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 ...

1 Sam. CHAP. VIII.

CHapter the Eighth contains the change of Israels Aristocracy into a Monarchy in its Causes and Occasions, &c.

The First Remark is the moving Cause and Occasion why Israel desired this change, which was, (1.) Samuel's Superannuation; they conceived that his Old Age had disenabled him for his High Duty; yet was it not really so, for he performed signal and singular service in his Office long after, and even in Saul's Reign was strong enough to hew Agag in pieces, Chap. 15. But the (2.) Cause was more real: Name∣ly, the Degeneration of his Sons Joel and Abiah, whom in his declining Days he made his substitutes, being not able to do the whole Duty by himself: And no doubt but this good man had given his Sons the best Breeding, and was not without great hopes of their good behaviour in the execution of their Offices, Yea and 'tis not at all im∣probable but they demeaned themselves demurely enough at the first, and managed their matters in a due Decorum, until they came to be intoxicated with their new Dig∣nities, which proved over strong Wine for their weak Brain, Prov. 1.32. but more especially, till they came to be Debauched by Bribes, v. 1, 2, 3.

N. B. 'Tis too severe a censure to imagine, that Samuel (so good a man) could set up his Sons as his Deputies out of any such fond Indulgency as himself had reproved in Eli, and denounced Gods dreadful judgments against him for so doing. Gideon durst not do so in his Day, Judg. 8.23. This was Samuel's Sin, For God called the Judges, not Man, &c. He might not make his Sons Judges, yet it may not be doubted but that both his own Example and his Sons Education, ••gave the good Father a very hopeful prospect that his Sons were well qualified for the highest employments, though it proved otherwise, &c. However this may be truly said, as Samuel succeeded Eli in his place, so he did in his Cross, though not in his Sin.

The Second Remark is, The weak Arguments the Elders use to cause Samuel's Compliance with them in Desiring a King, v. 4, 5. They Urge,

First, Thou art Old. They might have been Answered, 'tis true he was in his Old Age, but not come yet to his Doteage; for he could do, and did his Office for many years after, so deserved not to be deposed by them now.

Secondly, [Thy Sons walk not in thy ways.] It may be this was the first time that the faults of the Sons were complained of to their Father possibly.

N. B. These Sons might have been reclaimed by Samuel's Gravity and Authority upon the first or Second sharp Admonition: And suppose they had proved proof against reproof, and so had become unreclaimable; Might not better Vicegerents to the Su∣pream Judge been put in their places? No necessity there was still to alter the Government.

Thirdly, [Now make us a King to Judge us.] But what assurance could they give that their King would be of a better behaviour than Samuels Sons had been of? Might it not have been retorted upon them, how some of them long since set up that Bastard Abimelech to be their King, and how little Comfort came to them out of that Cursed Bramble?

Fourthly, [We will be like other Nations:] But there was not the like reason, for God had separated Israel from all other Nations, as a peculiar Nation to himself, and had received them into his own special Charge and Government: Therefore Josephus the Jew doth well call this Government of Israel under Judges, (of Gods own chu∣sing and not of the Peoples,) rather a Thoocracy, Governed by God; than an Aristo∣cracy, Governed by Primates and Principals of the People.

The Third Remark is, Samuel's resentment of this resolute motion for an absolute Mo∣narchy: 'Tis said, [But the thing displeased Samuel] v. 6. And why so? Because it was an high affront and an hainous Indignity done to his Person by their attempting to shake of his Judgship while he was alive and able to manage the principal parts there∣of by his Inspection and Authority over those that were his Deputies.

N. B. Josephus tells us, that Samuel lived eighteen years after Saul was King, and Dr. Lightfoot demonstrates that he dyed not till about some two years before Saul's Death; living to see the time that Saul confessed to David thou shalt surely be King, as 1 Sam. 24.20. with 25.1.

N. B. Samuel makes his solemn appeal to the Sovereign ridden People, concerning His walking before them in all Integrity and a good Conscience; not only harmless, but also useful in his station, trading with all his Talents faithfully for the common good of them all; and he farther adds [As for my Sons, they are with you] as private persons, so that you may question them, and deal with them as they have deserved, 1 Sam. 12.2, 3. and the People attested his Innocency and Uprightness, v. 4.

N. B. Oh! happy was Samuel thus to be acquitted: (1.) By himself in private. (2.) By others in publick. And (3.) In both by God the Supream Judge of all, &c. No wonder then if Samuel now was displeased. But in all this, though the People there did acquit Samuel himself, yet did they not acquit his Sons; when he told them they had got now a King to punish them if guilty, Chap. 12.4. Thinking still, that as Eli's two Sons had made them abhor Gods Religion, so his two Sons had made them abhor their Regiment, because it was a Regiment without Righteousness; which is no better than a Robherry by Authority.

N. B. But these were pretences only; for we find not that God was so severe upon Samuel as he had been upon Eli for indulging his Sons. And Samuel well saw that all their Reasons for a Regal Person were rediculous; for a King might grow old as well as he; yet not to be Dethroned for Old Age; and a King might prove wicked him∣self, or might have wicked Sons: Nor should they prefer the custom of Pagan Nations, above the command of God.

N. B. This last (saith Grotius,) was the worst of their Sins; for those Nations must have a King, because they had not God for their King as Israel had, whom God had expresly forbid to be like other Nations, Numb. 23.9. Here was matter enough to displease Samuel, but most of all because he knew it Displeased God: Yet was he not so far displeased at those ungrateful People (who were weary with receiving so many benefits by one Man) but still he can Pity them, and Pray for them; as Moses had done in the like case before him, Exod. 32.19, 31.

N. B. Samuel Prayed for the pardon of that sin of theirs, which afterwards they came to a sight of and confessed against themselves, 1 Sam. 12.19.

The Fourth Remark is, The Lords Sentiment and Answer to Samuels Prayer, v. 7, 8, 9. wherein the Divine Oracle gives,

First, Gods Concession to the People; granting this Peoples desire, but in Anger, and for their Punishment; as 'tis expressed, Hos. 13.11. Deus dat Iratus, quod negat propi∣tious, saith Father Ambrose, God oft grants when he is Angry, what he denies when

he is Pleased. God granted Balaam leave to go, but at his peril, Numb. 22.13, 20, &c. And God granted Quails to Israel, but with a vengeance, Psal. 78.30, &c. So here, God bids Samuel [Hearken to their Voice] twice over, v. 7. and v. 9. as if God had said, [Let them have a King,] but they shall soon have their Bellies-full of him. 'Twas spoke in Anger.

Secondly, Gods Consolation to Samuel, saying, do not thou take this affront offered to thee so impatiently, for thou farest no worse herein than I do my self, [They have not rejected thee only, but me also] that is my Government, which hath been both their Honour and their Happiness, had they but hearts to prize and improve it. And God Comforts Samuel farther, saying, I have born longer with their Insolencies than thou hast done, for this hath been their manner from the first, to Follow the manners of the Heathen, Ezek. 11.12. and they are now no changelings, v. 8. Thou hast there∣fore less reason to repine than I; The Servant is not greater than his Master, Joh. 13.16. 'Tis well if equal, Mat. 10.24.25.

Thirdly, Gods Counsel, That Samuel must make a publick protestation against the inconveniences of a Regal Government, in shewing them The manner of a King, v. 9. That he will set up his Will for a Law and Dominion over them; (with his, sic Volo, sic Jubeo,) as an Absolute Monarch; that thereby, if possible, he might reclaim this Headstrong People, and so prevent both their Sin and their Misery.

The Fifth Remark is, Samuel's Oration to the People, to disswade them from their present enterprize, as God had commanded him, v. 10, 11, 12, 13, 14, 15, 16, 17, 18. Wherein (in the general) he opens the dangers and burdens of Regal Government: But particularly.

First, The manner of a King, (not the Office or Lawful Right) will be to take Your Sons from you by force, for his own Fancy and Humour, and Press them for his Service, v. 10, 11.

Secondly, Though he may make some of your Sons Captains, yet this Honour cannot countervail the Danger that his Rigor and Rashness will expose them unto in his pre∣cipitant enterprizes; and your other Sons whom he makes his Common Soldiers, he will employ them upon such desperate designs, as the Great Turk doth his Asaphi or Foot-Men, only to blunt the Edge of their Enemies Sword, and to fill up Ditches with the Dead Bodies, &c. Yea, and this he will do, not upon Necessities of State, or when the Common-wealth requires it upon some cogent Emergency but meerly to main∣tain his own Vain-glorious Grandure; which none of the Judges (that God extraordi∣narily called and qualified for your chief Magistrate) ever durst do, v. 12.

Thirdly, He will take your Daughters also by violence from you, and make Them Cooks and Confectioners in his Kingly Court, v. 13. Which would be not only most grievous to the Parents in parting with their dear Daughters against their consent, but also most dangerous to themselves, because of the Tenderness of their Sex, unfit for Drudgery; but most of all, they would be exposed to many Court Temptations, &c.

Fourthly, He will take your Fields, &c. v. 14. Namely, either by fraud or by force, as Ahab did from Naboth! He will not only take the Fruits of your Lands for his service, but he will turn you out of the very possession of them, and when he hath dispossessed you, he will give them to his Menial Servants (some Craving Courtiers) to possess them: As if you were not Masters of so much as a Mole-hill, but as if all were his. Whereas God saith, [The Prince shall not take of the Peoples Inheritance by Oppression, to thrust them out of Possession that my People be not scattered, &c. Ezek. 46.18. 1 King. 21.3.

Fifthly, He will take the Tenths, &c. v. 15. which God hath reserved for his own Service and Servants the Priests and Levites, and bestow them upon his Eunuchs (Offi∣cers in his Court) which God commanded to be Cast out of the Congregation, Deut: 23.1. Yet to seed such forbidden folk, he will pill and poll you; not by course of Law, but by his own Absolute Will and Prerogative, so violently, and so insatiably, until he receive of his Subjects (as was once said in the like Tyranny) no less sums of Curses than of Coin, &c.

Sixthly, He will take your Men Servants, &c. v. 16. That is, by constraint and without sufficient recompence will he Rob Masters of their Servants, and speak the lofty Language of Tyrannical Nero [Make the Slaves know, that they can call nothing at all (they have) their own.] Suetonius.

Seventhly, And he will Impose Taxes on you, and Make you his Slaves, v. 17. so, deprive you of that Freedom you now enjoy. As if he had said, [Ye shall be more like Peasants of France, than Freemen of Kent] according to our Pro∣verb, &c.

Eighthly, Ye shall bitterly Cry for the sad effects of this Inordinate Desire of a King, but God will not hear you, v. 18. because you would not Hear him in disswading you, Prov. 1.24, 28. Zech. 7.13. Ezek. 24.13.

The Sixth Remark is, The event of all, v. 19, 20, 21, 22. The People are so per∣tinacious as to give Samuel the Lie, as if he would fright them with Bug-bears, with Vain suppositions, such as could never come to pass; meer pretences to keep the Power in his own and in his Sons Hands. They cry, [We will be like other Nations] whereas it was their glory to be unlike them, Deut. 33.28, 29. Numb. 23.9. and [There shall be a King.] Well then, saith God, [There shall be, but for a mischief to you,] Hos. 13.11. [You shall Have your Will, but I will have mine too to your cost. So God and Samuel both consent.