of his willingness to favour David, but he had not [a voluntatem] a direct and compleat will to disown his own sin: So David's Innocency produced only a transient extacy and admiration of him in his Conscience for Saving his Life Twice.

Secondly, Mark here, how David diswades Saul from his daily persecuting of him in this Dialogue with him by many strenuous and cogent Arguments: As,

Mark 1. It was unjust for a King to persecute an innocent subject, v. 8. That I have no Traiterous design against my Soveraign is plain, for twice God hath given me an opportunity to kill the King, and twice I have spared him; [If a Man find his Foe will he let him go.] Chap. 24.19. Saul himself confesseth.

Mark 2. He useth a Dilemma, a double Horned-Argument, that pusheth both ways saying, Thy rage against me is either from God or from Man: If from God, then 'tis either for thy sin, or for mine, or for both: Let this be decided by a Sacrifice to God, whose of them God will accept, thine or mine. If for thy sin, God hath given thee up to be acted by an Evil Spirit, and the Devil drives thee to this evil work, then ought∣est thou to reconcile thy self to God by Sacrifice; that thou mayest be freed from thy Frantick Fits. And if it be for my sins too, I am ready to pacifie God's displeasure with an Oblation also; and am willing moreover to become a Sacrifice my self; so Gods displeasure may be appeased, and the Kings Justice may be satisfied, &c. But if it be from Men, namely, from Doeg, and thy cursed Court-Sycophants who have in∣censed thee against me, I leave them as accursed Creatures to the Lord's Righteous Re∣venge, v. 19. where David prudently, and meekly accuseth not the King, but lays the fault upon his Evil Counsellors.

Mark 3. David urgeth those Courtiers cruelty to him, in driving him out of Canaan, (where God's Worship was) into Idolatrous Countries; where they really, though not verbally bid him Serve Idols. David sets an Emphasis upon this Argument, as being an Evil that troubled him more than his loss of all other comforts, and therefore cries he, [Woe is me, &c. Psal. 120.5.]

Mark 4. David Argues both an impossibility of Saul's Accomplishing his Bloody Ends, for he had a particular Faith that God would preserve him out of his hands, Psal. 27.1, 2, 3. and ex Hypothesi, suppose Saul should shed my Innocent Blood by God's permission; yet sure I am, my Blood would cry, as Gen 4.10. and God will revenge it, and stigmatize thee for it.

Mark 5. He urges an absurdity upon Saul, v. 20. that it was below a King to per∣secute such a mean Subject: A Flea is hard to catch, and yet not worth catching: 'Tis to Fight with a Flea: 'Tis no fit Employ and Exploit for a King to Kill a dead Dog, as he had said before, chap. 24 14. or to toil and turmoil thy self about catching a Partridg on the Mountains, where he may flee from thee; and though taken, the Ad∣vantage cannot compensate the Labour.

The Fifth Remark is, The Effects of all those Arguments.

First, Saul confesseth his foolishness, and recals David from his Banishment, v. 21. where we see Saul melted down by those Coals of Kindness which David had twice heaped upon his Head, though Saul seem here under those meltings to aggravate his sin, yet in truth he doth extenuate it, by imputing it only to his Folly, which made him do he knew not what; whereas indeed it was his malice against David, because God had (upon his rejection) chose him his Successor: Notwithstanding he well knew David's Innocency.

Secondly, David Restores the King's Spear, v. 22. which he took away, not to retain it, but to return it to the right owner after he had convinced Saul's Conscience there∣by of his own Righteousness.

Thirdly, Because Saul had no Tribunal above him, David makes his solemn Ap∣peal to the Tribunal of God, v. 23, 24. requesting the Lord to recompense each of them according to the Equity or Iniquity of their cause.

Fourthly, Saul's Temporary Repentance is another effect of David's charming Rhe¦torick here, and he not only lays aside his persecuting Principles for the present, but also Saul is again Found among the Prophets; really foretelling that David's Kingdom should be very glorious, v. 25. And,

Fifthly, David dare not yet trust Saul notwithstanding all his fair Promises from a convinced Conscience, while he knew His Heart was not changed: For (1.) David durst not carry him his Spear, but bids him send for it. And (2.) David went away to his place of Safety, and came not down to Saul as before, chap. 24.8, &c.