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 ...

The IId Volume.

Joshua, Chap. I. The History and Mystery of Israel's Conduct to Canaan by Joshua.

HAving finished the five Books of Moses (which contain the History of the first 2554 Years of the World according to Sir Walter Rawleigh's Reckoning, such Variety being in the Computation of Chronologers.) I come now to the History of Israel's Conduct into Canaan under Ge∣neral Joshua, who was Moses's Successor in the Government, Constitu∣ted their Supreme Governour by God himself. The Book of Joshua gives us a Narra∣tive hereof, on which Book the General Remarks are first to be observed; and they are threefold: The first is concerning the Scope of the Book: The second is concerning the Author of it: And the third is concerning the Subject of the whole Book.

First; As to the Scope of it in the General; 'tis a solemn Doxology, or giving Glory to God for the manifestation of his four Glorious Attributes, [his Mercy, his Justice, his Power, and his Truth] namely, (1.) His Mercy to Israel his Old Testament Church; tho' they provok'd Him to the highest Displeasure with their most Heinous Sins, both in Egypt, and in the Wilderness, &c. yet God would not write Lo-ammi upon them, Hos. 1.9. so as to Unchurch or Unpeople them, but his Mercy still Triumph'd over his Justice; Jam. 2.13. bearing with their Evil Manners in the Wilderness forty years; Act. 13.18. God's Pardoning-Mercy did follow them from their Departure out of Egypt, until they came to the Borders of Canaan; Numb▪ 14.19. (2.) His Justice to those Cursed Canaanites, who (when their Sins were full, Gen. 15.16. filled up their Ephah; Zech. 5.6. and the measure of their Iniquity; Matth. 23.32.) were universally cut off by the Justice of God, save only some Reserved not only for the Exercises, but also for Drudgery to that Royal Nation. (3.) His Power, that such a poor contemptible People, born all of Bond-slaves and Brick-makers in Egypt, all Foot-men, should be impower'd to conquer so many War-like Nations, who had Iron Chariots and Horse-men; Josh. 10.6, 9. and 17, 18, &c. (4.) His Truth in performing his Promise, that God made to Abraham of giving Ca∣naan to his Seed; Gen. 12.7. & 13.15. & 15.18. tho' that Promise had been made four hundred years before this, yet now God fulfils with his hand what his mouth had spoken, and now doth as he had said. Beside all this respecting God's Glory, &c. the Scope of this Book aimeth at a most Graphical Description and Character both of a right Godly Man, and of a right Godly Magistrate, such an one as Joshua appeareth to be, as will be demonstrated occasionally in the sequel of this Discourse.

The second general Remark is concerning the Author of this Book, which respecteth Joshua under a twofold capacity; (1.) As the Sacred Pen-man or Writer of it; And (2.) As the Principal Sword-man or Warriour in it. (1.) Of the Writer of it, &c. There be indeed various Opinions in this point. As (1.) Some make Isaiah the Author, but without any Argument; this is Gratis Dictum; Or (2.) Eleazer the then High-Priest, whose Office was not only by speaking vivâ voce, but also by writing to teach the People. (3.) Some say it was either Samuel or Ezra: We grant some parts and pas∣sages might be added to this Book by either of them, to wit, what happened after Jo∣shua's Death, as Joshua wrote the last of Deuteronomy, The Occurrences after Moses's Death. (4.) Others affirm it was written by Phinchas, grounding their Opinion only upon mentioning the consequences of Joshua's Death, which Joshua himself could give no particular account of. But (5.) The most probable Opinion is, that Joshua was its Writer; for (1.) He is call'd Moses's Successor in Prophecyings, that is, in writing the Sacred Scriptures, Ecclesiastic. 46.1. (2.) Joshua being all along Moses's Minister, might well learn from his Master to write his own Acts, as Moses had done his. (3.) 'Tis said, Josh. 24.26. Joshua wrote all these things, &c.

The third General Remark respecteth the Subject of this Book, which as it bearech the Name of Joshua, so Joshua is the Subject of it throughout, consisting upon three Topicks wherein he is described, (1.) By his Office or Figure he bare in the World; (2.) By his Actions both in the time of War and of Peace; and (3.) By his End.

First; As to his Office, He was solemnly called and inaugurated by God himself to be Moses's Successor in the Chief Magistracy and Conduct of Israel. This was signified by the change of his Name from Oshea into Jehoshua or Joshua; Numb 13.16. the former Name fignifying [Save us, O God, or let God save us] the latter, [God shall save us] to teach us, that under the Law (which brings us, as it were, into the Wilderness) we may desire, wish, and pray that there were a Saviour; but under the Gospel we are sure of Salvation: For as Moses foreseeing by the Spirit, that this Man (his Successor) would certainly save Israel from all the Cursed Canaanites, named him Joshua (in Greek Jesus; Act. 7.45. and Heb. 4.8. which signifies a Saviour; Matth. 1.21.) So he be∣came a Type of our Jehoshua or Jesus, who hath (as the Captain of our Salvation, Heb. 2.10.) bound himself to fulfil all Righteousness for us; Matth. 3.15. that He might ensure Sal∣vation to us, and Land us safe at the Key of a better Canaan, the Kingdom of Heaven. It was the manner of Monarchs to change the Names of their Ministers, Gen. 41.4, 5. and Dan. 1.7. upon the account of Honour; but Moses learnt this from God himself, who had changed the Names of Abram, Sarai, Jacob, &c. Gen. 17.5, 15. & 32.28. thereby putting a greater Dignity on them. God at Moses Request constitutes Joshua his Successor in his Supremacy; Numb. 27.15, 18. at which time Moses gave to his Minister his Honour or Glory; v. 20. As if the shining of Moses's face, Exod. 34.30, 35. had been transferred upon Joshua. Hereupon the Rabbins say, that the face of Moses shone as the Sun, and the face of Joshua shone as the Moon, being inferior to Moses; Deut. 34.10. yet our Joshua or Jesus is counted worthy of greater Honour than Moses; Heb. 3.3.

Secondly; Joshua's Actions in his Publick Office are of three sorts. (1.) Military; (2.) Sacred; (3.) Civil, relating to his Time both of War and Peace. As to his In∣auguration into Moses's Imperial Office (whereof an Account is given, Josh. chap. 1.) hath been already discoursed upon in the end of Deuteronomy, therefore do I omit it here.

The first sort of Joshua's Actions were Military, whereof we have this short Scheme. (1.) His sending forth the two Spies to search the Land; chap. 2. (2.) His Miraculous March through the midst of Jordan, chap. 3. for a Memorial of which twelve Stones were taken out of the River, and set up in Gilgal, chap. 4. (3.) His Besieging and Destroying of Jericho, chap. 6. where Sacriledge was committed, but Expiated, chap. 7. After this (4.) His Storming of Ai, in chap. 8. (5.) His Conquering five Kings, chap. 10. (6.) Then one and thirty Kings of Canaan, till he had subdued the who••e Land, &c. chap. 11, and 12.

The second sort of his Actions were Sacred or Religious; As, (1.) His Celebration of the two Sacraments, Circumcision and the Passover, chap. 5. (2.) His Fasting and Prayer to pacifie God's Anger for the Sin of Achan, chap. 7. (3.) His building an Al∣tar, and publishing the Law, chap. 8. (4.) His conscientious keeping the Covenant (tho' fraudulently gained) with the Gibeonites, &c. chap. 9. & 10. (5.) His Erecting the Ta∣bernacle at Shiloh, chap. 18. (6.) His Renewing the Covenant between God and Israel, &c. Josh. 24.14, 15.

The third sort of his Actions were Civil; as (1.) His Dividing Canaan now con∣quered, chap. 13, 14, 15, 16, 17, 18, 19, &c. (2.) His Dismissing the two Tribes and half, chap. 22. (3.) His holding a Parliament at Shechem, chap. 23.

The third and last Topick is the last End of Joshua, wherein his Death is described by Antecedents, Concomitants and Consequents; Josh. 24. Now follow the particular Re∣marks upon all those three General Topicks or Heads of Argument, namely, Joshua's Of∣fice, Actions and End.

First; As to his Office. The first Remark is, Joshua in his Office was a clear Type of our Gospel Jesus, who was his Antitype. Here this grand Enquiry comes in to be an∣swered, How far there is a Parity (or Congruity) and a Disparity betwixt the Type and the Antitype. First; Of their Parity.

As First; Where Moses ended, there Joshua began: So where the Law of Moses falls short, (it being too weak to bring to Canaan, Rom. 8.3.) there the Gospel of our Jesus supplieth effectually; Heb. 7.25.

Secondly; Both their Names do signifie Saviours; Matth. 1.21. and Joshua the

Type hath the Name of Jesus the Antitype twice in the New Testament, Act. 7.45. and Heb. 4.8.

Thirdly; As Joshua was the Son of Nun, Josh. 1.1. which signifies [Eternity] so our Jesus was the Son of the truly Eternal Father, is called the Eternal King; 1 Tim. 1.17. and who by his Blood hath purchased an Eternal Inheritance and Redemption for us, pre∣paring us for it by his Eternal Spirit; Heb. 9.12, 14.

Fourthly; As Joshua was the Servant or Minister of Moses; Exod. 24.13. & 32.17. So our Joshua or Jesus was (after a sort) a Servant of Moses, when he came in the Form of a Servant into the World, Phil. 2.7. to fulfil all Righteousness, Matth. 3.15. and not to destroy but to fulfil the Law, Matth. 5.17. by finishing the work God gave him to do in the World, John 17.4.

Fifthly; As Joshua was the Captain General, who conquered the cursed Canaanites, subdued Canaan, and gave the Land in possession unto the Tribes of Israel, Deut. 31.7. So our Jesus is the Captain of our Salvation, Heb. 2.10. conquers all our Spiritual (as well as Temporal) Enemies for us, going before us into the Heavenly Canaan (as Jo∣shua did before Israel, &c.) there to prepare Mansions of Glory for each one of us, John. 14.2.

Sixthly; As Joshua saved Rahah and all her Relations that were found in her house which had the Red Cord hanging at the Window, Josh. 2.18. & 6.25. So our Joshua or Jesus saveth every penitent sinner that believeth in his Blood (signified by the Scar∣let Cord) for pardon of sin. But more of this Type and others in their proper places.

Seventhly; As the Cloudy Pillar (which had been Israel's Conduct all along through the Wilderness under Moses) did quite vanish under Joshua, who (instead of the Cloud that had conducted Israel through the Red Sea) had the Ark of the Covenant (which re∣presented the Angel of the Covenant, Christ Jesus) to conduct Him and all Israel through Jordan, Josh. 3.3 So tho' under the Law of Moses a Cloud of Obscurity and Shadows of Darkness abode all that time upon the Church of God; yet this Cloud departed•• through the Light of the Gospel under our Joshua or dear Jesus; Heb. 10.1. Col. 2.17. The Cloud was indeed Israel's Guide in Moses's time; for God was then seen Vailed in Moses, but the Ark must be their Guide in Joshua's Time; for God was then heard speaking from his Mercy-Seat, the Covering of the Ark, wherein were the Tables of the Testimony. Our blessed Jesus leads us not now so much by the Eye as by the Ear; for Faith now cometh by Hearing; Rom. 10.17. Our first Parents gave then a listning Ear too much to the Father of Lyes: We ought now to lend a listning Ear much more to the God of Truth, and not neglect so great Salvation; Heb. 2.3.

Eighthly; As Manna ceased under Joshua when Israel were come into Canaan; Josh. 5.12. So Ordinances and Sacraments shall cease when our Jesus shall bring us into the heavenly Canaan; Rev. 21.23. Both the Cloud and Manna were for Passage, not for Rest. As Manna ceased, when the Corn of Canaan was before Israel to make ordi∣nary food thereon: So do Miracles (which were extraordinary) cease when and where there is good store of ordinary and appointed Means (the Ordinances of Christ) before us: Hereupon Augustin saith well, He that now calleth for a Miracle, is a Miracle himself. The Divine Doctrine of Truth (which we now Embrace and Believe) is one and the same with that which was first delivered by our Lord himself, and then by them that heard him, who confirmed it by many extraordinary Miracles; Heb. 2.3. So that now we are not to try Truth by Miracles, but Miracles by Truth, because there be many Lying Wonders; 2 Thes. 2.9. Satan is God's Ape, can work miranda, not miracula.

Ninthly; As it was not Moses's work to Circumcise Israel, for that Sacrament was in∣termitted during their forty Years wandring in the Wilderness, the Lord dispencing with that Ordinance because of their frequent and sudden Removals; therefore this work was reserved for Joshua to be done in Canaan; Josh 5.3. So the Law cannot bring us to Canaan, cannot sanctifie us, nor circumcise our hearts; Rom. 8.3. No, this is work reserved for our dear Jesus by the Grace of the Gospel; Heb. 7.19. Our Lord is the End of the Law to every Believer; Rom. 10.4.

Tenthly; As Joshua led Israel through Jordan's Waters at a time when they did over∣flow all their Banks; Josh. 3.15. so our Jesus leads his Redeemed through many and great Floods of Affliction; Psal. 34.19. Yea, through the Valley of the shadow of Death it self; Psal. 23.4. and brings them as safe to the heavenly Canaan, as Joshua did Israel to the earthly Canaan.

Eleventhly; As Joshua accepted of the Gibeonites, who humbled themselves to him, and earnestly imitated to be entertained into Peace with him, and Protection under

him; so our Jesus accepts of all) penitent sinners, who seek Grace in time of Grace.

Twelfthly; As Joshua made his Captains put their Feet upon the Necks of the Con∣quered Kings of the Cursed Canaanites, Josh. 10.24. not vainly or proudly to insult over them, as that Pope did over the Emperor Frederick at Venice (blasphemously belching out those words, Thou shalt tread upon the Lion and the Basilisk) but to shew them the compleat Conquest of them: So our blessed Jesus causeth all his Chosen and Called to be more than Conquerors over all their Corruptions; Rom. 8.37. Yea, to be Tri∣umphers in Christ; 2 Cor. 2.14. and will tread down Satan under their feet; Rom. 16.20. at their Deaths, but more specially at the Day of Judgment.

There be many more Parallel Lines of Parity and Congruity betwixt Joshua and Je∣sus, which will occur in their proper place. Now a few words to the Disparity between them.

The First is, in this difference, that Joshua Conquered Canaan not only for the People of Israel, but also for himself, that he might have his part and portion with them for him and his Posterity; Josh. 18.49, 50. But our Lord Jesus hath purchased that heavenly Canaan only for our sakes, having had the possession of it before his Incarnation himself by the Right of Inheritance. He had a Glory with God before the World was; Joh. 17.5.

The Second Difference is, Joshua did not Conquer Canaan by himself alone, but had all the Tribes of Israel to Assist as his Auxiliaries in his Conquest; but our Lord Jesus hath by himself alone purchased that heavenly Inheritance: He saith, I have trodden the Wine-press alone, and none were with me; Isa. 63.3.

The Third Disparity is, The Conquest of Canaan did not cost Joshua Blood-shed or Death: But our Eternal Inheritance cost Christ both his Blood-shed and Death; Heb. 9.26. 1 Pet. 1.18, 19.

The Fourth is, Joshua could not quite expel the Canaanites out of Canaan; Josh. 15.63. and 16.10, &c. But our blessed Jesus hath perfectly subdued Satan, Sin, and Death to us, that no thing shall eternally harm us; Joh. 16.33. 1 Joh. 5.4. Rev. 12.11. nonnè sint sed nè obsint. Augustin.

The Second Remark relating to Joshua's Office is, the Divine Promise God gave him in his extraordinary Commission to his Office, for supporting his Spirit all along his fa∣mous Exploits from the first to the last of them, which was [I will not fail thee, nor for∣sake thee] Josh. 1.5. a Promise so precious, that it is five times repeated and renewed in Scripture. As (1.) To Moses for his Encouragement in managing his Magistracy over such a Murmuring and Stiff-necked People as Israel was; Deut. 4.31. What Moses had first received from God, that he communicated to the Common-wealth of Israel. (2.) Moses encourageth Joshua with the same Encouragement; Deut. 31.6. Shew∣ing, as God hath never failed or forsaken Moses from the beginning of his Conduct to the ending thereof, so nor would God ever fail or forsake him. (3.) The Lord himself gave forth this precious Promise even to Joshua himself; Josh. 1.5, 6. (4.) The Word of the Lord came clothed with this gracious Promise unto Solomon for his Encourage∣ment likewise in building God's Temple, &c. 1 King. 6.11, 13. (5.) And lastly; This Word of Promise (which before had been made to particular persons) is afterward applied universally as common to all Believers, with a very deep Asseveration; Heb. 13.5. The Greek there hath five Negatives, and may thus be rendred [I will not, not leave the, neither will I not not forsake thee.] This is well known as a Maxim among Check Grammarians [duae Negativae apud Graecos vehementiùs negant] that two Nega∣tives, tho' they make an Affirmative in other Languages, yet they make the most vehe∣ment Negative in the Greek Language. Hereby the Lord learneth us this Lesson in this pathetical Phrase, that when he seemeth in our apprehensions to fail and forget us, yet will he not utterly forsake us; Psal. 119.8. Tho' he fail us sometimes in point of Vision, yet at no time doth he forsake us in point of Ʋnion. Every Desertion is not a Disinhe∣ritance. God may change his Dispensation upon his Children, but can never change his Fatherly Disposition toward them, &c.

This same exceeding great and precious Promise, (so called, 2 Pet. 1.4.) God gave par∣ticularly to Joshua for strengthning his Faith in his great Undertaking of Conducting Israel to Canaan against all dangers and difficulties: For the purport of this Divine Pro∣mise to him brancheth out it self into many particulars: As (1.) An Assurance that God would enable him to conquer the Canaanites, tho' they exceeded Israel in Number, Strength, and all War-like Preparations, there being nothing too hard for the Lord; Gen. 18.14. (2.) Not only, [not any Man shall be able to stand before thee,] but also, the Lord promiseth him a constant and a continual Tenour of an happy Success [All the

Days of his life] that is, I will be the Alpha and the Omega of thy Conquests, and thy ending shall be as successful as thy beginning.

Thirdly; God promiseth, to be present with him, as he had been with Moses, whom (Joshua well knew) Gods presence had not only preserved him against all the Murmur∣ings, Rebellions and Insurrections of stiff-necked Israelites, but also had prospered him in vanquishing all those Nations, on that side Jordan, which rose up against him; even so will I bless thee (who succeedeth Moses) with security from intestine Troubles, and with success in all thy Wars abroad.

Fourthly; God saith, [I will not leave thee] that is, to thy self, nor in the Hands of thy own Counsel: [I will not fail or forsake thee] but be alway present with thee by my Spirit and power, in all thy warlike enterprises, and expeditions against all thy Enemies, which thou undertakes at my Command.

Fifthly; Ʋnto this people thou shalt divide all Canaan.) Tho' the Canaanites be Men of prodigious and of a Giant-like Stature and Strength; and tho' they dwell in Cities with high Walls and strongly fortified; yet be of good Courage in the way of thy obedience to my commands, then shalt thou exceed Moses, who only led Israel through the Wilderness; but this shall be an higher degree of honour unto thee, both to subdue all thy Adversaries, and to settle thy Subjects in their several inheritances. All this being spoken by God himself unto Joshua (who was undoubtedly exceedingly valiant before this in his War against Amalek, Exod. 17.) must much more add to his Valour, and make him a Man of Metal indeed.

CHAP. II.

NOW when General Joshua was thus Animated with a generous Spirit by all those Divine encouragements aforesaid, from ver. 2. to vers. 10. Chap. 1. Moreover, find∣ing Vox Populi to be Vox Dei; the Voice of the People to have so happy a concur∣rency with the Voice of God, vers. 6, 18. and their promise by their Princes of their Homage and Fealty to his Government, from vers. 10. to 18. upon this confirmation to the full from both God and Men, Joshua begins his first expedition, namely, his sending Spies to search the Land, even Jericho, Josh. 2.

The History of that mission consists of sundry Heads, as described in the 2d. Chapter (1.) The Searchers sent in sundry circumstances, vers. 1. (2.) The Peril they met with in the place they searched, with the circumstances thereof, vers. 1, 2, 3, 7. (3.) Their deliverance from that danger, by whom and by what means, vers. 4, 5, 16. (4) The Intelligence they received, there concerning the Universal Consternation both of Jeri∣cho, and of all the Region round about it, vers. 8, 9, 10, 11. (5) The Covenant they made with their Hostess for saving her Life and the Lives of her Relations, found in her House, vers. 12, 13, 14, 16, 18, 19, 20. (6.) Their Dismission from Jericho and safe Escape, vers. 15, 16, 21. (7.) Their returning in safety to Joshua in Shittim, with good tidings, vers. 22, 23, 24.

This Sevenfold History containeth a manifold Mystery and meaning, to be discoursed upon orderly, in sundry Remarks.

The First is upon Joshua's Mission of the Spies to Jericho: This was Joshua's First Pious and Politick Exploit. Some object against this Act, saying, How could this be well done by Joshua, when the same Act in Moses had such evil success? Numb. 13.3. &c. and 14.1, &c. Beside, Joshua should have Acquiesced in the bare Promise of God for Performance, &c. Answer in General; There is much difference betwixt Moses and Joshua's Mission of Spies both in the Actors, Motives, and in the the Manner and end: For (1.) In the first Mission the People made the first motion of it unto Mo∣ses out of their Fear and Distrust, not from the Lord, who commanded them im∣mediately to go up without dread or discouragement, Deut. 1.19, 21, 24. Moses upon the People's importunity consults with God, who seeing they would not be satisfied without it, permits it to be done, but afterwards punisheth it with a sad success; where∣as in the (2.) Mission Joshua acted alone without the People, but undoubtedly with ad∣vice from God (who had promised to be present with him in all his Enterprizes, Josh. 1.9.) tho' not recorded in Circumstances as those of Gideon were, Judg. 6.36, 39. and 7.2, 4, 5, 7, 9. All wonderful condescensions in God to Man.

Secondly; In Moses's Mission there were 12 Spies, out of every Tribe one; not on∣ly because it was done primarily and principally at the Instigation of all the Tribes, but also because they were to search the whole Land in a time of deep security. Be∣side, Those 12. proved too many by ten; for only two kept tight to their integrity, the other ten did much mischief among the People at their Return: But in Joshua's Mission, two were enough to keep Counsel, to search secretly, and that but a small space of Ground; no Man knew of their Mission save Joshua and themselves; and notwithstanding all this privacy, they had much adoe to secure themselves in that City, the People of the Land being now alarm'd and awakened.

Thirdly; In Moses's Mission, the 12 Spies, being publickly sent forth, gave an Account at their Return to the whole Congregation, Numb. 13.26. which was the cause of their murmuring and Rebellion. But in Joshua's Mission the 2 Spies, being sent out privately, gave an Account of their hazardous expedition to Joshua alone Josh. 2.23, 24.

Fourthly; In Moses's Mission, the People prompted the sending of the 12 Spies, from a distrustful fear and depending more on their own prudence and policy, than on the precious promise and powerful Providence of God, as plainly appeareth by the Consequences thereof; but Joshua, like a prudent General, sent out his 2 Spies to view the Fortifications of the City, and the Fortitude of the Citizens, that he might the better manage his Siege against it; yet not without due dependance upon Divine Assistance in the use of means.

Fifthly; Tho' it be objected, that it was Joshua's duty to depend upon God's Pro∣mise to deliver up the Land; yet had it been no better than a tempting of God in Joshua, to neglect the means: Our Faith is never so strong, as not to need farther confirma∣tion, as appeareth in the Instance of Gideon aforesaid; nor doth assurance of the end, occasion us to neglect the means conducing to the end, in subserviency to Gods pro∣vidence; this rather causeth us to use them with more confidence and comfort.

The second Head of discourse upon those Spies sent out by Joshua, is, the peril they passed in their Spying work, with Remarks upon it. As (1.) The Hebrew Doctors take upon them to tell us the names of those two Spies, calling them, (Caleb and Phineas) who did hazard their Lives in searching Jericho, &c. Wherein the Weal both of the State and of the Church of Israel ran a desperate Riscue; for Caleb was a Pious Prince (as appeared by his former Faithfulness in Moses's Mission of him, Numb. 14.24, &c. And Phineas was a Pious Priest, Psal. 106.33. The loss of those 2 Men of figure, had been a great loss to Israel.

The second Remark is, Their danger was desperate, for the Spies themselves were Spied by some of the Citizens, which gave an Alarm to the whole City. Those two Spies passing over the Fords of Jordan (mentioned, Josh. 2.7. and Judg. 3.28. and 12.5.) came by a Divine instinct in the twilight unto Rahabs House (supposed a Victualling-house) the most convenient Hiding-place for them, because her House was nigh to the Gate, and stood upon the Walls of the City; from the high Roof of which the Spies had a fair Prospect both of the City and of the Country adjoyning: Tho' they slip'd in so secretly as they could before the Gates were shut, yet was there a Watch set at the Gate (because a powerful Adversary was not far from them) who took notice of those two suspicious Persons, gave notice of it to the King, who evermore hath long Ears, and who immediately (upon this Universal Alarm) sent to seize the Spies at Rahabs House, Josh. 2.1, 2, 3. This could not but break their Sleep, tho' wearied with their long Walk, and their Rest not so long as that of the Ark in the midst of Jordan after, Josh. 3.13.

The third Head of discourse upon those Spies is, Their deliverance from this immi∣nent danger; by whom and by what? The first Remark, is, upon the Person who de∣livered the two Spies. Rahab, tho' she had been an Harlot (as the word Zona signi∣fies, and as she is called, Heb. 11.31. and Jam. 2.25.) heretofore, yet now was be∣come a true Convert being furnished with the graces both of Faith and Repentance. As the two Scriptures afore quoted do give an account of her Faith, in entertaining the Spies in Peace; so her whole discourse with those Spies did demonstrate her to be a true penitent. She doth not only abstain from doing any Injury her self unto those Spies, but was also faithful to them in not treacherously betraying them to the Kings Pursevants that came to catch them, which could not be, had she not been a true Con∣vert.

Besides, tho' the word Zonah doth signify an Harlot (as before) yet it signifies an Hostess or Victualler, one that dresseth and selleth Meat, so Lzun and Zona are used for Meat, Dan. 4.12. and Psal. 144.13. and this probably was Rahabs profession, which was a Trade Infamous among the Jews, because of the commonness of entertainment: But had she now been a known Harlot, those two good Men (the two Spies) would not have adventured their Lives in Lodging with her, lest some of her Gallants might do them mischief; much less would Salmon, that Prince of Judah, have married an infamous Strumpet for his Wife and Princess as he did, Math. 1.5. and least of all would the Redeemer of the World (our Lord Jesus) have descended from her as he did in that Genealogy. 'Tis true, the Jews judged the hardlier of her, because she kept a publick House of Hospitality, yet had no Husband; for she contracted with those two Spies for saving the lives of her Father, Mother, Brothers, Sisters and Kindred, but no mention is made of any Husband she had, Josh. 2.13. In a word, whatever she had been before, she was now become a Woman famous for Piety, and eminent both for her Faith, Hebr. 11.31. and for her works, Jam. 2.25. For (1.) She had a stronger Faith (tho' but an Hostess in Jericho) than six hundred thousand Men of Israel had, who had seen the Wonders of the Lord wrought for them, both in Egypt and in the Wilder∣ness; yet stagger'd they at Gods promise, and more at the performance of his promise: Whereas she (upon a bare Hear-say and Report of those miraculous miracles for Israel) believed in God, Josh. 2.9. She acted Faith in hiding the Spies Heb. 11.31. And so (2.) became eminent for her works also; not only in entertaining those Spies as Gods Angels (for so the word is, Jam. 2.25.) and sent them safe away, &c. Had she only said to those Spies [I do believe the God of Heaven and Earth hath given you this whole Land for your possession &c. Yet dare I not shew you any Kindness in this City, lest I betray my own Life, in betraying my King and Country, &c.] then had her Faith been a dead Faith, but her Faith prevailed to works as James sheweth.

From hence may be inferred, that Inn-Keepers and Victuallers may be good themselves, tho' their Employs do daily expose them to manifold Evils; tho' it be a Trade made up of many Temptations, yet is it a Calling both lawful and necessary, especially in Cities that are populous, where there are many, both Gentlemen and Tradesmen, that cannot be House-keepers, beside strangers and travellers, &c. Here Rahab teach∣eth them, How they may be good Persons in suspicious and tempting (if not bad) Em∣ployments: She renounceth her Paganism, believeth in the God of Israel (both as to his Divine promises to the Holy Israelites, and his Divine Threatnings to the wicked Canaanites): She useth Religious and Savoury discourse to her Guests, obligeth Joshua to be her Friend, by making much of Joshua's Messengers, entertaining them as An∣gels, &c. I wish all Keepers of publick Houses would learn from this Hostess to ob∣lige Jesus (our Joshua) that he may be their Friend, by an amicable entertainment of his Messengers or Ministers: Such Houses are worthy of them, ••••th. 10.19, 13.

The second Remark is upon the Means she made use of in order to deliver the Spies from their danger of the Kings Pursevants. It is said, That she took the Spies (upon the Alarm of their being discovered) and hid them, or Hebr. hid him; that is, hid each of them apart, lest the Bulk of both their Bodies together laying under the Line-stalks which she dried in the Sun upon the Roof of her House) should be easilier dis∣cerned by the Searchers, who, notwithstanding, were over-ruled by providence ne∣ver to attempt the searching of her House for them, but were left to their own fond credulity to believe they were run away (as she suggested to the King's Messengers) and to pursue them, vers. 4, 5, 6, 7. Some (indeed) would excuse Rahab, and justify the means she used, for saving the Spies, judging she might have other guests in her Inn that night, who were really gone away as she told the Kings Messengers; so spoke her words in truth, as to them, &c. But the truth is, her whole speech was a continual Equivocation, containing no fewer than four Masked Lies, all uttered at one breath, in the Branches of it; and the best that can be made of her Answer to the King's Offi∣cers amounts only to an officious Lie: Indeed at the first she made an ingenuous Con∣fession, that some Guests did come to her House, whom she could not but look upon as honest Men, therefore ought not be blamed for so doing, seeing it was her way of livelihood. Probably those Guests were observed to take up their lodging at Rahab's House, by the Watch of the City-gate; so she, out of Policy, freely acknowledged, what could not possibly be denied; designing to pain the better credit with those Ser∣geants (that examin'd her) in her following plausible and politick discourses; where∣with she effectually diverted them from searching her House.

First Object; If so much Sin was found in this Action of Rahab, why is it so ho∣nourably mentioned in Scripture as a praise worthy Action? Answer (1.) to shew the mercy of God, and the method of his mercy towards his chosen and called Ones, in whom he findeth Truth and Sincerity for the main. God hideth his Eyes from be∣holding evil circumstances in the good Actions of his Servants; Rahab's Action here∣in is twice commended by God in his word, (Heb. 11.31. and Jam. 2.15.) yet maketh he no mention at all of her beguiling or guileful Equivocations, in either of those two Scriptures; as the Limner that drew Alexander's picture (who had a Scar upon his Face) did cover the Scar with his Finger, and so drew him as if he had no Scar: So God (as it were) layeth the Finger of his Mercy upon the Scar of Rahab's frailty, and thereby hideth it in both Scriptures above-quoted. The like God doth for Sarah, 1 Pet. 3.6. [even as Sarah obeyed Abraham, calling him Lord] the place alluded to is Gen. 18.12. where Sarah's whole sentence was full of Unbelief, and there was but one good word in the whole, which was that of [Lord] denoting her due Respect and Reverence to her Husband, and that alone the Spirit of God taketh no∣tice of: The like is likewise done to Job, Jam. 5.11. Ye have heard of the Patience of Job; not at all mentioning any of his Murmurings or Impatiency in cursing the Day of his Birth, &c. Thus God Acts contrary to the wicked World, which over-looks the good in Gods Servants, and pitches only on their failings.

Second Answer; Rahab was a a poor Ignorant Pagan, and had as yet learnt no bet∣ter Lessons, but to look upon officious Lies, as but a Light trivial matter: yea, Augustin himself saith, That to make an officious Lie to be a downright Sin, hath even wearied learned Men: See more of this point in the first Volume upon the Midwives to Pharaoh, Exod. 1.19. If Jacob himself told three Lies to his Father, Gen. 27. &c. What could bet∣ter be expected from Rahab now but a New-Convert?

The Second Objection. But was not this Action of Rahab's both a Treacherous and a Treasonable Action against her King and Country? Was she not a betrayer of Canaan herein?

Answer. It may not be said so, for she being the first Fruits of the cursed Canaanites, and (according to the signification of her Name Rahab) one enlarged from the Pa∣gan Religion, had undoubtedly a particular Revelation from God that the Land of Canaan, and so her Town Jericho, were proscribed by the great Creator, and given to the Israelites, Josh. 2.9, 10, 11, &c. This did absolve her from all Laws of her King and Country, and laid a New Law upon her, to Incorporate her self into the Common-wealth of Israel, and to promote their welfare; saith Calvin upon that Scripture.

'Tis true, Abulensis saith, that Rahab had not Sinned, if she had betrayed the Spies into the Sergeants Hands, but this is directly against the express Testimony of the above-quoted Scriptures, that makes her hiding them from their Hands, a noble Act of Faith. Much better saith Masius, in saying, Rahab

First Understood, neither that the Life of the Spies would be the Destruction, nor their Death the Salvation of her Country.

And secondly, when she knew, that her Country was proscribed by God, and given to the Israelites, she neither ought nor could, either oppose a just cause, or patronize the unjust▪ &c. There can no Bond be obliging against the declared will of God: It would have alterd the case, had her action been subservient only to her own advan∣tage, and not also to Gods will.

The fourth Head of Discourse is, the intelligence those▪ Spies received of Rahab, concerning the Universal consternation both of Jericho, and of all the Region round about, vers. 8, 9, 10, 11. Wherein Rahab declareth the cause of her deserting the cause of her King, and like a good House-wife, not only cover'd the Spies with the Green Stalks of Flax (which she had to dry in the Sun upon the flat Roof of her House) but also Span a fair Thread out of it, and did Weave for her self a beautiful Webb (as may be said) of both her Temporal Preservation and Propagation, and of her Eternal Life and Salvation also: Hereupon both the Apostles (James, and Paul as above) take notice of her faith in God and obedience to him; but make no menti∣on of her Falshood and Lies or Equivocations to Men. Her good intentions preponde∣rated the evil of some circumstances in her Actions.

The First Remark is, It was a generous Act of Rahabs Faith, to venture her own Life thus for saving the Lives of the Spies concealed by her; but much more to fur∣nish them with means to escape, and with intelligence to carry back unto Joshua, that

the Town and Country was his own; Yet most of all, in taking an Oath of these Spies for her own security and her Relations, as if Jericho had been now in their Hands: (But of that afterwards) notwithstanding the strength and security of the City.

The second Remark is, no sooner had Rahab secured her own House from the Kings Searchers, by Infatuating and Dismissing them into a fond pursuit, but then she declar∣eth the grounds of her Heroick Faith to Joshua's Searchers, saying, [I know, &c.] grounding her confidence upon two special Miracles, that the God of Israel had wrought for Israel, namely (1.) the drying up the Red-Sea and (2.) their Conquest of the two Kings) Og, and Sihon) and of both their Kingdoms, concluding the same omni∣potent Arm would dry up Jordan (a small River) much more, and enable Israel to conquer the Kings and Kingdoms of Canaan: And by this token she assured them here∣of because a general Consternation was come upon her City, &c. Whereas God had given Joshua and his company great courage, becoming Conquerors.

The Third Remark, The Apostle James joyneth the Faith of Abraham (which car∣ried him through his ten Tryals) with this Faith of Rahab (which carried her only through this one Trial) and the exercise whereof was only in Civil entertainment (yet for Religious ends) both together, Jam. 2.23, 25. to shew that the weakest as well as strongest Faith must evidence its truth and Life by its works; and not only so, but also to incourage those that be in the lowest form of Faith, may find favour with God, as well as those of the highest form▪ provided there be any evidences of a living Faith, as in Rahab. Few can climb so high as Abraham, the Father of the faithful, and the Pattern of Believers: as Christ takes notice of the Green Figs, Can. 2.13. so even of Buds and Blossoms. Can. 7.12. and will bless the Buds, Isa. 44 3. accord∣ing to the Old Translation, Tho' faith be as small as a grain of Mustard-seed.

The Filth Head of Discourse is, the Oath or Covenant made by the Spies to Rahab, at her Demand, for saving her Life, and the Lives of her Relations, vers. 12, 13, 14, 16, 18, 19, 20.

The Remarks upon it are (1.) Oaths are an Antient way of ending Strife, Heb. 7.16. and this poor penitent Pagan thought her self secure by this means, vers. 12. No doubt this was a great exercise of her small faith to be thus confiding in a Covenant with those Spies, as if they had▪ the power of Life and Death at this time in their Hands, who themselves were as yet in a desperate case, and could not secure their own Lives: In all this she far exceeded the Faith of all Israel, who now staggerd at Gods promise, and more at the performance of it, tho' they had seen all his Wonders, and she had only heard the Reports of them: Nor doth she mention one word for saving her self in this Sacred Swearing, because the Law of equity obliged them to preserve their Preserver. All her care was carried forth for her carnal Relations, lest they should perish in an un∣converted State.

The Second Remark is, the Token of their inviolably keeping this Covenant, she demanded of them, vers. 13, 21. was the Red Cord by which she let them down for their escape, Josh. 6.23, 25. This was the outward means of her and her Friends Salvation, Red is a saving colour: As Isralel's Doors were Red with the Blood of the Paschal Lamb that the destroying Angel might pass over their Houses, Exod. 12.7, 13. &c. So Rahabs, Window must have the Scarlet Line tied to it, Josh. 2.21. The Door is of use to let in Passengers, and the use of the Window is to let in light into the House: The Soul of Man hath its Door, namely the Ear, to let in Doctrines; and its Window, namely the Eye, to let in knowledg; therefore, both of them do need to be made Red with the Scarlet-Blood of the Lamb of God, whose Fleece also affordeth the Right Red Line which is effectual for our Salvation.

The Third Remark is, The strict and punctual Terms of those two parties in this Reciprocal Covenant, having conditions on both Hands.

First Rahab's part was to bind the Scarlet Thread to her Window, as a Token whereby all Israelites might know her House, when they came to storm Jericho, and she with her Friends must keep within her House during the Destruction of the City; moreover, she must bind her self to conceal this Covenant from all the Citizens, dis∣covering it only to her kindred in the fittest season.

Then the second part of the Spies followeth, they upon those conditious aforesaid (expressed, vers. 18.19, 20.) take a solemn Oath with all caution and circumspecti∣on, not in Jest but in Judgment, Jer. 4.2. Isa. 48.1. clearing up the Terms where∣unto they Sware, (tho' they were in desperate hast to be gone) lest any suspition of Perjury should after be laid to their charge. 'Twere well if common swearers could

consider, that Swearing by Gods name is one eminent Act of Gods worship, not to be done rashly, and in Choler, but with an Awful fear of God, Deut. 10.20. Levit. 5.4. 1 Sam. 14.39, 44.

The Fourth Remark is, Tho' those two parties were of two several Nations, yet might they understand each other in this long familiar conference; for, (1.) the Language of the Israelites and that of the Canaanites were but different Dialects of one and the same Tongue, as appeareth by the names of the Canaanites Cities, such as Jericho, Salem Sichem, Bethlehem, &c. all their names before the Israelites came thither (2.) that difference 'twixt the Dialects, Israelites might learn from conquered Amorites on this side Jordan with whom they conversed.

The Sixth Head of Discourse is, The safe Dismission and Escape of the Spies, vers. 15, 16, 21. The Remarks thereon be (1.) Rahab's letting the Spies down with a Line of a Scarlet Thread, &c. This must (no doubt) be done after the whole Transaction of the conditions of the Covenant and taking the Oath, (tho' vers. 17, 18, 19, 20. seem to intimate that it was done before) for it is very improbable, either that she would dismiss them before a full agreement, or that this discourse about such secret and im∣portant Affairs, was under the Window, where the Watch (going the Round) or some neighbours, might over hear them; therefore, some do salve this doubt by an Enallage of tenses, Reading the words thus [this Thread, which thou lettest us down by] that is, about to do: But if this were done after, it must be Attributed to the singular providence of God over-ruling the matter so, that none did either hear this discourse (hastily run over in the Chamber, but amplified upon, when more out of Danger) or see the Spies let down the Wall through the Window.

The second Remark is, The marvelous providence of God in placing Rahabs House, in such an outward corner upon the Wall of the City among the Poor, every way ac∣commodated for this present purpose: 'Tis the Lord that appoints the bounds of all our Habitations, Act. 17.26. Zebulon shall dwell at the Haven of the Sea, or by the Sea-Shore, Gen. 49.13. So Rahab (as we all) shall dwell in Gods Appointed place. Masius is of opinion, that Rahab in the time of her Harlotry did make use of this Scarlet Line to draw up, and let down her fornicators for promoting her secret service, that so the same Instrument, which had been before of her Transgression, might now become the means of her Salvation being now fixed to the Window upon the Wall, her fore∣rooms, towards the City, being for more publick entertainment of her Guests, &c.

The Third Remark is, the farewel-speech of the Spies to Rahab [We will be blame∣less of this thy Oath, if thou and thy friends keep not within the doors of this House that hath the Scarlet-line, &c.] vers. 17.18, 19, 20. unto which she consented, vers. 12. In which History there is this Mystery: As they that staid not under this Red Cord but Gadded abroad into the streets (when the City was stormed) were guilty of their own Blood and perished at their own peril: So such as are not of the houshold of Faith, and keeps not within Gods Doors, are destroyed; the Devil sweeps away all that are out of the Covenant, and such as Wander out of Gods Precincts, are out of Gods Protection. It was not enough for any to say (in the Streets of Jericho when stormed) unto Joshua, I am Rahabs brother, &c. nor will it be enough for us (at the day of Judgment) to say to Jesus, I am a professour, a Church-member, &c. He will say [I know you not, &c.] Matth. 7.22, 23.

The Seventh Head of Discourse is, The Spies Returning in safety from Jericho to Joshua in Shittim, vers. 22, 23, 24. Remarks upon this are (1.) 'tis more than proba∣ble Rahab did bind the Scarlet Line to her window, before she dismiss'd the Spies, lest a matter of that Moment might be forgotten, and lest her House might be mistaken, when the City was stormed, which Mistake was prevented by the Spies be∣holding it done before their departure, whereby they might know it at distance at their Return, &c. moreover, it must needs be a great confirmation of her own Faith, to behold daily this Pledg of her safety; nor did she know, either when or how the Army would take the City, seeing she had Assigned them three days to lay hid in the Mountains. Nor could this Cord Cause any suspicion to the Citizens, for she might use it frequently for other uses, her House standing upon the Wall.

The Second Remark is, The good Counsel that Rahab gave to the Spies (for hiding themselves in the Mountains betwixt Jericho and Jordan) proved successful for their safety, vers. 22. The Searchers found them not. 'Tis a Vulgar saying, [the Wit of a Woman at a Pinch is above a Mans, who must have Time for Deliberation.] Which holds true here, and in other Instances in Scripture-Record as in Rebekah, Gen. 27.5, 6,

7, 8. &c. and in Abigail, 1 Sam. 25.14, 18. to 35. and in Manoah's Wife, Judg. 13.22, 23. and such like: All these were at a pinch and on the suddain, &c. As [the Searchers not finding the Spies] doth commend highly the excellency of Rahab's Counsel: So it illustrates greatly both the eminency of their Danger, and of their deliverance from it by Divine protection. They are well hid. whom God Hides, as Jeremy and Baruch were, 'tis said [the Lord hid them] Jer. 36.26.

The Third Remark is, The time of the Spies Absconding is said to be three Days, vers. 22. What they lived upon all that time is a Question which is variously Answered (1.) There be some whose sentiments are, that they kept a three days Fast, which was not Unusual. (2.) Others more probably think that Rahab out of her Hospitality furnish'd them with full Provisions for three days, and it was the custom of that Age for Tra∣vellers to carry necessaries along with them; as Judg. 19.19, 20.

But Thirdly, the opinion of Dr. Lightfoot, upon those three days is most Remarkable, saying, those two Spies sent on the sixth Day of Nisan into Jericho, came out that Night, lay hid in the Mountains all the Seventh Day, and on the Eighth, returned to the Camp, which three Days are counted just as the three Days of our Saviours Bu∣rial.

The Fourth Remark is, The difference Remarkable betwixt those two Spies, Joshua sent, and the 12 Spies Moses sent (who proved ten too many) Numb. 13. &c. Those two were rightly qualified both with Wisdom and with courage for their special Spying work, which the ten (that Moses sent) were wanting in.

First; Their Wisdom was evident, in giving a full Relation of all Occurrences in their adventure unto General Joshua alone, and not to the Mobile or Multitude (as Moses's Ten did) well knowing that [Neutrum Modò, mas modò vulgus] the vulgar are apt at such a Narrative, to take in impressions either of too much fear, or too much forwardness as they did in Moses's Day, Numb. 14, 18, 40.

Secondly; Their courage, vers. 23. They did not discourage the Hearts of the People as the ten cowardly Spies did with Stories of the Anakim Giants, and of Cities Walled up to Heaven, &c. but these two tells Joshua vers, 24. [that God had delivered the Land of Canaan into Israel's Hands] as if it had been already done, &c. We do not Read of any such desperate dangers that Moses's ten Spies met with in their enterprize (as those two Spies of Joshua's did) yet the fewer that their hazards had been, the lesser was their courage and encouragement. So true is that of Solomon [He that sends a message by the Hands of a Fool, cutteth off the Feet and drinketh damage,] Prov. 26.6. Whereas those two, the more mischievous Perils they met with, the more Magnanimous they were made by their escape, from them, and the more did they promise to themselves, and to their People Israel, a compleat Conquest of Canaan. In fine. Tho' those two Spies were Men of courage, yet were they not Fool-hardy, but their Wisdom had the conduct of their courage. They do not over-daringly outface danger (either in Rahab's House or in their return home) but improve the means, where the Lord had not promis'd Miracles; upon this Account our Redeemer saith to Satan [Thou shalt not tempt the Lord thy God] Matth. 4.7. So as to neglect means, &c.

CHAP. III.

Josh. the Third relateth the miracle of Israel's passing through Jordan, in all its cir∣cumstances of time, place, manner, &c.

The First Remark upon this Relation is, the solemn preparation of Israel for their best Reception of this Miracle of mercy: Israel had three Days time not only to pro∣vide necessaries for a march from Shittim to the Banks of Jordan, Josh. 1.11. but also to prepare themselves both in Body and Soul, with Ceremonial and Spiritual Purifica∣tions to render them capable of that glorious Efficacy of Gods powerful presence, in dividing Jordan, vers. 5. God oft call'd them to a sanctifying themselves for his pre∣sence, Exod. 19.10, 15. Levit. 20.7, 8. Numb. 11, 18. &c. a due preparation for Gods presence brings a true participation of it, and the more that our minds are purified for meeting the Lord, the more influence hath his presence upon our Spirits, and the deeper impression it maketh upon our memories.

The Second Remark is, the Cloudy Pillar being now departed at Moses's Death (shewing, the shadows of the Law, cannot lead us into the Land of promise,) The

Ark of the Covenant (being a Type of the Angel of the Covenant, Mal. 3.1. the Lord Jesus) takes the Conduct of Israel through Jordan into Canaan, Josh. 3.3, 11. which shew, that the order of the march of the Ark of God in Moses's time was in the midst of the Camp, Numb. 2.17, &c. But now this course was changed in Joshua's time, for the glorious Cloud being gone, the Ark of God must go before Israel, who must follow after it, denoting, That as there was no other way of entrance into the Earthly Ca∣naan, but by following the Ark of God; so there is no other way of entrance into the Heavenly Canaan, but only by following the Lord Jesus Christ, Joh. 14.6. Act. 4.12. Matth. 16.24.

The Third Remarks is, The much Congruity or Parity 'twixt this Ark, the Type, and Christ, the Antitype, as (1.) The Ark was made of Shittim-Wood, Exod. 25, 10, &c. A Wood most durable, and not subject to putrefaction. So Christ was neither subject to the corruption of Sin, nor to the putrefaction of the Grave, Heb. 27.1. and 4.15. Psal. 16.9, 10. (2.) the Ark was covered with pure Gold: So Christ had the Gold of his Godhead covering his Manhood, Col. 2.9. (3.) it had the Tables of the Testimony and pot of Manna, &c. so Christ had Treasures of Wisdom hid in him, Col. 2.3, &c.

Fourthly; the Ark was an Assurance of Gods presence with Israel; Josh. 3.11. calls it the Lo••d of the whole Earth, which is added to corroborate Israel's confidence; for if that God (who made the whole Earth out of nothing, and governeth all things contain∣ed in it, by his wise and powerful providence) did dwell in the Ark that passed over before them, there could be no place left for incredibility, or so much as doubting of their ill success; where the Ark was, there God was. Hence the Ark is call'd Gods Face, Psal. 105 4. and 'tis call'd God himself, Psal. 132.5. wherewith God was pre∣sent in casting down Dagon and plaguing the Philistins, 1 Sam. 5.2, 3, 4, 6, 9, 10, 11, 12. and 6.19, 20. Where the Ark is, and where the ordinances are, there God is, &c. Thus. Christ is both the cause, and the assurance of Gods merciful presence with us, Joh. 17.21. The Son's union with the Father is an assurance of our Union, both with the Father and the Son, and of theirs with us.

Fifthly, a reverend respect must be had to the Ark of God, so that the People must not come near to it; but keep at distance from it two thousand Cubits or a thousand Yards Josh. 3.4. Which distance was prescribed to affect their Hearts with a due Venera∣tion to Gods presence, whereof the Ark was a Sign, in which respect, at the giving of the Law there were bounds appointed about the Mount Sinai, to keep the People from approaching too near it, Exod. 19.12. Thus Gods Command concerning this Ark was [they shall not go in to see it,] Numb. 4.20. The Men of Bethshemesh paid dear for their peeping, 1 Sam 6.19. Gods secrets must not be searched into, Deut. 29.29. Hic oportet mirari potiùs quàm Rimari: Arcana Dei sunt Ara Dea; a presumptuous prying into the work of Gods Arcanum's, is not only an Impious curiosity, but 'tis also for∣bidden upon pain of Death as above; and Peter giveth charge against that Curiosity as against Theft or Murder, 1 Pet. 4.15. 'tis Bucholcer's Counsel.

Tu fuge ceu pestem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

We should be wise to sobriety, and not rush rashly into Gods ordinances or Sacra∣ments, Dr. Hall saith well, God loves at once Familiarity and Fear, Familiarity with him in our Conversation, and fear of him in his Commands: God loves to be acquainted with Men in the Walks of their Obedience, yet he takes state upon him in his ordi∣nances, and will be trembled at in his Word and Judgments. Thus it is said of Christ.

Surely, they will Reverence my Son, Matth. 21.37. As the Ark of Gods presence and Hearers are all here and before the Lord to hear his word, Act. 10.33. which ought to be trembled at, then God will respect us, Isa. 66.2.

There be many more Parities or Congruities follow to be spoke to in their proper place; the Sixth whereof leads in.

The Fourth Remark, which is, As by the Ark of God the River Jordan was divided and dried up, insomuch that the People went dry and safe over to Canaan; So by the Son of God a most plain, easy, and ready way is made through the Horrours of Death for us to come safely to our Heavenly Canaan and Kingdom, Psal. 23.4. Heb. 10.19, 20. This drying up of Jordan by the Ark approaching it, Josh. 3.13. was a wonderful work of God, and much admired by the Psalmist, Psal. 11.4, 3, 5. The many circum∣stances of this miracle make it the more marvelous, as (1.) the Time when, namely, at such a time when Jordan overflowed all its Banks, Josh. 3.15. at the time of Barly Harvest.

This might be Natural 1 Chron. 12.15. as to Nilus and other Rivers caused by the melting of Snow, which lieth all Winter upon the adjacent Mountains, and is melted in their Harvest time by the Heat of the Sun: Therefore the drying of it up when it was under its most dreadful innundation must needs be the more Supernatural: Here∣upon the Psalmist asks the Question [what ailed thee oh thou Jordan that thou wast driven back, &c?] Psal. 114.5. as if he had said, what was the matter? What power overpower'd thee? Can there any natural reasons be rendred for it? No; it was God powerful presence, thou saw, that did affright thee, and not only stop'd thee in thy natural course, but also caused thee to run a Retrograde Motion: as God chused this very time of an Innundation (1.) that his powerful kindness to Israel might be more singular, and the Miracle the more admirable; when God will perform his promises of deliverance to his People, no created Being can obstruct his Proceedings, for all Creatures are Gods Servants, Psal. 119.91. and shall contribute their help and not hindrances. (2.) So it most highly commends the strong Faith of those Holy Priests that did first set their Feet up∣on those Waters while they so fearfully overflowed, and ran with such a rapid, fierce and strong Currant (3.) and Lastly, this time likewise gives the greatest illustration of Gods good providence toward his People in bringing them into the Land of their Enemies, even in Harvest time, when it was the best furnished with all necessary Provision both for the present and the following Year; here one Sowed and another Reaped, Joh. 4.37.

The Second Circumstance that exalts this Miracle is, The place where it was wrought, what part of Jordan must be dried up for Israel's March over into Canaan: No place of Jordan must serve, but that part which was Right over against Jericho Josh. 3.16. This was the place which God chose, because, (1.) God would shew himself to be their Captain who would lead them over in safety there, where there was a strong City, a potent King, and a valiant People; (2.) Because this wonderful wafting Israel over safely there, would strike a greater terror upon the Hearts of their Enemies; (3.) To Signalize this very place, call'd after Bethabara, Trajectum, or place of passage, where John the Baptist did Baptize the Lord Jesus, Joh. 1.28. &c. Here Baptism was first Administred, not without Divine Direction, being fore-shadowed by Israel's passage through Jordan (as before through the Red-Sea, 1 Cor. 10.2.) to signify that Christ is the true Beth-Abara or place of passage, into our Heavenly inheritance, Eph. 2.18. To which may be added (4.) because this place led Israel to the most pleasant and fruitful part of Canaan, and therefore the most convenient both for Israel's refreshment after their long and tedious Marches; and for their encouragement to their present expe∣dition.

The (3.) Circumstance that makes this Miracle famous, is, The manner how this differ'd from the drying up of the Red-Sea; for (1.) That deliver'd them from the Egyptians, but this led them into Canaan: (2.) In that the Waters stood up on each side as a wall, in this the upper Waters only stood up on an heap, the nether Waters were clean cut off (as with a Sword, Job 6.17. saith Tremellius) and ran away into the Dead Sea. (3.) There the Waters were divided at the stretching out of Moses's Rod, but this was done by the presence of the Ark of Gods presence. (Lastly) this huge Heap of the upper Waters of Jordan, did not fall all at once (as the Red Sea did to drown the Egyptians) but, being Restrain'd by the power of God, abated by little and little and brought to their ordinary course, otherwise the Heap being higher than the Banks had drown'd all the Country, by a sudden and entire Fall.

The Fourth Circumstance of this marvelous Miracle is, The means whereby Israel was transported, it was not by Bridges, or by Boats, &c. but on Foot yet dry shod notwith∣standing the vast Innundation which teacheth us, that such as are Israelites indeed Joh. 1.47. Need not to fear their passage through Jordan, the Agonies of a corporal Death (having the Ark of Gods Covenant in their Eye,) to take possession of the Heavenly Canaan, Eph. 2.18.

The Fifth Remark is, These Holy Priests, that bare the Ark of the Lord, stood be∣twixt the People and danger, as a wall of Defence to them, whether their station ap∣pointed them were either in the middle of Jordan (as some say from vers. 17.) then they preserved them from fear of the Flood overflowing them in the midst of the River; or if the Priests marched end-Ways through the River to the brink of it on the other side (as others do interpret, vers. 8. lest the People should otherwise get before the Ark, who were bid to follow after it) then the Priests exposed themselves to the Pe∣ril of the Enemy who might be ready to hinder their Landing, as Rationally could not but be expected. In which case the Peril of those Holy Priests must needs be the

greater, because of their distance 2000 Cubits from the rest of the Army: However understood, it teacheth us, That 'tis the frequent State and Portion of Gospel-Mini∣sters to be most exposed unto Peril from Persecutors, whose constant Cry, is, smite the Shepherds, and the Sheep be soon scattered, &c. Zech. 13.7. Oh pray for Pastors who bear the brunt and burden of the Day.

The Sixth and last Remark is, Those whom God gives up to Destruction, he first gives them over to Infatuation, which is the English of [quos Deus vult destrui, priùs dementat] Tho' it be the common Dictate of the Light of Nature, that Nations in danger of Invasion, do carefully secure their Coasts, and guard their Frontiers; yet those Canaanites, in neglecting this here, seem deprived of their reasons; probably, their present security might be, because they look'd on it as Impossible for: Israel to pass over Jordan when it overflow'd its Banks; but certainly they were struck with such a Terror by this Miracle, that they durst not come forth, but immured themselves in the High wall'd-City.

CHAP. IV.

JOsh. The Fourth gives an Account of those Monuments appointed for an everlasting memorial of Israels miraculous passage over Jordan; those Monuments are twofold; first, the Principal, described. (1.) The Author God, vers. 1. (2.) The instruments who, and how many, vers. 2, 4, 8. (3.) The Materials, twelve Stones taken out of the midst of Jordan, vers. 3. 5. (4.) The place of Standing, both in Gilgal, vers. 3.5, 20. and in the midst of Jordan, vers. 9. (5.) The end why, as a memorial of that wonderful Work to their Posterity, vers. 6, 7, 21, 22, 23. and that the Canaanites might learn to ac∣knowledg the omnipotency, and Israelites the fear of God, vers. 24.

Secondly, the less Principal, described likewise, as (1.) the manner and order of Is∣rael's marching through Jordan (1.) the Gadites, Reubenites, and Half-tribe of Manasseh, vers. 12, 13. (2.) All the People universally, making much hast, either from fear of danger, or from desire of the promised Land, vers. 10. and (3.) The Priests with the Ark, vers. 15, 16, 17, 18. (2ly.) The time when this was done vers. 19. (3ly.) The event hereof, namely, the magnifying of Joshua's Authority: vers. 14. (4ly.) The return of the Waters of Jordan into their course as they naturally ran, vers. 18. (lastly) The pitching of Israel's Tents in Gilgal, a place so called by Anticipation, vers. 19. and 5.9.

The special Remarks upon the premisses are these.

The First Remark is, This is an Ancient, and laudable Practice, to erect lasting Monuments for propogating and perpetuating some signal mercy and singular deliverance, that the Glory of a wonder-working God may be Eternalized, and the Truth of his wondrous works may be testified, to all succeeding Generations: Here a Pillar of twelve huge Stones must be reared up by Gods own Command, vers. 1.9. with chap, 3.12. And therefore it was void of all vain Superstition, as it was not Super Statutum, or the command, of Joshua only. Agreeable unto this Divine Pattern, hath this great City well erected a stately structure of Stone, the Monumental Pillar, that the loving kindness of God in the late dreadful conflagration may be kept in everlasting remembrance.

The Second Remark is, Tho' it be the Devils design to have Gods great Works of wonder soon obliterated (Eaten Bread is soon forgotten) yet 'tis God's will to have them remembred and better remembred. Therefore one Monument of this great mercy must be in Gilgal the place of Israel's Circumcision, relating to the twelve Pa∣trinrks, in the Old Test. and another in Jordan the place of Christ's Baptism, relating to the twelve Apostles of the New, tho' that in Jordan was a memorial to the two Tribes and half on the other side of Jordan, which being built up of the most Massy Stones in the midst of the River, might be seen at low Water by them, for these Stones are not said to he carried on Mens Shoulders (as those erected at Gilgal were) but that Joshua rolled them together by the help of many Hands: Or Jordans Waters being so famous for their clearness, this Pillar was perspicuous to them that passed by in Boats, or if (as some say) It was set nigh the Bank, this made it more obvious to the Eye: That at Gilgal was a memoir for the other 10. Tribes, all must have their memento's, that this Miracle of mercy might not be Moth-eaten, &c.

The Third Remark is, Parents ought cerefully to Catechize and instruct their Chil∣dren, vers. 6, 7. They were to teach their Children the use and end of thhis Monument, as before of the Passover, Exod. 12.26. and 13.14. Psal. 34.11. and 48.13. and 102.18. Tender Plants must oft be Watered, Eph. 6.4. Children must be Nurtured as well as Nourished; the former is as necessary as the latter, and much more, seeing the Soul is a more noble nature than the Body: If Parents Mind only the Bodies of their young, What do they more than the very brute Beasts for theirs? The Blessings upon Posterity is entail'd to Piety in the second Commandment. Therefore the meaning of all Sacred Monuments should be made known by Parents to Children. True Religion is the exercise of illuminated Minds, 'tis not an ignorant or blind Devotion, as among the Papists, who have a Mass of Mystical Ceremonies, whereof neither Children, nor their Patients, no nor many of their Priests can render any reason, nor indeed is any reason for many of them pretended by their Chief-Priests, save such only as is ridicu∣lous. But this Sign (so called) of Divine Institution, was expresly for the fortifying of Faith, for the feeding of Hope, and for the nourishing of Joy, both for Parents and Children (when informed) by calling to remembrance so transcendent a Miracle, whereby they all in after-times might be stirred up to Thankfulness, Strengthened in their daily dependancy upon this wonder-working God; Hereupon Parents cannot per∣form a more profitable Office to their Children, nor leave them a better and more lasting Legacy and Inheritance, than to train them up in the crue knowledg of the good Ways, Works, and Word of God, &c.

The Fourth Remark is, behold how the servent Zeal of Joshua appeared here, who, being transported with Admiration of this Miracle of Mercy, doth again and again Record the Circumstances of it [the Waters of Jordan were cut off; and again, the Wa∣ters of Jordan were cut off;] vers. 7. That they might make the more impression up∣on the Minds of their posterity, Wheting or Sharpening (as the Hebrew, Deut. 6.7. signifies) As if he had been whetting a Knife before Dinner, by drawing it oft over the Whetstone, or as if he had been sharpening a Stake before it be driven into the Ground. Thus Joshua repeats and Inculcates the same great truth with a Mind much fired upon it, not only to shew, that he could scarce satisfy himself with a sufficient admiring of this great mercy, but also, that the Blessed Truths of God, the Princi∣ples of Religion, must be Inculcated and Repeated or taught diligently to our Children, for die deeper impression on their Minds: See again vers. 22, 23.

The Fifth Remark is, The Heroick Faith and Fortitude of those Holy Priests, who, like good guides, not only were the first, that to the Hazard of their Lives entred into the River, and patiently continued long in the midst of Jordo••, until fix Hundred Thousand Men, &c. could march over, but they were the last also, that passed out of the River: this is the more probable, vers. 10, 11. Seeing the Ark of Gods presence is said to be both Van and Rear, Isa. 52.12. as the Cloudy Pillar had been to them in their Passage through the Red-Sea, Exod. 14.19. And thus 'tis said [the glory of the Lord shall go both before and behind his People] Isa. 58.8. It could not be any thing but a Strong Faith, that kept the Bodies of those Priests so firm in their Station, and their Minds so fixed as not to remove from off the ground till the whole work was done as above, vers. 10. and till the Monument was erected in the midst of Jordan, and till twelve other Stones were taken up and carried away to the Land, &c. notwithstanding that hideous Heap and Mountain of Waters, which did hang over their Heads all this while, ready eve∣ry moment to overwhelm them, had they wot been miraculously held in by an omni∣potent Hand, and which ghastly sight surely so affrighted the People, that they hasted to to be out of the danger. Whereas the Priests stirr'd not from their station, till God call'd them off, vers. 16.

The Sixth Remark is, The faithfulness of the two Tribes and half to the Covenant, that Moses had indented with them before his Death, Numb. 32.20, 27. as Moses had been no less solicitous for the Churches welfare after his decease, than while he lived in indenting thus with those two Tribes and half, so they were no less conscientious in keeping this Covenant, approving their Hearts and Practices to the Lord in whose presence they now passed over, vers. 12, 13. Jos. 1.14. All but a Guard for their Coun∣try.

The Seventh Remark is, Gods powerful restraint upon this fluid Element, The Wa∣ters of Jordan cannot come down in their natural course, until all was done Which God commanded, vers. 18. no, nor then neither, suddenly and all at once, but by little and little, and slowly by degrees; thus was is ordered and over-ruled by the power∣ful

Providence of God, lest that huge heap of Waters, falling down all together (at Gods withdrawing his Hand) should drown the whole Country, yea, even the Tents of Israel: Here the Lord Sate upon the Flood indeed, Psal. 29.10. both while he made it sit still, and made it to run leisurely, &c.

The Eighth Remark is, the marvelous Providence of God in Israels Landing in the Land of Promise, upon the tenth Day of the first Month, vers. 19. This first Month Abib or Nisan (part of our March and part of April) was call'd first in respect of Sacred, not of Civil affairs; for the Jewish Jubike began in Tisry (our September) Levit. 25.8. Exod. 23.9, 10, 16. The Creation (as some suppose) beginning then. This first Month God chose, because (1.) it was the most pleasant, the Sun ascending, days lengthening, and the Face of the Earth reviving, which could not but be most congruous and reviving to Israel, so weary'd with long wandrings. (2.) Then were the forty years from their departure out of Egypt expired; so punctual is God in performing his Promises or Threatnings, Exod. 12.41, &c. and God chose this tenth day, as most seasonable, be∣cause the Lambs for the Passover must be kept up four days before, Exod. 12.2, 3, 4, 6. This day they came out in the Month Abib, Exod. 13.3, 4. and on this Day they Went to Gilgal to be circumcised (which had been long omitted in the Wilderness) Josh. 5.5. and before which none were to eat the Passover, Exod. 12.25, 48. So there was the distance of four days betwixt their Circumcision and the Passover, that they might not only be healed of their wounds, but also be duly prepared for that solemn feast.

CHAP. V.

JOsh. the Fifth, gives an account of the consequences that immediately followed Israel's passing over Jordan, which were these five: (1.) Gods Dread and Terror upon the Inhabitants of the Land, vers. 1. (2.) the renewing of Circumcision, vers. 2, to 9. (3.) The Celebration of the Passover, vers. 10, 11. (4.) Cessation of Manna, vers. 12. (5.) the Messiah's appearing to Joshua in the Plains of Jordan, in many circumstances, vers. 13, 14, 15.

The First Remark is, The Lord of Hosts, smote both the Amorites on this side Jor∣dan (those on the otherside having been subdued by Moses, Numb. 21.24, 34.) and the Canaanites, all along the Mid-land Sea, with such a fearfulness and faint-hearted∣ness at the news of this miraculous passage over Jordan, that as through stupefaction these two (the principal of the Nations) had neglected to guard their Frontiers at me Invasion, so much less had they any Courage to drive them out, when once got into their Land; 'tis said, vers. 1. That their Hearts mel••ed, as Deut. 28.7. Thus mettals melted lose their Hardness, so those Men lost all their Hardiness; and it may be doubted whether the Snow (that had swoln up Jordan) or their Hearts melted faster, the for∣mer by the heat of the Sun, and the latter by a cowardly fear from God.

The Second Remark is, The renewing that great Sacrament of Circumcision, (from vers. 2, to 10.) which was given to Abraham as a Seal of Gods Covenant, wherein Canaan was promis'd to him and to his Seed, who must bear the Sign of Gods Covenant in their Plesh, Gen. 17.7, 8, 9, 10, 11, 13, &c. This Ordinance had been long neglected by Abra∣ham's Seed during their Bondage in Egypt, where they could not Administer it accord∣ing to Gods Institution, because of their intolerable oppression there. Hereupon God sent Moses to restore it in the Plague of three days Darkness, Exod. 10.22. and 12.44, 48. Josh. 5.5, 7. wherein God bound Pharaoh's and his Peoples Hands to the Peace, while Israel was sore with their Circumcision: Moses might the better be a restorer of this Sacrament to Israel, because he had lately been awakened by the remembrance of his own neglect of it, and his danger thereupon; Exod. 4.24, 25. Again, this Or∣dinance was (if not neglected) at least omitted or intermitted, while Israel remain'd in the Wilderness, where God was pleased to Dispense with his own Institution, be∣cause of their frequent and sudden Removes, when ever the Lord took up the Cloud; for had this Omission (about 40. years, vers. 5, 6. here) been a wilful neglect, Israel had not met with Divine indulgence but utter severity, seeing God threatned to cut off all neglectors of it from his People, Gen. 17.14. then must Joshua restore this Sacrament the second time, vers. 2. Here, (as Moses had done before him the first time) for these reasons; (1.) To roll away (as Gilgal signifies) the reproach which they had con∣tracted in Egypt, by the sinful neglect of it upon worldly Accounts, vers. 9. (2.) That

they might be prepared to partake of the Passover, whereof none might eat before they were Circumcised, Exod. 12.44, 48. (3) To strengthen their Faith in the Covenant God made with Abraham, Wherein, with other things, Canaan was pro∣mis'd to Abraham's Seed. This Seal now applied, must needs confirm them in their present difficulties and future danger. (4.) To testify that God was reconciled to them by renewing his Covenant herein with them, their Parents Rebellions being no longer to be charged upon them (5.) To distinguish them from the Ʋncircumcised Canaanites, &c. (6.) To oblige them in performing all God enjoyned them to do in Canaan Exod. 12.25. Levit. 23.10 Numb. 15.2. &c.

The Third Remark is, The marvelous Divine Protection and Preservation of Israel during their soreness under present circumcision, when Jordan shut them up behind, a mighty and malicious Adversary was before them, who surely consulted to ruin them upon all Advantages, and who never could meet with a fairer and fitter opportunity than they hadat this time; for had they come forth in Arms upon them now, while they were sore of their Wounds in Circumcision (as Sime••n and Levi did upon the Shechemites, Gen. 34.25, 26, &c. They might easily have slaughter'd them, while they were utterly dis∣abled to save themselves, either by Flight or resistance in Fight. As this demonstrates the strength of their Faith, thus tried, in exposing themselves to such desperate dan∣ger. When God commanded it to be done, they must obey, relying wholly upon God's Power and providence for their preservation, so on the other hand, it most highly commends the excellency of God's Protection over all those that keep within Gods pre∣cincts: The same Almighty Power that had closely shut up the Egyptians with the three days Darkness, So that none of them could stir out of his place, Exod. 10.22.23. while Moses had (as some say) circumcised Israel to prepare them then for the following pas∣sover, Exod. 12 44.48. Accordingly when Joshua doth the like to Israel here, the great God doth the like to the Canaanites (as he had done to the Egyptians) smiting them with such a confounding Consternation, that they durst not move out of their lurking holes to improve an opportunity so fair for them, verse 1. Here otherwise they might with ease have cut off those disabled Invaders.

The Fourth Remark is, The Parity or Congruity betwixt Joshua and Jesus; the Type and the Antitype, over and above what is mentioned before: As (1.) Joshua was magnified in his Authority over, and Reputation among the People as a fit successour of Moses, by dividing the Waters of Jordan at the presence of the Ark of God. Josh. 3.3.7. and 4.14. &c. So our Jesus was magnified in the same Jordan by the dividing of the Heavens, and the presence of the Spirit of God descending like a Dove and resting upon him, Math. 3.16, 17. (2.) As Joshua led Israel through the Waters of Jordan unto Canaan, so our Jesus leads the Israel of God (his Re∣deemed) through many Waters of affliction and of Death it self into the Heavenly Canaan, Psal. 23.4, (3.) as Joshua brought into Canaan both those who were circum∣cised in Egypt (being then under 20. years of age, and now survived) and those who were uncircumcised in the Wilderness; so our Jesus brings all Believers, both the Circumcised Jews, and the Ʋncircumcised Gentiles into Heaven, Col. 3.11. Ephes. 2.14. Gal. 5.6. and 6.15. (4.) as Joshua brought even the Uncircumcised over Jordan, that they might not ascribe it to their Circumcision and Merits; so our Jesus does all for us out of free grace, &c. (5.) it was not Moses but Joshua that Circumcised Israel, so the Law sanctifies not, but Grace by Christ, Rom. 8.3. Heb. 7.19.

The Fifth Remark is, The Celebration of the Passover a few days after their Circum∣cision, vers. 10. So great was the priviledge of Israels taking Possession of the Earthly Canaan (a Type of the Heavenly) the Land of promise, that they must pass under a dou∣ble Preparation before they can possess it. Those two standing Sacraments of the Old Testament must sanctify Israel for this priviledge; how much more do we need the two Gospel-Sacraments to sanctify and prepare us for Heaven, &c. This was Israel's Third Passo∣ver, the first being at their departure from Egypt, Ezod. 12.25. The second was at Mount Sinai, where the Law was given. Numb. 9.1.2. Which was their second Year in the Wilderness; then was both this and Circumcision omitted for above 38 Years till they came into Canaan, and there both were received, as above, and then was their Third Passover as here; for in their Wilderness Travels because of their frequent and uncertain removes both these and all other Sacrifices were neglected, Amos 5.25. As was the Feast of Tabernacles for many ages, at least, not in due manner observed Nehem. 8.16, 17, 18. Which we may justly wonder at; but Vexatio dat Intellectum, their Captivity in Babylon did rub up their memories at their return from it. To which,

may be added as an Apology, for their omitting the Passover, that the Law of it seems peculiarly to appertain to the Land of promise [when ye come into the Land, Exod. 12.25. And their second Passover, Numb. 9, was not kept by the General Law of God concerning it, but by a particular New Command (whereof there was no need, had they been bound by a Law) and a Priviledge which dispensed with some to keep it up∣on the 14th Day of the Second Month, Numb. 9.6.10. &c. as was done likewise in re∣spect of time in that of Hezekiahs 2 Chron 30.3. &c.

The Sixth Remark is, The Cessation of Manna on the Morrow after the Passover, verse 11, 12. when the People met with both Old Corn (which they found in the Barns of those Canaanites, who for fear were fled to their strong Cities or remoter places) and with New Corn also which they found standing upon the ground, it being now their Harvest-time Mark Gods method here, Israel must first renew their Covenant (in par∣taking the two Seals of it) with God, and must bring a Shake-sheaf unto the Priest as an Offering to the Lord, Levit. 23.10.14. &c. 'Twas fit, that God, the giver of those precious fruits, Jam. 5.7. should be served first before they served themselves) after their observation of those Holy Ordinances, these outward blessings were sancti∣fied to them, and then was there no farther need of Manna, wherewith God had fed them forty years. The reasons why Manna then ceased, are these: (1.) When God gives store of ordinary Means, then Extraordinary Miracles are not to be expected. He that now calleth for a Miracle, is a Miracle himself, saith Austin: There was now plenty of other Provision (2.) That all might understand this Manna was not an ordi∣nary Product of Nature, as Hail, &c. be but a free and liberal Gift of God, Israel might think it natural because it continued so long this thought was confuted by its ceasing. (3.) That this Heavenly gift might no more come into contempt, for if they wantonly loathed it in the time of their necessity of it (when they had no other food) Numb. 11.6. lightly came by, was lightly set by, citò parta vilescunt, how much more would they have loathed it in a Land flowing with Milk and Honey: God will not be too prodigal of his favours in too lavishingly expending them and thereby exposing them to be scorn'd as superfluous things.

The Seventh Remark is, The appearance of the Son of God to his Servant, General Joshua, verse 13. To the end, where we have a whole Bundle of very Remarkable Marks. As (1.) This Apparition was no created Angel (for then he had not admitted of Adoration, Revel. 19.10. and 22.9.) but is called Jehova, Josh. 6.2. The Son of God, who oft appeared to the Sons of men as Preludes to his Incarnation. He was oft in carne, before he was ex carne, saith Tertullian, from his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or love to Men, Tit. 3.4. Luke 2.14. His delight being among the Sons of Men, Prov. 8.31. as after his Resurrection he appeared to Mary Magdalen in the the form of a Gardner, Joh. 20. and to the two Disciples Travelling to Emmaus in the form of a Traveller, Luk. 24. so here before his incarnation, in the form of a Captain, as the matter did require. And that at with a drawn Sword in his Hand, vers. 13. Oh pray that Christ may never lay down or Sheath this Sword (which he first drew at the first enmity, Gen. 3.16. (for there begins the Book of the Wars of the Lord for the defence of his Church) until all the Enemies thereof, yea, the last of them, namely, Death, be destroyed.

Secondly; Mark here Joshua's Courage in daring to approach an•• Armed Man, and no doubt of a most Majestick countenance, not knowing whether he might not be a Foe, and that some Ambuscade might be laid to entrap him, and to cut him off, while alone; this shews how bravely God had qualify'd Joshua, for a General of his Army.

Thirdly; Such as be found doing their Duty, and keeping within Christ's Precincts, they shall not only have Christ's Protection, but his Presence also; that Joshua was do∣ing his Duty in the Fields of Jericho, may not be doubted; some say, he was Praying there; others, that he was Meditating there; assuredly he was (like a good General) viewing the ground, and where was the fittest place to attempt Jericho. Sure I am, he was not asleep there, for 'tis said [He lift up his Eyes &c.] to shew that his Vigilancy was equal to his Valour.

Fourthly The Eternal Son of God (when daringly asked by Joshua, who he was? and whom he was for?) Answered, verse 14. That he was neither Israelite, nor Canaanite, but Chief General both of the Host of Angels, (which fight for the Church, Dan. 10.13, 21. Revel. 12.7. and 19.11, 14.) and of the Host of Israel, whom I am come to assist against all their Enemies, and to give thee directions by what means Je∣richo shall be conquered.

Fifthly; Christ's discovery of himself suddenly changeth Joshua's daring confidence

(while he thought him a mere Man) into a most humble and Awful Reverence of God's glorious presence, insomuch that he falls down flat upon his Face to the Ground before him, and declaring withal, how ready he was to obey his Divine com∣mands.

Sixthly; Christ's 1st. command to him was [loose of thy Shoes] verse 15. which was used to express the highest Degree of Humiliation, under Gods severest Dispensations, 2 Sam. 15.30. Isa. 20.2, 4. Ezek. 24.17, 23. Thus Moses, Exod. 3.4. and Joshua here to express their own nothingness before the Lord; (not for any inherent Holiness in the place for it was but common ground, when Christ was gone) and to make Joshua more attentive to his commands, Josh. 6.2.3. &c.

CHAP. VI.

JOsh. The 6th relateth the overthrow of Jericho, where we have, (1.) Its Antecedents. (2.) Its Concomitants, and (3.) Its consequents, The Antecedents, (1.) Are the Terror upon the Townsmen, vers. 1. in shuting up their Gates, not by night only, as before, Josh. 2.5. but by Day also, keeping them constantly shut from all Egress and Regress. (2.) The Lord's Appearance, both instructing and comforting Joshua in taking the City both safely and easily, verse 2, 3, 4, 5. (3.) Joshua's faithfulness in declaring Gods Com∣mands both to the Priests, verse 6. and to the People, how and when they should com∣pass Jericho, in verse 7. Sound the Trumpets, and make a General Shout. verse 10.16. (4.) The obedience of both Priests and People to the Lords Commands both Generally, verse 8.9, 11. and specially in all the seven days, verse 12, 13, 14. (5.) The Anathema or Curse of God upon all Man and Beast in it, verse 17, 18. excepting (1.) Persons as Rahab and her kindred, verse 17. and (2.) Things, as Mettals, and what were made thereof, verse 19.

Secondly; The Concomitants of Jericho's overthrow; as (1.) when and upon what day of its compassing, verse 15. (2.) by what means, namely, by the sounding of the Trumpets, and by the Shoutings of the People, verse 20.

Thirdly; The Consequents are. (1.) The Destruction of all living Creatures in it, verse 21. (2.) The Preservation of Rahab with her Family, verse 22, 23. and 25. (3.) The Conflagration of the City, verse 24. (4.) The Rebuilding of it Cursed, verse 26. The Curse fulfilled, 2. Kings 6.34. (5.) Joshua's fame by this noble fact was spread abroad, verse 27.

This is the logical Analysis or Resolution; now the Theological Remarks or Observa∣tions.

The First Remark, is, The Signification of the Name Jericho; the Etymology whereof is Twofold, (1.) Jericho is derived of Jarach, which signifies the Moon, because this City was built in the form of an Half-Moon, now Decrasing and weaning away, yea, just entring into a total Eclypse; and that which was worst of all, Gods direful Curse is denounced against that Man who durst endeavour to help this Moon to a new Increase, and renewing of her Horns. Josh. 6.26. Or (2.) 'tis derived of Reiach, which fignifies to smell sweetly; for the fragrancy of the Balsoms (Opo Balsamum, Karpo Balsamum, & Xulo Balsamum) All which did most happily abound about that City; The more mer∣cies that they did and we do enjoy, the greater was theirs, and is our condemnation; when those excellent mercies God gives us, are not rightly improved.

The Second Remark, is, The Situation of this City, it was a Frontier Town, near Jordan, upon the Skirts of Canaan, and opposite to Jerusalem, Luke 10.30. In the Tra∣vellers Journey, tho' he went the wrong way, for he should have travelled from Jericho (this cursed City) unto Jerusalem, call'd the Holy City: Joshua here first assaults this Frontier City; He travelling the right way, will not leave this City as a nest of Rebels unsubdued behind him, but he levels Jericho, that he might the better march on to Jerusalem: Oh that our Joshua, or Jesus, may not leave a nest of Spiritual Enemies be∣hind unsubdued, to hinder our March towards that Blessed Jerusalem, which is above, Gal. 4.26.

The Third Remark, is, The Fortification of it. If those Threescore Cities (which Moses conquer'd on the other side Jordan) were all fenced with High Walls, Gates and Bars Deut. 3.4, 5. How much more were those many Cities within Canaan on this side Jordan fortified, but most of all this Frontier-City Jericho? If the Male-content Spies gave this General Account of those Cities that they were all walled up to Heaven,

Numb. 13.28. Deut. 1.28. and so strengthened with the Anakim Gyants, that there was no possibility of a Conquest: How much more may it be imagined that this Fron∣tier Garrison must be most of all unconquerable? Moreover, it was shut up, and bet∣ter shut up (as Sogereth Ʋmesuggereth, Heb. verse 1. signifies) claudens & clausa erat. They did shut up themselves so, that no Citizen could get out, and they were so shut up, (the Chaldee adds with Iron Gates, which were Barr'd up with Bars of Brass) that no Israelite could get in, as the two Spies had done before, Josh. 2.1, 5. This was at∣tended with careful watching and strenuous guarding for fear of a sudden surprize from the approaching Army: These things could not but be discouragements to Joshua, &c.

The Fourth Remark, is, The Downfal and Destruction of this seeming impregnable City; now comes the Son of God with Encouragements to Joshua, verse 2. And with par∣ticular Directions about the means, and the manner. how it should be effected, vers. 3, 4 5. The scope of Christ's counsel in the General unto General Joshua (whose Hope, as some supposed seem'd to flag at the sight of such an impregnable place) was to give him assurance of an unexpected Victory; and tho' he could not have confidence enough to assault and to storm this strong City by force of Arms, yet should it certain∣ly be conquered by the Force of Faith; (As it is said expressly to be Heb. 11.30.) for there is no Power or Policy against the Lord, Prov. 21.30. even against that Lord of Hosts who now stood with Joshua before Jericho, and who had now told him, That the Town should surely be taken, Exod. 15.3. Psal 24.8, 9.

The Fifth Remark, is, The means whereby this strong City was subdued. And (1.) Negatively, not by Arms, or Engines; we read not here, that any Mount was raised, any Sword was drawn, (save only that of the Son of God, Josh. 5.13. or any Pioneers employed to undermine the Walls of Jericho, yet the Walls did fall and that with a Witness, yea, with a vengeance almost round about the City, without any battering Rams to beat any part of it down. (2.) Positively, the means were twofold: (1.) Outward and (2.) Inward (1.) the outward means were the sounding of Rams Horns, and the Ark of the Lord compassing the City. (1.) Rams Horns must be sounded, verse 4, 5. They had Silver Trumpets, Numb. 10.2. &c. It may be asked, Why did not Christ command here, that these should be sounded, seeing Trumpets made of Rams Horns were rather ridiculous to Carnal Reason, than laudable Instruments of War, as Bat∣tering Rams are, &c.

The Sixth Remark, is The Answer to the Objection, 'tis thus answer'd. It must be Rams Horns for many Reasons. (1.) To let Israel know that God loves to go away by himself, as being the most free Agent, tho' the Silver Trumpets of the Sanctuary might seem to have graced the Action more, and to bring along with them more Authority for confirming Israel's confidence of success, yet God worketh his will by such means as the World looks upon with scorn and Derision. God oft confoands things that are, by things that are not, 1 Cor. 1.28. Christ healed the Blind by clay and Spittle, which were more likely to put out Eyes, &c. And the Jaw-Bone of an Ass, in Samson's Hand, laid heaps upon Heaps; and all this to signify, that the excellency of those Divine Miracles might not be ascribed to the Efficacy of the means, but to the infinite power of God. 'Tis no matter what is the instrument, where the Lord is pleased to become the Prin∣cipal Agent. The 2d. Reason, Those Rams Horns must Signify the Gospel-Ministry, which. is enough contemptible to the World; yet how did God's presence with those Poor Fishermen make Satan fall from Heaven, like lightening, Luke 10.18. Of the like efficacy it is still in us Earthen Vessels (poor Oyster-shells Greek) to cast him down from his Heaven of Mens Hearts, that the excellency of the Power might be of God, and not of us, 2. Cor. 4.7. The 3d. Reason was To signify that as this literal Jericho did fall by the sound∣ing of Rams Horns, so shall mystical Jericho or Babylon fall by the preaching of the Gos∣pel. The Breath of Christ's Mouth and the brightness of his coming shall destroy Antichrist, 2 Thes. 2.8 and the Angels sounding out the Everlasting Gospel; then follows the other Angel Proclaiming the fall of Babylon, Revel. 14.6.8. And this Cry is doubled [Babylon is fallen, is fallen] both here and in Revel. 18.2. which is borrowed from Isa. 21.9. spoke there of literal Babylon and doubled also; to shew that as that did, so this mystical Babylon shall fall [certò, citò, & penitùs] certainly, speedily and utterly, as this cursed Jericho did at this time: And Babylon hath the same curse upon it, that Jericho had] it shall never be built again, Isa. 25.2.] Babylon is falen, is fallen] 'tis spoke in the present tense, assuring us that it shall so surely fall, as if we had seen it already falen; it is now fallen culpably, and it shall as certainly fall penally [Gods decree for it stands as firm as a Mountain of Brass, Zech. 6.1.) it is fallen already, both in its Doctrine and

in its Dominion; 'tis fall'n at this time in its Credit and in its Revenues: Oh that our Gos¦pel Angels may sound their Trumpets, Soundly, Stoutly, and Loudly, that the Walls of Ba∣bylon (tho' Fifty Cubits Thick, and two Hundred Cubits High, as History relateth) may tumble down according to the Prophecy, Jerom. 50.15. and 51.8, 44, 58. Isa. 13, 19. to the end, and 21.9. and 25.2. and 34.5, 6. &c. Babylon's Walls begin to shake al∣ready, and Christ is come to divide the spoil with the strong, Pope, Turk, and Devil, Isa. 53.12. and hath divided these Babylonians or Babel Builders to wage war one against another, &c.

The Seventh Remark, relateth unto the second outward means, namely, The Ark of the Covenant must be carried to compass the City, vers. 4.11, 12, 13. The Armed Men and Priests with their Trumpets going before it, and all the People following after it, for the Re-reward or Gathering Host. As God's presence in the Cloudy Pillar had magnified Moses by dividing the Red-Sea before him; So the Lord's Presence with the Ark of the Testimony must magnity Joshua (as Moses's Successor) not only by dividing Jordan as before, but also by throwing down the strong Walls of Jericho. Thus the presence of the Ark of God used to be an assurance of Israels Victories afterwards (as a Visible Sign of Gods presence with them); therefore they carried it into the Field with their Armies; as appeareth, 1 Sam. 14.18. and 2 Sam. 11.11. Its presence had been succes∣ful in former times, as in their War against the Meidianites, Numb. 31.6. as here in the siege of Jericho; but its Absence had been fatal to them Numb. 14.44, 45. Tho' its Presence was successful to such as stood on good Terms with God, yet was it not so to those Carnal Confidents, 1 Sam. 4.3.4, 5, 6. who made an Idol of its Wood, and an Antidote for their own wickedness, the Ark was present (at which they Triumph'd before and without a Victory, as the Philistines trembled without any cause) but God was not Present, not as a Friend (saith Josephus) but as an Enemy; they trusted more in the bare sign of Gods Presence, than in the sure Promises of God to be apprehen∣ded: Alas, What was the Ark, without the God of the Ark? And What are Ordi∣nances of God, without the God of those Ordinances? Those profligate Priests and Peo∣ple cried [the Ark shall save us.] But David did better, tho' he sent the Ark in∣to Joab's Camp before Rabbah, 2 Sam. 11.11. yet sent he it back to Jerusalem, when he fled with a slender Army from Rebellious Absolom, and when he never more need∣ed the comfort of its presence, 2 Sam. 15.25, 26. well knowing, that God could save without it, as well as with it, relying more upon Gods powerful Presence (which was the substance, and would be a Sanctuary to him in his banishment, Ezek. 11.16.) than upon the Ark, which was but a sign and shaddow of it.

The Eighth Remark, concerneth (2.) The inward Means, which is Faith, affirmed, Hebr. 11.30. both in Joshua the General, and in the Priests and People; tho' many other Graces were here Acted (as Ʋnanimity, Patience, Constancy, &c.) yet no Grace is named by the Apostle there, save only the Grace of Faith, because that is the Mo∣ther-Grace, which quickens all the other, her Daughters; nor was this an Historical, or a Miraculous Faith like that Mat. 21.21, 22. of removing Mountains, (tho' a Mira∣cle was wrought by it) but it was a saving Faith, for that is the Faith which our Apostle discourseth upon there: Or did this Faith effect so great a work, as it was a justifying Faith only, but as it laid hold (1.) on Gods precept, Josh. 6.1. and then on Gods promise, vers. 5. So that in this Act of Faith, there was not only Obedience to Gods pre∣cept, but also a firm Dependance upon Gods Promise first made to Abraham (of giving Canaan to his Seed) and now renewed to them. Tho' the outward means (as the blow∣ing of Rams Horns) seemed never so childish and contemptible to Carnal Rea∣son, yet when Faith, as the inward means, doth make use even of scorned ways, be∣cause they are Divinely prescribed, then doth the Soul mind its Duty, and soon finds Gods Mercy; as here when second causes are weakest, then should our Faith be strongest, if a Divine Warrant be but our prop and bottom: Thus Sarah's Womb being dead, required a more lively Faith, Rom. 4.16, 17, 18, 19, 20, &c. are the means, we make use of either in sacred or secular affairs, the very appointments of God? then ought we to wait in them by Faith, tho' they be never so mean, expecting a Blessing of success from him that appointed them: Faith in Gods promise, is the foundation of Prayer, and Prayer is the fervency of Faith, when we can turn Gods precepts and promi∣ses into prayers (Casting our burden upon the Lord by Faith) then God will turn them in∣to performances that we may be sustained, Psal. 55.22. Moreover Faith is such a God-pleasing Grace, Hebr. 11.6. That God oft Honoureth it with doing those things which his own power and not our Faith performeth, as here, it was Gods Power, and not Israels, that overthrew Jericho's Walls, appropriating Faith makes that which is Gods, to become ours, &c.

The Ninth Remark, respecteth the Manner, namely, compassing about it seven Days, &c. This is not the manner of Conquerers to walk round a besieged City only, but to as∣sault and storm it. This manner may be considered. (1.) As to its posture; and (2.) As to its extent.

First, The Posture was a walking posture, as it had no direct or probable Tendency for subduing the City, so it likewise seemed Ridiculous to the Rude Citizens, who might well scoffingly say, [What are these foolish People doing? Have they not had a walk long enough for forty Years in the Wilderness, that now they have a new walk round about our Walls, and that once every Day for six days together? They desire indeed to possess our City, but they may compass it long enough, before that posture can con∣quer it, &c.] besides this posture seem'd Perilous, as well as Ridiculous; for though at that time they had no Guns (as now) yet had they Engines to throw great Stones at a great distance, wherewith Archimedes frighted the Romans, when they besieged Syracuse, &c. Notwithstanding their danger to have some (at least) knock'd on the Head by those Engines, in their walking so oft about, &c. Yet God will make Jericho as well as his Israel, know, that he can give Victory to their Feet, as well as to their Hands: God oftentimes delighteth to go some way of his own (which is not Man's way) and work∣eth his own Will by such means, and in such a manner, as the World judges both Perilous and Ridiculous. As the greater was God's Glory in effecting this great work, wherein Israel contributed nothing to it; so the stronger was Israel's Faith, in believing it should be effected, notwithstanding both the Difficulty, Danger, and Improbability of Means and Manner, &c.

The Tenth Remark introduceth the second branch of the manner, to wit, the extent. As (1.) Israel's posture was a walking, not a warring, or fighting posture, (not one Sword of an Israelite drawn, not one stroke by any struck, not any Engine used to make one breach in any part of the Besieged City.) So (2.) The extent of this walking posture, to be considered in two Respects or Terms; (1.) The Term of place, How far Israel walk∣ked: And (2.) The Term of Time, how oft they walked that term of place.

First, The Term of place, or space of ground they walked, was, (1.) Negatively, not an Acre, or Furlong, or any such measures of Miles, nor was it an half-turn, &c. but (2.) Positively. It must be a whole turn, a Circumambulation, a compassing the City round about (as Vaiaseb and Holekim, Halok, Hebr. signifie) Ver. 3.11, 13. and the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hebr. 11.30. imports, their drawing a Circle round about the City. Had they not gone round about, all had not been their own: They had Conquer'd no more than they had compass'd, so had done their work but to half part: Yet, at the best, if we judge of this Action in it self, as Treading a Circle [Ludionum ludibria potiùs Censeri debetur, quàm Bellatorum Stratagemata.] It looks more like Childrens Play, in treading a Maze, than any Stratagem of Warriours: All this was to teach Israel, not to expect success from their own Prowess or Policy, but meerly from the prescription and favourable presence of that God, who can work what he pleaseth even by the most contemptible ways.

Secondly, The Term of time unto which this Action was extended, this compassing the City must be done every day once for six Days together; but on the Seventh Day, they must Surround it seven times successively, ver. 3.11, 13, 14, 15, 16. Israel walks their Cir∣cuit six times over for six Days, and on each Day return into their Camp [Re Infectâ] nothing was effected in order to Jericho's Overthrow, so long a time they are held in suspence, for the exercise of their Faith and Patience: Had they not taken the Seventh Turn upon the Seventh Day, and made likewise Seven Circuits upon that Day: Had they compass'd Jericho one Day less than Seven Days, or one time less than seven upon the Seventh Day; the Walls of Jericho had never fallen, God will have the Condition of his Promise exactly observed, before he will turn it into a performance: Whence some observe, That the Septenary number is much Nobilitated, not only in Sacred, but al∣so in Profane Writings; especially in such, who had drawn any Doctrine of Divine things out of Moses Pentateuch; as Cicero calls this Seventh Number [Rerum omnium no∣dum] the knot that ties up all things: And that most Ancient Poet Linus, calls it [Cunctorum rerum originem] the Original of the six sort of Created Beings. (1.) Angels. (2.) Elements (3.) Inanimate Bodies Stones, Metals. (4.) Plants which live, but want sence and motion. (5.) Animate Brutes (6.) Rational Man: All those flow from God, and return again to God, as the Original Being of all: And the Scripture saith, when God had created all things in six Days, he rested on the Seventh Day, re∣turning, as it were, into the Abyss of his own Eternity.

The Eleventh Remark, But above all, the Sacred Scriptures seem to put a great Vene∣ration upon this Septenary Number, both in this place and in many other places: As (1.) We have here seven Priests, seven Trumpets, seven Days, seven times compassing the Ci∣ty, and upon the Seventh Day seven times; yea and frequently the number of seven is made use of in the Levitical Law, Exod. 13.6, 7. the Unleavened Bread was eaten se∣ven Days, Levit. 4.6.17. and 8.11. the Bloud was to be sprinkled seven times, Levit. 8.35. and 16.14. Aaron at his Consecration must abide at the Tabernacle Door seven Days, Levit. 12.2. the Mother of a Male Child was Unclean seven days, Levit. 13.5. The Leper for his Tryal must be shut up seven days, Levit. 14.8. He must tarry out of his Tent for his cleansing seven days, Levit. 23.15. Seven Sabbaths for the Wave-offer∣ing, Levit. 25.8. Seven Sabbath of Years for the Jubilee, and Numb. 8.2. Seven Lamps in the Tabernacle, &c. Moreover, 'tis said, yet seven Days and the Floud shall come, Gen. 7.4. And Abraham must have seven Lambs, Gen. 21.28, 29. And Noah waited seven days, and other seven days, Gen. 8.10, 12. Jacob Served seven Years for Ra∣chel, Gen. 29.18, 20. And Samson had seven Locks, Judg. 16.13. And Samuel ap∣pointed Saul to stay for him seven Days, 1 Sam. 10.8. and the Elders of Jabesh had se∣ven Days respit, 1 Sam. 11.3. And the Gibeonites hang'd seven Sons of Saul, 2 Sam. 21.6. And Solomon observes this number of seven Years in building the Temple, 1 Kings 6.38. And in many other things, 2 Chron. 7.8, 9. and Elisha prescribed Naa∣man to wash 7 times, 2 King. 5.10. &c. In a word (the time would fail me to men∣tion more.) The Visions in the Revelations are represented under this Septenary Number, as seven Seals, seven Angels with seven Trumpets, the seven Vials: The Reason of such frequent use of this Number in Scripture, may be supposed to be this, because God was pleased to begin, and to finish all things concerning the Worlds Creation in seven Days, six whereof were destinated to the perfecting of the work it self, in the six several parts of it (as is above mentioned) and the Seventh Day was appointed to be an Holy Rest, wherein the Creator himself drew in that Emanation of his creating Power into himself, as into a Resting of it, and wherein his Creatures might after a certain manner partake with him of that Rest every Sabbath for his Glory, and for their Good: So that the Sabbath seems to be the Mystery of this Septenary Unity; and God making the first Week to consist but of seven Days. Hereupon the true measure of all time (whether of Man's Life, or of the Ages, and Centuries of the World from its Creation to its Dissolution) is nothing else, but a continued Revolution of seven Days, or Daniel's Weeks. The Divine Poet saith.

—Numero Deus impare gaudet.

God loves the odd Number; therefore Seven is call'd the first Number, because there∣in Heaven and Earth do meet together (to wit, God and his People) upon the Sab∣bath Day: 'Tis the observation of a Cabalist, that Three is the Father of all Numbers, and Two is the Mother, great with Child in Four, which is its Square; these two, (three and four) make Seven, till the Seventh Day no Sabbath, not on the sixth or fifth, &c. This is the Day which the Lord hath made for God and Man to meet in, and this Seventh Day here (whereon Israel surrounded Jericho seven times) was proba∣bly the Sabbath Day; however one of the seven must be the Sabbath, whereupon Mar∣cion accuseth God of Inconstancy, for requiring Israel to Rest on this day before, but here to surround the City, to whom Tertullian Answers: Humane Works are forbid on the Sabbath, not Divine, and those are Divine Works which God commands: That Law God laid upon Man, and not upon himself. God in this Case did dispense with his own Law.

The Twelfth Remark is, the Consequents after all the before-mentioned Concomitants: No sooner had God Cursed the City, Ver. 17, 18, 19. and the Ark of God had compassed it seven times on the Seventh Day; no sooner had the Priests sounded their Trumpets, and the People shouted with a great shout; but presently (1.) The Walls of Jericho fell down flat to the ground, ver. 20. as God had foretold, ver. 5. which gave the Army of Israel an easie entrance into the City; we must suppose that the Priests Sounding, and the Peo∣ples Shouting were the Triumph of their Trust in God, for 'tis call'd the Victory of Faith, that made these Walls fall, Hebr. 11.30. the Faith of Israel must needs be very strong here, who could sing a Triumph now with so loud an Acclamation, as if they had al∣ready got the Victory into their hands, before they beheld the Walls to slide at all: They were assur'd, that God would perform what he had promised, ver. 5. nor may

we imagine that all the Walls (which Israel had compassed daily, &c.) fell flat to the Earth, but only that part which was now opposite to Israel's Army, which was enough for their entrance at so wide and so prodigious a breach as entertained 600000 Soldiers, [Every Man entering in straight before him] there was no need of the falling of the whole Wall, nor could that be but Rahab's House (which was built on the Wall) must fall with it: As the peoples shouting did shew their Faith, so might it shake the Wall (in Gods Hands) and no doubt but as it encouraged one another, so it did profoundly confound, discourage and terrifie the Enemy.

The Second Consequent is, [They utterly destroy'd all Mankind, (young and old) and all Be••sts, &c.] ver. 21. Some suppose this an Act of Cruelty in the Army, especially the Slaughter of all the Infants.

Answ. 1. God had expresly commanded it, Deut. 20.16, 17. therefore was it Obedi∣ence (to the Sovereign Lord of every Man's Life, and who may do what he will with his own, Matth. 20.15.) and not Cruelty.

2. Israel knew, that the Sins of the Amorites were now full, Gen. 15.16. They had fill'd up their Epha in Abominable wickedness, therefore deserved the severest Punish∣ments.

3. As for the Infants, they were guilty of Original sin, whereof the wage is Death, Rom. 6.23. They were at the disposal of their Creatour, as the Clay is in the hands of the Potter; besides, seeing the Reason of God's Judgments are oft times too wonderful for our shallow Understandings, Job. 42.3. We must not instruct God, Job 40.2. nor be his Counsellor, Rom. 11.34. and suppose them wholly innocent, it was a favour to die in their Infancy, rather than be reserved for such Dreadful Calamities as they that survived, were exposed unto: 'tis no true mercy, but foolish pity to spare those whom God will have destroyed, 1 Kings 20.42.

The Third Consequent is, The saving of Rahab and all in her House, ver. 25. accord∣ing to the Command, ver. 17. which Exception extended (as some suppose) to their Goods, as well as to their Lives, seeing 'tis said [all that she had] ver. 23. both the Per∣sons and the Housholdstuff were brought without the Camp as unclean, until they were legal∣ly purified, Numb. 31.19, 20. and until Rahab and the Women by Baptism (saith great Grotius) and the Males by Circumcision were Incorporated into the Church, unto which Rahab's good Counsel, and this stupendious Miracle of God had undoubtedly prepar∣ed them: All these were the first fruits of the Gentiles, saved alive, ver. 25. notwith∣standing those severe Commands to shew none of those Cursed Nations any mercy, Exod. 23.32, 33. and 34.12.15. Deut. 7.2. which must be moderated by a Common Equity (the Life of the Law) and taken conditionally, if they renounce not their Ido∣latry, and return not by Repentance unto God: Thus as the Lord glorify'd his Justice in rooting out the rest of the Amorites as well as this Jericho, so was he graciously plea∣sed to glorifie his mercy to Rahab and her Kinsfolk, as he did afterward to the Gibeonites, Chap. 9 &c. in saving them from that general Deluge of Destruction: And that which giveth a greater lustre to this Work of Wonder is, that here so many Gentiles should be willing to take Sanctuary in the House of so Contemptible a Woman, whereas on the contrary Righteous Lot (a Man of the greatest figure and Authority) could not per∣swade so much as his two Sons in Law to escape the Flames of Sodom with him, though he truly forewarn'd them, yet he seem'd as a Mocker to them, Gen. 19.14. Nor could great Abraham himself decoy his Kindred to Canaan along with him, Gen. 12.3. Acts 7.3. Rahab out shines them both in her Success. This seems a Type of our Joshua or Jesus, to whom when Rahab, that is, the Church had submitted, presently the Gentiles flock'd in for Salvation.

The Fourth Consequent is, The severe Caution against Israel's Sacrilegiously robbing God of any part of his Right, and that under the Penalty of a most direful Curse, if any of them perverted any of the Accursed things to their own private use, ver. 18. ac∣cording to the Law, Deut. 7.26. This was fair warning for that soul Sinner Achan, but that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Silver-lover, was daring and desperate, as appeareth in the next Chapter, &c.

Objection. Seems not this too severe to forbid the Soldiers the Spoils of the City?

Answer 1. It was wonderful Continency in the Soldery, now wanting all things of Country Provisions, by their so long wandring in the Wilderness, for 600000 Mens hands (save only Achan's) to be tyed up from taking Spoils, and the Plunder of the Richest City in Canaan, only by one little word of Command. But

2. Jericho was the first fruits of that cursed Country, so must wholly be devoted to God, and offered up a whole Burnt-Offering.

3. The hungry Soldiers might have been so glutted with the Spoils of this Rich City, that it would in all likelihood have made them sitter for Idleness and Luxury, than for marching forward in a Martial Conquest of Canaan.

4. The whole Army being thus admonished by the prohibition (and so the loss) of their expected Prey, might understand that the Conquest of Jericho was Accomplished solely by the Almighty Power of God, and not by any of their Prowess and Valour, as was afterwards done in Subduing all the other Cities.

5. This Severity was Exercised upon this City at their first Landing in Canaan, to strike the greater terrour upon the other Canaanitish Cities, which they had to Con∣quer, and, if possible, to bring them to Repentance and Submission.

N. B. But all the Silver and Gold (except that of which Images were made that were utterly to be destroyed, Exod. 32.20. Deut. 7.25. for preventing future Idolatry) were purified by fire, Numb. 31.22, 23. was wholly employ'd for Tabernacle Service, and not for any private use, ver. 19.

This Grand History of Jericho's Overthrow, I cannot pass over without making some short Inferences in the Mystery thereof. As,

First, There is a Jericho within us, a Law of Sin, a foul Body of Corruption, our unre∣newed part: We should go every Day once about its Walls (as Israel did here) and on the Sabbath Day seven times if we heartily wish the fall thereof: Alas we War against our Corruptions, but to half part, so Conquer we but to half part.

Secondly, As we should every day, once at the least, take a full view of those strong holds of Satan in us, 2 Cor. 10.4 half about is not enough to tell all its Towers, as Psal. 48.12. So on the Sabbath Day we should view it seven times as much as on the Week day, as God did then honour his Sabbath with the fall of Jericho's Walls upon that day: So now our Spiritual Enemies receive the greatest damage upon our Sabbath Day, there∣fore then go ye seven times about, and do it not negligently, they are cursed that do so Jer. 48.10. God will honour his own Day with their fall, and by the help of David's God thou may leap over these Walls, Psal. 18.29.

Thirdly, We must in order hereunto frequent the means. Gospel Ministers are the Rams Horns that are oft sounding, and blessed be they that hear their joyful sound, Psal. 89.15. Elisha hath a Sword as well as Jehu and Hazael, 1 Kings 19.17. God hows down those strong holds by his Prophets, Hos. 6.5. as the Spettle which comes out of Man's Mouth slays Serpents, so that which comes forth from the Mouths of God's faithful Ministers casts out Devils.

Fourthly, Though the Walls of our corruptions stand all the six days of our Lives, (the Leprosie of Sin being incorporated therein, Levit. 14.40 42.45.) and though we do our endeavour which God requires by the Spirit of Sanctification, that makes a Stone drop down now and then (which assures the Victory, Esth. 6.13.) yet the foun∣dation is not raced till the time of Death that ushers in our Eternal Sabbath, then and not before will be the full accomplishment of our thorough Mortification, &c.

Fifthly, The grand Jericho, Rome Antichristian, we may be assured shall surely fall before our Jesus, so surely as this antient Jericho did before this Joshua: Compare the Literal and Mystical Babylon together (as before) Jerem. 51.8, 63, 64. with Revel. 14.8. and 18.2.21. and it appears that the fall of the New Babylon shall be far greater than that of the old: For in the fall of the old, (1.) It was but a weak Man that was em∣ployed, but in the fall of the new, a mighty Angel: (2.) There it was but an ordinary Stone, but here 'tis a great Mill-stone. (3.) There 'tis only said to sink, but here 'tis thrown down with great violence. (4.) There 'tis only into the River Euphrates, but here 'tis into the deep and wide Sea. (5.) There 'tis said only, Babylon shall not rise from the evil, but here none of her Emoluments, no, nor her self shall be found any more at all, Revel. 18.14.21, 22, 23. a Mill-stone sunk into the bottom of the main Ocean, can never be buoyed up again: The tenth part of that Papal, or Papagan City, is fallen al∣ready, Revel. 11.13. a great part of Europe fell from the Pope since our first Reformers (Luther, Calvin, &c.) were the Rams Horns that then sounded both loudly and lustily: The Walls thereof are those Principalities and Powers, which stand round about Rome to defend her, and to make War with the Lamb for her, Rev. 17.13, 14. but the Lamb there overcomes them, and her Flesh shall be burnt for a Whore, when her Walls fall down at the feet of▪ Jesus, and yield up their Crowns and Scepters to him. The Pope's

Supremacy (that great Luminary of the World, who proudly and presumptuously as∣sumes Authority to himself, to Authorize Scriptures, Doctrines, Worship, Government, Council, &c.) begins to darken and die, it being denied in many Nations of Europe, he must die abroad, before he die at home, and a total Eclipse come upon him: He that was an Embryo only in the Apostle's days, rose by degrees, and the seven Vials of the Wrath of God wastes him by degrees; he must die of a Consumption, 2 Thess. 2.8. and that is a lingring Death: The Walls of Jericho did not fall flat down by any of the six days sounding, &c. but the Seventh Day compleated the fall. So the six Vials poured forth upon this Mystical Jericho, make her Walls to shake, and cause many Stones to drop down out of the Wall. The fifth Vial brings a darkness (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Scotch Mist) upon his Kingdom, Rev. 16.10. yet 'tis the seventh Vial (which cannot be far off) that must accomplish its final fall: We live upon the six thousand Year of the World (a thousand Years are but as one day with God, 2 Pet. 3.8.) then follows the Seventh or Sabbatical Year, the great Jubilee, that brings Joy to the Saints in saving Sion, and in utter destroying Babylon: It shall come to pass, that at evening time it shall be light, Zach. 14.7. either at the Evening of the World, or at the Evening of Antichrist, for his Even∣ing will be Christ's Morning as Antipodes, &c, Let Saints be daily walking about Babylon, in God's way, and diligently waiting, yea, unanimously, patiently, constantly, and confi∣dently, yet silently too, as those here, Josh. 6.10. and praying also fervently for Baby∣lon's Downfal, and for more faithful Ministers to blow the Rams Horns of the Gospel, that they may sound out a sound of Joy (as the Italian Reading here is) distinguish'd from the sound of War, which God would not have in Jericho's Assault, but it must be the Tri∣umph of Faith, which is the Victory of the Church: A cold Sweat is upon the Limbs of Antichrist already: God hath confounded the Language of those Babel Builders, so that they are divided among themselves, and one Warring against another: Locusts last but five Months, Rev. 9.15. Oh for an hearty shout of Saints altogether in Christ, this made Jericho's Walls tumble down, Numb. 14.9. Rev. 19.1, 2, 3, 4, 5.

Sixthly and Lastly, As Joshua by a Prophetick Spirit denounced a most Direful Curse upon the Man that durst undertake to Rebuild this cursed Jericho after so signal a destruction, Josh. 6. yet was there found a Man who durst Rebuild it, 1 Kings 16.34. as if he would despitefully spit in the very face of God, and even wrestle a fall with the Almighty. Caligula, (that prophane Emperour) dared his Jove to a Duel; but this Man out did him in challenging the great Jehova. This Hiel would do it Al Despito di Dio, (as that Blasphemous Pope said about having his Peacock) in despight of God: But did this Man prove too hard for God? No. Job 9.4. 1 Cor. 10.22. this bold Wretch paid dear for his daring Presumption: He was punish'd with the Death of his two Sons, the Eldest at laying the foundation, and his Youngest at his setting up the Gates, which was the last Work: Hiel might Rebuild this City to curry favour with King A∣hab his Fellow-contemner of God and his Prophets: However he sought for a Name of a great Builder and Benefactor in Israel, yet left his Name for a Curse, as Isa. 65.15. and destroy'd his Living House while he was building Dead Houses. So our Joshua or Jesus, hath a flying Roll that causeth the Curse to take hold of Sinners, against both the Tables of the Law of God, Zach. 5.3, 4. Our own Chronicler Speed tells us, How God's Hand was very heavy upon William the Conqueror in his Issue (as here) which was (as he saith) not for Rebuilding any Cursed Jericho, but for his Depopulations in New Forest. But if we descend lower to the two last Reigns, 'tis easily observable, and they that run may read the like heavy hand of God upon the Royal Issue, more especially in the latter, and not unlike to this of Hiel in the Death of his two Sons, which occasion'd that Witty Distich.

Kendal is gone, and Cambridge is Riding Post, Victims to Denham's now Revengeful Ghost.

The Death of the Duke of Kendal the Elder, and of the Duke of Cambridge, makes it run in Parellel Lines with the Effects of God's Curse upon Hiel the Bethelite; as to the Cause thereof, (ommitting altogether the Story of the Lady Denham.) The Congruity hath an apt coincidency with Hiel's Case, seeing the Father of those two dead Sons afore∣said, did over daringly undertake to Rebuild Jericho, in his endeavouring to restore the Romish Religion into this Land of Reformation, a Work under God's Curse, that never prospered in the hands of any Man, nor hath it done in his hands, &c. Moreover this

also is very Remarkable, that God's Curse was restrained to the Rebuilder only, and not at all to the Inhabitants thereof after it was Rebuilt, for it was allow'd as a fit Habita∣tion even for good Men to lodge in, and those most Holy Prophets Elijah and Elisha, did not make any Exceptions for avoiding it, 2 Kings 2.4.18. Christ himself did honour, this City with his Presence and Miracles, Mark 10.40. and Luke 18.35. and 19.1. Tho' it was not Rebuilt till Ahah's time, 1 Kings 16.34. yet some private Houses were set up there in David's Day, 2 Sam. 10.5. wherein he bid his Embassadors reside till their Beards were grown, they must be private for a time, because there they could not be seen without shame. Oh that God's Curse may be confin'd to that King who would have built the Romish Religion amongst us, and not be extended to the Kingdom also, but that it may be honour'd with the presence of Christ and his Prophets, as Jericho was, &c.

CHAP. VII.

JOshua the seventh contains an Account of Achan's Sacrliedge, described in three parts. (1.) How it was Committed, vers. 1. (2.) How it was Detected, vers. 2. to 23. (3.) How it was Punished, vers. 24.25, 26.

The first Part affords these Remarks.

The First Remark is, That the Sin of one Man, or of a few Men may be attributed to the whole Congregation: [The Children of Israel are said to have sinned] when one Man only had done so, ver. 1. Reasons hereof be, because (1.) This does show how hateful to God sin is, how hurtful to Men it is also. (2.) The Body Politick, like the Body Na∣tural, doth Communicate one Member with another, both in Joys and Griefs, as the Head and Heart are Affected or Afflicted with the Weal or Woe of Hands, Feet, &c. (3.) All are here involved, that all the Members (of Church or State) may learn not only to be solicitous each for himself, but also one for another, Levit. 19.17. every Man is bound to be his Brother's Keeper (Gen. 4.9. wicked Cain will not be so,) for the advantage and weal of the whole Body. (4.) Because one sinner may destroy much good, Eccles. 9.18. as Achan did here, till his Sin was punish'd, and so put away by the Peo∣ple whom the Lord did justly correct for the neglect of their Duty. Besides, they were such a People as could not want grievous Sins of their own, for which God now pu∣nish'd them, or divers of them might sin by coveting with their Minds, what Achan acted with his Hands, or by concealing it, and not mourning for it and endeavouring to purge themselves from this fault, which probably was known to others, &c.

The Second Remark is, The Description of this Sinner; (1.) By his Name, Achan here is call'd Achar, (which signisies to trouble) 1 Chron. 2.7. because he was a troubler of Israel, as Joshua call'd him, vers. 25. (2.) By his Pedigree, he was Nobly descended from the Tribe of Judah, vers. 1. yet became he a foul stain to his fair Ancestors, where∣by a good caution is given to all Parents for the most careful Education of their Chil∣dren in God's fear, that they may not prove a dishonour to them when they are Dead. (3.) By his Temper, which the Tempter well knew to be Covetous, he felt his Pulse, so fitted him a Pennyworth suitable to his Temper. Now this Covetous Temper was the worse in Achan, because he had Oxen, Asses, Sheep, and a Tent well furnished with goods, ver. 24. and therefore he had less need to covet Consecrated Goods.

The Third Remark is, The Narrative of his Sin: Namely, his taking of the Accursed thing, vers. 1. there in General, but ver. 21. 'tis confess'd by himself more distinctly in particular, shewing the Progress and Gradation of it: As, (1.) It began at his Eyes, (having made no Covenant with them, as Job did with his, Job 31.1.) He first looked at li∣berty upon those glittering Objects, the Wedge of Gold, the Babylonish Garment, &c. Then (2.) He lusted after them, his Concupiscence did covet them, when it was inflam'd by the Burning-Glass of his Eyes. (3.) That Covetousness (call'd the Lust of the Eyes, 1 Joh. 2.16.) puts him upon actual taking them as his own, which was a Sacrilegious Stealing from God against his express Command, Josh. 6.18, 19. And (4.) His hiding them in his Tent, that he might convert them to his own private use.

The second Part, How Achan's sin was discovered, wherein those Remarks are, As,

First, The occasion of its Discovery, which was Israel's warring against Ai without success (as they had against Jericho) but on the contrary with Slaughter and Flight, ver. 2, 3, 4, 5. there was an over-ruling hand of God's Providence, that Joshua should follow the direction of the Spyes, (sent to view Ai) in sending only 3000 Men against so strong a City wherein there were far more Valiant Men to defend it, than those were that came against it, assuredly the ease of Israel's Army was more consulted than their safety herein: At first sight it seemed greater policy to have sent the whole Ar∣my, and not so small a Squadron; but God's Holy Hand was in it, and his Holy Will must be done and suffered: God's Design was, that this Forlorn Hope should be defeated, and thereby Achan's Sin (that was yet secret) might be detected: Oh Divine Chymi∣stry, God never suffers evil to be, but he knows how to extract the greatest good out of the greatest evil: God had withdrawn himself and his Spirit of Courage from those 3000 Men (because of Achan's Sin) that they, being now dispirited, very probably did not endure the first brunt of the Battel, but fled away at their Enemies first Approach and Assault. Seeing these Israelites that were slain, are said to be smitten not in Fight, but in Flight, ver. 5. this small discomfiture proved a great discouragement, it caused a con∣sternation among the People, ver. 5. and among the Grandees also, ver. 6. because they saw that God was displeased, and for this time departed also: Hereupon Joshua rent his Cloaths, ver. 7. in token that his heart was rent with grief, and expostulates the case with God; to vers. 10.

The Second Remark is, The Author of the Discovery of Achan's Sin, to wit, God himself in answer to Joshua's Praying and Fasting, God will be found of such as thus seek him in truth, vers. 10.11. God tells Joshua, Israel had sinned, therefore could they not stand in Batttl, ver. 12. then God prescribes (1.) The means of finding out the Sacri∣legious Person, ver. 13, 14. and (2.) The punishment to be inflicted upon him, ver. 15. behold how God aggravates Achan's Sin by the several Circumstances of it, ver. 11. this Achan should have done, and thus we should do, Levit. 16.21. and so prevent the Lord, 1 Cor. 11.31. behold God's mercy at one time that he was but six days in making the World, yet took six days to destroy Jericho, giving them that time wherein to Re∣pent, and lastly behold God's Justice at another time, that he who would for the sake of Ten Righteous Men, have spared five wicked Cities, Gen. 18.32. yet will not be content here to drown in Oblivion this one Sin of Achan, notwithstanding the many Righteous ones that made up the Church of God in Joshua's Day.

The Third Remark from the second Part is, The manner how Aehan was found out, as by an ordinary Process at Law to be the grand Sinner. In this Judiciary proceeding observe,

First, The Inquest, enquiry is made after the sinner by casting Lots (as by an Hue and Cry) ver. 16, 17, 18. Though the Lord had said [I will be with you no more] ver. 12. yet when they had sanctified themselves (both legally and spiritually, for he will be San∣ctified of all them that draw nigh to him, Levit. 10.3.) the Lord returns now, and draw∣eth nigh to them, in this his Ordinance of casting Lots, which is wholly at God's disposal, Prov. 16.33. whereas the Lord could at the first have pointed out this sinner by Name, yet was it his pleasure to proceed in this method, that by this gradual proceeding he might convince Achan of his sin, and bring him to a timely Repentance and Confession of it, or at least leave him the more inexcusable: Nor doth the Lord usually in the pas∣sages of his Providence act immediately by himself, but useth Men and Means as Instru∣ments to serve his Providence, and to joyn Humane Endeavours for the effecting of his Divine Works as he doth here, and Joshua here, calling all the Tribes of Israel together, for the finding out of one Man, is a Type of our blessed Joshua, or Jesus, who at the last day, will call all the Families of the Earth together, out of them a small number shall be deducted that have heard of Christ, out of them, those that have professed Christ, and out of them, those that have professed him in sincerity, having not only the form of Godliness, but the power also, 2 Tim. 3.5, which Christ calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a little, little Flock, Luke 12.32. a very small few doubtless: As no Saint shall be lost by him, Joh. 6.39. and 17.12. so no sinner can possibly lurch him (who knoweth all things, Joh. 21.17, &c.) every individual Sinner shall then be found out by his own Sin, Numb. 32.23.) much more by the searcher of all hearts, Act. 1.24. at the day of Judgment, as Achan was f••••••d out here by Lot.

Secondly observe here, The Examination of the sinner when the Inquest had found him out, ver. 19. wherein Joshua the Judge (1.) Useth a candid Compellation to him (calling him my Son) to shew respect to his Person, and that he was not giving judg∣ment against him out of any Rage or Revenge. But (2.) his aim was only God's Glory and Israel's Peace. And (3.) says, Hide not thy Fact from me, thou canst not hide it (as thou seest) from an All seeing God, who hath discover'd thee to be the sinner by his lot. To confess sin is the way to find mercy, Prov. 28.13. 1 John 1.9. &c.

Thirdly observe here Achan's Confession, (1.) In its form, which is either General, ver. 20. or special and particular, ver. 21. And (2.) The Adjunct thereof, the truth of what Achan confess'd, was really confirmed, ver. 22, 23. least any of his Friends should imagine his Confession was forced from him. Hence

Note the First is, See how Satan had Gagg'd Achan, and had hardned his heart by that deceitful sin of cursed Covetousness, the poisonful property whereof is to change Mens Hearts into Earth and Mud, and afterward to congeal and freeze them into an Icy Flint, and Adamant; for though the Lord in disposing of the Lots to discover the Sacrilege came nearer, and nearer Achan at every step. (1.) The Lord by Lot took his Tribe of Judah. (2.) His Family of the Zarhites. And (3.) his Houshold of Zabdi, before that Houshold were call'd forth Man by Man to take himself, ver. 16, 17, 18. Yet all this while Achan's Conscience awaketh not, he Repenteth not, he Confes∣seth not his fault. Satan knoweth that the Sin-sick Soul hath no way to purge, or ex∣onerate it self but upwards (Confession being its Spiritual Vomit.) He therefore holdeth the Lips close so long as he can, that the Heart may have no vent to disburden it self.

The Second Note hence is, No Person should dare to sin in hope of Secresie; for no sin can be secret to an Omniscient God, 2 Chron. 16.9. Psal. 139. 2, 3, 4, &c. to 14. Heb. 4.13, &c. As the Guilt of Sin will haunt the most secret Sinner like a Bloud-hound at his Heels, and the punishment thereof will pursue and overtake him, Numb. 32.23. So 'tis God's great work to bring to light the most hidden things of Darkness. 1 Cor. 4.5. our secret Sins are in the light of God's Countenance, Psal. 90.8. therefore did David de∣fire to be purged from them, Psal. 19.12. Nothing is so secret, but it shall be made ma∣nifest, &c. Luke 8.17. Some Mens sins are open beforehand, going before to Judgment, and others do follow after, 1 Tim. 5.24. Whoso hideth his sin, shall not prosper, Prov. 28.13. Achan hides his Sin so long as he could with his stolen stuff in his Tent, but at last all comes to light, nor did he prosper, because he put God to the proof of it, as those Mis∣creants did, Jer. 2.35.

The Third Note is, 'Tis the Opinion of some Learned Authors, that Achan Dyed a true Penitent, and so escaped eternal Damnation, because he seems to make a Sincere and Ingenuous Confession, and loads his sin with all loathsome, yet just Aggravations, ver. 19, 20. wherein he judgeth himself to have sinned against the Glorious Attributes, and express Commands of that God, who had chosen him and all Israel, to be the pecu∣liar People of his Care and Love, so was not to be judged unto Condemnation, 1 Cor. 11.31, 32. this is the judgment of the Jewish Rabbins, that he both by his Confession and by his Death (whereby he satisfied the Law) obtained mercy from the Lord; but the Scripture being silent in this point, and joyns forsaking with Confessing for finding favour, Prov. 28.13. He must stand or fall to his own Master, Rom. 14.4.) this may probably be said of him, that he had an hope his Soul might live after his Body was dead, for by what other hope could this Man be brought to confess such a Capital Crime as this, for which he was sure to die? If he had not Some hope in his Death, as Solomon saith concerning the Righteous, Prov. 14.32.

The Third Part is, How Achan was punish'd for his Sins. Remarks upon this are,

First, The Place and the Name of it, ver. 24. the place of the Punishment was the Valley of Achor, which signifies Trouble, so called by Anticipation, because not only all Israel was troubled here for Achan's Sacriledge, but also himself and all his were troubled here with a double trouble expressed, ver. 15. and 25. this Valley was nigh to Jericho, and was fertile, fat, and full of Vines, Isa. 65.10. 'Tis thought to be the same with Engedi, oft mentioned in the Canticles, and it was an Inlet into Canaan, call'd therefore a door of Hope, Hos. 2.15. because here Israel began to eat first the fruits of the Promised Land, whereof this Valley was a Pledge and Earnest, assoon as they had removed the Accursed thing from them, &c. Accordingly the first fruits and earnest of the Spirit given to us, breedeth an assured hope of the Harvest of Happiness, and of the whole bargain of Sal∣vation by Christ: This Valley of trouble is not a place to abide long in, but is an Inlet to

Mercy. and Hope sets us upon Pisgah, giving a prospect of Heaven (as Moses had of Canaan) as it is the evidence of things not seen, Hebr. 11.1.

The Second Remark, is, The Punishment it self, which is double. (1.) To be stoned with Stones. And (2.) To be burned with Fire, ver. 15. and 25.

First, Stoning with Stones, was the Punishment appointed for Presumptuous Offenders, and for Blasphemers by the Law, Levit. 24.14. Numb. 15.30.35. every Presumptuous Sinner is a kind of a Blasphemer, Ezek. 20.27. whose Sin is not to be expiated by Sacri∣fice. And

Secondly, Burning with Fire, the Law likewise appointed for those Persons and things that were Accursed, Gen. 38.24. Levit. 21.9. Deut. 13.16. and so notorious was Achan's sin, that it seems here to be doomed to a double Death, therefore is it aggravated as folly in Israel, ver. 15. So Sin is oft called in Scripture, Gen. 34.7. Judg. 20.6, and 2 Sam. 13.12. all intimating, that Sin is the basest, most senceless, and foolish Deed, it is folly in the Abstract, as it is a turning from God the greatest Good, and a turning to that which is the greatest evil, and that [in Israel] too, among the People of God, who had such excellent Laws to direct them, and such an All-sufficient God to provide for them, as he had done for Achan, to whom the Lord had given Sons and Daughters, Oxen, Asses, and Sheep, together with a well furnish'd Tent, ver. 24. therefore having no colour of necessity to induce him unto this folly, a double Doom is upon him.

The Third Remark is, The Persons and Things thus doomed and executed, were, (1.) Achan and his Accomplices, that is, his Sons and Daughters, which were part of his Goods, together with (2.) all his other Goods, Animate and Inanimate, both those that God had given him by his Providence, and those that he had taken to himself by a Sa∣crilegious stealth, even he, and all that he had, ver. 15.24.

Objection 1. But this Doom seems hard and unjust, if not absurd, as it is doubled, no person could be both Stoned to death, and Burnt to death too.

Answ. 1. There is no doubt concerning Achan's deserving this double Doom; for he committed his Sacriledge most probably upon the Sabbath-Day, (which was the Se∣venth Day, wherein Israel compass'd Jericho seven times and took the City) so he was a Sabbath breaker, and therefore to be stoned, Numb. 15.32.36. and God doom'd him to be burnt, because he was a Sacrilegious sinner, stealing things from God himself, as they were devoted to God by a Curse, and all Accursed things were doomed to be burn∣ed, Deut. 13.16. This was God's Doom upon Achan, Josh. 7.15. and executed by Joshua, ver. 25. yet may not we suppose that he was burnt alive, but it was only his Carcase after he had been stoned, for that was a burning in common with all the Goods he had both stoln and unstoln, which were lifeless things: Or he might (as some say) be first burnt alive, and then said to be stoned, when the People raised over his Ashes a great heap of Stones, as 'tis said, ver. 26. as was done upon the King of Ai, Josh. 8.29. and upon Absolom, 2 Sam. 18.17.

Answ. 2. The doubt is greater about the Justice and equity of this Doom, than is a∣bout the Absurdity of it, because his Sons and his Daughters die with him for his Sin, which is contrary to that Law [Children shall not be put to Death for their Fathers sin, &c.] Deut. 24.16. But we must consider,

First, That Law was given to Man, and not to God, who certainly hath a greater Soveraignty, and a more absolute power over Men, than one Man hath over another. There can be no Injustice in God, whose Will is not only Recta but Regula, both right and the Rule of Right. He punishes the Iniquity of Fathers upon their Children, Exod. 20.5. He may do what he will with his own, Matth. 20.15. he is not bound to give an Account to us for his doings, Job 33.13. none may say to God [What dost thou?] Much less than to a King, Eccles. 8 4. 'tis not safe for silly Man (of a shallow Mind) to repre∣hend the Works of God, which he cannot comprehend, &c.

Secondly, 'Tis not improbable but those Sons and Daughters were Accessories, as Achan was principal, in the sin, for Achan being now old as being the fifth from Judah, see ver. 1. his Sons and Daughters must likely be grown up, and so capable of knowing, and concealing or revealing this Fact, they living in the same Tent with their Father, nor are they call'd [Children] much less [Infants] nor doth it follow, that they were not guilty, because it is not said so. For divers Circumstances are omitted in Scripture-Hi∣story, which sometimes are supplyed from other places: Hereunto add, the Rabbi-Tal∣mudists do rationally affirm that they must be conscious of their Fathers Fact, for he could not dig, and hide those Accursed things in the Tent wherein they dwelt, but most easily must they know of it.

Thirdly consider, These Sons and Daughters might not die simply for their Father's sins, but only paid that Debt of Nature and of their own sins, which Debt God (the Supream Lord) might require when and how he pleased, and now they died honoura∣bly thus far, that this severity upon them at the beginning of this new erected Empire, might be so in terrorem to after Ages, as to prevent the Death of Millions that would beware of such pernicious Practices by their dreadful Example, whom if the fear of God did not, yet the love of their own Lives, and of their dear Childrens Lives, would powerfully restrain them. Aliorum perditio posterorum fiat cautio. Their direful Woe, was a warning to Posterity.

Objection 2. As to the things (2dly.) that perished with Achan, seems not this a cru∣elty to the Creature, that Sheep, Oxen, and Asses, &c. which were not capable of sinning, nor of punishment properly so called, because they cannot sin, which is the cause procuring it?

Answ. 1. Though God's Judgments be often unsearchable and above the reach of Man's reason, yet are they always Just and Righteous, Gen. 18.25. Jer. 12.1. Psal. 145.17. God's Judgments both upon the Persons and upon the things here, must be Just. No Iniquity is found in God.

Answ. 2. Those Animate things (thus doom'd to be burned) were made for Man's use, and such Creatures, as Sheep and Oxen, are daily killed for Man's Food, and there∣fore it should not seem strange, if they be killed for Man's Good, and for the Instruction of his mind, namely, that Man may know, that such is the detestable and contagious nature of sin, as it involves innocent Creatures in its Plagues and Punish∣ments: The very Instruments of sin are accursed.

Answ. 3. Hence none can doubt of the Doom concer••ing the Inanimate things that were burned, such as the dig, Spade, &c. which were Instruments Achan used in his Act of sinful hiding the Accursed Goods, much less of the Justness in burning the stolen stuff, as the Babylonish Garment, &c. Assuredly it is highly desireable (as well as just) that all the Babylonish Garments in the World were burned: This undoubtedly the Lord will do, the Whore of Babylon and all her Vestments will be burnt together. To conclude. Junius's Note is excellent here, saying, In the Persons God Condemn'd the Contagion of Conscience, but in the things, he Condemn'd the Instruments of Contagion: Besides from these premises may we learn this Divine Lesson, That if the very Goods (which God gives us for our good) both Animate and Inanimate, be so liable to Punishments for our sins, how much more are we, (to whom God hath given his Holy Laws, and that ex∣cellent Gift of Reason to restrain us from transgressing that Law) guilty of greater Provocations, and so liable to more unexpressible, and the severest Sufferings, &c. God hangs up some in Gibbets as it were, for publick Example to others; the destruction of others, should be a terrour unto us, that we may wash our Feet in the Blood of the Wicked, Psal. 52.6. worthily are they made Examples, that will not take them. Austin saith well, some wicked God punishes here, least his Providence, but not all, least his Patience and Promise of Judgment should be call'd into Question. Those few God punishes here, are for our Example and Admonition, 1 Cor. 10.6.11. 'Tis a just presage and desert of our own Ruine not to be warned by the Ruine of others.

The Last Remark upon this Seventh Chapter, ver. 26. is, The effect of all the afore∣said Impartial Administration of Justice upon Achan, &c. which was this, the People of God are Reconciled to God, when they had executed his Just Commands, and when they had set up a Monument of Stone for a lasting Memorial of Man's Sin, and of God's Judgment for that sin, and that they all might be warned not to commit the like sin, when their new erected Empire should be farther advanced into a prosperous Conquest of the Land of Canaan, and that none might dare to retard it, as Achan had done, who by his foul fault and folly, had already exposed Thirty and six Soldiers to the Slaughter, ver. 5. that were innocent of Achan's Sacriledge, though for their own sins (known to God) they had justly deserved to die at that time, and in that way. After this Israel went on without any Obstruction in Conquering Canaan.

CHAP. VIII.

JOshua the 8th contains the taking of that strong Town of Ai by Israel (now recon∣ciled to God by their removing of Achan, &c.) before which they had fled while the Accursed Persons and things remained amongst them unremoved.

This Chapter consists of two parts, the first is Polemical or Military Matter, the second is Sacred and Sacerdotal: The first comprehends the means, manner, and other Circum∣stances of Israel's Victory over Ai, from ver. 1. to 29. the second is Israel's Thank-Offering upon the Altar, &c. for the Victory obtained, from ver. 30. to 35.

The Remarks-upon the first part are, (1st) As Gods People have their times of discou∣ragements in their way into Canaan, so 'tis the Divine condescension of the most gracious God to grant them praeponderating times of encouragement therein: Here the Lord comes again (after his withdrawment for Israel's sin) and saith to Joshua [fear not, neither be dismayed] ver. 1. good cause Joshua had to fear, because of their late defeat, and be∣cause of the vicious inclinations of the People who would not be restrained from ta∣king Spoils, and because he was upon his Enemies ground, &c. therefore God comes to comfort him against all those fears saying (1.) I have found a Ransom to expiate Israel's sin, Job 33.24. they shall flee no more before their Enemies. (2.) They shall not be tempted to take forbidden stuff any more, for the Spoil of Aii I freely give them, tho' not of Jericho. and (3.) tho' Ai have the Men of Bethel with them as their Auxiliaries, so make up about Twelve Thousand, ver. 17.25. yet fear them not, &c. All shall be delivered into thy hand, thus God's Plaister was broad enough for Joshua's Sore, and the falling out of Lovers was the renewing of Love.

The (2d) Remark is, Policy as well as Prowess, and Valour is not only lawful and laudable, but also at some time necessary in the General of an Army that is engaged in a Just and Righteous War. Dolus an Virtus quis in Hoste requirit; 'tis as lawful to gain a Victory by Secret Stratagems and Ambushments, as by open Fight and Force: God himself, the Author of Justice, hath warranted it, as by many Examples in Scripture, so here by his express command [lay thee an Ambush, &c. ver. 2. God saith, Wisdom is better than Weapons of War, Eccles. 9.18. Prov. 20.8.

The Examples or Instances who found this to be a great truth, were (1.) Abraham, in the first War that we read of in Scripture, came upon the four Kings by Night with his handful of Servants only, while they were Secure, Sleepy, and Drunken, (as Josephus saith,) and overcame them, Gen. 14.14, 15. (2.) Ehud by a Stratagem slew Eglon, and saved Israel, Judg. 3. from 16. to 30. (3. Gideon by a Stratagem of Trumpets and Pitchers was Israel's Saviour, Judg. 7.20. (4) David found policy above prowess against Goliah, 1 Sam. 17.40. &c. With many more that might be named, beside this here of Joshua, whose Policy was double, (1.) in not only laying an Am∣bush of 5000 Men on the West-side of the City, but also (2.) in his counterfeiting a Flight with his other 25 thousand Men, whereby all the Citizens were decoyed out of the City, which made way for the Ambush to take it, &c. ver. 12. & 17. &c.

The (3d) Remark is, Joshua's Constancy in his Obedience to God's Command [Stretch out thy Spear that is in thy hand] ver. 18. and [be drew not his hand back, &c. until Ai was destroyed,] ver. 26. This was the Signal, a Banner being fixed to the end of his Spear, the lifting up or tossing of the Colours was a Sign for the Ambush to arise and enter, and for the main Army to turn head upon the Enemy, and destroy them. Nor was this all, but it was a mysterious means to discomfit Ai, as Moses Rod held by steady hands was to discomfit Amaleck, Exod. 17, 11, 12. that Joshua should do, as Moses had done before him, to stand fixed in one place with the Staff or Spear whereon hung the Colours, held up in his hand all the time of the Battel, with∣out striking one stroak himself (which was work or rather Idleness below any Brave General.) All this seems absurd and ridiculous to Carnal Reason, but the Mystery hereof was to signifie, that the Victory was not got by any Prowess in Joshua, (who only stood still in his place pointing his Spear towards the City) but by the assisting

and effective power of God, who only was to have the glory of it, as in the Case of the Amalekites, who were discomfited more by Moses's Praying, than by Joshua's Fighting: Nor could Joshua's hands have kept so steady for so long a time, had not the Arms of his Hands been made strong by the hands of the Mighty God of Jacob, Gen. 49.24. 'tis said of God only, that his hand is not weary, but is stretched out still, Isa. 9.12. and 59.1.

The Remarks upon the Sec••••d Part, after the Victory was obtained. The

First is, Joshua built an Altar unto the Lord in Mount Ebal according to Moses Law (Exod. 20.25. Deut. 11.29. & 27.5, 6.) to Offer up a Burnt-Offering, and a Peace-Offering upon it, &c. ver. 30, 31. where,

Note (1.) This must be immediately after the Sacking of this City Ai, while the Glorious Victory (which had so enriched them with all Spoils) lay with most weight and warmth upon their Hearts, it is best striking while the Iron is hot, then was the Altar built.

Note (2.) This Altar must be of Rough Unpolish'd Stones, to polish it with an Iron Tool, is to pollute it, God loves not outward Pomp, whereof Popery is made up, and which scoffs at our simplicity, &c.

Note (3.) It must stand in Mount Ebal, this was farther up in the Countrey, near Shechem in the Tribe of Ephraim, Judg. 9.6, 7. & 20.7. Thus far Israel durst now march to fulfill God and Mose's Commands, for the Canaanites were smitten with dread at the loss of these two strong Frontier Cities, and the Altar must be in Ebal (where the Curses were read) to shew, that Christ is the Altar, Hebr. 13.10. that takes off the Curse, and sent to bless, Act. 3.26.

The Second Remark is, the Decalogue was writ upon a Monument of Stones which were polish'd and plaistred, ver. 32. as is manifest from Deut. 27.2. and now God renewed his Covenant with Israel (as before at Sinai, many of them being dead) Deut. 26.17. Reading the Curses on Ebal (that they which would not obey God for love, should do it for fear, as well as the blessings upon Gerizzim, ver. 33, 34. and these Curses we may read particularly what they are, Deut. 27.15, 16, 17, &c. the Bles∣sings are not so particularly and distinctly mention'd by Moses, that we may learn to look for them by the Messiah only, for he was sent upon that special Errand to bless both Jew and Gentile, Acts 3.26.

CHAP. IX.

THE Ninth Chapter of Joshua consists of two parts. The 1st is the Enmity or Conspiracy of the Canaanitish Kings against Joshua, ver. 1, 2. and the 2d is the Amity or Friendly Covenant that the Gibeonites made fraudulently with Joshua, the frau∣dulency whereof is described in a three fold description, (1.) by its Causes, (2.) by its Effects, and (3.) by its Adjuncts: The Remarks upon the first part are these,

The First is, whereas seven Nations are reckon'd up by all their Names, Deut. 7.1. to be destroyed by Israel, six only are named here in ver. 1. The Girgashites are not here mention'd to make them up seven; hereupon some suppose that those Girgashites took hold of the Covenant of peace with Israel, and their cutting a Covenant (as the word Deut. 7.2. signifies) with them was the reason they were not cut off by them as the other six Nations were; but this seems to be wise above that which is written, seeing St. Paul saith expresly that seven Nations were destroyed, and their Lands di∣vided among the Tribes of Israel, Acts 13.19. And in rehearsing the number of those Nations, the Scripture reckoneth them sometime more, and sometime fewer, as in Gen. 15.19. they are reckoned to be Ten, but in Exod. 23.23. & 33.2. & Deut. 20.17. they are reckon'd only Six: The reason of this difference is, one part of this People might have several Names, and several parts of them might be compre∣hended under one Name, or sometime General Names, and sometimes particular might be mentioned: However the Number Seven was the most current Number, as Josh. 24.11. &c. because 'tis the full and perfect Number, as above, Gen. 2.2. and signifies

the many Enemies of the Church God will subdue, tho' they be mightier than we, Deut. 7. i. e. be got up (in their own Sentiments) to a number of fulness, and per∣fections, &c.

The Second Remark from the First part is, when those Kings of the Canaanites (which was the general name of all the seven Nations) heard that Israel had Sacked and Burned the two main Bulwarks of Canaan, their Frontier Cities, and of great strength, Jericho and Ai, then were they awakned out of that stupifaction and slum∣bering which God had cast upon them, they could not but hear long before this, that their Country was Invaded, yet such a supine security had lull'd them asleep, that we read not of any forces they raised to obstruct the torrent of this Invasion, and even now they only deliberate upon it, and entred into a Confederacy about it, but did not actually do it, as the sequel of the History demonstrates, for we read not that they took any advantage (tho' sometimes they had some, as when Israel fled be∣fore Ai, and when they marched so far into the Country as Mount Ebal and Gerizzim) to assault Joshua's Army, but both in the beginning of the War, and to the end there∣of, we shall always find them assaulted by Israel. They all stood out in this stupidity, and were destroyed. If Men harden their hearts, God will harden his hand, and ha∣sten their utter destruction, save only the Gibeonites, who were saved from Ruine by their League, Josh. 11.19, 20.

The Second Part concerning the Gibeonites (who were of the Hivites, ver. 7. here, and Josh. 11.19.) affordeth many Remarks on their League.

The First Remark is the Causes of their so subtily and fraudulently procuring a Co∣venant of Peace with Joshua, &c. are (1.) The Final Cause was that they might be al∣lowed to live and not be destroyed with the Cursed Canaanites, ver. 15.20, 21. the League was to let them live. (2.) The Efficient Cause was their Elders of Gibeon their Royal City, and the Embassadors sent by the Elders, ver. 3, 4, 11. (3.) The Mate∣rial Cause by which the Cheat was managed, was Victus & Amictus, Mouldy Bread, and Clouted Cloathing, &c. ver. 4, 5.12, 13. &c. (4.) The Formal Cause was the smooth Oration which those Embassadors made before Israel to decoy them into the bonds of a Covenant with them, ver. 6, 8, 9, 10, 11, 12, 13. Thus those poor Gi∣beonites made a better use of what they heard, to wit, the Ruine of Jericho and Ai, than the other Canaanites did, therefore they work wilily, ver. 3, 4. and wickedly too, in laying one lye upon another. ver. 5, 6, 9, 11, 12, 13. thus Mendacium Mendacio Assuunt, they stitch one Lye to another, they strain hard to save their lives, and taught their Tongues to speak Lies, Jer. 9.5. and took fast hold of Deceit, Jer. 8.5. Satan knew what he said, [All a Man hath will he give for his Life,] Job. 2.4. whereas we should rather Die than Lye.

The Embassador is call'd an Hivite, ver. 7. which name hath the signification of a Serpent in it. This Hivite told his Tale fairly, but not a word of truth in his whole Tale: He had more of the Serpent than of the Dove, here was Serpentine Subtilty, but no Columbine Simplicity: Do not the least evil, tho' it would procure the greatest good, Rom. 3.8. And thus our Modern Gibeonites the Romanists would cheat the Prote∣stants with a pretence of Antiquity. Indeed the Romish Religion is no better than Clouted Shooes, and Moulded Bread, yet non erat sic ab initio, our Religion is found in the Bible (long before Luther) where their musty stuff never was found. Their Old Religion (as they call it) deserveth no more Reverence than an old Fornicator, who, because Old, is so much the more odious: Antiquity without Verity is but filthy Hoariness; the old things mentioned, 1 Chron. 4.23. were never better for being Ancient.

The Second Remark upon the Second Part is, the Strange Effect which the Causes afore-mention'd did produce, namely a League and Confederacy procured by the over∣much craftiness of the Gibeonites, and contracted by the over-much Credulity of the Is∣raelties, ver. 15.

The Grand Enquiry here is, whether this League was Lawful or not?

Answer the First, some have these Sentiments, that it was unlawful upon those grounds, because (1.) God forbad Israel to make any League with the Canaanites, and bad to destroy them all. Exod. 23.32. & 34.15. & Deut. 7.2. without making any Exceptions, &c.

Secondly, the People murmured at this League, ver. 18. which they ought not to have done, had it been Lawful. (3.) Joshua denounces those Gibeonites accursed for deceiving him, ver. 23. which he would not have done, had nothing been done but

what was just and equal. (4.) He Charged them with Circumventing him by dissimu∣lation, ver. 21.

Answer the Second, but others affirm it was a Lawful League, as Augustin and all the Rabbies, &c. upon those grounds.

First, It was lawful for Israel to offer Peace to other Nations before they besie∣ged any of their Cities, Deut. 20.10. which shews this League was lawful as to the substantial part of it.

Secondly, This Sanguinary Law of Killing all the Canaanites was not absolute and Universal, but admitted of an exception of Penitents, and True Converts, as appear∣eth from Jerem. 18.7, 8. & Jon. 3.4.

Thirdly, That this Law was thus limitted (being only a positive Law, and so might be qualified with a Natural and Moral Equity) appears in Israel's sparing Rahab and her Relations.

Fourthly, The Reason of that Sanguinary Law was (least those Canaanites that were not killed▪ might entire the Israelites to their Idolatry.) Now that Reason ceased at their turning from Idolatry, and becoming Proselites to Israel, &c.

Fifthly, That the Gibeonites were Converts appears, for their Hearts were not hard∣ned, as the other Canaanites were, Josh. 11.19, 20. They came to Joshua here in the Name of the Lord, ver. 9. and they had this blessing, to have a near approach unto God in their Service of the Sanctuary, ver. 27. where David could have been content to be a Poor Door-Keeper, Psal. 84.10.

Sixthly, Had this League been unlawful, it had been better broken than kept: If it had been a Sin to make it, the Sin would have been double to keep it: but Joshua and all the Princes upon the review of it did conscientiously keep it, verse 19, 20.22, 23.

Seventhly, God severely punish'd the Violaters of this League, long, even 400 years after, as 2 Sam. 21.3. Saul's rash zeal cost the seven of his Sons Lives, and so almost rooted out his whole Posterity.

Eighthly, The utter Destruction of all the other Cursed Canaanites came not so much, or so necessarily upon them by vertue of any absolute or peremptory precept for destroying them, as it did from their own obstinacy and obduration of their hearts, whereby they did not only neglect, but also scorned to make peace, Joshua 11.19.20.

The Third Remark is the Admirable Adjuncts of this League, which be two: The first is the Discovery of the Decit: And Secondly, The Punishment upon the Deceivers.

First, The Discovery of the Cheat was not till Three days after the League was made, ver. 16. who was the Discoverer is not express'd, 'tis not at all improbable that some Isra∣elites making Excursions out of the Camp into the Country, either for Forage and Food, or out of Curiosity to view Canaan, might come to Gibeon (which, some say, was but 26 Miles from Gilgal, where Joshua incamp'd) and there hear, and bring the News. Now when Joshua understood by those Foragers, &c. that those Deceivers were neigh∣bouring Canaanites, still he stood to the Covenant he had contracted with them, which may make up the Ninth Evidence (to the Eighth aforesaid) concerning the lawfulness of the League, for had Joshua known it had been contrary to the Law of Moses, he would not now upon better Information have confirm'd it, seeing the Holy Scripture doth testifie that Joshua left not any thing undone, which the Lord had commanded by Moses, Josh. 11.23. Unto which may be added a Tenth Evidence: How can any Man believe, that so Wise, so Rich, and so Potent a King as Solomon was, would have spared those Remnants of the Canaanites (whom he reduced into Subjection and Servi∣tude) nay, would he not rather have destroyed them, if indeed he had understood that God had commanded it to be done?

Secondly, The Punishment upon the Deceivers, though they were spared as to their Lives, yet shall they be punished in their Persons, ver. 20, 21, 27. The Gibeonites had indeed gulled the Israelites, and had beguiled them (by the means of this League) of the rich Spoils of their great Cities named, ver. 17. therefore their Doom was, they shall have Slavery instead of Slaughter. Hewers of Wood, and Drawers of Water, shall they be to Israel: 'Tis a Scripture Phrase of the lowest Rank of Mankind, Deut. 29.11. as employed in the meanest and most sordid Drudgery: The Magistrates still'd the Mur∣murers with this plausible Motion, ver. 21, &c. Though they be freed from a Natural Death, because of the Prince's Oath, yet shall they be damned to a Civil Death by the Prince's Sentence: Their Slavery is a sort of Death, which will both sufficiently punish

them for their fraud, and bring considerable benefit to Israel, not only in exempting every Israelite from all Drudgery Work, but also in getting Gain by the Service of those Slaves; and this was the Curse which Noah prophetically pronounced against Cham, the Father of those Canaanites, that he should be a Servant of Servants unto his Brethren, Gen. 9.25. which now was verified in his Posterity: Yet such was the transcendent Mercy of God towards them so, as to turn this Curse into a Blessing, for their Service was to Minister unto the Levites, as the Levites did to the Priests in the Sanctuary (both in the Tabernacle and in the Temple) whereby they had a nearer approach unto God for the good of their Souls, this gave them Opportunities to partake of the things of God, and to behold his face in Righteousness, Psal. 17.15. Hence, 'tis supposed, they are call'd Nethinims (which signifies Deo dati, Men given to God) 1 Chron. 9.2. and Ezra 2.43. In the former of which Scriptures they are Ranked with the Priests and Levites: A free Grace to those who had saved their Lives by a Lie, their being Door-keepers (which Da∣vid desired, Psal. 84.10.) their sordid Services was the less damage to them by being thus sweetly qualified: For the nearer they were to the Church, the nearer they were to God.

CHAP. X.

JOshua the Tenth, gives a Narrative of Joshua's Victory over the five Canaanite-Kings, which consists of three General parts.

The First is, The Occasion, or procuring cause of the War. This is twofold. (1.) Jo∣shua's utter Demolishing of Ai and Jericho. The (2d.) is the gibeonites falling off from the Canaanites to Israel in making a League with them, ver. 1.2.

The Second Part is, The preparation for War both in the Five Kings Confederating, and Besieging Gibeon, and in Joshua, who was solicited to assist Gibeon against the Be∣siegers. ver. 3, 4, 5, 6, 7.

The Third Part is, How the Victory was won and improved, ver. 9. to 42.

The Remarks upon the First Part are,

First, The strange Lethargy God had cast those Kings into, that the Report of all the wonderful Works God had wrought for Israel, in drying up the Red Sea, and in the Wilderness, and lately in dividing of Jordan to give them an Inlet into their Land, and likewise in the Miraculous Overthrow of their strong Frontier City Jericho, neither the Rumour of the former Wonders, nor the rushing noise of the hideous fall of Je∣richo's Walls could possibly awake them out of their dead Sleep, into which Satan (as God's Jailer) had lull'd them by their long living Intoxicated with plenty of Carnal De∣lights and sinful Pleasures. Outward Words and Works will do nothing, till God bring them to the Heart: That which had awakened the Gibeonites, did not so to those Kings of Canaan, till Ai was destroyed; this put them into fear, ver. 1.2. that their turn might be next.

Jam tua Res agitur, paries cum proximus Ardet Ucalegon?

Their next Neighbours House being on fire, this hardly rouzed them out of that Dead Lethargy; and now they enter into a Confederacy.

The Second Remark is, The chief of those five Confederate Kings, was Adonizedek King of Jerusalem, ver. 3. therefore is he first named, and was most Active in the Confederacy, &c. This King Arrogated to himself a most Glorious Name Adonizedeck, (which signifies the Lord of Righteousness) that he might have a greater Veneration from his Subjects. This Name signifieth the same in effect with Melchizedeck, which is by Interpretation, King of Righteousness, who was likewise called King of Salem (as this Man is call'd, King of Jeru-Salem) which is King of Peace, Hebrews Chap. 7. Verse 2. This High and Glorious Name was a fitter Name for Messiah the Prince (who is both the Maker and the Matter of our Peace with God, Eph. 2.13, 14.) than for him who was no better than a Cruel Tyrant, as appeareth from Judg. 1.5.7. supposed to be the same Man, or if he were his Successor, it shews that all those Kings

under this specious Name, were no better than a Race of Unrighteous Wretches and of Rebels against God.

The Third Remark is, That which Alarm'd Adonizedeck, &c. was not only the ru∣ine of Ai, but also the Revolt of Gibeon, which was [Achath Gnarai Hommamlakah, Hebr.] one of the Cities of the Kingdom, a Royal City, a chief Mother City, that had now made a League with Israel, embrac'd their Religion, and would be glad to do them service, this caused those Instruments of Sa••an to set up their Bristles, and to seek the Destruction of that City, fearing, that Israel would have both Shelter in it, and Supplys from it, and fearing also that other Cities might learn to Revolt by its Ex∣ample, which the Five Kings would have prevented by inflicting on it exemplary Pu∣nishment.

N. B. Another Reason (for those Kings Warring against Gibeon) may be gathered from the Particle Caph, quasi, or as 'tis said [it was (not one, but) as one of the Royal Cities] ver. 2. Intimating, it was not the Seat of any King (for we no where do read of any King of Gibeon, as we do of other Cities here and elsewhere) but it was equal for Grandeur to any of the Royal Cities, though it had no King, but seems to be governed after an Aristocratical manner, by a Senate of Elders, by whose Authority (and not in the Name of a King) their Embassadors treated with Joshua, Josh. 9.11. as Grotius noteth: If so, no wonder such a proud Prince, and troublesome Tyrant, as Adonizedek, should look with an evil Eye upon that State where Democracy was mixt with Ari∣stocracy.

The Fourth Remark is, No sooner is Gibeon besieg'd by all those Five Kings of the Mountains (call'd after the Hilly Country of Judea, Luke 1.39.65.) or making their Ap∣proaches only with a great Host in order thereunto, but presently Gibeon dispatches a∣way a Messenger, crying to Joshua [Come up to us quickly, to Rescue us, ver. 5, 6. for they make War against us, because we have made Peace with thee, ver. 4.

The Argument used is, [Slack not thy hand to save thy Servants.] Under the Relation of Servants, they challenge the due Right of Protection from a Master. Hereupon Joshua having first consulted with God, and received encouragement from God, ha∣stens then (with his Kol gnam Hamilcamah, His Mighty Men of War) to help them in their Distress, ver. 7.8. In this History may be learned many Mysteries. As,

1. No sooner is the Soul brought into the Bonds of the Covenant with our Joshua or Jesus, but presently the Spiritual Enemies of the Soul muster up all their Forces against it, as the Five Cursed Kings did against Gibeon assoon as she had enter'd into a League with Joshua here. All that will live Godly, must suffer Persecution, 2 Tim. 3.12. and through many Tribulations we must enter into the Kingdom of God, Acts 14.22. 'Tis not may, but must in both places.

2. The Soul when thus Assaulted, must immediately send the Messenger of Prayer to its Joshua, or Jesus, crying [Slack not thy hands, but come to us quickly.] As those Gibeonites do here, then Christ will come as the Roe, leaping over Mountains, &c. Cant. 2.8.9.17. to Rescue it, crying, Come Lord Jesus, come quickly, Revel. 22.20.

3. As those New Converts the Gibeonites shewed their Confidence in that God, whose Religion they had newly embraced, therefore sent they for Joshua, not at all doubting of Salvation by him: So the like confidence should be found in all New-Converted Souls, that their Joshua will relieve them, and turn their Spirit of Bondage into the Spi∣rit of Adoption.

Remarks upon the Second part, to wit, Preparations on both sides.

The First Remark is, On the Enemies side a formidable Army is raised to destroy Gi∣beon, which, though it had obliged Israel, had greatly disobliged the Canaanites by its de∣fection: Hereupon Adonizedek (being possibly superior in Authority, and having a power over the other four Kings) musters up all his own and their Forces to devour poor Gibeon: He was most forward in the Work, because he was nearest the danger; now the Question was, [Can the Prey, Gibeon, be taken from those Mighty Kings?] God Answers it, [The Prey of the Terrible shall be delivered, Isa. 49.24, 25.] as was done here.

The Second Remark is, Joshua was as ready to defend Gibeon as the Five Kings were to devour it, and he made as much haste to deliver the Gibeonites, as they had done to de∣ceive him. He kept his Covenant sincerely with them, without any Equivocation, or Mental Reservation; that Iesuitical Doctrine was not put into practice in that Day: Jo∣shua might have pretended, though we have sworn not to slay you our selves, yet are we not bound to keep others from slaying you: To this I add the words of Sir Walter

Rawleigh, upon this very point and passage: His Discourse on it deserves to be Writ in Letters of Gold, saying,

[Out of this History betwixt Joshua and the Gibeonites, The Doctrine of keeping Faith is so plainly taught as it taketh away all evasion, it admit∣teth of no distinction, nor leaveth it any hole at all to creep out, no outlet to that cunning perfidiousness of this latter Age, call'd Equivocation: All Worshippers of I∣mages are Men of an Apish Religion. Certainly if it be permitted, by the help of a Ridiculous Distinction, or by a God-mocking Equivocation, to swear one thing by the Name of the Living God, and to reserve in silence a contrary intent; the E∣states of Men, the Faith of Subjects to Kings, of Servants to their Masters, of Vas∣sals to their Lords, of Wives to their Husbands, of Children to their Parents, and of all Tryals of Right at Law, will not only be made uncertain, but also all the Chains whereby Freemen are bound in the World for publick Society, are broke a∣sunder. Lamentable it is, that the taking of Oaths now a-days is made rather a matter of Custome than of Conscience.

He breaks no faith, that hath none to break: But whoever hath Faith and the fear of God, dare not play with the severity of God's Commandments by any silly evasions. Thus saith Sir Walter Rawleigh.

N. B. This may make a (11th) Evidence of the lawulness of Joshua's League for sa∣ving the Gibeonites Lives, for then God would not have encourag'd Joshua in so doing, ver. 8. And here we have a (12th) Evidence, that Joshua so carefully and conscienci∣ously keeps this Covenant, &c.

Remarks upon the Third Part, Joshua's Victory, be many.

The First Remark is, The time when, ver. 9. where we have the manner how he obtain'd it. He marcheth all Night, and fighteth for the Gibeonites all the Day, scorning (as once a brave General said) to steal a Victory in the Dark, he will have Day-light to be a Witness of the Glory of it, and those Cursed Canaanites shall behold it in their own Slaughter; though it be said, Joshua marched all the Night, yet it is not said that in one Nights space he came from Gilgal to Gibeon, for that seems impracticable, seeing the distance between those two places is supposed to be 26 Miles, too far for an Army to march in one Night, therefore part of the foregoing, or of the following Day may be added to it: However he so marched as to surprize the Enemy, and to set upon them suddenly before they were aware of him: The Politicks of War say, That a secure, sur∣prized and unprepared Adversary is soonest overcome: [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] (no lingring, loitering delays must be used in War) was Caesar's Motto. He used not that trifling trick of [Shall I, shall I,] but falls on with expedition: Themistocles being asked, how he won so many Victories? Did excellently answer, I overcome my Friends with patience and my Foes with speed: This latter did Joshua here.

Objection. But what needed Joshua put himself and his Army to all this toilsom travel by Night (bereaving themselves of their Natural Rest, which should have fitted them, for the better fighting the next Day) when he was Assured of Victory by the Lord (whom probably he had consulted with by the Urim and Thummim,) ver. 8. Policy seems superfluous.

Answer. The Divine Benignity and Bounty of God in giving out any promise for Man's Encouragement, must never be Interpreted for fostering Humane Negligence, or for forestalling Man's Indeavours, for all prudent means must be used by Man in a way of Subordination, and subserviency to the Promise and Providence of God: Thus did Joshua here, &c.

The Second Remark is, The means whereby this Victory was obtained: The principal Agent was the Lord of Hosts; therefore 'tis said, [The Lord discomfited them before Israel] ver. 10. The Glory of this Victory is Attributed to God: His right Hand, and his holy Arm got himself the Victory, Psal. 98.1. the Instruments the Lord used herein, are two.

1. Hurling great Hail-stones out of Heaven to brain those that Joshua could not over∣take in Flight. And

2. Israel's Sword cutting down all they overtook on Earth, ver. 11.19, 20, 21. The Lords Hail-stones (mixed with Thunderbolts, as Josephus saith, and Habb. 3.11. makes it probable) did hit and kill more than Israel's Sword, and this Miracle was attended with another Miracle, that these huge Hail-stones should only hit the flying Canaanites, yet altogether miss the pursuing Israelites, who were all along at the very Heels of them, and must needs be intermingled with them, seeing they slew them in their Flight: Therefore 'tis said [The Lord fought for Israel, ver. 14.42. melting the hearts of their Enemies, and making them run away in a Fright: God Affrighted them, Josh. 2.11. and 5.1.

The Third Remark is, The Unparallell'd Trophies of this Glorious Victory, even hung up in Heaven it self (far more famous than those hung up in Westminster-Hall) even in the very Coelestial Orbs: Namely, the standing still of the Sun over Gibeon, and the Moon in the Valley of Aialon, ver. 12. while the full Conquest was accomplished: This was ef∣fected by the power of Joshua's Prayer, and by the force of Joshua's Faith: For he was stir'd up by an extraordinary instinct of God's Spirit to pray for this Miracle unto the Lord (this is call'd, His speaking to God, ver. 12.) and he had confidence of success. There∣fore did he venture to utter his Command upon those two great Luminaries to obey him even in the presence and Audience of the People, while they were pursuing their Ene∣mies: Joshua feared that the length of an ordinary Day would not last him long enough to compleat his Conquest; therefore did he beg of God to lengthen out that Day by the Sun and Moons standing still, that he might have time long enough for his great Work in cutting off those Cursed Canaanites, before they could reach their fenced Ci∣ties: Let us (as Moses did Exod. 3.3.) turn aside to behold this Bundle of Wonders, ta∣king a prospect of the particulars both in the History and in the Mystery: First in the History.

First, Behold and Wonder that the Glorious Sun of the Firmament (which runs its race with a Gyant-like strength, Psal. 19.5.) should yet be stop'd in its Race-running by the Command of a meer Mortal Man, saying only [Shemesh Dum] Sun be silent, Hebr. yet these words spoke to it, puts a spoke into its Chariot-wheel, and hinders this Champion in his full Career, and stops this Bridegroom from going down to his Bride, unto whom he is said to hasten, Ecclesiast. 1.5. Running Six Thousand Miles in one Hour, according to the Computation of Learned Artists.

Secondly, Behold and wonder that the Primum Mobile, the whole frame of the movea∣ble Heavens should obey the voice of this Man, and stand still with the Sun: So that the Supreme Sphere (wherein are the fixed Stars) stood still also; so that the whole Course of the Heavenly Bodies was altered. It was no Poetical Phrase (as some inter∣pret, ver. 13.) but it was really done, though no Heathen Writers mention any such halt made in the Heavens, for we have no Authentick Author among them till the Trojan War, which was a Thousand Years after Joshua.

N. B. Note well, here was a Sabbath of Heaven for such as had not kept a Sabbath on Earth, which might be just so many Sabbaths of Years from the Creation, as there were Days in their Solar (or Lunar) Year, or just so many Jubilees from the Creation, as be Weeks in the Year. This may help to fix Chronology right, as Sadler in his Ol∣bion observeth.

Thirdly, Behold and wonder, that not only the Sun and the Heavens, but also the Ma∣ker himself of the Sun and the Heavens, even the great God of both Heaven and Earth did obey the Voice of a Man, ver. 14. This was what God promised, that Man should Command God, concerning the Work of his hands, Isa. 45.11. Oh Glorious Condescension, that a Mortal Man should Command the Immortal God, &c.

Fourthly, Behold and wonder, that one Day should become two Days, without any Night intervening: There was no Day like this, ver. 14. not only because God obeyed Man as a∣bove, but also because of the length of this Day, being as long as two Days, for the Sun is said to make an Halt, and hasted not to go down about a whole Day, ver. 13. That is, for the space of a whole Artificial Day between Sun-Rising and Sun-Setting, for that was the Day which Joshua both needed and desired, a Day to give him Light for his Work, that the Night might not come too soon to hinder his pursuit and Slaughter of the Enemy: No Day was like this in length about that Climate (the Comparison being so limited, and not of Universal extenty for the Hyperboreans, as Greenland, &c. have a longer Day of half a Year long) no not Hezekiah's Day wherein the Sun run back ten degrees, which (as some compute) consisted of 32 Hours, but this Day consisted of 36 Hours, if not of 48 according to the Opinion of others.

Secondly, As to the Mystery.

First, Behold and wonder, How the Sun's standing still so long over Gibeon without Va∣riation, could not but greatly confirm the Faith of those New-Converts the Gibeonites, when they saw God's Glorious Candle shine upon their Heads so long together without any declining, as that was the expression of Job's comfortable time; Job 29.3. so this was a Confirmation of their Embracing Israel's God.

Secondly, Behold and wonder how Joseph's Prophetick Dream was here fulfilled. There it was foretold that the Sun and Moon should do obeisance to Joseph himself: But here it is performed that the Sun and Moon do Obeisance to a Son of Joseph, even to this

Joshua, as Gen. 37.9. Hereupon this Miracle was sealed with a Miraculous Day of three Days long, as Dr. Lightfoot saith.

Thirdly, Behold and wonder, how great is the power of Prayer, even a kind of Om∣nipotency is ascribed to it, as Luther said, It hath a Command over all the Elements. As, (1.) Over the Air, Jam. 5.17. (2.) Over Fire, 2. Kings 1.16. and 1 Kings 18.37, 38. (3.) Over Water, Exod. 14.15, 16. And (4.) Over the Earth, Numb. 16.29, &c. Psal. 106.17. Yea, (5.) Over the Sun and Moon here. (6.) Over the Angels, 2 Kings 6.17. (7.) Over God-Man, Christ the Lord of Angels, Gen. 32.26. Hos. 12.4. and Matth. 15.26.28. (8.) And Lastly, Over the Great God, Exod. 32.10. where God bespeaks his own freedom, as if Moses's Devotion had been stronger than God's Iudig∣nation, saying, Let me alone: So here and Isa. 45.11.

Fourthly, Behold and wonder, How in the Gospel a more Glorious Sun, than this Sun of the Firmament, stood still, even the Sun of Righteousness, Mal. 4.2. when blind Bar∣timeus cryed to him: 'tis said expresly [Jesus stood still] Mark 10.49. because he had power with Christ by his strong Faith breaking through all Obstructions (as the clouded Sun doth, &c.) casting away his Coat, though a Beggar, he stands not upon the loss of it, and above all in stopping this Sun of Righteousness in his Journey. Therefore his Name is celebrated in the Gospel, when many Mighty Monarchs are either passed over in silence, or else lie shrouded up in the Sheet of Shame: Oh that we with our cries could constrain Christ to stop his departure from us, as they did, Luke 24.29. cry∣ing:

Vespera jam Venit, nobiscum Christe maneto, Extingui lucem ne patiare tuam.

'Tis towards Evening: Oh that at Evening time it may be light, as is promised, Zech. 14.7.

The Fourth Remark is, Joshua's prudent improvement of this Glorious Victory: He, like a Politick (as well as Pious) General, pursueth his present Conquest, which, if Hannibal had done after he won the Field at Cannae, he might have taken Rome it self, but omitting that opportunity, when afterwards he would have won it, he could not: Hence had he this Character. Vincere scis Hannibal, uti Victoria nescis. Hanni∣bal knew how to get a Victory, but he knew not how to improve it: Joshua is wiser here, as it appeareth in many Particulars.

First, In not suffering his Soldiers to have any Avocation from the pursuit of their Enemies, they must not loiter in taking the Plunder and Spoils of the Field they had won, nor linger in ferreting out the Five Kings that were hid in a Cave; &c. but they must pursue, and slay all they could overtake, ver. 19.20. until a small Remnant only remained that reached their fenced Cities.

Secondly, While one part of Israel's Army were employed in a close and continued pursuit, Joshua wisely with the other part thereof laid Siege before Makkedah, and se∣cured the Five Kings, that had hid themselves in an Adjacent Cave, confining them there as Mice in a Trap, until the Conquest was compleated, ver. 21.

Thirdly, After a full Victory, he hales out the Five Kings out of their Hole where∣in they hid themselves (not once thinking, that their own Sins and God's Vengeance would find them out, Numb. 32.23. Amos 9.2. Psal. 139.8, 9, 10.) and draws those five Mice out of the Trap, whereinto themselves had voluntarily run, and where they might gnaw long enough, but get out they could not, till fetched forth, &c. ver. 22, 23.

Fourthly, He caused his Captains to put their Feet upon the Necks of those Kings, be∣fore their Execution, ver. 24. This was done, not from any insolent Contempt of their Dignity, now in Misery, (which is no better than Barbarous Inhumanity to insult over the prostrate, praying for mercy. Satis est prostrâsse Leoni, A Lyon will not tear the Beast that falls down before him) but Joshua did it from a Special Instinct of God's Spirit, if not by a direct Divine Command, upon weighty Grounds. As,

1. That the Promises of God might be accomplish'd, as, [Thou shalt tread upon their high places] Deut. 33.29. which is interpreted, the Necks of Israel's Enemies. So Psal. 91.13. and 110.1. and 149.8.

2. That the Captains might be confirmed in their Confidence of a compleat Con∣quest over Canaan, whereof this Act was the hansel and first fruits in the beginning of the War.

3. That Joshua's Detestation of their Tyranny and Outragious Impieties might the better appear by those bitter Punishments, which they suffered and which their Sins de∣served.

4. That Israel might be made hereby to abhor the Idolatries and wicked Practices of Canaan, for which God inflicted such severe Punishments upon Princes and Peo∣ple.

5. That no foolish pitty should be shewn to wicked Kings, who sin both by Imita∣tion, (Magnates Magnetes, Lords are Load-stones,) and by Imputation also; Delirant Reges plectuntur Achivi: People smart for their Sins, and therefore had Joshua spared them he had certainly sinned as Saul did in sparing Agag, 1 Sam. 15.33. and as Ahab did in sparing Benhadad 1 Kings 20.42.

6. And Lastly, That Joshua herein might be a Type of our Blessed Jesus, who ina∣bleth his chosen not only to Conquer all their Spiritual Enemies, even Principalities and Powers, Rom. 8.37, 38. but also to triumph over them, 2 Cor. 2.14. and who promi∣seth to tread Satan himself under their feet shortly, Rom. 16.20. This is done perfectly for them at their Deaths, but more especially at that Day of the General Judgment, then shall all their Foes, not only all Temporal, but even all Spiritual Foes (Satan, Sin, and Death) shall be made their Foot-stool, Psal. 110.2. Hebr. 1.13. and 10.13. 1 Cor. 15.24, 25, 26, 27, 28. Yea even in this Life of Christ's Chosen, they do find in their Spi∣ritual Warfare that the force of those their Foes is much abated in the Battle, Christ confines the Dragon in a Chain, Revel. 20.1, 2. and hath so broke that Old Serpent's Head, that he can trouble us only with Tail-tentations; 'twas bravely spoke by an Holy Martyr, though that Cursed Serpent shoot his Sting into our Heels (for that is all he can reach) and so make us to halt, yet let us go on, though halting, even to Heaven, out of which happy place that unholy Spirit is cast.

The Fifth Remark is, Joshua's Politick Conduct, who, like a Prudent General, impro∣ved this Prodigious Victory to the utmost, he makes no lasie Halts, under pretence of Refreshing his Army, &c. But pursueth his Conquest while all the Country was struck with Terrour: No sooner had he slain those Five Kings, and then Hang'd them up for a Dread to others, after that, Burying them in the same Hole where they had hid them∣selves, ver. 26, 27. But immediately he Assaults the Cities of those Five Kings succes∣fully, as well as successively one after another, beginning with Makkedah, he takes it upon that Day whereon the Five Kings were Hang'd, ver. 28. and so he goes on, with that admirable speed and swiftness, more like a Thunderbolt than a Warriour, Conquer∣ing all before him: Caesar's Character was, [Veni, Vidi, Vici.] I came saw and overcame, but more truly Joshua, subduing Cities and Countries, as it were only with a Look; He marches from Makkedah and takes Libna, ver. 29.30. then Lachish. ver. 31, 32. then Gazer, ver. 33. then Eglon, ver. 34.35. then Hebron, ver. 36, 37. and lastly, Deber, ver. 38, 30. Killing Men, Women and Children in all those seven Cities: Nor may this be call'd an Act of Cruelty in Joshua' slaying so many Thousands of all Sorts, Sexes and Ages. Seeing he had an express Command for so doing from the Lord, who is Ju∣stice it self, and cannot command any thing that is unjust, ver. 40. So it was Obedience not Cruelty, &c.

CHAP. XI, XII.

CHapter the Eleventh and Twelfth of Joshua, hold forth how the Conquest of Ca∣naan was compleated by Joshua in his Conquering one and thirty Kings, together with the Five aforesaid. Joshuah the Eleventh gives a Description of the Battle with them in its Antecedents, Concomitants, and Consequents; and Joshuah the Twelfth gives a Catalogue of the Conquer'd King's in relating the Expeditions of Israel, under the for∣mer Conduct of Moses against King Sihon and King Og, beyond Jordan, and now un∣der the present Conduct of Joshua on this side Jordan.

The Remarks upon the Battle in Chap. 11. be,

First, The Antecedents to it, namely, the Preparation on both sides.

1. The Enemy enters into an Universal Confederacy, takes the Field, and Incamps, ver. 1, 2, 3, 4, 5. Mark here the Marvelous Infatuation God cast upon those Cursed Ca∣naanites, for facilitating Israel's Conquest of their Country: Otherwise this Jabin King of Hazor (the Metropolis of those Northern petty Kingdoms, ver. 10.) should according to common Politicks, have commanded this Confederacy sooner, before the Five Sou∣thern Kings had been destroyed. This had assuredly been done at Israel's first entrance into their Land, had not the great God confounded the Counsels of those wicked Kings: God's Holy Hand orders it thus, that Jabin (who had probably a Jurisdiction over all the other Kings in the North, East and West) must be an Epimetheus, a Post-Master, an After-witted Monarch, and wise too late, least Israel should be disheartened, and over∣matched, had those many Kings Confederated with the Five Kings at the first, these Five Kings must first be Conquered, and Israel must have time for Rest and Recruit, before they be call'd forth to encounter this Numerous Host, which was [Even as the Sand upon the Sea-Shore] ver. 4. and thus doth our Lord still deal with his People, they shall have their Tryals and Troubles, not by whole Bushels at once, but by Peck and by Peck (as the Hebrew Reading is) Isa. 27.8. he Corrects in measure, Jer. 30.11. and as his People can bear, 1 Cor. 10.13. not rushing in upon them in Multitudes, but in Mercy and Moderation.

2. The Preparation on Israel's side, then the Lord of Hosts took care and came to en∣courage Joshua saying, ver. 6. fear not their Many and Mighty, yea, and Malicious Cha∣riots and Horsemen, though thou have only a company of raw and unexperienc'd Foot∣men, yet will I make thee Master of them all, and for the farther strengthning of Jo∣shua's Faith against his Fears, God gives him before the Battle such particular Directions what he shall do to the Chariots and Horses after the Battel, as if already he had got the Victory.

The Second Remark is, The Battle it self in its Concomitants, by whom, where, when, in what manner, and with what Event, ver. 7, 8, 9. Though Joshua had God's Infallible Promise of Victory, yet dares he not neglect any politick means in subserviency to God's Providence for obtaining the Victory promised, but in sublime Prudence sets upon the Enemy suddenly, ver. 7. when they least expected him; they, being weary with their March to the Rendezvous, were Refreshing themselves, and probably to Debauchery, for joy of so vast an Host, and design'd to Assault Israel first, this made them secure, when Joshua came first and surprized them.

The Third Remark is, Joshua's Victory according to God's Promise both obtained, ver. 8. and Improved ver. 9. the same God who was the promiser of Victory, ver. 7. was the per∣former of it also, ver. 8. where 'tis said, [The Lord delivered this vast Host into Israel's Hands] as if God had taken them all up into his Almighty Hand, and handed them over to Joshua, bidding him to take possession of them: No doubt, but the Dread of God was upon them, which made them flee several ways; Hence Israel divides into two Bodies to pursue the Vanquished, both those that fled Eastward, and those West∣ward also. Seeing Sidon lay West, as Mizpeh did East of the place of the Battle; and Joshua improved his Victory according to God's Precept, ver. 6. for he Houghed their Horses, (rendering them thereby altogether unserviceable for War) and burnt their Chariots with fire, ver. 9. Neither of which Utensils of War did God permit Israel to use in their Wars, that they might learn to trust in him alone for all their following Vi∣ctories: Israel must not say [Mine own hand hath saved me.] Judg. 7.2. [Some trust in Chariots. and some in Horses, but Israel must trust in the Name of the Lord.] Psal. 20.7. Hereupon God forbad the Kings of Israel to multiply Horses, Deut. 17.16. and what Joshua doth here, David hereupon did afterward, 2 Sam. 8.4.

The Fourth Remark is, The Consequents of the Victory relating to the Cities and Countries which Joshua Conquer'd after this Battle. They are all described, ver. 10, 11, 12, 13, &c. He began with the Metropolis, Hazor, the Head of those Countries that were conquered in this Expedition, destroyed all of Humane kind in it, and burnt it down to the ground, ver. 10.13. because this City (with its King) began this War, ver. 1. and being the Royal City, might renew the War, should the Canaanites have recovered it, as they did in the Judges time after it was rebuilt, when the Canaanites recover'd strength by the sins of Israel, Judg. 4.2, 3. but all the Minor Cities, whose Walls were not Batter'd down by the fury of War in storming them, Joshua still pre∣served entire for Israel's use, that they might afterwards more safely dwell in them; And in this War did Joshua destroy the Anakins, ver. 21. whom the Ten Spyes had formerly represented, and reported invincible, Numb. 13.28, 32, 33.

N. B. All this doth our Joshua and Jesus for us, subduing our Gyant-like Corrup∣tions, Houghing those Chariot Horses (that would hurry away our Souls to Hell) by the Spirit of Mortification in us.

The Fifth Remark is, Though we have a short Narrative of all those great and many Conquests recorded together in this Eleventh Chapter, yet ver. 18. gives an account, That it was a long War, that lasted Seven Years: As Jericho had been Seven Days Besieged, so in Seven Years is Canaan Conquered. That this was the term of time which Joshua's Wars continued, appeareth by the Words of Caleb to Joshua, Josh. 14.7.10. He was sent one of the Spies of the Land in the second Year of their coming out of Egypt, and had lived Five and Forty Years since that time: Namely, Eight and Thirty Years in the Wilderness, and Seven in Canaan, which make up the Number, &c.

CHAP. XII, XIII.

JOshua the Twelfth, is plainly an Epilogue, or Conclusion of Israel's Wars, both un∣der Moses, and under Joshua's Conduct; and 'tis likewise a Catalogue of all those Countreys, which these two Generals Conquered; together with the Names of all those Kings whom they killed; upon all which many Remarks have been already. It may therefore suffice to say only this here, that the Divinely Inspired Writer of this Book of Joshua, purposing in the next place to relate how the whole Land of Canaan was di∣stributed, and divided among the Twelve Tribes of Israel, in order hereunto be first proposed a prospect of all those places which did belong to that Division and distributi∣on, and this he doth, by naming the Kings rather than their Kingdoms, for that was a more compendious Method for a Narrative of that Nature, not only because many pla∣ces were under one King, and because the Conquest of Kings gave a lustre to the glory of all those Victories; but also because the Name and Dignity of Kings was had in the highest Veneration amongst all Nations, therefore doth this Chapter give us a brief Epitome, a short Compendium, First, Of Moses Conquering the two Kings, Sihon and Og, from ver. 2. to 6. And Secondly, Of Joshua's Conquering other Nine and Twenty Kings, making up the Number to be Thirty one, from ver. 7. to 24. a Number that is account∣ed a Compleat Hitter among Card-Gamesters.

Joshua the Thirteenth, brings in God's Command for dividing the Conquered Land unto Joshua, when old Age was come upon him, ver. 1. 'tis very credible, that Joshua thought that all the Canaanites must be rooted out, before any Division of their Lands among the Tribes should be begun, now when Joshua felt the Inconveniences of Old Age creep fast upon him, he could not chuse but have many Anxious Thoughts of Heart, therefore God comes to comfort him, and to quiet his fluctuating Mind, saying, as it were, Let not thy heart be troubled, as John 14.1. though many Canaanites remain still Ʋnconquered, yet the farther work I have to employ thee in, the short remainder of thy Days, is in dividing the Land already Conquered, and though the Conquest of all Canaan be not now accomplish'd, yet this shall be no reason to hinder the distribu∣tion of the Land of Promise at this time, it shall be delay'd no longer, for I will surely subdue the rest that are unsubdued. Hereupon Joshua divides the Land already subdued, and not only so, but distributes by lot all those Lands also that were not yet subdued, as if they had been already in Joshua's hands to bestow. Some Canaanites were reserv'd for Israel's Exercise: Nor had God promis'd, that Joshua should Conquer Canaan whol∣ly; but only, that he should bring Israel into it, Deut. 31.23. and divide the Land as their Inheritance, Josh. 1.6.

CHAP. XIV, XV, XVI, XVII, XVIII, XIX.

THE following Chapters to the 20th Chapter, are one entire Narrative how both God's Promise of giving Canaan, and his Precept for dividing the whole Land among the 12 Tribes were performed, therefore many Remarks may not be made upon them (as upon the foregoing Chapters) save only upon those particular Historical passages concerning Caleb and Joshua, contained in them. Before which, take these few Remarks upon the General History.

The First is, The high Encomium and commendation of the Country of Canaan is plainly demonstrated here, for tho' its Circuit was so small, as to be but an hundred and sixty miles in length from Dan to Beersheba, and only sixty in breadth from Joppa to Jordan (not near the half of England, as good Authors compute it) yet was it so rich and fruitful, as plentifully to nourish one and thirty Kings, and such a vast multi∣tude of Inhabitants in these times, insomuch that they came forth against Israel as the Sand on the Sea-shore, Josh 11.4. and in the days of David there were above Thir∣teen Hundred Thousand Fighting Men, besides those that were aged and unfit for War, and also Women, Young Youths, and Little Children, 2 Sam. 24.9. No wonder then if this Land be called the glory of all Lands, Ezek. 20.6. and this Cha∣racter is given, that had God fashioned the World like a Ring, as he did like a Globe▪ this Land had been the Gemm of it; yet was this best of Lands given to the worst of mankind, the cursed Canaanites, who fill'd it with their Abominations from one end to the other, Ezr. 9.11. until their Land spewed them out, Levit. 18.25.28. and made room enough in this narrow neck of Earth to nourish all the Tribes of Israel, because it was (as 'tis oft called) a Land that flowed with Milk and Honey; now hath it spewed out the Jews for the like Sins, and this fruitful Land is made Barren as if sowed with Salt, &c. N. B Yet what was this Earthly Canaan in its greatest Splendor and Glory comparable to the Heavenly Canaan, where that City of Pearl the New Jerusalem is, and into which our Redeemer blessed Jesus (the Anti type of this Joshua) will assuredly bring all his Redeemed, Maugre the malice of all their Enemies, they shall surely and safely Sail through Christs blood into the Father's bosom; 'tis the Prayer of our Dear▪ Jesus for us, [Father, I will, that where I am, there may they be also,] John 17.24. Where he speaks with Authority, [Not Father I wish, but Father I will,] as one coe∣qual and in joint Commission with God, and this ought to be our Prayer with the Spouse [Make hast, Oh my Beloved, and bring me into those Mountains of Spices, Cant. 8.14.

The Second General Remark is, Whereas, not only the Land that was already sub∣dued was distributed among the Tribes of Israel, but also that part thereof which was not yet Conquered but Ʋnsubdued, for that was theirs likewise, but so, as they must win it, before they wear it: So must we win Heaven also, &c. The Kingdom of Hea∣ven must be won by force and violence, Mat. 12.12.

N. B. No doubt but this distribution of the unsubdued Land to Israel did fortifie their Faith, and corroborate the considence of those Tribes to whom by lot they belonged. They being thus assured of their Title to them, and of their interest in them, could not chuse but encounter those Countries with a most raised courage, seeing nothing could prevent their possession of them, but only their being wanting to themselves by their own disobedience; accordingly, we having any Evidences for Heaven should quit our selves like Men, be strong and couragious, 1 Cor. 16.13. and the rather, be∣cause we are already more than conquerors, Rom. 8.37. yea Triumphers in Christ. 2 Cor. 2.14. who, as our Head, hath already taken possession of Heaven for all his Members, and is gone before to prepare Mansions for us, John 14.1, 2, 3.

The Third General Remark is, Every Tribe of Israel had their Inheritance assigned them by lot, save only the Tribe of Levi; the Tribe of Reuben, Gad, and the half Tribe of Manassah had their Inheritance assigned them beyond Jordan, Josh. 14.4. according to the Divine direction, Josh. 13.9. to 29. of all the other Nine Tribes and an half, the tribe of Judah hath the first portion on this side Jordan, Josh. 15. through∣out.

His lot (ordered by the Lord, Prov. 16.33.) came forth first and fell out in the best of the Land, to shew God had a purpose to exalt that Tribe (out of which Shilo was to come, Gen. 49.16.) above the rest: Next to Judah fell the Province of the of the Tribe of Ephraim, Josh. 16. throughout, as Judah's portion fell on the South of Canaan, so this of Joseph on the North by a special Providence, that these two, the Strongest and most Valiant Tribes might be as Bulwarks on both sides to defend the whole Kingdom from the invasion and incursion of those Foreign Enemies, a puissant and potent People who surrounded Canaan on every side. The next portion was that of Manasseh, Josh. 17. ver. 1. to 14. for Joseph being the Eldest Son of Rachel (Jacob's first intended Wife) was to have a double portion, Deut. 21.17. one for his Son Ephraim, and another for his Son Manasseh; and tho' Manasseh was indeed Joseph's First-Born, Gen. 41.52. and 46.20. yet the second Son Ephraim had his Portion before him, be∣cause by God's Decree, and Jacob's Blessing, Ephraim was preferred before him, Gen. 48.14.19. likewise because this was but one half of the Tribe of Manasseh for the other half thereof had their portion assigned them by Moses long before this on the other side of Jordan, Josh. 13.29, 30. &c. Then follows the Inheritance of Benjamin, Josh. 18. ver. 11. to the end: His Portion fell betwixt Judah and Joseph, ver. 11. which Divine Providence ordered, being the only place in which that Prophecy Deut. 33.12. could have been accomplished: What could God do more for Jacob's Darling, than have his Temple built upon Mount Moriah, which belonged unto this Tribe, placed so near the place where God's honour dwelleth, &c.

In the last place, The possession of the Six lesser Tribes do follow, Josh. 19. (1.) That of Simeon, ver. 1. to 10. (2.) That of Zabulon, ver. 10. to 17. (3.) That of Issa∣char, ver. 17. to 24. (4.) That of Asher, ver. 24. to 32. (5.) That of Napthali, ver. 32. to 40. (6.) That of Dan, ver. 40. to 49.

The Fourth General Remark is, Still Levi is left out, and yet there be Twelve Tribes without him, because Joseph's double Portion maketh two Tribes of Ephraim and Ma∣nasseh, yet this is not the Reason why the Tribe of Levi had no Inheritance, that is, no Regions or Parts of the Country distinct from other portions of the Land, by which they might live by Tillage and Husbandry as the other. Tribes were to do, neither Moses nor Joshua gave Levi any such Inheritance, but only some Cities to dwell in, and the Suburbs belonging to them, with some Circuit of ground for the feeding of their Cattel, Josh. 21. throughout, and the Reason is rendred, because the Lord himself was their Inheritance, Josh. 13.14.33. therefore God gave unto the Tribe of Levi all that Remained of the Sacrifices of the Lord, to live upon, Numb. 18.8.10.23. Deut. 10.9. and 18.2. and this passage [The Lord is their Inheritance, his Sacrifice, &c.] is so oft urged, to prevent those Calumnies which God foresaw the Levites were likely to meet with from the Malice, Envy, or Covetousness of their Brethren: And 'tis oft repeated to oblige all the other Tribes, that they might both conscientiously and cheerfully give to the Levites their Dues, seeing they had as good a right and title to them, as their Brethren had to their several possessions.

Besides, this was done for the accomplishment of Jacob's Prophecy concerning Simeon and Levi [they shall be scattered among the other Tribes] Gen. 49.7. for the providence of God ordered so concerning Simeon, that he had no distinct part of his own, but be∣came an Inmate to Judah, Josh. 19.1. As this was in part a fulfilling of Jacob's Threat∣ning, so there was this mercy in it to Simeon, that his weak Tribe should be strength∣ned by the stronger Tribe of Judah; and as to Levi, tho' he had his habitation scat∣tered among all the other Tribes, yet this Curse was afterwards turn'd into a blessing, when they were consecrated as Priests to preserve and present knowledge to their Bre∣thren, to teach Jacob God's Judgments, and Israel his Law, Deut. 33.9, 10. Candles bound up in a pound give no light, but when each of them is lighted and set up in distinct Rooms, they give light unto all the Rooms of the House: Thus did the scat∣tered Levites give light unto all the Tribes of Israel on both sides of Jordan, which they could not have done, had they been bound up in one pound or portion as all the other Tribes were, &c.

After the General Remarks upon the Division of Canaan among the Twelve Tribes in general: Now the particular parts and portions of Caleb and Joshua do fol∣low to make particular Remarks upon: First upon Caleb.

The First Remark is, His Petition to Joshua the General, the subject matter of his Pe∣tition was extraordinary, to wit, the Mountainous Territories not to be given him by the common lot (as the Land was dealt out to others) but a special deed of gift to him

and his, and for promoting it the more, the chief of his Tribe came along with him as his Advocates to Joshua, Josh. 14.6, 7, 8, 9, 10, 11, 12. wherein he urgeth his own faithfulness in the matter of the Twelve Spies, Numb. 13.31, 32. and 14.24. He appeals to Joshua himself (who then was his Copartner) concerning the truth here∣of, and he alledgeth how he was still compleatly qualified for so great an undertaking, so that this special gift was not like to be cast away upon a supernatural and unservice∣able Person; but above all, he reminds Joshua of God's particular promise to him, Numb. 14.24. Deut. 1.36. By vertuē of which promise he was kept allve to that day, as thou thy self art also, to whom (together with me) God promis'd this Prero∣gative for a reward of our uprightness, and sure I am God is no Austeer Lord, but a liberal Pay-Master, who never sends any of his Servants away, having any just cause to complain of an Hard bargain in his service: No, he is an honourable Master, who imploys his Servants in honourable work, and will pay them most honourable wages. As it is no Ambition in me to require, so it can be no injustice in thee to bestow on me this Mountainous Country, for as my feet have trodden upon, so my Faith hath Triumph'd over it, and over Hebron, and all the frightful Giants about it.

The Second Remark is, Joshua's Answer to Caleb's Petition, Josh. 14.13.14.15. wherein is related how Joshua granted his request, and prayed God to bless him with good success, acknowledging withal his praise-worthy carriage in the business of the Spies, together with himself, and therefore his Request was but reasonable, and so might not be denied. Joshua doth not here, as some Generals in the like case would have done, he doth not blame Caleb here for beeing too hasty, saying [let thy Betters be served before thee,] He bids him not stay until himself were first served, but grants him Hebron, helps him to gain it, Josh. 10.37. and when gained, he wish'd him much joy, and a comfortable fruition of it: Caleb accordingly succeeded against the Anakims under Joshua his General, Josh. 11.21. and 15.13. and after Joshua's death also, Judg. 1.9, 10. to be spoke unto after.

Secondly, The Grand Remark upon Joshua here is his Marvelous Modesty and Holy Humility in this that he who had deserved best, and therefore should have been served first, can be content to have his part and Portion last after all the Twelve Tribes had theirs assigned before him, Josh. 19.49, 50, 51. nor is this all held forth here, that he was willing to be served last, who had deserved most, but that he could be content to chuse for his portion (that he petition'd for) among the Barren Mountains, whereas he might have challeng'd the chiefest Lands in that Champian Country of those Con∣quered Kingdoms wherein he had been the chief Actor, nor did he desire this small portion of barren Land that lay in his own Tribe because of any stately Palace that stood there, or any Royal City adorned with Sumptuous Buildings contained therein, for the City Timnath-Serah (which he chose, call'd Timnath heres, which signifies the Picture of the Sun, which was there worship'd, Judg. 2.9. in detestation whereof, the Name was altered by tranposition of Letters, Heres for Serah) was on old ruinous City, which he was forced to repair, before he could inhabit it, and Masius tells a Story of Paula (whom Jerom writes to) how she went to visit Joshua's Sepulchre in this City, Josh. 24.30. and there wondered, that he who was the principal Divider of that fruitful Land to others, should set out for himself no richer Revenues, but the meanest and barrenest part thereof, as the Hebrew word Bethubem here signifieth yet lower, nor still was this the whole of Joshua's Condescension, for he receiv'd this poor pittance, not by Lot, as the Tribes did their Lands, but by Gift, [The Children of Israel gave an Inheritance to Joshua] ver. 49. and 50. He acknowledged it a Gift to him from the People, over whom God had placed him their Governour and General, though it was only the People's free Assent unto the Lord's Promise or Precept, for undoubtedly the Lord said the same to Moses concerning Joshua, as well as Caleb, Josh. 14.6. seeing Joshua had shewed the same Courage and Faithfulness in espying out the Land of Ca∣naan, which Caleb did, Numb. 14.6.30. therefore must receive the same equal encou∣ragement and comfort from God at that time; namely, to have such parts of the Land (when it was Conquered) as they desired: Oh sweet Spirited, Modest, Humble, Low-condescending Joshua, in all these aforementioned Particulars: But all this was done, that there might be the greater Congruity betwixt Joshua the Type, and our bles∣sed Jesus, the Antitype, who did Exouthenize or empty'd himself, condescending to come in the form of a Servant to his Redeemed People, to whom he saith [concerning the work of my hands command ye me] Isa. 45.11. Christ indeed became poor to make us rich, 2 Cor. 8.9. was born, lived and died poor, &c.

CHAP. XX.

JOshua the Twentieth, appointeth the Cities of Refuge, according to God's Command, Exod. 21.13. Numb. 35.6.11.14, &c. Deut. 19.2.9.

The Remarks upon it are principally Three.

The First Remark is, The end why God appointed those Cities of Refuge was, for the preservation of the Life of Man, so tender is the Lord of the Effusion of Bloud, that he provides six Sanctuaries here to save Mans Life from the Avenger of Bloud, least he should take his private revenge while his Bloud waxed hot within him for the loss of some near Kinsman, Deut. 19.5, 6. Well doth Job Characterize God, [The Preserver of Men] Job 7.20, and well doth the Apostle Adore God's Philanthropy, or Love to Man∣kind, Tit. 3, 4. So precious is the Bloud (not only of his Saints, though that be chiefly, but) of all his Reasonable Creatures in the sight of God, Ps. 72.14. and 116.15. com∣pared with this care of God to Man in general; Here therefore all those Cities of Re∣fuge were placed in open view, and (as some say) paved all the way, as a Mark of Di∣rection, yea and situated at a just distance, that the Innocent Party might repair from all parts in due time, without enquiring the way thither, least the Pursuer thereby overtake the pursued.

The Second Remark is, The Form or priviledge of this Asylum, or Sanctuary, teach∣ing, (1.) Who were capable of it, not the wilful Murderer; such (saith God) shall be Haled from the Horns of the Altar, Exod. 21.14. as Joab was, 1 Kings 2.31.34. but only Casual Manslayers, without any premeditated Malice, the Lord acting by them as meer Instruments in his hand, without any purpose, or intention on their part, Exod. 21.13. (2.) What was this Priviledge, namely, security from the Avenger, and a safe Judiciary Tryal, if his Slaughter be found Chance-Medley. The practice of Princes in protecting wilful Murderers, is quite contrary to this Law of God, much more the Pope's dispensing with such, as if wiser than Solomon, who saith [A Man that doth Vio∣lence to the Bloud of any Person, shall flee to the Pit, let no Man stay him] Prov. 28.17. God's Law is, [Draw such from the Altar to the Halter] least the Land be Defiled with Bloud.

The Third Remark is, How long they were to stay in those Cities, and that was to the Death of the High-Priest, Numb. 35.25. Josh. 20.6. then had he a Release after a long confinement (which was his punishment for his carelesness, &c.) because the High-Priest was a Type of Christ; and so this Release was a shadow of our Redemption by the Death of Christ, who was also Typed out by all those six Cities of Refuge (3 on this side Jordan, and 3 on that) if we run to this Rock for our Refuge, we are safe, Prov. 18.10. and none can pull us out of his, and his Fathers hands, Joh. 10.28, 29. He is our best Sanctuary, when pursued at the Heels by the Avenger of Blood, Divine Justice, and by the Guilt of our own Evil Consciences, &c. If we be in Christ the Rock, Temptations and Oppositions do, as the Waves, dash upon us indeed, but 'tis to break themselves all asunder, &c.

CHAP. XXI.

JOshua the Twenty first, Is a Narrative of the Cities divided, and given by Lot unto the Priests and Levites, from ver. 1. to ver. 43. Hence the Remarks are,

First, The Fathers of the Order of Aaron come and make their claim, v. 1, 2. when the whole Land was now distributed among the several Tribes, which they could not do sooner (for they were not forgotten in the foregoing division) because they were to have their Cities and Inheritances out of the other several Tribes, amongst whom they were to be dispers'd according to Jacob's Prophecy, Gen. 49.7. that they might the more ea∣sily,

frequently, and effectually (as they were obliged) teach Israel Gods Judgments, Deut. 33.10. and that the People might upon all occasions, resort to them for learning the sense of the Law of God, Mal. 2.7. and they do not here refer themselves to the Cha∣rity and Devotion of the People for their Mantenance out of any free Gifts; but they ground their claim upon the Command of God to Moses, Numb. 35.2. nor was this a General Command only of Cities and Suburbs, to be given to them, and the rest to be referr'd to the pleasure of the People, but the number of those Cities are expresly na∣med to be forty eight Cities, and their Lands and Suburbs are exactly measured in their extent belonging to the Levites, not for Tillage (for the Levites were to have no such Employment, Numb. 18.20.24.) but for Pasture, Pleasure, and other Country Com∣modities: Besides, all other means of their maintenance are precisely prescribed, as being the portion which God had appropriated to himself, and bestowed upon them as his Ministers that administred unto him, that so, they might not stand to the courtesie of the People, but acknowledge the Lord alone to be their only Benefactor.

The Second Remark is, The Children of Israel's readiness to grant this claim of the Levites thus grounded upon, and backed with God's Command, ver. 2. they gave them most willingly all those Cities and Suburbs, &c. which God commanded, and not only the bare use of them, but an absolute propriety in them, which they might upon neces∣sity mortgage, yet those Lands, &c. when Mortgag'd, must in the Jubilee return to the Levites, as to their proper Owners, Levit. 25.33, 34.

N. B. The Liberality both of God and of his People to the Ministers of God, is here very Marvelous, in giving 48 Cities to this one Tribe of Levi, which was the least of all the Tribes, yet have they the most Cities given to them, ver. 4.10.41. because it was the Lord's Pleasure to have this Tribe provided for in an honourable manner, seeing, he himself took upon him to be their portion, and made choice of them for his peculiar Service; therefore did he deal thus bountifully with his Ministers, partly to put Honour upon those whom he foresaw many would be prone to despise; and partly, that by this liberality, they being freed from wordly Distractions, might more entirely devote themselves to God's Service, and to the Instruction of Souls; There liberal main∣tenance did not hinder their Legal Ministry, nor was the Lord's Bounty to those Levites then look'd upon as a Burden to them, as too many, pretending Conscience, do dare to affirm at this Day, a Lesson they have learnt from Julian the Apostate, whose Project it was to take away Ministers Maintenance, that thereby no Ministry might stand in his way to oppose his reducing Christianity back to Paganism: Whereas it must be argued on this wise, if the Lord allowed the Levites under the Law, such a Liberal and Ho∣nourable Maintenance, as Cities, Suburbs, and Lands for their Cattle, &c. beside all the rest of their Incomes, by Sacrifices, Free-will-Offering, &c. all due to them by vertue of God's Command, whom only (and not the People) they were to own and acknowledge for their Patron and Benefactor. Assuredly the Lord hath not made worse Provisions for the Ministers of the Gospel, than he did here for the Priests of the Law. Seeing that if the Gospel is a more Glorious Dispensation than this of the Law; And this great point of a comfortable competency for Gospel Ministers, the Apostle strenuously demonstrates, Gal. 6.6. and 1 Cor. 9. throughout; from whence it may well be argued, to allow the Oxe nothing but the Straw for his treading out the Corn, and only so much Straw and no more than what the People please, this is a sure sign of a Gasping Devo∣tion, and of cursed covetousness, as the same great Apostle concludeth, 2 Cor. 9.5. 'tis well observed by an Interpreter, that in former and darker times amongst us in our Land, the Statute of Mortmain was Enacted in Parliament, which provided that Men should give no more to the Church; as if they had given enough already, and wanted rather a Bridle than a Spur: So liberal were our fore-Fathers to the Ministers of the Church in those times; but now,

—Tempora mutantur & nos mutamur in illis.

Times are so changed in these latter times, that their Posterities stand in more need of a Spur than a Bridle, the Spring of that Ancient Bounty is dryed up so, as Men com∣monly grudge their Ministers now a competent Subsistency, but we have a better and a more ancient Instance of an Act of Restraint made in the like case with our Statute of Mortmain, namely, that made by Moses to restrain the People when they had brought enough and too much towards the making of a Worldly Sanctuary, (as tis call'd, Hebr. 9.1.

They did, and over did, Exod. 36.5, 6, 7. Their Liberality then condemneth the back∣wardness of many narrow-soul'd Men now.

The Third Remark is, The Marvelous Providence of God, in ordering not only the Priests to be placed in those three Tribes, (Judah, Simeon and Benjamin) that were near∣est the Tabernacle and Temple, that they always might be ready at hand to do their Sa∣cerdotal Service in God's Sanctuary with more ease to themselves, and with better content to the People; but also that all the Levites (who were not Priests) should be placed by Lot all the Land over; as the Kohathite Priests had Thirteen Cities given them, ver. 4. and ver. 9 to 20. So the Kohathite Levites (being of an Inferiour Order) had Ten Cities given to them in the Tribes of Ephraim, Dan, and Manasseh, ver. 5. and ver 20. to 27. Then the Gershonite Levites had Thirteen Cities out of Issachar, Asher, and the other half Tribe of Manasseh, ver. 6. and ver. 27. to 34. Lastly, The Merarite Levites had Twelve Cities out of Reuben, Gad, and Zebulon, ver. 7. and ver. 34. to 43. Thus the Levites were dispersed throughout the Land, not unlike to Salt that is sprink∣led upon Meat to keep it from putrifying, and thus our Lord saith of his Ministers [Ye are the Salt of the Earth] Matth. 5.13. We may well suppose that as those Cities of Refuge (given also to the Levites] were so conveniently seated at a due distance for the best advantage of the pursued Man slayer, as before: So those other forty two Ci∣ties (given to them also) were likewise situated at a due distance one from another in every part of the Land, that the People might resort to them with most ease for their Instruction in the good ways of God. N. B. Oh how happy would England be, if every Congregation had a faithful Minister: The Lord of the Harvest must be earnestly in∣treated, to thrust out Loiterers, and send in Labourers, Matth. 9.37, 38. many places pu∣trifie for want of Spiritual Salt, &c.

CHAP. XXII.

THE Two and Twentieth of Joshua, declareth, First, the dismission of the two Tribes and half to their Land beyond Jordan, from, ver. 1. to ver. 10. and, Secondly, The Consequences of their departure thither, they building an Altar of Remembrance, and being misunderstood therein by the Ten Tribes, had like to have occasion'd a Civil War betwixt them, but the Quarrel was fairly composed by an Amicable Treaty, &c. from ver. 10. to ver. 31.

The Remarks on the First Part, are,

First, The Time when Joshua disbanded and dismissed them, this was done when the War was done, which lasted Seven Years (as is observed above from Josh. 11.18. and 14.10.) then had God perform'd his Promise of the Conquest of Canaan, and had given his People Peace and Rest, so that they had no farther need of the Assistance of those Reubenites, &c. to fight for them. Therefore is it the more probable, that those two Tribes and half stayed not till the new conquer'd Canaan was divided among the other Ten Tribes, for these Reasons.

• 1. This Division of the Land (as 'tis judged) took up as much time as the Conquest had done, other Seven Years.
• 2. They were not so much concern'd in the dividing of Canaan, wherein they ex∣pected no share, as they were under more strong Obligations for returning home to their Wives, Children and Families, from all which they had been (upon a publick Ac∣count) absent full Seven Years.
• 3. Nor did the Covenant they made with Moses require their longer stay than the War lasted, Numb. 32.18.20.21. wherein they are obliged to go armed before the Lord to War, until he had driven out their Enemies from before him, and subdued the Land, after which they were to return unto their own Possessions, and be guiltless before the Lord, and be∣fore Israel. All this, and only thus far the Reubenites, &c. engaged themselves to Moses, ver. 27. where not a word is mentioned of their staying, till the Ten Tribes were setled in their several Inheritances.
• 4. Nor doth this Story of their departure (mention'd in this Chapter, after the whole Land was divided) contradict the probability of this Opinion: Because (saith Dr. Lightfoot) it was fit, the whole Story, which concerned the Conquest and Possession of the

• ...Land, should be handled all together, before any other Particulars, and Emergencies should in∣terpose and interrupt it.

The Second Remark is, The manner how Joshua dismist them, namely, with the highest Character of Commendation, ver. 2, 3, 4, 5, 6. and not only so, but also with a very Rich Reward, or Remuneration, ver. 8. as to the Character Joshua commends them,

First, For their Obedience to their General, which deservedly takes the first place upon their Military account and whereby they had discharged that universal duty of Military Discipline, and for this, their Generous General Joshua highly applaudeth them at the end of their service under him, ver. 1, 2.

Secondly, For their Faithfulness, in not forsaking their Brethren during the Wars, tho' their Service was very hard (and the harder) if that Phrase [before the Lord] Numb. 30.20. be meant, their marching continually in the very fore front of the Lords Army, and 'tis expresly affirmed that the Front was their Station [they passed over Ar∣med before the Children of Israel] Josh. 4.12.) This was hard service indeed, which ever did expose them to the first shock of the Enemy, they bearing the brunt of every Battel; nor was this all, but this hard service was long also, even seven years long, yet all this long time they Cowardly desert not their Brethren: This ushers in the

Third Character of Commendation, that their Noble General gives them, Namely their Constancy in this hard and long service; [ye have kept right to your work, and to the War] saith he, ver. 3. no fear of either difficulty or danger, no tediousness of time in so hazardous an undertaking did discourage them into a desertion: Nor did their Natural love to their Wives, Children, Friends, Families, Estates, (the comforts of all which they had wanted so long) draw them back from the War.

N.B. This must needs be a most eminent Act of rare self-denial in them especially consi∣dering how they had left all those comfortables afore-mention'd behind them in a Land but lately Conquered; yet exposed to the inroads of many malicious Neighbours, and where all that was near and dear to them, were out of reach of their protection, seeing Jordan, as well as much of the Country lay between them.

Fourthly, and lastly, Above all, Joshua commends them for their Piety, which is rare to be found in those that follow Tents. He saith to them [ye have kept the charge of the Commandment of the Lord your God,] ver. 3. Hebr. Ʋshemarrem••••eth Mish∣mereth: Custovidistis cum custodia, ye have kept God's Precept with the best keeping, or (as 'tis translated, Prov. 4.23.) Keep with all diligence. This their Piety towards God is named last, as the Foundation and Original of their obedience to their General, of their Faithfulness to their Brethren, and of their Constancy in the War, &c. As if Joshua had said thus to them, ye have not been like Soldiers of Fortune, meer Mercina∣ries, that drive on War as a Trade only, nor like other Warriours, who either from Vain Glory, or from a Natural Magnanimity do Exploits in Battels, but your Un∣dertakings have been out of Conscience, and from a Religious fear of God, for you have look'd upon your whole work, not only as having God's Warrant, but also, as God's Charge imposed upon you by the Lord of Hosts for your Generation work in the World.

Hence follows the Second Part, their Rich Remuneration, ver. 8. This Noble Gene∣ral doth not Disband these Brave Men without their Pay (as some brutish Generals in the World have done) but saith to them [Return with much Riches, with very much Cattle, with very much Raiment, with Silver, Gold, Brass, and Iron,] these all were the Rewards of their good service, the Spoils of the Conquer'd did thus enrich them: Solomon saith [by Humility, and the Fear of the Lord, are Riches, and Honour, and Life,] Prov. 22.4.

All this History may be thus improved in the Mystery, there is a day coming, where∣in our Joshua, our blessed Jesus (the Captain of our Salvation, Heb. 2.10.) will call us to him, as this Joshua did the Renbenites, &c. unto him, ver. 1. we have here our Spiritual warfare, Oh that we may endure the hardship of this warfare like good Souldiers of Jesus Christ, 2 Tim. 2.3. May we be but made able to say, I have fought the good fight, I have finish'd my course, I have kept the Faith, then will our General Jesus both Commend us, and Reward us, as General Joshua did the Reubenites here, he will say, [ye are they that have continued with me in my Temptations, and I appoint unto you a King∣dom, Luke 22.28.29. a Crown of Righteousness is laid up for you, 2 Tim. 4.7, 8.]

The Praise-worthy practices Christ's good Servants and Souldiers shall be publickly Celebrated in that last and great Day, Math. 25.34, 35, &c.

The Third Remark is the Grave Admonition that General Joshua gave those Tribes at their Dismission, and that in two Points,

The First is, Love to God, the grand duty of the first Table, ver. 5.

And the Second is, Love to our Neighbour, which likewise is the grand Duty of the Second Table, ver 8.

As to the first of these, this Religious General doth not only commend and reward them for what they had done well, but also he commands them, that after their departure, they persevere in well-doing, and abound more and more, 1 Thes. 4.1. 1 Joh. 5.13. In∣timating to them, that this could not be done, unless they had a sincere Love to God, from whence all true obedience to Gods Commandments must flow as from its Genu∣ine Fountain, then would they cleave to God, and not to Idols, ver. 5.

And as to the Second Point, of Love to their Neighbour, he Commands them, that their other Brethren, who had stay'd beyond Jordan to protect their Wives, Children, Goods, Cattel, and Possessions in their absence, and to preserve them from the incur∣sions of their bordering Enemies, might be made partakers of the Prey and Spoils, ac∣cording to God's Command, Numb. 31.27. N.B. which Law being worn out by length of time, David revived it in his day, 1 Sam. 30.24, 25. Where the share of those that stayed with the stuff, was equal, because their Danger was equal, but no such equa∣lity could be enjoined by Joshua here, for there were but forty thousand to whom the other Moyety is judged by Joshua as their part, but there were more than seventy thousand stayers at home, to whom the other moyety is granted: therefore they that had born the brunt of the War, must have the greatest part by Poll, otherwise there had seemed no equity nor justice in the Case, if the stayers at home had an individual equality with the Warriours.

Now come we to the Consequences of the Reubenites, &c. departure to their own Lands.

The Remarks on this Second Part.

The First is, No sooner is all well with Israel on both sides Jordan, but presently the envious one sows seed of dissention betwixt them; and such a dissention as had like to have been blown up into a Civil War, which ever is [in utram{que} partem triste] sad enough on both sides, and cannot be carried on without great loss to the Conqueror, as well as to the Conquered; and tho' Victory be obtained by the one party, yet can there be no true Triumph over the other party that are beaten down, because they are brethren, and ought not to strive one with another, Exod. 2.13. having strife and stroaks enough from an evil World, so one Hebrew need not strike another: The occasion of this difference was the Building of an Altar by the two Tribes and half in Gilead, overagainst the Land of Canaan, upon the Borders of Jordan, ver. 10, 11. N.B. This Altar was Gadol Lemareeh, spectandae magnitudinis, a great Altar to sie to, and it was built after the pattern of that in the Tabernacle, but for a Civil, and not for any Sacred or Religious use. according to the Intention of the Builders: they did not design to offer any Sacrifices and Oblations upon it, but that it might remain as a Monument unto all suc∣ceeding Ages, to testifie in their behalf, that tho' the River Jordan did divide them from Canaan, yet they in Gilead were true Israelites, descended from Jacob, and so had a right to all the Promises of God's Peculiar People, and to all the Priviledges both of the Tabernacle and of the Temple, as well as their Brethren that dwelt in the Land of Canaan: However, this Altar was mis-represented to their Brethren within Canaan, as if it were intended to offer Sacrifice upon, which was diametircally contrary to Gods express command of Worshipping him at one only Altar, Exod. 20.24. Levit. 17.8, 9. and Deut. 12.5.7.11.13.27. Hereupon the Ten Tribes and half (not only hearing, but believing this false report) do prepare to wage War against the two Tribes and half, as against a company of Apostates and Idolaters that were setting up a false and superstitious Worship; conceiving they had plain Warrant for this Civil War from God's word commanding it, Deut. 13.13.14, 15. From whence they look'd upon themselves as bound in Conscience to prosecute the War, ver. 12. Here we may learn what sad consequences may be produced by an over-hasty creduity of Flying Reports: 'Tis an Old and a true Saying, Fama Mendax, Fame is a Loud Lyar, Virgil saith,

Tam ficti pravique tenax, quam Nuncia Veri.

Common Fame is as tenacious of false and feigned News, as it is of True, but Charity hopeth all things, and thinketh no evil, 1 Cor. 13.5, 7. Israel cannot be excused here, neither for their ungrounded jealousies, nor for their inconsiderate rashness. Men may ra∣ther be blind in Charity, than rash in censure; 'tis better to be over credulous of Good, than over suspicious of Evil.

The Second Remark is, The Means whereby this mistake was rectify'd, and the mis∣chief impending was so happily prevented; Namely, by an Amicable Embassage [Ten Princes are sent to treat with the two Tribes, &c. whereof Phineas (who was bonus Vir, & Dicendi peritus, a good Man, and well spoken) is placed the principal Embassador, ver. 13, 14, &c. in this Friendly Treaty, the cause of this present discontent is fairly canvas'd pro and con on both sides, from ver 15. to ver. 30. wherein the Plaintiff first o∣pens the cause of offence with many sad Aggravations, then the Defendant puts in his Plea, and giveth a Plenary Answer to all the Plaintiff••s Accusations. This teacheth, that before open War be proclaimed and prosecuted, cuncta prius Tentanda: All means must first be made use of for composing of Quarrels, and for preventing the shedding of Bloud: Therefore God's Law laid upon Israel in all their Wars, was first to proclaim Peace, Deut. 20.10. This is the Law of Nations to this Day. The Romans had their Caduceum whereby they tendered Peace, and in case of refusal, then their Hastam whereby they proclaim'd War. 'Tis a true saying,

Penes Regem incipere bellum, penes verò Deum Terminare.

'Tis in the power of a King to begin a War, but 'tis in the power of God only to end it: The Lord of Hosts alone hath this prerogative, He makes Wars to cease to the ends of the Earth, Psal. 46.9. And therefore saith Solomon, [With good Advice make War, Prov. 20.18. and [By Wise Counsel make thy War,] Prov. 24.6. And thus the Historian saith, That K. Philip of Macedon wrought more by Treaties than by Arms, ever esteeming it the far better way: Sure I am this Treaty proved it true here, which won a Victory without a War, as the Sequel demonstrates.

The Third Remark is, The Plantiff's Objection against the Reubenites, &c.

1. He begins with his Letters Credential, that he was God's, and God's People's Ple∣nipotentiary, and chargeth them home with Idolatry, which is a Trespass with an Ac∣cent, a wickedness with a Witness (though there was no true Witness hereof in them) and that so soon as God had conducted them safely to their own Homes to reap the Benefit of all their Deliverances from their many Dangers in a Seven Years War. All which Divine Favours obliged them to better things than to Apostacy, &c. Intimating, that if they drew back to any strange God from the true God, his Soul would have no plea∣sure in them, Hebr. 10▪ 38, 39.

2. The Plantiff lays before them both the fearful fruits of the Sin of Baal-peor, Numb. 25.4. where for that Sin God left so many Bloody Blows upon the Backs of Israel, as we are not cleansed from them until this Day, ver. 17, 18. where he tells them, if they dare to sin afresh, God will pay them home for the new and for the old; and likewise he tells them of the Sin of Achan, wherein but one sinned, yet all suffered, ver. 20. If all Israel suffered for that one Man's Sin, how much more shall we all suffer for you, who are many, if we suffer your sin to pass unpunished?

3. He Anticipates a Tacit Objection, ver. 19. saying, If ye have any Misgivings of Heart, that the Land, which ye first chose be Unclean, by the want of the Tabernacle, &c. the visible Signs of God's Presence, then leave it and come dwell among us (tho' we have room little enough for our selves) rather than sin; better we be Distressed, than God Dishonoured, we will trust God in our Conquering more of the Canaanites for us, to make more room both for you and us: This was an eminent Act of Brotherly Love to dispence with their own Inconveniencies, rather than admit of a mischief, be∣ing desirous to give them all lawful content, &c.

The Fourth Remark is, The Defendant's Answer, to the Plantiffs Objection, from ver. 21. to ver. 30. This Defence made here, is twofold: First, The Negative Part: And Secondly, The Positive. The Negative is express'd, ver. 21, 22, 23. and the Po∣sitive is contain'd in ver. 24. to ver. 30.

First, In the Negative part, the Defendant peremptorily denies the Charge, that their Altar was not erected for any such ends, as for Sacrifice or Oblations upon it, or to any separation from the rest of our Brethren, in the Service of the true God, much less for serving any Idol, &c. And this absolute denial of the Charge comes strongly cor∣roborated with a most Grave and Pathetical Obtestation, wherein [El Elohim Jehovah, the Lord God of Gods (twice over) the Seacher of all Hearts, is solemnly appealed un∣to for their sincerity in God's Service, notwithstanding the foul Calumny very unjustly cast upon them: They make their Appeal from Man's Court, which was fallible, unto God's Court that was Infallible, saying, If God see us guilty, Let the Lord himself Require it, and not save us from either the Sword of our Brethren, or from the Sword of our Enemies, let him deny us both Safety here and Salvation hereafter.

Secondly, In the Positive part 'tis strenuously Asserted, That their design in building this Altar, was to a quite contrary end than that their Brethren charged them with; for their purpose therein was only to prevent Apostacy, both in themselves and in their Po∣sterities, therefore was this Altar erected as an exact Resemblance of that Altar in God's Tabernacle, that it might be a standing Monument and Witness of our holding Com∣munion with you in God's Service both in the Tabernacle now, and in the Temple hereaf∣ter, and this Argument is Amplified with many Emphatical, and most Pathetical Ex∣pressions, from ver. 24. to ver. 30. all to make it undeniably evident to their false Ac∣cusers, that they had an utter Detestation of the very thought of any such Notorious Abomination.

The last Remark upon this Chapter is, The Amicable Composure of this Difference a∣mong Brethren.

First, The Embassadors depart fully satisfied with their Apology, ver. 30, 31, 32.

Secondly, The Satisfactory Account they give at their return, causeth Israel to cease all thoughts of Warring against their Brethren, ver. 33. which they did not in the case of the Obstinate Benjamites, Judg. 20.

3. The Monument of the Alter in its right use and end is confirmed, ver. 34. for this happy Conclusion of the Treaty all Israel blesseth God, ver. 33.

N. B. Thus Quarrels among Brethren oft arise from meer Mistakes, as betwixt Cyril and Theodoret, who Excommunicated one another for Heresie, &c. yet afterwards coming to a better understanding of each others Meaning, and finding they both held the fame truth, they were cordially reconciled: We must justly wonder at the over hasty Jea∣lousie of the Ten Tribes against their Brethren, whose Faithfulness and Valour for God and his People they had so long experience of in the Seven Years War; yet now to find fault, when themselves were fowly faulty of a rash Censure, having only Allegata's Matters alledged, but no Probata's, or things proved; but alas, how oft doth Inconsi∣derate Zeal transport even Religious Men to Uncharitable Censures: Would to God, all such differences upon mistakes in our day, may be as happily ended as this was here, then God is among us, (as ver. 31.) perceivingly; but Dissen••ion drives God from us, and will let in Dissolution among us. If we avoid not all giving offence carelesly, and all taking offence causelesly. Oh that the Lord would take away that Morosity and Malignity of a Censorious Spirit from us, and give to us more meekness of Wisdom, Jam. 3.13. The Ren∣benites, &c. here were really to be commended not only for their care in building this Altar for the Spiritual good of their Posterity, (least they should forsake the sincere Service of the true God in their following Generations) but also for their Meekness when thus foully calumniated. They did not bristle and set up the Crest in a way of scornful Defiance, but they calmly sought to give due satisfaction to their offended Bre∣thren: And the Ten Tribes were verily more Blame-worthy, for misconstruing their Reli∣gious Meanings and Doings upon such slender grounds as a bare Report (without any solid proof) misrepresenting the Matter to them N. B. Yet herein were they truly Praise∣worthy, not only that they were so blessedly blown up with a Zeal for God's Glory, in preparing War against Idolatry, yea. even in one half of the Tribe of Manasseh against the other half beyond Jordan, when the purity of their Religion came in competition with Brotherly Affection, like Levi in that Heroick Act of Divine Justice, Exod. 32.26.29. would not spare their own Brethren, Deut. 33.9. but also, and more especially, that the Ten Tribes first sent Phinchas (so famous for his Heroick Fact against Zimri and Cozbi, whereby God's Wrath was appeased, Numb. 25.8.11. Psal. 106.30.) to compromize the Controversie, which he happily effected without any imbrewing their Hands in one another's Blood: Sure I am we want such a Phinchas in our Day, to put an Happy end to our Unhappy Differences.

CHAP. XXIII.

JOshua the Twenty Third, containeth General Joshua's calling a Parliament most pro∣bably to Shiloh, the usual place of such Solemn Assemblies, where Joshua made his Oration to the Elders, Heads, Judges and Officers of Israel, the Representatives both of Church and State, ver. 2. whose words being uttered at Shilo (the place of God's Resi∣dence on the Ark of his Presence) to this Grand Councel before the Lord, might more like∣ly have the greater influence on them.

The Remarks hereupon are,

First, This great Act of Parliament that passed at this time is expressed in Joshua's O∣ration, the Prologue whereof offers it self first to our prospect, wherein he prepares them for what he had to propound to this Parliament both from a consideration of his own Old Age, (which should have the more Authority with them) ver. 1 2. and then of God's Faithfulness in performing his Promise, saying, [The Lord hath done much already for you, and he will still do more if ye keep Covenant with him, and Rebel not against him,] ver. 3, 4, 5. Thus this good Man's Grace, like good Liquor ran fresh to the bottom, though Old Age disenabled him from any farther Conquering, yet was he still Vigorous and Vivacious enough for Counselling; saying to them with Old Augustus,

Audite senem Juvenes, quem Juvenem senes Audierunt.

If Old Men heard me while I was young, much more must Young Men hear me when I am Old; as the Emperour settled his Mutineers hereby, so Joshua by this Argument and his Counsel, set Israel in a way both how to keep what they had got, and to gain in time also those Lands yet Unconquered, and he Intituleth the Lord of Hosts unto all his Conquests (as David did after him) intimating thereby, that Israel must be dutiful to God, as God had been merciful to them, and not Receive much, yet Return but little, this is to buy with a large Bushel, but sell with a small one, which, Solomon saith, is Abomi∣nable, Prov. 11.1. and 20.10.

The Second Remark is, Joshua's Proposal to this Parliament in two Branches.

First, What Israel must observe to do; namely, they must keep tight to the Law of Moses, without declining from it either to the Right hand or to the left, ver. 6. and they must cleave unto the Lord, ver. 8. that he might cleave unto them, and they must like∣wise watch over their own wicked hearts, ver. 11. Seeing their Temptations were now more and stronger in Canaan than they had been in the Wilderness. Then

Secondly, What Israel must avoid to do; namely, they must not hold any Commerce with the cursed Idolatrous Canaanites, ver. 7. to wit, in any familiar Conversing among them, much less in any Contracting of Marriages with them, because Sin is as catching and as Contagious as the Plague; but most of all must they avoid their Idols, and not so much as Name them) as David saith, Psal. 16.4.) with their Mouths, for that would cause their Minds to think they were something, when the Apostle saith [an Idol is nothing] 1 Cor. 8.4. Intimating by all these various Cautions, how likely their Persons would be brought even by insensible steps to the Worship of their Idols.

The Third Remark is, Joshua's pressing his Proposition home, by backing it with two Cogent Arguments drawn from the two Topicks of profitable is the one, and perilous is the other.

First, His Argument ab Utili, is his reminding them of God's Promise to give them a compleat Conquest of Canaan, whereof their conquering of great and Strong Nations already was a good Pawn and Pledge that they should assuredly Conquer those Nume∣rous Nations, yet Unconquered, if they hindered not their own Happiness by breach of Covenant and by back-sliding from God, ver. 9, 10.

Secondly, His Argument à periculoso, as the former, being a promise of larger Victo∣ries, had great profit in it for enlarging their present Lots, whereof some of them com∣plain'd that they were too narrow, Josh. 17.14, &c. So this Latter, being a Threatning of most direful Evils in case of their Commerce and Converse with the Canaanites, had great peril in it. For,

1. He Threatneth them, that they will be Snares and Traps to you, ver. 12, 13. Inti∣mating, that as the Fowler catcheth Wild Birds, and the Hunter Wild Beasts in their Snares and Traps, so those Canaanites will catch you in their Commerce with you, and draw you to participate both of their Sins and of their Plagues, as Numb. 25.1.2.18. And,

2. If they cannot draw you by their Alurements, they will drive you by their Vexations, they will lash your Sides with Scourges and prick your Eyes with Thorns, as Moses had threatened them, long before Joshua did here, Numb. 33.55. Exod. 23.33. and Deut. 7.16. all Importing this one Truth, That if the Jebusites were spared by them, and allowed Indulgence among them, they would certainly prove most Notorious Mischiefs to them. N. B. The same must be said of the Jesuites, who are no less Mischievous to all Christian Countries than the Jebusites, where they are Harboured by Authority at this Day, &c. And

3. Joshua threatens them with an utter loss of their New-Conquered Land, at the last, saying, those Jebusites, if permitted, will not only push you forward (as with Whip and Spur) into their ways of Wickedness, but also will make God your Adversary for the sins they seduce you into, and then the Land shall Spew you out, as it had done the Wicked Inhabitants before you. No doubt but this last branch of the Di∣vine Threatning went like a Dagger to their Hearts, when they reflected upon their Hardships in Egypt, their Wants and Wandrings in the Wilderness, their Weariness in Conquering of Canaan, and now hear of a new Exile, and must be Banish'd again out of this Fruitful Land, when they were but beginning to taste the sweetness of it, now they must be put to wander again, and yet not know whither, &c.

The Fourth and last Remark upon this Chapter is, The Summing up of this Sessi∣on of Parliament, ver. 14, 15, 16. wherein Joshua concludes the Convention, and his Oration to it with a smart Epilogue, telling them,

First, That himself was going the way of all the Earth,] ver. 14. the way which all Men are appointed to go, Hebr. 9.27. So 1 Kings 2.2. N. B. Let the Words of a Dying Man (that speaks from former experience, with most Simplicity, and without all sinster ends) be as Living Oracles in your Hearts. As Peter saith, 2 Pet. 1.13. the last Words are the best, and make most impression.

Secondly, He Recognizes to them, how God had been Faithful in fulfilling his Promises to a Tittle to them, ver. 15. For though some part of Canaan, was not yet Conquer'd, yet God had not promised to give the Land all at once, but by little and little, Deut. 7.22. as was most convenient for them. N. B. Thus God makes not his Promises good too soon to us (which is four our good) though not so soon as we list, or do wish.

Thirdly, He lets them know God would as surely fulfil his Threatnings, as he had done his Promises, seeing both of them were bottom'd upon the same Faithfulness of God.

Thus Joshua appeareth as good an Oratour, as he was a Warriour; using according to the Rules of Oratory. Mild Expressions in his Prologue, but piercing Passages in his Epilogue, well knowing that sweet and sowre make the best Sauce; Promises and Me∣naces mixed, keep Man's Heart in the best Temper.

CHAP. XXIV.

JOshua the twenty fourth concludes this Book with Joshua's death, consisting of three parts, (1.) The Antecedents. (2.) The Concomitants. (3.) The Consequents of the Death of Joshua.

First, The Antecedents, which be many, and so do afford the more Remarks.

The First, which indeed must be looked upon as the Principal, is Israel's renew∣ing of the Covenant with the God of Israel: It was the chiefest care of godly Joshua, insomuch, that living, and dying, he labours to his utmost for maintaining that Holy League betwixt God and his People: Therefore doth he solemnly renew the Covenant (made with Abraham Originally, Gen. 12.6, 7.) now with the People of the God of Abraham, the first time at their entrance into Canaan, Josh. 8.30.33. And here have we his second Renewing and Ratifying of this ancient and solemn League and Cove∣nant, ver. 25. so sollicitous was he of the publick weal both of Church and State after his Decease, well knowing that this was a blessed means to bind their treache∣rous hearts to a better behaviour, which otherwise would be ready enough to slip the old Collar, if new Bonds were not laid upon them: Whereupon Joshua brings Is∣rael twice into the Bonds of the Covenant (so called, Ezek. 20.37.) because such Bonds of Vows and Covenants, rightly made and renewed, are of singular use to keep the minds of Men within the bounds of obedience, and to make Men more firm, con∣stant, and peremptory in ways of well doing: This Three fold Cord cannot quickly be broken, Eccles. 4.12.

The Second Remark is, The Place where this Covenant was Renewed, namely at She∣chem, ver. 1. Thither Joshua calls and convenes his Second Parliament; as the First is supposed to be at Shilo (ten Miles distant from Shechem, as Jerom affirms) for tho' Shilo was the place in Ordinary of Joshua's Assembling the Congregatson of Israel together, Josh. 18.1. because the Tabernacle was then fixed, there, having the Ark, the visible sign of God's presence in it, yet Shechem is expresly said to be the place of this New Convention, and where the Old Covenant must be renewed, which was an extraordinary Occasion▪ and thereupon it was in the power of Joshua to remove the Ark thither (as was done under the Government of Eli, 1 Snm. 4.3. and of David, 2 Sam. 15.24. upon great Emergencies) therefore it is said [they presented themselves before the Lord at Shechem] ver. 1. and [by the Sanctuary of the Lord] ver. 26. For this Sacred Assem∣bly met together for such a Religious Exercise of Contracting a Covenant with God, and having the Ark of Gods presence with them, might well be said to present themselves before God, who is present in all such Assemblies, Exod. 20.24. Ps. 82.1. Math. 18.20. So the Name of God's Sanctuary is given to it.

Moreover, there be many Reasons why this Parliament was held at Shechem as at a place convenient for it, because,

First, It was the Chief City of Ephraim, Joshua's Tribe; so this Noble City was the fittest to entertain such a Noble Assembly.

Secondly, It was near to Joshua's City, whose Age had now made him infirm, and therefore the ease of Israel's Supream Governour must be consulted in the choice of a place for his Presence.

Thirdly, Shechem was a Levitical City, given to the Tribe of Levi, as an Aca∣demy, and one of the Cities of Refuge, which were Sanctuaries appointed of God, Josh. 20.7. and 21.21. so a fit place.

Fourthly, This City was the Place where was the solemn Burial of Blessed Joseph's Bones, as is implied here, ver. 32. and for the Burial of the rest of the Patriarchs, Acts 7.15, 16. Therefore was it designed for this last solemn Convention.

Fifthly, Above all, Shechem being the very place where the Covenant was first contracted betwixt God and Abraham, Gen. 12.6, 7. and being the very place where the same Cove∣nant was Renewed again betwixt God and Israel Abraham's Seed) at their first entrance into this Land of Promise, Josh. 8.30.33. between the two Mountains of Ebal and Geriz∣zim, which were very near to Shechem, as appeareth from Judg. 9.6, 7. where Jo∣tham

spoke his Parable from the top of Mount Gerizzim, to the Men of Shechem Anointing Abimelech (that Bastard) in the Valley which lay betwixt it and Mount Ebal, a place employed for Religious Services, Deut. 11.29. and 27.12. therefore Joshua might well judge this place most proper, both for Reviving the Remembrance of God's Covenant with Abraham there, and for reminding this same People of their former Obligations unto the Lord there, as likewise to engage them in a farther ra∣tification of them in their Faith, &c.

The Third Remark is, The August and Elegant Oration which dying Joshua spake to this Parliament at Shechem (beside what he had spoken in the foregoing Chapter,) upon this occasion of Renewing the Covenant, wherein observe (1.) His Exordium, he begins in the Name of the Lord, and not in his own Name, ver. 2. and (2.) His Pro∣position, Exhorting Israel to a perseverance in the pure Worship of God, ver. 14. (3.) This Proposition he confirms both by Argument and by Example. By Argument,

First, Demonstrating how God had obliged them to a constant obedience by his manifold Mercies, that Mercy might enforce them the firmer to duty: Then gives them an Historical Narrative of what God had done for them, and for their Fore-Fathers, beginning at God's call of Abraham out of his Idolatrous Country, ver. 2, 3. giving him Isaac the Heir of the Covenant, and of a numerous Offspring, which God brought out of Egypt, ver. 4, 5, 6, and destroyed, the Egyptians, ver. 7. nourish'd them in the Wilderness, and gave them Victory over the Amorites, ver. 8. and turn'd Balaam's Curse into a Blessing, and gave them Canaan, ver. 9, 10, to 14.

Then, Secondly, He confirms his Proposition by Example (as well as by Argument) laying before them the pattern of their Predecessors, how ill it fared with them while Idolaters, and how well when purged from Idolatry, ver. 14. and not only so, but he lays his own example before them, ver. 15. Telling them likewise, that it was im∣possible for them to serve both God and Idols; for God would be served truly with∣out halting, and throughly without halving, ver. 19. and that God would severely judge them if they proved Apostates, ver. 20.

The Fourth Remark is, Israel's Ready obedience unto all that Joshua commanded them in the Name of the Lord. They voluntarily enter into the Bonds of the Covenant, and make a solemn profession of their Faith, and faithfully promise a firm perseverance in the pure Worship of the true God, ver. 16, 17, 18, 21, 24. N. B. Joshua in bidding them [chuse you whom ye will serve] ver. 15. doth not leave them to their own free choice to do either, but proveth hereby their voluntary and professed subjection to the true Religion, that their own free choice thereof might more powerfully oblige them to a constancy in their Covenant: And they answer [we will serve the Lord, and God forbid we should do otherwise] ver. 16.21.24. This was well resolved, had it been as well performed: They seem to bind themselves again and again, that they would keep touch with God by an Unalterable Resolution, but alass, soon after Joshua's death, they started aside like a broken how, Ps. 78.57. Hos. 7.16. As plainly appeareth in their serving of Baalim, Judg. 2.10, 11, 12, 13, &c.

The Fifth Remark is, Joshua's Ratifying this Renewed Covenant, its Renovation must be corroborated with a Ratification, Joshua (as God's Vicar General) ratified this Cove∣nant by a Three-fold means.

First, By Preaching to the People, pressing hard upon them again and again (as in a Dialogue or Conference with them, from ver. 16. to 26.) utterly to renounce all Idols, and Idolatry, letting them to have no place in their hearts and affections, but to cleave to the Lord as their Lives, as Deut. 30.20.

Secondly, By Reading a Lecture out of the Law of Moses to them, ver. 25. re∣peating the Heads and Conditions of the Covenant out of Deutronomy, which he had by him in the Ark, laid up there for the Ruler's Direction, Deut. 17, 18. and 31.9.26. and

Thirdly, By Writing this Covenant, and the Acts of of this present Parliament, that this Solemn Action might be kept in perpetual remembrance (litera Scripta manes,) and to lay the stronger obligation upon the People to keep true to their Covenant, and likewise, that this Writing might be a lasting Witness for God against them, if after they Apostatized from their present Engagement, ver. 20. And a great Stone he also Erecteth there, as another standing Witness for convincing their Consciences of any future perfidiousness to the Lord, ver. 27.

Thus were there Witnesses upon Witnesses unto this solemn Renewing of the Cove∣nant with God, for

First, Joshua had told them [ye are Witnesses against your selves.] ver. 22. The Testimony of your own Consciences (which will do their Office, tho' you neglect yours) will suffice to convince you, but

Secondly, In case your Consciences be silent, this Volume of the Written Cove∣nant will speak as a Witness against you; and

Thirdly, Eben Gedolah, a very great Stone (call'd a Pillar, Judg. 9.6.) is another Witness, ver. 27. where 'tis said [the Stone heard the whole Contract] by an usual Pro∣s••popia, a Figurative Speech, whereby sense is ascribed to senseless things, as Deut. 32.1. Isa. 1.2. Jer. 2.12. Ps. 19.1. Luke 19.40. &c. yea,

Fourthly, The Oak stood by the Stone (supposed to be the same Oak under which Jacob Buried the Mawmets found in his Family, Gen. 35.4.) that when ever they saw it by the Stone, if their Consciences did not mind them of their Covenant, they were more senseless than them both.

The Sixth Remark is, Joshua's Death, ver. 28, 29. the second part is the Concomi∣tants thereof, which are three, as

First, The Assembly departed home into the Country, and afterwards Joshua departed home to Heaven his Father's House: They departed with great joy, as 2 Chron. 15.15. but he with greater joy, so great, it could not enter into him, but he must enter into it, Math. 25.21.23.

Secondly, His Character, [The Servant of the Lord dyed] this was the Crown of his Commendation, David gloried more in being God's Servant, than Israel's King, Ps. 18. Title of it; if [Monarch of the World] had been the Inscription upon Joshua's Tomb (as it was on that of Silly Sesostris King of Egypt in Sampson's time) this Title far exceedeth it, he had served a most Honourable Lord, who had employ'd him in most ho∣nourable work, and now call'd to pay him his most honourable wages.

Thirdly, His Age, an Hundred and Ten Years Old, the Age of his Father Joseph▪ Gen. 50.26. He dies after he had divided Jordan, shouted down Jerieho's Walls, stop'd the Sun, Conquer'd Canaan, set up the Tabernacle, setled the People, twice renewed the Covenant, and acted Gloriously as Israel's General for seventeen years, in the most of which praemises he is a clear Type of Christ.

The Seventh Remark is, Upon the Consequents of his Death (which is the Third Part in this Chapter) namely (1.) The Burial of him, ver. 30. in Timnath Serah, or Heres, Judg. 2.9. which signifies the figure of the Sun, a proper place for him who had stop'd the course of the Sun: And the Burial of Joseph and the Patriarchs Bones at Shechem the head City of the Land; v. 32. yet some suppose this must be done long before, as soon as God gave Israel rest from War, for no reason can be rendred, why the burying of their Bones should be deferred to Joshua's Death. The Reason why 'tis related in this place, and not before, seems to be, that it may have a coincidency with the com∣memoration of the Burial of such Famous Men as Joshua was, and that of Eliazar also, ver. 33. who was buried near Shiloh, having by special savour his Habitation adjacent for his better conveniency in attending the Ark there, as the High-Priest of Israel.

The Second Consequent after this Three-fold Burial is the State of Israel as to Religion after Joshua's time, this is express'd ver. 31. they kept tight to God while he lived, and those Holy Elders that out-lived him, but no longer, as the Book of Judges relateth, which shews how great a loss is the loss of one great and good Man, good Princes make good People, & contrà, qualis Rex, talis Grex, Magnates Magnetes, Lords are Loadstones to draw Losels either to good or evil.

Regis ad exemplum totus Componitur Orbis.

As in the Body Natural of Beasts, the Body follows the Head, so 'tis in the Body Politick. The Book of Judges (which I come next to) especially that of Kings do Illustrate this truth, &c.

JUDGES.

CHAP. I. The History and Mystery of Israel under the Judges Government.

THE Book of Judges containeth the History of the State of Israel after the Death of Joshua, unto the Death of Sampson, whereon some Gene∣ral Remarks may be made before the Particulars.

The First General Remark is, The Writer of this Book is uncert••in, some suppose it to be Ezra, but more probably it was Samuel who might Collect this History out of the publick Records kept in the Treasury from one Judges time to another: But whether Samuel wrote it (as the Rab∣bins affirm) or some other Holy Prophet, it is not material. Regis Epistolis acceptis, &c. saith Gregory, when a King sends his Letters Patents to his Subjects, it matters not who was the King's Secretary, and 'tis ridiculous to enquire with what Peo it was written, if once it be known that it is the King's Order or Royal Decree. That God was the Author of this Book, the account we have both in this second Chapter, and in Psal. 106.34 &c. doth plainly evidence: Nor did Christ or his Apostles blame the Jews (to whom those Oracles of the Old Testament were committed, as to God's Library Keepers, Rom. 3.2.) for falsifying their Trust, in corrupting any part of the Canoni∣cal Scripture.

The Second General Remark is, Those Judges which giveth the Title to this Book, were not ordinary Magistrates, but were Men endued with Heroick Minds extraordi∣narily raised up by God, as occasion required in cases of extremity, so they were in∣deed God's Deputy-Lieutenants, for in all their times God was their King, and kept the Jura Regalia, or Royal Rights in his own hands, unto whom they were to appeal in Ca∣ses of greatest difficulties, until Samuel's time, wherein they are said to reject God, and his Government, 1 Sam. 8.7. and 12.12. Then would they have a King of their own to Reign over them like other Nations: 'Till then they could Triumph and say, [The Lord is our Judge, the Lord is our Law-giver, the Lord is our King, he will save us] Isa. 33.22. While they kept close to God and his Covenant. These are call'd Judges here, because they executed God's just Judgments upon Israel's Enemies, &c.

The Third Remark is, The time of these Judges Judging Israel is affirmed by the Apostle to be about four hundred and fifty years, Acts 13.19, 20. Whereas this Book sets down the History of the space of two hundred ninety nine years only, under thirteen several Judges called out by God from several Tribes, as in those sums and parcels ap∣peareth,

• I. Othniel of Judah Judged Israel forty years, Chap. 3.11.
• II. Ehud of Benjamin. And,
• III. Shamgar, Chap. 3.30, 31. 80 years.
• IV. Deborah and Barack of Napthali 40 years, Chap. 5.31.
• V. Gideon of Manasseh 40 years, Chap. 8.28.
• VI. Abimelech, Gideon's Son, 3 years, Chap. 9.22.
• VII. Tola of Issachar 23 years, Chap. 10.2.
• VIII. Jair of Manasseh 22 years, Chap. 10.3.
• IX. Jephtah of Manasseh 6 years, Chap. 11.1. and 12.7.
• ...

• X. Ibsan of Judah 7 years, Chap. 12.8, 9.
• XI. Elon of Zebulon 12 years, Chap. 12.11, 12.
• XII. Abdon of Ephraim 8 years, Chap. 12.13, 14.
• XIII. Samson of Dan 20 years, Chap. 13.2. and 16.31.

The Total Sum is Two Hundred Ninety Nine Years, unto which if the Forty Years of Eli's Judging Israel with Samuel, (mentioned 1 Sam. 4.18.) be added, it makes Three Hundred Thirty Nine Years. Now add the Years of the Oppressors as they are expressed.

• I. Eight years, Chap. 3.8.
• II. Eighteen years, Chap. 3.14.
• III. Twenty years, Chap. 4.3.
• IV. Seven years, Chap. 6.3.
• V. Eighteen years, Chap. 10.8.
• VI. Forty years, Chap. 13.1.

In all an Hundred and Eleven Years, which being added to the Three Hundred Thirty Nine, makes up the Four Hundred and Fifty, that Paul speaks of, Acts 13.20. Such Harmony there is betwixt the Old and New Testament, in a Congruous Chronology.

The Fourth General Remark is, the Causes of Israel's Corruption, and of its Cala∣mity, by consequence is described at large in this Book: The Corruption of the Church and its general Apostacy in its Causes, which are two fold, (1.) Privative, and (2.) Po∣sitive.

First, The Privative Cause was the Death of Joshua, and of the Elders that were contemporary with him, Judg. 2.7. who had hitherto prohibited Corruption: Their Death was the Removens Prohibens Removing that Remora and Rampart which hindred Iniquity to come in like a flood upon the Church of God; but when God gave them Godly Judges, then the Spirit of the Lord did lift up a Standard against it, Isa. 59.19. Nor was this all, but there was a second Privative Cause, to wit, the want of a King, or Supream Magistrate, and therefore the Holy Ghost rendreth this very reason of their wickedness no fewer than three times in the History of Micha's Idolatry, and of the Gi∣beonites lasciviousness, Judg. 17.61. and 18.1. and 21.25. Hence it is the Opinion of Sir Walter Rawleigh, that the War between the Benjamites (in the defence of lustful. Gi∣beah, and the other Tribes of Israel did likely fall out betwixt the times of Joshua and Othniel, for then (saith he) there was no King in Israel, and the Tribe of Judah who led the People against the Canaanites, Judg. 1. ver. 2, 3. led them also against the Ben∣jamites, Judg. 20.18. and both these things of Judah's Conduct was by God's di∣rection, but,

Secondly, The Positive Cause both of their Corruption, and of their Calamity thereby, was (1.) Their Neglect of God's Command in driving out the Cursed Canaanites, they became sloathful, consulting their own ease, and contenting themselves with what they had already got in their possessions, they began to converse familiarly with those Nations which God had charged them to destroy root and branch, and so it came to pass, that (2.) They mixed Marriages with them, Judg. 3.6. whereby they became notoriously debauched both in their Worship, and in their Manners. Israel now fouly degenerates (1.) In their Worship, they serve Baalim, and Ashtaroth, &c. Judg. 2.11, 12 13, 17. And particularly Idolatry was found in Micha's Family, Judg. 17. And so it spread into the whole Tribe of Dan, who (1.) Rob Micah of his Graven Image, his Ephod and Teraphim, and his Molten Image, (2.) Entice away his Idolatrous Priest, and (3.) Establish Idolatry in their Tribe, which made a Schism of a long continuance, Judg. 18. 2dly In their Manners, oh what wickedness was committed in that one City Gibea, Judg. 19. besides the obstinacy of the other Tribes in their Sins, so that they repented not, neither at the reproof of an Angel, nor of a Prophet, but went on in their own stubborn ways, Judg. 2.2.19. for which God punish'd them, not only by selling them into Oppressors hands, but also in their Battel against Benjamin.

The Particular Remarks now follow the General, which will add a farther illustration to their darkness, &c:

The First Chapter of Judges holds forth Israel's negligence in expelling the Ca∣naanites, and because [contraria juxta se posita, magis Elucescunt] one contrary gives light and lustre to another, when they are aptly placed together; therefore Israel's Valour and Victory is first related from ver. 1. to ver. 18. in the Expedition of Judah's Tribe, to which is subjoined the same success in Joseph's Tribe, from ver. 22. to ver. 26. that it might the more manifestly appear, what little Reason Israel had for their follow∣ing slothfulness in neglecting to extirpate those Nations, which they, contrary to God's Command, spared as is Recorded from ver. 19. and so on ver. 21.27, 28. to 36. Their foregoing Successes were a sufficient Demonstration, that the reason why they Conquer∣ed no more, was because in God's Name they undertook no more to Conquer from Love of Ease, or Cowardly fear, &c.

The First Remark is, Here we have Israel's first Expedition against the Canaanites af∣ter Joshua's Death which could not but encourage the Enemy, and discourage Israel: For the Canaanites might happily hope to hold their own, now that the Lyon was dead; who had so lately and largely devoured their Land; and the Israelites might well have misgiving fears, that the loss of so Valiant and Victorious a General may prove the loss and ruine of the Common-wealth of Israel: This hath befallen some other States in the World, whose Weal hath been wrapped up in the Life of a brave Leader. Jo∣shua had told them before of his Death, that those Nations, yet left in the Land, must be subdued, Josh. 23.5. and now all the Tribes were so encreased, that they wanted room, therefore a War must be undertaken now for inlarging their Quarters, which might not be done before, Exod. 23.29.30. and because the Success of this first Ex∣pedition, had so much influence (for encouraging or discouraging the Enemy) hanging upon it, therefore they solemnly seek Counsel of God, by Ʋrim and Thummim, which Tribe should begin this Expedition, and Judah, the Royal Tribe is chosen by God for that Work to avoid Emulation among the Tribes, and this Tribe must be honoured, in reference to the Messiah, the Lyon of this Tribe, who by his Scepter should Rule all Nations, Gen. 49.8. as likewise because this Tribe marched under the Conduct of Ca∣leb their General, unto whom Joshua had allotted Hebron, Josh. 14.8.13. Ten or Twelve Years (saith Dr. Lightfoot) before this, all which time was spent in dividing the Land, and bringing every Tribe into its Possession: So that Caleb had hitherto little leisure (because of Publick Service) or if he had any leisure, he knew himself [distinct from the publick) too weak to work his own settlement, especially considering the Canaan∣its during this interval of time had gathered great strength: Hereupon the whole Tribe of Judah and of Simeon do unanimously engage for him, they make him their General, so under the Conduct of Caleb, Hebron and Debir are Conquered, and the Anakins sub∣dued Judg. 1.2.3.9, 10, 11, 12, &c. Thus Caleb became thus far Joshua's Successor in the Generalship (though but over two Tribes) and who more fit than he who had been Joshua's Faithful Partner in Espying Canaan, &c. And therefore the same Story set down in Josh. 15.14. comes in there (as some suppose) by way of Anticipation.

N. B. 'Tis not at all improbable, that God would not have so Faithful a Servant of his as Caleb had been [who followed the Lord so fully, &c.] Numb. 14.24. &c. to depart this World in obscurity, without bearing any considerable figure therein before his Death, therefore the Lord conferr'd this Signal Honour upon him to become a chief General to Judah and Simeon's whole Tribes, though not universally so over all the other Tribes, as Joshua had been, and though he was not constituted one of the Judges of all Israel, as Othniel, &c. for these were extraordinarily raised up of God after Caleb to save Israel from those sad Calamities which came upon them for their abominabl A∣postacies, which happened not in Caleb's time.

The Second Remark is, The Success of this first Exp••dition (which is expresly said to be wholly transacted after the Death of Joshua, ver. 1.) The Tribe of Judah and of Simeon, had,

First, For Humane Help the Kenites to assist them, ver. 16. being the Posterity of Je∣thro (Moses Father in Law) who left their own Country, and for Religion-sake fol∣low'd Israel into the Land of Promise, whom Saul Respected in his time for old kind∣nesses, 1 Sam. 15.6. But,

Secondly, For Divine Help, the presence of the Lord of Hosts, ver. 4. and 19. by whose assistance principally they became Victorious over, (1.) Bezek, ver. 4, 5. (2.) Jerusa∣lem, ver. 8. (3.) Hebron, ver. 9. to 16. (4.) Hormah, ver. 17. (5.) Gaza, Askelon and Ekron, ver. 18. The first of all these was most famous in the Narrative, the King whereof being described.

First, By his Name, Adonibezek] that is, Lord or King of Bezek.

Secondly, By his State. He lost the Field, fled, was taken, and had his Thumbs and Great Toes cut off, that he might no more fight with his Hands, nor run away with his Feet, ver. 5, 6. And,

Thirdly, By his Cruelty, ver. 7. He had done the same to Threescore and Ten Kings, and therefore this was done to him by Divine Direction to retaliate upon himself his own barbarous Tyranny over others; Whom he had thus inhumanely tortured, and then trode upon them (lying under his Table) as Trophies of his Victories: Howe∣ver, here was an over-ruling hand of God in suffering such Civil [Uncivil] Wars a∣mong the Canaanites, wherein one Tyrant subdues so many of their Kings, this made the Conquest of Canaan the more easie to Israel; for Judah, &c. under Caleb's Conduct Conquers Seventy Kings in the Conquest of one Adonibezek? This Tyrant they bring before Jerusalem (to strike a terrour upon the Jebusites) and there they kill him in ter∣rorem to all such Tyrants: Then sacks and burns the City, ver. 8. Moreover, the City Hormah we find was once utterly destroyed by Moses, Numb. 21.3. but being since that time Re-edified, as a City Anathematized and devoted to Destruction (as the Word Hormah, Hebr. signifies) it is utterly destroyed the second time here, ver. 17.

N. B. Now by a small transposition of one Letter, and laying by the Aspirates which is usual as in Anna and Hannah, then Horma resembleth Roma, devoted to Destruction also.

Roma, diu Titubans, Variis erroribus Acta, Corruet, & Mundi Desinet esse Caput.

Rome, was once destroyed when it was Pagan, and when now Papagan the second time it shall be destroyed.

The Third Remark is, The sad Consequences of this Victorious Success: Namely, Israel sins, and God punisheth them for their sins.

First, Israel sinned in suffering those sinful Nations, contrary to God's Command, to live among them, those Sinners became Snares and Traps, &c. to Israel (as they had been forewarned) Exod. 23.32. Josh. 23.13. and Numb. 33, 55, &c. for by Conversing with them, they learned their Works, served their Idols, Sacrificed their Sons and Daughters to Devils, &c. Psal. 106.34, 35, 36, 37, 38, 39. in which Dreadful Apostacy they impu∣dently declared their Horrible Ingratitude to that most Gracious God, who by such a Mighty and Miraculous Hand had brought them out of the Bondage of Egypt, had fed them Forty Years with daily Miracles in the Wilderness, and had now according to his Promise, driven out the Cursed Canaanites, brought them into the possession of the Land of Promise, a Land flowing with Milk and Honey. Besides, their shameful sin bewrayed their most shameless persidiousness in so soon breaking that Solemn Cove∣nant which Joshua had lately sworn them into twice, Josh. 8.33, &c. and Josh. 24.14. Notwithstanding all these stupendious Obligations, yet sundry Tribes are branded here for their sinful neglect of routing out those sinful Nations (which was indeed the Inlet of all their Apostacies) either out of Cowardly fear, or love of ease, &c. for this the Tribe of Judah is found fault with, ver. 19. Benjamin, ver. 21. Manasseh, ver. 27, 28. E∣phraim, ver. 29. Zabulon, ver. 30. Asser, ver. 31, 32. Naphthali, ver. 33. but above all, Dan was singular in this sinful sloth, ver. 34, 35, 36. which occasion'd (through the straitness of their Borders) their Expedition to Laish, mention'd, Judg. 18 &c.

Secondly, God punished them for those sins, Psal. 106.40, 41, 42. his Wrath was kindled against them, &c. Therefore,

• 1. God refuseth to drive out the Nations as he had promised, Judg. 3.1, 2, 3. &c. And,
• 2. God delivers them into the hands of Cruel Oppressors round about, and renders all their Enterprizes unsuccessful, Judg. 2.14, 15.

CHAP. II.

JƲdges the second Chapter, giveth an account, how the Messiah himself comes as the great Sh••phard of his Sheep, Hebr. 13.20. and as the Chief Bishop of our Souls, 1 Pet. 2.25. to make his solemn Visitation; just as Joseph sought his Brethren, and found them in Dothan, which signifies Defection, Gen. 37.17. So this blessed Joseph or Jesus, who is not ashamed to call Israel his Brethren, Hebr. 2.11. but saith to them as that Joseph did [I am Joseph your Brother] Gen. 45.4. though Israel was now found of them in Do∣than indeed; namely, in a State of most desperate Defection from God, and under a most Deplorable Desertion of God; for now God had forsaken them, and had given them up into the hands of most Cruel and Tyrannical Oppressors. Therefore is it said, God sold them into their Enemies hands, Judg. 2.14. Renouncing all his own right in them, and delivers them up, as the Seller doth the thing sold into the Buyers hands: This Phrase is oft used, Judg. 4.2.9. Psal. 44.12, 13. Isai. 50.1. and Judg. 3.8. Now Christ comes to be their Redeemer.

The First Remark upon this Second Chapter is, The person who is the Visiter of Israel in their forlorn Estate, and comes as an Honourable Embassadour from God to his Peo∣ple, &c. Hereof I find various Opinions. As,

First, The Rabbins will have it to be Phinehas that came up from Gilgal to Bochim, ver. 1. but this is exploded as ridiculous, because Phinehas had not his Habitation in Gilgal, but in Gibeath-Phinehas, the Name of a City, bearing his Name in Mount-E∣phraim, given him not by Lot, but by an extraordinary Gift to the High-Priest, near unto Shilo, that he might be at hand to officiate as need required, Josh. 24.33. But more Ridiculous is the

Second Opinion of some who say, this must be some Infernal Spirit, because his po∣sture is expresly said to be [a coming up] ver. 1. whereas the Coelestial Angels are al∣ways said to come down to Men: But 'tis said here, he came up from Gilgal, not from Hell or Ascended out of the Earth, as 1 Sam. 28.3.

The Third Opinion is better and more allowable, that this was some Created Angel, who took upon him Humane Shape, and thereby had motion of a Man from Gilgal to Bochim ascribed to him.

But the Fourth Opinion is the best of all, that it was our Blessed Messiah, as above mentioned, who is call'd the Angel of the Covenant, Mal. 3.1. and who first appeared to Joshua at Gilgal as the Captain of the Lords Host, Josh. 5.13, 14. and whose presence had protected them, and prospered their Armys in the Conquest of Canaan, all the time that Joshua's head Quarters were at Gilgal, and until the Tabernacle was removed to Shilo, Josh. 18.1.

N. B. Therefore is he here said to come up from Gilgal, to remind them,

First, Of God's Mercies to them in their preservation from their Enemies, and their prosperous Proceedings against them from Gilgal. And,

Secondly, Of their Duties to God, whereunto they had so solemnly obliged them∣selves both in their Circumcision, and in their Renewing the Covenant with God at Gilgal, yet after all these unexpressible Obligations, they had notoriously degenerated, and were departed from God's Law into Apostacy and Idolatry.

Moreover, Let it be considered in the next place, that he speaks not here like a Cre∣ated Angel, much less like some Mortal Man, in the Name of the Lord, as the Prophets use to do, but in the person of the Lord himself, appropriating the wonderful Works of the Lord, as done by him the present Speaker; namely, their Deliverance from Egypt, their Conduct through the Wilderness into Canaan, (who is expresly called Christ, 1 Cor. 10.4.9.) and of his keeping Covenant with them, ver. 1. This could not be the Speech of a Created Angel, (for Moses refused such a Conduct, Exod. 32.2.3.15.) much less of any meer Mortal Man.

And Lastly, Let it be considered, that Israel Sacrificed at Bochim upon Apparition of this Angel unto the Lord, ver. 5. as was done by Gideon, Judg. 6.19. and by Manoah, Judg. 13.16, 17. when the Messiah appear'd to them; now it was not lawful to offer up any Burnt-Offering, save upon that one Altar in the Tabernacle, unless upon extra∣ordinary occasions (such as these were) wherein God gave them a special Dispen∣sation.

The Second Remark is, The Messiah's Errand to Admonish Israel, and the effect of his Admonitions upon the Minds of Israel.

First, The Admonisher Recognizeth to their remembrance the Miracles of Mercy God had wrought for them heretofore, ver. 1, 2. chargeth them with breaking Covenant, and therein with gross Ingratitude, whereupon he threatens them, that he would no more drive out those Cursed Nations, remaining still amongst them through their sinful sparing them contrary to God's Charge: Thus the Lord made their Choice to become their Judgment, saying, ye have saved those that will destroy you, ver. 3. Then follows the gracious effect of the Messiah's most powerful Admonition: He is that Prince whom God exalteth to give Repentance unto Israel, Act. 5.31. as he doth here, where they ma∣nifest the truth of their Repentance (now given them) (1.) By Weeping, ver. 4. And (2.) By Sacrificing, ver. 5. Thus were they wrought upon by the Word preached, the Preacher whereof was the essential Ward, John 1.1. who spake unto this People as he spake after to the Prophet, even with a strong hand, Isa. 8.11. this was that which melt∣ed their Hearts into Tears and tenderness.

First, They lift up their Voice and wept, ver. 4. That is, they prayed and wept; they wept and prayed, for they being now convinced of their sins, and fearing that those Threatnings of grievous Calamities from the growing power of the Canaanites would come upon them; and having a just apprehension of an Approaching Misery, their sense of Israel's sin, and their fear of God's Wrath, do effectually excite them, both to confess their Sins, to Implore God's Mercy, and to deplore the sad Defections that were found a∣mong them. Alas, Preachers may now weep in secret, because so few of their Hearers do weep in publick: Under the Droppings of the Sanctuary many ••it, that never drop a Tear for their sins, too many are like Witches, who (some say) cannot weep; yet a little allow∣ance must be lent to dry Constitutions: N. B. In the Besieged City, when the Besieging Enemy can stop the Wells, and stay the Water-courses of it, he hath great hope soon to win it; so hath Satan the like hope to gain Remorseless Souls, that are never let bloud in the Heart Vein as those were at Peter's Sermon, Acts 2.37. and those at Christs here, who had fill'd God's Bag with their Sins, and now will fill his Bottle with their Tears, Job. 14.17. and Psal. 56.8.

Secondly, They offer'd Sacrifice unto the Lord there also, ver. 5. not thinking it enough to pray and weep, and to call the place where they wept, [Bochim] that is, the place of Weepers, but they Sacrifice there too for the Expiation of their Sins, whereby they testi∣fied that they mourn'd not despairingly, but still had a firm Faith in Christ's Merits (re∣presented by that Sacrifice) and that though Christ had told them, 'tis true, I have been with the Tribe of Judah, &c. under Caleb's Conduct, and made them Victorious, yet now even Judah did tolerate the Canaanites also, therefore, I will be gone, &c. this gave them good cause to weep, &c. but they hoped, that in his Wrath he would remember Mercy, Habb. 3.2.

The Third Remark is. The Repetition of the Story of Joshua's Dismission of the Peo∣ple from his Parliament at Shechem, &c. borrowed from Josh. 24.28, 29. and mention∣ed here from ver. 6. to 11. this is done in order to a discovery of the Time, Cause, or occasion of Israel's Defection from God, and God's Desertion of them; these five Verses have Joshua's Death and the Death of those Godly Elders about his Age, &c. Inserted in them to clear the way of all the ensuing Stories. Vatablus his Note here is, that these things are spoken here by way of Recapitulation, that the Sum and Argument of this whole Book may be in this place set down together, and à Lapide calls it an Hy∣steron-proteron, repeating what was done long ago, as if now done, that the Author might more commodiously pass from Joshua to the Original and Institution of the Judges that succeeded Joshua: But others are of Opinion, that these Verses have a due Con∣nexion to the words of the Angel in ver. 1.2. who told them that the Idols of the Cana∣anites will become your ruine, and now those Verses declare how this really came to pass, and when, and by what means, dating it from the Death of Joshua, &c. then they began to forsake the Lord; but above all Dr. Lightfoot's Judgment in this point seems to me most cogent, and of greatest importance, saying, That all these things that were

past, are mentioned here as present that the foundation of the future story may be bet∣ter laid, and that the time of the Peoples beginning to degenerate may be the more ma∣nifestly marked out; and hereupon after the tenth Verse of the second Chapter, he pla∣ceth all those Stories which are held forth in Chapters 17, 18, 19, 20, 21. and after all these Chapters he begins again, at Chap. 2.11. with the Death of the first Judge of Israel; namely, Othniel. Let me have leave to transcribe his Reasons for his double Assertion.

First, That all those last Chapters of Judges ought to be placed in the middle of the Second Chapter. And,

Secondly, That the Holy Ghost did not preposterously lay those Stories, which came to pass so soon, in so late a place of this Book of Judges.

As to the first of these, his Arguments take as followeth, (his Chronology may not be in every hand where this may come.)

Argument the First, The Danites were not setled, when the Stories of the 17th and 18th Chapters came to pass, and therefore this could not be long after Joshua's Death.

Secondly, Phinehas was alive at the Battle at Gibeah, 'twixt Benjamin and the Ten Tribes, Chap. 19. and Chap. 20. ver. 28.

Thirdly, The Wickedness of Gibeah is reckoned for one of their first Villanies, Hos. 10.9. there they began it, as in Judg. 19. &c.

Fourthly, Deborah speaks of the 40000 of Israel, that perished by Benjamin, as if neither Sw••rd nor Spear had been among them, Judg. 5.8.

Fifthly, Mahaneh Dan, or (as in our Translation) the Camp of Dan, which was so na∣med upon the March of the Danites, when they set up their Idolatry, Judg. 18.12. is menti∣oned in the Story of Samson by that very Name, Mahaneh-Dan, though that Story of Sam∣son be set before the Story of the Danites, Judg. 13.25.

Sixthly, The first publick Idolatry that was found in Israel, had its first beginning in the Tribe of Dan (Judg. 18.30. before the Worshiping of Baalim and Ashtaroth in any other Tribe, Judg. 2.13. Therefore Dan is omitted among the Sealed of the Lord, Revel. 7.

Seventhly, Ehud (mentioned in Judg. 3.15.) may very well be supposed to have been one of the Left-handed Benjamites, and one of them that escaped at the Rock Rimmon, Judg. 20.16 47. and 21.13.

The Reasons of his second Assertion, why there is a transposition of those Histories by the Holy Ghost, I must refer to the Reader, Lightfoot's Chronicle of the Old Testament, pag. 93. to avoid prolixity of Quotations, &c. Nor is this the private Opinion of Dr. Lightfoot alone, and singular, but I find an Universal Concurrence of the most Learn∣ed and Judicious Interpreters with him, concerning this Dislocation, &c. such as Judi∣cious Junius, Learned Lavater, Bochartus, Malvenda and many others both Foreign and Domestick Writers, who do not only Insist upon the Reasons aforementioned, but al∣so do much amplifie upon them, all unanimously affirming, that these Stories in the five last Chapters of Judges, did not fall out in the order wherein they are placed, but much sooner, even presently after the Death of the Elders that out-lived Joshua, Judg. 2.7. and not immediately after the Death of Samson, as they are set down in this Book: Those Divines afore-named, make it more apparent, by adding Amplifications to the Arguments aforementioned.

N. B. They add to the First, That it is not at all probable, the Tribe of Dan, which was numerous, could want their proper Possessions for so long a time as 300 Years af∣ter Joshua's Death, yet are they said to seek an Inheritance to dwell in, &c. Judg. 18.1. this could not be after Samson's Death.

To the Second is added, The Story of the Levites Concubine, and the War with the Benjamites happened, while Phinehas was High priest, Judg. 20.28. who must have been about 350 Years old, if these things had falen out after Samson's Death, which is more than improbable, for Phinehas was at Man's Estate, when he slew Zimri and Cozbi,

Numb. 25.7, 8. which was before Israel entred into Can••an, and he succeeded in the High-Priests Office, after his Father Eleazar, who died about the same time that Ioshua did, Josh. 24.33. and therefore could not out-live Samson.

To the Third is added, That the Sin of Gibeah, Hos. 10.9. must be soon after Jo∣shua's Death, and before the time of the Judges, for Jebus, or that part of Jerusalem which belong'd to the Benjamites, was not yet taken, Judg. 19.11, 12. but was still pos∣sess'd by the Jebusites, so that the Sin of Gibeah that Hosea mentions, must be very An∣cient, &c.

To the Fourth is added. That Deborah, beside her mentioning the 40000 of Israel slain by Benjamin, Judg. 5.8. doth in ver. 14. use an Apostrophe, turning to God in her words, [After thee, Oh Benjamin, among thy People] and admiring, that the poor Rem∣nant of Benjamin, reserved from that General Slaughter of them, Judg. 20. should not be discourag'd by his paucity of number, but became most forward in her Expedition, and encourag'd Ephraim (a Numerous Tribe] thereunto; the whole Tribe of Benjamin, though now but small, came forth to this War of Deborah's, when the Numerous Tribe of Ephraim sent forth but an handful to it, and did but follow after Benjamin, she admires God in this double precedency.

To the Fifth is added, That the place where Samson's Parents dwelt, and where their Son Samson put forth the first Specimen of his Miraculous Prowess, &c. was call'd Ma∣haneh-Dan in the Hebrew, Judg. 13.25. which had that Name given to it, when the Danites went in their Expedition to surprize Laish, Judg. 18.11, 12. which Expedition (saith Bochartus) was long before Samson's time; and this likewise is a manifest proof, that those Stories related in the five last Chapters of Judges, were before Samson, tho' related after him.

To the Sixth is added, 'Tis the Unanimous Opinion of Divines, that Dan was cut out of the Roll of God's Sealed Tribes, Revel. 7. from ver. 5. to 9. because he was the first in that shameful Recidivation and Revolt from the true Religion, before Idolatry lodg'd in any other Tribe: Dying Jacob foresaw this, and bewail'd it in that Holy Rap∣ture and Ejaculation upon his Death-Bed, Gen. 49.18. nor is there any Account given, or any reckoning made of this Tribe, as there is of the rest, 1 Chron. 7.

To the Seventh is added an Eighth Argument, (the Seventh being only but a pro∣bability, and having no intimation in Scripture for it,) namely, That Jonathan the Levite, spoken of Judges 17.7. and became the Priest of the Idolatrous Danites, Judges 18.30. was the Son of Gershom, the Son of Moses, Exod. 2.22. who was born to him before he went out of Midian into Egypt, which was Three Hundred and Eighty Years before Samson Dyed; therefore 'tis more than Improbable, that this Jonathan should be alive after Samson's Death, seeing he is call'd but a Young Man, Judg. 17.7. we cannot suppose him to be then Two Hundred and Fifty Years Old.

To this Eighth may be added the Ninth Argument from Sir Walter Rawleigh be∣fore mentioned, that the War between Benjamin and the rest of Israel did pro∣bably fall out in that Interval betwixt Joshua and Othniel; for 'tis said expresly three times over, [There was no King in Israel in those Days.] Judges 17.6. and 18.1. and 21.25. That is, no Judge, or Supream Magistrate to restrain them from Wickedness, but under an Anarchy, so to do what they listed, without Controul. Besides, As the Tribe of Judah led the People against the Canaanites, Judges 1.3. And so they did against the Benjamites, and both by God's Direction, Judges 20.18.

CHAP. XVII.

THESE Premises being taken for granted to Regulate the Method and Order of my procedure in this History, &c. Therefore the next prospect I propose to my self, and to my Candid Reader is, the Seventeenth Chapter of Judges, and so forward to the four following Chapters, and then return where I left at Judges 2. ver. 11. and so on to Chap. 17. Junius well observeth in the General, that the Scope of all these five last Chapters of Judges is, to demonstrate how notoriously the Commonwealth of Israel was corrupted both in Religion and Manners, while they had no ordinary Supream Ma∣gistrate to restrain them, and Bochartus adds, that all these Narratives of Israel's Cor∣ruption were annexed to the end of this Book, not because the things related therein, were done after Samson's Death: But for this cause, that the History of the Judges (which the Author had principally designed to write) might by no means meet with any Interruption.

Judges the Seventeenth holds forth, how the Idolatry of Israel in their Degenerate State, began first in a private Family, and that by a Woman, and likewise in the Tribe of Ephraim, ver. 1. This one Family founded first the Worship of Idols; this small spark once kindled, inflames and infects the whole Tribe of Dan, and so this Infection spreadeth, till the other Tribes were infected also, and brought to the Worshiping of Baalim and Ashtaroth, Judg. 2.13. How great a fire may be kindled from one single spark, and a little leaven may serve to soure a large lump, this was Israel's Unhappiness at this time, they had no Healer to crush this Cockatrice Egg. According to the old Rule,

Principiis obsta: Venienti Occurrito Morbo.

They had no Governour to keep them in Awe and Order, or to restrain this Micah and his Mother from such wickedness.

The First Remark is, Micah's Mother, (under this Anarchy) devoteth Eleven Hun∣dred Shekles of Silver to the making of an Idol: Notwithstanding the Forty Years airing in the Wilderness, yet this Old Woman still smells of Egypt's Idolatry; and here, like Mother, like Son, Partus sequitur Ventrem, The Birth follows the Belly. Here was false Play betwixt the Mother and the Son, the Son steals from the Mother, the Mother Curses the Son (though at random) not knowing he was the Stealer. The Son is startled, as dreading to lye under a Mother's Curse, confesses his Theft, and though it was Sacrilidge in her Eye, yet blurts she out a Blessing upon her Son she had newly Cursed, ver. 1, 2, 3. Lyra tells us of some (supposing this History to succeed in order of time the History of Samson) who held, that Delilah was the Mother of Micah, because she received Eleven Hundred pieces of Silver of each Lord of the Philistines, (which is computed to be a Thousand Pound a piece) to betray Samson into their hands, Judg. 16.5. but this blind Guess ('tis no better in it self) stands upon a bad bottom, for Samson's Delilah was long after this Story of Micah's Mother, even several Hundreds of Years betwixt Othniel and Samson; let it therefore pass for a Jewish Fable: Dr. Light∣foot saith better, in setting down these three supposed Reasons (I omitted to transcribe before) why the Holy Ghost laid these Stories, which came to pass so soon, in so late a place are. As,

First, That the Reader observing, how their State-policy failed in the Death of Samson, who was a Danite, might presently be shewed God's Justice in it, because their Religion had first failed among the Danites in their Idolatry.

Secondly, That when the Reader observes, Eleven Hundred Pieces of Silver were given by every Philistine-Prince for tne ruine of Samson, he might presently call to mind these Eleven Hundred pieces of Silver that were given by Micah's Mother for the making of an Idol; which afterwards brought in Idolatry, and ruin'd Religion in Samson's Trihe.

Thirdly, That the Story of Micah, one of the Hill-Country of Ephraim, Judg. 17.1. the first Destroyer of Religion; and the Story of Samuel, one also of the Hill-Country of Ephraim, 1 Sam. 1.1. and the first Reformer of Religion, might be laid together somewhat near.

It was the Saying of a late Learned Interpreter,

Praestat mihi Ʋnus Jeronimus, quàm Mille Rabbinici.

One Jerome is more of value to me, than a Thousand Rabbins. So I say in this case,

Plus valet Unus Levipes mecum, quàm Mille Anglo-Judaei.

For Lyra is commonly called the English-Jew.

The Second Remark is, This Micah's Mother was a Wicked Woman, or at best a Mongrel in Religion, so was Irreligious.

First, That she was a Wicked Woman, appeareth in her being a Cursing and a Swear∣ing Woman: The Apostle describing a Wicked Person, giveth this Character, [His Mouth is full of Cursing and Bitterness,] Rom. 3.14. from Psal. 10.7. and we usually say, [A Cursing Person is a Cursed Person,] that this Woman was a Cursing, and a Swearing and Cursing Woman, appeareth from the Hebrew Word, [Veatteth Alith] ver. 2. Et tu Jurâsti, vel male dixisti, vel adiurâsti, as the Hebrew is Translated: For Alah the Noun (from Alah the Verb) signifies an Oath with Execration, or Cursing, Numb. 5.21. be∣cause Cursing was added to an Oath to confirm it the more, Deut. 29.12.21. Nehem. 10.29.

N. B. This Womans Swearing was upon a Threefold Account.

First, By Swearing she Vowed that she would make an Idol.

Secondly, In Swearing she devoted the Thief to Direful Curses.

Thirdly, And more plainly, In Swearing she Adjured her Son, that if he knew any thing of this Theft (for probably she suspected him at least to know of it) that he would discover it to her, and she certainly cursed the Person that stole them, impre∣cating Mischief and Destruction to him. The fear of a Mother's Curse startles her Sons Conscience (it being denounced in her Son's Hearing) fearing that God might say Amen to it, as he had done (he well knew) to Noah the Father's Cursing of Canaan, Gen. 9.35. therefore these Cursed Canaanites were cast out of their Land, and them∣selves became Possessoas of it: This Consideration affrighted the Son, makes him confess his fault, and begs his Mothers Pardon and Blessing.

Secondly, That she was but a Mongrel in Religion, appeareth not only because out of the same Mouth came Blessing and Cursing, Jam. 3.10. She blew hot and cold in a mo∣ment, in her Passion over shooting her self into two extreams, her first extream was her Cursing at Random she knew not whom, and her second extteam was, assoon as she knew the Thief was her Son, immediately pronounces a Blessing on him, not at all re∣proving him for his sin, ver. 2. Though his Sin was not common Theft, but in her Ac∣count no less than Sacrilidge, for she tells him, [I had wholly Dedicated this Silver (thou hast stoln) unto the Lord] ver. 3. in the Hebrew, it is Jehovah, the Incommunicable Name of God, which demonstrateth also, that she was but a Mongrel and exceedingly Superstitious in mingling the Inventions of Man with the Institutions of God: For 'tis ap∣parent, neither she, nor her Son did absolutely design to desert the True God, or his Worship, seeing, as the Mother Dedicated (or Hebr. Sanctified) this Silver, and set it apart for the Service of the true Jehovah; so the Son rejoyced at his obtaining a Priest of the Tribe of Levi according to Jehovah's appointment, and thereupon promised to himself, that Jehovah would bless him, ver. 13. But both their Intentions were here (for the Son concurr'd with the Mother to make an Image) to Worship God by their Image as the Israelites had done before them, Exod. 32.1.5. and did after them, Hos. 2.16. according to Jeroboam's Model, who was a Man of Mount Ephraim also, 1 Kings 11.26. and 12.25. and who establish'd by a publick Law, this very Idolatry that was thus pri∣vately begun by this Woman and her Son. This sheweth, that there be two sorts of Idolatry: The First is, The Worshiping of false and strange Gods, as among the Hea∣thens: The Second is, A Worshiping of the True God after a false manner, as oft a∣mong the Israelites contrary to Divine Prescription, and according to Humane Inventi∣on,

as Micah's Mother, with himself, would represent God by their Image of their own Heads, though expresly contrary to the Second Commandment, &c. A Good Intention here excuses not an evil Action.

The Third Remark is, Those Eleven Hundred Pieces of Silver thus restored, (would to God all ill-gotten Goods were so) the Mother and Son join together to make an Image, &c. The Founder hath Two Hundred thereof, and with the other nine all the other Trinkets were procured, together with furnishing a Chappel for Worship, &c. ver. 4, 5. for it is improbable, she would alienate any part of her dedicated Silver to her own private use, though she might love a cheap Religion as well as her Son, who allowed his Levite a very slender Salary, ver. 10. Micah's Son, not of Aaron, serves here for an Idolatrous Priest, though God had left Israel a stinging Memorial in the presumptuous Case of Usurping Korah, Numb. 16.40. That no Stranger, which was not of the Seed of Aaron, come near to offer Incense before the Lord, that he be not as Korah, and again, The stranger that cometh nigh shall be put to Death, Numb. 18.2.7. This Ly∣ing Lesson Jeroboam learnt from Micah here, who made Leaden Priests (who were not of Levi, but of the lowest of the People) fitted well enough for his Golden Calves; and he made a Mock-Temple to hold his Mawmets and Monuments of Idolatry for himself, and the Ten Tribes to Worship in, 1 Kings 12.31. as Micah did here a Mock-Chappel for himself and his Neighbourhood round about him, v. 5. N.B. From which Act his Name is cut off shorter by two Syllables; for whereas the Text in the Original had call'd him Micaiahu, with a part of the Name Jehovah affixed to his Name, till he had set up his Image, &c. from thence forward, namely, from ver. 5. the Text all along calls him in short, Micah. All that Worship Graven Images, shall in God's time be cut short and con∣founded, Psal. 97.7.

The Fourth Remark is, A wandring Levite providentially comes to seek a Lodging there, and thereby turns the Laick-Priest out of his Office, the occasion of this Levite's wandring is set down, ver. 6. There was no Magistrate in those corrupt times to take care of the Levites Maintenance, the Service of God in Sacrifices and Oblations (out of which the Levites were maintained) was now (under this Anarchy) neglected, and no doubt but in this Depraved State of Apostacy there were faults found on both sides, the Levites did likewise neglect the Exercise of their Offices, and therefore were the more neglected by the People, and others of the Laity, put into their Employ. Hereupon the Levites were constrained to leave the Tabernacle, and their own Cities wherein they had lived before, and to wander into other parts of the Land where they might find a Livelihood. N.B. This was the Case of the Priests and Levites in Nehemiah's time, Nehem. 13.10.11. God grant it may not be our Case also, &c. This Levite's Lot in that Dispersion fell into the Tribe of Judah, ver. 7. which seems to be set down by way of Reflection upon that Tribe, which God had so highly Honoured, Gen. 49.8, 9, 10, 11. and made them the frst Conquerors after Joshua's Death, Judg. 1.3. &c. Yet now was declined into such a General Defection, that this Levite could not find Entertainment in so great and famous a Tribe, but he must be forced to wander and seek Subsistency elsewhere, ver. 8. This wandring Levite wanting Means and Maintenance, walks a∣broad as a way faring Vagabond to seek Necessaries, and in his Wanderings lighteth upon Micah's House, not with any former purpose to fix or reside there, but only to take up his Lodging there for one Night: Hereupon Micah was transported with this Providence, and thinking with himself, that it would much more countenance his Ido∣latrous Service, when it was officiated by a Levite, than by his own Son who was but a Lay-Man, and an Ephraimite; he invites him to the Employ with a company of Court∣ing Complements, ver. 9, 10 Wherein Note,

First, Credulous Micah doth not either call for his Testimonials under the hands of such Elders as were of known Fidelity in the Church, approving of this Nagner, or Young Man's Abilities, &c, nor doth he examine him himself concerning his Qualifica∣tions for the Office, though he thought himself sufficient to Ordain this Levite to Offi∣ciate; but only asks him, [Whence comest thou?] This was a raw and rude Election and Vocation to a pretended Divine Function.

Secondly, Micah proposeth a most slender stipend, a small Salary to him, [Ten She∣kels of Silver by the Year, a double suit of Apparel, (so Hebr. one for Summer and another for Winter) and his Victuals.] This was but a poor pittance for a Levite from a Man of so great an Estate, Micah had Eleven Hundred Shekels of Silver to bestow upon his Idols, yet could scarce (from the penuriousness of his Mind, and from his Contempt of the Ministry) afford Ten Shekels for his Priests Maintenance: However what was

wanting of sufficient Wages, he supplies it with empty Complements, calling him Fa∣ther, though much younger than himself, who had a Son as old as the Levite, whom he had ordained to the same Office; but now upon the Reasons above-mentioned must be degraded, and give place of being Priest to this new-comer the Levite. N.B. 'Twere well, if many Faithful Ministers do not meet with such Micah's in our Day, that grudges them competent Means and Maintenance, yet disdain not to allow them (as their Pa∣dre's) enough of Caps and Complements, as if they were of the Camelion kind, and could live upon the Air of empty Titles: 'Twas sad, that Luther was forced to com∣plain, [Parishes and Schools are so Robbed, as if they designed to starve us in the Mini∣stry.] &c.

N. B. And Heylin in his Goography tells us, That in Ireland formerly Ministers had no more for their Maintenance, than the pasture of two Milch-Kine, &c. In the whole County of Connaught, the Stipend of the Incumbent was not above Forty Shillings, and in some places but Sixteen Shillings per Annum: This last Sum is much what the like Allowance that Micah assorded his Levite, if a Shekel of Silver, be (according to the common Computation) reckon'd at Two Shillings and Six pence, then the Levite had in his Ten Shekels, Twenty five Shillings by the Year.

Thirdly Note here, This Hunger-bitten Levite (that was ready to snap at any thing, and could not tell where to make a better Bargain for himself) accepteth of the offer upon those sordid Terms, Ingens telum Necessitas, Necessity knows no Law: But consi∣dering that this Levite was Nagner puer, a Novice, and likewise infected with the Con∣tagion of the times in Superstition and Idolatry, one that would Murther Souls for a Morsel of Bread, Ezek. 13.19. even this Salary though small, was enough and too much for him, seeing he was employed in the Devil's Drudgery, while he was officiat∣ing in Idol-Service. But that which was the greatest Aggravation of this Novice's sin, was, that he is described to be Moses's Great Grand-son, Judg. 18 30. where he is cal∣led Jonathan the Son of Gershom, the Son of Moses, so it is, Exod. 2.22. and 18.3. but here it is the Son of Manasseh, (saith Learned Buxtorf) for Moses's Honour, least it should reflect upon so good a Man to have so bad a Grand-Son, therefore Manasseh in the Hebrew, with the [N] at the top, that it may be put in, or left out with the Un∣pricked Letters, so without the Nun it may be read Moses, but with it Manasses, to shew, that this Jonathan, though he was of Moses (that Man of God) by Propagation, yet as he was a degenerate Plant, he seem'd rather to be of Manasses (that Notorious Idolater) by Imitation, but this Rabbinical Criticism seems to be over curious, and somewhat reflecting upon the purity of the Sacred Text, seeing that Idolatrous King Manasses was long after this Jonathan, and there might be other Men of the same Name of Gershom and Manasses, from whom this Jonathan descended.

The Fifth Remark is, Idolatry is a Compound of Foppery and Impiety, ver. 11, 12, 13. Micah entertains this Novice, cherisheth him as a Son, though he was by his Office as a Father to him; he Consecrated him as he had done his own Son before, ver. 5. knowing that the Levites were no less Excluded by the Law from executing the Priests Office than the Lay-People, for that Office belonged only to the Sons of Aaron; but this Levite was nearer a-kin to it than his Lay-Son was; yet the Priests Office was so sacred a thing, and of such Veneration with this Idolatrous Micah, that neither his own Son, nor this Levite must enter upon it, until he had solemnly Consecrated them to it; and when all this was done, behold how he blesseth himself in his blind Devotion, saying, [Now I know that the Lord will do me good, seeing I have a Levite to my Priest,] ver. 13. whereas his whole unwarrantable Practices of Superstition and Idolatry, rather exposed him to God's Wrath, and were more likely to bring a Curse upon him, and not a Blessing, as ap∣peareth in the next Chapter, Fallitur Augurio spes bona saepe suo. For here are a whole bundle of Sins. (1.) Idolatry. (2.) His Invitation of this Young Man to it. (3) Here was a Threefold Breach of the Priest-hood, as Instituted by God, for this Levite was not capable of the Priesthood, as not of Aaron's Stock, nor could he, (an Ephraim∣ite) ordain, this belong'd to the High-Priest; nor ought he to seduce a Priest to Idola∣trous Worship Now for Micah to promise Prosperity to himself, was not from Jeho∣vah, but from his Idol, &c.

CHAP. XVIII.

JƲdges the Eighteenth declareth how Idolatry was Translated out of this one private Family of Micah's, into the whole publick Tribe of Dan; and this publick Idolatry is described: First, By its Causes: And Secondly, By its Accidents.

First, Its Causes be either Efficient, or Material: The External Efficient Cause was Threefold. (1.) The Anarchy in Israel, ver. 1.31. (2.) The Narrowness of Dan's In∣heritance, ver. 1. (3.) The Searchers sent forth for enlargement of their Borders, and in their way, meeting with Micah's House in Mount-Ephraim, and knowing his Priest, they consult him touching their Enterprize upon Laish, and he bids them go on and pro∣sper, ver. 3, 4, 5, 6, 7, 8, 9, 10. then the Material Cause of this publick Idolatry is rela∣ted; the Army of the Danites thus encourag'd to proceed, steal all the Idolatrous Trin∣kets, while the Solders kept the Priest (who was the keeper of them) in Conference with them, the Searchers were sent to rob Micah's House of those Mawmets. After this they entice away his Priest; all this was grievously resented by Micah, who pursues them, but to no purpose, being over powered, he returns home Re Infectd from ver. 11. to ver. 27.

Then follows the Accidents hereof, The Danites subdues, secure Laish, Burns it, Rebuilds it, and sets up those stolen Idols, and Idolatry, which establish'd a Schism of a long continuance, ver. 28. to 31.

The Remarks upon these Heads, and first upon the Causes, are,

First, The Time when these things happened, must be not long after the Death of Joshua, though here Related after the Death of Samson, which was about Two Hun∣dred Years after they were come into Canaan; it cannot be judged at all probable that such a potent Tribe as the Danites were, could be to seek for an Inheritance (as they did here, ver. 1.) after so long a time. Their Lot had falen to them before this time, Josh. 19.40. but not the actual possession of the whole thereof, for the Amorites had straitned them, ver. 47. and Judg. 1.34. this causeth them now to undertake an Inlarge∣ment; in order hereunto they send out Searchers (before the Six Hundred Men of War, ver. 16.) who in their way take up their Lodging in some Neighbouring place to Micah's House in Mount-Ephraim, and so near to his Idol-Chappel, that these Five Men could over-hear this Priest saying his Idolatrous Service, they knew his Voice by the manner of his Pronunciation (which was differing and distinguishable in several Tribes, Judg. 12.6. Mark 14.70.) or from former Acquaintance with this roving Leap-Land Levite; They step to him after his Service, and asked him what he did there so far from the Ta∣bernacle, where the Levite's Work properly lay; (the same Questions may be asked Non-Residents, &c.) He Answers, Micah hath made me his Priest, and I officiate with an Ephod, Images and Teraphim, which last being made like unto a Man (wherewith Michal cheated those that Saul sent to search for David, putting it into the Bed in David's room to resemble him, 1 Sam. 19.13.). They used them as Oracles to Divine by them, Ezek. 21.21. Hos. 3.4. Hereupon those Searchers intreat him to Divine by this Tera∣phim about their Success, ver. 2, 3, 4, 5.

The Second Remark is, This Priest's Answer to their Request of asking Counsel; he saith to them [Go in Peace before the Lord is your way, &c.] ver. 6. This Answer he ei∣ther fictitiously hammered out of his own Brain, the better to gratifie their itching Humour, that they might satisfie him with a greater Reward; or did indeed by inqui∣ring of his Idol receive this Advice from the Devil, who transforms himself into an Angel of Light, and in God's Name gave them such Answers as sometimes were true, and came to pass, this is done by Divine Permission, God suffering it both for the proof of his People, and for the patefaction and pudefaction of Hypocrites, Deut. 13.1, 2.3. Thus Jannes and Jambres did turn Water into Blood (at least seem'd to do so) as well as Moses, Exod. 7.22, &c. Nor may this Mark be omitted; namely, the Ambiguity of this Priest's Answer, as the Devil's Oracles usually were, for those words, [Before the Lord is your way,] bear a doubtful sense, and may be variously interpreted.

N. B. For [Nochach Jehovah Derekekem] may be rendered, [Obviat Jehovah viae vestrae,] the Word is doubtful, and may be taken either in a good, or in an evil sense: God might as well obviate them, and blast their Enterprize with his Curse, as direct and promote it with his Blessing: Thus Ambiguous (saith Masius) were all the Devils Oracles; as that was unto Ahab, [The Lord shall deliver it into the hands of the King,] 1 Kings 22.12. Yea, but that Lying Spirit doth not tell into which Kings Hands, whe∣ther the King of Israel, or the King of Syria: And Civil History aboundeth with such like Dubious Sentences from the Devil's Oracle at Delphos, as,

Craesus Halyn penetrans Magnam disperdet opum vim.

May be meant either well or ill to Craesus; that is, he shall by Invading that Countrey destroy a vast Treasure; but the Devil tells him not, whether that shall be his own or his Enemies Treasure: And.

Aio te Aeacida Romanos vincere posse.

This Ambiguous Oracle of Apollo to Pyrrhus did delude him, for he took it in this sense, That the King of the Epires might overcome the Romans; and thereupon waged War against them, but he found the contrary sense more true; to wit, That the Romans might overcome him, as indeed they did, and at last Slew him. The like to these was,

Ibis, Redibis, nunquam per bella peribis.

Which by the misplacing of one Comma, converts it into a quite contrary sence: As thus, Thou shalt go, thou shalt Return, never shalt thou Perish in Battle; by removing the Comma before [never] only behind it, and then the Sense is, Thou shalt go, thou shalt re∣turn never, thou shalt Die in Battle. Thus the wary Devil will be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, equivocating in his Oracles, that however Matters prove, well or ill, he may still save his Credit. And so he saith here [God seeth what ye are going about,] which might be meant, for evil as well as for good, though those Danites met with good Success, and not any evil Disappointment; yet was this no sure Evidence that they had pleased God in consulting with the Devil; for they being tainted with Idolatry, had not retained the truth in the Love of it; therefore God sent them those strong Delusions to believe a Lye, &c. 2 Thess. 2.10, 11, 12. And hereupon A Lapide saith,

Videntur, non minûs leves fuisse quàm levita ille.

Those Danites were as Wise as this Wandring Levite, who hearing of a Teraphim, must needs have an Oracle, and will believe it though it do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as was said of the Ora∣cle at Delphos, that it declared only what favoured King Philip) soothing them up in their way: And though God permitted a Lying Devil to speak truth here in their successful Undertakings, yet that old Character of him holds true,

Et si Satan semel videatùr verax, millies est mendax, & semper fallax.

Although the Devil seem once to speak truth, yet is he found a Lyar a thousand times for it, and always he is fallacious.

The Third Remark is, The Danites robbing Micah of his Mawmets, and of his Priest also, wherein he had so blessed himself in his blind Devotion, Judg. 17.13. the pro∣sperity he promised to himself there, proved no better than an Unbearable Robbery to him here, from ver. 7. unto 26. a brief account whereof is this: Those five Search∣ers being thus flush'd with this flattering Oracle, trudge away to Laish, (call'd Leshhem, Josh. 19.47. where we have the same Story by way of Anticipation) there they find a secure People, having no Officer to head them, and so far from the Zidonians, that they could not save them from any sudden surprize, ver. 7. Upon this they return to their Tribe, tells them the People they had searched were fully ripe for Ruine; moreover, God hath given it into your hand by his Oracle we have consulted (for the Levite had a∣bused God's Holy Name the better to countenance his Diabolical Practices.) Hereupon they pick out for the purpose, and very well appointed, Six Hundred Men, who march first to the Fields of Kiriath-jearim, and from thence to the Town where Micah's

House stood, ver. 8, 9, 10, 11, 12, 13. and here they make an Halt, the Spies taking this opportunity to prompt their Brethren, not to consult this Oracle again the second time for their own farther satisfaction about their success, but down∣right to rob Micah of both the Oracle and the Priest that attended it, suggesting to them how useful both these might be to the whole Tribe in the Land they were going to Conquer. Hereupon they step (a little out of the Road to Laish) unto the Lodgings of the Levite, they Salute him, and detain him with Discourse until the five Spies had rob'd his Chappel of all its Trash and Trumpery, which when the Priest saw done, he was at first startl'd, and probably might have made as great stir by calling in the Neighbour∣hood to a Rescue, as Demetrius did in the like case afterwards at Ephesus, Act. 19.23, 24, &c. But the Danites partly by Flatteries and partly by Frowns, soon coax'd this Mercenary Priest, or Hireling Levite, to whom they promised greater preferment, at which the Priest's Heart was glad, for that was his Primum Mobile, &c. ver. 14, 15, 16, 17, 18, 19, 20. Behold how far this sordid Levite differed from Heroick Luther, to whom the Pope proffered a Cardinal's Cap, and what preferment beside he would pray for, provided he would keep quiet and bustle no more for a Reformation. Luther's Answer was this,

Contemptus à me Romanus & furor & favor.

I care for neither Rome's Favour nor Fury; which made the Romanists say of him,

Germana illa bestia non curat Aurum.

That German Beast careth not for Coin: Whereas this Sordid Spirited Priest readily Danceth after the Pipe of Preferment, the Danites cajole him with their plau∣sible Promises of preferring him from his Priesthood in a private Family to an higher Office of being Priest to a whole Tribe, where he shall have ten times over Ten She∣kels, (which poor pittance only he had with Micah) for his more Honourable Means, and Maintenance: This Conquers and Captivates the base-spirited Hireling, [Insalutato suo Hero protinus decedere,] to leave Micah his Master without taking his leave of him, who yet had used him not like a Servant, but rather as his own Son: Ingratum si Dixe∣ris, omnia: All Vices are wrap'd up in that one Vice of Ingratitude: This wandring Star, which loved not to be fixed in so Inferiour an Orb, yet had no need so ungrate∣fully to forget Micah's former kinduesses, so as not civilly to thank him for his Favours, and to bid him sarewel, &c.

The Fourth Remark is, Micah's Resentment of this Robbery from ver. 20. to 27. where Micah was when this Robbery was committed upon his House, the Scripture is silent, that he was from home when this Deed was done is apparent, upon his return home all the Neighbourhood (that used to joyn with him in his Idolatrous Chappel, and they, it seems, were not a few) were allarm'd with Micah's loss, it being their own loss also, all armed themselves to pursue the Thieves.

N. B. The Danites expected a pursuit, therefore they place not the Priest and his Trinkets in the Rear, where Micah might recover them by Assault, but in the midst of the Army for their greater safety: Micah and his new Mustered Neighbours pursue and overtake the Danites, and charge them with Thievery: The Thieves thought them∣selves very innocent, because they had not plundered him of his Treasure and House∣hold-stuff (necessary enough for Planters of new Colonies) but had only taken away the Ephod, Teraphim, &c. which well enough might be spared, and the Danites had done well in it, had they done it out of a Detestation of Idols, and for the Abolishing of Idolatry, Cujus contrarium est verum. They therefore cry Knave first, and ask Micah what he meant by coming after them with so great a Company, though they well knew his Errand. Micah answers, [Ye have taken away my All.] reckoning all the rest of his Goods as nothing in respect of his Gods that he had lost, though he confesseth in those words, [My Gods which I made,] they were goodly Gods that were made by the Hands of Man, and could not secure themselves from being stoln; yet so besotted was he with Superstition, that he valued nothing of his Treasure and Houshold-stuff, of his Sons, &c. in comparison of those Gods they had stoln from him: Insomuch that he comes forth to fight for them, as pro Aris & focis: How may this Superstitious Zealot rise up in Judgment against our Lukewarm Laodiceans, our Neuter Passive Professors, (as a Lear∣ned Interpreter calleth them) that care not what becometh of the Gospel of Christ, and

of all the precious Ordinances thereof, Modò ferveat olla, so their Pot doth but boil; Modò ventri benè sit, ac lateri (as that fat-paunch'd Monk said at the Destruction of Ab∣bies in Henry VIII. time) he stroak'd his own over-grown Paunch, and said, Let them all go, so I have but enough for Back and Belly. God hath many such cold Friends now a-days, that Halt 'twixt God and Baal, 1 Kings 18.21. and that value their own world∣ly Conveniencies more, than the concerns either of God's True Religion, or of their own Souls Salvation: This Micah may shame them, &c. But notwithstanding his great Cry after his Deaf Gods, neither they nor the Danites hear his Out-cry, the noise of Arms do drown the voice of Right, they command his silence, least he lose his Life, which was better than his Gods: Micah valuing his Life more than his Idols, and see∣ing Might Armed in them, was too strong for his Right that was feeble in him, he went back to his House, ne'er taking notice of his own Vanity in promising to himself so much Prosperity for his having a sorry Levite to be his Priest, nor how God had punished him for his Idolatry by those Ravenous Danites.

The Fifth Remark is, The Danites Progress to Laish, and the proof they make there both of their Expedition, and of their Images, from ver. 27. to the end: We may wonder at the Confidence of those 600 Men, who Marched not so much like Warriours prepared for a dangerous and dubious War, and so do strip themselves of all Luggage, Lumber, and other clogging Impediments in order thereunto; but those Men march forward with their Little Ones, their Cattel, and Carriages, &c. ver. 22. more like Men removing themselves and their Families to settle themselves in some new Plantation, and therefore they removed (saith the Rabbie) Omnia Vasa & Mobilia, all their Move∣able Goods out of their Hous••s, (they had in the Southern part of Canaan, where their first lot fell) into the most remote Northern part thereof; and that which made those Men thus bold and daring, was chiefly the Oracle in Micah's Idol-Chappel had assured them of Success. No doubt but when they found themselves so successful in their Exploit, and found their Conquest so easie, they hugely hugged Micah's Mawmets, and thought they had wrought a Work of Supererogation in stealing them from him, and therefore resolved to make the best Improvement of them for the future.

N. B. In order hereunto, when they had taken and burnt Laish (in part only, to strike a Terrour into the Inhabitants) and Rebuilt it for themselves, they set up the Graven Image, &c. constitute Jonathan (as a True Prophet to them in this Expedition) to be their Priest, whose Sons succeeded him in that Tribe, (secretly lurking in private Idolatrous Families, all David and Solomon's time, and so successively) until the Grand Captivity, as it is called, [the Captivity,] 1 Chron. 5.22. by way of Eminency, where∣as Micah's Graven Image was not permitted to be in so publick a place and manner for so long a time, therefore its continuance is restrained to a shorter Date; namely, while the Ark continued in Shilo only.

N. B. Here we may learn three great Lessons.

First, That Men may bless themselves for a long time by the Idols set up in their Hearts, Ezek. 14.4. promising great happiness to themselves by them (as the Danites do here, and as Micah had done before them, Judg. 17.13.) but they little consider, how there will be Bitterness at the latter end, 2 Sam. 2.26. Jer. 2.19.

Secondly, God oft punisheth the wicked by the wicked; as he did here those wicked Inhabitants of Laish, by those Wicked Idolaters the Danites. here [Clodius accusat Maechos,] Vice Corrected Sin: But when God hath worn this Rod of the Wicked to the Stumps, he then casts it into the fire.

Thirdly, Security is a sad Symptome of Approaching Destruction; this Character of Security in those Inhabitants of Laish, is oft repeated here, ver. 10. and ver. 27. God bless us from such a fearless, stupid, careless, secure frame of Spirit; If we cry Peace, then comes sudden Destruction, 1 Thess. 5.3. Philosophers say, before a cold Snow, the Weather will be warmish: When the Wind lies, the great Rain falls, and the Air is most quiet, when suddenly there will be an Earthquake: The Thief surprizeth in the Night, and giveth no warning of his coming, &c.

CHAP. XIX. of Judges.

THE Nineteenth Chapter holds forth the most horrible and prodigious Lascivious∣ness found of Gibeah in Benjamin, whose Last was of such a Monstrous Nature, that they forced the Levites Concubine to Death: This most hainous Sin is described. (1.) By its Antecedents. (2.) By its Concomitants. And, (3.) By its Consequents.

First, The Antecedents relate the Causes and Occasions of this Horrid Impiety, to wit, the Anarchy in Israel, ver. 1. this was the Remote cause, but the causae proxima was the Levite's fetching back his Fugitive Concubine from ver. 2. unto ver. 21.

Secondly, The Concomitants of the Sin together with the Sin it self are declared from ver. 22. to ver. 25. at large. Then

Thirdly, The Consequents thereof, which were the Concubines Death, the Levites di∣viding her Dead Body into Twelve pieces, and sending them to the Twelve Tribes, and the Twelve Tribes Astonishment at such an Unparallel'd Action are set down from ver. 26. to ver. 30.

The Remarks upon the first part; namely, the Antecedents, are,

First, The time when this foul Fact was committed, [It came to pass in those Days,] saith, ver. 1. when there was no publick Magistrate to restrain private Vice. This is oft repeated, not only here, but Chap. 17.6. and 18.1. and 21.25. to denote, that all those Stories were Contiguous and Contemporary: For Israel never stirreth themselves up to punish either Micah, or the Danites for their Idolatry, but rather tolerateth it in them; this Toleration breedeth all manner of Iniquity, insomuch that Gibeah (a City of Israel) becometh as abominable as Sodom: Thus the Prophet sheweth, where there is no Ruler, to be an Healer of Disorders, their Ruine rusheth in, and all manner of Con∣fusion to provoke the Eyes of the Lord's Glory against them, Isa. 3.6, 7, 8. look what a Ship is without a Pilot, or Steersman, what a Flock of Sheep is without a Shep∣heard; what a great Family is without the Father of the Family; or what a numerous School, without a School-master: Such is a State without some Supream Government. This present Anarchy begat a General Ataxy, an Universal Disorder, though Israel now lived in God's good Land, Hos. 9.3. yet did they not live according to God's good Law. Quod sibi placebat, id solebat facere, Every Man did that which was right in his own Eyes, Judg. 17.6. And again, Chap. 21.25. not at all doing what pleased the Lord, but what pleased their own Lusts. The time of these Transactions is well supposed to be soon af∣ter the Death of Joshua, &c. for then began Israel to decline from God, and to incline unto all manner of Ungodliness, yea before Othniel became Judge; and seeing Jerusa∣lem the Ʋpper was at this time Inhabited by the Jebusites, and this very Levite calls it a City of Strangers, ver. 11. and 12. here. Hence some suppose, that those Stories did happen while Caleb was Living: However this is certain, this matter did fall out while Phinehas was alive (as above) Judg. 20.28. and not after Samson's Death, as 'tis set down in this Book, &c.

The Second Remark from the Antecedents is, A Levite takes a Concubine to be his Secondary Wife, for she was Contracted to him (though not Solemnly Married) which differ'd her from common Concubines, and otherwise she could not have been charged to break her Faith with him, as she is, [against him,] ver. 2. and hereupon she is call'd his Wife, and her Father is call'd his Father-in-Law, ver. 3, 4, 5, 6, 7, 9. and he is call'd her Lord, ver. 26, 27. because he was her Husband, (as 1 Pet. 3.6.) so Judg. 20.4. calls him: This Concubine played the Whore. ver. 2. Josephus saith, she was a fair Woman, and not affecting her Husband as she ought, but lingring after other Lovers, great strife grew betwixt them; whereupon (as he saith) she went away to her Pa∣rents within four Months after Marriage: The Scripture tells us, that she went away from him to her Father's House, who like a Fond Father entertained her, whereas instead of countenancing her in her Sin, he should rather have Rebuked or Punished her, and sent her Home again to her Husband, and not to have received and retained her four Months: Her Kind-hearted Husband goes to her, when he saw she would not come to him, whereas she should have sought to him first, being the peccant Party, and the

first Offender; yet this the offended Husband will condescend to do either out of pity to her, or from his want of her Company, he offers Reconcilement, ver. 3. whence some say his Concubine had not committed Adultery, for in that case no Reconciliation ought to be offered, for Adultery was severely punished by the Law of God, &c. However he would Imitate God in alluring her, &c. Hos. 2.14. therefore brings he a Beast to ride upon home, [a couple of Asses,] though possibly she ran from him on Foot.

N. B. The Father in-Law rejoiced to behold Reconciliation, brought home to him, though all this while he had not stir'd out of Doors to fetch it: Now must they all re∣joyce together in this new Reconcilement, the Levite is content to spend three Days therein on his own Voluntary Accord but he must spend other Days more though unwil∣lingly, being over-born with the Importunity of his Father-in-Law, ver. 4, 5, 6, 7, 8, 9. still the Father in Law presseth his stay so long upon the last Day, (and all that this re∣newed Love might be the more confirmed by his kind Entertainment) that it was a time sitter to take up Lodging, than to begin a Journey; but the Levite was resolute, and will stay no longer, ver. 10. and here begins the sad Tragical Story.

Note here by the way, Delays are many times dangerous; had they set out betimes, and not staid till the Afternoon, they might haply have got home that Night, and the fol∣lowing Mischiefs might have been prevented.

—Semper nocuit differe paratis.

N. B. Thus the Devil usually Courteth and Cozeneth those that would look to∣ward Heaven our best Home; just as this Old Man did the Levite, [Be content, I pray thee, &c. What haste? In space comes Grace, and hereafter is time enough: Thus one Delay begets another, as one Link in a Chain draws on another.

Qui non est Hodiè cras minus Aptus erit.

He that is not fit to Day will be less fit to Morrow, and oft times our choice may be made our Judgment: For if lingring and loitering in Matters of Salvation, be our vo∣luntary choice one Day, God may justly inflict it as a Judgment upon us the next day. Our delaying to Day, may become the hardening of our Hearts to Morrow, [To Day if ye will hear his voice, harden not your hearts,] Hebr 3.15. [Now is the accepted time, and now is the Day of Salvation,] 2 Cor. 6.2. Dr. Hall hath an excellent Note here, It is good hearing when the Levite maketh hast home; an Honest Man's Heart is, where his Calling is; such an one is like a Fish in the Air, whereinto if it come for Necessity or Recrea∣tion, yet it soon returneth into its own Element again: This Office, by how much more sacred it is, so much the more attendance it requireth; even a Day breaketh square with the truly Conscientious; as it did in this Levite, who rose up early two Morn∣ings together to Depart and to return to his charge, ver. 5.8. but the Old Man his Fa∣ther-in-Law detained him against his Inclinations, Hinc illae lacrimae, from hence sprang all the following Mischief and Miseries: No doubt but the Old Father might out of a good Mind constrain their stay.

N. B. Would to God we could thus constrain Christ to stay with us as the two Disci∣ples did at Emmaus, not by force but by friendly Intreaties, Luk. 24.28.29.) that the hearts of the Levite and his Concubine might be the better reunited, and their Mutual Loves be the more reciprocally renewed: As a Bone once broken, becomes stronger after setting, and as Boards well Glued together, will not easily be dissevered: How∣ever this over affectionate Father soon felt the sad effects of his fond Affections (both in detaining his Daughter four Months before, and now in detaining her Husband with her other five Days, until the Day was declined upon the fifth Day) for he soon after, even that very Night lost his Daughter, as well as the Levite lost his Concubine, and that after a more than bruitish and barbarous manner, which happened thus; [The Day was far spent when they came toward Jebus, the Levite dare not lodge there, because it was Inhabited by the Jebusites, though the City Jerusalem had been taken by Caleb, &c. Judg. 1.8. therefore Adonibezek was brought to Jerusalem because it was then in Israel's hands, ver. 7. yet could they not quite drive out the Jebusites, neither the Tribe of Ju∣dah out of their part, Josh. 15.63. nor the Benjamites out of their part, Judg. 1.21. And the Jebusites did Inhabit that City until David's day, 2 Sam. 5. ver. 6, 7, 8. which was the upper part, the strong Fort of Zion, from whence probably they much mo∣lested

the lower part, and afterwards by God's Permission, drove out the Israelites (that dwelt there) for the punishment of their Sin: Therefore this Levite durst not lodge with those Cursed Canaanites, ver. 10.11, 12. but piously resolveth to lodge in a City belonging to God's People, so pitches upon Gibeah belonging to Benjamin, ver. 13, 14, 15. where he expected better Entertainment, but by an over-ruling Providence of God, his choice here proved pernicious to himself, to his Wife, and to many Thou∣sands of his People: If this City were one that was given to the Levites (as some sup∣pose from Josh. 21.17.) no wonder if he turn'd in thither hoping to find some of his fellow-Levites there to have the comfort of their Company. If so, either the Back∣sliding Benjamites had Banish'd them thence, or themselves were become as bad as the Benjamites, and the following wickedness was so much the worse: Where can a Man be safe from the Devil and his Imps, and what place (excepting Hell it self) can afford a worse Creature, than an Apostate Israelite, a profligate Professour, and a Depraved Priest, or Levite: Here

N. B. This Levite (leaning upon his own Ʋnderstanding in his choice of Lodging, Prov. 3.5. and not desiring God's Direction, Prov. 16.9. and 19.••1. and 20.24. Je∣rem. 10.23.) goes to Gibeah, where he found none so kind as to entertain him (there being no Inns in those times, as are now, but if no Man took them in Travellers lay in the Streets, Gen. 19.2.) though he would not have been at all chargeable, save only for House-room, having all Accommodations of his own for his Journey; so that there was no reason to refuse him Lodging: There was no Job among all the Benjamites who suffered not Strangers to lodge in the Streets, but opened his Door to Travellers, Job. 31.32. Nor was there a Lot to entertain a Levite, an Angel, Gen. 19.3. Hebr. 13.2. until he came, who was an Old Man, yet a Work-man, yea at Field-work, and that till the Even∣ing, (whereas the other Citizens were Idle and Luxurious) and he was also of Mount-Ephraim, as the Levite was (which might make him the more kind to his Country-man) who, after some needful Questions asked; and understanding he was going to the House of the Lord, (not only to wait upon his Office, as a Levite, but also to pay his Thank-Offering unto God at Shiloh, for his Mercy in Reconciling him and his Wife together, to make an Atonement for her Sin, and to beg that God's Blessing might abide upon them for the future. His Journey to Shilo pleased this Good Old Man well, therefore he presseth the Levite to lodge with him, saying, [Let all thy wants be upon me,] just as our Sweet Saviour saith to the Penitent Sinner, as Revel. 3.20. Psal. 24.7.9. He brings him into his House, makes him and his merry with most liberal Hospitality, ver. 16, 17, 18, 19, 20, 21.

Secondly come the Concomitants of the perpetration of Unparallel'd Impiety, where∣in the Agents, the Patients, and the Action in its Circumstances are very conside∣rable.

The Third Remark arising from this Second Part is the Agents, They are call'd, [Sons of Belial,] ver. 22. Hebr. Beni Belignal, Men that were Yokeless, as the word sig∣nifies, neither the Laws of God nor of Man must yoke them; most Licentious and Stig∣matized Villains, breaking off the Yoke even of the Law of Nature, like to the Devil himself, who is called Belial, 2 Cor. 6.15. and those were the Eldest Sons of the Devil, Deut. 13.13. they were Lawless and Masterless Monsters, breathing Incarnate Devils: These Flagitious Fellows beset the House round about without Doors, and marr'd all their Mirth within Doors, beating at the Door, as if they would have broke it down, cry∣ing vehemently. [Bring forth thy Stranger that we may know him,] a Modest Expression of their most filthy Lust according to Scripture Phrase; The Sodomites likely were their Pre∣sidents, Gen. 19.4.5. as themselves are made Cautionary Examples unto after Ages, Hos. 9.9. and 10.9. How were their Faces here hatch'd with Impudency thus to de∣clare their Sin as Sodom, Isa. 3.9. those shameless Wretches hide it not, as if Sodomy had been no sin: Though blessed Paul puts such a black Brand upon it, Rom. 1.27.

The Fourth Remark is, The Good Old Man was mightily concerned, looking upon himself as obliged by the Laws of Hospitality to protect his Guests, as Gen. 19.7, 8. Hereupon he went out to them, ver. 23. and maketh use of a meek Compellation [cal∣ling them Brethren,] whereof they were altogether unworthy, having d••vested them∣selves not only of Brotherhood, but of Manhood also, rather becoming a Company of Dogs and worse, for Dogs do not lust after Dogs, but after Bitches, but those Scoundrels, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] were scalded in their own Grease by their Lusts of Man to Man, Rom. 1.27. and to take them off from any such Attempt, he telleth them that their intended Action was both Foolish and Wicked, and to quell their Outragious Lust the more ef∣fectually,

the Good Old Man makes a rash and sinful offer to gratifie their Unruly Lusts by prostituting his own Daughter and the Levite's Concubine to them, ver. 24. N. B. I cannot but sometimes wonder how that either so good a Man durst venture to live in so wicked a place, he belonging to Mount-Ephraim near Shilo, or that those base Benja∣mites did suffer so good a Stranger to live among them, we must suppose this Good Old Man was meerly surprized with the suddenness and violence of the Assault, and here∣upon ignorantly and inconsiderately offers this lesser Sin, to avoid a greater and a more un∣natural sin, which he thought they designed: Though this be lawful in the Evils of Pu∣nishment to chuse the lesser for avoiding the greater, for so respectively the lesser evil is good: Yet in the Evils of sin, the Rule is,

Nullum morale malum est eligendum.

The lesser is not to be chosen, no more than the greater: Indeed of two Inconveniences we may chuse the lesser; but of two Evils (that are morally so) we must chuse neither. We must not do evil that good may come of it, Rom. 3.8. we may not chuse to do the least Evil, no, not for the procuring of the greatest Good; seeing the least and lightest sin is greater, if we be Agents in it, and make it our own by Choice, than the greatest wick∣edness wherein we are but meer Patients and Subjects of others Villany: Beside this Master of the House had no power to expose the Chastity of his own Innocent Daugh∣ter, much less of another Man's Wife without asking consent: Yet must it be said in the close of all, that this Old Man's good intention for protecting his Guests doth miti∣gate his Sin.

The Fifth Remark is, The perpetration of their Villany upon the Concubine's Body, ver. 25. Though their brutish and boundless Lusts had no Ears; insomuch that it is said. [They would not hearken to the Old Man.] Hereupon to end the Controversie, (some say) the Concubine went forth on her own accord, and offered her self to them: But the Hebrew word [Kazak] used in those words, [The Man took his Concubine,] opposes the former Opinion, for it implies, that the Levite not daring to go forth himself for fear of being abused by them, required the Old Man to Hale his Concubine out to them, upon what new Disgust, it is not known; but why the Old Man did not hale out his Daughter also, some at random render this reason, that those Miscreants were much enamour'd with the Levite's Concubine, but were not at all Captivated with the ordi∣nary Face and Features of the Old Man's Daughter, but I rather judge, this came to pass from a just and over-ruling Providence of God, which made them forget, (having got the Concubine to divert them) the Innocent Virgin, that she might be preserved in her Chastity; and on the other side yet suffer the Concubine to be abused, for a de∣served Punishment of her former Filthiness and Unfaithfulness. And no doubt but of the two the Levite was more willing to expose his Concubine, that had so notoriously disobliged him, rather than the Daughter of his Host, who had behaved himself so obligingly to him.

N. B. The Innocent Virgin by God's Mercy escapeth, but the faulty Concubine is killed, partly with excessive abuse of her Body, and partly through fear and shame of ever looking her Lord in the Face after this Nights work, ver. 26. Thus God wrote her sin upon her punishment: Whoredom was her sin which she had chosen, ver. 2. and now God inflicts it as her Judgment upon her, though her Husband had pardon'd her, yet God would punish her, at least as to this Life: Thus the Lord filled her with the evil of her own ways, Prov. 14.14. A Whorish Woman is killed with Whoredom. The last part of this Chapter is the Consequents of this unheard of and matchless Villany, which affords us in the close,

The Sixth and last Remark. Those Beastly Hell-Hags, [Vaijthgnalelu Boh.] Hebr. (the Conjugation H••thpael denoting the frequency of the Act) having taken their lust∣ful Turns upon the Concubine all the Night long, until they had almost turned her ve∣ry Soul out of her forced Body, at the Dawning of the Day they let her go, and scarce had the use of her Legs to reach her Land-lords Door, where she falls down Dead, ver. 26. a just Judgment of God upon her; Whore-mongers and Adulterers God will judge, Hebr. 13.4. as she had too often fallen down in a way of sinning, at last she falls down in a way of Suffering; whether she repented before she Died, is unrevealed; if Charity do grant it, then her Suffering (saith great Grotius) was only a Fatherly Chastisement, not pro∣perly a Punishment: But the Psalmist saith better, [God pardons eternally, yet punishes temporally.] Psal. 99.8. for evil doers God will punish for the publick good of Humane

Society: That she stay'd not still among those Miscreants, but was more minded to return to her Husband, might be some Indication of her Penitency, yet hardly reach∣ing the Door where he was, so feeble their Villany had made her, that she was not able to cry [Open the Door.] nor to knock for its opening; otherwise the Levite doubtless would have let her in, because he had sent her out among them to save himself from Bug∣gery: This is the more probable, because 'tis said, ver. 27. that her Lord was the first up in the House, and opened the Door; 'tis likely, to see what was become of his Wife, that they might go on their Journey, but finding her at the Door-Threshold in a sleep∣ing posture, he calls to awake her and to raise her up, ver. 28. supposing she was come too late at Night to be let in, and so was there fallen asleep; but lying in that place and posture from Day-break to Sun-Rise, he found her in her long Sleep indeed, and neither so asleep as to be awakened, nor sick of the Sullens to be fetched out.

N. B. Hereupon he takes up her Dead Body, lays it upon an Ass, and carries it home to Mount-Ephraim, and there in a pang of Zeal divides the dead Carcase into Twelve pieces, and sends a piece to each Tribe; yea, one to Benjamin it self, ver. 29. (for Levi was dispersed among the other Tribes, and there could not be Twelve without Benjamin) presuming that the whole Tribe would abhor the Villanous Action of this one City of their Tribe, as much as any of the other Tribes, especially consi∣dering how the Messengers (by whom the pieces of the Corps were sent) did aggra∣vate the Villany, saying in the person of the Levite that sent them, [I came to Gibeah, and the Varlets thereof surrounded my Lodging, Threatned to kill me, if I would not prosti∣tute my Body to their Ʋnnatural Lust, or deliver up my Concubine to them, which I was forced to do, and they have forced her so, that she is Dead,] Judg. 20.5. This Aggra∣vation, he hoped might Exasperate Benjamin against this their own wicked City, see∣ing a visible, yet horrid Spectacle was presented to their Eyes, which much more affects the Mind, than a bare Report (only related to their Ears) could have done: A seeing so sad a sight, might stir up some Zeal against the Offenders, &c. Besides, if one part had not been sent to the Tribe of Benjamin, as well as to the other Eleven, they might seem to be slighted and reputed as Enemies, which would doubtless have been deemed a sort of provocation to desert the other Tribes, as they causelesly did (they neither went nor sent to the Solemn Assembly, Judg. 20.3.) not once making use of any such Apology.

N. B. This Fact of the Levite is variously ventilated, whether it were lawful or un∣lawful.

First, Those for the Negative say it was a Barbarous Bloudy and an Inhumane Act in it self, to be done by a Strangers Hand, much more by the Hand of an Husband, to mangle the Dead Body of his Wife after so brutish a manner, which is both against the Law of God, that commands Burial of the Dead, though they be executed Malefa∣ctors, Deut. 21.23. and also against the common Principles of Humanity and Honesty, which do condemn all such Savage Manglings of Dead Bodies. But,

Secondly, It may be said for the Affirmative, that it was Lawful in the Levite's Case. For,

1. This was in a time of Israel's Anarchy, when there was neither King nor Judge to Head the People, or to whom the Levite might apply himself for a Redress of his Grievances; and therefore was constrained to make his Applications unto every Tribe distinctly.

2. Though this might have been done by Messengers, as indeed was done by the Le∣vite herein, yet in such a profound Lethargy did all Israel lie at this Time, that a bare Message, by word of Mouth only, could not possibly rouze them out of it, and there∣fore this Levite (from a Divine Impulse and Zeal for Justice) might judge this Horrid Spectacle also necessary and most effectual.

(3.)) Nor did he do this, out of any design to Dishonour the Dead, but for the benefit of the Living, to bring those Belialists to Condign Punishment, least the very Air should be poisoned by the Breath of those Pests, if permitted any longer to live in the Land; and more especially, least the dreadful Judgments of God should fall upon the whole Land for Indemnifying Delinquents of the greatest Magnitude: And thus for publick good, the Law allows of Anatomies, that Dead Bodies may be Dissected, that by searching out the Secrets of Nature, both Physicians and Chirurgeons may learn more skill out of the Bodies of the Dead, either to prevent, or to cure those Diseases that are Incident to the Bodies of the Living. The Levite's Intelligence (which he sent to all the Tribes in so marvelous a manner) sounds a loud Alarm to the whole Land of Promise; insomuch

that all Israel do universally acknowledge, there was never the like Horrid Villany nei∣ther done, nor seen, neither in their own times, nor in the time of their Ancestors. Hereupon it was generally concluded to hold a Solemn Assembly, wherein this lamenta∣ble Tragedy might be seriously search'd into, (every Man speaking freely) and to have speedy Justice executed upon those desperate Delinquents, the Actors of it, that the Land might not be liable to the Wrath of God, if unpunished.

CHAP. XX.

JUdges the Twentieth, is a Narrative of the punishment upon Gibeah for this most Horrible Villany, and upon the whole Tribe of Benjamin for patronizing that wick∣ed and wretched Town. Wherein observe, (1.) The Antecedents. (2.) The Concomi∣tants. (3.) The Consequents.

First, The Antecedents are, The General Convention of all the Tribes of Israel (ex∣cepting Benjamin) to consult what was to be done in punishing this abominable Action. This is described, (1.) By the Persons who Convened; namely, both the People and the Princes, ver. 1, 2. (2.) By the Number how many, Four hundred Thousand, ver. 2. (3) By the place where, at Mizpeh, ver. 1.3. (4.) By the Acts that passed at this Ge∣neral Convention; namely, 1. They Cite the Benjamites to appear, ver. 3.2. They hear the Levites complaint, ver. 4, 5, 6, 7.3. They demand the Benjamites to deliver up the Delinquents, ver. 12, 13.4. They Decree War against Benjamin for their Con∣tumacy, this was done unanimously, casting Lots who should be Purveyors for the Ar∣my, and who should be the Warriours in the Army, ver. 8.14.

This first part affordeth these Remarks,

First, The Levite's sending the Twelve pieces of his Murdered Concubine, was as effectual for this Convention, as if it had been a Royal Summons, which now they could not have, because they had neither Judge, nor King to call them: Four Hundred Thou∣sand Footmen come at this call, and the Princes of all the Tribes, those Rulers (we may suppose) rode upon Horses or Asses, Judg. 5.10. and 10.4.12.14. and those are cal∣led the Corners of the People, Hebr. because they bear the People up, and bind the sides together, as the Corner-Stones do the whole Building, which otherwise would rend, and run to ruine: All these jointly meet together as one Man, as if there had been but one Soul in so many Thousand Bodies, and such an Unanimous Consent was found in this Numerous Convention, as if it had been but one Man that was the Ʋndertaker in this Important Expedition against the Offenders: So Universal was their Zeal for pu∣nishing this Villany.

The Second Remark is, Mispeh must be the place of this General Meeting: Be∣cause,

First, It was the usual place of such Meetings upon Solemn Occasions, Judg. 10.17. and 11.11. and 1 Sam. 7.5.16. and 10.17.

Secondly, This place was the Navel and middle of the Land; so its Situation was most convenient for those without Jordan, as well as for those within.

Thirdly, It was also near the place where the foul Fact was done, that distance might not disenable them to make a thorough Examination of it.

Fourthly, Nor was it far from Shiloh (where the Tabernacle was) whether they might send for Advice if need required.

Fifthly, The Apocrypha affirms there was a Synagogue at Mispeh, which was the first Chappel of Ease to the Tabernacle and Temple, 1 Maccab. 3.46. though Sacrificing was limited to the two latter, but that Phrase, [Onto the Lord in Mizpeh] ver. 1. doth not import that there was a Synagogue there, for God is present in the Assemblies of the Gods, or Judges, Psal. 82.1. and where his Name is Recorded, Exod. 20.29. and where two or three be gathered together in his Name, Matth. 18.20.

The Third Remark is, This Judicious (as well as Ʋnanimous) General Assembly will first treat, before they will fight, therefore they send a Summons to all the Tribe of Benjamin, being desirous with two Ears to hear both Parties, (though the case was clear enough) that the Mischief of Mischiefs, a Civil War might (if possible) be pre∣vented.

In order hereunto Embassadours of Peace are sent to tender Peace according to God's Law, Deut. 20.10, 11. If they would bring their Notorious Delinquents to con∣dign Punishment, as both their Duty, Honour, Interest and safety did oblige them, whereas their protecting such Abominable Villains, could not be done without their own Horrid Guilt, and without haleing down the Curse of God upon their own Heads thereby; but if those Tenders of Peace were rejected, then these Messengers were to become Heralds of War, to proclaim open War against them.

The Fourth Remark is, The Plaintiff appeared, but the Defendant (who at least should have been so, if the plainness of the Case had not debarr'd any Plea) would not appear, notwithstanding all Summons and Citations serv'd upon him. The Plaintiff was the Levite (call'd [the Husband of the Woman,] ver. 4. which shews, she was not his Harlot, but Contracted to him as his Secondary Wife according to the corrupt Custom of those Times) he amply layeth open his Case, remonstrating the whole wicked Transaction, briefly and plainly, without either Preface or Passion, and un∣doubtedly confirming his Plea, both by his old Host, and by his own Servant, as his two Witnesses, according to God's Law, Deut. 17.6. but on the other hand, the Benjamites, (who should have answer'd by their Agents at this great Convention) are wilfully re∣fractory, unconcerned, and resolute, they neither went nor sent thither to compose the Controversie, but either out of their Pride, scorning that their Brethren of other Tribes should interpose in their Territory and Government, or out of their Self-Confi∣dence, presuming upon their own Prowess and Dexterity (even with their Left Hand, ver. 16.) in Martial Affairs; or lastly, It was from that Sublime Infatuation. God: gave them up unto, for the Destruction of that Degenerated Tribe; moreover, God's Ho∣ly Hand was in it, for the punishing of both Parties: Therefore were they obstinate, and would not hearken to the Admonitions offered them.

The Second part of this Chapter contains the Concomitants of this Civil-War. As,

First, The Preparation of both Parties for it, ver. 14, 15, 16. on Benjamin's side, where we have them described both by their Quantity or Number, and by their Quali∣ty, for Excellent Marks-Men, then on Israel's side, ver. 17, 18, 19, 20. wherein their Number, the Tribe that was to have the Conduct, and the Besieging of Gibeah, are all contained.

Secondly, The Prosperity attending this Dubious War, Victory happening at times to both Parties. And,

Thirdly, The Catastrophe of the War, the Victory falls finally upon Israel's side in the last of the three Battles: The whole Tribe of Benjamin is destroy'd by Fire and Sword, save only 600 of them that saved themselves in the Rock Rimmon, from ver. 20. to ver. 47, 48.

The First Remark from those Concomitants is, The Obstinacy of this (once Beloved) Benjamin, rather than give up those Villains to Justice, he will hazard his All to Pa∣tronize them, though thereby his Name of Joy [Benjamin] be turned into his other Name [Benoni] which signifies a Son of Sorrow, and so indeed he became in the Issue of this War. It may be said [the Pride of his Heart deceived him,] Obad. ver. 3. proba∣bly, had not Benjamin been so Numerous for War (as to have Twenty six Thousand War∣riours, ver. 15.) he had not been so venturous in it, and if he had not been so Dexterous in War (with Seven Hundred Left-handed Slingers, ver. 17.) he had not been so Auda∣cious in so bold, daring, and such a Fool-hardy Undertaking; So stubborn Israel's Em∣bassadours found this self confident Tribe, that rather than deliver up the Children of Be∣lial to Justice, they would Sacrifice not only their own Lives, but also the Lives of all that were near and dear to them: Hereby they became Accessaries, and Abettors of their Horrible Villany, making their Guilt and Punishment to become their own ra∣ther than put that evil away from Israel, whom God would punish, if they punish'd it not, and this their wilful choice became soon after their Doleful Judgment, for not only those Twenty six Thousand Men, but also other Men, yea, Women and Children were all Devoured by the Sword, and all the other Cities, as well as Gibeah, were destroyed by Fire, ver. 40.48.

The Second Remark is, Israel Vows Vindictive Justice, with all expedition, resolv∣ing not to return home until they see those Matchless Villains, and all the Abettors of their Villany punished according to their Demerit, ver. 8. and at the same time ('tis probable) they Vowed also that they would not give any of their Daughters to those Benjamites, that escaped the Sword of War or Justice, in Marriage to them, after they had destroyed all the Women, Maids, and Children of that Tribe; and likewise they

Vowed likely to put to the Sword the Men of any Town or City, who came not up to assist them in this War, which Vows they might ratifie with an Oath, as is intimated, Chap. 21. ver. 1.5.

N. B. After this Vow (confirmed with an Oath) they sent to Shilo for Council from God, which of the Tribes should go first to the Battel, ver. 18. here began Israel's pre∣sumption to sprout forth: They do not ask of God, [Shall we go up? And shall we pro∣sper? For of this they were over confident, both from the goodness of their Cause, and from the greatness of their Strength: Nor do they seek to the Lord of Hosts (who giveth Victory as he pleaseth, Psal. 98.1.) by Solemn Fasting and Prayer, as they ought to have done in their first Expedition, but did presumptuously promise to themselves Vi∣ctory before the Fight, and therefore they strove among themselves for precedency, and which of the Tribes should have the honour of the Day, so seek to God only to determine this difference among them, that there might be no more Contention and Emulation about it, which God decided, saying, Judah shall go up first.

The Third Remark is, The better Cause may sometimes have the worser Success, and great loss may by the Providence of God, befal a good Cause, as here to Israel in their first Battle against Benjamin, who were the Abettors of the Belialites of Gibeah, and protected those Vilest of Villains from the process of Justice, which Israel endeavoured to execute upon them: The Reasons were here,

First, God suffered the better Cause to fall before the worser, ver. 19, 20.21. to punish that Pride and Self-Confidence he at this time found in his People, who only besought God, which Tribe should go up first, (never doubting of the Victory) but not at all for God's assisting presence with them in this present Attempt, as if they stood in no need of God's Help. The Lord had rejected these their Confidences, therefore they could not prosper in them, Jerem. 2.37.

Secondly, Because Israel was at this time generally guilty of Apostacy and Idolatry, whereof they had not yet repented, nor made their Peace with God, but come to God's Work with Polluted Hands, and had not pulled those great Beams out of their own Eyes, which should have been done before they had gone about to pull the greater Beam out of their Brother Benjamin's Eye, Matth. 7.3, 4. This should have been first done by deep Humiliation and sincere Repentance.

Thirdly, Had Israel prospered in their first Progress of War against Benjamin, they had assuredly ascribed it to their own Power and Prowess, and not have given God the Glory of a prevailing Victory.

Fourthly, So great a loss befalls them in so good a Cause, to teach both them and others not to judge of the Justice of a cause always by the event thereof, seeing these things happen alike to all, Eccles. 9.1, 2. Thus we see all the World over, how the Per∣secutors of God's People do oftentimes prosper, and the persecuted remain oppressed, and trampled under foot, until they be prepared for Mercy, and their Oppressors ripen∣ed for ruine, whose advancement by prosperity is but the fore-runner of a deeper downfal and destruction, as in Benjamin here.

The Fourth Remark is, Israel, after the loss of Two and Twenty Thousand Men in the first Battle, do encourage themselves to a second, ver. 22. Their great loss wrought in them some Reformation of their former Omissions; yet had it not a thorough Work, so as to fit them for a Victory. For,

First, Though now they weep before the Lord, ver. 23. yet was it more for their Defeat and Losses, than for their Sins and Offences, for they do not impute their ill success to their own Back-slidings from God, but to their going out to Battle against their own Brethren. Therefore,

Secondly, Though their Loss drives them to the Lord, to ask Council of him, yet it was only, because they scrupled the lawfulness of their War against their Brother Benjamin, so ask, if that were not the cause of their Miscarriage, or if they might go up the second time; neglecting still to ask what success they might have in this second Enterprize. And

Thirdly, 'Tis said they encouraged themselves, ver. 22. that is, in themselves, both in the goodness of their Cause, and in the Multitude of their Men yet remaining of Four Hundred Thousand: They had not still learned David's Art (not having David's Heart) to encourage themselves in the Lord their God, as he did in the Day of his Distress, 1 Sam. 30.6. and as they did before the Third Battle, ver. 26. but at this time we read not that they sought God's Assistance, out of a sense of their sins, by Fasting and Prayer, still relying on an Arm of Flesh.

Fourthly, Though God bid them go up here against Benjamin, thy Brother though he be; yet, as they prayed not for God's Assistance, so neither did God promise them any Success, but answered them according to their Inquiry, and according to the Idols in their Hearts, Ezek. 14.3, 4. whereof they had not still repented, having forgot what Joshua had formerly foretold them, [If ye forsake God, he will do you hurt, after he hath done you good,] Josh. 24.19, 20. so they presume and are punished the second time, ver. 24, 25.

Fifthly, And Lastly, God suffer'd this second Loss of Eighteen Thousand Men to be added to their former loss of Twenty two Thousand to Avenge his own Cause against Idolatry, because Israel was not still stirr'd up to Avenge God's Cause against Idolaters. They, that could be so sensible of an Injury done to a Sorry Whore in Gibeah, still did remain senseless of the Injury done to the Great God of Heaven by Dan's Idolatry.

N. B. Therefore, seeing Vice came still to Correct Sin, many Achan's, many gross Offenders were still in their Army, they could not proceed with any prosperous Success. More∣over Divine Providence ought not Atheistically to be denied, because the good Cause is defeated twice, and the bad Cause becomes Victorious twice also: For who knows the mind of the Lord, or who hath been his Counsellor, Rom. 11.33, 34. This might be thus ordered, as the Judgments of God (which are sometimes Secret, but always Just) for these Reasons.

First, The Great God governs every stroke that is struck in Battle, and every Wea∣pon of War hath a Divine Commission whom to kill of Humane kind: Now 'tis not im∣probable but God took this course to cut off the Rottenest Members of that great Body by the Sword of Benjamin in the two Battles, which could not but be a great Blessing to the Common-wealth of Israel. Immedicabile Vulnus ense Recidendum est, nè pars sincera trahatur.

A Second Reason may be this: No doubt but God's pure Eyes did utterly abhor those Abominable Villanies found at this time in the Tribe of Benjamin, God could not look upon them, but he must loath them, and therefore determin'd their utter Destruction, which must be done by the hands of Israel, and this second Loss must more Exasperate and Enrage the Israelites against Benjamin, on purpose to effect the Extirpation of the Benjamites.

The Fifth Remark is, The Third Battle in this Civil War; the Proverb is, [Beware the Third time, for the Third time pays for all,] this held true here: Had Benjamin bewa∣red this Third Battle, it had been better for him, but being flushed with his two former Victories, and even drunk with a double Success, he scorned to make any Motions of Brotherly Accommodations: On the other hand, when Israel (having bought more wit, and paid so dear for better learning by their two former Losses) can now find the right way of doing all things well, and according to God's Will, then the total and fi∣nal Victory falls into their hands; and this Victory was obtained by Three Special Means.

First, By their Sincere Repentance described in the Various Indications of it, ver. 26.

Secondly, By a Divine Assistance, both prayed for by them, and promis'd by God, to them ver. 26, 27, 28. And

Thirdly, By a Stratagem, Related in the whole, ver. 29. to 36. and then in its parts, from ver. 86. to 48.

First, of the first Means, their Real Repentance, now they go up to Shilo, humble themselves before the Lord by Fasting and Prayer for their Sins (having before bewail∣ed only their Losses) whereof they now were more sensible, as being the true procuring causes of both their former Miscarriages in Battle: Nor were they so slight, formal, and perfunctory in those Duties of Humiliation, as they had been before, but like right Mourners, their Sorrow was now according to God, they sorrowed after a Godly sort, 2 Cor. 7.9, 10, 11. and this they did from Morning to Evening, offering up to God not only Burnt-Offerings to make an Attonement for their sins, but also Peace-Offerings, to testi∣fie their Thankfulness for the Victory, which though not yet won, yet they were con∣fident God would give it to them: This was a true Triumph of Faith before the Victo-having now sought God after a right manner.

Secondly, Of the Second Means, A Divine Assistance: In the Second Battle upon their Inquiry, God had bid them [go up against Benjamin,] ver. 23. but he did not promise his Assisting presence therein, nor indeed did they pray for it at that time; but now, as they find a praying Heart for God's Presence, so God finds a pitying heart, Psal. 10.17. to promise his presence to them, ver. 27, 28. They enquire of the Lord now about their

Success, which they had not done before, as not doubting of Victory in the two for∣mer Battles, going to them, as Men go to a Lottery, with Heads full of Hopes, but return'd with Hearts full of Blanks: But now God gives them a full and satisfactory Answer to all their Desires, a promise of Divine Assistance, which gave them Assurance of obtaining the Victory: N. B. This was done in Phinehas's Day, which gives some light, that it was long before Samson, and 'twas done by Ʋrim and Thummim, which is mention∣ed, Numb. 27.21. and which (Josephus saith) used to have great splendour and bright∣ness in the pretious Stones, when Victory was foreshewed.

Thirdly, The Third Means was the Stratagem they made use of for the circumventing of Benjamin, [the liers in wait,] ver. 29. even round about Gibeah.

1. 'Tis Remarkable, that though the Israelites had been much corrupted by their fa∣miliar conversing with the Conquered Canaanites, yet were they not tainted with that Pagan Superstition, of observing some places more unlucky than another, as Benhadad thought fighting in the plain Valleys was more lucky and fortunate, than fighting on the rising Hills, 1 Kings 20.23.28. but Israel did not impute their discomsiture in the first Battle to any unluckiness of that place, where the Battle was fought, but pitched their Second Battle in the very same place, as it is expresly recorded, ver. 22. N. B. There be indeed two Learned Authors (Serrarius and Tirrinus) that do blame Israel very much for their Sublime Te∣merity in chusing this place so unfit to fight in, for (say they) Gibeah stood upon a ri∣sing ground, as its very Name in Hebrew importeth, therefore the place which Israel chose to fight their first Battle in against Gibeah, was lower than it, which must needs be a great Advantage to Benjamin, fighting their Foes from the upper ground, and as great a disadvantage to Israel, who could not so well reach them (that were above them) with their Blows, as the other could do them that were below them, it was then no wonder if Israel were defeated in that disadvantagious place in the first Battle. They add farther, [Ibique Iterum Hoste contempto, stultâ Audaciâ pugnare voluerunt,] that is, notwithstanding Israel had been discomfited once by the disadvantage of the place they fought in, yet from a Contempt of Benjamin's small number, and a presumption from their own Multitudes, they by a fond Audacity, and a fool-hardy Humour, make a desperate Adventure to fight Benjamin in the same place in a second Battel.

N. B. But now they had learned a little more Wit by their late double Losses, and hereupon they take a wiser course, in dividing their Army into three parts.

The First was to lay in Ambush upon several Sides of the City.

The Second was to entertain the Benjamites in Battle, and to feign a Flight, that Benjamin might be drawn out of, and at a due distance from their fortified Town, and that the Ambuscade might then arise to Storm and Fire the City.

The Third part was the Main Body, a Reserve for them (that Counterfeited a Flying) to flie unto. So that in this Third Battle, they confine not themselves to the former unfortunate unsuccessful place, but they fight against Gibeah on every side round about it.

Secondly, 'Tis very Remarkable here likewise, that in the two former Battles, while they relied upon their own Power and Number, and when they had no promise of Vi∣ctory from God, they were so daring and confident, as altogether to neglect all Strata∣gems of War, as presuming there was no need at all of them, therefore God punish'd their presumption with the sad Slaughter of Forty Thousand Men in the two former Fights: But now when they had got from God a promise of Victory, (which was both Infallible and Unfailable,) they think no Policy, or Stratagem superfluous, though they were assur∣ed of the Victory before this Third Fight, by a particular absolute Promise, well know∣ing now that as God will be trusted in the belief of his Promises, so he may not be tempt∣ed (no, not when we have his Promise) by a wilful neglect of such Lawful Means, as may be subservient to his Providence. Hence we may learn the difference betwixt true Faith, and vain presumption; the latter is bold, grounded upon Humane Strength and Natural Abilities, which makes it so oft precipitant, and rushing headlong upon such weak and false grounds, thinking the end may be accomplish'd without the use of those Means, that should advance it. N. B. Thus the Devil tempted Christ to leap from the Pina∣cle of the Temple (when there was an ordinary way at hand to descend by Stairs) down to the ground, this our Lord flatly calleth a Tempting of God, Matth. 4.5, 6, 7. and is the sin of a vain presumption, whereas true Faith, when it hath God's Promise to depend up∣on, is no less careful to use all Lawful Means, than if there were no promise of God at all, well knowing, that ordinarily God appointeth the means and the end to go toge∣ther, and that the certainty of God's Purposes and Promises doth not excuse, but rather

oblige Man's diligent use of fit means for the Accomplishment of them, as we see in Acts 27.30 31. Except these stay in the Ship, ye cannot be saved: Though God be not bound up to Means, yet doth he not usually work without them: God works here by this Stratagem against Gibeah, as he had done before by the like against Ai, Joshua 8.4, 5. &c.

The Sixth Remark is, The many Remarkable Branches of this Third Battle. As,

First, The Time when it was fought, 'tis said to be [upon the third Day.] ver. 30. for after their last Defeat they spent one Day in marching up to Shilo, and the second Day was spent in deep Humiliation before the Lord in Shilo, and on the third Day they re∣new their Fi••ht against Gibeah, or it is call••d, the third Day of Battle, in respect of the two Battle Days they had before.

Secondly, That Army of Israel, who were ordered to feign a Flight, made (accord∣ing (to their Orders) a preposterous Retreat, this did flush the Benjamites, and made them cry Victoria too soon, ver. 31.39. and so eager they were of pursuing those Coun∣terfeit Cowards, that the whole Garrison of Gibeah was drained dry.

Thirdly, This gave a fair opportunity for the Liers in wait to arise out of the Mea∣dows, and Storm the City, and then Fire it, which was the Sign for those that fled to make a stand, turn Head, and renew the Battle, as soon as they saw the Smoak of the City ascending: Hereby the Benjamites were struck with Horrour, being disappointed of their Pursuit they had made in the two former Battles, and beholding this Third Battle to begin both before them and behind them, they fled, yet knew not wither, for in flying from Death, they fled the faster to it; so that Day there fell of them Twenty five Thousand, besides the Thousand that were slain in the two other Battles, ver. 38.46.

Fourthly, God's Presence made Israel's Victory easie here, ver. 43. In the two for∣mer Battles, wherein they wanted Divine Assistance to concur with their Humane En∣deavours, they found it too hard a work for them to overrome their Enemies, but now they tread them down without difficulty.

Fifthly, This Slaughter of the Benjamites ceased not in the Field, not only upon those that came to Gibeah, but pursued them home to their several Cities, unto which they fled out of the Battle, ver. 48. where the Israelites slew Man, Woman and Child, and all the Cattle that came to hand, and burnt the Cities with fire, because they had sent Aid to Gibeah: All this seemeth harsh, bloody, and unlike an Isrealite to his Bro∣ther, if it were not done by the Command of God, but out of a Military fury, they were certainly blame worthy: However we may learn hence,

N. B. 1. Earnestly to pray that God may prevent Civil War, which is always Utrinque triste, sad on both sices.

2. That such abominable Wickedness may neither be practised among us, nor much less protected and patrooniz'd, for which Divine Vengeance (as well as Humane Revenge) cut off the whole Tribe (save a few) yea, their very Infants, which was not unusual in such cases, Numb. 31.17. 1. Sam. 15.3. Josh. 7.15. and Deut. 13.15. God bid it be done there in a Parallel Case.

3. It teacheth us, what God will do with the Rod, wherewith he Chastises his Children The Rod of the Wicked shall not always rest upon the lot of the Righteous, Psal. 125.3. when his chastizing work is done, he casts the Rod into the fire and burns it, as he doth Benjamin here, whom God first made use of to execute his Justice upon Israel for their not punishing Idolatry among them; and then God useth I••rael to Plague Benjamin for not delivering up the Delinquents of Gibeah to Justice, yea that Rod, where∣with God had most severely Corrected Israel, he here casts into the fire (when Israel was low enough, and Benjamin high enough) and so burns it, that nothing but a small stump remained unburned, namely, the Six Hundred Men in the Rock Rimmon, ver. 47. This brings in the last part, namely, the Consequents of this third Battle, whereof we have an Account in the next Chapter.

CHAP. XXI. of Judges.

JƲdges the Twenty First, which Relateth how the Tribe of Benjamin, (now almost extinct) came to be restored: In this Relation, or Narrative, the Causes thereof are declared, which be two.

First, The Efficient Cause, namely, Israel's Repentance and deep Sorrow at those sad Issues, their Rash and Uncharitable Oath disturbs them on one hand, and their Pity and Compassion to their Brother Benjamin (whose utter extirpation they never designed, though it fell out very near it in the heat and fury of War beyond their expectation) this even distracted them on the other hand, therefore come they to Shilo not so much to praise God for their late woful Victory, but more especially now to seek God's Dire∣ction, how they might extricate themselves out of this present Labyrinth, to this end they spend a whole Day in Praying, Weeping, Sacrificing, and Deploring the deplorable case of their Brother Benjamin, ver. 1, 2, 3, 4, 5, 6. All these Actions were Signs of Israel's Sorrow.

The Second is, The Material Cause, or the Means by which the Tribe of Benjamin (now shrunk up into a small Remnant) was restored, namely, by providing Wives for them, and these were of two sorts.

• 1. Some were given to them freely, to wit, such as were the Daughters of Jabesh Gilead, whose Males, &c. Israel destroyed because they assisted not in the War against Benjamin, ver. 8, 9, 10, 11, 12, 13, 14. And
• 2. When still Two Hundred of that Tribe could not be provided by this Gift, o∣thers must be stolen, and taken by force, (to save them from the Curse they had Impre∣cated on themselves in their Oath that they would not give them Wives of their own Daughters) therefore are they ordered to commit Two Hundred Rapes upon the Da∣mosels that came to Dance their Dances at the Feast in Shilo, &c. ver. 15, 16, 17, 18, 19, 20, 21, 22.

The Remarks upon the First Part, are,

First, Israel entring into a Solemn League and Association of Warring against wick∣ed Benjamin, swore that they would not give any of their Daughters to them, but look on them as Gentiles, to have no commerce with them, especially not in Marriage, ver. 1. which Oath presupposes two things.

• 1. That some of the Benjamites might escape the Sword, and out-live the War. And
• 2. That such might be the fury of War, as not to leave so many Females alive, that would serve for Wives to the Males that escaped. If so, the Benjamiees having made themselves as bad, as the worst of Heathens (with whom they were forbid to Marry) therefore they swore not to supply the Survivers with Wives: There be two Opinions concerning this Oath.

N. B. The First is, Some say it was a Lawful Oath upon the Reason last rehearsed, that Benjamin by his Barbarous Villany, was now become as bad as the worst of Pagans, so they might Swear to withdraw all Communion from them: Besides, that probably Othniel was at this time the Chief Commander of this great Army against Benjamin; however 'tis certain Phinehas was present as High-Priest at this great Convention, Judg. 20.28. and was as Zealous in this Case of the Levite's Concubine, as he had been in one of a not much different Nature, Numb. 25.8. Psal. 106.30. Now supposing these two great and good Men (Othniel and Phinehas) were present at this General Assembly when this Oath was Sworn, 'tis improbable such Ignorance should be found in those two Men, and in the whole Body of Israel, as not to know the Unlawfulness of this Oath, and no endeavours be use by any of them to prevent such a notorious snare as it proved afterwards, ver. 6.15, 18.

But the Second Opinion, and the most received is, that it was a rash and an Inconside∣rate Oath, backed with a Direful Imprecation, wishing some great Mischief might be∣fal him that durst Violate it. For,

N. B. 1. It was an Oath that flowed from rash rage, rather than from real zeal: Men must Swear in Judgment, Jer. 4.2. not when transported with Passion, as Israel was now a∣gainst Benjamin in a grievous pang of Passion and Prejudice, and therefore their fiery Spirits stood now in more need of a Bridle, than of a Spur.

2. It was an Ʋncharitable Oath, as it was against the repairing of a perishing Tribe, which the Law of Charity bound them to support, and not to see it perish out of the Land▪ through the want of their helping hand.

3. It appears unlawful, as it crossed the revealed Will of God in Jacob's Prophetical Blessing upon this Tribe, Gen. 49.27. and that of Moses also, Deut. 33.12. both which Prophesies had been spoiled, had this one of the Twelve Tribes been extinguished, which would have been unavoidable: For those Survivers must either have Wives gi∣ven them by Israel, or they must Marry Strangers (which was expresly contrary to God's Law, unless they became Proselytes) and so they had polluted their Posterity, or they must die Unmarried, and so this Tribe would have lasted no longer than while those Six Hundred Men lived; and then Blessed Paul had never been born of the Tribe of Benjamin, who was so eminent a Blessing even to all the Churches.

4. The performance of this Unreasonable Oath, was likewise Bloody and Barbarous, for by virtue of their Oath their blind Zeal transported them to destroy many Persons in all those Cities of Benjamin, who (it may well be presumed) had no hand in that foul Fact of the Men of Gibeah: Nor did they spare any Women, Virgins, or little Chil∣dren, who were altogether innocent of the aforesaid Villany: Such was their outragi∣ous fury, that none of any Age or Sex escaped it, save only those Six Hundred Men, that by a Special Providence of God were saved, but sore against their Wills, for if they could have overtaken them in their Flight, even they would have perished also.

The Second Remark is, Israel's Weeping before the Lord in Shiloh, notwithstanding their late (which now in their cold Blood they look'd upon as a Lamentable) Victory, ver. 2.

N.B. 'Tis seldom seen that God giveth to Men on Earth any perfect Contentment, but something they must have to complain of, which casts in an Unsavory Verdure to all othersweet Morsels, as Haman (that darling of the World) in the midst of a Confluence of so many created Comforts, cryeth out, [All this avails me nothing,] Esth. 5.13. thus God deals with better Men than Haman, even the Holy Patriarchs, Hebr. 11. from ver. 9. to 13, &c. that we may not take up our rest upon this polluted Earth, Mich. 2.10. so far on this side Heaven. N. B. There be three great Joys recorded in Scripture, as the greatest of Worldly Joys. (1.) The Joy of Harvest. (2.) The Joy of Marriage. And (3.) The Joy of Victory, which is the greatest of all the three, as being of more pub∣lick Importance: But here, how is the Joy of Israel's Victory so profoundly damped with the fruits of their own rage and rashness, whereof they now seriously repented, ver. 6. This was quite contrary to the promise [instead of Beauty here were Ashes, and instead of the Oyl of Joy, here was Mourning; and in the room of Garments of Praise for so great a Victory, here was the Spirit of Heaviness,] Isa 61.3. and the matter was, that they had involved themselves into such intricate Perplexities by their Precipitancy in Swearing, and in executing too rigorously what they had sworn, they know not how to extricate and wind out themselves from them, gladly would they preserve Benjamin from utter Extirpation, and yet not render their Consciences guilty of the Violation of so Sacred an Oath. bound upon them with a Curse: All their Out-cry was now, [What shall we do for Wives,] for the Remnant of Benjamin, reserved by a good Providence in the Rock Rimmon, as a Seminary for recruiting that almost destroyed Tribe, ver-7. All this perplexity arose meerly from their gross Ignorance in those dark times of Aposta∣cy, and their lifting up their Voices, and their Weeping and Howling so sore, were only to stop the Clamours of a Superstitious Conscience: Though they repented of their Rage and Rashness against Benjamin, yet they repented not of their Unlawful Oath, which served to push them forward thereunto. N.B. 'Tis a Rule among the Casuists, As it is a Sin to make an Ʋnlawful Oath, so 'tis a double sin to keep it: A bad Oath is better broken than kept. For an Unwarrantable Oath is oft taken rashly, but he that will keep it, doth that Ad∣visedly, whereby the latter sin becomes greater than the former; and thus it was with Israel here, who beginning at this time to decline from the Rule of God's Word, do run from lesser sins into greater, and sink deeper and deeper in the Whirl-pool of Wickedness.

The Third Remark from the Second Part is, The Remedy whereby they will redress their Malady: They indeed consult with God here, what they should do under all those Difficulties: 'Tis not recorded here what Remedy the Lord prescribed, at their Prayers and Tears for them, but this is declared, That they fell foul upon Jabesh Gilead, be∣cause they did not contribute their help toward the just punishment of the Sons of Belial, and therefore seemed to like well of their Wickedness, or at the least, they living so far off beyond Jordan, desired not to be concerned, embraced a Neutrality, that they might sleep in a whole skin. N B. But this proved but a short Sleep, for Twelve. Thousand Soldiers were sent to awake them with a Witness, or rather to cast them into their long Sleep by the Sw••rd, and not only the Men must be destroyed, but even the Women and the Children also, ver. 8, 9, 10, 11, 12. Here again rash Zeal our runs right Reason: Alas, what had these poor Sheep (the Women and Children) done, that they all must be slaughtered. Sure I am, they were not summon'd to that Service against Gibeah, nor was it so much as expected that they should make their appearance at the Assembly, having no Abilities to assist in this common cause, yet those Innocents must fare no bet∣ter than the Offenders. Thus,

Dum Vitant Stulti Vitium in contraria currunt.

N. B. Here Ʋnwise Israel, after they had committed most outragious Cruelty in the Heat of War against Benjamin (though upon great Provocation, and with as great resi∣stance, yet were now mourning for this Barbarous Butchery of the Benjamites Women and Children,) notwithstanding all this▪ they at this time resolve to act the same Inhu∣manity upon Jabesh-Gilead, and that in cold Blood, without either any such sad provo∣cation, or any such resistance (for here they met with none at all) yet they run again in∣to the same sin, (which God had now given them both a sight and sense of, and a deep Sorrow for) and into an excess of severity, raging against Innocents that could not resist, so spoiling the justness of their Cause, by the unjustness of their manner of managing it; and surely had these Men rightly repented of their Barbarity against Benjamin (as they even now pretended) the Women and Children of Jabesh-Gilead had found more Mercy from them: Nor was their severity in cutting off all the Males to be excused as no Act of Cruelty, seeing the Lord saith, [The Son shall not bear the Iniquity of the Father, &c. Ezek. 18.20. N.B. Indeed this Apology I sind for them, that they were under a natural and necessary Duty of preserving a Tribe from a total ruine, whereby their Opinions, as well as their Affections might be inclined to the most favourable sense of qualifying this severe Decree, and the Execution of it.

To which I Answer. God never necessitates any Soul to sin; neither ought the least evil to be done, though the greatest good may be procured by it, Rom. 3.8.

The Fourth Remark from the Second Part is, The Application of the Remedy to redress their Malady, and to recruit the Remnant of Benjamin: All the Virgins they had saved alive at Jabesh-Gilead, proved so few as Four Hundred only, this Plaister was not broad enough for the present Wound; however, it must be applyed and both cover and cure so far as it would reach; in order hereunto Embassadors of Peace are sent to the poor Re∣mainders of the Tribe of Benjamin, who had been shut up in the Rock Rimmon for Four Months, Judg. 20.47. where undoubtedly they were not a little hardly put to it to pro∣cure Provisions necessary for their Subsistency: It may be, they might meet with some Opportunities the more, because, when the heat of the Battel was over, the Israelites Anger began to cool, and they were not then so solicitous to pursue their Revenge any further. However at Four Months end, their fury was throughly cooled, and the abundant showres of Tears they shed at this Solemn Assembly at Shilo, had perfectly quenched the Flames thereof, then went those Embassadours of Peace, (as Josephus calls them) and spake [Dibre-Shalom] Words of Peace (after all their Swords of War) to them in their Retiring Room, the fortified Rock of Rimmon: They called unto them peaceably, ver. 13. at this the Benjamites came forth, ver. 14. believing their Brethren at this time, and obeying their Amicable Overtures▪ which had they done before in that friendly Treaty, Judg. 20.12, 13. and not have so obstinately tryed the matter of difference out at Arms, they had then redeemed their own present Miseries, and been much happier than now they were; but bought Wit (they say) is best, if the Buyers pay not too dear for it: And surely those Benjamites had paid a most dear price for theirs; so wise they are made now, as not to bid defiance to their Brethren in the fortified Rock, (as they had done in the strong City Gibeah) but came calmly forth, marched with them to

the Camp, where they met with all Fraternal Embracements, and herein Israel is to be highly commended, that they had put off their Arms and their Anger both together: Their Anger had been an Evil-Councellour to them, they could not do, but over-do, when tran∣sported with it▪ They had not reserv'd this poor Remnant Wives enow, neither out of the Tribe of Benjamin's Cities, nor out of the Town of Jabesh-Gilead. They reser∣ved only Four Hundred Virgins out of the latter, (having universally slain all without any reserve in the former) yet found the Surviving Benjamites to be Six Hundred, there∣fore Two Hundred of them must be unprovided of Wives, this unhappy Disappoint∣ment did sorely grieve Israel, ver. 15, 16. because their Sword of Justice had been no better bathed in the Oyl of Mercy, as to spare no more Virgins, to make up a compe∣tent Number for this reserved Remnant. However those Virgins are given as far as they would go, and then they cry, [What shall we do for Wives for the rest?] ver. 17.

The Fifth Remark from the Second Part is, The Senate of Israel is put hard to their Poli∣ticks, how to heal this sad Defect, and how to make the Salve broad enough for the Sore.

N.B. Josephus tells us here, how one of the Senators stood up when all the other stuck fast in this deep Debate, and said to this purpose:

I have heard the Opinion of some Elders in this Senate, who judge, this Oath we swore of not giving our Daughters to Benjamin, was grounded upon Wrath, and not upon Judgment, therefore might it well enough be dispensed with, especially for the preserving of a Tribe almost Ex∣tinct, which could not be contrary to the Will of God.

But the other Elders Ex∣ploded this Opinion, out of an utter Abhorrency to the very mention of Perjury: Hereupon (saith he)

I have one Trick to try, how you may keep your Oaths, and yet catch more Wives for the Two Hundred Benjamites; then he tells them at their De∣mand, how the Dancing Damsels at the Feast of Shilo, may by a Rape be caught, that the Remnant of Benjamin may be supplyed, his Relation here agreeth well with the Scri∣pture of truth, as the same Story is recorded.

Judg. 21.17, 18, 19, 20. to the end; Israel's great Cry was now, that the Lord had made a Breach upon the Tribes, ver. 15. Benjamin was the begetter and beginner of the sin, God was owned here the chief Author of the punishment, and Iseael were but his Executioners: Hereby Benjamin is shrunk up into a small room, and reduced to a very narrow number, they complain, the Women were destroy'd out of Benjamin, ver. 16. So the Two Hundred could not hope to have Wives out of their own Tribes. They further urge, [One Tribe must not be lost out of the Twelve,] ver. 17. because both Jacob and Moses promised an Inheritance to Benjamin, and Joshua performed their Promise to him, their Land cannot be alienated from them, nor can it be possess'd by any other Tribe: Their State must not be dismem∣bred, there must be Twelve whole Tribes to serve God instantly Day and Night, as was said by a Benjamite afterward, Acts 26.7 whence those Wives could come to recruit the Tribe in the Overplus number of Benjamites, unprovided, they knew not that they must have none of our Daughters given them by us, because we have sworn to the contrary, ver. 18. and seconded our Oath with a Curse upon him that durst break it: Then comes in Josephus's great Projector with his Grand Salvo at the Feast of Shilo, &c. ver. 19.20, 21, 22, 23. This Oath, though Unlawful as above, must by no means (forsooth) be broken, yet a Violent Rape is devised to elude the Oath, which was far worse, for hereby they added to their Perjury (for it was the Common-Council's Decree that gave those Dancing Damsels to the Benjamites,) the sin of Rape, Fraud, and deceitful Deal∣ing: The Benjamites have now got a Decree in Council of the Elders, to lie lurking in the Vineyards, and these Damsels that came by them to their Dances, they were authori∣zed to take them by force, as their Wives, without either Consent of Parents or Parties, and undoubtedly to the great Grief of both, and when any of their Relations came to complain, (as they had just cause to do against these Plagiaries or Kid-nappers.) it was ordered to answer them, [Be favourable to them, &c.] that is, we have wronged them in not reserving Wives sufficient for them, either out of their own Tribe, or out of Jabesh-Gilead. N, B. Whose Widows (their Husbands being slain) might have served them Wives, when the number of Virgins was not found sufficient, &c. And they are told also, [Ye are not guilty of the Oath, because ye did not give them, but they werr taken against your Wills, &c.] And so indeed they were Innocent, but so were not they that used this Plea, seeing they had contrived this Rape; but this they conceal, least it should make them odious to the Complainers, and so harder to pacifie.

Inferences from this History are these.

First, That Israel's Anarchy begat a General Ataxy. They having no King, or Judge to Govern them, from thence came all those Disorders aforementioned: Their Apostacy from God was Cursed with Manifold Confusions, Civil-Wars, &c.

Secondly, In those dark Times they still held that great Truth, that Parents have the power of Giving their Children in Marriage: This was the Grand Ground of their Oath, and of their Scruples concerning it. So much Light yet remained among them, that it was Unlawful for Children to Marry without the Consent of their Parents.

Thirdly, A Violent Rape of Daughters, without Parents Consent, was even in this Degenerate Day lookt upon as Unlawful, and therefore did they use those Wiles to appease those Parents whose Daughters were taken from them against their Wills, not being altogether ignorant of the Law against Man-stealing, Deut. 24.7. nor how hea∣vily Jacob took it to be Robb'd of his Daughter Dinah, Gen. 34. Children are a chief part of their Parents Goods. therefore the Civil Law punishes Rapes with Death. Much mischief hath followed Rapes, and many Bloudy Wars, the Rape of Helena out of Greece, by Paris (King Priamus's Son) did cost the Destruction of Troy: And later, What a Woful War broke out between the Emperour Maximilian, and Charles the Eigth, King of France, who violently took away Anne the only Daughter of the Duke of Britanny, which had been Espoused to the Emperour, &c.

N. B. How these Couples could fadge, is hard to tell. An After-Consent might salve all, which only made Jacob's Marriage with Leah to be Lawful, &c.

Fourthly, Their Superstition brought upon them this great Folly, to hinder their Daughters from great preferment, for here they had a fair opportunity of making their Daughters Mistresses of very large Inheritances, seeing the copious Inheritance of the whole Tribe of Benjamin was to be divided among Six Hundred Men (none of the other Tribes must have any share in it,) therefore the share of many Thousands did fall to those few Hundreds, yet so Superstitiously scrupulous were they to disown it, &c.

Fifthly, Notwithstanding the darkness of those Times, yet was there so much light as to look upon Polygamy Unlawful and Impracticable: Fot the Decree ran thus, [Catch ye every Man his Wife, &c.] ver. 21. no more but one Wife for a Man is mentioned; which shews, though Polygamy was practised by some, yet was it not approved even in those Times, yea, and in this case never more needful cause was found for the allow∣ance of it, because the Benjamites were now reduced to a very small number, yet had very great and extraordinary Work that lay before them, namely, the Rebuilding of their Ruined Cities, the Re-peopling of them when Rebuilt, and the Replenish∣ing of that Wide Inheritance, which now did almost lie wholly waste; therefore, if ever, it was now necessary for one Man to have many Wives, for a Greater Increase.

Sixthly and Lastly, Nor were those Times so bad, as to allow of mixed Dancings, like the Dancings of our Days between Men and Women, which in all Ages of the Church, hath been condemned as Wanton and Lascivious; but the Dancings of those Damsels was Sober, Modest, and Acted only by themselves (whereby indeed they were the more exposed to this Rape) we oft read of Virgins Dancing by themselves, Exod. 15.20. Judg. 11.34. 1 Sam. 18, 26. and 2 Sam. 6.20, 22. but not any where of any mixed Dances, as is the corrupt Custom of our Times, &c.

Judges CHAP. II. Verse 11.

NOW return we to the History Recorded from Judg. 2.11. unto Judg. 3.11. un∣der the Government of Othniel, whom God made their First Judge after Joshua. Famous Sir Walter Rawleigh saith here, 'Tis not improbable that the War betwixt Ben∣jamin, and the other Tribes of Israel, brake forth between the Times of Joshua and Othniel, for then there was no King in Israel; and the Tribe of Judah, which led the People against the Canaanites, (as it is supposed, under the Conduct of Caleb their Ge∣neral) Judg. 1, 2. did likewise lead up the People in the War against Benjamin, Judg. 20.18. but Dr. Lightfoot steps farther, beyond Sir Walter Rawleigh's Probability, and fix∣eth those Stories in this place, as most proper, which he proveth by many Arguments aforementioned, Judg. 2. from ver. 11. to the end, together with the Seven first Ver∣ses of Judg. 3. give us a General Account of the History of the Judges, whom the Lord raised up successively after this time, when God had been so highly provoked by his Covenanted People, in their Manifold Apostacies and Idolatries) as to sell them several times into Oppressours Hands; for Judg. 2.16. is an Epitome of the whole History of the Judges, saying, [Nevertheless the Lord raised up Judges, who delivered them, &c.] which containeth the Stories of all the Judges, from Joshua to Samson from hence to the end of the Sixteenth Chapter, clearly demonstrating that marvelous Circle which God went in with his People. When they sinned, they were cast down into the hands of Tyrants, when they Repented God raised them up by sundry Judges out of the Tyrant's Hands; as there is a Vicissitude of Nights and Days, so there was of Israels Miseries and Mercies: God checkered his Providences toward them sometime with Black and sometimes with White, and Checker'd-Work is beautiful Work, when Miseries and Mercies are after a comely Manner interwoven, and God's People have their Interchanges of Joys and Sorrows, while they are below, Psal. 55.19. Men fear God by having changes with David, not otherwise, &c. Thus it was with Israel in Canaan, that Land of Hills and Vales, of Ʋp's and Down's, Deut. 11.11. Sometimes they were up on Hills of Prosperi∣ty, and at other times they were down in the Valleys of Adversity, God goes in a Circle with them, and when they were brought to the lowest Ebb, He that was seen in the Mount with Isaac, Gen. 22.14. was seen in the Valley with Israel to mount them up again. God by every Judge (he raised up for them in their low Estate) turned Israel's Sighing in∣to Singing, their Musing into Musick, their Tears into Triumph, and their wringing of Hands for Grief, into clapping of Hands for Joy, &c.

Judges CHAP. III.

JUdges the Third, gives a Narrative of three several Slaveries and most grievous Op∣pressions into which God sold his People for their most Grievous Sins: As, (1.) By the Syrians, from ver. 1. to the 11th. (2.) By the Moabites, from ver. 12. to ver. 30. (3.) By the Philislines, ver. 31. The first under the Syrians, is described,

First, By the Causes of that Slavery: As, (1) The Procuring Cause, namely Israel's sins, such as their toleration of those wicked Nations among them, ver. 5. their Marri∣ages with them, whereby they became corrupted, ver. 6. and then their Apostacy and Idolatry, ver. 6, 7. (2.) The Efficient Cause, the Lord sold them for those aforesaid sins into the hands of the Syrians. (3.) The Material Cause, they were made Slaves and Vassals to the King Cushan-Reshathaim, whom they served eight Years, ver. 8.

Secondly, Their Deliverance from this Slavery is described. (1.) By the Deliverer, the Lord. (2.) The Motive thereunto, the Penitent Cries of his People. (3.) The In∣strument in God's Hand to work their Deliverance was Othniel, ver. 9. whom the Lord qualified with the Gifts of his Spirit for that work he call'd him unto, and who subdu∣ed

the Oppressour, ver. 10. and gave rest to the Land Forty Years, and then Died, verse 11.

Remarks hereupon are,

First, This was the first Servitude and Slavery of the Israelites, ever since they came out of their House of Bondage in Egypt: For now such Detestable Apostacy was found in Israel, as Heaven and Earth had cause to be ashamed of, Jerem. 2.12, 13. therefore is he made a Slave and Servant, ver. 14. The spreading of Idolatry from Micah's House, over the whole Tribe of Dan was mentioned before upon Judg. 17. and 18. Now have we an account how Idolatry did spread over all the other Tribes, how mixed Marriages with the Cursed Canaanites did undo Israel, and brought them to serve Baalim and Ash∣taroth, the He-Gods and the She-Gods of the Heathen, or the Sun and Moon, which many of the Pagans Worshipped, all which was expresly contrary both to God's Command, Deut. 4.19. and 7.1.3, 5. and Exod. 34.13.16, &c. and likewise contrary to their own Solemn Covenant made first at Mount Sinai in Moses's time, and lately renewed, and ratified once and again in the Days of Joshua: Now because they forgot their Cove∣nant and forsook their God (turning to Dumb Idols, &c.) They that would not serve the Lord in the Abundance of all things with Gladness, shall serve their Enemies in the want of all things with sadness, Deut. 28.47, 48. therefore God forsook them, that they might know the Worth of his Service, by the Want of it under Woful Miseries, 2 Chron. 12.8.

The Second Remark is, As this was the first Oppression that Israel met with after their coming out of Egypt, so this King of Syria was their Oppressor: His Name is No∣table and Terrible, [Cushan Reshathaim] which the Chaldee rendreth [Chusan Impij,] a wicked King, of Reshang wicked, H••br. and this teacheth how Tyrants delight in Ter∣rible Names and Titles: His Name here is Verbum sesqui pedale (as Horace doth Phrase it) a bombasting Name, that fills the mouth of the pronouncer of it top full, and the very sound of it was terrible to the Israelites so oft as they heard its big pronunciation, not unlike to that formidable Name of the [Zanzummime] Giants, Deut. 2.20. The Coun∣try of this King is call'd Mesopotamia, Hebr. Aram-Naharaim, that is, the Country of Syria, which is Situated between the two Famous Rivers [Tigris and Euphrates] from whence it hath its Name in the Dual Number. This was the Country where Abraham lived with Terah, Nahor, and Lot, before he removed to Canaan, Gen. 11.32. and 12.4, 5. and Acts 7.2, 3, 4. and afterwards Jacob Sojourned in the same place with Bethuel and Laban, Gen. 28.2.5. As Laban the Syrian had been exceeding injurious to Jacob's Posterity, their Slavery at this time and place might mind them of that of their Patriarch long before, to hide Pride from them, Job 33.17. N. B. This King had God's Commission (as well as his Permission) to oppress Israel, for God sold them into this King's hands, renouncing his own right in them, and delivering them up to him, as the Sel∣ler the thing sold into the hands of the Buyer, and yet was he but a Lessee, his Pos∣session was by vertue of a Lease, and that only a Lease limited to eight years, which (some Interpreters suppose) was the very term of time wherein so long Israel had served Idols in the Groves, the Prince of Darkness directing them to those Dark Pla∣ces (the Thick Groves wherein his Children of Darkness might more closely commit their deeds of darkness:) It surely seem'd very long for those Children of Light to walk in such a place of darkness for eight years together, if so, the time of their Suf∣fering bears a due proportion to the time of their Sinning.

The Third Remark is, The Marvelous proportion God observed (as it were by a Geo∣metrical Rule) in proportioning Israel's Suffering to the proportion of their Sinning, both in this time of their Slavery, and in all the other following times also. As Is∣rael's sinning increased in Magnitude, (being no better by their former Opressions, but ever returning with the Dog to his Vomit, &c.) So their Suffering increased in multi∣tude, every term of their Slavery rising higher and higher. They served this Chusan Eight Years, and (because not bettered thereby) they served Eglon Eighteen Years, ver. 14. and afterward, Jabin Twenty Years, Judg. 4.3. &c. With the froward God will deal frowardly, Psal. 18.26. when lesser Corrections could not restrain them from Sin, God laid heavier Punishments upon them, and punishes them seven times more, yea, and seven times more, and yet seven times more to that, as he had threatned, Levit. 26.18.21.24.28. they must be sure of this, if their Minds mend not, they shall see no end of their misery; 'tis not meet for Men to abuse God's Mercy, and his readi∣ness to deliver them once and again from misery: Nor is it meet that God should cast down the Bucklers first, therefore doth three times raise up his note of threatning to re∣duce

them into obedience, and he raiseth it all by Sevens, which are Discords in Mu∣sick, such Sayings by Sevens do prove Heavy Songs▪ and the execution of them more Heavy Pangs to those that will not be reclaimed by them; God will not give over Punishing, until Men do give over Sinning.

The Fourth Remark is, The Redeemer that the Lord raised up to Redeem Israel out of their first Slavery, was Othniel, ver 9. which God would not yet do for them, un∣til they humbled themselves, casting down the Bucklers first, when God (they saw) would get the better of them: They being brought into most grievious miseries by this Oppressing Tyrant, and finding no relief from their Idols which they Worshiped, they then return to the Lord by Repentance, and cry to him for the pardon of their Sins, and for sending them a Saviour: Hereupon the Lord (who is a None such God, forgiving even None-such Sinners, Mic. 7.18.) stirred up Othniel with extraordinary in∣fluences of his Spirit to undertake their deliverance which now they so earnestly prayed for, ver. 10 Othniel, or Othoniel (in the Hebrew) signifies [the Time or Hour of God, intima∣ting hereby, that God's Time and his Hour was now come (as John. 2.4.) for Israel's De∣liverance. N.B. And this Deliverer, whom God sent to Redeem Israel, when sold into the hands of this terrible Tyrant, was a Type of our dear Redeemer the Lord Jesus, who was sent of God to Redeem us out of the hands of all our Spiritual Enemies, that we might serve God without fear, &c. Luke 1.74, 75. and thus all the other Judges be Types of Christ, though some more eminently than others, as the Sequel may manifest: Here the Spirit of the Lord came upon Othniel, gave him Prudence, Prowess, and Magnanimity to make War against this Tyrannical Oppressour, and having Vanquish'd him in Battle, he restored rest to God's Israel, governing his People in Peace, and in the Profession and Practice of God's True Religion according to his Law.

The Fifth Remark is, The Lond had Rest forty Years, ver. 11. that is, from the Death of Joshua, to the Death of Othniel. the eight Years of Slavery under the Syrians being included as is a frequent way of reckoning in Scripture, recording the round num∣ber, which gives the main Denomination, and not insisting upon the Fractions, or bro∣ken Numbers, as Numb. 14.33. Acts 7.14, &c. where some odds are, &c. God's Mercy Triumphs over his Justice, Jam. 2.13. and is over all his Works, Psal. 145.8, 9. Here he gives to his Penitent People forty Years Liberty for eight Years Slavery.

The Second Story of Israel's Slavery, (which followeth from ver. 12. to ver. 30.) under Eglon King of Moab, affords many Remarks. As,

First, The loss of a Godly Governour, is sometimes the loss both of Church and State: Othniel dieth, ver. 11. and almost all Godliness dieth with him, for Israel imme∣diately relapseth into their old Idolatry, notwithstanding the former experience they had of the manifold Miseries, which they by the like sins had brought upon themselves, and of God's great Mercy in working their Deliverance, [They did evil again, &c.] ver. 12. neither Ministry, nor Misery, nor Miracle, nor Mercy could mollifie their hard Hearts, nor could any Means constrain them to keep within the bounds of Obedience, but made new out bursts into Notorious Extravagancies: Insomuch that the Lord comes forth in his hot Displeasure, strengthens Eglon to oppress them, and weakens Israel, to oppose his oppression, ver. 12. N.B. 'Tis God's Work to strengthen or weaken the Arm of either Party, Ezek. 30.24, 25. so that they can neither defend themselves, nor offend their Enemies, when God so breaks the Arm, as no means nor Medicines can patch it up again: And sure I am, this is a sure sign of dreadful Divine Wrath, when the Arm of Sion is weakened, and the Arm of Babylon is strengthened, as it was now when Courage was found in Eglon, and Cowardice in Israel, through the cursed Guilt of their own cor∣rupted Consciences.

The Second Remark is, No sooner had Israel sinn'd away their God (who was their Defence) but the Moabites (under Eglon their King) bestir themselves to Tyrannize o∣ver them, nor may this be wondered at, because of the ancient Enmity, Moab had a∣gainst Israel: For though Israel were not injurious to Moab in their Wandrings through the Wilderness, Deut. 2.9. yet in the business of Balaam, Numb. 25.1. Moses made a dreadful Slaughter upon their Confederates, Numb. 31.7, 8, &c. and themselves were excluded, even to the Tenth Generation, from coming into the Congregation of the Lord, Deut. 23.2, 4. for their Hiring of Balaam to Curse them: All this must needs highly in∣cense them against Israel; and being Enemies to God, and to the true Religion, they watched all opportunities to ruine them, and that they might effect it at this time, they call into their Confederacy the Ammonites and Amalekites (both of the like Malice a∣gainst Israel, and prevailing by this threefold Cord, Eglon possesseth himself of Jericho,

ver. 13. and so a King of Moab makes himself King of Israel, and kept his Court even in the Land of Canaan, in the City of Palm-Trees: There is no doubt but Moab's old Malice did spur them to spoil Israel, now brought into Subjection, and now they lay load upon their Slaves, and made their Lives as bitter to them, as the Bondage of Egypt had done before.

N. B. Those Moabites were ever apt to dream of lying comfort to themselves, as they did, when they fancied Water was Blood, and call'd up one another, [now Moab up to the Spoil.] 2 Kings 3.22, 23. where they mused as themselves had used, 2 Chron. 20.23. Such Misconceits might possess them here, Animating each Man, his Neigh∣bour to spoil Israel, whom they had now got under their Feet, and that for a long term of time, even for Eighteen Years, which was Ten Years longer, than was their first Slavery under the Syrians; for Israel's second Apostacy was of a deeper Dye than the first, seeing they had now sinned against more Light and Love in their Redemption by Othniel, therefore are they punish'd more than double, and must serve more than a double (e∣ven almost a treble Apprentiship of Slavery under Eglon; as a Linen Garment, if but lightly fouled, is soon cleansed from those slight Soils, but if a deep Tincture of De∣filement be contracted in it by long and dirty uses thereof, then must there be a strong scouring thereof, and many Frosty Nights lying out of Doors will be little enough to reduce it unto its primitive Whiteness: So the Lord deals with Israel here, and no doubt but this long Servitude cost them many a groan, and many a Cry; and at last, when they cryed aright, the same Gracious God that had heard them in Egypt, Exod. 3.7. was graciously pleased to hear their Groans and Crys now, ver. 15.

The Third Remark is, Israel's Repentance raiseth up Israel's Redeemer the second time; the Lord heard their penitent Crys, and stirr'd up Ehud to deliver them from Eglon, he was Israel's Second Judge, he was a Man of Benjamin, ver. 15. which Tribe was by this time pretty well recruited, through the Blessing of God upon the Marriages of the Six Hundred Men that only remained out of the Wars with the other Tribes, in the Rock Rimmon, as above in the matter of Gibeah, and probably (saith Dr. Lightfoot) he was of Gibeah, for he descended of this same Family in Benjamin, that King Saul was of after∣wards; and thus the Honour of Benjamin (that was lost in the defence of Gibeah's Vil∣lany) was somewhat restored in him, who sprung from the same Gibeah, and as Othniel of the Tribe of Judah, made good Jacob's Prophesie, That Judah should be a Lyon's Whelp, Gen. 49.9. that should bring the Tents of Cushan into Affliction, Habbak. 3.7. So Ehud of the Tribe of Benjamin, made good likewise Jacob's Prophecy, That Ben∣jamin should be a Ravening Wolf, in the Morning devouring the Prey, and at Evening dividing the Spoil, Gen. 49.27. which was accomplish'd in Ehud, as Judah had the first honour of the Judge ship in Othniel, so Benjamin had the second in Ehud, who was Left-handed, and likely was one of those Left-handed Benjamites, who are recorded for Famous War∣riours, Judg. 20.16. and which might be the encouragement of the Benjamite's Confi∣dence, or rather Impudence to Patronize the Notorious Iniquity of Gibeah's Belialists a∣gainst all Israel: However Ehud was Left-handed, whether it came from some Infirmi∣ty of Nature in his Right Hand, or from an ill Custome in Childhood, which in time becometh a second Nature (especially if it be affected) is not told us: Yet this is ex∣pressed, that he used his Left Hand as his Right, not only as a mark of his Courage and Activity, but principally as a considerable Circumstance in the following Story, where∣by he might more advantagiously and more unsuspectedly give the deadly Blow at God's Appointment, which teacheth us, That the Lord oftentimes bringeth to pass exceed∣ing great Works, by exceeding small, infirm and contemptible means; as here, by a Left-handed Man, God wrought a Right handed Deliverance for Israel: Ehud, Hebr. signifi∣eth praising, God chuseth none of the Right-handed Men of Israel (though there were many Thousands of them, and Men of great Gallantry, &c.) but this single Left-hand∣ed Man, to work their Redemption, that the praise thereof might not be ascribed to Man the Instrument, but to God the principal Agent.

N. B. And upon the like account must God be greatly praised by the Church, for his employing Mr. William Perkins, one lame of his Right Hand, and (as an Expositer saith) no less famous in his way than this Ehud, for the Lord enabled him in his most Learn∣ed Writings, even by a Left-handed Pen to stab the great Eglon of Rome to the very Heart. Hereupon a Poet writeth upon him this Distich.

Dextera quantumnis fuerit tibi Manca, Docendi Pollebas Mird Dexteritate tamen.

The Fourth Remark is, The Manner how this Israel's Redeemer wrought Israel's Re∣dempiion: The Senate, or Sanhedrim (which bare the sway, Judges not ruling as Mo∣narchs, but being as Chief Commanders, or Generals) sent a Rich Present by Ehud to Eg∣lon, this Present was not their ordinary Tribute, but some extraordinary, large and liberal Donative, thereby to Ingratiate themselves the more into Eglon's Favour for lightening the load of their Intolerable Oppressions, and this is the more manifest, inasmuch as this present required so many People to bear it, as is expresly said) in ver. 18. Ehud fur∣nishes himself for this Embassage with a two edged Dagger, long enough for his design, and not too long for carriage and concealment, girds it under his Raiment upon his right thigh, both to avoid suspicion, and to have it the more ready for his left hand with more nimbleness, ver. 16. Ehud the Chief Embassador, having delivered his grand Present out of the hands of his Associates, departs with them as far as Gilgal, there dismisses them, and returns alone to Eglon, as if he had forgot some matter of great importance, and said to him, I have a secret Errand unto thee, O King, ver. 17.18, 19. Hereupon Eglon commands all his Attendants to withdraw, till Ehud had deliver'd his secret Message, which none of them ought to hear. Ehud then draws nigh him as he was sitting in his Summer Parlour (the place of his Retirement, and where his Servants sometimes waited long, e're they went in to him, ver. 25.) and said again to Eglon, [I have a Message from Elohim unto thee,] ver. 20. Some suppose here, that Eglon thought Ehud had been Worshipping Moab's Idols set up at Gilgal to intice Israel to Idolatry, and that some Secret, touching the King, was revealed by that Idol Oracle to him, which he was now returned to reveal to the King, and the rather because Ehud uses the word Elohim, and not Jehovah for God: But others say, that the sight of those Stone-Images set up by Eglon at Gilgal (where Joshua had erected an Holy Monument, Josh. 4.20. and where God had rolled away the Reproach of Israel, Josh. 5.9.) did so enrage his Spirit, that he returned, resolving to kill that Idolatrous King: Eglon hearing of a Message from Elohim, supposed it came from his False Gods, and therefore from a deep Veneration (according to the common practice of Pagans, a shame to that Irreverence to the true God, too frequent among us,) riseth up from his Seat, though he was a Fat Ʋnweildy Man to receive it; his Fatness is recorded, to declare his being a fairer mark for Ehud to hit, and less able to resist the fatal blow. This Message from Elohim pro∣ved Ehud's Ponyard, it was not to be delivered by Word of Mouth, but by an Act of the Hand, [He thrust his Dagger into Eglon's Belly,] so stab'd him in the Guts, which he had so Deliciously and Daintily for a long time pampered, ver. 21. for which Deed Ehud had undoubtedly an extraordinary Call from God, ver. 15. and so

N. B. This Extraordinary Act of Ehud is not Recorded as an Example of ordinary Imitation: 'Tis not here propounded as a Pattern for common practice: Therefore Ravilliac's killing King Henry the Fourth of France at the Jesuits Instigation, and our own Burchet in Queen Elizabeth's Reign, undertaking to stab a Nobleman, whom he look'd upon as God's Enemy, and such like Enthusiastick Attempts, can have no just Vindication from the Example of Ehud, who was extraordinarily raised up by the Lord to be Israel's Redeemer, who in this Act was indeed a Type of Christ, for as he alone slew Eglon, so our Saviour alone destroyeth Satan: He treads the Wine-press alone, Isa. 63.3. and beside him there is no Saviour, Isa. 43.11. and 45.5. and Christ is described to have a two edged Sword, (like this of Ehud's) Revel. 1.16. wherewith he will destroy that grand Eglon Antichrist, &c. Revel. 19.15. Psal. 149.6.

The Fifth Remark is, The Consequences of this King's Death, which be Three,

First, Ehud's Prudence in escaping his present peril. He went through the Gallery, or Guard-Chamber▪ with such a composed Countenance and Carriage in his going out, so that none of the Courtiers could harbour any suspicion of him, ver. 23. He lock'd the Door and probably took the Key along with him; so great was his Courage from his good Conscience, being fully assured, that God, who had given him this extraor∣dinary Call to undertake this extraordinary Enterprize, would by his Special Provi∣dence preserve him in it, and protect him through it; but behold in the next place, how great a Truth that Adage proveth, [Quos Deus vult Destrui, prius vult Decipi & Dementari,] Whom God will have destroyed, He will first have them deceived, and no∣toriously Infatuated, as were this King and all his Courtiers, the Lord here helped Ehud

so, as that he out-witted them all: Eglon himself falls by his own Sublime Infatuation, in putting forth and packing out of his Parlour all his Yeomen of the Guard, and all the Lords of his Council to be left alone, and in his mistaking Transport at Ehud's Elohim, &c. as above; and now all his Courtiers were likewise no less confounded.

N. B. The same God, who had commanded Ehud to stab Eglon, did likewise (for the safety of his Servant in his Service) Infatuate all his Courtiers, filling their Minds with false Imaginations. For,

First, They had not the least Suspicion of Ehud's doing any evil Act, when they saw him walk leisurely away with so serene and sedate an Aspect, his Faith being above his Fear in that most eminent danger, his Confidence in God, that called him to this Exe∣cution of Justice, carried him off in a constant Composure (both of gesture and posture) as if indeed unconcerned, therefore Eglon's Attendants had no Jealousie concerning him, for the Lord hid it from them.

Secondly, Those Servants (after Ehud had pass'd safely by them) came to the Door of the Parlour, and finding it fast locked, they said, [Surely he covereth his Feet in his Summer Chamber,] ver. 24. Here a Second Infatuation was upon them; whether [by covering his Feet] they suppos'd he was only easing Nature, may be much question'd, though it be commonly so taken both here and in 1 Sam. 24.3. not only because a Summer-Room is properly design'd for a place of delight, and not for any such offensive use, but also because it was usual in those hot Countries to lay down in some cool place and take a Nap at Noon, as both Ishbosheth, 2 Sam. 4.5. and David did, 2 Sam. 11.2. and when they did so in such cool places (such as this Summer Parlour undoubtedly was) they used to cover their Feet, as Boaz is said to do, Ruth 3.7. Hereupon I the rather judge, that Eglon's Servants did suppose that their Lord was laid down to sleep, partly because this sense best suiteth with Saul's case in the Cave, 1 Sam. 24.3. for David might better cut off Saul's Lap when he was asleep, than while he was only easing himself of his Excre∣ments, seeing Saul was insensible when David did it, and partly because this was a more probable Reason of the Courtiers, so long waiting at the Door, which was their third In∣fatuation. They must rather suppose that their Lord was laid down to sleep (which would take up some considerable time) than only that he was now emptying his pam∣pered Panch, which is a Work done in a little time, so could not be any occasion of their waiting so long until they were ashamed, ver. 25. loath they were, most probably, to disturb him of his Repose, as on the other hand, they would not be found guilty of any unlawful Neglect towards their Liege Lord and King, thus were they confounded among themselves, none of them knew what to think or speak; yet all this while God was at work in over-ruling their gross Mistake, for while they were made to linger along time. God convey'd his Servant Ehud safe home to Israel, ver. 26.

The second Consequence of this Tyrant's Death was Israe's Deliverance from Moab's Tyranny, the Circumstances whereof are here described, ver. 27, 28, and 29.

The First is, Before those Courtiers could find another Key, (it being common in Princes Courts, to have divers Keys for the same Door) Politick as well as Pious Ehud, made a safe Retreat: 'Tis a great Truth, [Piety without Policy is too simple to be safe, and Policy without Piety, is too subtle to be good.] Here was a blessed mixture of both in Ehud: He escapes unto Seirath, near to Mount-Ephraim, and not far from Eglon's Summer-Par∣lour, while his Servants loitered thus at the Door, but at long last opened it, and there found their Lord asleep, indeed (as they had expected) but it proved his long sleep, a sleep unto Death it was that he slept, Psal. 13.3. [their Lord, they saw, was fallen down dead on the ground] ver. 25. No doubt but this frightful unexpected Spectacle did fright those Courtiers into a most dreadful Consternation: Oh! In what confusion were they now plung'd into, especially when they heard that Ehud was approaching to Assault them, &c.

The Second Circumstance is, No sooner was Ehud return'd safe to Seirath, but he blew a Trumpet, sounding an Alarm of War to those Warlike Men of Mount-Fphraim, whom unquestionably he had prepared for a March, by those Associates who bore the pre∣sent to Eglon, and whom he had sent back to make all ready, himself having a particu∣lar Faith for success in his secret Service; then comes Ehud Captain General, march∣ing in the Head of his Mustered Army (whom Oppression had made mad against Moab) useth this Stratagem of seizing upon the Fords of Jordan, that no Moabites in Canaan might escape home to Moab, nor any Moabites could come to succour those he assaulted in Canaan; then, like a Politick Commander, takes this Golden Opportunity of fal∣ling Pell-mell (as we say) upon these their oppressing Moabites in Canaan, while they

were in such a desperate Hurry about their Kings Death, and Slays of them above Ten Thousand Men; yea, and the Scripture sets an Asteriscus, a Star of Note upon those slaughtered Moabites, [that they were all Lusty, Fat, and Corpulent Men] Eglon's People were Fat like himself, and as it were stewed in their own Broth, for those Lord-Danes had long for Eighteen Years eaten of the Fat, and drunk of the Sweet, while the poor Israelites (their Slaves and Vassals) were forced to feed upon hard Fare, even in the Land of Promise.

The Third Consequent was Israel's Peace and Tranquility for 80 Years, ver. 30. that is, reckoning from the Death of Othniel, and so taking into the Account of this time, the time of their Defection after Othniel's Death, when they had no Judge over them, and wherein, through Divine Indulgence, they enjoyed Peace and Prosperity in the time of their Apostacy; together with the Eighteen Years wherein they were op∣pressed by the Moabites; for 'tis not unusual, both in Scripture, and in other Authors, to denominate Times from the greater part, as here it was, especially when Israel en∣joyed some degrees of rest even in their Times of Slavery, which here they did, God rarely dealing with them according to the Rigour of his Justice, and the Demerit of their Sin.

The Sixth Remark on this Third Chapter, is the Story of Shamgar the Third Judge, ver. 31. Israel after the Death of Ehud, falls foul into their old Idolatry again, for which, before it was long, they fall also under another Oppression by the Philistines, as formerly by the Syrians and Moabites, one fall begat another, their sin of Apostacy be∣gat their punishment under Tyranny: God never wants Arrows to shoot at Sinners. It might be said of the Pagan Jove,

Si quoties peccent Homines sua fulmina mittat, Jupiter exiguo tempore inermis erit.

If Jove should throw his Thunderbolts every time that Men offend him, his Maga∣zine of Arms would in a little time be exhausted: But this cannot be said of the true Jehovah, who threatneth Israel, [I will heap up Mischiefs upon you, and spend my Arrows on you,] Deut. 32.23. which yet can never be all spent up, for so long as Man's sins a∣bide, God's Judgments abide also. Man must leave sinning, before God leave punish∣ing: The Syrians were the first Arrows God shot at Back-sliding Israel, for the same sin, were the Moabites, and now for the like the Philistines, and thus it hath been ever since; God never wanted a Rod wherewith to Chastise his wanton Children, and thus it will be to the end of the World, so long as the Serpent's Seed is in it, &c. Yet this is Comfort, God never suffers a Malady, but, in his own time, he sends a Remedy, as were Othniel and Ehud in the two former Maladies, and so was Shamgar in this.

Objection. Some indeed do doubt whether this Shamgar was one of the Judges of Israel, because partly the Scripture speaks so little of him, not shewing of what Tribe he was, nor that he Judged Israel, nor doth it relate any more of his Acts, save only this one Exploit, and that done by himself alone, &c. And partly because Shamgar is left out of the Catalogue of Israel's Judges by sundry of the Fathers, as by Clemens Alexandrinus, by Isidore, &c. seeing he is not said to do any one Act of a Judge, save only in this one Exploit, which being single (by his own Hands only) might fall out while Ehud was Judge, the Philistines making then an Incursion into Canaan, &c.

Answer 1. Had not Shamgar been a Judge, the Scritpure would not have said [after Ehud was Shamgar] ver. 31. therefore this Exploit of Shamgar could not fall out in Ehud's time, seeing 'tis expresly declared to be after him.

2. Josephus, Origen, and others, Judge him to be one of the Judges.

3. Though it be no where said, that he Judged Israel, no more is it said so of either Othniel, or Ehud, whom Shamgar is said to have succeeded.

4. If he were not formally a Judex, yet was he certainly a Vindex to Israel, in re∣venging their Wrongs upon the Invading Philistines, as Samson did afterwards, when the Philistines ruled with Rigour over them.

5. He is expresly call'd Israel's Saviour, or Deliverer here, which was the proper Work and Denomination of a Formal Judge.

6. By this one Miraculous Deliverance of Israel, he seem'd to merit the place of Chief Governour, unto which the whole Body of the People might call him by a com∣mon and universal Consent.

Inquiry. Why then is the Scripture so short in the Story of Shamgar, as to include it in one Vese, yet larger on others? &c.

Answer 1. 'Tis probable Shamgar's Judgship was very short, lasting (as some say) on∣ly for a few Months, and not a whole Year, even in the last of the Eightieth Year of Ehud, dying in the beginning of that Year, so Shamgar being his Successor, wrought this Deliverance before the Year expired.

2. Other Learned Men are of Opinion, that many more Victories might very pro∣bably be obtained by Shamgar's Valour, though this only one be mentioned, as being of all the rest most famous and renowned, for the Scripture studies Brevity.

3. I have consulted Josephus, who saith, after Ehud, Shamgar the Son of Anath was chosen Governour, and in the first Year of his Reign, he lest this Life to partake the Fruition of another, therefore his short Reign hath a short Story.

4. This Renowned Act Recorded of him, is Instar omnium, carrying so great a Fi∣gure, that it out shines (as well as includes) many more Memorable Archievements, that one single Man should slay Six Hundred Philistines, with so weak a Weapon, as an Oxes Goad; the corrupt Latin Version doth indeed say, he did it with an Iron Plow-share, judging the former an improbable Instrument; for say some (in Vindication of that Vulgar Version) 'tis not likely that Israel, being not at this time sold into the Philistines hands, should be unprovided of better Weapons, seeing they bordered upon their Country, who had an implacable Enmity against them: But we Answer, It is not safe to go from the literal sense of the words of the Text, upon such weak and ungrounded Conjectures: The Hebrew word Bemalmad Habbakar, is rightly rendred an Oxe-Goad, and should not be read an Iron Plow-share, for the Hebrew is in Documento Bovis of Lamad to teach, or learn; now the Plow-share is no Document to the Oxe, as the Goad is, that teaches him to mend his pace, when pricked with it; nor ought the Oxe-Goad seem an unseemly Instrument to any that believe there is a God, whose presence makes one of his People to chase a Thousand, Deut. 32.30. and can make the weakest Weapon strong enough, when God puts strength into it to do great Exploits: Nor is this more incredible for Shamgar alone to slay Six Hundred Philistines with an Oxe-Goad, than it was for Samson himself alone to slay a Thousand Philistines with the Jaw-bone of an Ass, which none can deny, because the Scripture of truth affirms it, as it doth this also, as both were alike strange Renowned and Miraculous Victories.

N.B. Learned Lavater not improbably affirmeth, that this Shamgar was an Husbandman, and as he was Tilling of his Ground, those Philistines made an Inroad into Canaan, and in that part of it, where he was Plowing with a Plough of Oxen, he hereupon leaves his Plough standing in the Field, with his Oxe Goad upon his Shoulder, falls furiously upon them, and with it knocks them down dead, until he had slain Six Hundred of them, and puts the rest to flight, and this he maketh the more probable by two Instan∣ces: he saith,

First, 'Tis usual with the Hungarians to leave their Ploughs standing in the Field, and to fall upon the Turks, (who make frequent Incursions into their Countrey) with the best Weapons they can catch hold of, and for want of better, with their very Plough-Staves.

His Second Instance is, [Simili modo ab Aratro ad Dictaturam vocati fuere prisci Romano∣rum Heroes.] In like manner those famous Heroes among the Ancient Romans, were cal∣led from the Plough to the High Office of Roman Dictators, as were Camillus, Curius, &c. who with great Magnanimity and Courage, Conquered the Gauls, &c. and drove them out of the Roman Territories, whereby they stand Recorded in the Roman History for Rome's Liberators, as Shamgar is Israel's here.

N.B. We must borrow a Supplement to this last Verse of Chapter the Third (wherein so short an Account is related concerning Shamgar's Story) from Deborah's Song wherein this Shamgar is mentioned, and where we are told the deplorable Estate of Israel [in the Days of Shamgar, &c.] Chap. 5. ver. 6, 7, 8, 10, 11. where we have an Account of Affairs from the Death of Ehud, until Deborah and Barak's Conquest of Jabin King of Canaan, and of his General Sisera: This sad case is set forth in several parts.

First, Their High-ways were Ʋnoccupied, &c. Times were then so troublesome, that there was no peace to the Traveller in his going out, or coming in, as 2 Chron. 15.2. so that no Commerce in Trading could be carried on, because Robbers abounded in all their High ways, and if any Travelled in Matters of great Importance, they were for∣ced to Travel in By-Roads for fear of Robbers.

Secondly, They durst not dwell in Villages and Unwalled Towns, but the Country-People generally forsook them for saving their Lives and Goods in fortified Cities unto which they were forced to fly.

Thirdly, War was then in the Gates, not only of the Villages, (where Country men could not secure themselves from the Insolency of the Enemies Soldiers) but even of the Cities also into which they were fled: War pursued them and shut them in by a Siege, &c.

Fourthly, As there could be no exercise of Trade; so nor could there be any Execu∣tion of Justice, either in Walled Cities, or Unwalled Towns, their Judges durst not Ride upon White Asses to Judgment.

Fifthly, Nor durst the very Boys and Girls go forth to the Wells (very precious in those hot Countries) nor any other Tankerd-Bearers, to draw a little Water, because the Enemies Archers shot at them.

Sixthly, The Canaanites being Conquerors over them, did universally disarm the Con∣quered; this dispirited Israel so that scarce one of Forty Thousand durst be seen, or known to have any Arms or Ammunition; Swords and Bows, &c. they might have privily, but neither Shield nor Spear was seen amongst them, and all these six Mischiefs came upon them, because they chose new Gods [Gods] in the plural, whereas the true God is but one in the Singular; it was the Old Serpent's Grammar that first taught Men to decline [God] in the plural Number, saying, [Ye shall be as Gods] Gen. 3.5. [New Gods] meer Upstarts, compared with the Ancient of Days, the Eternal God, [and un∣known to their Fathers,] therefore the Lord sold them into the Hands of those Hea∣thens, whose Gods they (not by Constraint, but) chose willingly to Worship: Though Shamgar began a great Deliverance for Israel, by his getting one wonderful Victory over the Philistines, &c. Yet God's People lay a long time under those Plagues afore∣said: Shamgar wrought not a perfect Deliverance, God reserved that for Deborah to do.

Juges CHAP. IV.

JUdges Chapter the Fourth, declareth Israel's Deliverance by Deborah, and Chapter the Fifth is Deborah's Spiritual Song for that Deliverance.

The Remarks upon the first.

The First is, Israel's Defection taketh is Date after the Death of Ehud, Chap. 4. ver. 1. no mention being made of Shamgar for three Reasons.

• 1. Because his Judgeship lasted only for a few Months.
• 2. Because he did not fully and perfectly Deliver Israel. And,
• 3. Because he did not reform, and reduce them into the right way. 'Tis justly to be wondred at, that this People of God, notwithstanding the Manifold Miseries they had met with, and groaned under for the sake of their sins, together with as manifold Mer∣cies of God in delivering them upon their Repentance, which they had experimentally found, yet no sooner was Ehud Dead, but they returned to their old Vomit, and sin∣ned more heinously than they had done before, for now they had not only submitted to Idolatry, when they were forced to it by Tyrants, but they had freely and volunta∣rily on their own accord, chosen now Gods, &c. Chap. 5.8.

The Second Remark is, Therefore God sold them again into the hands of Jabin King of Canaan, whose General was Sisera, ver. 2. Thus God made Israel's Choice to become their Judgment; when they might have cut off the Cursed Canaanites under Jo∣shua, they would not, though God commanded them to do so; but now, when they would, they cannot, for those Canaanites they spared, fled into the North part of Ca∣naan, there fortified themselves, and this Jabin was King over them, who watched all opportunities to be revenged of Israel, for their former dispossessing his People, slay∣ing his Father, or Grand-Father, and burning his Royal City with Fire, Josh. 11.10, 11. therefore, partly from his own profound Malice and revengful Rancour against Israel, and partly through the Just Judgments of God upon them (their aggravated sins crying for aggravating Punishments) this Jabin mightily oppressed Israel for Twenty years, ver. 3. No wonder if Israel now cryed at the end thereof, when they saw his Nine

Hundred Chariots of Iron, which had Iron Hooks like Sithes fastened in their Axle-trees on either side, to cut in sunder all that stood in their way, and two other Hooks of Iron bending towards the Ground to tear those that fell down under them: No doubt but Israel had oft cryed long before this time under their grievous Oppressions, but they had only howl'd upon their Beds, as Hos. 7.14. not with their hearts in unfeigned Repentance till now, they saw his Rage was above all former Tyrants, who were all Forreign, but this was a Canaanite which God had promised to cast out before them, but now for their sins had rejected them, and suffered their Foes to fall foul on them, &c.

The Third Remark is, Israel's Deliverance from this Dangerous Bondage, which the Lord wrought for them upon their real Repentance by a Threefold Instrument. (1.) By Deborah. (2.) By Barak. And (3.) By Jael. God never suffers his Servants to fall so low, but still his Everlasting Arms are underneath them, and so, lower than they to raise them up again, Deut. 33.27. Psal. 37.24. Prov. 24.16. Mich. 7.8, 9. Cant. 2.6. The Lord never letteth any Malady to befal his Church and Children, but he hath a Remedy ready to redress it, when unfeigned Repentance hath ripen'd them to re∣ceive it.

The Fourth Remark is, Israel's principal Deliverer in the Lord's Hand is Deborah, who is here described, (1.) By her Sex, a Woman. (2.) By her Office, which was double, both Ecclesiastical, a Prophetess, and Political or Civil, a Judge, ver. 4, 5. (3.) By her Authority in calling and constituting Barak to be the General of Israel's Army against Jabin the Tyrant that oppressed them, ver. 6, 7, 8, 9. This Deborah was not only a Prophetess, (as were Miriam, Exod. 15.20. Huldah, 2 King. 22.14. Elizabeth, Luke 1.41, 42. Anna, Luke 2.36. and Philips four Daughters, Act. 21.9.) but also Governess and Judge, who being a most eminently Pious and Prudent Woman, did determine Causes and Controversies arising among the Israelites, unto whom she revealed the Will of God by the Spirit of Prophecy, her Name Deborah in Hebrew signifies [a Bee] and so she was indeed as she made Honey for her Friends, but had a Sting for her Foes; and here we may stand and wonder how, when Israel's Oppression was the mightiest, strongest, and longest, ver. 3. The Lord makes choice of an Instrument of the weaker Sex to de∣liver them from it, that his Power and Might might be the more manifested in the weakness of those means that effected so great a Work.

The Fifth Remark is, Deborah, by her Authority calls forth Barak to be her General, [she sent to him] but went not, ver. 6. bids him take Ten Thousand Men, &c. and assures him from the Lord, he should obtain the Victory, ver. 7. Though Barak be recorded for a Man famous for his Faith, Hebr. 11.32, 33. yet here he sheweth some Unbelief and Diffidence, in not daring to go without Deborah, ver. 8. he doubted of God's bare Promise without the Pledge of the Prophetess's Presence, whom he thought God would preserve, and him for her sake, well knowing withal, that she would on all occasions counsel him, and pray for him, as a Prophetess. Another ground of his doubting and distrust might be that Ten Thousand Men were but a few to fight against Sisera, who had in his Army (as Josephus relateth it) Ten Thousand Horse, and Three Hundred Thousand Foot, forgetting that God can save by a little help, Dan. 11.34. 1 Sam. 14.6. 2 Chron. 20.12, 17. Hereupon Deborah tells Barak, that his Diffidence and Distrust would debar him the Honour of a General, because a weak Woman would share with him therein, and have the glory of it, ver. 9. for Deborah Conquered Sisera's Army, and Jael kill'd his person: As this War was undertaken by a Woman, so it was compleated by a Woman also.

The Sixth Remark is, Barak by his Commission Musters up Ten Thousand Footmen, marcheth in the head as General of them, (together with Deborah) against Sisera's Ten Thou∣sand Horse, &c. Deborah encourages Barak to fall on, for the Lord of Hosts was gone out before him as the Supreme Generalissimo of his Army, who is a Man of War, (as Mo∣ses calls him) Exod. 15.3. and who is alone a whole Army of Men, both Van and Rear, Isa. 52.12. and no less he proved to this handful of penitent Israelites in this Expedition, for the Lord of Hosts himself began this Battel, with Thunders, Lightnings, and Hail-stones from Heaven, that 'tis said, [The Lord discomfited Sisera, &c.] ver. 15. and Debo∣rah in her Song doth acknowledge it, Judg. 5.20. where also we have Account, that God's shooting off Heavens great Canons against the Canaanites (Lightning being the Fire, Thunder the Report, and Hail-stones the Bullets shot at them) wherewith that Cursed Crew were so affrighted, that many of them ran into the River Kishon, and there perished, Judg. 5.21. 'Tis the more probable, that the Lord raised such an Im∣petuous

Storm, by sharpening the Influences of the Stars, and disposing the Air to re∣ceive and improve their Impressions after an extraordinary manner at this time, seeing the Lord had done the like before in Joshua's time, Josh. 10.10, 11. as he did after in Samuel's, 1 Sam. 7.10. Psal. 18.9, 10, to 15. Barak had little to do in this Battel (wherein God was the principal Agent) but to be an Instrument in God's Hand to serve his Providence, in killing out-right those that were half kill'd to his hand with fear and astonishment, that prodigiously vast Army (as Josephus makes it) melted away in a moment by the force of an hot Fire from Heaven upon them, so that there was not a Man left in the Field, ver. 16. some fled away as Sisera did, ver. 17.

The Seventh Remark is, Jael's Slaughter of Sisera: Great Warriours look'd upon it as one of the deepest disgrace (that could befal them) to fall down dead by the Hands of a Woman, as Abimelech did, Judg. 9 54. So Sisera did here; the manner of it in short was thus.

First, The Kenites (whereof Jael and her Husband Heber was one, descended from Jethro, Moses's Father-in-Law) were a peaceable People, minding only their Meditati∣ons upon the Law, and pasturing their Cattle, so Jabin was at peace with them, fear∣ing no danger from them, therefore Sisera flees thither for Refuge, thinking to lurk more securely in Jael's Tent, than in Heber's. N.B. Some say, that those Kenites, being careful to keep themselves uncorrupted with Israel's Sins, therefore were preserved from partaking with them in their Plagues, they were not plagued by, but at peace with Jabin, ver. 17.

Secondly, Jael inticed Sisera into her Tent with many fair words, which made a Fool fain: He had forsaken his Chariot, and now his Flight upon his Feet had made him hot, dry, and weary; she Courts him, [Lay down my Lord to rest you,] covers him with a Rug to keep him from catching cold, ver. 18. then gives him an hearty Draught of Milk, the Nature whereof is, (when largely drunk by them that are hot, to render them sleepy, though he only desired Water, ver. 19. Then he, imperiously enough, com∣mands her to promise his Protection from his Pursuers, ver. 20. This he requireth, but in the midst of all her other actual Dissimulations, she piously and prudently makes him no promise to it, being one of those Children of God, that will not lie, Isa. 63.8. Zeph. 3.13. Psal. 119.29. An officious Lie was then look'd upon as a Peccadillo, a small fault, as it is by too many in our times; he saucily demanded it, as if she had been the Kitchin Girl, and not the Mistress, and she as subtilly replys not to it.

Thirdly, When Fright, Flight, and Grief, and perhaps long watching, together with the means she had used in order thereunto, had cast him into a deep Sleep, then Jael takes a long Pin pointed with Iron (wherewith the Cords of the Tent were usually fastened to secure it from Wind and Weather) which was long and strong enough for her purpose to pierce his Temples, and to fasten him to the Ground, all which she ef∣fected here, ver. 21. N.B. Lo, there lay this proud Worms-Meat, cast out of his deep sleep into his long sleep, and his Head and Ear in such a posture, as if it lay listning (as one wittily saith) what was become of his Soul, which was now flown away out of the wound in his Body, or Head.

Two Inquiries are to be answered here. The First is, Why did Jael slay Sisera here with her own hand, and did not rather detain him, (being fallen so fast asleep) until Barak, whom she expected, came to deliver him into his Hands?

Answer. She, a Wise Woman, look'd upon Delays to be dangerous; what knew she, but he being in such a Fright, now fled out of the lost Field, his fancy might dream thereof, and so start out of his sleep, and be gone, a weak Woman could not detain so strong and Martial a Man, and had he escaped with his Life, he might have recruit∣ed and renewed his Army, and so have raised a new War against God's People.

The Second Inquiry is, Whether Jael did her Duty here, and that which was lawful, in slaying, this General of Jabin, with whom the Kenites had made peace, ver. 17. and a Man, whom she had invited into her Tent, to whom, entertaining him with all seem∣ing tenderness of Hospitality, she tacitly promises Protection, saying, [fear not,] ver. 17.

Answer. Though the Anti-Scripturists do reject the Divine Authority of the Scrip∣tures, because this Fact of Jael is so highly commended in Deborah's Song, Judg. 5.24. which they call an horrid Violation of all the Laws, both of Hospitality and of Humanity it self, seeing Peace was concluded betwixt her and Sisera, and she had pretended pre∣sent Friendship, &c. Yet seeing she is so highly commended for this fact by the Spirit of Truth, and call'd, Blessed above Women for so doing, Judg. 5.24. The Act must be

look'd upon as proceeding from a singular Zeal to God's Glory, and the Welfare of God's Church and Children of Israel, who had been cruelly oppressed by this Tyrant that God now had doomed and designed for destruction. No doubt but she was inspir∣ed by the Holy Ghost in an extraordinary manner and measure for so great an Exploit above the capacity of the Female Sex. I find many Arguments among the Learned that be alledged to vindicate the lawfulness of Jael's Fact. As,

• 1. There was no Peace betwixt Sisera and the Kenites, but what was by Compulsion only, it was only a cessation from Acts of Hostility, for they were forbidden to make any League with the cursed Canaanites.
• 2. To such Pacifications from Acts of Hostility the Men only were called, but not the Women, nor were the Wives equally obliged thereto with their Husbands.
• 3. And both Parties were at Liberty to violate this sort of Pacification, when it stood with their conveniency.
• 4. It is not said, that there was any League of Friendship confirmed by an Oath be∣twixt Jabin and Heber, &c.
• 5. If there were an Oath, yet might Heber have a Dispensation from God to absolve him from this Oath, and he was really absolved, when God commanded this War.
• 6. Sisera was now declared an open Enemy to Israel, and though the Kenites were not Israelites, yet were they incorporated into their Church and Commonwealth, and so were bound to seek its safety in their Enemies ruine.
• 7. Jael had not done her duty, if she had not kill'd Israel's principal Enemy, and therefore all the means to accomplish that end (namely, enticing him into her Tent, refreshing him with Drink, &c.) were as justifiable in her, as all other Stratagems of War in the best Commanders, wherein one thing is pretended to encourage and draw on an Enemy, when as 'tis wholly intended to entrap and ensnare them for their utter destruction; so that though there might be failure in some Circumstances, yet the sub∣stance was good.
• 8. See Psal. 83.9, 10. justifying this fact, where the Psalmist prays, that God would serve all his Churches Oppressours, as he had served Sisera, &c.

Judges, CHAP. V.

JƲdges the Fifth is Deborah's Song for this Miraculous Victory, the Historical part whereof after the Prologue is,

First, A Recognition, or Review of former Deliverances, which the Lord had most graciously granted unto Israel upon their Repentance, and returning to him, ver. 2, 4, 5.

Secondly, A Commemoration of the deplorable Condition of Israel, immediately be∣fore this eminent Victory, to wit, no Trading, no Travelling, &c. ver. 6, 7. upon which Remarks be made before, pag. 102. Paragraph last upon Chap. 3.

Thirdly, A Relation, or Narrative of this Victory in all its Commodities obtained thereby to all Ranks of Israel, from ver. 8. to 13. to the Princes, ver. 9. to the Elders, &c. ver. 10. to the Subjects in their Travel and Traffick, ver. 10. to Boys and Girls in their drawing of Water, ver. 11. to the Countrey-men, who now might live safely in their Country-Farms, to the Judges, who now might sit safely in places of Judicature, ver. 11. and lastly, to Deborah and Barak, ver. 12. who now sang forth God's Praises.

Fourthly, An high Commendation of those that had been Instruments in this Glorious Victory, as both of Men, Princes, ver. 14, 15. and People, ver. 18. and of Women, where the Heroick Act of Jael is most highly applauded, ver. 24, 25, 26, 27.

Fifthly, A Severe Reproof to the Deserters for their Neutrality and Treachery, both to the Tribes of Reuben, ver. 15, 16. and of Gad, Dan and Asher, ver. 17. and to the City Meroz, ver. 23. which was a City in Galilee belonging to Israel, and nigh the place of Battel, yet came not in to help, and therefore is for her cold Neutrality most bitterly Cursed, so that we never read of Meroz more, as no more of the Fig-tree which Christ Cursed, whereas Jael, not of Israel, but a Kenite, did act Heroically for the good of Israel, so is most highly Blessed.

Sixthly, A Graphical Draught and Description of this Famous Battel. (1.) Of Israel's Enemies, ver. 19. where they are commended for their Unanimity; all the Confe∣derate King's of Canaan could Combine under the great King Jabin against Israel,

whereas many of Israel stood Neuters, and could not Combine against the Common Enemy; and their Multitude is there likewise intimated (which gives a lustre to their Ʋnanimity, though many) for they were so vastly numerous as to fill all the Cham∣pion Countrey betwixt the Waters of Megiddo, and the River Kishon; yea and lastly, they could all be Voluntiers, while many Israelites were cursed Neuters; and for their Magnanimity too, they could serve Sisera freely without pay, [they took no gain of Money] such love they had to their Cause, or rather such Malice against Israel, whose Spoil they hoped for their Pay. (2.) Of Israel's Auxiliaries both the Stars above, ver. 20. having the upper ground of the Enemy, and Kishon below, ver. 21. swept them away, as a Be∣some doth Dust and Dirt out of a Room.

Seventhly, The Epiphonema, Conclusion, or Epilogue, is partly pleasant in a Poetical Sarcasm, or Scoff at Sisera's Mother, who was sure of her Son's Success, &c. ver. 28, 29, 30. Such was her Pride and Carnal Confidence upon sensual grounds, having no respect to the Power and Providence of God, and 'tis partly serious in praying that God would Dung his Vineyard with the dead Carcasses of his Enemies, ver. 31. Psal. 83.10. and that Israel might be as the Rising Sun: So the Land had rest Forty Years under Debo∣rah from Ehud's Death.

Judges CHAP. VI.

THE History of Gideon is held forth in the Sixth, Seventh and Eighth Chapters of Judges: The Sixth Chapter is a Narrative of Gideon's Eminent Call, to undertake the Expedition against the Midianites, into whose hands the Lord had now sold Israel.

The Remarks hereupon are, First, Israel's new Apostacy brings new Plagues and Pu∣nishments upon them: This was the bad Fruit of their Forty Years Peace procured by Deborah, a Sedentary Life is most subject to contract many Distempers, and standing Waters soon putrifie by a constant Stagnation; Solomon saith, Ease slayeth the Foolish, Prov. 1.32.

N. B. 'Tis an old Adage, Anglica g••ns est optinra slens, & pessima Ridens: The English are best in Adversity, and worst in Prosperity, as it was with Israel often: 'Tis hard, yet happy not to grow worse by times of Liberty: Omnes licentra deteriores: If the Sea were not tossed with Tides and Tempests, whereby it is made to Vomit up much Mire and Dirt, Isa. 57.20. it would soon become a stinking Pool, and poison the very Air we breathe in, Israel doth evit again in the time of their Ease, ver. 1. and this Apostacy of theirs was Idolatry, for which they are reproved, ver. 10. Therefore God pours them from Vessel to Vessel from the oppression of the Canaanites to this of the Midianites to purge them from their Lees, that they might not as Moab, have a filthy taste in them, Jerem 48.11.

The Second Remark is, The Midianites must be now the next Rod of God's Anger wherewith to chastize Israel for their present Apostacy: The Church is God's Husbandry, 1 Cor. 3.9. and he employs his Plowers to Plow upon her Back, and here to make Furrows of Seven Years length, Psal. 129.3. that he might meet with a better Crop, than the Weeds of Idolatry. The Midianites are those Plowers who Plowed, until God by Gideon, cut their Plow-Traces, or Cords and then they could Plow no more, Psal. 129.4. but this was not done, before Israel had been greatly plowed and plundered, and thereby brought to Repentance, ver. 2, 3, 4, 5, 6, 7.

N. B. 'Tis a wonder that those Midianites, who had been so universally cut off by Moses, for vexing Israel, &c, Numb. 25.17. and 31. ver. 8. should now in a∣bout two hundred Years time become so prodigiously numerous as to come up like Grashoppers for Multitude, to devour the whole Corn of Canaan (the Judgment threatned in Joel 2.3.) that as they had in Moses's time over-witted Israel with their Wiles, so now they will over power them with their numberless Army, harassing and laying waste all that stood in their way, insomuch that the poor Israelites were driven by them into sun∣dry lurking Holes.

The Third Remark i•• Israel was Reproved by a Prophet, ver. 8. as well as corrected by the Midianites, Nocumenta, Documenta: We may well wonder that those Children of the Free Woman should be made to serve a most woful Apprentiship of Seven Years un∣der

Midean, as if they had been the Children of the Bond Woman only, Gal. 4.30, 31. yet because they sinned still more, they shall suffer still more; the Lord sold them into the Hands of those Malicious Midianites (in whose Breasts old Rancour and Revenge had laid long boiling) who dealt more morosely and cruelly with them than any Tyrants they had felt before: All this was to reduce them to Repentance: The merciless Midi∣anites make them to cry with their Addresses to God, now are they become Docible; God sends a bitter Message by a Prophet to them, to tell them they were justly plagued, for God had threatned [They should Sow, but another would Reap, Deut. 28.51. as John 4.37.] but they had nor fear'd it, till now they felt it: He upbraids them with breach of Covenant, Psal. 78.34. to 37. aggravating it with their forgetting all the former Fa∣vours of God, and of their Sordid Ingratitude and Disobedience to him, ver. 7, 8, 9, 10.

Enquiry. Who was this Prophet that the Lord sent here?

Answer 1. Not an Angel, as Lyra delitiously fancieth, for then he would not be cal∣led (a Man-Prophet] Ish Nabi, as the Hebrew hath it, nor are Angels in Scripture call'd Prophets, though Prophets sometimes be call'd Angels, Mal. 3.1, &c.

Answer 2. Some say it was Phinehas, because he is mentioned after in Judg. 20.28. but how that was before this, hath been demonstrated above; but this cannot be, for then he must be about two hundred Years old, &c.

Answer 3. That he was a Man-Prophet, is enough for us to know, seeing the Holy Spirit thought it not necessary to reveal his Name, as is not unusual in other Histories of Scripture; 'tis said only, [A Man of God came to Eli,] 1 Sam. 2.27. so to Jeroboam, 1 Kings 13.1. and a Prophet to Ahab, 1 Kings 20.13. and again, ver. 22.28. not named who they were to teach us; where the Sacred Scripture hath not an Holy Mouth to speak, we may not have an Ʋnholy Tongue to ask, &c.

The Fourth Remark is, The Blessed Messiah appeareth unto Gideon threshing Wheat to hide it from the Midianites, ver. 11, 12. When Israel was kindly humbled by the Prophet's Reproof, and cryed mightily to God for Mercy and Deliverance, then comes the Mes∣siah in the form of a Man, and like a Travelling Man with his Staff in his hand, ver. 21. and as weary with his Travel upon some long Journey, therefore he reposeth himself here under the Oak of Ophrah to rest him, ver. 11. N. B. That this was no created Angel, but the Eternal Son of God (that Angel of the Covenant) appeareth, for he is call'd Jeho∣vah, ver. 14. and the Lord, ver. 16. to whom Gideon built an Altar, which is a Preroga∣tive peculiar to God, ver. 24.26. and this Son of God oft appeared to the Sons of Men, out of his Philanthropy, or Love to Mankind, Prov. 8.30, 31. and as a prelude to his In∣carnation, Tertullian's Phrase is, Christ was oft in carne, long before he was ex carne, oft in the form and likeness of Flesh, before he took upon him the Nature and Substance of Flesh: He appeared of old to Abraham, Gen. 18.17. and to Jacob, Gen. 32.24. whom he calls his Redeeming Angel, Gen. 48.16. and to Moses in the Bush, Exod. 3.2. Deut. 33.16. and to Israel at Bochim, Judg. 2.1, &c. and here to Gideon resembling a Man both in his Postures and Actions.

The Fifth Remark is, Christ's Errand hither was both to call Gideon to be Israel's Judge, and to comfort him also against their present Miseries, therefore gives him a more than Angelical Salutation, [The Lord is with thee,] above that of Boaz, Ruth 2.4. or that of Gabriel, Luke 1.28. Gideon complains, ver. 13. Christ liking well his Pious Ex∣postulation, the publickness of his Spirit, and his sensibleness of the common Calamity, look'd upon him, ver. 14. with a look of Love, as he did upon Peter, Luke 22.61. and with a pleasant Countenance gives him an Efficacious Call from his Threshing of Wheat, to a Threshing of Midian: This Gibbor Hicchail, Hebr. or Mighty Man of Strength must now go Thresh those Plowers that had been Plowing upon Israel's Backs for seven Years, ver. 14. Christ promiseth to make a new sharp Threshing Instrument with Teeth, where∣with the Worm Jacob shall Thresh the Mountains, and beat the Hills as small as Chaff, Isaiah 41.14, 15. and here he saith to Gideon as is said to the Daughter of Sion, [Arise, and Thresh and I will make thy Hoofs Brass, and thy Horns Iron, and thou shalt beat in pieces many Peo∣ple, Mic. 4.13. And notwithstanding Gideon's modest Refusal of this Call and Commission, be∣cause of his Meanness, want of Men, Means, Money and Authority, &c. ver. 15. yet hath he Christ's assurance, that he should Thresh those Mountains, the Midianites, and their vast Multitudes, as if they were but one Man, ver. 16. and such a Mighty Man of Valeur as Gideon was, might think himself able enough to match any one Man whomsoever.

The Sixth Remark is, Gideon asketh a Sign, ver. 17. This he did not from want of Faith, but from weakness of Faith; he sought not a Sign, as the Pharisees did, Matth. 16.1, 4. to satisfie his Curiosity, or Incredulity, but for farther Confirmation of his

Divine Call to be Israel's Deliverer. Here Gideon was faithful in weakness, though but weak in Faith, 'twas a great trouble to God's Church not to see Signs, Psal. 74.9. this he desires may be strengthened with a Sign to assure him, that he must be the Man who should help the Lord against the mighty Midianites, as the Phrase is, Judg. 5.23. even this Lord Christ. He presseth here after assurance of good success in so great an undertak∣ing, loath he was to be deluded by a Fancy instead of Faith, whereof had there been a total want, he had never been reckoned among those Renowned Worthies for the Eminency of his Faith in that little Book of Martyrs, Hebr. 11.32.

The Seventh Remark is, The Miracle that the Messiah wrought at Gideon's Request, as a Sign, whereby his Faith had a full Confirmation, ver. 18, 19, 20, 21, 22, 23, 24. the Materials of this Miracle were Gideon's present, or provision for this Angel, as Gen. 18.5. as refreshing Food for a weary Traveller: Thus Lot did, as well as Abraham, Gen. 19.3. and Manoah did so afterward, Judg. 13.15. no doubt it was not intended for a Sacrifice (for the Requisites to a Meat-Offering, Levit. 16.12.15. are not mentioned here) but for a Dinner prepared to refresh his unknown Guest, the Angel bids him pour out the Broth on the Flesh, and Cakes laid upon the Rock, out of which Fire came forth (as soon as he had touched them with the Staff in his hand) and turned his Meat-Offering in∣to a Burnt-Offering. N.B. Well were it with us, if we could lay all our Services upon the Rock Christ, 1 Cor. 10.4. We should do all in the Name of the Lord Jesus, Col. 3.17. then might we find more of the Spirit of burning, Isa. 4.4. which would not only burn up our Corruptions more, but also render all our Services more acceptable to God, Psal 20 3. turn into Ashes the Geneva Reads, as Sacrifices offered up by fire unto the Lord for a sweet Savour, Levit. 1.9 13.17. and 2.9, &c. and 3.5, &c. Thus the Hallowed Shew bread was to be hot Bread daily set before the Lord, 1 Sam. 21.6. This Miracle of the Messiah here was the greater, partly because the more that the Flesh and Cakes were moistened with the Broth, the less apt they were to be to consumed by the fire, as was that of Elijah, 1 Kings, 18.33. and partly, because the Angel by this Act did declare himself to be no mere Man that stood in need of any such Provisions for his own Repast, but that he was more than a Man, even the Son of God, whereby Gideon's Faith might the more be confirmed, that he who had thus promised success against Midian unto him, was throughly able to perform it: Though at present Gide••n was affrighted when he saw the Miracle, and the Angel vanishing suddenly out of his sight, for he knew the Lord had said, [There is no Man can see me and live,] Exod. 33.20. yet should he have known also, how Jacob had seen the Face of God, and lived, Gen. 32.30. Thus also God talked with Moses, yet his Life was preserved, and so was Israel's, Deut. 5.24. Gideon here saw God in a Mediatour, but he yet understood not this, but crys, [I am an undone Man, and shall doubtless die.] This he thought from the weakness of his Faith, and not like him∣self a Mighty Man of Valour, for had he now Died, what would have become of God's Promise to him, that he should live to save Israel out of the hands of Midian, this was like David's Distrust, [I shall one day perish by the hands of Saul,] 1 Sam. 27.1. and Psal. 116.11. I said in my Haste, Samuel is a Lyar, in promising me the Kingdom, making the Promise of God of no effect. Gideon's fear lasted, till the Lord spake Peace to him, ver. 23. then went he to build an Altar unto the Lord, (that had appeared to him) upon the top of the Rock (where the Miracle was wrought) and call'd it Jehovah Shalom, that is the Lord send that peace, which he hath promised, ver. 24.26.

The Eighth Remark is, Gideon's Zeal for God against Baal, when his Faith was far∣ther confirmed, and when the Lord gave him an express Command to rout out the Worship of Baal, ver. 25. He doth not only build up an Altar for the true God, ver. 26. but he likewise pulls down Baal's Image, Altar and Chappel also. This he did by Night (with the help of ten honest Servants of his Fathers) because he could not do it by Day, for fear of an Uproar by the many mad-headed Inhabitants of Baalists, and though this seemed to entrench upon his Father's Rights and Authority, yet God's Com∣mand to Gideon was a sufficient Warrant, for by his Commission to be Supreme Ma∣gistrate, he was now made his Father's Superiour, &c. ver. 27. Gideon must first reform, and remove those stumbling Blocks of Idolatry, before he can expect any success a∣gainst the Midianites; nor was this privative part of Piety (in Demolishing the Wor∣ship of Baal) enough to prepare him, for a Judge and General; but he must likewise practice the positive part thereof in Erecting an Altar for Jehovah, upon which he must offer a Bullock of Seven Years old, supposed to be all that time fatting for Baal. But now returned to the right owner, for the Cattel upon a Thousand Hills are the Lords, not Baals, Psal. 50.10. This must be singled out because of its Age, for it being seven

Years old, it began to be, when their Misery by Midian began to be, and now being to be Sacrificed, it fitly signified that the period of that Midianitish Misery and Tyranny was now at hand to be accomplished: This seven year old Bullock (that stood in the second place in the Stall, and designed for Baal) must be Sacrificed to the Lord with the Wood of the Grove, which Gideon (with the help of those ten Religious Servants, that detested the Idolatry of those corrupt times, and were willing to run the rescue with their young Master) had cut down in the Night, from whence we may learn, that those things which have been abused to Idolatry, may afterwards be lawfully used in God's Service as Churches, Chalices, &c. Thus the Bethshemites used the Cart and Kine of the Philistines in the Worship of God, 1 Sam. 6.14, 15.

The Ninth Remark is, The hideous Uproar that this Nights Reformation raised up among the rude Rabble early next Morning, ver. 28, &c. when they rose betimes to do their Devotion to Baal ('tis a wonder their seven years Oppression had taught them no better Lessons, nor had no more lessen'd their liking to Idols) they rush in upon Joash (the chief Man, or Magistrate among them) and in a great rage demand of him to put his Son to Death, before he was heard what he could plead for himself, why he should not die. N.B. Thus bloudy is Idolatry, nothing can satisfie but the Death of those that op∣pose it, as the experience of all Ages doth evidence: And thus blind are Idolaters, that like Idols, have Eyes and see not, Psal. 115. ver. 5. They are brutishly hurried on more by Rage, than by Right, or by Reason, &c. The Out-rage of this many headed Idolatrous Multitude, was more than Micah's, Judg. 18.24. when he made that Out-cry, [Ye have taken away my Gods, and do ye ask me what I ail?] Alas, what have I more that I make any matter of; nay, 'twas more like that of Demetrius and his Crafts-men in Act. 19.23, 28, &c. about their Goddess Diana, who would violently have devoured Christ's Disciples, that decryed their Idolatry. This Superstitious Mobile comes here in a blind∣fold Career, crying out, Justice, Justice upon the Sacrilegious Fellow; no doubt, but they had observed, that Gideon was no such admirer of their Idolatrous Worship, as they were by his not giving Cap and Knee to Baal, so devoutly as they did, therefore they presumed it must be Gideon who had committed this great Sacriledge, and it was the greater affront in him, because he was the Magistrate's Son: Thus we see how an hideous Tumult was raised, ver. 28, 29, 30. Now the next Account is, how this unta∣med Beast came to be tamed by the Wisdom of Joash the chief Man among them, and who had the keeping of the Cattel appointed for Baal's Sacrifice, ver. 25. and to whom they now addressed for Justice, ver. 31, 32. N. B. 'Tis plain, that Joash had been a Worshipper of Baal, yet so wise a Man as to train up his Son in an honest and painful Calling, tho' he had many Servants, ver. 27. yet must his son be a Thresher, and earn his Bread in the Sweat of his Brows, and this might be one reason that the Messiah, when he came to him, did behold him with so Amicable an Aspect, ver. 14. because he found him in the Duty of an Honest Calling, and so lustily belabouring the Wheat which he was Thresh∣ing out. Undoubtedly Joash was loath to lose so laborious a Son, who was now in more danger of dying by the hands of Monstrous Men, than he had been before by the hands of a Gracious God, who said to him [Fear not, thou shalt not die,] ver. 23. and who was a fast Friend to him in this Exigency also, for it is the Lord's Work to still the noise of the Seas, the noise of the Waves, and the Tumults of the People, Psal. 65.7. as he did here in token of his acceptance of Gideon's Sacrifice upon his new Altar, which he cal∣led Jehovah Shalom, ver. 24, 26. N.B. The Divine Acceptance hereof may well be wonder∣ed at, seeing it was a Sacrifice of strange and various Dispensations, as Dr. Lightfoot excellently observeth, for it was offered by Night, on a new Altar, in a common place, by a private person, with the Wood of an Idolatrous Grove, and it was a Bullock pre∣pared for Baal, that Idol it self, yet because it was an Offering of Faith, even of that Faith, for which Gideon hath a famous Record, Hebr. 11.32. therefore was it accepted of God, who used Joash as his Instrument for the safety of his Son at this time; this pru∣dent Magistrate might indeed be a Man indifferent in Matters of Religion, so had been a Worshipper of Baal, to comply with his Neighbours, but now not improbably the Lord had convinced him by the Information and Actions of his Son Gideon, and hereupon, be∣ing assaulted by a Tumultuous Crew of Baalites Satan's Imps, he labours to appease the Tumult, and to defend his Son's Fact by Three Arguments.

The First is, From their Audacious Irregularity in this Tumultuous Meeting to vin∣dicate Baal, without any lawful Call, for if a fault were committed, it did not belong to them, being but private Men, but to the Magistrate to judge of the Offence, and to

punish the Offenders; thus the Town Clerk of Ephesus quell'd the Commotion of De∣metrius, &c. Act. 19.35.

His Second Argument was from fear of punishment, he speaks to them as Mayor of the Town, that it belongs to me to punish seditious Citizens, that disturb the common Peace by Tumultuous Uproars, so passeth the Sentence upon such, [Let the Ring-leaders he put to Death, while it is yet Morning,] ver. 31. It may well be supposed, that Joash might threaten with Punishments from God, as well as from himself, telling them in Defence of his Son, That God had appear'd to his Son, and had commanded him to do all that he had done, and that it was their Worshiping of Baal, for which God had pu∣nished them by Midian's Tyranny seven years, and that if they persisted therein still, God will punish us seven times more, &c. It is usual in Scripture to give only some short hints of those things that were more largely discoursed.

But his Third Argument is, From the Office of Baal himself, by an Ironical Concession, saying, [If Baal be a God let him plead for himself,] as the God of Israel hath done often times, when any Indignity or Injury hath been done to him, as when Nadab and Abihu offer'd strange fire▪ Levit. 10.1, 2. and in the case of Corah and his Accomplices. Numb 16.31, 35, &c. The sense of his saying thus was this. If Baal have such a Divine Power as you imagine, then is he able to maintain his own Honour, to right himself, and to revenge the Wrongs offered to him, so needs none of you to plead his Cause; but if he be only an idle Idol and Image, then is he not worthy to be Worship'd and defended by you, who is unable to defend either you or himself; such as dare any farther to plead for so silly a God as could not protect himself, deserveth to die for their own Folly and Impiety.

The Tenth and last Remark in this Chapter, is Gideon's undertaking to deliver Israel from the Tyranny of Midian, from ver. 33. to the end: No sooner had Joash thus pru∣dently stop'd the rapid Torrent of the Rabble's Fury with those Three forcible Argu∣ments afore-mentioned, but he Knights (as it were) his Son with an honourable Title, calling him Jerub Baal, that is, let Baal plead against him that hath broke down his Altar; this Name of Honour was given to Gideon by his Father, as a Memorial of his Sons Noble Exploit, and to Stigmatize Baal, with this black brand of Infamy, a fair caution for those foul Successors that would needs Worship Baal in after Ages. Gideon's undertaking Israel's Deliverance, is described,

First, By the occasion of it, the Midianites and their Confederates made a new Invasi∣on as far as Jezreel, ver. 33. where the Kings of Israel afterward had a Royal Palace, 1 Kings 21.1. and not far from Ophrah, where Gideon dwelt, therefore well might he fear their sudden coming upon him to surprize him; but this proved the unhappiest time to the Enemy now to invade Israel, when Gideon had begun a Reformation in the Land, ver. 25. &c. N.B. He began at the right end, first to abolish false Worship and then to set up the true Worship, seeing there can be no Concord betwixt Christ and Belial, betwixt the Temple of God, and the Temple of Idols, 2 Cor. 6.15, 16. and if we will serve God, the Service of Baal must first be rejected, 1 Kings 18.21. Gideon's suppression of that Superstition and Idolatry (which caused God to give Israel up to Midian's Tyran∣ny) and his begun Reformation of the true Religion, must needs make him more cou∣ragious and consident of Victory, for hereby a door of hope was opened in order there∣unto: A good Cause, a good Call, and a good Conscience could not but breed a good Courage in him, all these are needful in Civil, Sacred, yea, and in Military Undertakings, more especially because they carry their Lives in their Hands, and by these they die in peace, though they die in War, as many good Men do.

The Second part of the Description is by the efficient Cause, namely, the Spirit of the Lord came upon him and cloathed him (as the word signifies) with extraordinary Wis∣dom, Zeal, and Magnanimity, ver. 34. this was a rich addition to that Courage he had from the goodness of his Cause, Call and Conscience, and hereby the Qualifications of a Judge of Israel did so shine forth, that even the Men of Abiezer, (those of his Father's Houshold, ver. 27.) who were so corrupted with the Idolatry of the times, and so zea∣lous then for Baal, that he feared to acquaint them with his design of destroying Baal's Altar, yet now they are so convinced, that God had called Gideon to this great Work both of Vindicating God's Glory and his Countries Liberty, that they are the first Volun∣tiers that will follow him as the person whom God had not only protected in that dan∣gerous attempt of destroying Baal, but had also pick'd him out of all the Tribes, and pitched upon him, by whose hands the Lord would work Israel's Deliverance from Midian.

Thirdly, This Expedition is described by its Instruments, whereof Gideon's own Family were a part; Joash is call'd an Abiezrite, ver. 11. the first Soldiers that offered themselves willingly to be as Instruments in God's Hand for this undertaking, were the Abiezrites, when Gideon (an Abiezrite also) blew his Trumpet, and when he sent Messengers to the other Tribes, ver. 35. they freely Muster, and march up to meet him, even the Tribe of Asher it self, which was justly blamed by Deborah for their backwardness to fight against Sisera, Judg. 5.17. God never starves his Work for want of Instruments, but always stirs up those, that he will employ therein; and where Men are not at hand, an Oxe's-Goad in Shamgar's Hand, or the Jaw-bone of an Ass in Samson's Hand shall be enough.

The Fourth part of the Description is the Motive that bore up the Spirit of Gideon in this great Enterprize, namely, the confirmation of his Faith by a double Sign of the Dew and the Fleece of Wooll, ver. 36. to the end. These Signs he beg'd of God, not out of Infidelity, but in all Humility, not only for the corroborating of his own Cou∣rage and Confidence, but also for the Encouragement of his Army (now gathered to∣gether at their Rendezvous in Ophrah) that they might more faithfully follow him in this Heroick and Hazardous Attempt; we do not read, that the Lord answered his Prayer by any words spoke to him, but by Deeds he did in this double Sign, which was by a wet and by a dry Fleece: A proper Representation of Israel, which was wet with the Dew of Divine Doctrine, when all the World besides was dry, and now dry, when all the World besides was wet; namely, with the Dew of Peace, answerable to the Prophet's Vision wherein he saw all the Earth sitting still and at rest, but Jerusalem only under grie∣vous Indignation, Zech. 1 11, 12, 13. We must suppose their Floors then were not under a cover as ours are now, but placed in the open Air, as this floor was upon which the Fleece was laid, so that nothing interposed to receive the falling Dew.

N.B. This Fleece was Israel, which properly belonged to the great Shepherd of the Sheep, Psal. 23.1. the God of Israel, but now alas how was Israel fleeced and sheared of their Corn and Cattel by the Tyranny of the Midianites: They could not thrash a little Bread-Corn for the Sustentation of their Lives, but presently the Midianites were upon them to rob them of their necessary Food, of their Daily Bread for their Bodies; and God knows we have seen of late such a Woful Day, wherein we could not Thresh out a little of the Corn of Heaven, (more precious than our necessary food, Job 23.12.) but presently the Informers were upon us to take away the Daily-Bread of our Souls. By this Fleece it was signify'd, that Gideon pray'd herewith, that as Midian had long seven years fleeced Israel, so he now by the help of his God might be made able to fleece Midian, and to spoil the Spoilers.

N. B. The Poetical fiction of Jason's going with his Argonautes in the Ship Argo his Voyage to Colchos, for fetching home the Golden-Fleece might well have its foundation from this Divine History of Gideon's, because it was truly Golden, as it was made by God the Subject of a double Miracle in its being both wet and dry in two Mornings: And this is the more probable, seeing Sir Walter Rawleigh maketh this Story contemporary with Gideon's time, who wittily descants upon Jasons Enterprize, that it was to find out the Philosophers-Stone, or rather some Mines of Gold, &c. so makes it a true History, which I rather judge to be some Poet's Fancy, grounded upon this Sacred Record, because it is so strangely over-ruled to have been done in Gideon's Day. Gideon desires of God in the first Sign [That the Dew may be on the Fleece only, and that spot of ground which encom∣passeth the Fleece may be altogether dry.] ver. 37.

N. B. The Dew here signifies the favour of God, the Fleece represented Gideon him∣self, who indeed was a Golden-Fleece to Israel, and it may be affirmed beyond a Fable, that Israel was the true Jason, that found that Golden Fleece, when they found Gideon, who Redeemed them from Tyranny; 'tis said, ver. 38. [and it was so,] though God had said nothing by way of a Verbal Promise, that it should be. If God perform our Desires when he doth not particularly promise how much more when he binds him∣self by a promise, he abides faithful, 2 Tim. 2.13. Psal. 89.33, 34, 35. Rom. 4.21. [Gideon rose up early on the Morrow,] as one longing for a return of his Prayers, and not only so, but also that he might have a truer tryal of this Experiment in coming to the place (where the Fleece was spread abroad in the open Air, and exposed to the Wind) before the Sun was risen, which otherwise might have drawn up this Morning Dew, Hos. 6.4. and 13.3. and [he wringed, or squeezed out of the Fleece a bowl full of Water,] this great quantity of Water did magnifie the Miracle, and made the Sign more won∣derful, for in the common course of Nature, it was not possible so much Dew should

could fall in so small a compass of ground as one single Fleece of Wooll covered▪ &c. Notwithstanding all this, Gideon cannot still be fully satisfied, but he makes a new Address in the dress of that Lesson he had learnt from Father Abraham, Gen. 18.32. [Let not the Lord be angry, if I tempt thee once more,] ver. 39. The first Miracle sufficeth him not, because it is the Nature of Wooll to contract Moisture, therefore must he needs have another Miracle quite contrary to the former, [Let the Fleece be dry, and the Ground round about it be wet,] this was more difficult and preternatural than the first, be∣cause if any moisture be stirring, Wooll above all things is most likely to drink it up. N. B. But it may well be supposed, that by the ground, that surrounded the Fleece, Gideon might meah his Army that surrounded and guarded his Person, whom he desired might be wet with the Favour of God, as with Heavenly Dew, as well as himself, who was the Wet Fleece in the first Miracle, for this double Dew falling both upon the General, and upon his Army, would double his Confidence in a successful Expedition against the Midianites, &c.

Inquiry. Did Gideon sin in asking Signs from God?

Answer is two-fold. The First is Affirmative, That he sinned, because,

First, He himself suspected some sin in it, saying, [Let not the Lord be Angry,] and he calls it, [a Tentation,] let me prove, or tempt thee.

Secondly, He was certain of the Victory before the Battel, for God had promised it, and he had acknowledged God's Promise thereof, ver. 36. therefore it was no less than a sin for him still to harbour any doubt of it.

Answer 2. Is Negative, That he sinned not; because,

First, He is no where reproved for it, nor was God angry with him (as he feared) but rather was well-pleased with him for his Importunity, and readily granted to him his double Request, &c.

Secondly, He did not desire this double Sign out of any diffidence in God, for now was he full of the Spirit of God, ver. 34. and had been so animated by the Promise of God, as to overthrow the Altar of Baal, &c. ver. 26, 27. which was a dangerous and desperate Exploit, so it was a clearer Demonstration of Sublime Confidence, than of any sordid Diffidence, or Distrust in him.

Thirdly, Gideon stands enrolled in that Sacred Register among those Eminent Worthies that were so famous in their Day for their Exercise of a strong Faith, Hebr. 11. now had this been any base Diffidence in Gideon, it would have been such a blot in his Escut∣cheon, as to have well debarred him from coming with his Name into that Renowned Catalogue, therefore 'tis most probable, he was inspired by the Spirit to do this, not only on his own account, but that his Soldiers about him might more freely fight under him, &c.

Judges CHAP. VII.

JUdges the Seventh contains Gideon's famous Fight with the Midianites, &c. The History of this Battle consists of three parts. (1.) Antecedents. (2.) Concomitants. And (3.) Consequents.

First, The Antecedents of it are the preparation, and double purgation God commands Gideon to make, and to take in order to it.

The First Remark upon this first part is, Though Gideon's Army which he had prepared for the Battel, consisted only of Thirty two Thousand Men, and the Host of Midian, with their Confederates, was made up of an Hundred Thirty and Five Thousand at the least, Judg. 8.10. so that they were above four to one odds against Israel: Yet God saith to Gideon, [Thy Men are too many,] ver. 2. This was at the first Purgation; they then thought-themselves too few, yet God thought them too many, (his Thoughts being not as ours, Isa. 55.8.) and therefore that Law of Moses [every Man that is fearful and faint-hearted, let him return home, lest his Brethrens heart faint as well as his,] Deut. 20.8. must be proclaimed in the Ears of this new-raised Army, upon which no fewer than Two and Twenty Thousand trips off, because they feared that they were too few to grapple with Midian's Multitudes, ver. 3. Now must there be a second Purgation when but Ten Thousand be left, and still they were too many, ver. 4. N.B. God is sometime troubled with too much help, but never with too little: He will have all the Glory of this Mi∣raculous

Victory: And therefore again, he shrinks in this Ten Thousand into the small Remnant of Three Hundred, ver. 5, 6. God knows what is in Man, John 2.24, 25. that he is a Self-vaunting Creature, apt to Autotheism, which is a Man's falling down to Worship himself, and to say as here, [Mine own hand hath saved me,] ver. 2. mine own Valour hath got me the Victory: So prone are Men to Sacrifice to their own Nets, Habak. 1.16. which the Lord prevented here.

The Second Remark from the first part is, The marvelous means God used to reduce this Army of many Thousands into so poor a Remnant as only Three Hundred.

The first Means was a Proclamation, that, because Cowardise is catching, the Cow∣ards are commanded to cashire themselves, least they should infect their Brethren, Deut. 20.8. and what was become of that Courage they seem'd to have in their first coming into Gideon, where they had God's Promise of Conquering their Enemies (who had so long oppressed them after a most grievous manner, and now had a fair opportunity of recovering their Ancient Liberty, which they could not but long for as much as the Rich Glutton did for a drop of cold Water to cool his Tongue, when tormented in Hell-fire, yet away went Two and twenty Thousand Cowards, and deserted their Bre∣thren, so little trust is there to be put (as one saith here) in the fickle and faithless Multi∣tude. N. B. The Reason why two parts of three were so timerous and returned home, is supposed to be that they now understood the prodigious Multitudes of Midianites, &c. all well Arm'd and Disciplin'd, yea, and in great heart, because of their long success; whereas on the other hand the Army of Israel was but a small handful (in comparison of their Innumerable Enemies) and of such as were dispirited by long Slavery, and many of them unfurnish'd with Arms, and necessary Provisions: Both those Conside∣rations might probably cool that courage they seem'd to have before.

But the Second Means of purging the Ten Thousand into Three Hundred by the po∣sture of drinking Water, was far more Remarkable, than was the purging of Two and thir∣ty Thousand into Ten Thousand by Proclamation only, which referred the matter to themselves either for going or staying, as their Courage had brought them Voluntiers to Gideon, so their Cowardice carried them off Voluntiers from Gideon: But this Proclama∣tion not making a thorough Purgation, many that were fearful indeed, yet loath to be ac∣counted Cowardly Disserters, did put on a good Face, and desired the good Opinion of Gideon, that he might look upon them as more Valiant Soldiers than those Twenty two Thousands that had shamefully deserted him: Therefore God bids Gideon try one Trick more, to make a stricter Scrutiny, which made a Discovery by an Occult and Indiscer∣nible Evidence of Nine Thousand Seven Hundred more Cowards that still remained with him as seemingly Couragious, ver. 5, 6. All excepting Three Hundred did lay them down to drink, whereas the Excepted and Accepted number only took up a little Water in∣to the Palms of their Hands to put into their Mouths: This latter posture of lapping Wa∣ter like a Dog, was an Indication of stoutness of Body, and of Temperance of Mind; they only drank a little of the Brook in the way to relieve Nature in necessity, then lift up their Heads to pursue their Design, Psal. 110.7. Those were the fittest to follow the Lord, not surfeiting with wordly Pleasures, but taking only a little tast of them: Whereas the bowing of the Body, and falling flat to the ground (which had been their posture in Worshiping Baal) thrusting their Mouths into the Water as thirsty Horses do, that they might drink their fill with Greediness, was a sign of a weak weary Bo∣dy, and of an Intemperate Mind, &c.

N. B. Gideon had ask'd of God two Signs before, and both were granted him about the Fleece in an open and obvious way of Ocular Demonstration; and now God gives Gi∣deon here unask'd a third Sign of an Occult Nature, and of an obscure Quality for no Natural Reasons can be rendred why so many of the Ten Thousand did fall down pro∣strate upon the ground to drink like an Horse, and so few of them did lap Water out of their Hands like a Dog, save only such as are uncertain Conjectures: And therefore it is safest to say, That there was an over-ruling Hand of God in this matter of dispo∣sing the Minds and Bodies of those Ten Thousand so, that all of them, save Three Hundred only, should lay down to drink, because it was his Divine Pleasure to have those over-lowly and over-liberal Drinkers dismissed home, and to save Israel from Midian by the hands of Three Hundred Men only.

The Third Remark upon the Antecedents of the Battel is, A new Confirmation of General Gideon's Faith; needful enough another Sign seems to be, when his Army and Auxiliaries were shrivel'd away, and shrunk up into so narrow a compass of Three Hundred Men, which the Midianites might scornfully call Gideon's Three Hundred Lap-Dogs:

How might their Army that consisted of above an Hundred Thirty and Five Thousand Soldiers, ridicule this despicable handful, and contemn them far more than Great Goliah did the Stripling David; and no doubt but Gideon himself (had he con∣sulted with Flesh and Bloud, as 'tis said, Gal. 1.16.) must have some misgiving Motions in his Mind about his present Enterprize: Surely Sense and Carnal Reason was not Gide∣on's Counseller in this case, but Faith upon God's Promise still bears him up, believing [it was all one with God to save by few, or by many.] 1 Sam. 14.6. and a little help in God's hands, will help God's People to Victory, Dan. 11.34. that through weaker means they may see God's greater strength: Augustin saith God is, Magnus in magnis, nec minimus in parvis.

N. B. Howbeit, Though Gideon was famous for his Faith upon Record, Hebr. 11.32. yet doubtless his own humane Imperfection must suggest some Doubts to him; 'tis but ra∣tional to argue (according to Christ's Parable) that Ten Thousand Men may not pre∣sumptuously wage War against Twenty Thousand, because two to one is great odds; Ne Hercules contra duos, in all probability, as they are over-matched, so they will be over-mastered by them, Luke 14.31. How much more improbable was it in Gideon's case, that his Three Hundred Men should be able to match and Master an Hundred Thousand and upwards of Midianites, &c? Therefore we may well suppose that he here cryed out with that Man in the Gospel, [Lord, I believe, help my Ʋnbelief,] Mark 9.24. at which cry of Gideon, the Lord condescendingly came, and did corroborate his stag∣gering Faith by Three Marvelous Means.

The First was God's express Precept to proceed, and promise to prosper with his con∣temptible Company, ver. 9. God came to Gideon in a Dream, or Vision in the Night, and thus assured him to be as certain of the Victory, as if he had already obtained it: That his Faith, thus fortified, might devour the difficulty, and despise the danger of so hard a Duty, but hard, or not hard, Duty must be done, God bids him go down, &c.

The Second Means was, If he feared to go down to the Host of Midian alone, God bids him take Phurah his Armour-bearer with him, ver. 10. Just as Jonathan and his Armour-bearer went down to the Camp of the Philistines, 1 Sam. 14.1.6. The same God that said at the Creation, ['Tis not good for Man to be alone,] in another sense, Gen. 2.18. consents here, that Gideon should have his Companion: Optimum solati∣um est sodalitium, & Comes pro Vehiculo est; 'Tis a comfort to have Company, and in Society is safety: But woe to him that is alone, two are better than one, for if one fall, the other helps his Fellow, saith S••lomon, Eccles. 4.9, 10. Therefore Christ sent out his Seventy Disciples, by two and two, Luke 10.1. as he did his Twelve Apostles also, Mark 6.7. 'Tis probable Gideon fear'd to go alone, because God supposeth it saying, [If thou fearest, &c.] One would think, his Servant Pharah (though faithful, therefore recorded by Name, when many mighty Monarchs have no Name in God's Book, but are either passed over in Obscurity, or wrap'd up in the sheet of shame) must needs be but a sorry Anodyne, and an Insufficient Antidote to his Master's Fears: For the Scouts, or Watch of the Host of Midian might have snap'd up Gideon, when Phurah with all his faithfulness could not have protected him; yea, both Master and Man might both have been taken Prisoners, and what would or could the Three Hundred Men have done, had they lost their Ge∣neral, and his Armour-bearer: But God was the best Guard to Gideon; he that command∣ed him to go, was his covering from danger, and conveyed him safely and securely both to and fro, Blessing him in his goings out, and comings in, according to his Promise, Deut. 28.6. While we keep in God's Precincts, we are kept by God's Protection, Psal. 91.11. but we take God's saying to Gideon, [if thou fearest to go,] that is, with thy Three Hun∣dred Men to fight the Midianites, because thou art so small in number, and they so ma∣ny and mighty; then go thou first with Phurah down privately to the Host, where thou shalt hear something that may confirm thy Faith against thy Fear; and though thy Ser∣vant cannot protect thee, yet I am both able and willing, and thy Servant may serve for a Witness of my Wonder, though not for a Protector of thy Person, yet for an Ear-Witness of this Fourth Sign I will shew thee to strengthen thy Faith; and this must be

The Third Means, namely, The Dream of an Enemy, ver. 11, 12, 13, 14. for Gide∣on's encouragement to his prodigious Undertaking: Herein we have a Bundle of Won∣ders. As,

First, Behold here the Wonderful Divine Tenderness and Condescension to Hu∣mane Frailty and Faint-heartedness. Gideon had said to God, [Let not the Lord be angry, if I ask a second Sign,] Judg. 6.39. So gracious was God to Gideon, and so far from be∣ing angry with him for so doing, that he not only gratified him with granting that Sign

he there asked, but he also freely and of his own accord, even unask'd, gives him a Se∣cret Third Sign, a private Character, whereby Gideon might know who were the Men, though but few whom God would employ as his Instruments in conjunction with him, and honour with a compleat Conquest over the numberless number of his Enemies, and this was to be done by a few Lappers only.

N. B. Now as if this were not still enough for a gracious God to grant freely and without asking unto Gideon; God comes again out of his good will to Gideon, and gives him, without any suit from him, a Fourth Sign, as remarkable as any of the rest; thus low doth the Most High God liberally stoop to Man's Meanness.

The Second Wonder here is, Gideon goes down to the out-side of the Armed Men, where the prime strength of the Midianitish Army lay, and where the very Centinels stood, that he might there hear the despondency of their chiefest hopes in a Dream, and this Dream that he heard must be a Dream of Despair and Despondency, to intimate unto him, that if the strongest part of their Army did now despair of Victory, he might well imagine, the rest of that over-grown Body (as 'tis described, ver. 12.) did accordingly despond much more thereof, seeing all this while, the Lord hid it from Midian, how he had contract∣ed Gideon's Army into so narrow a compass as Three Hundred Men, they know no∣thing of it, but their fear was from his first Mustering of Thirty two Thousand Men, whom (as Solomon saith) Oppression had made mad for Revenge, Eccles. 7.7.

The Third Wonder was, How Gideon and Phurah could come so near those Armed Men as to over hear their Discourse one with another, and not be discovered; for though it was in the Night-time, when the whole Body of the Midianites Army was asleep, yet must their Centinels be awake, and we may well suppose these were the two Midianites, that were talking together, the one was the Dreamer, and the other was the Interpreter; and both were discoursing each to other within Gideon's hearing, who could better hear them in the Night, than they could see him without light: However seeing Gideon goeth here the Lord's Errand at his Command, therefore it may well be presumed, that the Lord hid him and Phurah, as he did Jeremy and Baruch afterwards from being discovered, Jer. 36.26.

But the Fourth and greatest Wonder was, The Dream it self, and the Interpretation thereof; 'tis both wonderful in its Substance, and wonderful in all its Circumstances.

First, For the Substanee of it, [I have Dreamed a Dream,] ver. 13. no doubt but this Dream was to be ranked among those Dreams that are call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sent of God, a Divine, and neither a Natural, or a Diabolical Dream, (see the difference of those Dreams more largely handled in the first Volume upon Joseph's and Pharaoh's Dreams.) Homer himself, though an Heathen, telleth of some Dreams that are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sent of Jove; he should have said, [sent of Jehovah,] and the Sacred Scripture gives sundry Exam∣ples of significant Dreams given by God to Heathens; as to Pharaoh, Gen. 41. and to Nebuchadnezzar, Dan. 2. and Dan. 4. and to Filate's Wife, Matth. 27.19. So likewise some Heathens had the Gift of Interpreting Dreams, which sometimes they did by Stu∣dy, and sometimes by Divine Direction; even Wicked Men may have common Gifts, as the Interpreter of this Dream had, God spake thorough this Fellow, as thorough a Trunk, and enabled him to give a right Interpretation, ver. 14. making the Cake to be Gideon, &c.

Secondly, The Circumstances of it.

Inquiry 1. Why must Gideon be this Barley-Cake baked, that acts those Feats, &c?

Answer. For various Reasons rendred by the Learned.

The First Reason, Some read [Tselil lechem] a Cake that made an hideous noise, say∣ing, A Cake, that is baked under hot Ashes, (especially if made of Barley, which is colder and moister than Wheat) will by the force of heat, make a noise, and some∣times flie forth of the fire, like a Thunderbolt leaping out with violence, as we oft see rosting Chesnuts to do: This was a lively Representation of Gideon, that rushed sud∣denly upon them with sounding his Horns, and the rather because the Dreamer used the Hebrew Language, and as one of those Hebrew words Tselil] comes of Tsalal to make a noise; so the other word [lechem] is an Ambiguous word, and signifies either Bread or War; and War never wants noise.

Secondly, Barley-Bread is vile and contemptible, compared with Wheat-Bread, and now had the Midianites so robb'd the Israelites of their better food, that they had made them glad to eat Barley-Bread, and well might Gideon be compared to such a contemp∣tible Cake, seeing he Characterizeth himself as one in a mean and despicable case,

Judg. 6.15. Much more was he despised by the Midianites, who fed upon the Wheat of the Land, but scorned to eat Barley-Cokes, the forced food of the poorest People.

Thirdly, God will have Gideon call'd a Cake in the Dream, because he had in his Ho∣spitality to the Angel of the Lord, or rather to the Lord of Angels, entertain'd him liberally with Cakes of Flour, &c. Judg. 6.19. probably made of the Flour of Barley, the best that the Midianites had left him, for he was but threshing his Wheat when the Lord came to him, so had not time to turn it into Flour: Therefore the Lord made Gideon hear this Dream of a Cake, as an happy Omen of his Victory, for a Reward of his Hospitality to himself, &c.

Enquiry 2. Why this Cake tumbled down a Tent, &c?

Answer. This Cake being of a round and Orbicular form (made like a Loaf) might the better tumble down the Hill with violence, and dash against a Tent, which Josephus calls the King's Tent, and not improbably, for the Hebrew word [Haohel] with its no∣tifying Article [He] signifies, Tentorium omnium elegantissimum & fortissimum, the fair∣est and strongest Tent. Now the Analogy and Comparison in the Dream standeth thus N. B. As 'tis no less than a great Miracle if so poor a thing as a Barley-Loaf, should (by rol∣ling down upon it) overturn a well pitched Tent, though of it self it be as unable to re∣move a Mountain, as to over-throw a Tent, yet being thrown by a Divine Hand, over∣turns and ruines not only the King's Tent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of Eminency, but even all the Tents of the whole Camp of Midian, even so Gideon, a Man kept long under Vassal∣age, (so that he durst not shew his Head) must be as wonderfully employed in the Lord's Hand even with a small handful of despised Fugitives gathered together, to rout and ruine such a prodigious Army as they were; what this Dreamer saw done in his Dream, that, his Interpreter told him, (which was represented by it) he would certain∣ly see would come to pass.

Now come we to the second part of the Concomitants of the Battel, from ver. 15. to 21. The Remarks hence are,

First, No sooner had Gideon heard this Dream, and the breaking thereof, Hebr. (a Metaphor from breaking a Nut to come at the Kernel) or its Interpretation (which he might understand, though spoke in the Midian Language, being only a differing Dialect from the Hebrew, and being accustomed to it for Seven Years Slavery: But he imme∣diately falls upon a double Work.

First. Upon Praising of God for confirming his Faith in such a miraculous manner.

And Secondly. Upon Praying to God, that he would signally bless him with success in his Enterprize, ver. 15.

The Second Remark is, The Marvelous Stratagem Gideon makes use of in Assaulting the Enemy in the Night. Josephus saith in the Fourth Watch of the Night, which was the very time wherein Christ came to comfort his Disciples half Dead with a long Storm, Matth. 14.24, 25, 26, 27. and now the same Messiah comes at the same time here to comfort distressed Israel, &c. but the Scripture of truth saith it was [in the beginning of the Midnight Watch.] Gideon chused the Midnight, ver. 19. because then the Watches were changed, and the Army soundest on Sleep, and so most subject to astonishment, if suddenly awakened. N. B. Now comes Christ to comfort Israel after an hard Appren∣tiship of Seven Years under Midian, even now when Israel was low enough, even as low as God would have them, and reduced from Thirty two Thousand Men to Three Hundred only, then the Lord comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as out of an Engine, to rescue them out of the hands of their Oppressors, who were now high enough also: And this the Lord did by so strange a Stratagem, he directed Gideon unto, as cannot easily be parallel'd; as Jo∣shua did Conquer Jericho only by the noise of Trumpets and Astonishments, &c. So Gideon with his Three Hundred Men Conquers this vast Host, only with each Man's holding a Jug-pot with a lighted Torch in it in one hand, and a Rams-Horn for a Trum∣pet in the other hand; no light was to be seen, no noise was to be made until they set themselves on all sides of the Army, ver. 16. Then must they break their Pitchers at Gideon's Example, that their Lamps might give a sudden light, ver. 17. And then must they sound their Trumpets, as if there had been so many Troops at their Heels following them, as there were Trumpets sounded, ver. 18. And then must they likewise each Man give a most lusty Shout, and cry, [The Sword of the Lord, and of Gideon.] All this being done by Divine Direction, the whole Host ran, and cryed, and fled, ver. 19.20, 21. They were so daunted and dismayed both with sudden light and noise, that the Curtains of Midian Trembled, as 'tis said, Hab. 3.7. and all the Tents both of King and People were over-turned by this Barley-Cake.

The Third part is the Consequents, The Lord set every Man's Sword against his Fellow ver. 22. Such a Spirit of Giddiness was upon them, that they took Friends for Foes, and slaughtered one another in the place; so that (as Josephus saith) there was little need of the Sword of Gideon: Who yet out of Modesty, and not willing to ingross the Glory of the Victory to himself, sent a Summons to the White-liver'd Deserters, namely, the Two and Twenty Thousand Timerous Soldiers, who first forsook the Army out of fear; and to the Nine Thousand Seven Hundred Slothful and intemperate Water-Drinkers also, none of which were so far honoured by God, as either to bear a Torch, or to break a Pitcher, or to blow a Trumpet; yet all those Cowards can come with cou∣rage, at Gideon's Summons, to pursue a flying Enemy, and to share in the Spoil of those who had already slain one another; for they being frighted out of their dead Sleep, with the sudden noise, &c. so could not distinguish Friends from Foes; or (as Josephus saith) they understood not the Language one of another, being made up of many Na∣tions, Judg. 6.3. so hereby a great part of the Army was slain, through the Darkness of the Night; and perhaps (as God would have it) suspecting Treachery among them∣selves under Divine Infatuations, as in other cases is exemplify'd in Scripture, 1 Sam. 14.20. and 2 Chron. 20.23. Now upon Gideon's Summons the Ephraimites bestir them∣selves, take the Passes of Jordan, stop the Midianites from fleeing home to their own Land, slew the two Princes of Midian, whose Names shewed their Natures, Oreb sig∣nifying a Raven, or Carrion-Crow, and Zeeb a Wolf. Conveniunt rebus nomina saepe suis.

N. B. The former was slain upon the Rock, because he had oft forced Israel to hide themselves among the Rocks; and the latter at the Wine-press, because he had oft driven the Israelites to lurk in the Vineyards, where now the Midianites fled to hide themselves, but were found out by the Hand of God's Justice, which wrote their Sin upon their Punishment. ••er quod quis peccat, per idem punitur & ipse. From hence were they Fer∣reted forth and slain, in all to the number of an Hundred and Twenty Thousand, ver. 23.24, 25. and Judg. 8.10.

N. B. This was a just Reward against Midian, that had so cruelly oppress'd their near Kinsmen Israel, for Midian was the Son of Abraham by Keturah, Gen. 25.1, 2. so nigh a Kin to Israel, whom they oppressed seven Years; and no doubt but the great Losses that the Israelit••s sustained by that long Oppression, God marvelously made up out of the vast Spoils of those Midianites that came forth of their Countrey into Canaan, to refund all that Riches they had brought along with them, and what they had plundered from their near Kinsmen: 'Tis marvellous, that all the time the Midianites were kil∣ling one another, the Three Hundred Men stood in their places, ver. 21. Not only to make the Midianites think they stood to light a great Army coming to surprize them, but es∣pecially to shew, the Lord only fought the Battle and got the Victory.

Judges, CHAP. VIII.

JƲdges the Eighth hath for its Subject, the Manners, State, and Death of Gideon. First, He is described by his Manners, and that is Two fold. (1.) For his Vertue. And (2.) For his Vice.

First, His Vertue is Three-fold. (1.) His Prudence in pacifying the Ephraimites, ver. 1, 2, 3. (2.) His Justice and Severity both against the Citizens of Succoth and of Penuel, ver. 4, 5, 6, 7, 8. where the Cause of his Threatning them, with (what he Threat∣ned) is related, and the Execution thereof, ver. 13, 14, 15, 16, 17. and against Zebah and Zalmunna, the Kings of Midian, whom he pursued, took and executed, ver. 10, 11, 12, 18, 19, 20, 21. (3.) His Modesty in refusing Regal Honour, when it was tendred to him, ver. 22, 23.

First, The Remarks upon Gideon's Vertues are,

First, Great was Gideon's Prudence in appeasing the Wrath of the Ephraimites, with a soft, meek, and humble Answer, which might have cost Israel even a worse War, a Civil Uncivil War, than this with the Midianites; had they not met with a Man of a milder Temper than themselves; the Men of Ephraim (being a proud People, Isa. 11.13. preferr'd above Manasseh's Tribe (whereof Gideon was) in Jacob's Patriarchal Blessing, Gen. 49.19, 20.) took it as an high affront in Gideon to them that he had not call'd them to his help against Midian, as well as the Tribes of Manasseh, Asher and Zebulon, Judg. 6.34, 35. And for this slight they being pricked with Pride, from a Conceit of their

Strength and Number, they then chide him sharply, ver. 1. N. B. He pacifieth their furious Anger by a soft. gentte, and humble Answer, ver. 2, 3. According to Solomon's Saying, Prov. 17.1. and 25.15. the halians have a Proverb. [Duro con Duro non Fa' bon Muro.] Hard with hard, never makes good Wall: A Flint may be broke upon a Cushion, and the force of a Cannon Bullet may be smothered by a Wool-pack: Gideon threw Milk and not Oyl upon the flames of their Fury, which Jephtah would not do afterwards, Chap. 12. where those proud Ephraimites meet with their Match with a Witness; but here mild Gideon hears high Words and hard Censures from those Ambitious Accusers, yet returns a smooth Answer, doing little less than ascribe the Victory to them under God; who (he tells them) had given the Conquer'd Kings into their Hands, whereas he had but the Gleanings of the common Soldiers: Herewith (as well it might) their Anger was abated.

Here we may observe, That the most and first faulty are frequently most free and forward, and will be first in excepting and exclaiming: Gideon had more cause to say so to them, than they to him, [Why have ye served me thus?] in coming no sooner with your Assistance in the common Cause, and to help the Lord against the Mighty, for which neglect Meroz was Cursed, Judg. 5.23. And when Pride had begot Envy in Ephraim, which made them chide Gideon, [Bechazkah,] Hebr. in fortitudine, with much vehemen∣cy; they should rather have Extoll'd him for his Valour, and Blessed God for his Vi∣ctory; whereof, perhaps, those Ephraimites (prick'd on with Pride and Envy) never thought on.

The Second Remark upon Gideon's Vertues, is,

First, His Just Severity, and Act of Justice upon the Citizens of Succoth and Penuel: Gideon pursues the Remnant of the Midianites over Jordan, comes to Succoth (not that in Egypt. Numb. 33.5. Exod. 12.37. but that which Jacob call'd so, Gen. 33.17. Josh. 13.27. and Psal. 60.8.) in the Tribe of Gad, and gently requests of them, not like a Conquerour with his Commands, and not Arms, nor Dainties, but a little Bread▪ and not for himself, but for his Fellows and Followers, who were now faint with their Pursuit; and this he begg'd of Israelites too, who were themselves Embark'd in the same bottom with him, and would have had their share in his Conquests: All these made their Inhumanity to Gideon the grosser, ver. 4, 5, 6. The Princes of Succoth do not only deny him so reasonable a Request, but also do scornfully Deride him, as Churlish Nabal did David afterwards in the like case, 1 Sam. 25.10.11. Those Proud Princes laugh at his fool hardy Undertaking; as if he with his Three Hundred faint and weary Soldiers were likely to Encounter and Conquer the two Kings of Midian with Fifteen Thousand Men at their Heels, and withal they might fear, that Zeba and Zalmunna might recruit, and return upon them, (for all Gideon's weak and weary handful could work to hinder it) and revenge themselves of Succoth for relieving their Enemies.

N. B. This Repulse from Brethren, and Refusal of such an Act of Mercy, as is a common kindness to meer Strangers, moved not meek Gideon a little, as Nabal's Churlishness, in the like kind, did most highly incense Holy David. Hereupon Gideon threatens them with most Severe and Just Revenge, for their Treacherous Deserting the Common Cause of Israel, and for their favouring God's Enemies, who had so long Tyrannized over them, by this Act which they did in such a Proud, Scornful and Contemptible manner, ver. 7. And Penuel giving Gideon no better a Treat, but rather worse, for they having a strong Tower in which they trusted, and which they probably pointed at to shew it Gideon, not only their Rulers, as at Succoth, but even the Common People also, gave the like Scornful Taunt to him; whereupon he threatned them with the same Severity, and with Demolishing of their Tower (wherein they placed their con∣fidence) into the bargain, ver. 8, 9. And Gideon was as good as his word, for that very night he Conquers the Kings of Midian, and early next Morning he comes to execute upon Succoth (before they could hear of his Victory, to shut their Gates against him) what he had threatned for their upbraiding him, &c. ver. 13, 14. And because this Just Man would not punish the Innocent with the Guilty, therefore learns he the Names of those Proud Princes and Elders of the City, that had so sinn'd both against God and against Man, and finding them to be Threescore and Seventeen, he taught them better Man∣ners than to be so Barbarous to their weak any weary Brethren, and tore them with Thorns, and tortured them till they died; and he slew the Men of Penuel, who had been equally guilty with the Elders of Succoth, and therefore their Punishment must be alike Capital in both: Only the Tower of Penuel was beaten down, because it was the ground of their Confidence, or rather Impudence in scorning Gideon, ver. 15, 16, 17.

The Second Act of Justice Gideon executed, was upon Zeba and Zalmunna, the two Kings of Midian (after Ephraim had executed the other two, Oreb and Zeeb, and brought their Heads to him, Judg. 7.25.) for Midian had many Kings, we read of Five Kings of Midian in Moses's time, Numb. 31.8. Those two Kings Gideon pursues after his first Nights Conquest, keeps no common Road with his Three Hundred weak and weary Men, but went by the way of them that dwelt in Tents.] ver. 10, 11. Among whom probably he might meet with better Succour than he had at Succoth and Penuel; however God strengthened his Men for what he call'd them unto: This Demonstrates that God had qualified Gideon with much Dexterity in Military Matters, and with excellent skill in improving Politick Stratagems: He had no due to Hannibal's Character,

Vincere scis Hannibal, uti Victoriâ nescis.

Gideon knew better (than he) both how to win, and how to wear a Victory: More like this brave General was to Julius Caesar, of whom Lucian saith, [Nil Actum Credens, dum quid Superesset agendum.] He thought nothing was done, while any thing remained that was yet undone: Gideon accordingly well knew, that now was his time, and he took it without delay to compleat his Victory, while the Consternation of the last Nights Conquest continued upon that odd escaped Remnant, which yet were at this time grown secure, and laid down to sleep, being wearied with their hasty Flight all the Day be∣fore, and never expecting that Gideon could pursue them, when got so far from the place of the last Nights Battel, and so near their own Countrey, without resting his Army some part of that day, being so tired with their hard Service, and their great Slaughter, therefore is it said, [the Host was secure,] ver. 11. And therefore was it that Gideon then assaulted them in the very next Night of their Security; well knowing, not only that the weakness of his Army appeared not to the Enemy by Night, which Day-light would have discovered, and so have encourag'd them to have waged War against them; but also, because the terrour of the last Nights Defeat still lay with force upon them; so Gideon fetch'd a compass, and falls upon them on the East-side of their Army where they never feared an Enemy, and their Security usher'd in their Destruction: The like Cry being now likely made on their second Onset, [the Sword of the Lord and of Gideon.] This affrighted them the more, because of its sad effects the Night before. Gi∣deon smote the Host, takes the two Kings Captive, and returns early next Morning to Succoth, as before, ver. 12, 13. And now he brings Zeba, and Zalmunna (after he had shewed them, as his Capitves to Succoth and Penuel, who had upbraided him with them, that they were not yet in his Hands) to be Judged by the General, according to Martial Law.

N. B. And in order hereunto he asks them, [What manner of Men were they, whom ye slew at Tabor?] in which Mount many Israelites hid themselves at the Midianites In∣road and Invasion, Judg 6.2. and some of them were found out in their Holes and Holds and were slain there, whom Gideon suspected might be his Brethren, because he mis∣sed them, and could hear no Tidings of them, therefore he makes Enquiry, [What was the Outward Shape and Quality of those Men, whom they slew at that Mount?] The two Captive Kings answered him, That they were like [Beni Hammelech] Hebr. the Children of a King, brave portly Men, and of a Majestick Carriage and Countenance, ver. 18. By this Description of theirs (which was only to Ingratiate themselves with the Conquerour) Gideon plainly understood, that the Men Murthered by those Kings of Midian, were his Brethren, whom he knew to have a stately Comportment like him∣self, though all of them were of a mean Family, Judg. 6.14, 15. Hereupon Gideon passeth Sentence upon them, That both of them should Die, ver. 19. making their Mur∣ther the moving Cause thereof: Seeing his Brethren's Beauty had not moved them to no more Lenity, but so barbarously to Butcher them in cold Blood; therefore he was by the Law, Deut. 19.6, 12. the avenger of their Blood: Otherwise those Kings being not Canaanites, he was not obliged to kill them, unless by that Law, Numb. 31.2, 3.

Now though Gideon had found out a moving Cause, yet wants he an Instrumental Cause to kill those two Captive and Condemned Kings: Hereupon he calls forth Jether his First-born, (and so the beginning of his Strength, Gen. 49.4.) to be his Executioner, ver. 20. This Commission he gave his Son both to animate him in the use of his Arms against God's Enemies, and to Inure him in Manly Warlike work from his Youth, as likewise to make him have some share with himself in the Honour of the Victory: Thus Joshua

had Honoured his Captains, Josh. 10.24. But Jether, not from any neglect of his Father's Command, but meerly from his own Youthful fear, refused the Office.

N. B. Note well, First, The two Kings were glad of their not Dying by the Hands of a Boy; which, as it was more Ignominious and Dishonourable to Die by such an Hand, so it would put them to more torment, before the weak hand of a Boy could haggle them to Death; therefore they desire Gideon to dispatch them himself, ver. 12. looking upon it both more easie and Honourable to Die by the Hands of a Valiant Man like themselves, who were likely, of a tall Stature, of a fierce Countenance, and of an Undaunted Magnanimous Disposition, (which might well affright Young Jether to fall upon them) as appeareth by their not fearing to Die at all, so they might but Die by Noble Hands.

N. B. Note well, Secondly, And this is not always the Sign of a good Cause, and of a good Conscience, for the Old Roman Spirit hath oft bid defiance to Death; and the like Fool-hardy Frame hath been found in the Devil's Martyrs in our Days.

The Third Vertue that Gideon is commended for here, is his Modesty and Humility in refusing that Regal Honour which the Israelites would have conferr'd upon him, as well as offer'd it to him, as a Reward of his Glorious and Miraculous Deliverance he had wrought for them, ver. 22, 23. wherein they requested his Compliance to have an He∣reditary Kingdom settl'd upon himself and upon his Family. This was so fair an offer, as few would have refused to be King of the Land, which was more than to be a Judge, extraordinarily called only, and guided by the Sanedrim; but here Absolute Power is tendered to him, and God needed not be consulted about his Successor, for the Crown must be setled upon his Son, and upon his Son's Son for ever. Here Gideon's humble and modest Refusal is highly commendable; saying, [Neither I, nor my Son, but the Lord shall Rule over you] As he hath hitherto done in a special manner by Judges, whom he hath particularly appointed, and directed by Ʋrim and Thummim, and hath wonderfully assisted in many former Marvelous Deliverances; therefore I will not take upon me the Place and Power of a King, over God's People, nor entail it up∣on my Sons after me, but the Regal Rights shall yet (for all me and mine) remain still in God's Hand, until he be pleased to alter the Government himself according to his Promise, Deut. 17 14, 15. So that upon this ground did Gideon refuse their offer of Kingship, (after which it seems Israel had an early Itch long before Saul) because he knew it entrenched upon God's Royal Prerogative; and had he accepted of their Elect∣ing him King, this would have been no less than their Rejecting of God, for God's Raign∣ing over them, as it is expresly said, 1 Sam. 8.6, 7. and 12.12. for then God had not continued to be own'd as the Special King of the Hebrews, but only as a General Lord over them, as he is over all other Nations of the World; and this odious Itch after Kingly Government (which now only exerted it self, without any consulting with God about it) did powerfully break forth in Saul and Samuel's Day.

Now having shewed in the first place Gideon's Threefold Vertue, take a View of his Vice in the second place, ver. 24, 25, 26, 27. No doubt but Gideon was a good Man; because.

First, He stands Inrolled among the Saints of the greatest Magnitude, Heb. 11.32.

Secondly, He is said to die in a good Old Age ver. 32. here, as Abraham is said to do, Gen. 25.8. And,

Thirdly, He kept Israel by his good Conduct all his Days, from that Horrible Apo∣stacy and Idolatry they backslided into assoon as he was dead, ver. 33. here. N.B. Yet was he not perfectly a good Man, but this piece of Ambition and Vain-Glory was found in him, that he must make some lasting Monument of his Miraculous Victory, without any Warrant (we read of) from God for so doing; For here Gideon begs one Golden Ear-ring, a Man which they had taken in the Spoils from the Ishmalites (as the Midianites were promiscuously called, Gen. 37.25, 28, 36.) this was easily granted to him, who had just now refused a Crown and Kingdom: Their Gold Ear-rings came tumbling in abundantly to the weight of one Thousand and Seven Hundred Shekels of Gold, be∣sides the Collars (like the Moon) about their Camels Necks, which he took, ver. 21. of some part hereof he made an Ephod, probably with a good Intention for God's Glory; this might make it the more excusable, but still a good Aim alone, cannot make a good Action; Peter had a good Aim in cutting off the Ear of Malchus, and Paul Aimed at God's good Service, while he persecuted his Church, and this Act casts an Aspersion here upon all his former Acts, and seems to be added here to stain the Glory of them, if not to Stig∣matize the Act it self; however the Issue and Event of it doth intimate no less.

First, As to the Act. (1.) An Ephod seems to be much less congruous for a Monu∣ment of Victory, than his Erecting of a Pillar would have been as Samuel did, 1 Sam. 7.12. &c. (2.) Nor was it lawful to set up an Ephod in Ophrah, (though God had indulg'd him up∣on an Emergency to build an Altar there, Judg. 6.26. So he might presume to grace his Altar (without Divine Direction) with an Ephod, seeing an Ephod was proper only for the Tabernacle then in Shilo, and for the use of the High-Priest.

Secondly, As to the Event of it, Gideon gave the occasion hereby of Israel's Will-Worship, Superstition and Idolatry after his Death, unto which he knew they were so naturally and generally addicted, nor was it only a Stumbling-block to the People, but it became likewise a Snare to his own Family; for this was the cause which moved God to suffer so many Tragical Stories befalling his Posterity after his Death, whereof the next Chapter, Chap. 9. giveth a most sad account.

The Second Branch of Gideon's Description (after that of his Manners, Vertuous and Vi∣tious) is his double State and Fortune.

First, Publick, in procuring Peace to Israel for Forty Years, ver. 28, 29. Reckoning them from the Death of Deborah; the Country was quiet from the noise of War, no Clamours of Soldiers, no clashing of Weapons, no sounding of Trumpets, with any Alarms for Battles, no loud Acclamations from the Conquerors, nor sad Exclamations of the Conquered, or wounded Captives, &c. Every Man sat under his own Vine, and drank under his own Fig-tree, and there was none to make them afraid: This was a transcen∣dent Favour of God, after Seven Years Slavery, had it been well improved by Man: Mi∣dian was so subdued, they could never make head again, and though Gideon went and dwelt in his own House, yet was it not privately in his Father's House, as he did before, nor so publickly as a King in his Court, as the People desired, but in a middle State as a Judge, for the preservation of their Religion and Liberties to his Dying Day, as is in∣timated, ver. 33.

Secondly, His Private Capacity: Wherein God bless'd him with Threescore and Ten Sons all lawfully begotten by his Body, and none of them Adopted only, ver. 30. and he had one Son by his Concubine, who moved him to call his Name Abimelech, which signifies [my Father the King,] probably out of her Pride, and out of design to have him a King, though his Father had refused it, ver. 31. That design breaks forth in the next Chapter. This Eighth Chapter closes up with the Third Branch of Gideon's De∣scription, to wit, his Death and Burial, and Israel's Horrible Apostacy after it, ver. 32, 33, 34, 35. Their Piety died with Gideon.

Judges CHAP. IX.

JUdges the Ninth contains the History of Abimelech, the Sixth Judge of Israel, so cal∣led, though indeed he did Ʋsurp the Kingdom: He is described,

First, By his Name, Father and Kindred, ver. 1.

Secondly, By his double State of Prosperity and Adversity, from ver. 2. to ver. 28.

Thirdly, By his Deeds, in conquering the Seditious, and Besieging the Tower, from ver. 29. to 49. And,

Fourthly, By his Death, as Jotham had foretold it, from ver. 50. to 57.

The Remarks are, First, How great a mischief many times is the Death of a good Governour (as it was observed before) the loss of former Judges, was again and again a mischievous loss to Israel, both as to their Religion and Liberties. So here again, no sooner is Gideon gone, but Israel is gone both from God, and from all Godliness; they make Baal-Berith their God, to whom they become professed Covenanters, as the Name im∣porteth, Judg. 8.33. Yea, this People were of such a wicked Temper, that they neither remember'd the Favour of God, nor the Valour of Gideon, but so mad they were after their Idols, Jer. 50.38. that they neither feared God, nor Reverenc'd Man, Judg. 8.34, 35. Apostates from God, prove Devils to Man: Therefore, as God had scourged them for their former Folly, Apostacy and Idolatry, by Forreign Foes: So now he comes to plague them for the like Provocation, and worse (as it was against more light and love, against more Means and Mercies added to the large number of all their former Deliverances) with the Plague of a Civil Ʋncivil War among themselves, insomuch that

they are made to sheath their Swords in one anothers Bowels, through Abimelech's, Am∣bition, &c. N.B. Gideon's Ephod (left behind him) did indeed become a Snare Judg. 8.27. making a most fearful Schism and Division among the People, for some of them went to Worship God as Shilo, as they had done for many years, from Joshua's Judgeship; others new-fangl'd were for this new Altar and Ephod at Ophrah: This was enough to sow Seeds of Sedition, amongst them, and because good Gideon gave the occasion hereof, he therefore got to himself a new Name; namely, [Jerub-bosheth, 2 Sam. 11.21. Bo∣sheth, Hebr. (as Ish-bosheeb) signifies a Man of Shame: Gideon got this Name of Shame, for leaving this shameful thing the Ephod behind him, but his Bastard Son (he left) pro∣ved worse, &c.

The Second Remark is, Abimelech's Prosperity in promoting his Plot and Project to compass a Crown and Kingdom: His Ambition rode without Reins; therefore goes he to Shechem, (where his Mother dwelt, Judg. 8.31.) Communes with his Kindred, Uncles and others, what might be the likeliest means for effecting his Design, puts a starch'd Speech into their Mouths, how to Court the Men of Shechem, supposing they would willingly enough comply with a Regal Government, which his Father had modest∣ly refused; and upon this Supposition grounds he his Oration, That the Multitude of his Father's Sons was such, they all affecting Domination (as he Insinuated, measuring them by himself, for so ill minded Men do Muse as they use) will occasion horrible Dis∣sentions in dividing the Kingdom amongst them all, that each may have his share, this would cause dismal Stirs in the State: All which confusion might be prevented by ma∣king me King, (saith he) who am so nearly related to you; and therefore shall be your no small Honour and Advantage, Chap. 9. ver. 1, 2. and his Glozing Wheedles did easily captivate the Men of Shechem: They readily complied, because it seem'd to suit well with their Interest, which will not lie at any time, ver. 3. and now having got a Temple built for their Baal-Berith, after the Death of Gideon) which he would never have suf∣fered while he lived) and endowed with considerable Revenues (for those Men that were close-sisted in the Service of God, could be open-handed enough to their Idol's Contri∣butions) they take out of this supposed Sacred Treasury, Threescore and Ten pieces of Sil∣ver, ver. 4. N.B. All this the Devil in the Idol was willing to part with, that therewith he might purchase the Heads of Gideon's Threescore and Ten Sons, whom he found did Pa∣trizare, and were like their Father in opposing Idolatry: With those Seventy Silver pieces, Abimelech hired the Dehauched Desperado's (as with Press-Money, or Entring Penny, promising them rich Plunder) to execute his Devilish Design: They march like a Ragged Regiment along with him to Ophrah, and there Massacre Gideon's Seventy Sons upon a Stone, as so many Sacrifices unto Baal upon this Altar, to revenge the wrong that their Father had done to Baal, in throwing down his Altar, Judg. 6.27, 28. Thus the Money out of Baal's House was expended in Baal's Service; yet the Lord hid Jotham out of the Assassinates hands, ver. 5. he after did Jeremy and Baruch, Jer. 36.26.

The Third Remark concerning Abimelech's Prosperity, when he had thus bloudily removed those Seventy Sons' of Gideon (excepting Jotham) that were Rubbs and Re∣mora's in his way to his Regal Government, that his Bowl might run more roundly end∣ways; then the Men of Shechem are call'd together to make him King, ver. 6. This may well be look'd upon as an highly presumptuous Act, for one single City to chuse a King for all Israel, especially considering how God had appropriated the choice of a King over all Israel to himself, Deut. 17.14, 15.

N. B. But it may be supposed, this City had many Advantages at this Juncture for promoting this presumptuous Project. As,

First, The eager inclination of the Israclites in general to Kingly Government, as appeared by their offer of it to Gideon, and to his Sons, Judg. 8.22. and though Gideon refus'd it for himself, yet could he not give it away from his Sons, to whom they then offered it also, as well as to him.

Secondly, There was now after Gidoen's Death, a General Defection of the Israclites from God to Baal, whose powerful Patron, Abimelech only pretended to be at this time.

Thirdly, The Proud Imperious Spirit of the Tribe of Ephraim, unto which Shechem belonged, did manifest it self, Judg. 8.1. and 12.1. as if they had the prevailing power over all the other Tribes, and could cause them to close with a King of their chusing among their Brethren.

Fourthly, They here got the start and whipping hand of all the other Tribes, actu∣ally at this time, putting the Crown upon Abimelech's Head, and having an Army already

to maintain all this Cruelty and Tyranny, &c. Now the Men of Shechem having all those Encouragements, make an Adventure to Inaugurate their new chosen King, to Rule over all Israel, as 'tis expresly said, ver. 22. and this was done in that famous noted place, where Joshua had erected a Monument by an Oak, Josh. 24.26, 27. for the more Solemnity of the Action.

The Fourth Remark is, The Relation of Abimelech's Adversity, first begun by the Direful Curses of God, that Jotham Thundred out from the very Mountain of Blessings, Deut. 11.29 and 27.12. Josh 8.33. in a most Elegant Parabolical Oration, both against the Men of Shechem, and against their new King Abimelech, upon his Coronation Day, ver 7. to ver. 21. All which severe Apologue, could not but very much sowre the sweetness of that days Solemnity, if their Hearts had not been steeled, and their Con∣sciences seared with the Hot Iron of Ambition and Apostacy. What Jotham spake (in tel∣ling them their own) was by Divine Inspiration, and a Spirit of Prophecy.

N. B. A short Abstract of this long Apologue, or Parable, is this, Jotham standing up∣on the top of Mount Gerizzim, speaks aloud to the Men of Shechem (who were Assem∣bled in the Valley betwixt it and Mount Ebal, to Crown their new King.) And,

First, He useth a perswasive Prologue to procure their Attention, ver. 7. Then

Secondly, He begins his most significant Apologue, or Parable, the sense whereof might more powerfully convince them of their Iniquity, as Nathan did David, and Christ did the Pharisees afterwards. The summ of the Similitude the Rabbies Interpret thus. Jotham meant Othniel, by the Olive-tree, that gave Israel the Oyl of gladness, &c. ver. 8, 9. by the Fig-tree, Deborah a Governess full of sweetness, ver. 10, 11. and by the Vine-Tree, Gideon, who was exceeding fruitful in his Numerous Off-spring, ver. 12, 13. But all these aforesaid refused to rule with Regal Soveraignty: Then comes in the Bram∣ble Abimelech, a wicked and worthless Man (the Son of Gideon's Maid-Servant, ver. 18.) and seeks greedily this Regal Honour, that all the aforesaid refused, when offered them. The Bramble (though not a Tree, but a Shrub, base, barren, prickly, good for nothing, but for stoping Gaps, or kindling Fires) thinks it a great matter to Reign over the rest, and therefore though least worthy of Honour, yet is most hot in the pursuit of it, as Abimelech was in courting the Shechemites to make him King, ver. 1, 2, 3, &c.

Thirdly, The Epilogue and Application drives the Nail to the Head, from ver. 16. to 21. wherein,

• 1. He taxeth them for being weary of God's Government, and for being over-desi∣rous of a King.
• 2. He vindicateth his Father for his Modesty in refusing the offer of it, and all his Brethren, with himself, for not any one of them Aspiring after it. And,
• 3. He Stigmatizes and Brands that Bramble Abimelech, for his so thirsting after Regal Soveraignty, that (though wicked and worthless) he made way to it through a Field of Bloud, &c.

And Lastly, After he had Ironically bid them Rejoice in their King, (which he hardly thought they ever would do,) he foretells them their Fate, that this Bramble would not only be like that which the Sheep shelters it self under in bad Weather, where it is sure to lose part of his Fleece, if not of his Flesh, but also that such a fire of Discord would come out of it, as shall Devour the Cedars, namely, the Nobles, such as the House of Millo who were most forward in this work, and who met with Destruction from him, instead of Protection under him.

The Fifth Remark is, As Jotham's Prophetick Spirit had Abimelech's Adversity, so the Seditious Spirit of his Subjects did procure it, and made him an example of that common Adage, [No Tyranny is of long continuance] for this base Bramble, after he had hoised himself up into an high Room, to Domineer over others, within three Years time, ver. 22. began to scratch, tear, and vex his Subjects so, that they began to hate him; yea those very Men of Shechem, who had lent him their hand to lift him into the Throne, dealt treacherously with him, and laid Liers in wait for him, either to slay him, or to seize his Person, &c. For God most justly gave them up to a Reprobate Mind, and let loose the Devil (that Make-bate, Kindle-Coal, and Sower of Sedition) among them, who, working upon their Corruptions on both sides, fill'd them with Envy, Deceit, Debate, Malignity and Murther, ver. 23, 24, 25. and though Abimelech at this time escaped the Ambushment of the Shechemites, yet this present preservation proved but a Reservation for another time: Those Men of Shechem might have foreseen (if the God of this World had not blinded their Eyes, 2 Cor. 4.4, 5.) what kind of King Abimelech would be, by beginning his Reign in the Bloud of his Brethren, the Lives of 70 Innocent

and near Relations must lay the foundation of his nocent Kingdom; but they were set up∣on it, and they soon had enough of it: Quos Deus vult destrui, priùs dementat. They were under sublime Infatuation, because destinated to utter Destruction.

The Sixth Remark relating to Abimelech's Adversity is, The practick part of that Sedi∣tion against him, which is described, (1.) By its Author: And (2.) By its Evidence.

First, As to its Author, it was Gaal, who he was, or of what Tribe, it is not told us, he must be some Man of a considerable Figure among them, both for Wealth, Strength, Interest, Counsel and Conduct; yea, and discontented with Abimelech's Misgovernment, which caused the Shechemites to place Confidence in him, and to make him General of their Forces, ver. 26.

N. B. Note well. How changeable were those Shechemites, they had put Confidence in Abi∣melech heretofore, and that Arm of Flesh had failed them, and now getting no good by that disappointment, they again put their Confidence in Gaal, whereas they should have put their Confidence in God alone, Psal. 56.3. But because they trusted in Baal, they trusted in Gaal also. He is Cursed that trusts in Man, but he is Blessed that trusts in God, Jerem. 17.5, 6, 7. That this Gaal was an Ambitious Boasting Thrasonical Fellow, appear∣eth by his words, saying, [Who is Abimelech, &c?] ver. 28. and [I wish this People were under my hand, &c.] ver, 29. Challenging Abimelech to a Battel, yet proved but a Cow∣ard therein, ver. 38, 40. Now the Shechemites trusting in such a Braggadocio, was a sign that they ripen'd apace for their own utter ruine.

Secondly, As to the Evidence of this Sedition against Abimelech, this appeared partly in the Shechemites Deeds, and partly in their Words.

First, In their Deeds, both of their Robbing, and of their Rejoycing.

1. They Robbed all the Retainers of Abimelech in the High way, ver. 25. and under that pretence the Conspirators, going beyond the bounds of their Commission (which extended only against Abimelech's Party) robbed all Passengers promiscuously, and there∣by their Plot and Conspiracy was discovered to Abimelech.

2. They Rejoyced one with another at the Gathering of their Vineyards, which they durst not do for fear of Abimelech, until Gaal came in to head them; but with his Assi∣stance they trod the Grapes, and made merry, which the Septuagint reads, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] they made Dances, little dreaming how soon that Merry Dance would end in a most mi∣serable and dismal Downfal. Notwithstanding their Jovial Feasting in the Temple of Baal-Berith, and praising that Idol, both for giving the Fruits of the Earth now received, and for their hopes of recovering their lost Liberties, ver. 27. and in the midst of this merry Mood, mad Merriment they not only Contemned, but also Cursed Abimelech, which they ought not to have done, seeing they had made him their Ruler, Exod. 22.28. Yet they Cursed him by Baal-Berith (as Goliah Curs'd David by his Gods, 1 Sam. 17.43.) and likely call'd upon their Idol to Ratifie their Curses Denounced against him. And thus,

Secondly, Their Sedition was seen openly in their Words as well as Deeds, and not only by the Opprobrious and Contumelious words of the Shechemites themselves against their King, whom they had Crowned, but also by the Seditious words of Gaal, whereby he moved the Shechemites to Sedition, ver. 28. saying, [Who is Abimelech, &c?] what is he but a base Bramble (as) Jothan rightly styled him, that grew in the Hedge-Row of a Concubine, and hath scratch'd us with a Vengeance now, that he is scrambl'd up to be King of Israel, and shall such a base-born Fellow hold the Soveraignty over you; and is Shechem so Pusillanimous and Contemptible a City, as to truckle under so sordid a Ty∣rant? And shall this free Corporation (that ought to be govern'd by none, but by its own Magistrates) couch so low as to be Slaves to his Tyranny, &c. And is not he the Son of Jerub-Baal, who robb'd us of our Religious Worshiping of Baal (by throwing down his Altar, &c.) which now is happily restored and re-established? Thus this Crafty So∣phister Musters up many Arguments of all sorts, wherewith to wind himself into the Shechemites Minds, and thus ingratiates himself into them to get the Government of the City into his hands, &c. ver. 28, 29.

The second part of this History of Abimelech, after his State and Fortune, is his Famous Facts and Exploits.

First, His Victory over the Seditious Shechemites, which he got the first Day of the Fight; and then again the second Day Fight also. In the first Day Fight Victory was obtained,

1. By the Crafty Counsel of Zebul, (Abimelech's Vice-Roy in Shechem) who had hither∣to temporized and complyed with the Shechemites Seditious Humour and Plot against

Abimelech, (possibly he had his Master's private Instructions thus to dissemble for Abi∣melech's Advantage) but hearing both his Lord and himself so notoriously traduced, &c. He can hold no longer in, but becomes his Master's Secret Intelligencer, sticking close to him, though but an Ʋsurper, ver. 30, 31. and giving him advice to hasten away with those Forces he had ready, and march all Night, that in the Morning he might set himself with some small Party against the City (which was now in fortifying against him:) The other three Parties laying in Ambush out of their sight, ver. 32, 33.

2. By the Politick Practice of Abimelech, according to Zebul's Crafty Counsel. Gaal saw Abimelech approaching, but was not so Valiant, as he was Vigilant, with a misgiving Mind, tells Zebul of it, who still seemed to side with him, that he might betray him into Abimelech's Hands; and here in a Jear answers, That he took Mountains for Men, and Shadows for Substances: But Abimelech really appearing, Gaal's Courage quailed, and thought of retiring into the City, to stand only upon his own Defence; upon which false Zebul replys, [Where is now thy Thrasonical Bragg, and Challenging Abi∣melech to a Duel? For shame go forth and Fight him, for thou seest he hath but a small Company, ver. 34, 35, 36, 37, 38.

N. B. Then Gaal goes forth, partly because Zebul's Taunts made him ashamed to retire; and partly, having hopes of prevailing over that handful which only appeared; but more especially, because God had his Holy Hand in it for his just Punishment; but being surprized by Abimelech's unexpected Ambushments, this proud Bragger and Insolent Challen∣ger betakes himself to his Heels, and all his Men after him; so more were slain in the Flight, than in the Fight; seeing Abimelech pursued them to the very Gates of Shechem, and slaughtered them all the way thither, ver. 39, 40. pursuing his Victory no farther in the first Fight.

N. B. Again, Abimelech retreating to see the effects of his first Victory, as well as to refresh his Army, Zebul's Interest was not strong enough to reduce the City into Obedience to Abimelech; he can only prevail with them to expel Gaal and his Brethren for their Cow∣ardice, and mismanagement of their Martial Matters in the first Fight: Then chuse they a new General, recruits the Army, and goes forth to a second Fight, to revenge up∣on Abimelech the former great loss in the first, and if possible, to drive him away, not liking so Malicious an Enemy should be so near a Neighbour.

N. B. Hereupon their rage against Abimelech (God also did harden their Hearts to fetch in their own Destruction) forced them forth not to their Grape gathering, for that was be∣fore; nor to their Husbandry (as Josephus saith) but to renew the Battel, and to rid the Country of their odious Adversary: Abimelech orders two Companies to fight them, and he with a third Company rushes in betwixt them and the City Gates, to prevent their Retreat, and to give the other two Companies opportunity to cut them off: This was the Issue of the second Battle, Abimelech storms the Town, and makes a most Merciless Massacre, the Streets run down with Blood. N. B. Shechem is again a most miserable Stage of Blood-shed, as it had been before by Simeon and Levi, Gen. 34.25, 26, 27, 28, 29. even so it was the second time here, ver. 42, 43, 44, 45. and worse, for [He beats down the City, and sowed it with Salt.] Thus this Bramble barbarously butcher∣eth his own Native Country-men, and turns the place of his own Birth, into a place of Nettles, and Salt-pits, for a perpetual Desolation, Zeph. 2.9. though he fail'd of his end; for it was Re-built again hy Jeroboam, 1 Kings 12.25. and Inhabited after, 2 Chron. 10.1. Jerem. 14.15.

The last Exploits of Abimelech was his burning the Tower of Shechem (supposed to be Millo, which Jotham Cursed, ver. 6.20, 57.) and the strong hold of Baal-Berith, whi∣ther they fled from the Massacre, and where they hoped to be safe under the protection of their Idol, if not by the strength of this Sanctuary, which was built upon high ground like Rome's Capitol, and Jerusalem's Temple, and must be strong, because they laid up their Treasure there, ver. 4. However Abimelech by a Witty and Woody Wile, makes a shift to burn both the Tower, and the Sacred Fort, wherein about a Thousand Men and Women were burned, and Baal-Berith (their helpless Block) became a Burnt-Offering with them: From thence Abimelech marches to Thebez, near Millo, out of which fire came forth and devoured him, according to Jotham's Prophetick Curse, ver. 20. The Towns People ran into their strong Tower, that were not slain in the taking the Town; taking up great Stones to the top of the Tower (which was flat Roof'd) to beat off the Assailants: Abimelech, Intoxicated with his former Success, was not Timerous, but too Temerarious; he, being Fool-hardy, went har'd to the Door to burn it also; but a Woman throws down a piece of a Mill-stone upon his Head, and breaks his Scull. There lay this Bram∣ble

Brained, and this brings in the last part of his History, i. e. his Death, described by its Concomitants, and Consequents.

First, The Concomitants. He Died desperately in his sin; his Wicked Life, ended in a Woful Death; he taketh care of his Credit, but none of his Soul; saying to his Ar∣mour-bearer, [Slay thou me, and let it not be said, a Woman slew me:] Yet this means, whereby he thought to smother it, did divulge it the more, 2 Sam. 11.21. N. B. Behold the Just Hand of God upon him; he had slain his Seventy Brethren upon a Stone, ver. 5. and now he loseth his own Life by a Stone; his Head had stoln the Crown of Israel, and now a Woman of Israel breaks his Head into pieces for so doing: His Sin was writ upon his Punishment.

Secondly, The Consequents of his Death; his Army immediately dispersed, not stay∣ing to take the Tower, &c. to Revenge their King's Death, but likely were glad to be rid of such a Tyrant, who Entred like a Fox, Reigned like a Lyon, and Died like a Dog. This Cursed Bramble was fit for nothing, but as to burn others, so to be burnt it self for the wrong done to his Father: That Hainous Sin, had an Heavy Punishment; and Jotham proves a True Prophet, though it was three Years after he had uttered his Prophecy, ver. 46, 47, 48, 49, 50. to the end.

Judges CHAP. X.

JUdges the Tenth relateth Israel's Relapsing and Repenting in general; for they enjoyed Peace under their Seventh Judge Tolah, and under their Eighth Judge Jair; but after them they Relapsed into Idolatry, and were oppressed by the Ammonites, &c. Therefore in this Chapter is the double State of Israel to be considered.

First, The State of their Liberty. (1.) Under Judge Tola. And, (2.) Under Judge Jair, from ver. 1. to ver. 6.

The Remarks upon this first State be, First, This Tola is described by his Parents, Ancestors, Tribe, and Seat, ver. 1. and by his Life, Death and Burial, ver. 2. He thrust not himself into this Office, as Abimelech the Usurper had done, but was raised up by God, and was accordingly qualified to Reduce Israel into Right Order▪ (when notoriously disordered by Abimelech's Tyranny) to abolish Idolatry, (which much abounded during Abimelech's Licentious Monarchy) and to Restore Religion to its Native Purity, &c. Here was work enough for Tola, though he had not (as we read) any Oppressing Enemies to deliver Israel from in his Day. N. B. He beareth the Name of the first born of Issacher, Gen. 46.13. A Tribe of a sluggish Disposition, Gen. 49.14. fitter for Subjection in Couching, than for Dominion in Commanding, and not much Memoriz'd in her Men, any where: De∣borah doth indeed celebrate them in her Song, for having Valiant Princes and People that assisted her, Judg 5.15. and David made great account of them in his Day, for their un∣derstanding in the times, &c. 1 Chron. 12.32. This Tola likely was such an one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of Eminency, who knew what Israel ought to do, and who by a prudent and pious Government, kept them from Sedition and Civil Wars, from Oppression and Tyranny, as also from Idolatry for Twenty and Three Years, while he lived in Samaria, where likewise he lay buried. ver. 1, 2.

The Second Remark relateth to Judge Jair, who was a Man of great Wealth and Worth in Gilead, having Thirty Son, that were Lords of Thirty Cities, and that rode upon Thirty Mules of State, like Judges, or Men of the greatest Figure and Quality, as Judg 5.10. and 12.14. 2 Sam. 13.29. and 18.9. 1 Kings 1.33.38, 44. and these were all Princes Subordinate to Judge Jair.

N. B. Note well. This was not that Jair whom Moses mentioned, Numb. 32.41. for that was above Three hundred Years before this, and he had but Twenty Three small Towns (Conquered from the Canaanites) 1 Chron. 2.22. But this Man's Sons had Thirty Cities, supposed to be the same with Addition, but now Wall'd about and Forti∣fied, for this Judge Jair's Honour; and therefore were called Hanoth-Jair after his Name given them by his Honourable Ancestors; and now both Increased, Beautified and Fortified in his Day. This Judge was of the Tribe of Manasseh, beyond Jordan, he Judged Israel Twenty and Two Years, appeasing all Tumults (such as had broke forth in Abimelech's Tyranny) restoring the true Religion, and administring Justice according

to God's Law. N. B. The Sequel demonstrates, that Judge Jair could not reclaim them all his Days, though he did his Endeavour. Then this Judge died, and so went to be Judged at the Tribunal of the Supream Judge, ver. 4, 5. Hebr. 9.27.

The Second State of Israel, was their State of Slavery, after a long State of Liberty: The Lord sold them again into the hands of their Enemies: This State is described, (1.) By its Cause, ver. 6, 7. (2.) By its Adjuncts of Time, Persons, and Place, ver. 8, 9. And, (3.) By its Effects, bringing Israel to Repentance, &c. ver. 10. to 16, &c.

The First Remark hereupon is, The Moving Cause of their Bondage now was, the breaking forth of their old Itch of Idolatry, and that worse than ever, after a long Re∣straint; for they Worship not only Baalim, and Ashtaroth, as formerly, but they must have Cheimosh, and Molcch, and Dagon also; mean while they quite forsook the Lord, be∣cause his Service was too severe; but the Service of Idols was more Flesh-pleasing, allow∣ing of Stage-Plays, Dancings, Comedies, Tragedies and such like Mad Merriments; and because they saw those Idol-Worshipers flourish in Wealth and Honour, while themselves were Poor and Contemptible; and lastly, because themselves were but few, compared with the Idolatrous World, therefore the Lord sold them into the hands of those, with whom they hoped to Ingratiate, by serving their Gods.

The Second Remark is, 'Tis said, [That Year they vexed them,] ver. 8. both the Per∣sons vexing, and the time of their being vexed, are just matter of Inquiry.

As to the Persons vexing, it is Answered, Though the Philistines be named in ver. 7. as well as the Ammonites, to be the vexing Persons, yet in the History of Jephtab, the Ammonites were the principal Persons that vexed Israel; and the Vexation of Israel by the Philistines must be reserved to be discoursed upon, in the History of Samson, to which it properly and peculiarly belongeth; But as to the Year wherein the Ammonites began to vex Israel; though some do say, that time of their oppressing Israel Eighteen Years, began at Jair's Death to let them know, how great the loss of a good Magistrate was by their forfeiting of him: Yet the Learned cannot concur with this Opinion, be∣cause this inlargeth the time of the Judges, beyond the just bounds expressed, 1 Kin. 6.1. So that the greatest part of Jair's Judgeship was Contemporary with this Affliction of Israel by the Ammonites, which Jair, though a good Man, could not possibly (with all his Prudence and Prowess) redress: On the one hand Israel was now become so mad after their Idols, Jer. 50.38. that he could not work a thorough Reformation of Reli∣gion among them; and therefore God on the other hand gave a Commission to the Ammonites to correct those Tribes beyond Jordan about the fifth Year of Jair's Judge∣ship; and when the baseness and backwardness of Israel was not reclaimed by sundry De∣liverances from the Enemies Incursions under Jair's Conduct; then the Ammonites passed over Jordan into Canaan, ver. 9. and sorely distressed Judah, Benjamin and Ephraim on this side Jordan, in all for Eighteen Years; because the scab of Idolatry had spread it self from the fifth Year of Jair, upon both sides of Jordan, and continued to an Horrible Increase: In the same Year that Idolatry began to break out in Israel, the Ammonites be∣gan to break in upon them; and God would not Inable Jair to deliver them from their Oppressors, but gave them up to this sad Oppression.

The Third Remark is, The Blessed Effect of this long Slavery: Hereby Israel were re∣covered from Relapses, and Reduced to Repentance. For,

First, They cry to the Lord, ver. 10. which no doubt they had often done before, (a Beast will cry when hurt) but their former Cries were only the Fruits of Flesh for their own ease, not of Faith for God's Favour. Now they cry with their whole Heart, and con∣fessed their double Iniquity in particular, (and that with utmost Detestation) both of for∣saking God, and of following Idols, ver. 10. Then the Lord was pleased to Expostulate the Case with them, upbraiding them with divers Deliverances.

(N. B. Note well. Some whereof are not Recorded in the Holy History, to shew Israel had many more Favours from God's Hand than are upon Record) ver. 11.12, 13, 14. where∣in the Lord Christ (appearing in an Humane Shape, as he had done before, Judg. 2.1. and 5.13. and 6.23.) tells then, He would shew them Mercy no more, that is, except they repent, as Revel. 2.5. and derides them for crying to their Idols, (which could not help them in their need) as Elias derided the Priests of Baal, 1 Kings 18.27. Hereupon Israel both Repents and Reforms, then puts themselves into the Hands of God's Justice, in hope of his Mercy; and though we read not that the Lord gave them an Answer of Comfort, yet 'tis said, He Repented upon their Repentance, and gave them Courage to Encamp against the Enemy, yet still want they one to head them, ver. 15, 16, 17, 18.

Judges CHAP. XI.

JUdges the Eleventh is the History of Jephtah's Expedition against the Ammonites, the last Verse of the Tenth Chapter being an Introduction to it: Israel there was at a loss for want of a Leader; none durst, upon their Proclamation, undertake so dangerous and desperate an Enterprize, though the Principality of Gilead was promised to the Un∣dertaker: Hereupon they resolve to send for Jephtah, (whom they knew to be excel∣lent both for Valour and Conduct) and to stipulate with him for his Encouragement, That if he would accept of this place of a Leader, and give the first Onset, he should be their Judge and General ever after, ver. 8, 9.

The First Remark in this History of Jephtah is, this Man was Banished by his own Bre∣thren, because he was a Bastard, and quâ talis, as Moses Law banished him out of the Congre∣gation of the Lord, Deut. 23.2. So his Wanton Brethren do Banish him (as such) out of their Father's Family, little thinking that they should another Day be glad to be be∣holden to him. He flies into the Land of Tob (not far from Gilead) where he musters up many ill-minded Men, yet manageth them well in fighting against the Ammonites that bordered upon them, wherein he had oft look'd Death in the Face, and done brave Exploits in the Field, which made Israel more forward to chuse him now for their Chieftain, who had so prosper'd in plundering the Enemy for his own and his Followers Livelihood, ver. 1, 2, 3, 4.

The Second Remark is, After this Adversity of Jephtah, is usher'd in his Prosperity: The Principality of Gilead is offer'd to him by the Elders of Gilead upon condition that he would be their Captain in their Warring against the Ammonites, who were at this very time come forth to fight against Israel; Jephtah at first refused their offer, upbraid∣ing them with their publick Act, wherein they had corroborated the base private Act of his envious Brethren in Banishing of him, and so had thereby made his Banishment Le∣gal: The Elders (some of whom might possibly be some of his Brethren, being Sons of Gilead, a great Man in the Country of Gilead) answer his Objection, saying, [this pinchig necessity hath brought us to a right sense of our former oversights; we did then indeed work our own Wills without Wit and Wisdom, but now we come to make thee due Reparation: Jephtah (being Jealous through former Injuries) makes his bargain wise∣ly, taking an Oath of them, and so accepts of being their Captain only, but not a word of being their King, because Abimelech's Kingship had been so fatal to them, ver. 5, 6, 7, 8, 9, 10, 11.

The Third Remark is. Jephtah being now formally constituted (by a Parliament at Mizpeh) the Judge, and Supream Governour of Israel, doth most prudently and piously Treat with the Ammonites, before he will fight them, and that in obedience to Moses's Law, Deut. 20.10, first offer Peace; accordingly he sends Embassadours to Expostulate with the King of the Ammonites about his present Invasion, saying, [Why art thou come to sight against me in my Land?] ver. 12. he could not have call'd Gilead Jabaad [his Land,] unless Israel had made him their Head, and now hath he a just Title so to term it; The King of Ammon answer'd his Embassadors, That Israel were the Invaders, and not he [for he only came up to recover his own right, which Israel had robb'd him of,] ver. 13. Then Jephtah Replys again by his Embassadors, declaring that the Ammonites Allegation was no better than a loud Lye, both negando & pernegando, he denies it, and better denies it, ver. 14, 15. strenuously affirming, that the Land in question was Israel's out of all Question, and that by a Threefold Right. (1.) By the Right of Conquest. (2.) By the Right of a Divine Donation. And (3.) By the Right of a long prescription: And more particularly, what he affirms, he also confirms by Three Cogent Arguments.

The First is, A Narrative of all the former Transactions concerning this Affair, which are Recorded, Numb. 20.14. and 21.24, 26. Deut. 2.9, 19. and 3.12, &c. unto which I must refer the Reader, all related in their proper place in the first Volume Supple∣ment. Here Jephtah argueth, that the Israelites had nothing to do with the Ammonites at that time, but only with the Edomites and Moabites, ver. 16, 17, 18.

His Second Argument was drawn from the Justness of Israel's War against Sibon, &c. ver. 19, 20, 21, 22.

And his Third Argument was from [That the God of Israel gave it to Israel, which he amplifies from the lesser to the greater, according to the Law of Nations, arguing, If Ammon absurdly and ridiculously ascribe the Land of the Zamzummims, as given them by their fondly reputed God Chemosh.

N. B. Note well. Whereas indeed an Idol is nothing, 1 Cor. 8.4. Jerem. 10.5, 15. and therefore can give nothing; but it was the true God, that gave them that Land for Lot's sake, Deut. 2.9.19. However, this was Argumentum ad Hominem (as 'tis call'd in Logick) a prevalent Plea to them that had this Impious Opinion of an Idol. How much more may we (saith he) receive thankfully, and defend valiantly that Land which the Lord Jehovah giveth unto us? ver. 23, 24. and then he backeth all his Three Argu∣ments.

First, With an Instance in Balak, saying, [Hast thou better Right, to this Land, or more Power and Policy to maintain it, than he, who never made any claim to it, nor strove with Israel to recover it from them, though Sihon had taken it from him, or his Predeces∣sors? Numb. 21.24, 26. and 22.2. Deut. 23.4. Josh. 24.9, 10. and if the Moabites made no challenge of their Land, which Sibon had bereav'd them of, after Israel's Con∣quest of Sihon, &c. Why should the Ammonites challenge it now? ver. 25. And,

Secondly, He backs them with the Law of Elapsing Rights, as our Statute Law saith, [If a Debt be not claimed once in Seven Years, the Right of the Creditor is disannull'd, and the Debtor is cleared:] So he pleads here their forfeiture of their Right, (suppo∣sing they had any) by their long silence in not challenging it for about Three Hundred Years past, ver. 26. Then comes he to draw up his Conclusion from the Premisses, saying, Therefore [I have done thee no wrong, my Title is just, and my Cause is good, and with God's help so shall my Courage be, I appeal to the Supream Judge to Judge of this Con∣troversie; by the Success of the War, the Lord will discover that thou art the Aggressor that wrongs Israel,] ver. 27.

N. B. Note well. No doubt but Jephtah, though a Bastard, was one that the Lord had blessed with prodigious Accomplishments, rarely all found in one Man: For,

First, He was a mighty Man of Valour, enabled to atchieve Heroick Acts, both by the strength of his Body, and by the fortitude of his Mind, ver. 1.

Secondly, He was an excellent Historian, exceeding skilful in Sacred History, and in the Chronicles of Israel's Divine Conduct through the Wilderness into Canaan, otherwise he could never have composed such a convincing Apology as is here recorded.

Thirdly, 'Tis manifest likewise that he was a most Elegant and Eloquent Orator, ha∣ving both fiumen & fulmen Orationis; he here doth not only pour forth a whole Flood of Eloquence, but also he plainly Thunder-struck the King of Ammon with his forcible Arguments, so that he stood as one stupified, and could give no reply, but stopp'd his Ears, and became stubborn, for the Lord had a purpose to destroy him for his Obstinacy, ver. 28. And,

Lastly, Jephtah must be a Man very eminent in Piety also, which did indeed sanctifie all his other high Endowments (as the Altar did Sanctifie the Sacrifice) and without it they had all been [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Giftless Gifts: That he was so, appeareth by his Pious Apo∣logy which savoureth of Sanctity from its Prologue to its Epilogue, and a Divine Tincture sheweth a lustre in his whole Discourse, a due Veneration to the true Jehovah, running all along through it, as the Woof doth run all along through the Warf in a Web of Cloth on the Weaver's Loom, &c.

The Fourth Remark is, The War of Israel against Ammon under Jephtah's Conduct, after the Offers of Peace were rejected: Herein he did well, and like a Pious and Prudent Prince to send his Heraulds (as the old Romans did) to require Right, and to proffer Peace before he proclaimed War. Cuncta priùs Tentanda (saith the Poet) & omnia priùs experiri consilio, quàm Armis sapientem decet, saith the Comedian. It becomes a wise General to try all amicable Means for composing of Controversies by Treaties, to pre∣vent Blows if possible; let Fighting be the last Remedy. So Wise Jephtah made his War here, which falls under a threefold Consideration. (1.) Its Antecedents. (2.) Its Concomitants. And (3.) Its Consequents.

First, The Antecedents were Two.

• 1. Jephtah's Expedition, ver. 29. What the Lord call'd him to, he qualified him for; the Spirit of the Lord came upon him, and indued him with more than ordinary Prowess and Prudence, and mightily working upon his Spirit to undertake the War.
• 2. Jephtah's Vow, ver. 30, 31. which was a Rash, Inconsiderate, and Perplexed Vow out of a Preposterous Zeal, as after is shewed.

Secondly, The Concomitants: He falls upon the Ammonites, not staying till they came to him, but he passed over to them, ver. 32. broke all their Army, and took from them many Cities, ver. 33. so that they saw (when it was now too late) they had better have kept at home content with their own Countrey, a great part whereof they now lose, by their over-greedy Incroaching upon their Neighbours Countrey for In∣larging their own Territories; like the Dog in the Fable, they catch at the Shadow, and loseth the Substance; they are so beaten as beyond a Reçruit.

Thirdly, The Consequents was, Jephtab's performing his Vow, which he had Vowed, from ver. 34. to ver. 40. In the general, Jerom saith of Jephtah here, [In vovendo Stul∣tus, in praestando impius,] he was a Fool for so Vowing, and yet he was a worse Fool in so performing: That he did perform his Vow is most certain, ver. 39. but how and in what manner, the Doctors of the Church are divided about it, and this ushers in

The Fifth Remark about Jephtah's Vow, What he vowed, and what he performed (which both concenters in one Question) is hard to determine.

The first Opinion is, That Jephtah did really Sacrifice his own dear and Dutiful Daughter. The Sentiments of the Fathers do generally concur in saying so; as Tertullian, Athana∣sius, Nazianzen, Jerom, Ambrose, Chrysostom, Augustine, Theodoret, and many more; and the Ancient Hebrew Doctors say the same, as the Chaldee-Paraphrast Onkelos, Rabbi Solomon, &c. But above all Josephus's Words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] that is, he, Slaying his Daughter, offer'd her up for a Burnt-Offering: This Authority of the Antients (both Jewish Rabbins, and Primitive Fathers, both Latine and Greek) hath captivated the Conjectures of many late Learned Interpreters, into a concurrence with this Opinion, and the rather, because the Letter of the Scripture seems much to favour it; which saith, [Whatsoever cometh out of my House to meet me, shall surely be the Lords, and I will of∣fer it for a Burnt-Offering.] But,

The second Opinion is, That Jephtah did not Sacrifice his Daughter, but only devoted her to a perpetual Virginity: This likewise is the Sentiment of divers of the later Rubbins, and of many Modern Judicious Divines, above all Exceptions: It cannot assuredly be denied, that the Parties in both those Opinions, are very strong, both in their Parts and Proofs on both sides; therefore I dare not take upon me to determine the Controversie, yet do I lean to the latter Opinion, upon these Respects.

First, Because I find the Particle Vau (used in the Declaration of the Vow, ver. 31.) is no more than a Conjunction Disjunctive for [Or] and not for [And] as Gen. 26.11. Exod. 21.15.17. Levit. 6.3.5. 2 Sam. 2.19, &c. So that Jephtah's Words in his Vow, may be read thus, [or (and not and) I will offer it up.] ver. 31. meaning thus, If it be such a thing as may lawfully be offered, then will I offer it for a Burnt-Offering; but if not, it shall however be Consecrated unto God; and should it be read conjunctively for [and I will offer, &c.] this Absurdity is introduced thereby, suppose Jephtah's Dog had come out of Doors first to meet his Master; (as many Dogs do) after a long ab∣sence, to welcome him home after their Natural Instinct: This Unclean Creature had been an Abominable Oblation unto God, who hath expresly forbid it in his Law, Levit. 27.11, 12, 13. Isa▪ 66.3. as well as Man's Flesh, Deut. 12.31.

Secondly, The 2d. Respect or Reason is, I find likewise the Execution of the Vow, ver. 39. is delivered in such Ambiguous and General Terms, (far darker than that, [And] for [Or] in the Declaration of the Vow) Jephtah did to his Daughter according to his Vow, &c. where no intimation of his Sacrificing her to the Lord is given, but rather that he did Consecrate her to the Lord, as a Virgin, to serve him in a single Life, 1 Cor. 7.32. for the latter Clause in ver. 39. [and she knew no Man,] seems Exegetical, explaining the Nature and Matter of the Vow; that Text saith not, [He did to her according to his Vow, and offered her up for a Burnt-Offering;] but it saith, [and she knew no Man] immediately after, which implies, that she lived ever after in a Devout Virginity, as her Father had Vowed, and she her self had nobly Assented.

The Third Reason is, I find also, that this Daughter did not bewail her Death (which would have been the chiefest cause of her Lamentation, had she been Vowed to Die, and that by the hands of her own Father;) but 'tis said, [she only bewailed her Virginity upon the Solitary Mountains,] ver. 37, 38. and not any expectation of the loss of her Life: And though it be said, That Jephtah at the first sight of his Daughter (coming with many more Maidens to sing Songs of Triumph for his Glorious Victory) immediately falls into a most passionate Lamentation, ver. 34, 35. crying out.

N. B. I have been troubled by my bad Brethren that Banish'd me, and by the Oppres∣sing Ammonites that Warr'd against me; but now, after God hath given me a compleat

Conquest, I meet with my greatest Trouble of all the former by my own dear and only Daughter, which hath plainly put a damp to all the Joys of my Victory; and all because of my Vow, &c. This extraordinary pang of passionate Sorrow in Jephtah, hath indeed moved many Learned Men to believe that his Daughter was really offered for a Burnt-Of∣fering, because had he only vowed to Consecrate her for serving God in a perpetual Virgi∣nity, he would not have sorrowed after so unspeakable a sort, Rending his Cloaths, &c.

N. B. But if it be seriously considered, How great a Blessing it was look'd upon in those times to become Parents of Children, and how a Barren Womb, and want of Po∣sterity, was then accounted a most cruel Curse, Gen. 30.23. 1 Sam. 1.6, 7. Isa. 4.1. Luke 1.7. and a dreadful Disgrace also, because such were excluded from that great priviledge of Increasing the Holy Seed, and contributing to the Birth of the Messiah, who was to be Born of an Israelitish Woman; we cannot but confess, Jephtah had exceed∣ing great cause of this his most bitter Grief and Out-cry.

N. B. Seeing Jephtah being the chief Magistrate in the Common-Wealth of Israel, had hereby all hope of living in his Posterity cut off from him, because God had blessed his two Predecessors in the Judgeship (Gideon and Jair) as also were his two Successors, Ib∣san and Abdon, with a very Numerous Off-spring, and himself must die as good as Child∣less, this Danghter being his only Child, beside her having neither Son nor Daughter, ver. 34. and she now Vowed to a perpetual Virginity.

The Fourth Reason, that makes this case more dubious (as to any Sacrificing of her) is, The Monstrous Nature of that Horrible and Ʋnnatural, yea, worse than any Inhu∣mane, yea, than any Belluine Fact; it seems very improbable, that such a Man as Jeph∣tah was, so eminent for Piety, Wisdom, and Godly Zeal, and for his Paith also, (insomuch that he stands inroll'd amongst God's greatest Worthies, and his Name Eternalized by the Holy Scriptures for his Exemplary Faith, Hebr. 11.32, &c.) should dare to perform such barbarous and unparallell'd a Massacre upon his own and only Daughter, who was a Pi∣ous and Innocent Virgin, so obsequious to her Father's Will, and such an Act of Mur∣der, as was directly contrary to the Light of Nature, much more to the Law of Scrip∣ture, &c.

N. B. The very Heathens abhorr'd such unnatural Acts, excepting only those few who were so blinded with a Diabolical Zeal, as to devest themselves of all Humanity and Natural Affection, and Sacrifice their Sons and Daughters to the Devil in Moloch, therefore assuredly the Judgment of Charity doth partly prohibit us from involving a Man of his Figure, (as above) in a deeper degree of sin, than the Scripture of Truth doth clearly charge upon him, and from aggravating his Faults with our fond and ungrounded Fan∣cies; and the same Law of Charity doth partly command us to put as favourable and as candid a Construction upon his Action, as the Grammatical sense of the Sacred Text will warrant us, we ought willingly to entertain all Advantages, which the Word of God al∣lows us (taking all Expressions about it by the right handle) to clear so great and so good a Father and Governour from all undue and unjust Imputations of such an Abomi∣nable Iniquity, seeing 'tis safer to be over-Credulous, than over-Censorious, and better to be blind in Charity, than to be rash in Censure; especially considering the Holy Ghost hath been pleased to leave it so dark and undetermined.

The Fifth Reason is, Suppose Jephtah had been so far Infatuated, as to make such a wicked Vow as to Sacrifice his own dear Daughter, if she came the first out of his Doors to meet him; yet when he saw this was the Result, he might easily understand, he was not bound to keep it, for Vows bind only to that which is good; and though the thing vowed seemeth good, but afterward proveth evil, yet there is no Obligation upon the Vower in such a case, save only to Repent of his Rashness.

N. B. As it was a single Sin to make that bad Vow, so it becomes a double Sin to keep it: For the first may fall out by a preposterous precipitancy; but the second must be done by a Mature Deliberation, which is always recorded as a Brand for the Aggrava∣tion of Wickedness: What is done in cold Blood, is far worse than what is acted in a pang of Passion: This was Jephtah's case, he had the space of two Months, ver. 37. where∣in to inform himself about the Unlawfulness of his Vow.

N. B. No doubt but so tender a Father was willing enough to receive Information, especially in a case wherein his Interest, yea his All was so highly concerned, and in a matter so agreeable to his own Natural and Paternal Affection: And though he was bred up a Soldier, so possibly was ignorant of the Law of Redemption, Levit. 27.3, 4. where the Male that was Vowed to God might be Redeemed for Fifty Shekels of Silver, and the Female is set at a lower valuation, because less serviceable in the publick Service

of the Commonwealth, than the Males of Mankind are: Now it may easily be suppo∣sed, that this Judge of Israel would have given many Hundreds of Silver-Shekels to have Redeemed the Life of such a Generous, Morigerous and only dear Daughter, as bid her Fa∣ther [do to her according to his Vow,] ver. 36. and suppose his more Morose Education, in Military Matters had made him either Ignorant, or forgetful of this Law of Redempti∣on, yet had he the Priests of the Lord and the High Priest at Shilo to consult them about so weighty a case of Conscience as this, which so mightily concerned both him and his, and so profoundly conduced either to his Weal, or to his Woe; though he a Soldier, might not know the Law of Moses, either concerning the Dispensation God gave for Redeeming Vowed Sons, or Daughters, Levit. 27.1, 2, 3, 4. or the prohibition of God, from Sacrificing the Flesh of Sons, or Daughters (which was the Abomination of the Cursed Canaanites (who were peremptores potiùs quàm parentes, rather Parricides than Parents. Herein, saith Bernard) Deut. 12.28.31.

N. B. Yet sure I am, he could not but be acquainted with the famous Story of Fa∣ther Abrham, how the Lord refused his Sacrificing of his Son Isaac, though he tryed him concerning his willingness to it only: However there could not be wanting some of the Priests of the Lord (whose Lips preserve knowledge, Mal. 2.7.) even in those cor∣rupt times, that knew all those Premisses, and were able to resolve his Doubts, especial∣ly the High-Priest with his Urim and Thummim, at the least, considering they had the whole space of two Months time before the Execution of the Vow, wherein to consider on the case.

The Sixth Reason is, It is not Intelligible in any sound sense, how Jephtah could be in∣vested with any such Lawful and Laudable Authority, to Sacrifice the first Person or thing, (for the Hebrew word [Asher] may be read either for [who] or for [what]) that came to meet him in his return from the Victory: We may say, [Who gave him this Authority?] Assuredly God gave it him not. For,

First, As to things, it might have been his Ass, out of the Doors of his Stable-House, or his Dog, out of the Doors of his Dwelling-House, or any other Ʋnclean Creature, such things were forbidden by the Law, to be Offered up to the Lord, (as above,) Levit. 27.11, 12, 13, &c. And,

Secondly, As to Persons, It might have been his own Wife, or the Wife of one in his Family, over whom he could have no colour of any Rightful Power to offer them up as Burnt-Offerings, in the doing of which, he can never be excused of being guilty of Wilful Murder. Nor had he any such Parental power over his own Daughter as a Father, no nor any such Legal Civil Power, as a Judge, to kill an Innocent, and to take away the Life of his Only, Obliging, and Obedient Child, without any Offence committed by her, either to God, or Man: This had been a Wickedness with a Witness, hateful to God, and hurtful to Mankind.

Reason the Seventh, Nor could Jephtah alone offer up his Daughter as a Burnt-Offer∣ing, unless he could involve others to act with him in this Horrid Action, for it belong'd not to him to Offer Sacrifice (this presumptuous Usurpation God punish'd upon Ʋzziah with Leprosie, 2 Chron. 26.18, 19.) seeing it did belong only to the Priests; and it seems not very probable that he could perswade the Priests, to cut the Throat, and to burn the Flesh of such an Honest and Honourable Virgin, without the least provocation upon her part to them.

N. B. 'Tis far more probable, that both the Priests and the People would rather unanimously prevent than promote such a Barbarous Butchery, (had Jephtah essayed to do it by himself) as the People afterwards did rescue Innocent Jonathan out of the hands of Bloody Saul, when he, (his own Father) had sworn the Death of his own Son, 1 Sam. 14.39, 44, 45.

Objections against this second Opinion, in short, are these.

The First Objection is; In that Law of Redemption, it is said, [That no Devoted thing, whether of Man, or Beast, should not be Redeemed, but should surely be put to Death,] Levit. 27, 28, 29. This was the ground in all probability of Jephtah's mistake, having such a plausible appearance of a Divine Warrant from the Sacred Text.

Answer 1. This presupposes, that Jephtah was not ignorant of this Law of Redempti∣on; and if so, then must he know, what God saith, Levit. 27.3, 4. where his case of Conscience is clearly answered, that Consecrated Persons might be Redeemed; but Execrated Person, spoken of ver. 28, 29. must not be Redeemed, but they shall surely be put to Death; and such Execrated or Cursed Persons were the Canaanites, Numb. 21.2, &c. The Amalekites, 1 Sam. 15.3, &c. the Inhabitants of Jericho, Josh. 6.17, &c. None

of this concern'd Jephtah's Danghter, who was a Blessed Virgin, not a Cursed Har∣lot, one Consecrated to God, and not Execrated, or Cursed by God.

Answer 2. Is Lyra's, Gloss upon, ver. 28, 29. saying, That a Field is devoted there as well as Man and Beast, which is not [Mortis Susceptivus,] capable of being put to Death, yet it is said to be Mortified, because by its being Devoted to God for the Service of his Sanctuary (according to the common Notion of Church-Lands) it, as it were, dyeth, passing away from a Secular to a Sacred use: In like manner (saith he) that the Death of Man there mentioned, is not a Corporal, but a Civil and Spiritual Death, like that of Jephtah's Daughter, who died to the World when devoted to Prayers and Fastings, &c. as a Recluse spending her perpetual Virginity in Religious Exercises.

Answer 3. That Law of putting to Death there, is limited with [Mikol Asher Lo] de omnibus quae sunt sub suâ potestate; which he hath a power over, but the Jews had no power over the Lives of their very Servants, insomuch that if any Master kill'd his Servant casually, he was to be surely punish'd for it by the Law of God, Exod. 21.20. Much less was it lawful for him to take away the Life of his Servant wilfully and in∣tentionally upon pretence of any Vow as this was, but least of all hath a Father power over his Child to take away his or her Life, under pretence of a Vow; for though Ser∣vants be said to be their Master's Money, Exod. 21.21. Yet Children are not so to their Parents, but are indeed themselves of a Second Edition; and so in slaying them, they do [Tantamont] slay themselves in them, whereas both Masters and Fathers are bound up from Murdering either Servants, or Sons, &c. by that great Command of God, [Thou shalt do no Murther,] whereof Jephtah is made a Breaker by those that say he Sacrific'd his Child.

Answer 4. Nor will that Law of God (which impowereth Parents to get their Stubborn and Rebellious Children Stoned, Deut. 21.18, 19, 20, 21.) afford any relief to the first Opinion, no more than that Law which commands Parents to have their hands first in stoning their Idolatrous Children, Deut. 13.8, 9.

N. B. For neither of those Instances come near, or concern our Case in hand, for Jephtah's Daughter was a Pious Virgin, not so much (for ought we know) as tainted with Idolatry, much less a down-right and known Idolatress; and as she was one that durst not transgress the Commands of the first Table, in Adoring Srtange Gods, (instead of the true Jehovah) so was she no less careful and conscientious concerning the Duties of the Second Table; here's no Stubborness, or Rebellion heard of here: Oh how did she Honour her Father in her most Humble Answer to him, saying, Father, do not for my sake make thy self a Transgressour to God, I freely give my Consent to thy Vow, I am willing to bear my Burthen, and to live a Virgin all my Life, as one cut off from the Comfort of Children, my Will is wrap'd up in thy Will, Oh my Father: Her words, ver. 36. import all this, as if she had been in Christ's School, and had learnt his words, [Father, not my Will, but thy Will be done,] Matth. 26.39. A Dutiful Daughter indeed, &c.

The Second Objection is, Should this be granted, that Jephtah only Devoted his Daughter to a perpetual Virginity, it would too much symbolize with that Popish Doctrine, of Votary-Nuns, and those Monastick Vows of a Single Life, for which we have neither Precept nor President in Scripture.

Answer 1. It may well be supposed, that the fear of palliating that Popish Point about Nunneries, hath been the principal Reason that hath prevailed with several Godly Learned Men to push them into those Sentiments, that Jephtah's Vow ought rather to be under∣stood of a Burnt-Offering, than of Devoting his Daughter to the Service of God in a State of Virginity, as this Second Opinion affirmeth.

N. B. But I think there is more ground of fearing, that the first Opinion concerning Sacrificing her, Jephtah's practice therein might be improv'd to a greater countenancing of Humane Sacrifices, in that Day wherein many Instances were manifest, of burning their Sons and Daughters to Moloch: Whereas there was neither Precept nor President for any Monastick Separations at that time; therefore this was not so dangerous to become a Pat∣tern of any voluntary vowed Virginity in Monasteries (as is practical in the Romish Church) seeing this Virginity was not voluntarily vowed upon the Virgins part, but it was violently imposed upon her, by the Rash and Inconsiderate Vow of her own Father, who lived in such corrupt times of Ignorance and Superstition, that himself wanted not some Tincture thereof, as will appear afterward, when we come to enquire, Whe∣ther Jephtah did well or ill both in making and paying his Vow? And seeing his Daugh∣ter was so far from making any voluntary Vow of Virginity of her own accord, though she obsequiously submitted to her Father's Disposing Authority over her, yet doth she

beg leave of her Father to lament her Destinated Life for two Months among the Mountains, before she became a Recluse, and to be confined to her place, which is but a Sandy Foundation for such Monastick Lives as Popish Nuns lead.

N. B. But all Circumstances aforesaid being well considered, this Example upon Record may rather serve as a Sea mark for shunning such Rocks from fear of Ship wrack, than stand as a Pattern for following Ages. 'Tis safer to say, This is Recorded by the Holy Ghost for our Caution, and not for our Imitation.

Answer 2. Nor is it altogether Unscriptural for some Women to be so shut up as not to be given in Marriage ever after to pass by Tamar (David's Daughter) who was shut up in her Brother's House, 2 Sam. 13.20. and David's Concubines who were shut up also; we are not told how long David's Daughter remained in Absolom's House, but we are told how long his Concubines were, even to the Day of their Death, 2 Sam. 20.3.

N. B. Come we now to more Undefiled Instances, as Anna the Prophetess, Luk. 2.37. who was one of the few famous Witnesses of the Messiah's coming into the World, and of whom Grotius saith, that she was, Affine huic Exemplum, an Example near a-kin to this, for she spent Fourscore and Eight Years of her Widowhood (saving her Se∣ven Years Marriage) in frequent Fastings and Prayer in the Temple Night and Day, she coming in at that instant, when Simeon took up the Babe of Bethlehem into his Arms, [Simeoni Succinuit,] she Sang forth the Praises of that Beautiful Babe with Simeon also, to make up a more Harmonious Consort, ver. 38.

N. B. But still to step nearer the point in hand, the Counsel of the great Apostle may be conferred herewith concerning Virgins, which he confesseth cannot be Congruous to all, but only to such as have the Gift of Continency, and have so decreed, reserving still a liberty of doing otherwise, if need require, which Popish Votaries do not, and which Jephtah's Rash Vow indeed took away from his Daughter, being not so careful as the Apostle was in not casting a Snare upon her, that had decreed no such thing upon her self, but did mightily bewail that ensnaring Bondage, 1 Cor. 7.25, 35, 37. which Verdict Paul gives as peculiar to those Primitive Persecutions of the Church, under Bloody Nero, for the better bearing of Distractions in those dismal Days.

Answer 4. is, Nor doth all this give any Countenance, much less any Confirmation to the Romish Nunneries, in Popish Countries; for (as Capellus argues excellently) we read of no Nunneries, or Cloysters that were erected in the Jewish Church: And beside what hath been said upon the case of Jephtah's Vow, and upon the Apostle's Advice to the Virgins, &c.

N. B. Though it was lawful for a Virgin (under her Father's Power) to Vow a Vow for the Afflicting of her Soul, &c. Yet must it be,

First, With her Father's Consent, Numb. 30.4.13.

Secondly Of things Lawful only, as in denying her self in some things that Nature desired and may warrantably be received. Thus the Rechabites Vowed against Wine, Strong Drink, &c. Jerem. 35.8, 9, 10. And thus the Virgin might Vow to afflict her Soul, which is one of the Instances of what she might Vow, namely, such Acts of Self∣denial in abstaining from some Creature-Comforts▪ such as otherwise she might law∣fully live upon, whereas to Vow Unlawful things, and what are not warranted by God's Word, a Vowing to do evil is an utter Abomination; as Deut 23.18. Act. 23.14, &c. And,

Thirdly, She might Vow only such things as were possible (as well as lawful) and in her power, either by the Constitution of her Natural Temper, or by the Assistance of God's Grace promis'd to her. And thus thinks Judicious Junius, That Jephtah's Daughter did consent to her Father's Vow, being content [Se in perpetuùm quasi Nazaraeum futuram Domino] to be separated as a perpetual Nazaritess, unto the Lord and his Service, &c.

N. B. But the Popish Vows of Virginity, are Diametrically contrary to those Divine Truths, and therefore their Vows of Continency hath this Curse of God upon them to breed all manner of Incontinency in both Sexes, as our own Chronicles concerning Abbies and Monasteries do abundantly confirm: To say nothing of their Clergy, who are all under the same Vow of Continency; yet is it too notoriously known, that they turn all Towns and Cities into so many Sodom's where they dwell, &c.

The Third Objection is, If Jephtah's Daughter was not Dead, but only Devoted, Why did the Daughters of Israel go yearly, (four Days every Year) to lament her, by a Cu∣stom, or Ordinance? ver. 40.

Answer 1. The Hebrew word [Lethannoth,] is variously rendred, either to lament, and in this first sense, they might take a just occasion of lamenting her perpetual Virginity,

as well as her Death, for the former bare an Analogy and proportion to the latter, it being a Civil Death (as before is shewed) and therefore to be lamented.

Answer 2. Worthy and weighty Weems saith, Though the Septuagint render [Le∣thannoth] by reading it, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] to lament; but the reason was (saith he) because they mistook its Derivation, deriving it from Tanin, a Dragon, which makes a moan∣ful mourning, Mich. 1.8. Job 30.28, 29 whereas the word [Letannoth] comes from [Tanah] narrare to Rehearse. So Judg. 5.11. it should therefore be Translated [ad colloquendum,] Pagnin and Arias Montanus do Translate it, [ad confabulandum cum câ.] So Kimchi which Junius followeth, namely, to talk with her, that they might comfort her in her Solitary Life, for which these Daughters of Israel might both lament her case, and chear up her Spirit, with the remembrance of that Glorious Victory, which they ce∣lebrated with Triumphant Songs four times every Year with her, to allay her Sor∣rows.

Objection the Fourth, It was the Belief of the Ancients of that very Age, that Jephtah did really slay and Sacrifice his Daughter, for it is probably conceived, that the Ancient Greek Poets used to steal Sacred Histories, and turn them into their Poetical Fables, and accord∣ingly they framed from this very Scripture-Record, their Story of Agamemnon's Sacrificing his Daughter Iphigenia to pacifie the Gods.

N. B. Answer 1. It is granted, That it was the practice of both the Greek and Latine Pagan Poets, to steal their Stories out of the Scripture of truth, as Homer his Descripti∣on of Alcinous's Garden, from Moses's Sacred Description of Paradise; and Ovid likewise stole his lame description of Deucalion's Floud, from Moses's Description of Noah's De∣luge, and sundry other such like.

N. B. Answer 2. It is granted also, that there is some Congruity, and seeming Pa∣rity betwixt the Name of Agamemnon's Daughter, (Iphigenia and Jephtah's Daughters Name) especialy had the Sacred Scriptures given her that supposed Name of Jephtige∣nia, which it doth not, and therefore that Hypothesis, or Supposition, wants a firmer foundation to stand upon: We have this Rule in Philosophy [Strato Superstruitur,] and Vitruvius saith, [In solido extruendum est,] Ʋpon firm ground found the Building; and our Lord better bids us build upon the Rock: Now a Poetical Fiction seems too Sandy a Foun∣dation to bottom a Theological Assertion upon.

N. B. Answer 3. Though it be granted that in many Circumstances there be a Con∣gruity. As,

First, In Time, they were Contemporary.

Secondly, In Name, they not absurdly Symbolize.

Thirdly, In Personal Figure, both were the only Daughters of two Chieftains, and both were Virgins. And,

Fourthly, In their Fate, both were Objects of a Paternal Vow. And,

Fifthly, In the Occasion thereof both were Vowed to a Deity when their Fathers went forth to wage War against their Enemies: Thus far the Congruity may hold.

N. B. Yet the Disparity in the Issue of the Poetical Fiction, spoils all as Argumenta∣tive to prove the point in hand, that Jephtah did certainly Sacrifice his own only dear Daughter, because Agamemnon did so to his Iphigenia. For,

First, It is denied that Agamemnon did so by Authors of unquestionable Honour and Credit, who thus relate this Story; Agamemnon having by chance slain a Stagg that be∣long'd to Diana, she in Revenge rais'd a Dreadful Tempest upon the Grecian Ships that were at the Besieging and Blocking up of Troy. The Devil's Oracle told them, That Diana would not be appeas'd, unless some of Agamemnon's Blood were Sacrificed to her. In order hereunto, crafty Ʋlysses got the Virgin away from her Mother by a Wile, but when she was about to be Sacrificed, Diana was moved with compassion, sent her away privily into Taurica, there to be one of her Priestess's, and kindly sent them an Hind to be offered up in her stead with Acceptance, so that the Storm ceased.

N. B. This is the Relation of the most Classick and Authentick Historians; and in particular briefly Sir Walter Rawleigh (one of great Reputation) relateth it thus, Cal∣chas that Pagan Priest, would indeed have had Agamemnon's Daughter Sacrificed to pa∣cifie Diana, but some think that the Goddess was pleased with an Hind, &c.

N. B. But Secondly, Suppose she were really Sacrificed, (which is improbable) What Inference can be drawn from hence? Shall we conclude, that because the Pagan Agamemnon did so, who lived under the Conduct of the Devil, that always delighted in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Man's Flesh and Blood; therefore Jephtah must do so, who had the

Spirit of God upon him, and whose Faith is celebrated in Hebr. 11.32. may we not sa∣fer say, If Diana refused Iphigena out of pity to her, how much more the God of all Mercy who spared Abraham's Son Isaac, and accepted of a Ram in his stead, might not accordingly have had pity upon Jephtah's Daughter, more than Diana had upon the Daughter of Agamemnon, &c. wherein the Congruity or Parity doth well concur in both the Virgins cases; and no less Correspondency is there in this point, that as Aga∣memnon's Daughter Iphigenia was devoted a Priestess to Diana, that Pagan Goddess; so Jephtah's Daughter Jepthigenia (though the Scripture vouchsafes not to give her either that or any other Name) was devoted a kind of Nazaritess to the true Jehovah, the Lord God of Israel.

The last Remark upon this Eleventh Chapter is, The Inquiry, Whether Jephtah sinned in this Vow, either in the promising, or in the performing part of it?

Answer 1. Some say he did not sin in either part, but he did both of them by an In∣stinct from that Spirit of God, which came upon him, ver. 29. so saith Anselm and other Fathers (as Austin and Jerom) favour this Opinion, saying, God did not move Jephtah to do this, that Men should imitate him in so doing, but that Men should un∣derstand how God the Father had but one only Son, (as Jephtah but one only Daughter) yet he freely parted with him for a Sacrifice of Man's Redemption, as Jephtah did with his only Child here.

N.B. But seeing this Allegory wants altogether a Foundation in God's Word, 'tis to be reckoned inter Naevos patrum, among the Failures of the Fathers, being no better than the Frothy Exuberancy of Wanton Brains.

Answer 2. But others do censure Jephtah, as Tertullian, Ambrose, Nazianzen, Chry∣sostom, &c. saying, he was a Fool in making such a confused and inconsiderate Vow; and a worse Fool in doing according to his Vow, as more largely appears in what is said be∣fore: Nor may we wonder that Jephtah, tho praised for his Faith, Hebr. 11.32. Yet might have his Failings with all other great Saints, for every one of which Infirmities (found in them) they are not blamed by either Prophet, or Apostle: All that can be said, 'tis a folly to justifie Jephtah in all his Promises and Performances; only the Igno∣rance of that Age may excuse him à Tanto, but nothing can excuse him à Toto.

Judges CHAP. XII.

JƲdges the Twelfth contains, (1.) Jephtah's War with the Ephraimites, with its Cause and Event, and then his Death from, ver. 1. to 7. (2.) His Three Successors from ver. 8. to the end.

The Remarks upon the first part are; First, Such was the Pride of Ephraim, that they were Drunk with it, Isa. 28.1, 3. as being descended of Joseph the most Honourable of all the Patriarchs, and therefore out of Vain-glory and Envy, they pick a Quarrel with Jephtah and his Gileadites, as they had done before with Gideon, Judg. 8.1, 2.3. and with his few Followers, for Monopolizing the Glory of a great Victory to themselves with∣out their Assistance.

N. B. Though Gideon was a Meek Man, and with a soft Answer pacified their proud Rage; yet Jephtah (a more Morose Man) would not do so, for they gave him greater Provocations, calling him and his Followers a Company of Fugitives, that for Carnal ends had chosen their Habitations on the wrong side of Jordan, far from Shilo, and the whole Body of Israel, and they upbraid him for not calling them to be his Auxiliaries, that they might have shared with him in the Honour of his Conquest; and hereupon they threaten to burn his House with five. ver. 1.

N. B. Here good Jephtah is involv'd into another Calamity, Fluctus fluctum trudit, a Succession of Sorrows attended him, Velut unda supervenit undae, one Wave follows another. He was but newly returned from his Expedition against the Ammonites, and but newly also after that, made miserable by his Rash Vows Execution upon his only Child and Daughter; and now must he be necessitated to fight with his own Implacable Bre∣thren of Ephraim: Crosses seldom come single: However Jephtah resolves to be Innocent on his part, and labours to appease them by his Apology, ver. 2, 3. wherein he stoutly tells them, they made little of a Lye, for he had call'd them to aid him (though they denied it) and out of either neglect, or fear of danger,

failed to come at his call, though he call'd them by Authority, as then the Judge of Israel; and upon your failure (saith he) I did put my Life in my Hand, and hazarded that pretious Jewel, upon great Disadvantages; yet the Lord stood with my few against the Ammonites many, and hath delivered not only us, but also your selves from their Slavery; wherefore ye ought with all thankfulness to have Congratulated the Conquest, and not Quarrel with the Conquerour for preventing your Danger in War, and for procuring your Liberty in Peace; forgive me this Wrong, in running such Hazards to preserve you and yours, &c.

N. B. This Speech prevails not now with Ephraim, as Gideon's had done before, not because this was less prevalent in it self, and not back'd with as Cogent Arguments, but because they were now deeplier prick'd with Pride and Envy, having no share at all in Jephtah's Victory, as they had some in Gideon's, by taking the two Kings Z••eb and Oreb; and now those two Hellish Furies, Pride and Envy aforenamed, do ripen them for their ruine, as Prov. 16.18.

The Second Remark is, The Event of this Civil War, when Jephtah found those Ephraimites irreconcileable, passing over Jordan to fight him in his own Countrey, even in the Countrey of Gilead, with a vast Army, and giving him and his Army (whom God had honoured with Victory over the Ammonites, though exceeding numerous) most Opprobius Nick Names, as Fugitives, and the very Scum, or Dr••ggs of Israel; he will not be so Mealy Mouth'd with them, as Gideon had been before him, Judg. 8. but re∣solves to fight them, Immedicabile vulnus ense recidendum est, &c. When he had nô hopes of Curing, he falls upon Cutting, and Corrects their Notorious Insolency with the Edge of the Sword.

N. B. And the same Lord of Hosts that had given him Victory over the Oppressing Ammonites, gives him Victory likewise over those Arrogant Ephraimites, that durst so Seditiously Rebel against their Supreme Magistrate whom God had extraordinarily call'd to be a Judge over Israel; insomuch as he slew Forty two Thousand of them, slaying not only these that stood in the Battel, but also all such as fled from it, discovering them∣selves to be Ephramites by their Lisping Language; for when they could not pronounce Shibolath (which signifies fluxus fluminis, the Ford of Jordan, (which they desired to over homeward,) they cryed [Sibboleth] and could not pro••ounce the Word with its Aspiration; so their Dialect discover'd them, and expos'd them to the Slaughter.

N. B. Jephtah might have offered many Hebrew words that had [sh] double in them, a Shomesh the Sun, Shelishah Three, or Sha••shelch a Chain, &c. in signification; but the word proposed was Shiboleth, because (saith Dr. Lightfoot) of the present occasion, for the word signifies a Stream, and the Ephraimites (denying themselves to be of Ephraim, having a wicked Principle of Liberty to Lye, rather than to Die) are required to call the Stream which they would have Waded thorough to Mount Ephraim, by the right name, and they could not name it aright with a breathing Pronounciation, like the French that cannot pronounce Aspirates, but call [Third] a Tird: Therefore seeing those Fuguives (a Name they had branded Jephtah with) could not breath a-right, are slain, and must breath no more, &c.

N. B. Not••well. How many discover themselves to be Naughty by their Lisping Lan∣guage in Religious Matters, speaking the language of Ashdod, Nehm. 13.24. Their Speech doth bewray them, as Matth. 26.73. By our words we shall be justified, or condemned, &c. Matth. 12.36.37.

The Third Remark upon the second part of this Twelfth Chapter is, The Successors of Jephtah, who after his two famous Victories Foreign and Domestick, in his six Years of Judgeship, then died; and was succeeded,

First, By Ibzan, ver. 7, 8.9, 10. He Judged Israel Seven years in peaceable times (as did his two Successors after him) and therefore nothing of special note acted against For∣reign or Domeslick Enemies is Recorded of them, in the time of their Judgeship, save only that this Judge Ibzan was Renowned both for the Number, and for the Equality of the number of his Sons and Daughters, having Thirty of each, whereby he linked himself into a large Affinity, and so was much strengthened in his Government. According to the Duty of a good Father, he sent his Daughters out of his Family abroad, where he had found fit Matches for them all, and he took Thirty Daughters out of other Fami∣lies to be Wives for his Thirty Sons, and so to live with them in their Father's Fa∣mily. And,

N. B. Thus on both hands, the Husband went not to the Wife, but the Wife ment to the Husband, as to her Lord and Head.

N. B. And thus likewise, the Man misseth his Rib, so maketh out to recover it; and the Woman (made of the Rib taken out of Man's side) inclineth to be in her old place again, un∣der the Man's Arm, or Wing; therefore an Husband is call'd a Rest for the Woman, Ruth 3.1. And hence arises that Natural Propensity in most People to a Marriage Ʋnion, both in Males and in Females of Mankind, in all Ages, &c.

Secondly, The next Successor was Edon, of whom nothing is recorded, save that he Judged Israel Ten Years, ver. 11, 12. maintaining the purity of God's true Worship, and administring Justice among the People in those peaceable times, and therefore is he thought worthy to be reckon'd among the Judges, not Dying in his Iniquity for not having done good among his People, Ezek. 18.18.

N. B. Only Samson's Birth is supposed to be about the beginning of Elon's Judgeship, God then being about to raise up a Remedy against Israel's Malady, by the Oppressing Philistines, whose Forty Years Oppression of Israel probably began about this time. And,

Thirdly, After Ibzan the Tenth Judge, and after Elon the Eleventh Judge, succeeds Abdon the Twelth Judge, who Judged Israel Eight Years, ver 13, 14, 15. where he hath a most Renowned Character for his Numerous Sons and Nephews, the Noble Num∣ber of Seventy.

N. B. Enow to make up a whole Sanhedrim, and himself the Judge: These are all said to ride upon Seventy Ass-Colts, to set forth their Gallantry and Grandeur, which at least argueth, that this Abdon was a Man both of a vast Estate, and of a most high Honour; in whom the Ephraimites (himself being of Ephraim) began to recover them∣selves from that low Estate into which they had been reduced by Jephtah, &c. So Jo∣seph's Glory shone forth again in him, as it had done in Joshua, &c.

Judges, CHAP. XIII.

JUdges the Thirteenth holds forth the Nutivity of Samson, in the Circumstances Antecedents and Consequents.

First, The Antecedents affords those Remarks. As,

First, The Angel's Apparition the first and second time: The first time was when God had again sold Israel for their new Apostacy and Idolatry into the hands of the Philistines for Forty Years, ver. 1.

N. B. There be two Opinions when those Forty Years began: Some say,

First, That they began about the Fifth Year of Ibzan; because 'tis said here, that Israel was under the power of the Philistines at Samson's Birth, ver. 5. So that the first Twenty Years is supposed to begin soon after Jephtah's Death, and the great Slaugh∣ter that Jephtah had made upon Ephraim (which Tribe was look'd upon as the Chief Bulwork of Israel) might well encourage the Philistines to make Incursions into their Countrey of Cannan; and give the computation of the first Twenty Years Oppressing Israel, and then the second Twenty is the exact term of Samson's Judgeship, Judg. 15.20. But.

The Second Opinion begins the first Twenty of the Forty at Samson's first Year, and car∣ries on the second Twenty downward to those that succeeded him, as Eli and Samuel; and that for those Reasons.

N. B. The First is, These over-Numbers are always computed under the following Judges, who delivered the People from their Oppressions.

The Second Reason is, This Apostacy of Israel (which caused God to deliver them into the Philistines hands) must be after the Death of Abdon, seeing 'tis set down so expresly in the Text, that after his Death, Israel sinned again, &c. ver. 1.

The Third Reason is, It doth not appear, that Israel fell into Idolatry during the three last Judges, but lived in a profound Peace, as above; for we read not either of any Oppressions by their Enemies, or of any Deliverances from their Oppressors in any of these Therelast Judges times.

The Last Reason is, It is plainly apparent, that Israel was under the Oppression of the Philistines, a great part of that time wherein Eli Judged Israel, even until after his Death that Samuel succeeded him, 1 Sam. 7.9, 10, 11, 12. Whether of those

Two Opinions be most certain, I shall not determine, but leave it to the Judicious Reader.

N. B. However, this I dare confidently affirm, That the Sin of Israel (whenever it began to break forth to cause this Calamity by the Philistines) was a most grievous Eye-sore to a most Gracious God, who had now deliver'd them out of the hands of their Oppressours five several times already, under the Government of the Judges: If any sin be an Eye-sore to that God who is of pure Eyes, and cannot behold Iniquity, Hab. 1.13. (who cannot look upon it, but he must loath it, who cannot behold it, but he must punish it) how much more are those great and gross Sins of Apostacy and Idolatry; but more especially in God's Israel, who sinned against greater Light and greater Love than other Men; and who should have said, [Shall we again, after so many Deliverances, turn away from God?] ver. 9.13.

N. B. Those sins in them, were sins of the greatest Aggravation, their sins were therefore worse than others, because they ought to have been better than others; and hereupon God most justly sells his own Circumcision to be plagued by the Ʋncircumcision. The Lords of the Ʋncircumcised Philistines, do Lord it over God's Circumcised Heritage, most probably during the Days of Samson and Eli, because they had misimproved that pretious Peace they had enjoyed under the three forementioned Judges: The Prosperity of Fools destroyed them, Prov 1.32.

The Second Remark is, Now the ever-flowing and overflowing Fountain of Divine Compassion towards his own Oppressed People, begins to break forth, and to raise up a suitable Remedy for their sore Malady: In order hereunto, no less than the Angel of the Covenant, the Eternal Son of God (who had appeared to Joshua and to Gideon in an Humane Shape) now appeared unto Manoah's Barren Wife of the Tribe of Dan (though Idolatry had broke forth first publickly in that Tribe) ver. 2, 3, &c.

N. B. Some indeed say, He was but a Created Angel, because he would not have Manoah to Sacrifice to him, but to the Lord, ver. 16. But this is easily Answered, being spoken only according to Manoah's Opinion of him, that he was no more than a Meer Man, like that of Christ, [Why callest thou me good? There is none good but God,] Matth. 19.17. because he thought him to be but a Man: But this here was more than a Man, even 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God-Man, and more than an Angel, even the Lord of Angels, whom Manoah afterwards calleth Elohim, ver. 22. and his Wife calleth him Jehovah, ver. 23. and by himself he is called [Wonderful,] which is one of those Names given to Christ, Isaiah 9.6.

N. B. The Messiah appeareth to Manoah's Wife, who is not named here, yet had she her Name writ in the Lamb's Book of Life, and was undoubtedly a good Woman, and possibly the better because she was Barren; for this Providence was an Ordinance to her, and a blessed Means to humble her, and so to prepare her for such a Mercy in her sin∣gular Son Samson.

N. B. 'Tis an excellent Observation, that the Barren Women in both Testaments, such as Sarah, Rachel, Elizabeth, &c.) had the best Children.

N. B. Christ tells her, though she was Barren by the Course of Nature, yet should she be Cured by the Power of God: He foretells Samson's Conception and Birth, Instructs her how both to Breed him in the Womb, and to bring him up, when brought forth into the World, according to the Law of the Nazarites, Numb. 6.1, 2, 3, &c. as one separa∣ted from the World, and Consecrated unto God, ver. 3, 4, 5. Thus Samson must be both Conceived and Born Supernaturally of a Barren Woman, and must be the first Nazarite we read of in Divine Record, and all this to be a fitter Type of Christ himself, who is the Grand Votary, &c. as after, and who gave those Directions here to his Mo∣ther, that seeing he must draw Nourishment from her, both in her Womb, and at her Breasts, she hath her Dyet prescribed both for Meat and Drink, that the Sanctifying of her Son might take its beginning from her self, and the Mother must observe all these Rules only for her Son Samson's sake, because commonly [Partus sequitur ventrem] the Birth follows the Belly, the Child taketh after the Mother.

N. B. And therefore that Mother, who would have an Holy Child, must be careful that her self be Holy; and Parents may learn from Samson's Parents to be praying Persons, ver. 8. and to cry, [How shall we order the Child?] ver. 12. Such Sollicitude is laudable, and God's Direction for Childrens Education is very needful.

The Third Remark upon the Antecedents of Samson's Birth, is the second Appearance of the Messiah to both his Parents, from ver. 6. to ver. 20. As soon as he had appeared to the Wife the first time, and delivered his Message to her, she immediately ran and told

her Husband, that a Man of God had been with her, and had said to her, that she should Conceive, &c. ver. 6, 7.

N. B. Josephus tells us, that this Manoah was a great Prince in the Tribe of Dan, that his Wife was a most Beautiful Woman, and that he was Jealous of her, &c. But who told him so? Thus to slander a godly Couple; for had he indeed been Jealous of her to her know∣ledge, she would hardly have told him such a Story of a most Majestick Man (with an Angelical Countenance) coming to her in her Countrey-Farm, as Josephus reports: Wa∣ving therefore those Fables, the Scripture of Truth tells us, as soon as Manoah heard these Tidings, he prayed to the Lord, that the Man of God might come again, &c. ver. 8. God hearkened to his Prayer, and the Messiah came again to his Wife, ver. 9. and not to him, because (as is supposed) she was more afflicted about her own Barrenness, than her Husband was, and therefore had she been a longer and a more Ardent Sutor, for the Removal and Cure of it: Christ comes to her [as she sat in the Field,] about her Coun∣try Affairs, not to her Husband (as Josephus saith untruly) but to her, who immediate∣ly call'd him, and when come, he held a long Conference with the Angel, wherein he hath a Confirmation of his Wives Information, and new Instruction for the Order of the promised Son, ver. 8, 9, 10, 11, 12, 13, 14. upon this, Manoah invites this Man of God to a Banquet, accounting him worthy of a Prophet's Reward, even double Honour, 1 Tim. 5.17. namely Reverence and Maintenance; he must give him the usual Respect and En∣tertainment of Strangers, Gen. 18.5. Judg. 6.18. Manoah cannot demonstrate his Gra∣titude to him (for appearing at his Prayer, and thus directing them as a Prophet) bet∣ter than to feast him with a Kid, and thereupon begs his Patience to be detained a while with them, unto which he consented.

N. B. Oh Happy we, if Christ may be detained a while, if we can constrain him to stay a little with us as the two Disciples did at Emmaus, Luke 24.29. Christ stays here until the Kid can be prepared; and Oh how profitably was that short time Improved in Divine Discourse! would to God we could learn to do so. The Man of God tells Manoah, though he was willing to be detained, yet would not he eat of his Meat, because he needed it not as Mortal Men do, so he adviseth him to turn his Feast into a Sacrifice: Hereupon Manoah enquires after his Name, the Messiah answers his Name was Secret, or Wonderful, the Hebrew Word signifying both.

First. It was Secret, so not to be pryed into by Curiosity, Deut. 29.29. And,

Secondly, Wonderful, so that it cannot be comprehended by any Humane Under∣standing; and therefore 'tis rather to be adored than searched into, ver. 15, 16, 17, 18. This Wonderful Angel manifested his Name to Manoah after in his wonderful Actings: Then Manoah took a Kid, &c. though he was no Priest, nor had he nigh him the Altar of God's appointing to offer his Sacrifice upon, Deut. 12, 13, 14, &c.

N. B. Yet Christ standing by him, gives a sufficient Warrant to him, ver. 16. so that he dispensed with his own Law, and made both this extraordinary Sacrificer, and the ex∣traordinary Altar to be both Lawful and Acceptable, ver. 19. This Acceptance more. plainly appeared in the wonderful Actings of this Angel, for no sooner was Manoah's Kid laid upon the Rock as a Sacrifice, but presently fire is fetched out of the Rock, in a miracu∣lous manner, and consumed the Kid-flesh, and the Angel ascended up to Heaven in the Flame thereof, while Manoah and his Wife looked on, ver. 20 whereby they knew he was more than a Man of God, even the Angel of the Lord, yea, the Lord of Angels: All this could not but be a strong Confirmation of their Faith, in having their promised Son, and that their Prayers and Oblations were assuredly accepted of God, seeing Christ him∣self had carried them up along with him to present them to the Father.

N. B. And this is Christ's Work still, for his Praying Servants; he is our High-Priest that both brings and Burns our Sacrifices to God, and perfumes our Prayers so with the sweet Odours of his Merits and Mediation, Revel. 5.8. and 8.3. Psal. 14.12. that they cannot fail or fall short of going up with Acceptance upon God's Altar; the Flame of this Altar doth sweetly represent the Office of Christ in his procuring Acceptance with God both for our Prayers and Persons, &c.

N. B. However, the Effect of this Wonderful Ascension, became a dreadful Consterna∣tion in both the Beholders, so that they both fell upon their Faces to the ground, ver. 20. pos∣sibly the fire flaming forth out of the Rock, and turning their Sacrifice into Ashes, as Psal. 20.3. might fright them at the first into this prostrate posture, and both of them were struck with a Religious fear of Death, (as is expressed, ver. 22.) and out of a Reve∣rence to that glorious presence manifested in such a wonderful manner, they humble them∣selves to the Earth in Supplication to God for the prevention of Death.

N. B. The Sign of this Malady was more manifest in Manoah, who was in the deeper Consternation than the Woman, as appeareth by his lamentable Out-cry, [We shall surely die, because we have seen God,] ver. 22. and no wonder, he cryed so to his Wife, when Gi∣deon (a Man of a more Martial and Magnanimous a Spirit) said as much in effect, Judg. 6.22.

N. B. This General Notion was grounded (as 'tis supposed) from the mistaking of that Text, [There shall no Man see God and live,] Exod. 33.20. for though no Mortal Man can behold God in his Majesty, yet Jacob, Moses, and others, saw God in such Si∣mulachra's whereby he made himself visible to them, yet their Lives were preserved: The Rabbins say of them, they saw [Merchabab, velo Rochab,] only the Chariot God Rode in, but not the Rider.

N. B. But Manoah's Wife recover'd her self first out of the Consternation, and having got her Faith above her Fear, labours to recover her Husband, by applying a fit Remedy to his Malady: It seemeth here, that the weaker Vessel had the stronger Faith, ver. 23. where she brings forth pregnant Arguments to shore up her Husband's fainting Faith, which be, First, From God's receiving their Oblation. And the Second is, From God's Revealing such Secrets to them about having a Son, &c. And her Third was, And both these in a time of Grievous Common Calamities, when open Vision was not: Therefore she concludes, We shall not Die.

The last Remark is upon the second part of this Thirteenth Chapter, namely the Con∣sequents of this Wonderful Apparition. As,

First, Manoah's Wife, (notwithstanding her Fright) both asked and bears a Son, by the force of her Faith, and calls his Name Samson, Hebr. Shimshon, which signifies Solilus.

N. B. A Little Son, for Shemesh, Hebr. signifies a Son; thus he was a Type of Christ (who had promised him to his Parents) even that Sun of Righteousness, Mal. 4.2.

N. B. Josephus Interprets this Name Robustus, Strong, because Samson was strong even to a Proverb, [As strong as Samson,] and as the Sun in its strength, Judg. 5.31. is irresistible, even so was Samson, whom the Lord blessed with growth, ver. 24. both in Invincible Valour of Mind, and in Impregnable Strength of Body.

N. B. So that like a little Sun, he began to shine forth toward Israel's Deliverance.

N. B. Or Shemesh, Hebr. signifies a Servant, for the Sun is the grand Servant of the World, lending light to Man in all his Labours, who is said to go forth to his Work, and to his Labour until the Evening, or Sun-setting, Psal. 104.23. So Samson was a great Servant of God for Israel's good: [The Spirit of the Lord began to move him at times,] ver. 25. that is, to inspire him with all Gifts and Graces needful for that high employ of Israel's Judge and Deliverer.

N. B. What God call'd him to, he qualified him for; so that while he was yet but a Stripling, he manifested some Mighty Marks of a most Military Martial Mind in some Matchless Exploits (as is supposed) against the Philistines, which the next Chapter ma∣keth apparent, God making use of those his Youthful Essays, as Praeludes of Samson's future Valour and Victory over those Philistines, whom he hereby provoked, and made a Challenge to a Duel, &c.

N. B. Those early Attempts of his were [in the Camp of Dan,] so call'd, Judg. 18.11, 12. which Story, though placed after this, was done before it as above: In this very place (near Hebron) the Danites had formed another Camp, to give some check to the In∣cursions of the Philistines, which might occasion this Youth to exert his Valour in sight of the Danites.

N. B. Oh Happy Youth, that has the Spirit of God moving them betimes while Young, &c.

Judges CHAP. XIV.

JUdges the Fourteenth contains Samson's Marriage, whereof the Antecedents, the Conco∣mitants, and the Consequents are very considerable.

First, The Antecedents of it afford Remarks. As,

First, Samson went down to Timnath, ver. 1. a City given by Lot to the Tribe of Dan, Josh. 19.43. but they being not able (it seems) to drive out its Inhabitants, the

Philistines lived there still, and now by God's Just Judgements for Israel's new sins they were Lords over Israel, ver. 4. yet they paying their Tribute duly and truly, they were suffered to Trade with them; therefore Samson, when grown up to Maturity, went down thither, whether to the Market or to the Sports, or to some great Feast, &c. is not recorded, but this is written. That there Samson's Licentious Wandring and Wan∣ton Eye, became a Burning-glass to set his Heart on fire to Marry a Daughter of the Philistines, and upon his return home, he begs his Parents to get him her for a Wife, ver. 2.

N. B. Though he lived in times of Ignorance, and Prophaneness, and though he had six'd his Affections upon this Timnath-Maid, yea, and though he had a Warrant from God (as some do sense, ver. 4.) to do what he did, yet would he not take a Wife without his Pa∣rents consent, as Gen. 21.21. and 24.3, 26, 34, 35. The very Light of Nature, and the dim Light of the Law, can convince Men's Consciences of this necessary Duty in the worst of times: Oh then what a shame is it, that this Law of Nature, is no more, yea, so little observed in our Land of Goshen, &c.

N. B. Samson's Parents at the first Dissented from it, and that upon good grounds (be∣cause God had forbid the Israelites to make Marriages with those Cursed Ʋncircumcised Nations, Exod. 34.12.16. Deut. 7.3. whereof the Philistines were a part, ver. 3. But when they understood by Samson's Information, that it was of the Lord, who could dispense with his own Law, as in Hos. 12. for his own glorious ends, they then consented to it, ver. 4. and went down with their Son to Timnath, ver. 5. understanding that God in their Son Samson, was seeking an occasion against the Philistines, in his Marriage with one of their Daughters.

N. B. For by a particular Inspiration Samson might argue with his Parents in this Dilemma, or double-horned Argument, which pusheth both ways; the Philistines will ei∣ther grant me their Daughter, which I desire to Marry, or they will deny it; if they deny to give her me, then shall I take an occasion to assault them, for the Affront of∣fered to me, because they have disgraced me; and if they grant her, and gratifie my Desires, then will they be bound to more Benignity and Benevolence towards me and all my People Israel in the Bonds of Affinity, contracted by the Marriage.

N. B. But if they hereafter break those Bonds of Affinity, this will administer another occasion of a new Quarrel against them: By the Importance of these Arguments (to∣gether with his Importunity) his Parents were overcome to accompany him, that Sam∣son, though a Nazarite, might carry on his Courtship to a Lady of the Philistines, though an Heathen and an Infidel, because they now say, she pleased their Son well, not only for her Beauty, but for the design of God in Order to Israel's Deliverante, more especially therein.

The Second Remark upon the Antecedents of his Marriage is, Manoah, his Wife and Son go down together to Timnath, that a Solemn Contract might be made betwixt Samson and his Sweet-heart. But in their joynt-Journeying toward the City, Samson steps aside at the Vineyards from his Parents, upon some occasion not express'd, (it may be to ease Nature;) or,

N. B. By some Divine Impulse for the following Encounter; for a Young Lyon (in the prime of his strength) rushed out of the Vineyards, and roared fiercely against him, when found alone, [then the Spirit of the Lord came mightily upon him,] both stirring up and augmenting his Strength and Valour, so that he takes the Lion by the Chaps, and rent him as speedily and as safely, as if he had been but some Tender Kid, though he had no Weapon in his hand, ver. 5, 6. This Miraculous Exploit was to Confirm Samson's Faith, in his great undertaking, unto which the Lord was now calling him to be a Judge for Israel against the Philistines; as it befel David in the like case afterwards, 1 Sam. 17.34.

N. B. And this Essay did far exceed the Poet's Story of their Hereules's Encountring of a Lyon, for they say, he had a Club in his Hand: And such was Samson's Modesty, that when he came up to his Parents again from this Diversion,

N. B. He told not them of this wonderful Work he had wrought (as many Bragga∣docio's would have done) not so much, lest his Parents should reprove him therein; but more especially, lest they should divulge it at Timnath, prudently pondering the pre∣judice that might arise thereby, considering 'twas not yet a fit season to create Jealousies, and to awaken the fears of the Philistines. Therefore Samson keeps silent, and steps on in the Company of his Father and Mother to Timnath, and there to Solemnize this Con∣tract

with the Woman, 'tis said, [he talked with her,] ver. 7. from whence the Rabbins Report, that Samson Converted her to the true Religion, by this Conference.

N. B. But that is an uncertain Report. It may more probably be said, That they were now Contracted by Consent of Parents on both sides, (for that was in use among the Hea∣thens. Placuit Despondi, Nuptiis hic dictus est Dies. Terence.) And their Marriage-Day was at this first Meeting concluded, when their Wedding together might be solemnized, and fully compleated for their Bedding together also.

The Second Part is the Concomitants of Samson's Marriage: Remarks hereon are,

First, When this convenient time was come for Solemnizing the Marriage according to the Unanimous Agreement of the last Meeting, Samson goes down with his Parents to be Married, and turning aside to see the Carcase of the Lyon, behold there was a Swarm of Bees, and Honey in the Carcase, ver. 8.

N. B. Because this must require a long time in the Course of Nature, therefore some say there was a great Space betwixt the Time of his Contract, and the Time of his Marriage, otherwise Honey-Combs could not have been found in the Carcase, &c.

N. B. But such as so say, do forget that Lovers Hours are full of Eternity, every Hour is a Day, every Day a Week, every Week a Month, and every Month a Year.

N. B. Many Reasons may be rendred, why that Interspace ought not to be over-long: 'Twas only but a few Days that were desired betwixt the Agreement of Marriage, and Rebecca's going to be Married to Isaac, Gen. 24.55. Yet Eleazer being in Marriage-haste for his Young Master, would not admit of that small Delay.

N. B. As to the Honey-Combs in the Carcase, it cannot be imagined, that this was done in an ordinary and common Course of Nature, for Bees do naturally abhor all ill smells, such as this new slain Carcase could not want, &c. All this came to pass by an over∣ruling Providence of God, acting herein after a Supernatural manner, in Subserviency to his following Design.

N. B. No doubt but Samson turn'd aside to see it, that he might Recognize God's Great Work in his Deliverance from so great a Danger, and be accordingly thankful for it, as Psal. 77.10. to remember former Favours of God, &c. Samson took of the Honey-Comb in his hand, and went on Eating till he came to his Father and Mother.

N. B. Oh, that we could feed upon that Pabulum Fidei, the Heavenly-Honey-Comb and Manna of the pretious Promises, until we come to our Father who is in Heaven; and he gave thereof to them, and they did eat, ver. 9. still Samson keeps silent, not telling his Parents either how he had killed the Lyon, or how he came by the Honey out of the Carcase of the Lyon which he had slain; his Taciturnity in this case was his deep Policy, and his Sublime Prudence, for had his Parents reported it at the following Marriage-Feast, (as many Parents love to tell of the Exploits of their Children) it had quite spoil'd the Mystery of his Riddle, &c.

The Second Remark upon the Concomitants of Samson's Marriage is, Samson made a Marriage-Feast, according to the Custome of the Countrey, ver. 10. and such a Cu∣stome is the more laudable, considering that Feasting can never be more seasonable, than when Man recovers his lost Rib.

N. B. At which Feast the Philistines observing Samson's Stature and Strength, his Coun∣tenance and Carriage, under pretence of gracing him in his Feast, brought Thirty Com∣panions to be as Bride-men, as Matth. 9.13. Mark 2.19. John 3.29. but in truth those Companions were not set there, so much for Samson's Honour, as for their own Security, for these Men they appointed as a Guard to watch his Motions, and to bind him to good behaviour, ver. 11.

N. B. For had these Men been Friends, they should have been chosen by himself, and not by Enemies: And that which might be the ground of their Fears, was, what they had heard of his Heroick Actions in the Camp of Dan, Judg. 13.25. though they had heard nothing of his Mastering a Lyon hand to hand, &c. yet the Feats he play'd there might fill them with jealousies, and cause them to suspect him.

The Third Remark upon this second part is, Samson from the Magnanimous Temper of his mind, takes no notice of the Philistins Jealousies, nor of the Guard set over him∣self. But.

N. B. As one altogether unconcerned, he gives his Guests a pleasant Diversion at his Feast, he squibs forth an Aenigmatical Sentence, an obscure Riddle for them to resolve and Ex∣plain, (promising them Thirty Sheets, and Thirty Cloaks or Gowns, if they could Interpret it,) which was this, [out of the Eater came forth Meat, and out of the Strong came forth Sweet∣ness,] and gave them all the Seven Days that the Feast lasted to untye the Knot, and to un∣fold

the Mystery, but they could not find it out, ver. 12, 13, 14. For the first three Days they were at a Non-plus, though they had beaten their Brains, and well-nigh crack'd their Skulls, yet could not Ʋnriddle it, seeing the same sense was delivered to them in two Branches, on purpose to distract their Fancies while they imagined several Senses lay couched up therein: Three Days they presumed upon their own Wit, and when that fail'd them, they make Application to Samson's Wife upon the fourth Day.

N. B. Whom, (as some say) they found alone, because it being the Sabbath-day, Sam∣son was taken up in the Worship of God, with his Father and Mother, (which shews she was but a sorry Convert as Rabbins call her) so had a fair opportunity to work Wilely upon his Wife, with Enticing Promises till the Seventh Day came, (for so long Marriage-Feasts lasted, Gen. 29.22, 27.)

N. B. And being loth to lose their Wager, though it was but little in it self, and thirty times less than Samson's was like to be, should he prove the loser; and therefore was it a great unkindness in this new Bride to have any hand in promoting so great a loss to her New Bridegroom: But they not prevailing with her (as Charity would free her from the Chur∣lishness aforesaid) till the last pinch; or rather, it may be said, she not prevailing with her Husband all the last four Days to tell it her, then they press upon her with frightful Threat∣nings to burn her, ver. 15. Telling her, that her pretended kindness of Inviting them to the Feast, would prove Injurious Unkindness, whereby they were like to be undone, &c. whereas one Shirt and Cloak a-piece was far from undoing them.

N. B. However the Timerous Woman was frighted with those big words of being Burnt, (though Burning was her end at last, Judg. 15.6.) and hereupon the useth the Womens Weapon of Weeping to her Husband, hoping her Tears might prevail more with him, than her Words had done.

N. B. This Weeping was no less absurd and unseasonable ata Mirthful Marriage, than is Mu∣sick at a Mournful Funeral; then Samson had not still lost his Vertue of Taciturnity, but re∣pulseth her once and again with this Argument, [Shall I reveal it to thee, what I have conceal'd from my Parents?] ver. 15, 16. as if he had said to her thus;

N. B. I have had long Experience of my Parents Piety and Fidelity, yet told I them no∣thing of my Matters, ver. 6, 9. and shall I tell thee my Misteries, though a Wife, yet of short Acquaintance and small knowledge of thy Secresie and Faithfulness to me? At this she weeps louder, taking so sore on for this renewed Repulse, as to become troublesome to him (so the Hebr. word [Hetsikathedu] signifies) hanging about his Neck, &c.

N. B. Yea, and probably she not only promised him, but also bound her Promise with a Solemn Oath, that she would not declare his Secret to any Mortal Man; insomuch, in fine, such was her Invincible Importunity, that at last it overcame Samson, who was other∣wise Invincible himself, by any other means, ver. 17.

N. B. When Satan the grand Tempter is at a loss at any time, he setteth a Woman at work, whereby he drives his Nail of Temptation to the head; he hath broke many a Man's Head by his own Rib, as he did Adam's by his Wife Eve, who was made of a Rib out of his side, and this Bait he hath found to take so well, that he never hath changed it, since he crept into Paradise.

N. B. As he found this Ingine successful against the Innocentest Man Adam, and against the Wisest Man Solomon, so here against the Strongest Man Samson; insomuch as he who was able by his Valour to Vanquish a fierce Lyon, and to destroy Thousands of his Enemies, Men of War, afterwards was himself here Vanquished by a weak weeping Woman.

N. B. Which sheweth, That the most Martial Men may be Venereous and Ʋxorious: Sam∣son never bewray'd much Infirmity, but in case of his Ʋxoriousness, both now and after∣wards; better had it been for him, had he been as prudent to beware the Wiles of a Woman, as he was Valiant to strangle a furious and assaulting Lyon: Though the lusty Lyon could not over-power Samson, yet this Wilely Woman did over wit him; for she betrayed her Trust, and told the meaning of his Mystical Riddle to the Fore-Man of his Thirty Companions, (who were Bride-Men.)

N. B. When Samson in a pang of passion had withdrawn himself from her, his Chief Bride-man Marry'd her, as afterwards, with whom Samson suspected (as is supposed) his Wife had before over-much familiarity, ver. 20. which caused him to compare her to a Wanton Heifer, ver. 18.

The Fourth Remark upon the Concomitants is, the Solution of Samson's Aenigmatical Sentence, which is twofold.

N. B. First, Literal, which the Bride-men (by the Bride's Treachery to her Bride-groom) openly declared before the Sun was set upon the Seventh and last Day of the Feast, ver. 18.

that they might win the Wager; Samson hereupon acknowledgeth he had lost; yet telleth them, [Had they not plowed with his Heifer, they could not have found out his Riddle.]

N. B. Which is an Allegory wherein he reproves both his Wife's Perfidiousness, and their Fraudulency, in first Inticing, and then in Forcing his Wife, to discover her Husband's Se∣crets: They Expounded the Riddle indeed, yet but in dark words, saying, [What is sweeter than Honey, &c?]

N. B. To which might be answered, [Sugar,] had it been known in those times as it is in our days: Nor could they have hit upon Honey, had Samson's Heifer drawn even in the Yoke of Wedlock with himself, which she did not, but drew a contrary way

N. B. As befalleth such Married Couples that are unequally Yoked, 2 Cor. 6.14. or Samson might call her his Heifer, because he suspected that his Friend (so called, ver. 20.) had been too familiar with her, as above.

N. B. Some Criticks rendring the Hebrew word [Begnanalti,] in Vitula meâ, in my Heifer; this Chief Bride-man had been Plowing in her, as well as with her; but the plain meaning of that Allegorical Expression is, As the Plowing with Heifers turns up and disco∣vers the Treasure that is hid in the Ground, so they had made use of his Wife (both by their Fawns and Frowns) to Plow up and bring to light that Mystery which lay hid in his Obscure Problem he had put forth to puzzle them.

N. B. Secondly, The Mystical Sense of Samson's Riddle, is twofold. The first Mystical Sense is, 'Tis an express Figure of the Mystery of the Death of Christ, who is the Lyon of the Tribe of Judah, Revel. 5.5. and oft call'd a Lyon, as well as a Lamb.

N. B. Now out of the Carcase of this Crucified Christ, comes forth that sweet and saving food for the Soul of Man, far sweeter than Honey, or the Honey-Comb, Psal. 19.10. and 119. ver. 103. his flesh is Meat indeed, &c. John 6.51. And by his Death he slew the De∣vil of Death, Mors mortis morti mortem quoque morte dedisset; there's Honey out of the Rock indeed, Psal. 81.16. to wit, the Rock Christ, Hebr. 2.14. O Death, I will be thy Death. Hos. 13.14.

N. B. The Second is, It covertly implyed likewise, That the Philistines, though now they had strength on their side, and exercised a rigorous Dominion over Israel, and thereby did devour them upon all occasions, yet at the last they should become Meat to the Israelites, Psal. 74.14. whose present Afflictions (when Sanctified) may be compared to Honey, which alway hath its best in the bottom, leaving a sweet Blessing behind them, though grievous at pre∣sent, Hebr. 12.11. God's Rod drops Honey more than Jonathans, 1 Sam. 14.27, 43.

The Third part is the Consequents, which be Three.

First, Samson pays the Wager (he had lost by Treachery) to the Thirty Men with Ho∣nesty, but not without Cruelty, ver. 19.

N. B. For he went in a great pang of Passion to Askelon (one of the Principal Cities of the five Lords of the Philistines) and finding the Citizens gathered together at their Sports in the Fields, he falls furiously upon them, slays Thirty of them, and strips them, all the rest running away in a Fright, and not daring to make a Rescue.

N. B. These Men that Samson Murdered, might be Innocent in the matters acted at Tim∣nath; all that can be said to clear Samson from Cruelty is, That he acted not herein as a private person from a Spirit of Revenge, but as a Constituted Judge over Israel, against their Enemies, under the Conduct of God's Spirit.

N. B. The Second is, When he had honestly paid what he had deceitfully lost, with those Spoils he carried from Askelon to Timnath, he packs up his All, and departs from thence to his Father's House.

N. B. Wishing (it may be) that he had followed his Father's Advice, in not Marrying that Ʋncircumcised Philistines Daughter, which had so betray'd him; and for so doing, he left her behind him in Anger.

N. B. The Third is, The Perfidiousness of Samson's Ʋntamed Heifer; no sooner had her Husband turn'd his Back, but she Marries the chief Paranymph, or Bride-man, whom Sam∣son had chose as his Friend, to be the Master of the Ceremonies at his Marriage, and who had so sordidly Influenc'd his Wanton Wife to discover her Husband's Secrets: Samson had made this Man his Alter-Ego, his Second-Self, as a Friend is called, yet he Marries her, ver. 20. and so became Samson's Second-Self indeed. How much more unsufferable was such a Wrong that was done by such a Friend? This made David himself cry out, [It was thou my Friend,] Psal. 55.12, 13.

Judges CHAP. XV.

JUdges the Fifteenth manifesteth more of Samson's Heroick Exploits in his waging War against the Philistines singly by himself: Wherein is observable, (1.) The Cause. (2.) The Manner. (3.) The Event.

The First Remark is, The External Cause, or Occasion of Samson's War, was the de∣nial of his Wife, ver. 1, 2, 3. Samson had withdrawn himself from her in a fit of high displeasure.

N. B. This cannot be look'd upon as a laudable Action in him, for he ought not so lightly to be disjoynted from her, having now taken her [for better and for worse] as we say; but [within a while after] so soon as he had disgested his Indignation, he first sought a Reconciliation, which he would have purchased with a Kid; so kind was he to forgive and to forget Injuries.

N. B. Hereby teaching all Married Couples, either not to fall out, or not to go long un∣reconciled: But Samson's Overtures of Peace were wretchedly rejected by his Wife's Father: Samson essayed to go into his Wife's Chamber, (which used to be distinct from the Mens, Gen. 24.67.) her Father stops him: 'Tis a wonder Samson did not knock him down.

N. B. No doubt but Filial Reverence and Respect to a Father, did tie Samson's Hands from so doing: This was also of the Lord, he did it not, because he still sought an occasion against the Philistines, Judg. 14.4. Her Father with his forcible resistance adds a slender Apology, saying, [I verily thought thou hadst utterly hated her,] but he should have been sure of it, or sought either a Reconcilement, or a Divorce, and not have disposed of another Man's Wife without his Consent once asked, which is not only against the Law of God, but of Nature also.

N. B. The wilful neglect of those Moral and Natural Duties therefore did cost him and his Daughter their Lives, ver. 6. However to stop Samson's Mouth, as well as his En∣trance, &c. He offers him the Incestuous Match of his Younger Daughter, who (he said) was Fairer, but never better for her Beauty.

N. B. This was a Marriage fitter for a Philistine to propose, than for an Israelite to embrace, knowing that the Law saith [Nullae propinquae sunt Appropinguandae,] Thou shalt not come near to any of thy Kin, Levit. 18.6, 9, &c. and 20.17, &c. Therefore Samson ab∣hor'd it, and resolv'd Revenge as a publick Magistrate, ver. 3. The Body Politick being faulty in permitting such an Injury to an Innocent.

The Second Remark is, The Manner of his Revenge, and that was Threefold.

First, Upon the Philistines Fields, ver. 4, 5, 6. in order to this, Samson catcheth Three Hundred Foxes, (whereof that Countrey was full, Can. 2.15. Nehem. 4.3. Psal. 63.10, 11. Lam. 5.18, Ezek. 13.4.)

N. B. Nor ought Anti-Scripturists to ridicule this Story as incredible, if it be seriously considered.

• 1. He might use many hands beside his own to catch them in Nets and Snares, this might take up some time; how long this was in doing, we are not told in the Text.
• 2. The Work was Inspired into him by God's Spirit, which was upon him. And,
• 3. The Cattel upon a Thousand Hills are at God's Command, Psal. 50.11. Gen. 6.20.

N. B. The same Power and Providence of God that brought all sorts of Beasts to Noah's Hand, that he might House them in the Ark, did likewise bring those Three Hundred Foxes into Samson's hands, &c.

N. B. Foxes he rather chose than Hares, or other such like Creatures for their bushy Tails, which was the more serviceable for his design, tying Tail to Tail together, that they might not run into their common Kennels, but drew each other contrary ways with a lighted Link tyed to their Tails, that they might run among the Standing Corn. and Stacks in the very time of Wheat Harvest, ver. 1. and into their Vineyards and Olive∣yards, as they were severally let loose by him to burn them all, ver. 4, 5.

N. B. The Event of Samson's burning the Corn-fields, &c. of the Philistines, incens'd them so highly, that they burn the Timnite and his Daughter, as the two grand Incendia∣ries,

who had provoked Samson to this Mischievous Action, ver. 6. Thus that which Samson's Wife feared, chap. 14.15. came upon her, Prov. 10.24. and that justly.

N. B. Because she had chosen Iniquity, rather than Affliction, Job 36.21. her Bride-men threaten'd to Burn her, Judg. 14.15. (which probably they never intended, having no provocation thereunto upon her part) if she would not prevail with her Husband to Interpret his Riddle unto her, that she might Interpret it unto them; hereupon she chused rather to betray her own Husband's Secrets, than in faithfulness to him to run the hazard of any harm to her self, though never intended.

N. B. And if Josephus saith true, that together with her, they burnt all her Kindred, then it is not unlikely, but her new Gàllant (who had so treacherously leap'd into his Friend Samson's Bed) had his just Desert of being burned with her, as he had most wickedly burnt in Lust after her, this was a righteous Punishment upon a pair of Adul∣terers; they that sow Iniquity shall reap Vanity, Prov. 22.8. Hos. 8.7.

N. B. Here God wrote the Sin of this Adulteress upon her Punishment; and as Ovid saith of his Jove, in the case of Phaeton, whom he struck dead with an hot burning Thunderbolt for his setting the World on fire, [Compescuit Ignibus Ignes,] he quenched one fire with another: So the true Jehovah gives Samson's Adulterous Wife, burning for burning, she had burnt in Lust toward Samson's Philistine Friend, and now the very Philistines are Executioners in God's Hand to burn her with fire: And thus Kitchin-fire God used to quench Carnal fire in her.

N. B. The second manner of Samson's Revenge was upon the Bodies of the Philistines with bruising Blows, as before upon their Fields, by fire in the Foxes Tails: Now the Philistines had reveng'd Samson's Injury upon those Persons that had been Principals in being Injurious to him; Was Samson satisfied with this piece of Rigorous Justice? No, he solemnly protests against it, ver. 7. because they had not done Justice in an orderly Judiciary way, but after a tumultuous manner, (saith he) ye have indeed revenged my Just Quarrel upon my Churlish Father-in-Law, and Wanton Wife, and think you have pleased me well thereby, but because ye have done it with a wicked Mind, merely re∣specting your own Losses of your Corn, Grapes and Olives, more than the Injuries done to me.

N. B. Note well; This shall not serve your turn, nor satisfie me, but I will still persist, and not yet desist in being throughly avenged of you, and then shall I cease, till you have given me another just occasion of farther Revenge:] This he speaketh, not as a private per∣son, vindicating his own personal Quarrel only, but as a publick Magistrate, set up by God for that very purpose to take Vengeance upon an Ʋngodly Nation.

H. B. Hereupon he falls Pell-Mell (as we say) upon them, and Smites them Hip and Thigh, ver. 8 a proverbial expression intimating that he laid load upon them with his heavy Hands and lusty Legs, Cuffing and Kicking them, so that he not only knock'd down to the ground all that felt his fatal Blows and Spurns, but also he lamed them, by putting their Hips and Thighs out of Joynt, so rendred them incapable of any Mili∣tary Employ against Israel, which peradventure was the only design of Samson in this present Expedition; and though we read it [with a great Slaughter,] yet the Hebrew may be read [with a great stroke,] and possibly his Blows were Mortal unto some; his Mawling them with his Fists, and punching them with his Feet (for he had no Weapon in his hand) might give a Passport (as we say) to a few, yet at this time he aimed on∣ly to Maim and Lame them, so as to make them useless for War.

N. B. Some do sense those words [Hip and Thigh] that he smote their Horse-men and Foot-men, because the former sits upon their Hips on Horse-back, and the latter march and stand in Battel by the strength of the Thigh.

N. B. From hence we may learn what Mischiefs may ensue such Adulteries and Viola∣tions of the Marriage-Bed; so true is that of Solomon, [one sinner destroys much good,] Eccles. 9.18. When Samson had done this Heroick Exploit, in routing the Horse and Foot of the Philistines, he retireth to a Rock for his own safety, well knowing that they would watch all Opportunities to take their revenge upon him, ver. 8.

N. B. His Third manner of Revenge upon them, was still higher than the two former, even against the very Lives of them; this is described by Antecedents, Concomitants, and Consequents.

First, The Antecedents do concern (1.) Samson's Enemies, who march into Judah with a mighty Army to surprize him, and to make War against Israel, if they durst Abet or protect him, ver. 9. (2.) Samson's Friends, who,

First, Expostulate the Case with the Philistines, that, seeing they paid their Tribute and lived peaceably, they had no just cause of waging War against them, ver. 10. The Philistines answer, their Quarrel was not against them for any breach of Covenant, but it was only against Samson, who had broke the Peace after a most notorious Inso∣lency, both in burning their Corn, &c. so spoiling the hope both of their Harvest and Vintage, and in Mawling their Men, so that they were unserviceable either for War or Husbandry: Yet if they would deliver up Samson to Justice, they would return Home in Peace, and give them no farther Molestation, ver. 10.

N. B. Then Secondly, Those Men of Judah Expostulate the Case with Samson him∣self. ver. 11. Having a better Mind to Treat than to Fight, though they had such a brave Champion as Samson for their General, their Slavery to the Philistines for a long time had so Emasculated their Minds, that they most Effeminately fear their Oppressors, and comes crouching to Samson in his Rock of Refuge to beseech his Complyance with their Enemies Demands, or otherwise the Philistines would destroy their whole Countrey; and saying, were it not better that thou alone perish as a Sacrifice to save all Israel?

N. B. Samson's Reply is made in much Meekness, saying. They are God's Enemies, I have but executed his Justice upon them, [and done to them as they have done to me,] acting therein not as a private Person, but as a publick Judge, appointed by God for that work; and seeing ye are come to bind me, and deliver me up into their hands to make your own Peace like a Company of Cowards that will not fight for your Countrey, tho' ye be three Thousand Perfidious Persons, and therefore I am not afraid of you, but could make my part good with you, as well as with the Enemies great Host: yet am I con∣tent to submit, provided you will Swear not to fall upon me your selves, lest thereby I be provoked to fall foul upon you in my own Defence, ver. 12.

N. B. Hereupon they promise not to kill him, ver. 1.3. whereas they did as bad, in binding his hands, that he might be kill'd by his Enemies: That Samson should thus condescend to those his Cowardly Countrey-men, and so tamely consent to the bind∣ing of his hands (wherewith he had laid a Lyon dead upon the Spot, and quite Lamed so many Philistines, &c.) and to be delivered up as a Prey to the Teeth of his Enemies, and all this by pretended Friends too; it was assuredly a manifest evidence of the strength of his Faith, for which he is ranked among the most Renowned of God's Heroes, those Stars of the first Magnitude recorded, Heb. 11.32.

Secondly, The Concomitants of Samson's Third manner of Revenge described,

First, By the means of Samson's hands being set at Liberty from these Bonds where∣with they were fast bound together, ver. 14.

N. B. How can we but behold Samson at this time in a most forlorn condition, led like a Condemned Malefactor fast pinioned to the place of Execution, the Philistines Host saw their desired Prey approaching near them, every way prepared for their swallow∣ing him up at one Mouthful; they gave a great Shout at this pleasing Spectacle, and indeed did Triumph before the Victory, That God, who always holds in his Holy Hand for a dead lift, here helps his Servant when forsaken of his helps and hopes; then did the Spirit of the Lord come mightily upon Samson, (in that very nick of time when the Phili∣stines came running, shouting with open Mouth, and just ready to worry him, verily supposing they had now got their grand Enemy into their Clutches) even that Spirit of burning, Isa. 4.4. that both burnt asunder those strong new Cords wherewith his hands were bound, and likewise inflamed his Spirit to fall foul upon the Insulting Philistines with extraordinary Might and Magnanimity.

N. B. Secondly, By the Instrument wherewith he made a most Miraculous Slaughter amongst so Numerous an Enemy, ver. 15. Samson wanted a Weapon in his former Ex∣pedition of Maiming the Philistines, so as to make them unmeet for fighting in Battel; this he did effect by Cuffing them with his Fists, and by Kicking them with his Feet, as above: But now God will have Samson to do more than Maim them; he must here step to an higher degree of Revenge upon them, he must not only Maim but Murder them, by knocking out their Brains out of their Brainless, or Witless Heads; had they not been such, they had never come forth with so much Confidence in so great an Army, only to fetch in their own Bane.

N. B. In order hereunto, God will not have his Champion to be altogether without a Weapon in this higher Expedition, and therefore his Providence hands into Samson's hands (now loose and set at liberty) the Jaw-bone of an Ass, newly dead, which made it the tougher, and stronger, and with this Weapon (for want of a better) he assaults at single hand, so vast an Army of his Adversaries. The Heathen Hercules had a lusty

Club to do his great Exploits withal; but this Holy Hercules had no better a Weapon than this Contemptible Jaw-bone against all the Arms of those Aliens, a numerous Host of Enemies, yet was it made sufficient to slay a Thousand of the Philistines in the hands of one single Person, because the Lord of Hosts was with him in the Action.

N. B. As 'tis said of Joseph, [His hands were made strong by the Arms of the Hands of the Mighty God of Jacob, Gen. 49.24. even so was it with Samson here; God frequently effects great Matters by small Means; thus Shamgar had slain Six Hundred of Israel's Enemies, only with an Oxe-Goad; and David afterward slew the Philistines great Go∣liah, only with a Sling and a Stone. Thus our Lord heal'd the Blind Man only with Clay and Spittle, more like to put out his Eyes than to restore them.

N. B. And thus, as the same Lord had tumbl'd down the Walls of Jericho only by the sounding of Rams-Horns, even so by the foolishness of Preaching only, hath he sub∣dued the World unto himself, who Rides on Conquering, and to Conquer upon the White Horse of the Gospel, Revel. 6.2. and who indeed is the true Antitype of Samson his Type in this and many more particulars, as may be seen in the close of his History.

'Tis no matter what the Tool or Instrument be, where the Lord himself will be but the principal Agent.

N. B. It may justly be wondred at, how this Jaw-bone could hold whole until a Thou∣sand Men were knock'd down dead by Samson's furious Blows upon so many Robust Bo∣dies with it: Some indeed say, That Asses, as they have large and hard Heads, so and Jaw-bones also, especially in Syria, where they be larger and stronger than those bred in our Countrey; but we must farther say, The power of God was present here, both to preserve the Jaw-bone from breaking, and to impower Samson, that with it he was made able to Murder a Thousand Men.

N. B. Nor must we ascribe too much to the strength of the Jaw-bone it self, or to the strength of Samson himself; for though this Jaw-bone was moist and fresh (of some Ass lately dead) so not so easily broken as those that have laid long and dryed towards a Putrefaction; and though Samson had likewise most unparallell'd strength (reckoned the strongest Man that ever was in the World) yet must we look higher above both, and conclude, That this matchless Exploit was the accomplishment of God's Gracious Promise, which we find twice recorded, [one of you shall chase a Thousand,] Deut. 32.30. and Josh. 23.10. which Scriptures must be fulfilled, Mark 14.49. &c.

The last part is the Consequents of this Victory, which be Three.

The First is, Samson's Song of Thanksgiving for it, ver. 16. singing, [With the Jaw-bone of an Ass I have laid heaps upon heaps,] where there is such an Elegancy in the Original, [Chamor Chamorathaim,] as our Translation cannot reach; for the same word [Chamor] signifies both an Ass and an Heap.

N. B. Though Josephus wrongs Samson here, saying, this Song was a vain Vaunt of his own Strength and Atchievements, for which pride God punish'd him afterward with such a Throat-thratling Thirst, as made him ready to perish; yet the Scripture of Truth owns it as a Song of his Faith, and he is celebrated for it, Hebr. 11.32. and no doubt but Samson look'd higher than the bare lifting up of the Jaw-bone, (as he named that place [Ramath lehi,] ver 17.) which so signifies for a Monument and Memorial of this Matchless Mercy.

N. B. Had he ascribed his Victory to so despicable a Tool, it was not the lifting of it up, but the falling of it down with force that did the feat; and so there would have been a Solecism, an absurd Impropriety in his naming the place thus: Beside, it was not the dead Instrument a Jaw-bone, that could lay heaps upon heaps of it self, but it was the living and lively Arm of a strong Champion striking with it, that did the Deed. yet no marks of his own Might doth he make in the name of the place; therefore Samson must have an Eye herein to the Almighty Power of God, who had given him his Assistance to Atchieve these things.

The Second Consequent of his Conquest, was Samson's excessive Thirst, which God quench'd by a Miracle, ver. 18, 19. None can justly wonder that Samson was now Thirsty, considering how he had toil'd and turmoil'd himself, in Vanquishing such an Host, and Mawling a Thousand Men; the over-heating of his Body might well, in a Natural way, cause him to be thirsty: But beside this Natural Thirst, God might like∣wise send one Preternatural for Supernatural ends. As,

N. B. First, To keep him humble, hiding Pride from him, Job 33.17. that he should not ascribe the Glory of this great Victory to himself, and to his own Prowess (which haughty Man is apt to do in Autotheism, as bad as Atheism, and Polutheism) and so

Sacrifice to his own Nes, Habak. 1.16. and with Ajax, Adore no God but his own Weapon. And,

Secondly, It was to make him pray; and this he did here; for no sooner had he com∣plained▪ [I am sore a Thirst,] but immediately 'tis said, [He called on the Lord,] ascrib∣ing Kingdom, Power and Glory unto God alone, and urging this Argument in his Prayer, [That it would not consist with, or conduce to God's Honour to begin a great Work, and not to finish it, contrary to the Promise, when I begin I will make an end,] 1 Sam. 3.12.

N. B. And in his Prayer he tells God, [Thy Servant hath got this Thirst in thy Service] believing, that as he had granted him the greater Mercy, namely, Victory over his Ene∣mies, he would not deny him the lesser Mercy, to wit, the quenching of his Thirst, &c saying, Seeing I have kept within the compass of my calling, whereunto my God hath called me, I cannot but hope he will Relieve and Refresh me: Such a savoury frame of Spi∣rit is apparent in Samson's Praye•• here, as is enough to answer Josephus's Notion, and that of Ambrose (following his Footsteps in his Tenth Epistle) that Samson was puffed up with Pride and Vain glory in his Song.

N. B. Sure I am, the contrary is apparent in his Prayer, wherein he ascribes all the Glory of his Victory to the Lord of Hosts, and not to his Jaw-bone of an Ass; and he gives a clear Testification therein, that he was more tender of Gods Honour than he was of his own, in telling the Lord, that it would much redound to his Dishonour, should he (after such a Glorious Appearance with him in this Marvelous Conquest) yet suffer him to fall into the hands of the Philistines, by his Fainting through Thirst.

N. B. But that which puts it beyond all Controversie, is God's Acceptance of his Address▪ and his Answer of Peace to his present Prayer▪ ver. 19. The Lord there works a Miracle to gratifie his Servant, and to quench his Thirst: [God clave the hollow place that was in the Jaw-bone, and turned it into a Spring of Water, whereof Samson drank, and his Na∣tural Spirits were Revived.]

N. B. The same God that did cleave the Rock in the Wilderness and (as it were set it a broach to give Israel drink out of it, did the like here, for his Servant Samson: The Miracle was the same, though the Subject was differing, there he clave the Bock, and here the Jaw-bone, yet out of both, God's Omnipotency fetched not fire but mater: For an impotent and weak Man can fetch fire out of a Flint, or Bone, with forcible strokes upon them; but 'tis only the Power and Prerogative of the Almighty God to wring Water out of them.

N. B. And hereupon sensible Samson, to testifie his Thankfulness to his God, sets ano∣ther Mark of Remembrance upon this Miracle of Mercy also, naming it, [Enhakkorth,] that is, The Well of him that called or cryed, looking upon it as a signal Answer to his servent Prayer in the time of his Extremity, Psal. 50.15. and this Fountain is said [to remain there unto this Day,] from whence ariseth the Opinion of some,

N. B. That the Spring of Water was in the ground under it, and not in the Jaw-bone it self, which every Traveller that saw it, might carry away with him, as a rich Prize in those hot Countries, where they had so much need to drink of the Brook in the way of their Travel, 1 Kings 17.4. Psal. 110.7. This indeed makes it improbable, that the Jaw-bone should continue there so long; but the contrary to this Opinion is not incre∣dible upon those Considerations.

N. B. First, Though Passengers might be forward enough to carry a Fountain along with them in that hot Climate, yet might they generally have such an Awe upon them, as to forbear the removing so great a Monument of God's great power and Miraculous Mercy.

Secondly, The same God who had wrought a double Miracle.

• 1. By it, as an Instrument wherewith to slay a Thousand Philistines. And,
• 2. Ʋpon it, in turning it into a Fountain to quench Samson's Thirst, might add one Circumstance more, namely, to fix it so in the Ground, as to make it unremove∣able. And,
• 3. The words [unto this Day] is understood only, until Samuel's time, who is thought to be the Author of this Book of Judges, and it might well enough remain so long, be∣ing less than an Hundred Years; yet Hierom saith, it remained till his time as a Testi∣mony to Posterity, of the truth of this Glorious Work, &c.

The Third Consequent is, Though the Israelites had dealt unkindly with Samson be∣fore, yet now after this Victory, they publickly own'd and acknowledg'd him as their General Judge, ver. 29. pleading their Causes, and avenging their Wrongs against the

Philistines, who at this time Tyrannized over Israel for Twenty Years; for Samson did but begin to deliver Israel, Judg 13.5. Their compleat Deliverance was reserved for David; and this clause (of his Judgeship Twenty Years, while the Philistines had Do∣minion over them) clears up this truth, that the times of Israel's Judges, and of their Oppressions, are included as Contemporary, which justifies the Account of time given in, 1 Kings 6.1.

Judges CHAP. XVI.

JƲdges the Sixteenth declareth the last concerns of Samson's Life, Death and Burial: Where we have first the Remarks upon the last Actions of his Life. As,

First, His going down to Gaza, ver. 1. a chief City of the Philistines. Two things may justly be marvell'd at.

N. B. First, How he durst go so soon thither, after his late Slaughter of such a Mul∣titude of their Men? And,

Secondly, How he could be suffer'd to enter a fenced City?

N. B. To these two Questions, it is thus Answered.

First, He might go thither upon some weighty occasion, which is not here expressed.

Secondly, To make some new Attempt upon them, whom he feared not either in their Camps, or in their Cities, after such large experience both of his own Strength, and of God's Assistance.

Thirdly, It appeareth not that he was sent by God thither, but went of his own Mind, presuming upon former Successes, and therefore deserted, and ensnared.

Fourthly, He might go thither Incognito, by Night, unknown and unobserved till afterwards.

Fifthly, He went into a Publick House of Entertainment to refresh himself, in con∣tempt of his Enemies.

Sixthly, He went not to seek, see and have this Harlot for his Carnal Service, that had been to make Provision for the Flesh, &c. Rom. 13.14. And this is scarcely consistent with Saving Grace in a true Believer, so deliberately to contrive an Act of sin.

N. B. Therefore 'tis said, [he there saw an Harlot,] that is Accidentally, and giving way to Lustful Looks, he was overtaken to commit Filthiness with her. Here another,

Mars Videt hanc, Visamque Cupit, potiturque Cupitâ.

This Martial Man (more like Mars than Pan) was Overcome by a Wicked Woman, who had Overcome a Lyon.

Loenam non potuit, potuit Superare Leoenam Quem fera non potuit Vincere, Vicit Hera.

This Strong Man, being forsaken of God, as one out of God's Precincts, and so out of God's Protection, and being left to his own Humane Infirmity, forgeteth himself, that he was not only God's Servant, (as he stil'd himself, Judg. 15.18.) and called of God to be an Holy Nazarite, Judg. 13.5, 7. but also that he was both Judex and Senex, a publick Judge, and an Old Man; and notwithstanding all this, he falleth into that foul Sin of Fornication, having no Wife, &c. He should have pray'd with David, [Lord turn away mine Eyes from beholding Vanity, &c. Psal. 119.37.

The Second Remark is, The eminent danger that Samson plung'd himself into by this Iniquity: The Gazites got notice, compassed him in, but (as God ordered it in ten∣derness to his sinful and secure Servant, 1 Tim. 1.14.) it was hid from them in what House he was harbour'd.

N. B. Had they known, they might have seiz'd upon him in his Bed by Night, therefore not knowing, they set a strong Watch at the City Gate to surprize him at his Departure in the Morning, ver. 2. expecting that by Light they might better direct

their Weapons to kill him, forgetting how well he had used them, when a great Host of them were gathered together in Arms against him, yet a Thousand Men were slain by Samson, &c. but now wary Samson, when he had satisfied his Lust, was watchful against danger, and rose up at Midnight, and took the Doors of the City-Gate, and the two Posts, and carried them up to the top of an Hill, &c.] ver. 3. wherein he was a Type of Christ in his Glorious Resurrection, as afterwards.

N. B. It may well be wondred at, First, That Samson should awake so soon, seeing post Venerem Somnum, Venery makes Men sleepy; but it is supposed by some, that God awaked him by a Dream, and warned him both of his Sin and Danger, not dealing with him according to his Demerit, knowing, the Root of the matter was in him, so the Spirit did not yet loath his Lodging, though he had just cause to do so.

N. B. Secondly, 'Tis a Wonder what was become of the strong Watch at the City-gate, that they opposed not Samson in his pulling down the Posts and Door: As to this, 'tis supposed Samson's coming upon them so unexpectedly at Midnight, (whom they expected not until Morning, and accordingly were but preparing to make resistance) this put them into such a frightful Astonishment, that they all very stoutly betake them∣selves to their Heels, and leaves the Gate to guard it self against Samson.

N. B. Thirdly, 'Tis a Wonder, that Samson's foul sin had not provoked God t•• with∣draw his strength from him, as his sin with Delilah did after, when she rob'd him of his Hair.

Answer. But this Harlot prevail'd not so far with him, he retains his Hair, and so his Strength still; besides, his Strength was not a Grace but a Gift, which might be na∣turally in a Graceless Man, and therefore might continue in a Gracious Person, notwith∣standing his heinous sin; but it must farther be supposed, That upon the Divine Warn∣ing in a Dream, God brought and wrought Samson into a Repentance for his sin; at which the Lord pitty'd and pardon'd him, and likewise preserv'd him and his strength in him, to work his own Deliverance, by pulling up the Posts, Bars and Wicket-Door, &c. whereby he made his Escape.

N. B. Fourthly, 'Tis a Wonder they did not pursue him, seeing (as some say) the Watch-men were asleep (while Samson did this Feat) in the dead of the Night, the noise of pulling up and falling down of the City-Gate, could not but awake them, and Samson could not flee fast away, but very slowly with so much lumber upon his Shoulders; To which may be Answered, Their Courage might well fail them for a Pursuit, because they knew that Samson, only with the Jaw-bone of an Ass, had laid Heaps upon Heaps of a prodigious Field Army, what could a few Watch-men do in their pursuit of him, who was now better Armed for his own defence, and for their of∣fence, having the Wicket-Door as his Shield wherewith to secure himself from all their Weapons, and the Iron Bars of the Gate wherewith to Mawle all Persons that durst Assault him.

The Third Remark is, Samson's Loving another Woman of Soreck (as before he had Loved a Woman of Gaza) ver. 4. this was not long after that: But the Question is, Whether this latter were not with a Lawful and a Conjugal Love, so as to Marry her? Thus divers of the Antient Rabbins say, and with them Chrysostom, Prosper and Pererius do concur, but others affirm, that it was with a Lustful Love wherewith Samson Loved Delilah, and she was his Whore only, and not his Wife upon those Grounds.

N. B. First, Had she been his Wife, then the Philistines would not have been so Confident, or rather Impudent so uncessantly to sollicit her to betray her Husband; the Natural Affection of a Wife would have obliged her to better things, than so sordidly to betray him.

The Second Ground, or Reason is, had Delilah been his Wife, then would Samson have carry'd her home to his own House, as Husbands use to do with their Wives, and as he would have done with his Wife at Timnath, had she not proved Treacherous to him, during the Seven Days Marriage-Feast.

N. B. The Third Reason is, It is apparent from the whole Tenure of this History, that Samson Lodged in Delilah's House, and not she in his, for then the Philistines durst not have lurked in their Armour, so oft and so long, had it been in Samson's own pro∣per House.

N. B. The Fourth Reason is, The Confidence that the Lords of the Philistines had in her, and their promising to her a Thousand Thirty and Five Pound, if she could betray him into their hands, and indeed the whole course of her Carriage toward Samson, do plainly discover, that she was a Mercenary and perfidious Harlot, and not a Lawful Wife to him.

The Fourth Remark is, The sad Fate that befel Samson, by the Flattery, Importunity, and Treachery of this Wicked Woman toward Samson, until at the last she bereaved him both of his Hair, of his Strength, of his Eyes, and of his God also, &c. from ver. 5. to ver. 21. wherein many Ascents are gradually to be observed.

N. B. As First, His Relapse into the same sin of Harlotry, before he had throughly repented of his former Faultiness which was at the bottom of all those Mischiefs that did befal him afterward: The Orifice of his Lustful Looks was not yet rightly stopped, and this pulled up the Sluce to let in a strong Torrent of Misery upon him. Oh happy had it been with Samson, had he learnt that Lesson from the Patriarch Judah [and he knew her again no more,] Gen. 38.26. but Samson's Sin, was a Sin of Custom. And much more Happy had he been, if he had learnt that Lesson of Chastity from Chaste Joseph, who durst not commit that Luscious Ʋncleanness, so much as once; looking upon it as a great Sin against God, and therefore could not be moved with the Reiterated Importu∣nity, and Gipsie-like Impudency of his Wanton and Wicked Mistress. Gen. 39.8, 9. Nor had he learnt from Holy Job, to make a Covenant with his Wanton Eyes, Job 31.1. Oh how good is that Saying of Solomon! A Whore is a deep Ditch, they are Abborred of the Lord that fall into it, Prov. 22.14. but that Scripture, Hebr. 11.32. makes us be∣lieve ••etter of Samson here.

N. B. The Second Step in order to Samson's Relapse is, The Lords of the Philistines, do Hire with a vast Reward, this Hireling Harlot, to try her Meretricious Tricks upon him, ver. 5. they proposing only, [to Bind and Humble him,] they would not say down∣right, [that we may kill him,] lest that should seem to sound over-harsh in her Ears, who had embraced him as her Paramour: Yet this they Intended, though that only they pretended, as plainly appeareth by the sequel, ver. 21. though they propound their design in softer words, lest she should be moved to pity him, and their Project be spoiled.

N. B. The Third Step is, Then falls Delilah to work with her Flatteries, ver 6. when those Lords had engaged their Honours to give her above a Thousand Pound, which was more than ever she could expect from Samson's Service: Then began she her Charm∣ing Wheedles, not bluntly at the first blurting forth her Suit, [Tell me, I pray thee, wherein thy great strength lyeth:] But no doubt introduceth it with some smooth Ha∣rangue of admiring his Exploits, magnifying his Valour, and Adoring his Person for his Conquests; all which she set off with the most Amorous Embracements, saying, This my Request is only to satisfie my own Curiosity; and to free him from all suspition of Treachery, made him many Promises, and likely confirmed them with Oaths (a Di∣alect common among Harlots) that she would keep it as a great Secret to her self.

N. B. Some say, that Samson at some time or other (in some of his Venerial Tran∣sports) had given out some hints that his great strength lay in something, whereof he might be deprived, though he had not told wherein as yet, and now is most hardly drawn to it, this made her so much Inquisitive.

N. B. The Fourth Step is, Samson's eluding her with three mocking Tricks, ver. 7 8, 9, 10, 11, 12, 13, 14. loth he was to reveal the Secret to her, having so lately been cheated with that Deceitful Daughter of Timnath, notwithstanding all her Promises and Oaths to conceal his Riddle: Yet find we him guilty both of Sin, and of Sublime Folly, in his Evasions to his Harlot. For,

First, The Sin of Lying was found in him (which must not be found in God's Children, Isa. 63.8.) and that three times one after another, though he dress'd them up with such Circumstances, as might make them seem most probable, &c. for none of those three Experiments took his Strength from him.

Secondly, Sublime Folly seiz'd upon Samson here, in encouraging at all his Inquisitive Strumpet, whom he should have Check'd at the first, and not have feigned one false cause after another three times, when he knew she would make Experiments thereof upon him, and that she had Armed Philistines lay lurking in her House ready to appre∣hend him, if once she could but effectually render him capable thereof, and until the Ex∣periment proved true, they durst not for their Ears appear and shew themselves.

N. B. Though all this might be acted by Delilah upon Samson, in a way of Sporting, Pastime, and Wanton Dalliance, the more to hide her Hellish Design, yet Samson had many Hints of suspecting her Fidelity, and time enough to deliberate his Danger, seeing there must be a due distance betwixt one of these Experiments and another, for it could not consist with this Womans Wilely and Wicked Wit and Crafty Policy, to try her Tricks immediately one after another: Had she presently attempted them, af∣ter

every foregoing Failure and Defeatment, this would unavoidably have then wrought a Jealousie of her Perfidiousness in him; therefore she watch'd her opportunity when she found Samson most Complaisant, and in a good Mood, being Bewitched with her Allurements.

N. B. Which is a plain Evidence, that Samson was now under notorious Infatuation, for as he had now forsaken God, so now God had forsaken him, and had withdrawn from him the Principles and Practice even of Common Prudence; otherwise the frequent reice∣ration of this Harlot's Request, and her so vehemently urging him to grant it, had cer∣tainly created some suspicion of her Evil Intention against him.

N. B. And so Sottish was Samson become now with her Intoxicating Charms, that she can give him the Lye, ver. 10. and he tamely takes it, which, out of anothers Mouth (as the saying is) would have deserv'd a Stab; but so stupified was he with her Bewitching Inchantments, that she may say any thing, do any thing to him without so much as a Reproof: And though Samson might sport with her in the two former Experiments, yet began he to doat more in the Third, wherein he came nearer the Mark in telling her, [She must Weave the Seven Locks of his Head, &c.] which she did, and more too, than he directed her, for she fasten'd his Hair (thus Woven) with a Pin to the Beam; and to make surer work, she lulls him asleep upon her Lap.

N. B. 'Tis a Wonder those Armed Philistines were not call'd out by her to fall upon him when fast asleep (as is said, ver. 14) but those Timorous Souls durst not venture to rouze a sleeping Lyon, She awakes him, and he went away with the Beam and all, &c.

N. B. The Fifth Step is Samson's Sottishness in telling her all his Heart, at the Harlot's Fourth Assault, from ver. 15. to 21. Whoredom had so taken away his Heart, Hos. 4.11. and Wine, wherewith she had Intoxicated him, that she had got now the possession of it: 'Tis the nature of those Sensual Sins to besot Sinners; and not only Josephus, but al∣so Ambrose, Basil and Theodoret tell us, That she gave him a Sophoriferous Potion, which made him Drunk and Sleepy, taking away the use of his Reason; 'tis no wonder that her Alluring Insinuations, and Vehement Importunities▪ at last Conquered him who was otherwise Unconquerable: She had Wheedl'd him with her, [How canst thou say, I Love thee,] probably it had been a common Complement in Samson's Courting her, [I Love thee dearly, Delilah] with this she twitteth him, as if it were only from Teeth outward, and an empty sound and shew to serve his own turn.

N. B. Then she pressed him so vehemently with her Uncessant Importunity, that she wearied him of his Life; Dalilah (of Dalal, Hebr. to Exhaust, or Impoverish) now doth both these to him; and now being Tormented between two contrary and Violent Passions (as is Corn between two Mill-stones.

First, A Desire to gratifie her whom he so excessively doated upon: And,

Secondly Fear of betraying himself into the Hands of the Malicious Philistines which (he had thrice already seen) were ready to fall upon him, yet now having sin'd away his God who had hitherto both protected and directed him; 'tis not to be wondred if Samson chose the worse part, and tells all, &c. whereby he came to fall into many fol∣lowing Miseries.

N. B. Nor may we think that his Hair was either the cause, or the seat of his Strength, so as the loss of the former must naturally bring the loss of the latter, but the preser∣ving of his Hair, was the Condition and Ceremony of his Nazarite's Vow only, Judg. 13.5. Numb. 6.5. the loss of his Hair, was a breaking the Condition of his Covenant, and therefore is noted as the Moral Cause of God s departing from him, and of his own now humane weakness.

N. B. Delilah understanding this Mystery out of Samson's Mouth, makes him sleep, leaning his Head upon her Knees.

N. B. No doubt but the Money which the Lords of the Philistines brought in their hands to her House, influenc'd her (as a Monarch) to manage her matters to the best advantage for their Mutual Devilish Design: She had a Barber ready to cut off his Locks with a gentle hand, yet was she secure enough now, because she had cast him with her sleepy Potion of mixt Wine (which he as a Nazarite ought not to have drunk of, Judg. 13.5. Numb. 6.4, 5. &c.) into a dead Sleep.

N. B. And suppose he had awaked with the noise of the Scissers clipping of his Hair, yet had she her Excuse prepared to flap in his Face, had he asked, [What are ye doing, &c?] She could have answered, What we are doing, is only an Innocent Intention, to try the Truth of thy Affections to me, and the sincerity of thy last Relation, which I have just reason to doubt of, because of thy Dissimulation with me three times before, &c.

N. B. And when she had polled off his Locks, she began to afflict him; that is, to pinch and affright him (when she saw he Awaked not) and to cry loud in his Ears, [The Philistines be upon thee Samson,] till she had Awak'd him; and then perceiving that his Strength was gone from him with his Hair, because he could not shake himself, as he had done heretofore in the former false Experiments.

N. B. She delivers up the desired Prey into the Hands of the Five Lords, who willingly then paid her a Thousand and Thirty Five Pound, for her Meritorious Wickedness; and first they put out his Eyes, which had been the first Loop-holes to his Lust, ver. 1. and then they led him away a Blind Captive to Gaza, where he was first Captiv'd to his Lust: Now the loss of his Eyes lets him see his sin; nor could he sooner see all the sin he had committed, till he saw not at all: They bound him with Iron-Chains, and made him grind in the Prison-house, like a Slave, or rather like an Horse, that he might earn his Bread before he must eat it, &c.

The Fifth Remark is, Samson's Death, set forth by its several Circumstances. As, (1.) Time. (2.) Place. And (3.) Manner.

First, The Time when the Philistines Anniversary Feast, and great Sacrifice to Da∣gon (their God) happened to fall out, a long time after that Samson was thus fallen into their hands: It may well be supposed about three or four Months before the Feast fell, for three Reasons.

N. B. First, 'Tis improbable the Philistines would have deferred so long (after they had surprized Samson) to praise their Idol for delivering him into their hands, had they not put it off till their Feast Day came.

N. B. The Second Reason is, There must be a due time allowed for the growing again of Samson's Hair, which is expresly said to be done at this time, ver. 22. and this must require three or four Months for his Hair to grow again to its former length and thickness, after it was clip'd off, or shaven by Delilah's Barber.

N. B. The Third Reason is, Samson must have some such time, wherein to be through∣ly humbled for his heinous sins, to renew his Unfeigned Repentance in accepting the Pu∣nishment of his iniquity, Levit. 26.41. and to reinstate himself into his Vow of Nazarite∣ship (which he had so brutishly broken) as was allowed for Nazarites to do, Numb. 6.9. &c. but above all, wherein to be reconciled to God, and to recover his Favour which he had notoriously forfeited: Now this must require some considerable time to be done in; for 'tis God's ordinary Method, that there shall be some proportion be∣twixt Man's Sinning, and Man's Sorrowing; as Manasseh had sinned greatly (in Defying of God, in destroying and murdering of Men, and in Deifying and Worshipping of Devils) therefore must he sorrow greatly, 2 Chron. 33.12. So Samson had a long time in Sin∣ning greatly, accordingly he must have a long time in Suffering and Sorrowing greatly, as no doubt but he did for the loss of his Eyes; and not only for that, but also for his be∣ing fettered with Fetters of Iron, which he was now too weak to break, and which reminded him, how he had suffered himself to be bound with the Green Withes of Sen∣sual Pleasure; but above all, for his working like an Horse in the Mill for three or four Months together, under the Philistines Lashes; all this made him a praying, ver. 28. and a believing Penitent, Hebr. 11.32. and beloved of God again after all.

The Second Circumstance is, The place where Samson Died, which was in Dagon's Temple; great preparations were undoubtedly made in this three or four Months time, to Celebrate this Customary Annual Feast, and that with more splendid Solemnity, be∣cause both Princes and People were now to offer a great Sacrifice to Dagon, their God, and to Rejoice together in their Praises to the Idol for delivering up their great Enemy Samson into their hands, ver. 23.24.

N. B. This Dagon is supposed to be Triton, one of the Pagan Sea-Gods (with Neptune) whose upper part was like a Man, and whose lower part was like a Fish, whence there is mention made of Dagon's Hands, but none of his Feet, 1 Sam. 5.4. and yet the Idol was call'd Dagon of Dag, which signifies a Fish in the Hebrew Language; because the Philistines lived upon the Sea Coast, and not far from Egypt (where some of their Gods were Worshiped in the form of Fishes) they likewise must have a Sea-Idol, whom they now met together in a Prodigious Assembly, to Adore for this singular Favour, in the Temple which they had Consecrated for his Worship.

The Third Circumstance is, The Manner how Samson Died; wherein those Particulars may be observed. As,

First, Samson is sent for (after they had Feasted themselves to the full) to make them Merry, ver. 25. this was done both Actively, by putting upon him some Ridiculous

Attire and Actions, that he might act like a Natural Fool for their Sport and Pastime; and Passively, by making him the Subject of their Scorn and Laughter, pointing the Finger each one at him, saying, [Behold the Blind Fool, what fine Sport he maketh us.] All which he patiently endured, wherein he was a Type of Christ, whom his Enemies made the Subject of their Scorn and Malice, Matth, 26.67, 68. and 27.29. David complains he was the Song of the Drunkards, Psal. 69.12.

N. B. 'Tis a Wonder how such a Generous Soul as Samson was, could submit to be their Fool in the Play, and did not rather destroy himself, as Cleopatra did her self, from the greatness of her Spirit, disdaining to be derided when she was to be led in Triumph by the Romans, &c.

N. B. But we may well suppose, that Samson here did not altogether unwillingly commit some mistakes in his acting the part of a Fool, because he was Blind, but might willingly also act some Foolish Actions, to make them as blind as himself, that they might not either discover, or suspect his intended design; they set him between the Pillars, where he might best be seen of all; but surely God had his Holy Hand in it for a farther Mischief to the Philistines, so it much promoted Samson's private Project of bringing (as we say) an Old House over their Heads, while he lull'd them asleep by his Complaisant Diversions between the Pillars, whereby he prepared a way to his own intended design for their Destruction.

Secondly Observe, Samson being placed between the two Main Pillars▪ whereon the Temple stood (though there might be many other lesser Pillars beside) by the Lords of the Philistines themselves: He now desires the Boy that led him (as a Blind Man) to put him in such a posture, that he might reach both the Pillars with his hands spread abroad, ver. 26. pretending only that he might lean upon them, having many Causes of much weariness, not only by his continual grinding in the Prison-Mill, and by their violent haling him in all haste beyond his usual pace, to come and become a Pastime to them, but also by his standing there to make them Sport, a Work his Noble Mind must soon be weary of.

N. B. Nor may we wonder, either, First, That Samson knew those two Pillars did bear up this Temple; for he might before this, have seen it so with his Eyes, or heard it by the Relation of others. Or,

Secondly, That such a Malapert piece, as this Philistine Boy (that led him) should not saucily scorn his Motion, while the Lords looked upon him, but so willingly complys, and gratifies his Request; this surely was from God, who has all Hearts in his Hands.

Thirdly Observe, Samson being sensible there were about Three Thousand Philistines got together within this House to Worship their Idol, and to make a Mock of himself, ver. 27. as he leaned on the Pillars, so he leaned upon the Lord also, Prov. 3.5. and not upon hi•• Hair new grown, therefore prays God to give him new strength once more, &c. ver. 28. which doubtless was a Prayer of Faith, and the fruit of his true Repentance, wherein he doth not seek Revenge, as a private Person, but as a publick Judge, upon God's Enemies, now Worshipping Dagon, and Worrying himself.

N. B. Then God, that hears not sinners, Joh. 9.31. heard him, and gratified him in the Effect.

Fourthly Observe, Samson bowed himself with all his Might, pull'd down the two Pillars, and the House withal, whereby all in it, both Lords and Losels perished together, and himself with them, ver. 29.30. Slaying more at his Death, than he had done in his Life, wherein he was a Type of Christ also, Hebr. 2.14. Nor may we look upon Samson here as a Self-Murderer, because he acted herein by an extraordinary Instinct of God's Holy Spirit (that moved him to pray thus) and from his fervent Zeal to become a Sacrifice for publick good, next to God's greater Glory.

The last Remark is, Samson's Burial by his Relations, ver. 31. which was an Act of Transcendent Love, considering their danger in so doing, from the now enraged Phi∣listines for the loss of their Five Lords, and some Thousands of their principal Men: The Survivers therefore were more like to cut Samson's Carcase into a Thousand pieces, and cast them to the Dunghil, than consent that his Kindred should be allowed to give him a decent Funeral. Notwithstanding all this, they made a bold Adventure, and succeeded with safety. Because,

First, The most Barbarous Nations denied not Burial even to their Enemies, and would oft-times permit this to be done by their Friends.

Secondly, Samson had taken all the blame to himself of this Dismal Destruction of them, in destroying himself with them, for which his Innocent Relations could under no pretence be punished.

Thirdly, They were now under such a dreadful Consternation among themselves (that survived this late fatal Fall) that they had neither Leisure, nor Pleasure to take Revenge of his Guiltless Relations.

Fourthly, This Demolishing of Dagon's Temple, had destroyed both the Many and the Mighty of their Men, which weakened their Forces so, as they could not easily rally and recruit for Revenge, &c. And,

Fifthly, Perhaps God had mollified their Hearts with this Bloody Blow so, as that they would not give any new provocation to the Israelites, who had so far kept their Covenant of Subjection under them, as to deliver up Samson into their hands, &c. And now they could be content. so they might enjoy their own in Peace.

N. B. In Samson's Death ended the Twenty Years of his Judgeship, ver. 31. which is here added to explain Judg. 15.20. as to the period of that Term.

The Conclusion of this History of Samson is to demonstrate the Parity and Disparity be∣twixt Samson and our Blessed Saviour.

First, The Parity and Congruity, he was a Type of Christ the Antitype. As, (1.) His Birth was foretold first to his Mother, and then to his Father, Judg. 13.3, 11. So it was of Christ, first to Mary, Luk. 1.30. and then to Joseph, Matth. 1.20. (2.) Samson signifies a little Sun, at suprà, so Christ is the Son of Righteousness, Mal. 4.2. (3.) Samson was a Nazarite, so was Christ, Matth. 2.23. (4.) Samson's Bride was a Stranger of the Philistines, so Christ's Spouse is of the Gentiles, Isa. 55.5. Aliens to the Life of God, Eph. 4.18. and Enemies of God, Rom. 5.10. (5.) Samson Conquered a Lyon, so did Christ that Roaring Lyon Satan, Hebr. 2.14, &c. (6.) Samson found Honey in the Lyon's Carcase, so Christ gives this Honey of Comfort, as out of the Carcase of the Conquered Tempter, to us who are Tempted in like manner, that he who overcame him for us, will likewise overcome him in us, Hebr. 4.15. (7.) Samson Posed the Philistines with his proposed Riddle, so Christ the Pharisees with his Parables, Matth. 13.11, 34. (8.) Samson carry'd off the Gates of Gaza, so did Christ the Gates of Death and of Hell at his Resurrection. (9.) Samson was Blinded, Bound in Chains, and Derided by the Philistines, so was Christ by the Priests, Pharisees, &c. (10.) He likewise stretched forth his Arms from Pillar to Pillar, as Christ did his upon the Cross. (11.) He slew more at his Death; than in his Life, so did Christ, 1 Cor. 15.57, &c. (12.) He was Buried by his Bre∣thren, so was Christ, Luke 23.53.

Secondly, The Disparity betwixt the Type Samson, and our Saviour the Antitype. (1.) Samson when he was betrayed into his Enemies hands, &c. did lose his Strength, &c. but so did not Christ, for he then beats his Enemies back to the ground, Joh. 18.6. Yea, and he could have commanded Millions of Angels for his Rescue, Matth. 26.53. &c. (2.) Samson's Bride was taken from him, and given to another Man, &c. but the Church (our Lord's Bride) cannot be taken out of Christ's Hands, John 10.28. the Gates of Hell cannot prevail against his Spouse, Matth. 16.18. this burdensome Stone breaks their Back, Zech. 12.2, 3. (3.) The Death of Samson's Foes, was Samson's Death with theirs; but so it was not in Christ's Case, for Christ's Foes could only bruise his Heel, Gen. 3.15. They could not break his Head, as he did theirs, and that Old Serpent's also who set them on work, &c. (4.) Though the Parity run parallel betwixt these two, in both Samson's having Seven Locks, and Christ's having the Seven Spirits of God, Revel. 3.1. and likewise in Samson's Strength laying lurking in his Prison, which re∣turn'd again upon the Growth of his Locks, &c. Thus also the power of Christ's Di∣vine Nature did seem to lay lurking for Three Days in his Grave, but returned upon the Third Day to raise him up again; yet the Disparity runs far wide beyond the Pa∣rallel Lines in sundry Particulars. As,

First, Samson's Locks of Hair were but Excrements of Nature, (which were easily looseable) so nothing comparable to Spirits, which are the Quintessence and Excellency of all things, much less to the Spirit of God, which cannot be lost, but shall abide for ever in those to whom it is given, Joh. 14.16.

Secondly, Samson's Strength (when it returned) served only to kill himself (among his Foes) but he had no power to raise up himself to Life again, as our Lord had, who had power to lay down his Life, and power to take it up again, John 10.18.

Again Thirdly, The Type falls far short of the Antitype, insomuch as a little Sun falls short of the Light of the World, John 8.12. and the Creature, yea, and a Sinful Creature is less than the Holy Creator, by whom all Persons and things were made, Joh. 1.3. Col. 1.16, 17, 18. Hebr. 1.3, &c.

A Commentary, or Exposition on the BOOK of RUTH.

RƲTH, CHAP. I.

THERE be little Books in the Bible, which the Hebrews call [Chamesh Megilloth] the five little Volumes, to wit, Canticles, Lamentations, Ruth, Esther, and Ecclesiastes. This short Book (being the shortest of all the Hi∣storical Books in the whole Bible) Hugo Cardinalis compares to a Honey-Bee, which, though but a very little Creature, yet is great in Labour and Usefulness, as gathering both Wax and Honey, which are two useful things for Light and Medicine: Lavater compares it to a Jewel, or precious Stone, which is but little in bulk and sub∣stance, yet great both in value and vertue.

N. B. This is an Appendix (only) to the Book of the Judges, which contains an History of things that did fall out (as some say) betwixt the third and fourth Chap∣ters of Judges, and therefore they would have it there inserted betwixt those two Chapters.

'Tis call'd the Book of Ruth, not because she was the Author of it, but because she is the chief Matter and Subject of the Story, and her Person and Part is principally Acted in it. The Author of the Book, some suppose to be Hezekiah, others Esdras, but most (and that most probably) do think it to be Samuel, for he being the Author (by Universal Consent) of the four Books of Kings, beginning that History with David, 'tis altogether improbable that he should over-look the Original of David, and not speak of Ruth, the Grandmother of David, being the Mother of Obed, Da∣vid's Grandfather, Ruth 4.18, 19, 20, 21, 22.

The chief Scope is to demonstrate the Genealogy of Christ (our Spiritual David, of whom literal David was both Father and Figure) shewing how Christ descended, not only of Boaz a Jew, but also of Ruth a Gentile, which teaches us, that Christ was to become a Saviour unto both Jew and Gentile, and that he is no Respecter of Persons, but in every Nation, he that feareth God, and worketh Righteousness is accepted of him, Act. 10.34.35. Thus is Christ call'd the Saviour of the World.

In order to the Accomplishment of this great Enterprize, many Eminent Passages of Providence are expresly Recorded in Scripture, and among the rest, this of the Original of David from Ruth the Moabite, though the Moabites were forbidden to en∣ter into the Congregation of the Lord, even to the Tenth Generation, Deut. 23.3. and that by a perpetual and Indispensable Law, to wit, for ever.

The Analysis, or Summ and Substance, the Contents of this Book, followeth Ruth, who is both the Subject and Title of it, falls under a Threefold Consideration (1.) In her first Marriage. (2.) In her time of Widowhood. (3.) In her Second Marriage.

Of her First Marriage so little is Recorded of her, that we find she is a Widow as soon almost as a Wife.

Secondly, The time of her Widow-hood was spent partly in the Land of Moab, and partly in the Land of Canaan. In both which places, 1. He•• Affection to her Mother-in-Law. 2. Her Subjection to her in all her Matron like Instructions. 3. Her Unfeigned Devotion to the true God, (as a right Gentile-Proselyte) evidently appeareth. All which, her God whom she had owned and avouched, richly rewarded 4. With a Second Happy Marriage, and made her Great-Grandmother to the Son of God.

Verse 1. Now it came to pass, Vaiehi, Hebr. not without a special Hand of God, that orders all Occurrences.

Observation 1. Whatever comes to pass in this lower World, is ordained by God's Decree, and ordered also by God's Providence.

Ʋse. Wise ones must be observing ones, Psal. 107.43. Observe Providences, (what comes to pass) Record Experiences, ye then will have a Divinity of your own, if but well read in the Story of your own Lives.

V. 1. (In the Days when the Judges Ruled) the Rabbins say, this fell out in Ehud's Days, and that Ruth was the Daughter of Eglon King of Moab: Josephus is for Eli's Time, Tremellius thinks it was in Deborah's time, as before; yet 'tis most probable to be in Gideon's time, when the Midianites spoil'd the Countrey, so brought the Famine here∣after mentioned. This variety of Opinions makes it very uncertain, and no sure ground for any one of them. Hence

Observ. 2. Where the Spirit of God hath not a Mouth to speak, there we should not have a Tongue to ask. 'Tis safest to be silent where the Holy Ghost speaks not; 'tis better to strike Sail and cast Anchor, when the Spirit blows not, lest by the contrary Blasts of Contradictory Conceptions we be tossed to and fro, and at last driven upon the Rocks of Erroneous Mistakes.

(There was a Famine in [the] Land;) the, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of Eminency, the Granary of the World, Canaan, a Land that flowed with Milk and Honey, the Glory of all Lands, Ezek. 20.6. yet a Famine here.

Observ. 3. The most Fruitful Land in the World may be made Barren, for the Wickedness of those that dwell in it, Psal. 107.34. as here Jud. 6.4.6. with v. 1. Their doing evil was the bare fruit of their forty Years Peace. The Aggravation of this Famine, that even Bethlehem (which signifies) an House of Bread, should want Bread, (A certain Man of Bethlehem-Judah) to distinguish it from another in Zebulon, Josh. 19.15. this City was call'd so, because of the fruitful Soil round about it.

Observ. 4. From [went] though a Man be seated never so richly and contentedly in never so pleasant and plentiful a City, yet thence may Divine Providence drive him, as Elimelech here, who (the Jews say) was a mighty Rich Man, and his Wife [Naomai] says, they went out full, v. 21. not for want, but for fear of want, they went out from this House of Bread, to seek Bread; we have here no abiding City, Hebr. 13.14. This polluted Earth will not afford a resting place, Mic. 2.10. we should look for a better City, Hebr. 11.10. and be not as the Fool, Luk. 12.20. they may be taken from us, or we from them. [To Sojourn in Moab] where the Famine was not.

Observ. 5. Divine Love or Hatred cannot be known by outward things: The Cursed Land of Moab had plenty of Bread, when a Famine of Bread was upon the Blessed Land of Promise: There is one Event to the Righteous and to the Wicked, Eccles. 9 1, 2, 3. all things come alike to all. It pleased God to punish the Sins of his People by this Famine when Moab had been at ease from his Youth, Jer. 48.11. God was kinder to Israel in pouring him from Vessel to Vessel, then he was to Moab, in letting him settle upon his Lees, that his Taste might remain in him, and his Scent not changed. God is never more angry, than when he saith, Let him alone, Hos. 4.17. [To Sojourn.] To live there for a time as strangers, during the Famine, which otherwise was not lawful for them, lest they should forget Israel's Worship, and learn Moab's Idolatry. The Philosopher said. Athens was a pleasant place to pass through, but unsafe to dwell in; the same may be said of Moab, that Worship'd Chemosh, sin is as catching as the Plague; and Solomon (himself) catched Moab's Plague of Idolatry, 1 Kings 11.7. Chemosh was Bacchus, or Pluto, as is supposed. [He and his Wife.] They all take one part of Food and Famine.

Observ. 6. Husband, Wife and Children, should live together, not run one from another. Elimelech had them in his heart ad convivendum & commoriendum, to live and die together, not as Miscreants, worse than Infidels, 1 Tim. 5.8. yea, brute Beasts that run from their Relations.

V. 2. (The Name of the Man was Elimelech) which signifies, my God is King; an ad∣mirable Name, and such as might afford strong Consolation in a Day of Calamity.

Observ. 1. Significant Names should be given to our Children, not such as be meer Fancies, or Insignificant; the People of God (throughout the History of the Scrip∣tures) gave such Names to their Children, and such as were standing Memorials for them, of some remarkable Mercies of God to them; as Gen. 30.6, 8, 11, 13, &c. Yea, the three first Names that ever were given to Men in the World, were signifi∣cant

Names; to wit, Adam, Cain, Abel, which signifies, Earth, Possession, Vanity, and which put altogether, taught Mankind this Divine Lesson, That Earthly Possessions are but Vanity; our very Names should mind us of our Duty.

Observ. 2. A good Name (in its sense and signification) may be of great comfort to a Man in an evil Day. Thus it was to this Man, whose Name signified, My God is King; he might make a believing use hereof, pondering in his mind after this manner: Al∣though there be a Famine in the Land of Promise, whereby I am driven out of my Native Countrey, and constrained to sojourn in Idolatrous Moab, yet my God is King over all, over all Persons, and over all Nations; he hath an Uncontrollable Sovereign∣ty over all Men and Matters, and is not bound to give an account of any Matter to any Man, (as Job 33.14.) 'tis good for me to be where my God, who is my King (to Rule me) will have me to be: I am (where-ever I am) evermore upon my Father's ground, for the Earth is the Lords, and the fulness thereof, Psal. 24.1. herewith David comforteth himself often in his distress, Psal. 47.2, 8. The Lord Reigneth, and 93.1. and 97.1. and again 99.1. And 'twas the comfortable saying of Blessed Myconius (in the troublous times of Luther's Reformation, Christus Vivit & Regnat Alioqui totus desperâssem. My Christ Lives and Reigns, otherwise I had been down upon all four (as we say) and had been utterly ruined.

[The Name of the Wife was Naomi,] which signifies my sweet, or pleasant one; a fit Name for a Wife, who should be to her Husband as the loving Hind, and pleasant Roe, Prov. 5.19. Hence,

Observ. 3. All Godly Husbands (whose God is their King) should have Ardent Affe∣ctions to the Wives of their Bosomes. Moses calls a Man's Wife, the Wife of his Bosome, Deut. 13.6. and 28.54. because they should be as dear to them as their own Hearts that do lie in their Bosomes; [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept.] Which is in thy Bosome, the place and seat of the Heart, and which lyeth in thy Bosome, Mich. 7.5. which shows, that a Wife should be as dear to the Husband, as the Heart in his Bosome: A Wife is the most proper Object of Love, Col. 3.19. above Parent, Friend, Child, or any other, though never so near and dear to us. The Hind and the Roe are the two Females of the Hart and Roe-buck, wherewith (above all other Creatures) they are (as it were) Ina∣moured. Men are commanded to be Ravish'd always with their Wives, Prov. 5.19. not to a fond Uxoriousness or Mulierosity, but so far as,

First, To overlook Weaknesses (in the weaker Vessel) which Love covers. And,

Secondly, So to comport with her, as to discover ardent and earnest Affection to∣ward her. The most Loving Couple we read of in God's Book, are Isaac and Rebecca. 'Tis said of Isaac, and he loved Rebecca, Gen. 24.67. which is not said of any other; and 'tis said further, that his delight was in her, Gen. 26.8. Woe to those that de∣light in strange flesh; Whoremongers and Adulterers God will judge, Hebr. 13.4.

[The Name of his two Sons, Mahlon and Chilion] Why they are so called is not shown, unless à posteriori only (not à priori) to wit, by the Event of things, for Mahlon, Hebr. signifies Infirmity, and Chilion, Hebr. signifies Finished, which two Names not only point∣ed out at something that related to their Father who gave them those Names, but also something that related to themselves.

First, As to their Father, Bernard glosses, that he was Mahlon in his leaving of Bethlehem, and he was Chilion in his abiding in Moab: 'Twas his Infirmity to leave God's People, and go into an Idolatrous Countrey, for the preservation of his outward estate, and while he sojourn'd there (whereas he should have dwelt in his own Land, Psal. 37.3.) his Life was finished, ver. 3. And,

Secondly, As to themselves, both those two Sons out of Humane Infirmity (toge∣ther with their Father) finished their Lives also, v. 5. Hence

Observ. 4. All the Children of Men have that Natural Infirmity, that in the appointed time their Lives must be finished, those two Names-are writ upon all Flesh▪ Infirmity and Finished; 'tis the grand Statute of the upper House in Heaven, Hebr. 9.27. 'Tis ap∣pointed unto all Men once to Die. Man is made up of contrary Humours, Heat, Cold, Moisture and Dryness; if any of those be predominant, and not kept in an equal Tem∣perature, down we go, [Ephrathites] of the Tribe of Judah, Mich. 5.2. Matth. 2.6. this place spoke of there, not of Ephraim. 1 Kings 11.20. [Continued there] till Eli∣melech Died a Beggar, say the Jews, he went out full, but dyed empty, ver. 21. God. did charge Moab with his out-casts, Isa. 16.4. which had formerly been hard-hearted to Israel, Deut. 23.3. had they not been kindly used (as Sojourners) they would never have staid there ten Years, as ver. 4. Hence,

Observ. 5. God can and will speak for his poor Persecuted People in the very hearts of his Enemies, and cause their most Inveterate-Foes to favour them, as he did for them in Moab here, and as he promised to do in other Countreys. Verily I will cause the Enemy to entreat thee well, Jer. 15.11. The Hebr. imports, If I do not intercede for thee, with the Enemy, then never trust me more, saith the Lord: This God perform'd after what he had promised here, to the Prophet Jerem. 40.4. Nebuzaradan said to him, [Come, and I will look well to thee, &c. Pharaoh could not be kinder to Joseph, Gen. 47.6. nor Abraham to Lot, Gen. 13.9. than he was to Jeremy. Our God is to be Adored for this at this Day. Sion's Out-casts of Men, Jer. 30.17. are not cast away's of God, tho' he seems to cast off the care of them, yet is he at work for them in the hearts of their Adversaries, saying to them, [Let my Out-casts dwell with thee Moab] as if God had said, 'Twill not be long, 'ere I call home my Banished, be content to let them dwell some while with thee. Herein thou shalt do thy self no Disservice at all. Naomi was call'd home to Canaan, where God provided for her, and made her last Days her best Days: God's People may be persecuted, but not forsaken, 2 Cor. 4.6.

V. 3. [And Elimelech, Naomi's Husband, Died.] Death comes very near a Man, when it climbs up to his Bed, and strikes a Rib out of his side, to wit, when God takes away the desire of his Eyes with a stroke, Ezek. 24.16. thy dearly beloved, and greatly delighted in: 'Twas a great Tryal to the Prophets Patience and Obedience, especially considering that his Comfortable Consort must have a dry Funeral, Mo••s mea ne careat lachrymis; Tears are the Dues of the Dead, and it would have been some ease to the Prophet, if he might have Mourned for his Dead; for Expletur lachrymis, Egeriturque dolor, as the Hinds by Calving, so Men by Sorrowing do cast out their Sorrows, Job 39.3. Yet this Ezekiel must not do, for he was herein to be a Sign to Israel, that when the Temple (the desire of their Eyes) should be suddenly destroyed, they should have no ease, by Mourning for the loss of it; such should be the greatness of their Sorrows and Suffering, that it should be beyond all Issues of Tears, even to a Stupefaction, for Curae leves loquuntur, Ingentes stupent; their Mourning Women (as Niobe) should be turned (as it were) into Stones of Stupidity, such a Consternation of Mind should suddenly come upon them: Yet for a Woman to lose her Husband, as here Death makes a near approach indeed, when it climbs up into her Bed, and strikes off her Head; her Hus∣band.

Observ. 6. The State of Widow-hood, is a State of Misery: This changed Naomi's Name into Marah, ver. 20. from pleasantness to bitterness, for to be a Widow, is bitter misery (of it self) enough, and hales at his Heels many Miseries, 2 Sam. 14.5. I am indeed a Widow-Woman, and my Husband is Dead; so am in a Calamitous condition, and have the more need to be pitied and relieved: The Hebrew word for Widow is Almonah, which signifies Dumb, for she wants her Head to speak withal, her Husband, though that Widow could speak without, when her Head was taken off, she speaks notably for her self; and whereas she said, I am [indeed] a Widow, you that are Widows, should be Widows [indeed] as Naomi was, that Trusteth in God, and continueth in Prayers and Supplications Night and Day, 1 Tim. 5.5. while ye had your Husbands, ye had them to trust in, now nothing but God to trust in; if you do so, your Maker will be your Husband, Isa. 54.5. and he will take care of you, as he did of the Widow mention∣ed, 1 Kings 7.14. in raising up her Son to that Eminency, as to be undoubtedly a comfortable stay to her in her Widowhood; God will speak for them that cannot speak for themselves, though they be oft Dumb (as the Hebrew Word signifies) for themselves, yet God will not be Dumb for them, but hath given them more Promi∣ses in his Word than to any other condition (of an outward concern) whatsoever: How comfortable a word is that, Jer. 49.11. Let the Widows trust in me, and leave her Fatherless Children with me, saith the Lord, this must needs be a blessed stay to a dying Saint, and how did God's Providence work for Naomi, to sweeten her Old Age, as well as Widowhood to her, Ruth 4.14, 15. Therefore ye that are left alone (as Naomi was) be sure ••e lean (so much the more) upon your God alone, that he may make good his many Promises to you, and be your All and in All, Col. 3.11. Yet is not your case so bad as Naomi's, for you are left Widows in your own Land, and among your own Friends and Relations, (which afforded a great deal of satisfa∣ction and contentment to the Shunamite, 1 Kings 4.13. saying, I dwell among my own People) but poor Naomi was driven out of the Land of her Nativity, and was left a Widow in a strange and Heathenish Countrey; this was an Affliction to her Afflicti∣on, which God was pleased to send upon her as a great Exercise to her Faith and Pati∣ence:

[And her two Sons] to wit, were left also of their Father Elimelech: The Mo∣ther was left Husbandless, and the Sons Fatherless. Hence

Observ. 7. A Fatherless Condition is (likewise) a Condition of Misery (as well as Widowhood) in this lower World. 'Tis a very deep Affliction, for poor Children to be left Fatherless, in a forlorn Condition, exposed to the wide World. God knows there be many sad Instances of the Misery of such among us; yet you Fatherless ones are not without all Hope and Comfort. For,

First, You (as well as Widows) be Gods Clients whom he takes into his special Protection, and therefore God hath oft given it in charge, that such should not be af∣flicted, Exod. 22.22. Zech. 7.10. Isa. 1.17. Jam. 1.27. but Relieved, Psal. 82.2, 3.

Secondly, The Fatherless find Mercy in God, when they do not in Man, Hos. 14.3. when they are the Abjects of Man's Scorn, even then are they the Objects of God's Pity: Thus the Out-casts were, Jer. 30.17.

Thirdly, If Godly, Christ will not leave you Fatherless, Orphans, Joh. 14.18. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Christ will take up such and Adopt them, and be an Everlasting Father to them. Oh you that own God, God will own you. Prov. 3.6. Though your Father and Mother forsake you (as they may, either in Life, or Love; they may die, or they may live, and their Love die) yet the Lord will take you up, Psal. 27.10. Be of good chear, if such, you have interest in a Father that cannot die; he is the Father of the Fa∣therless, Psal. 68.5.

V. 4 [They took them Wives of the Daughters of Moab.] Hence,

Observ. 1. The dying of one Creature-Comfort is marvelousty made up (through Divine Goodness) with the being and living of another; they both lost a Father, and each of them finds a Wife, (a nearer and dearer Relation, for which a Father, a Mother, and all Friends ought to be forsaken, Matth. 19.5.) and he that finds a Wife, finds a good thing, and obtains savour of the Lord, Prov. 18.22. Thus Isaac was comforted after his Mothers Death, Gen. 24.67. by finding such a good thing as a Mate every way meet for him: Cheer up therefore, if God take away one comfort, he will give another, and make up your Loss, out of his Fulness, he will not leave you comfortless, Joh. 14.18. [Datum perdidisti non datorem,] you have lost the Gift, but not the Giver. If all your old Comforts in the World were dead, you have still new ones in the Living God; he is the God of all Comfort, and the Father of Mercies, 2 Cor. 1.3. the former he is cal∣led, as all true Comfort, all kinds of Comfort, and all degrees of Comfort comes from him, and the latter he is called, because when one Mercy is dead and gone from us, he is still as a Father to beget new Mercies for us.

[Of the Daughters of Moab.] This they should not have done, Exod. 34.16. Deut. 7.3, 4. Ezra 9.10, 12. Neh. 13.23. Deut. 23.3, 6. such as were excluded the God of Israel's House, should not be entertain'd in a Man of Israel's Bosome: However, God over-rul'd it for good.

Observ. 2. God orders the Disorders of Men to his own Glory. There was the Holy Hand of God in all this, that the Redeemer of the World should descend from Ruth the Moabite, (as from Rahab the Harlot) both of them Gentile Proselytes to the Jewish Religion, and both of them forerunning Types of the calling of the Gentiles: Possibly, they had not Married Moabitess Daughters, had their Father (Elimelech) been alive, but now he was Dead, and their Mother (Naomi) could no better hinder them from Marrying such, than Rebecca could hinder her Son (Esau) from Marrying the Daugh∣ters of Heth, which were a grief to her, because Idolatresses, Gen. 26.35. and 'tis more probable, they did as Esan had done, inasmuch as the same Phrase is put upon them by the Holy Ghost, as is put upon Esau. Compare this, ver. 4. They took them Wives of the Daughters of Moab, with Gen. 26.34. he took to Wife two Hittites, the worst sort of the Canaanites. Ezek. 16.3. neither consulting his Parents, nor craving their consent; this was such a grief to Rebecca, that she cryed out, What good shall my Life do me? Gen. 27.46. Oh let Children beware they give not the like occasion of complaint to their Parents in the same case, certainly these things are written for our Learning, Rom. 15.4. and to be Examples, 1 Cor. 10 6.11. as strong Cautions against such Ungodly Marriages. Hence,

Observ. 3. That Children ought not to Marry without their Parents consent, much less against their Likings and Judgments (they took them Wives) this Phrase imports, that they did not observe the Antient and Laudable Custom of their Fore-fathers, where∣in the Bride used to be given by Parents to the Bridegroom, and he to receive her at their hands; but Mahlon and Chilion took them Wives, (yea, though their Father was

yet living, as Josephus saith) without any such Observation. Hence Rabbi Jonathan saith, That [Decurtati sunt dies eorum,] their Days were cut short, v. 5. because they had broken God's Command in Deut. 7.3, 4. Thou shalt not make Marriages with Idola∣trous Daughters, for they will turn away thy Sons from following God; and 'tis a breach of the Fifth Commandment, all Children should honour their Parents (especially in cra∣ving their Counsel and Consent in the most weighty concern of Marriage, which hath an Influence upon the whole Life) that their Days may be long in the Land which the Lord their God giveth them: Those two were cut off for breaking it. Oh then you that are for changing your Conditions, be not equally yoked with Ʋnbelievers, &c. 2 Cor. 6.14, 15. for these Reasons.

First, You spoil your own Comfort for your whole Life, 'twill be a Marre-age, and not a Merry-Age to you: What Concord can Light have with Darkness, or Christ with Be∣lial? Quam male Inaequales veniunt ad aratra Juvenci, saith Ovid, That Plow hath no good Speed, where one Bullock draws one way, and the other another way: An Oxe and an Ass might not be coupled together under the Law, Deut. 22.10. Oh then you should not dare to Yoke your self with any Untamed Heifer, that bears not Christ's Yoke, Jer. 31.18. Matth. 11.29, 30.

Second Reason, You endanger your own Soul, for the weaker Sex may prove too strong for the stronger Sex, yea for the Wisest of the stronger Sex, 1 Kings 11.2, 3, 4. Their Wiles overcame Solomon's Wisdom, for 'twas down the Hill, and with the Hare, 'twas to things agreeable to corrupt Nature. Satan still works upon Adam by Eve, and makes those evil Counsellors, which were given of God, to be good Comforters. Satan per Costam tanquam per Scalam ad Cor Ascendit, saith the Father, The Devil climbs up by the Rib to the Heart, and he makes use of the Rib, especially (if crooked) to break the Head; the cause of the first Sentence God passed upon Man, was, because thou obeyest the Voice of thy Wife, Gen. 3.17.

Third Reason, You may shorten your own Lives, especially if there be Disobedi∣ence to Parents in the case; as above, a good Child lengthens his Parents Days, and therefore God promises to lengthen his, Eph. 6.1, 2. But evil Children, that sadden their Parents, are many times cut off in the midst of their Days; as those here, ac∣cording to Rabbi Jonathan, for this sin: 'Tis observable, that though Samson was in a hurry of Blind Inordinate Affections, yet his Parents Consent he durst not leap over, [Get her me to Wife for she pleaseth me well,] Judg. 14.2, 3. and 'twere well if his Parents Counsel could be heard and taken all the World over, that though (as Samson) Per∣sons be carried headlong with blind Affections, yet should not dare to take that Wo∣man for a Wife, which their Parents do not [Get] for them, and give to them, espe∣cially if they be such Persons as be under the power of Parents, and Godly Parents too; no such block (as their Unwillingness) should be leap'd over, but there shoudl be a patient waiting until God (that makes all good Marriages) remove it.

[The Name of the one was Orpah,] which signifies a Neck, or hinder part of the Neck, stiff-necked, the raising of the Mouth, or the making bare of the Mouth. Hence

Observ. 4. That many Times Names and Natures do Symbolize and Correspond together: For all these things appeared in the Nature of Orpah, which are signified in her Name.

First, As her Name signifies a Neck, or Stiff-necked, so her Nature was, even stiff∣necked in her Idolatry, otherwise she had never returned to her Gods, or Idols, in her Idolatrous Countrey, v. 15.

Secondly, As her Name signifies the hinder part of the Neck, or back part, so appeared to be her depraved Nature, in her back-sliding from her hopeful Beginnings, for she arose and went a little way from Moab to Canaan, v. 6, 7. and then turned her back part both of the Land of Promise, and of the God of Promise, and her Face towards Moab, and her Idols.

Thirdly, As her Name signifies the raising, or making bare of her Mouth, this was also her Nature in kissing her Mother, and bidding her farewel; 'twas only Courtesie, not true Piety that made her go so far, hence she went no farther.

(The Name of the other Ruth) which signifies Watered, Filled, or made Drunken. Thus she also answered her Name in her Nature (according to the Notion of Nomen quasi Notamen) oft times Names denote the Nature of Persons, as of things: Thus Adam gave Names to all Creatures, according to their Natures, Gen. 2.20. [Nomina Na∣turae quàm bene conveniunt.] This doth not always hold, for even Solomon himself call'd his Son Rehoboam (which signifies) as Enlarger, yet how did he Answer his Name,

rather the quite contrary, for instead of Enlarging the Tribes of Israel, he reduced them from Ten to Two, which Wise Solomon little thought of, that it would be the Nature of his Foolish Son, when he put that Name upon him. Thus Abshalom (which signifies) his Father's Peace, did as little answer his Name, being the Author of an Unnatural War against his own Father, and Jehu signifies a constant Man, yet prov'd Unconstant; for in his latter time he regarded not to walk in the ways of the Lord God of Israel, 2 Kings 10.31. Yet generally, Conveniunt rebus Nomina saepe suis. Names and Natures hold good Correspondency, as in Ruth here (as well as in Orpah) for Ruth and the History that doth concern her, is a Type and Figure of the Church of God, which is subject to manifold Temptations and Tribulations in this lower World; She is affli∣cted, tossed with Tempests, and not comforted, yet after all those Tossings God gives a joy∣ful and a comfortable Issue (as he did to Ruth) Isa. 54.11, 12. The Church is filled and watered, yea made Drunken with the Manifestations of Divine Glory.

First, She is filled, for she partakes of the fulness of Christ, John 1.16. who began his Ministry with filling, fill up the Water-pots to the brim, John 2.7. carryed it on with filling, They were all filled with the Holy Ghost, Acts 2.4. and compleats it with Filling; when we come to the fulness of the Measure of the Stature of Christ, Eph. 4.13.

Secondly, She is watered, as she is of God's Planting, Isa. 61.3. so she is of God's watering, Isa. 27.3. He waters it every moment, with the Dew of Divine Doctrine, Deut. 32.2. Yea,

Thirdly, She is made Spiritually Drunk with Love, that many Waters cannot quench, Cant. 8.8. Peter was so intoxicated with the Glory of Christ's Transfiguration, that he wist not what he said, Luke 9.33. and Paul wist as little what to say, when he was wrapt up into the Third Heaven, Whether in the Body, or out of the Body, (saith He) I cannot tell, twice over, 2 Cor. 12.2, 3.

N. B. There is certainly an Holy Inebriation, when a Soul is plainly Ravish'd with the Love of Christ, (who bids his Friends drink, yea, drink abundantly, Cant. 5.1.) Such Beloved ones of Christ are so deeply affected with the Love of Christ, that (like Drunken Men) they forget all other things, and let all go, [Tantundem ut Jesum meum Nanciscar, as Ignatius said] that I may both obtain, and retain my dear Jesus. These are not Drunk with Wine, wherein is excess, but they are filled with the Spirit, Eph. 5.18. as it were, Drunk with Love; and 'tis our Duty, not our Sin, to call for whole Flagons of this Wine (as the Spouse did, Cant. 2.5.) to wit, of the Loves of Christ, which is better than Wine, Cant. 1.2. which yet is a very comfortable Creature, Psal. 104.15. and highly set by, Psal. 4.7. But this goes down more sweetly than the most Generous Wine in the World, and will cause the Lips of those that are asleep to speak, Cant. 7.9. Once a good Man was so filled herewith, that he cryed, Hold thy Hand, Lord, for my old Bottle will hold no more of the new Wine of thy Spirit.

V. 4, and 5. And [they dwelt there about ten years] I have spoke something to this upon v. 2. (they continued there) and on the fifth observation upon that verse, so less need be spoken to it in this place: only take notice, this their sojourning in the Idolatrous Country of Moab must needs be a great affliction to good Naomi, who had been educated in the Right Worship of the true God in Canaan; it could not but vex her Righteous Soul to behold the Idolatrous Worship of the Moabites, as it did Lot's to behold the Adulterous and Unnatural practices of the Sodomites, 2 Pet. 2.8. Hence,

Observ. 5. Such Divine Dispensations as casts a Godly Soul into a place or state of Ido∣latry, is a very grievous Dispensation. Hence came David's [Woe is me that I am con∣strain'd to dwell in Mesech, &c.] Psal. 120.5. and My Soul hath long dwelt with such, v. 6. The time was tedious to his good Soul, as (no doubt) this ten years time was to Naomi, long and over long seemeth it to a true Saint to sojourn among such never so little, where nothing but either Guilt or Grief can be contracted; This made good David cry sometimes, [Oh that I had the Wings of a Dove, then would I flee away and be at Rest, &c. Psal. 55.6 7.] and when that [Oh] would not Ease and Release him, he at this time cries out, [Woe is me, &c.] 'tis very irksome to a dear Child of God, to be any where out of the Bosom of the Church of God, and forced among ungodly Company. Nè cum lupis Ʋlulando, tandem & ipse lupus evaderet, 'tis hard and happy not to comply with bad Companions. It troubled David more to be driven out from abiding in the Inheritance of the Lord, 1 Sam. 26 19. than the loss of all other Accommodations and Comforts; which was to him [Interpretatively] no less than

a bidding him [Go serve other Gods.] Thus the Prophet Jeremiah wish'd himself in the Wilderness when he was wearied out by the ungodly practices of his ungodly Countrymen Jer. 9.2. The good Lord bless Ʋs from any such like occasion: that our Israelites (in the Church) may not become worse than the very Pagan-Ishmalites, hav∣ing the character that Aaron gave of Israel, thou knowest that this people are set on wicked∣ness wholly, Exod. 32.22. and indeed so is the whole World, 1 Joh. 5.19. with 2.16. A godly man desires as much as may be to converse with the Holy God, but as little as may be with Unholy men: A certain good Woman cried (upon her death-bed, and doubting of her Salvation) Lord send me not to Hell among the Wicked there, for thou knowest I never loved their Company all my Life long upon Earth.

V. 5. [And the Woman was left of her two Sons and her Husband.] Here her Sons dye (yea both of them) as well as her Husband. This must needs be a farther trial of her Faith and Patience. Hence,

Observe 1. That many Afflictions do attend the most Gracious Souls, as Psal 34.19. No doubt but N••omi was a Choice and Excellent Woman, yet is she brought into a desolate and disconsolate condition; none ever were either so good or so great, as to raise themselves above the reach of trouble; even those whom God loves, he chastens, though he do not love to chasten: he had one Son (only) sine flagitio (with∣out sinning) but never had he any Son sine Flagello (without Suffering) Christ whom God loved best, suffered most, love or hatred not seen in these things, Eccles. 9.12.

Obser. 2. Crosses s••ldom comes single upon God's Servants. First her Husband dyes, and then one Son, and then another, so that God shew'd her hard things, and wrote up bitter things against her (to make her Name Marah not Naomi) in writing her (first) Husbandless, and (then) Childless. This was sad to her, v. 13. Yet she encouraged her self in the Lord her God, 1 Sam. 30.6.

N. B. God did wonderfully support her in all these her great Trials and Troubles, and left her upon Scripture Record as a Pattern of Patience, unto all succeeding Ge∣nerations.

V. 6. [Thence she arose with her Daughters in Law.] Hence,

Observe 1. God's House of Worldly Correction is to God's People a School of Heavenly Instruction. Naomi's Crosses and Losses (she met with in Moab) made her Soul to sit loose from that Cursed Countrey, and to long for Canaan, that blessed Land of Promise. Sanctified Afflictions are Vocal and Disciplinary. God's Rod hath a Voice, Mic. 6.9. and now Naomi's Ear was open to hear the Instruction of it, Job 36.8, 9, 10. She understood that the Voice of the Rod cried, [Hoe, Hoe, come forth.] Arise, depart, this is not your Rest, for it is polluted, Mic. 2.10. 'Tis a Rich Mercy, when Affliction brings us from worse to better, from Moab to Canaan, further off from Sin, and nearer to God. Then may the afflicted Soul say with David, [I know that out of thy very faithfulness, thou hast afflicted me, Psal. 119.75. as if God had not been faithful to my Soul, unless he had thus afflicted my Body: and with Job also. When God hath tried me, I shall come out as gold, Job 23.10.

[With her Daughters in Law.] Hence,

Obser. 2. Godly Souls should lead convincing lives. Such and so amiable was the con∣versation of godly Naomi in the Eyes of those two Daughters of Moab, that it con∣vinced them both, to love her and her People, and to go along with her out of their own Native Country unto her Land. Solomon speaks of four things that are comely in their goings, Prov. 30.29. to which I may add a fifth, to wit a Christian, who should have an attractive Grace and Comliness in his going also: All those that are within should have a lovely Carriage and Conversation in the very Eyes of those that are without, that all such as see them, may acknowledge them, they are the Seed the Lord hath blessed, Isa. 61.9. Matth. 5.16. Phil. 2.15. 1 Pet. 2.12. Plato saith, If Moral Vertue could be beheld with Mortal Eyes, it would attract all Hearts to be enamour'd with it; How much more then would Theological Vertue, or Supernatural Grace do so! Cant. 6.1. the Daughters of Jerusalem were ravish'd with that Beauty they did be∣hold in the Bridegrooms Spouse, and those Daughters of Moab were ravish'd with that loveliness they had seen in their Mother-in-Law, so that they would go along with her also. True Grace and Godliness is such a blessed Elixar, as by a Vertual Contaction it communicates of its own property to others where there is any disposi∣tion of goodness to receive it: as here,

[That she might Return from the Country of Moab.] Hence,

Obser. 3. Every Heart should hang and Hanker Heaven ward, as Naomi did Home∣ward from Moab to Canaan: Moab was a place where Naomi had been courteously entertained, otherwise she had never continued there for Ten years; this was killing Kindness and Courtesie, to continue her so long there, until the Lord weaned her from it, by embittering it to her: how many of the Worlds Darlings are made to Dote upon this Deceitful World, by living in the height of the Worlds Blandish∣ments! But God deals with his Children as Nurses do with theirs, he lays Soot or Mustard upon the Breasts (or rather Botches) of the World to make them weaned Children as David was, Psal. 131.1, 2. a bitter Life makes them look for a better Life, and causes them to cry with Paul, Cupio Dissolvi, I desire to be dissolved and to be with Christ, which is far, far, better, Phil. 1.23. yea, and backsliding Souls, when God hedges up their Way with Thorns. Hos. 2.6. Are then made to cry: I will re∣turn to my first Husband, for then was it better with me than now, v. 7. Eccl. 11.3. What way the Tree leans, that way it falls, North or South, Hell-ward or Heaven-ward.

V. 6. This present evil World may have the same Character, which Athens of old had from the old Philosopher ['Twas a pleasant place to pass through, but unsafe to dwell in,] for the Blandishments of the World, because so doubtful, are therefore more deceitful; and because so luscious and delicious, they are therefore the more dangerous; as Lactantius said.

[For she had heard in the Country of Moab.] Hence

Obser. 4. God will certainly revive his people with some good news from Heaven when their Hearts are almost dead within them upon Earth. God reserves his Living and Almighty hand for a dead lift: and now sends this good news from a far Country, which was as cold Water to her thirsty Soul, Prov. 25.25. This cheer'd up her drooping Spirit, that was almost dead within her by her manifold Afflictions, even a complication of Calami∣ties had well nigh kill'd her, when this true Divine Cordial came to her.

This is one of Gods methods, first to kill and then to make alive, first to bring to the Grave, and then to bring back again, 1 Sam. 2.6. Psal. 90.3. Psal. 16.10. and 18.16. the good news God sent concerning the Weal of Sion to his People as they sat weeping by the Waters of Babylon, Psal. 137.1, 2. was a little reviving to them in their Bondage, Ezra 9.8. and when His People were humbled, he then granted them some Deliverance, 2 Chron. 12.7. Heaven is call'd a far Country, Mat. 25.14. good news from thence brought in by the hand of the Holy Spirit, witnessing with our spirits that we are the Sons of God, (and if Sons, then Heirs of this far Country, of that fair City whose Builder and Maker is God, Heb. 11.10.) Oh how welcome should that be to us, and how unspeak∣ably comfortable, 1 Pet. 1.8. Thus 'tis reviving to every good Soul in particular, as well as to the Church in General; Naomi was revived with this News, [That the Lord had visited his people.] Hence,

Obser. 5. God hath his visiting times and seasons in Relation to his own People, which is twofold.

First, Sometimes God Visits their Sins, Jer. 14.10. and then he fulfils his word of Threatning Evil against them. This is call'd God's Visiting in his Anger, Job 35.15. but he retains not his Anger for ever, neither will he contend forever, Isa. 57.11. lest the Spirit fail, &c. Hence comes,

Secondly, That he sometimes also Visits in mercy. It soon Repents the Lord concern∣ing his Servants, he presently cries, It is enough, stay now thy hand, 2 Sam. 24.16. & pro magno peccato parum supplicii satis est patri. Terence he will not always chide, nor keep his anger forever, Psal. 103.9. to prevent swooning in the Child that's a whipping, our Abrech (or tender Father, as the word signifies) will let fall the Rod and falls a kissing it, Jer. 31.20. to fetch Life again into his pleasant Child, when seemingly most displeas'd with him: This is that visit which David begs, Oh visit me with thy Salva∣tion, Psal. 106.4. Thus the Lord visited Sarah with a visit of love, Gen. 21.1. and thus the Lord visits his People, when he doth Redeem them, Luk. 1.68. Christ hath his Visitations (as our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or chief Bishop, 1 Pet. 5.4.) to see his Vineyards, Cant. 6.11. which he sometimes doth find to over-do his expectation, as there, v. 12. but mostly to under-do, and then he lays down his Basket and takes up his Axe, &c.

[In giving them Bread.] Hence,

Obser. 6. Grace and Bounty follows Want and Penury, through Divine goodness to his People. After a long scarcity (of ten years) God Visits them with plenty. This holds true both in the Temporal and Spiritual Famine, Am. 8.11. Israel wanted Bread when Moab had it. The Reason is rendred, Am. 3.2. The Sins of Moab were only

Rebellion against God, as of Subjects to their King, but sins of Israel were base trea∣cheries as of a Spouse or Queen to her Husband; God will surely Plow his own ground whatever become of the wast, he may send both those Famines on us, and on others. Yet after all he will Visit with Bread.

V. 7. [Wherefore she went forth out of the place, &c.] Hence,

Obser. 1. A State of Vanity, a Place of Idolatry ought to be gone out of and not rested in. Naomi goes out of Moab, an Idolatrous Place and People, and all Saints are called upon to go out of Babylon, a Land of Graven Images, Jer. 50 8, 38. Isa. 52.11. 2 Cor. 6.17, 18. Rev. 18.4. we should tremble to persist, and to live in any Place or State we are afraid to dye in; to dye in Sin (or in a state of Vanity) is worse than to dye in a Ditch or in a Dungeon, the latter doth but only endanger the Body in the Life natural, but the former endangers both the Soul and Body, as to the Life Eter∣nal. If this be the place wherein you are, then (with good Naomi) hasten out of it.

Obser. 2. [And her two Daughters-in-Law with her] is this, 'Tis very comely and commendable for Mothers and Daughters, (especially Daughters-in Law) to hold a good correspondency together, as they did here, 'tis a very blessed sight to see relations walking hand in hand together, all going the right way, to wit, from Moab to Canaan. The very remembrance of David and his Family (walking in Troops to the House of God) was a sweet comfort to him, Psal. 42.4. but 'tis sad when one goes one way and another another way, especially if the way lead to Moab and not to Canaan: 'tis sad when those of a Man's House are his Enemies, Mat. 10.36. And a Man's Foes shall be they of his own houshold; 'twas a sad time that the Prophet speaks of Micah 7.6. When the Son dishonours the Father [Mennabel] Hebrew, Be-Nabals or Be-knaves him, for of Nabal comes Nebulo, a Knave) this is a Monstrous wickedness, Mal. 1.6. and a sure sign Satan hath set his Limbs in that Son that is without natural affection to do so, 2 Tim. 3.3, 4. which foretells, such Sons shall be in the dregs of time, the last and worst of days. [The Daughter riseth up against her own Mother. The Daughter in Law against the Mother in Law.] This happen'd in the Marian days, as the Book of Martyrs doth mention; some there were so Graceless at that time, as to witness against their own Parents, and were a means of their martyrdom. Those two Daughters of Moab will rise up in Judgment against all such, for they were kind to Naomi.

[And they went on the way.] Hence,

Obser. 3. 'Tis the duty of every Soul to make some passage and progress Heaven-ward, as they did towards Cannan; 'twas Naomi's home, and Heaven is our Home, our Coun∣try, our Fathers House, and [Ʋbi pater, ibt omnia] a Platonist (Plotinus) could say, and the Penitent Prodigal said better [In my Fathers House is Bread enough, I will arise and go to my Father, &c. Luk 15.17, 18.] though (as Naomi) we meet with hardship in the way, yet Heaven will make amends for all, better fare at Home.

Obser. 4. Some sets out sair for Heaven, yet goes not far enough to obtain it: Orpah set out as fair for Canaan, and was as forward as Ruth at first, yet fell she short of it by not persisting: 'Tis the Evening that Crowns the day; a fair day should never be praised until night. Exitus acta probat. The end commends the action. The end is better than the beginning, Eccles. 7.8. He that continueth to the end, the same shall be saved, Mat. 24.13. God loves not lookers back, but Thunders against them, Heb. 10.26, 27, 38, 39. Remember Lot's Wife, Luk. 17.32. She set out from Sodom with as much seeming Resolution, as the rest did: yet either (out of Curiosity or Cove∣tousness) she did but turn her self back, and she was turned into a Pillar of Salt, Gen. 19.26. to season us and to preserve us from the putrefaction of Apostacy. Orpah went out of Moab seemingly resolved.

V. 8. Naomi said to her two Daughters, &c.

Obser. 1. The Woman that feareth the Lord openeth her Mouth with Wisdom, Prov. 31.26. her mouth is not always open, but duely shut, and discreetly opened: her tongue did not hang so loose as the Tongue of a Bell, which upon the least touch will be tolling: no, Wisdom opens her Mouth, and a tincture of Piety and Charity was upon her Tongue. The Jesuits forbid Women to speak of God and his Ways, yet do they notoriously nourish their Wantonness. Surely the good Women (in both Testa∣ments) never heard of the Jesuits Doctrine of Devils, so called, 1 Tim. 4.1. nor bad this good Naomi: see what savoury speech proceedeth from her.

[••o return each to her Mothers house.] Hence,

Obser. 2. Temptation tries the truth of Affection. 'Tis true, Naomi might say se∣riously to them [I••e, Redite, Go, Return,] out of her love towards them, as she was

loth to lead them into an afflicted condition, by their living with Her who was now left in most pinching Poverty. It grieved her (more for their sakes than her own) that the hand of the Lord was gone out against her (as she says, v. 13.) she had both Age and Experience that had acquainted her with Afflictions, and so could better bear them than they that were young, and therefore she thought it best to bear her Affliction by her self alone, and not to Involve them into the same also: this might be her tender Affection to them: but it seems rather a trial of the truth of their Af∣fections to her, for hereby the soundness of Ruth's love, but the rottenness of Orpah's was discovered, v. 14. Orpah thought now she might leave her Mother with Credit, because now she might do it with consent: Temptation trys what Metal we are of; When Satan's Temptations meet with and draws out our own Corruption, then and there is our danger.

[The Lord deal kindly with you.] Hence,

Obser. 3. Parents ought to Pray, and to Pray heartily for their Children. This she did for them, thinking this Motherly Benediction was the most effectual Valediction, having neither Gold nor Silver to give them.

All have Prayer, that have Hearts for their Children, [Oh that Ishmael may live! and let Reuben live, &c. Gen. 17.18. Deut. 33.6. Isa. 29.22, 23.

[As ye have dealt with the Dead and with me.] Those two Daughters of Moab had shewn Conjugal kindness to Mahlon and Chilion (Sons of Israel) while they lived, and gave them an honourable Burial when they died, yea and in honour of their dead Husbands they remained Widows in mourning with their Mother-in Law to that time, therefore she thus Prays for them. Hence,

Obser. 4. 'Tis God's usual method of Providence to render like for like, either of good or evil: This Naomi believed, and therefore she thus prayed, [The Lord be kind to you as ye have been to me, and to my Sons your Husbands. The Law of Retaliation is the Law of God: Both as to evil and as to good.

First, As to Evil. [An Eye for an Eye, and a Tooth for a Tooth, &c.] Exod. 21.24. God commands that like for like shall be requited; accordingly this was executed upon Adonibezek, even in the Judgment of that poor blind Heathen, [as I have done (to others) so God hath requited me, Judg. 1.7.] And like for like shall be returned upon Antichrist (another Adonibezek, or Lord of the World, as the word signifies, and as the man of sin stiles himself, 2 Thes. 2.4) as Rev. 17.5, 6. compared with Rev. 16.6. and 18.6. doth plainly demonstrate in Rev. 17.5, 6. John admires with great admiration, and mark the Climax or gradation in the Wonder. Behold I saw,

• 1. A Woman Drunk: [This is a more shameful sight usually than to behold a man Drunk) and when Drunk,
• 2. No Liquor would serve her to be Drunk withal but Blood.
• 3. No Blood, but the Blood of Saints and Martyrs. Here is a Gradation of Won∣ders: therefore that Divine Eagle foresaw God had given her blood to Drink, Rev. 16.6. and that he would stir up some Kings to double unto her double, Rev. 18.6. nec lex est Justior ulla (Ovid.) quam necis Artificis Arte perire suâ: Talia quisque luat, qualia quisque facit. God loves to retaliate, as to Bishop Arundel, Stephen Gardiner who had silenc'd God's Servants, and God plagued both their Tongues, and Charles the IX, of France that Massacred Coligni the Admiral, and many thousand Protestants; God Writ his Sin in his punishment, for he was stewed in his own Broth, and choaked in his own Blood. So was that Earl of Wartenburg, that threatned to ride up to the Spurs in the Blood of the Lutherans.

Secondly, As to good, Dutiful Children do indeed prolong the days of their Pa∣rents, (as Undutiful ones do shorten them, bringing down their Gray Hairs with sor∣row to the Grave) and therefore in the Fifth Commandment God promises to pro∣long the days of such Children.

Obser. 5. 'Tis the mighty work of Gods Grace and Mercy to produce obedient Wives, and Dutiful Daughters out of an Evil and Idolatrous off-spring; the Ʋnbe∣lieving Wife is Sanctified to the Believing Husband, 1 Cor. 7.14. One Relation may win another to God as Monica did Austin's Father and himself too, 1 Pet. 3.1. To the Pure all things are Pure, Tit. 1.15. Howbeit 'tis not very safe to graft into a bad Stock or to Marry into a wicked Family lest it bring a Curse and not a blessing par∣taking of their sins and of their Plagues too, as Ahab and Azariah did.

V. 9. [The Lord grant you may find Rest.] Hence,

Obser. 1. Man's Maker is the chief Maker of all Men and Womens Marriages in the World. The Heathen Philosophers make Cecrops, Lycurgus or Numa the first Author and Enditer of the Laws of Marriage, but the Word of God tells us from the Holy Ghost, that the great God is its Author and Instituter, and that in Paradise, Gen. 2.18. 'Tis the Work of God (both from Divine Deliberation and Divine Determination) to provide an help-meet for Man; hence 'tis call'd the Covenant of God, Prov. 2.17. and therefore honourable to all, Heb. 13.4. Religious Naomi looks up here unto God, saying (in effect) the Lord grant you good Husbands.

N. B. God should be seriously sought to in a matter of so great a Moment, which concerns the whole Life of Men and Women; Marriage (if with a bad Consort) be∣comes a Marre-age, but (if with a good Consort) it becomes a Merry-Age. Let them Marry only in the Lord, 1 Cor. 7.39. not in Pluto (the Heathen God of Riches) nor in Venus, (the Heathen Goddess of Pleasure) but in the fear of the Lord. 'Tis sad now a days, when [Dos non Deus] a great Bag, not the great God is principally sought after to make up most Marriages, and hence it comes to pass (through the Just Judgment of God) that the Bag and the Baggage do oft go together. Grace should be sought for in the first place, in those seven Qualifications of good Matches and Marriages: Grace, Race, Face, Arts, Parts, Portion, Proportion. Not Virtus post num∣mos, &c. O Cives, Cives, quaerenda pecunia primùm est.

Obser. 2. A Married estate is a state of Rest. So 'tis call'd here, and Ruth. 3.1. Hence Marriage is call'd [Portus Juventutis] the Port or Haven of Young People, whose Affections (while Unmarried) are continually floting and tossed to and fro, like a Ship upon the Waters, till they come into this happy Harbour. There is a natural Propension in most persons towards nuptial Communion, as all Created Beings have a natural tendency to their proper Center, [Leve sursùm, & Grave deorsùm] and are restless out of it, so the Rabbins say, [Requiret vir costam suam, & requirit fae∣mina sedem suam] the Man misseth his Rib that was taken out of his side, and the Woman would be under the Mans Arm from whence she was taken. Oh! look up to God then ye unmarried ones, and cry (with good Naomi,) The Lord grant me Rest (for my roving Affections) in the House of some good Consort, that I may live in Peace and Plenty, with Content and Comfort all my Days: Know that your Mar∣riage is (of all your Civil Affairs) of the greatest importance, having an influence upon your whole Life, 'tis either your making or marring in this World; 'tis like a stratagem in War, wherein a miscarriage cannot be recalled when we will, for we Marry for Life, [I am thine, and thou art mine] Brevis quidem cantiuncula est, is a short Song; sed longum habet Epiphonema, but it hath a long Under-song. So an Errour here is irrecoverable; you have need of Argus's Hundred Eyes to look withal before you leap.

(And she Kissed them.) Kissing is manifold in Scripture.

First, Civil, which is twofold, either Congratulatory when Friends did meet one another: Thus Jacob kissed Rachel, and this he did, as if he would have transfused his Soul into her Body, Gen. 29.7, 11, &c. or 'tis Valedictory, as here, when Friends do take their leave, and bid farewel each to other.

Secondly, There is a Wanton Carnal Whorish Kiss, Prov. 7.13. Strange Impudence in that strange Woman, too much in practise (God knows) in our Day.

Thirdly, There is a Flattering Treacherous Kiss, such as Absolom gave the People to steal away their Hearts from King David, 2 Sam. 15.5, 6. Thus Joab took Amasa by the Beard to Kiss him, when indeed it was to kill him, 2 Sam. 20.9. and no bet∣ter was that Osculum Iscarioticum, that Kiss which Judas Iscariot gave to our Blessed Sa∣viour, Matth. 26.49. So that Love is not always in a Kiss; there is Killing Kindness, and Cutting Courtesie in some.

Fourthly, There is the Superstitious and Idolatrous Kiss, Hos. 14.2. and 1 Kings 19, 18. a Kissing of Jeroboam's Calves by way of Adoration, as the Romanists do Kiss the Pope's Toe (even the greatest Princes upon Earth) while he sits as a God in Hea∣ven, 2 Thess. 2.4. Thus Papists do Kiss their Mawmets, even to the wearing of the hardest Marble.

Fifthly, There is an Holy and Religious Kiss, which is Threefold.

• (1) From Christ to us, Cant. 1.1.
• (2.) From us to Christ, Psal. 2.12. Those are (both of them) Symbolical Kisses, the former is a Kiss of Love, when Christ speaks Peace and Pardon to a Penitent

• Soul: The latter is a Kiss of Homage and Subjection; as Subjects do Kiss the King's Hand in Submission to his Kingly Power. And,
• (3.) There is the Saints Kissing one another, Rom. 16.16. 1 Cor. 16.20. 2 Cor. 13.12. 1 Pet. 5.14. They in Primitive times did not Kiss one another with an Hollow, but with an Holy Kiss: This was a Custom peculiar to those times, though 'tis now degenera∣ted into Kissing of Relicks and Images in Popish Countries: And Oh that it might not be said, There is nothing but Kicking, if not Killing one another, instead of Kissing one another with a Kiss of Love. Tell it not in Gath, publish it not in Askelon, &c. 2 Sam. 1.20.

(And they lift up their Voice and Wept.) Thus the Daughters make Reciprocal Returns to the kindness of their Mother's Kiss. Hence arises,

Observ. 3. That Civil Salutations (both those that are Congratulatory at meeting together, and those that are Valedictory at parting asunder) are Warrantable from Scripture Patterns. They are (as God said to Moses often) according to the Pattern shown us in the Holy Mount of Sacred Writ, and therefore not to be Exploded or Abandoned; as the too Morose and over-severe Generation of the Quakers do at this Day. 'Twas the Saints practice both in the Old and New Testament: Thus Abraham bowed himself even to the Cursed Hittites, Gen. 23.7.12. and may not the Children of Abraham do the same? Thus Boaz Saluted his Reapers, and they him, Ruth 2.4. (More of this when I come at it) and what a Solemn Farewel pass'd 'twixt David and Jonathan! 1 Sam. 20.41. and no less was that 'twixt Holy Paul and the Elders and Brethren at Miletus, Act. 20.37.

V. 10. (Surely we will return with thee) thus they (both) said, and 'tis more than probable they (both) thought as they said, [Mira est concordia cordis & Oris.] 'tis a brave Harmony when Heart and Tongue strike Unisons, and are right Relatives each to other. Hence have we

Observ. 1. Promises of Speech, and purposes of Spirit, should walk hand in hand together. None ought to promise with their Mouths, what they do not purpose with their Hearts; this is to be fraudulent and deceitful, which is destructive to Humane Socie∣ty, [Index Animi Sermo,] every Man's Mind should be understood by his Mouth, and the Honest Man's Word is as good as his Bond, and what is a Man but his Word? To speak one thing, and to think another, makes Men Heteroclites in Church and State, and neither Sacred nor Civil Communion can be continued, if there be not a Recipro∣cation of Promises and Purposes; no Men, no good Men should use Lightness, or Lying, in their Yea's and Nay's; but their Yea's should be Yea's, and their Nay's should be Nay's, 2 Cor. 1.17, 18. that is, the Yea's and Nay's of their Mouth, must be the Yea's and Nay's of their Minds. God's Children are all such as will not lie, Isa. 63.8. to say and unsay, or to say one thing and think another, to blow hot and cold with one blast; Oh let this be found no where but in the Kakolick (not Catholick) Church of Rome, which teacheth the Lying Doctrine of Equivocation and Mental Reservati∣on; be ye, what ye seem to be, &c. Ye that have promised to give up your selves to Christ, and to go with him (as those two did with Naomi) in ways of Holiness. It must be your purpose to depart from Iniquity, 2 Tim. 2.19. saying, Surely we will return with thee, Revel. 14.4. and to thee also, Hos. 2.7.

Observ. 2. Promises of the Mouth, yea, and Purposes of the Mind do oft proceed from Passion, and not from Principle: So did Orpah's here, 'twas only a pang of Passion, which the discreet Matron (their Mother) prudently distrusts, and therefore trys them both (as to the truth of their Purposes and Promises) with powerful Disswasives. Thus Saul in a Passion promised fairly to David, (and likely at that time it was his pre∣sent purpose, not knowing his own naughty Heart) 1 Sam. 24.16, 17. and 26.21. and this David (being as an Angel of God, 2 Sam. 19.27. and wise according to the Wis∣dom of an Angel of God, 2 Sam. 14.17, 20. that is, of a deep reach, and of a di∣scerning Spirit) discovered all those fair Promises to proceed more from sudden Pas∣sion, than from fixed Principles; therefore did he distrust both his Talk and his Tears. Hereupon David gets him up unto the hold, well knowing there was (little hold to be ta∣ken at such Passionate Promises and Protestations, 1 Sam. 24.22.) Yea, and out of the Land too, as not daring to trust his Reconciliation in Passion and strong Conviction, without any true Conversion, 1 Sam. 26. last, and 27.1, 2, 4. otherwise his Malice had been restless and he faithless.

Observ. 3. Purposes and Promises that proceed from Passion, and not from Principle, do soon dwindle away into nothing. Thus did Orpah's, v. 14. who said with that Son in the Para∣ble,

I go, Sir, but went not, Matth. 21.30. I go, Sir, yea, but when, Sir? So here [Ki Ittak Nashub.] It is certain we will return with thee, was enough uncertain; for be∣sides, that they could not be said to return at all to a place where they never had been before; take the sense of their resolving to accompany her in her returning, yet Orpah did not as she had said, she did not fulfil with her Hand what her Mouth had spoken, but upon second thoughts did otherwise. 'Tis a Maxime, [Secundae Cogitationes sunt Meliores,] second Thoughts are better than first, but Orpah's first were better than her second; her Purposes and Promises do dwindle away and vanish into Smoak: Thus Saul's Meltings (through those Coals of Kindness that David heap'd upon his Head) were but as the Summer Brooks which Tema's Troops drank of, soon dryed up, Job 6.15, 17, 19, 20. or as a Land-Flood (that is not fed with a lasting Spring) soon slid∣eth away. Saul poured out himself in a Flood of Passionate Expressions, and for present spake as he thought; but alas, as a good Man may have [in his haste] Thoughts and Words that are evil: I said in my haste all Men are Lyars, Psal. 116.11. so a bad Man may have in his haste, Thoughts and Words that are good; good Thoughts do only make a Through-fare upon a wicked Heart, they stay not there as those that like not their Lodging; Saul's Promise to David, [I will no more do thee harm,] was not as the Persian decrees, which are unalterable, but rather as the Polonian Laws, which, they say, last but for Three Days. His [no more, &c.] was no more than that of Children, no more till next time; therefore David got him at last out of the Land, when after the first Melting he had found him faithless: In such a case, Credulity is but folly.

V. 11, 12, 13. Contains Naomi's Disswasive to them for Tryal of their Truth, and 'tis question'd by some, Whether Naomi did well in thus Disswading them, seeing it had a tendency to drive them off from that Religion which was true, and to fix them in that Worship which was Idolatrous, as appears in v. 15. Orpah went back to her Devil-Gods, to wit, Baal-peor, Chemosh, Milchom, &c. but 'tis answered, No doubt but good Naomi did well in it, to try the truth of their Affections. Therefore.

V. 11. [Why will ye go with me?] She would know what was their principal Motive, Whether was it for her sake only, or for expectation of Husbands from her? She would have their Resolutions well grounded. Hence

Observ. 1. New Proselytes and Converts should be full of Caution and Consideration, they should be asking after their grounds why they leave the Idols of Sin to go along with Christ and Salvation: Naomi might fear Afflictions might attend her in Canaan, and this might become a stumbling-block to her Moabitess Daughters, so as to make them renounce the good ways of the Lord, which would have been a Scandal to the Weak, a Scorn to the Wicked, and a Cordolium to her self: Such as will build the Tower of Godliness, must count the cost, Luke 14.28. lest they lose the things that they have wrought, but that they may receive a full Reward, 2 Ep. John v. 8. without a Non-puta∣ram, without any [Fools Had-I-wist] afterwards; she doth not command them, but Counsel them that it might be a free-will Offering in them, to chuse, or refuse; as if she had said thus, If ye will return with me into Judaea, then must ye be devoted to the Wor∣ship of the True God, but if this like ye not, then return to Moab your own Countrey. Twice over 'tis repeated, [Turn again, my Daughters, Turn again, my Daughters:] She would have their Resolves well grounded (as all of new Converts ought to be) they should with good Advice make War, Prov. 21.18. and Luke 14.31. This Life is a Warfare, and we have Twenty Thousand Enemies to fight against us, Satan and his whole My∣riads of Devils, his Myrmidons of Lusts that War against our Souls, 1 Pet. 2.11. and we have but little of strength to resist them: We should follow the Lamb and his Go∣spel, yea, we should love the Gospel for the Gospels sake, not because it is fringed with Ease and Honour. God takes it kindly from young People that they will follow him through a Land that is not sown, Jer. 2.1, 2. that maketh Moses choice, Hebr. 11.25. and the Spouse's, Cant. 8.5. chusing Godliness though Afflicted, and the Gospel though persecuted, keeping the word of Patience, Revel. 3.10. God is tender of such, Esa. 63.9. to 15.

Observ. 2. 'Tis very comely and commendable, yea, and sweetly Corresponding with this Scripture-pattern and President, for Mothers-in-Law to carry to their Daughters-in-Law, as if they were their own Natural Children: Thus Naomi behaved her self to Ruth and Orpah, even to the last; if she did no more (or not so much) to the latter, as to the former (until the saw her comfortably cared for in the World, in Ruth's Marriage to Rich Boaz,) 'twas because Orpah deserted Naomi, (which Ruth did not) and so withdrew

her self from the Counsel and Kindness of her Mother, by her returning unto Moab; while both those Daughters stayed with their Mother, she treats them kindly, and does the best she can for them; here she calls them [her Daughters] two times, as if they had been Naturally Born of her; you that are Mothers in Law, or Step Mo∣thers, that is, such as Step in to be instead of Natural Mothers; you have need of Grace to supply the place of Nature (which you cannot have) that so you may adorn your place as Daughters of Sarah ought to do, 1 Pet. 3.3, 5, 6, 7.

Observ. 3. Candour and Kindness is a better way to prevail in Perswasion, than Rigour, Mo∣roseness and Austerity: Man naturally is a Noble Creature, and will rather be drawn than driven; Naomi (like Naphthali) gives goodly words, Gen. 49.21. good words do ingratiate both with good and bad Men, when especially they come not out of feign∣ed Lips, Psal. 17.1. Deut. 33.23. No Noble Nature would be huffed and hector'd even unto that which is good: It is good Policy therefore to preserve an Opinion of our Love in the Hearts of those whom we would perswade to any good, and to treat them fairly as she here.

V. 12. [Are there yet any Sons in my Womb, that they may be your Husbands?] The Law required, that the Brother dying without Issue, his Widow should not Marry to a Stranger, but his Brother should take her to Wife, and should raise up Seed to his de∣ceased Brother, that the Inheritance might not be Alienated, and a Name lost in Israel, Deut. 25.5, 6. each one was to keep to his Inheritance, Numb. 36.7. Levit. 25.23. Hence

Observ. 1. A minori ad majus, from the lesser to the greater, I argue, [Our Spiritual Inheritance ought not to be Alienated, much more than their Temporal:] The Kingdom of Canaan was but a Type of the Kingdom of Heaven, which is the Antitype: If Naboth can say of the Type only, [God forbid I should Alienate my Inheritance,] when tempted to it by plausible pretences, 1 Kings 21.3. (which the Lord (indeed) had forbidden, Levit. 25.23. Numb. 36.7. Ezek. 46.18.) how much more should we say so of the An∣titype of the Gospel, of its Ordinances, and of the things of the Kingdom of God? Religion is our Inheritance, which we have received from our Fore-Fathers, and we should say with Naboth, [the Lord forbid, that we should Alienate it, that we should forfeit it, or fool it away, and not transmit it to our Post••••••ty; for so doing, our own Children may Curse us (their Parents) in another World. 'Tis Religion that makes England the Lord's-Land, Hos. 9.3. and Immanuel's Land, Isa. 8.8. Now assu∣redly, if we do not live according to the Lord's Law, we shall not be permitted to live in the Lord's Land: Oh God forbid, that our Land should cast us out, or that our Sin should cast out the Gospel, or that ever Christ's Land should become Antichrists!

[I am too Old to have an Husband.]

Observ. 2. That Second Marriages are not Ʋnlawful. This Grave and Godly Matron doth not say, 'Tis not lawful for me to take a second Husband, my first Husband be∣ing Dead; for the Scripture maketh the Woman free, when the Husband is Dead, and so likewise the Man, Rom. 7.1, 2, 3, 4. What then should hinder the second, third, or fourth Marriage? Though undoubtedly Christian Moderation ought to be observed herein, there must be a difference put 'twixt Lawfulness and Expediency, 1 Cor. 6.12. had not second Marriages been lawful surely the Father of the Faithful, (to wit, Abraham) had not Married Keturah for his second Wife, after Sarah (his first Wife) was Dead, Gen. 25.1, 2. only 'tis expedient, that a due distance be observed 'twixt the Death of the first, and the Marriage of the second, and the Man ought not to take up his Dead Wives Winding-Sheet to make a shift on for his new Living one: Such hasty and precipitant Marriages, such short and hasty Matches make way for long and tedious Repentance.

[I am too Old to have an Husband.] Hence,

Observ. 3. Matches and Marriages in Old Age are not Comely and Commendable, in such as are past Children. Green Desires and Gray Hairs can never agree well together; Old People do stand in more need of Nurses than Yoke-fellows; there ought to be a mea∣sure herein, and Men should not multiply Wives (all their Days) as they do change their Horses; neither should Wives their Husbands, as one Thargelia did, who was Married successively to fourteen Husbands, Athen. lib. 13. c. 1. and Hierome writeth, That at Rome (in his time) there were two mean Persons that Married together, the Man had Married Twenty Wives, and the Woman Twenty one Husbands, and great expectation there was, in Rome, which of those two should survive each other: It so happened that the Woman Died first, the Man Marrying again, and so they were

even, each of them had Twenty one. The Young Gallants of the City accompanied the Corps of the Woman to the Burial, with Palms and Laurels, in a Triumphant manner, because the Man had got the Victory, Hierom Epist. 11. but though Succes∣sive Marriages be permitted, yet such Insatiable Varieties, can never be approved: There is a time when it should be said with Naomi, I am too old to have an Husband, &c.

N. B. Serious thoughts of approaching death, will be enough to forbid the Banes of multiplyed Marriages, especially in those that are withering with Old Age, and have Burying-place Flowers upon their Head, to wit, an Hoary-whiteness: Such as have already one foot in the cold Grave, should not think to have the other Foot in a warm Marriage-Bed.

N. B. Neither doth Naomi say, I have vowed now to go put my self into a Nun∣nery. Thence ariseth

Observ. 4. The Romish Doctrine concerning Monasteries and Nunneries, is not according to the Doctrine of the Holy Scriptures. This grave Matron did not judge any such practice warrantable; Marriage is honourable to [all] to Clergy as well as Laity, and Enoch walk'd with God in a paramount Holiness, notwithstanding his Married Estate, and his begetting Sons and Daughters, Gen. 5.22, 24. he made not one Prayer the less for having a Child the more: It took not off from him the edge of his Faith and fervency for God. And what would have become of the World, if God had (ac∣cording to the Romish Doctrine) put Adam into a Monastery, and Eve into a Nunnery, (as soon as he had created them) and put a River betwixt them?

V. 13. [••••ould ye tarry for them until they be grown?] Hence

Observ. 1. Matches and Marriages ought not to be made, until Children be grown up to a Mature and Marriageable Estate. Judah was but a Raw, Green Youth, about Thir∣teen or Fourteen Years of Age, when he left the Company of his Brethren (the Pa∣triarchs) where he might have had better Counsel; he falls into the evil Company of a certain Adullamite, where he caught, (1.) Defection from Grace. (2.) Infection of Sin. (3.) Infliction of Punishment, there and in that Age, he saw, took, and went into (all in haste, his Father neither willing nor witting) a Cannaanitish Daughter, Gen. 38.1, 2. Such ha••••, precipitant and preposterous Matches and Marriages, are seldom blessed with good success: Oh what a cursed Off spring had he of his Canaan∣itish Woman, [Partus sequitur Ventrem,] the Birth follows the Belly, (though he was a great Progenitor of Christ, who sprang of Judah's Tribe.) Er and Onan (Born then to him) were both wicked in the sight of the Lord, ver. 7, 9. they were both too wicked to live, and to be Christ's Progenitors, yet both Married at Fourteen Years of Age, which was doubtless too soon. Childhood is counted and called the Flower of Ag••, 1 Cor. 7.36. and so long the Apostle would have Marriage for born; while the Flower of the Plant sprouteth, the Seed is green, and unfit to be sown; either it comes not up at all, or if it come up, it soon withereth: Over-early Marriages is one cause of our over short Lives. God oft punishes the abuse of such Marriages, either with untimely Death, or else with no Children, or else with mishapen Children or with Idiots, or with prodigiously wicked Children: This Consideration may be a suf∣ficient Caution, and he as the Angel standing with a drawn Sword over Balaam's Shoulders, to make Persons beware. As there is little of sense for such Untimely Marriages, so there is less of Reason, and least (of all) of Religion for them: 'Tis the way to bring a Curse and not a Blessing (as Jacob said in another case) not the Marriage Blessing, 'tis the High-way to make Marriage, a Marr-Age, instead of Mer∣ry-Age.

[Will ye tarry for them? Nay, my Daughter.] Hence

Observ. 2. As Marriages ought not to be made too soon while Persons are too Young, so nei∣ther are Marriages to be deferr'd and delayed too long, until Persons be too old and past Chil∣dren. [Al benithai] Nolite quaeso filiae meae: 'Tis a form of prohibition, Do not so my Daughters: 'Tis as if she had said, My Daughters, if ye mean to Marry at all, Marry in due time, and defer it not too long: Alas, how many (even good) Women there have been in the World) some that I my self, have known) which have tarried too long before they have been Married, and when they (after their being stricken in Years) have then entred into a Married Estate, they have either not been blest with any Chil∣dren, or the bearing of their first Child hath been the Death of the Mother, yea, and of the Child too: Sometimes both the Fruit and the Tree falls both together to the ground, and into the Grave thereby, and cannot either by the strength of the Mother,

or by the skill of the Midwife, ever be parted asunder alive, but either the Child, or the Mother, or both dieth: And as to Mens tarrying long, 'tis observable. That the Jews have a Law (even at this Day) that every Male should Marry when he is about Twenty Years old, otherwise he is looked upon as one that liveth in sin, unless where there is a special Gift of Continency; but every one hath not that peculiar Gift, 1 Cor. 7.7, 36. And among the Jews, Marriage was not held a thing indifferent, or at their own liberty to chuse or refuse at their own liking, but it was a binding Command See their Targum on Gen. 1.28. and 2.18.

[And in as much as neither the Mother nor the Daughters do think of having Children without having Husbands. Hence,

Observ. 3. That the Fornications of this Sinful Day (we now live in) are abominable to God and Man; How many Wantons and Light-Skirts have we that make them∣selves. Whores and their Children Bastards? They have Children indeed, but they have no Husbands: Thus they both Defile their Bodies and Damn their Souls, by sa∣tisfying the rage of their present Lusts; and Lewd Fellows of the baser sort, (as the Apostle calls them;) haunts after them, like so many unclean Dogs after salt Bitches; not knowing, that such Whores and Whoremongers God will Judge, Heb. 13.4. And bring them to Judgment, Eccles. 11.9. Oh! Fleetstreet, Fleetstreet, the reproach of such horrible uncleaness is upon thee, that it is accounted dangerous for Damosels to walk in the Evening about their lawful and necessary occasions in thee: Repent (saith Christ) or I will come against thee quickly, Rev. 2.5. God hath swept thee once with his Beesom of destruction in the Plague, and burnt thee down to the ground in the Fire: 'Tis pity thou shouldst burn in Lusts now that hath been burnt by the Fire so lately in that dreadful Conflagration: And 'tis not many weeks ago since thou wast again threatned by the burning of the Temple so nigh thee: 'Tis not many years ago God gave London (as Sodom Burning for Burning.) Surely, Surely, 'tis good Counsel thet the Apostle gives, 'Tis better to Marry than to Burn, 1 Cor. 7.9. Such as have not that peculiar gift, (he saith) Let them Marry, ver. 9. Only in the Lord, ver. 39. And all to avoid Fornication, ver. 2. There is no lust so hot, but Gods me∣dicine (of Marriage) rightly applied may cool and heal it. The Roman Pagans were scalded with Lusts, Rom. 1.27. barely to feel the heat of the Fire, is not to burn; (so the most continent may do) but to be singed and scorched with the heat threof. As the Roman Pagans were then [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] so the Romish Papagans are now, that are forbidden to Marry, yet cannot contain. Spiritual and Corporal Fornication frequently follow each other; (which most abounds in Popish Countries, where Whoredomes are indulged by Popish Doctrines,) Numb. 25.1, 2. and Rev. 17.1, 2, 4, 5. Open Stews and Brothel-Houses are Licensed at Rome by the Pope, who reaps no small profit by them: Though God say, [There shall be no Whore, Deut. 23.17 [which is call'd the price of a Dog, ver. 18.] Yet the Pope saith, there shall be Whores, and men may put of Man-hood, and become Dogs and worse than Dogs in Vernery and Lustfulness. God saith, 'Tis not good for Man to be alone, Gen 2.18. But the Pope saith, that it is better his Clergy should be alone, &c. Hence comes all the fil∣thiness in his Countries, by setting his Posts against Gods Posts: Optimum solatium est sodalitium: 'Tis neither for Mans profit nor comfort to be alone. An helper (not an hinderer,) God calls a Wife, both for this Life:

(First, By continual Communion.

Secondly, For Procreation and Education of Children.) And for life to come.

(1.) As a Remedy against Sin, that Soul Damning Sin of Fornication, 1 Cor. 7.2. And,

(2.) As a Companion in Gods Service, 1 Pet. 3.7. The Hebrews say, he that want∣eth a Wife, wanteth a Joy, a Blessing, an Expiation, and is without a Wall, with∣out a Crown, without Favour, and without Glory: The Woman is the Glory of the Man, 1 Cor. 11.7. Among all the Creatures that passed before Adam there was no meet match to be found for him; therefore Adam prayed in his Sleep or Extasie, that God would give him a more glorious Creature than any of them that passed before him; as, Isaac prayed in the Field when he had sent out for a Wife, Gen. 24.63. For he that findeth a Wife, findeth a good thing, Prov. 18.22. And a prudent Wife is from the Lord, Prov. 19.14. A good Wife was one of the first Real and Royal Gifts that the great God bestowed upon the first Man a glorious Creature. And though the Roma∣nists do despise and forbid Marriage among their Doctrines of Devils, 1 Tim. 4.1, 2. (whence are founded all those filthy Fornications found flowing amongst

them;) yet let all that fear the Lord, duely and daily bless him for bringing such a glorious Creature (as a good Wife) into his Bed and Bosom; and a man may glory in her, so he do but glorifie God for her. Marriage is of Divine Institution, Gen. 2.22. 'Twas of God, not (as the old and new Hereticks sinfully say,) of the Devil. The first Marriage had three excellencies, writ plainly upon it: 1. Gods [Dixit.] 2. Gods [Duxit.] 3. Gods [Benedixit.]

1. God said, 'Tis not good for Man to be alone, Gen. 2.18.

2. God brought the Woman to the Man, Gen. 2.22. And,

3. God Blessed them, Gen. 1.28. to wit, with Increase and Dominion.

First, God the Father ordained it in Adams first Marriage.

Secondly, God the Son Honoured it with his first Miracle at a Marriage in Cana, John 2.2, 8, &c. And,

3. God the Holy Ghost owned it by overshadowing the betrothed Virgin, Mat. 1.20. Therefore the Popish Writers that disgracefully and devilishly write against Marriage (to set up their own Idol of Monastaries and Nuneries;) are not so much Divines as Devils, in those Doctrines of Devils forbidding to Marry.

Ver. 13. (For it grieveth me much for your sakes) [Ki mar li meod me kem] Hebr. 'tis much more bitter to me than unto you, in as much as I cannot hope for having either an Husband or any Children, (as you (both) have hopes) and so might have the comfort of them. Hence,

Observ. 4. From ver. 13th. A Poor, Old and Childless Widow, is (of all Widows) the most comfortless Widow: Such an one was Naomi here:

1. Poor, she returns empty of that fulness she carried along with her out of her own Countrey, ver. 21.

2. Old, and therefore she had not only lost her first Husband, but she has lost all hope of a second Husband to support her.

3. She was Childless also in the loss of her two Sons, (Mahlon and Chilion) which should have been a Comfort to her in her Old Age; as Noah was to his Parents, Gen. 5.29. and as Obed was to Naomi [The restorer of her Life, and the nourisher of her Old Age, Ruth 4.15. Naomi now was stripped of all, so became a fitter Client for a Gra∣cious God, as it appeared after. 'Tis true, she had those two Moabitish Women, whom she calls her Daughters, but they, alas, did Aggravate, not Extenuate her Misery; a Miserable Disconsolate Widow she was in all respects.

N. B. Oh my Brethren, those are Widows indeed, and Objects of Charity indeed: It will certainly turn to a good account to shew compassion on such; he that giveth to such poor, lends to the Lord, Prov. 19.17. and shall receive again with Usury. Oh do not warm, and cloth such with Complements only as those James speaks of, Jam. 2.15, 16.

N. B. You that are such Widows (if ye do but trust in God, Jer. 49.11.) though ye be neglected of Men, yea, and injured by Men, yet shall ye be cared for by God, as was Naomi here.

Another Sense on the Words is, that Naomi was more grieved at her Affliction for their sakes than for her own, because they were involved therein by her Means: Hence

Observ. 5. 'Tis very sad to a Sanctified Soul, to involve others in the fruit of their Sins. Naomi now was sensible of her sin in leaving the Land of Promise, to come into that Idolatrous Countrey: She had sin'd herein, and neither of her Daughters had done so, yet both are afflicted with her for this her sin; this was it that trebl'd her Sorrow: Oh how should it trouble us to involve others in our sins: Tempters to sin little consi∣der this, especially the wicked Wantons in our Day, which while they tempt one ano∣ther to Uncleanness, they do endanger the damning of two Souls by one Act. It should grieve Governours to involve their People in the Guilt (or at least) in the pu∣nishment of their sin, as it did David, saying, (in the tenderness of his heart) 'Tis I have sinned, but these Sheep, What have they done? 2 Sam. 24.18. and so it should grieve us, that our Wives and Children suffer for our sins; let Spend-thrifts think of these things: Oh that they would say with Naomi here, [It grieves me much for your fakes (my near Wife and my dear Children) that I have Beggar'd you, and bereaved you of many good things by my Extravagancies;] and not only so, but also, [That the Hand of the Lord is now gone out against me. Hence

Observ. 6. The hand of the Lord ought to be Observed in all our Afflictions. They should not be ascribed to an Inevitable Fate, with the stupid Stoicks, or to blind Fortune,

with the Superstitious Heathens or Atheists, and still the Devil doth suggest to the Minds of Men (when evil doth befal them) that their crosses are no more than common events, such as have a time to come in, and must have a time to go in, &c. and Peo∣ple frequently say, in the Language of the Philistines [It was a chance that happened to us] 1 Sam 6.9. But David was better instructed when he said, [The Lord hath bid Shimei Curse me,] 2 Sam. 16.11. To behold God in our Crosses, that whosoever is the Instru∣ment, yet he is the principal Agent, is an excellent Help to a right patience; this was that which mitigated all Naomi's Sorrows and Sufferings, that she knew all things come to pass by the Providence of God, even our hairs be numbred, Matth. 10.30. we had need pray with Jabez, Oh that the Lords Hand may be with me. 1 Chron. 4.9, 10. and not against me; for God's Hand is an heavy Hand, and a mighty Hand, if it be gone out, as here, it returns with a dreadful Blow, as your Battering Rams contrived Artificial∣ly for breaking down strong Walls, the further they be gone out or drawn back, with so much greater force they return again upon the Wall. From this Clause, [Gone out,] is,

Observ. 7. 'Tis a fearful thing to have the Hand of the Lord gone out against us: 'Tis a fearful thing to fall into the Hands of the Living God, Hebr. 10.31. For who knoweth the power of his Anger? Psal. 90.11. The Melancholy Fancies of some discomposed Minds, do sometimes fear Fires, Swords, Racks, Strappado's, Scalding Lead, Boiling Pitch. Burning Glass in Glass-Houses, or Running Bell-Mettle, and that to all Eter∣nity, yet more than all these Fears is the Wrath of God; all these and such like are no∣thing to this Anger of the Lord, (if kindled but a little) which none can either Avert, Avoid▪ or Abide, Psal. 2.12. And the further that this Almighty God, (when angry) fetches his Blow, the more forcible will the stroke be, when it falleth, and the deeper is the Wound, where it hitteth [Tarditatem Supplicii Gravitate Compensat] God recom∣penceth the delay of Punishment with an Eternity of Extremity, [Poena Venit Gravior, quo Magè Sera Venit:] Because Sentence is not executed speedily, therefore the Heart of Man is fully set upon Wickedness, Eccles. 8.11. The sleeping of Vengeance causeth the over∣flowing of sin, and the overflow of sin, causeth the awakening of Vengeance. 'Tis wonderful, That a God of so great Power, should be a God of ••o much Patience; yet though he hath Leaden Heels, he hath Iron Hands, and the higher he lifts up his Axe, as the Carpenter, the farther he draws his Arrow, as the Archer, the deeper will he wound, when and where he hitteth: God's Mill may grind soft and slow, but it grinds sure and small: His Vials of Vengeance, Revel. 16.1. hath large Bellies, but narrow Mouths; they pour out slowly, but they do drench deeply and desperately where they fall: Oh therefore take heed of provoking God to Anger, lest his Hand go out (of his Bosome) and be listed up against you: Agree with this Adversary (at Law) quickly, Matth. 5.25. Get quickly out of God's Debt-Book, by Repentance and Reformation, lest ye be constrained to pay the charge of the saddest Suit in the World: Know ye not that the Avenger of Blood pursues you at the Heels, and Divine Justice waxes hot against you, Deut. 19.6. Oh flee to the City of Refuge, the Lord Jesus, make him the Maker and the Matter of your Peace, Eph. 2.13, 14. Remember how Adonijah's Jollity, and Jovialty ended in Horrour and Perplexity, then he ran to the Horns of the Altar, 1 Kings 1.50 ever after the most Jovial Carrousings and Collations are over, then comes the sad Reckoning often off with a Sigh, as well as with Expences.

V. 14. (Orpah Kissed her Mother-in-Law) Vatishak, Hebr. This was a Valedictory, or a farewel Kiss, as Gen. 31.28. and 1 Kings 19.20. First she Kissed, and then returned; had she not loved her, she had not Kissed her, and yet she loved her not so well and so much, as to cleave to her, and to forsake her Idols, to go with her to the God of Israel. Hence

Observ. 1. There may be a Love to Goodness which is not an Effectual and Available Love, a Love that a little Water may extinguish, unlike to that of the Spouse, Cant. 8.6, 7, 8. and unlike to Ruth's here: Orpah's Love was more the Love of Humanity, than the Love of Religion.

Orpah loved Naomi as she was a kind Mother-in-Law to her, not as she was a Re∣ligious Woman unto God: Hence it was that she wept at parting, as loth to depart for the Ten Years Loves sake, all Tears at all times are not to be trusted witness that deep Dissimulation and Crocodile Tears of Treacherous Ishamel, Jer. 41.6. and Ishamel came forth to the poor Innocent and well-minded Men, (who had not offended this Bloody Butcher at all) Weeping all along as he went: These were false and feigned Tears, like those of the Crocodile, which having kill'd some living Beast, lays all along

upon the Dead Body, and washes the Head thereof, with her warm Tears, which she afterwards devours together with the Body: Orpah's Tears were indeed no such Tears, being Tears of Humanity and not of Bestiality: She Weeps and Kisses, she Kisses and Weeps again, and with her Kiss gave her Mother a final farewel. Hence Philo saith, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] There is not always right Love in a Kiss: Joab took Amasa by the Bear to Kiss him, 2 Sam. 20.9. Indeed it was not so much to Kiss him as to Kill him, 'twas a Treacherous Killing Kiss: Thus Judas betrayed Christ with a Kiss; and hence every false-hearted Kiss is call'd [Osculum Iscarioticum] the Kiss of Judas the Iscariot, who said, [Hail Master, and Kissed him,] Matth. 26.48, 49. Thus also Absolom stole away the Hearts of the People with the Counterfeit Courtesie of his Kissing them, 2 Sam. 15.5. Though Orph's Kiss was not the Kiss of Absolom, of Joab, or of Judas, yet was it not [Osculum Charitatis] a right Kiss of Love, as Ruth's was, for she Kissed and forsook what she Kissed, as all Temporary Professors do, that give Christ a Com∣plemental Kiss, and then give him a final farewel, as Orpah did to her Mother; so De∣mas did to Christ, Embracing the World, 2 Tim. 1.10. as she did Moab. Ruth did not so, but Kiss'd and clave to that she Kiss'd, [but Ruth clave unto her,] Hebr. [Dabak] Agglutinari, which signifies the strictest Conjunction of things that are glued together, as a Wife is glued to her Husband by an Inseparable Bond, Gen. 2.24. Matth. 19.5. and thus he that is Joined to the Lord, is one Spirit, 1 Cor. 6.17. by a Mystical and Spi∣ritual Union: Thus Ruth stayed with her Mother, and did not (as Orpah did) unwor∣thily depart from her. Hence

Observ. 2. There is a Love to Goodness which is effectual, Available, and both Insuperable and Inseparable: Such a Love as many Waters cannot quench; such a Love as this Ruth had to Naomi, who could not be driven from her. Thus Moses exhorted the People to cleave unto the Lord, Deut. 10.20. and 30.20. so did Barnabas, Act. 11.23. As bro∣ken Bones must have strong Bands to bind them fast together; and as Crazy Buildings must be crampt with Iron-Bars to keep them from Tottering, so our loose and slippe∣ry Hearts have need of this Blessed Glue (of Divine Love) to make us cleave close to Christ, who is our Life, both the founder and the finisher of Life Natural, Spiritual and Eternal in all his R••deemed; we should hold him as our Lives, and not let him go; we live in him as the Fish doth live in the Water, and every breathing thing in the Air: As the Lamp cannot live but in the Oyl, so nor we but in Christ; our Life is hid with Christ in God, Col. 3.3. We had better let Lands, Livings, yea, Life (it self) go, than let our dear Redeemer go. Keep true to him, and he will keep true to you; cleave to him with the Purposes of your Heart, and he will cleave to you with the Promises and Performances of his Heart; and every Ordinance shall be his Royal Exchange, where∣in you present Duty, and he confers Mercy.

Ver. 15. [Behold thy Sister is gone back.] This must needs be a great Temptation unto Ruth to be deserted by her Sister. Hence,

Observ. 1. The back-slidings of such as set out fair, and do begin well, is a sore Temptation to young Converts and Proselytes. It was no less to the very Disciples themselves. Oh! how were they even startled to behold many fall off from following Christ, when they could not understand the Mystery of Eating the Flesh and drinking the Blood of Christ. His Disciples (themselves) were so far tempted with the backslidings of so many 66, 67. Thus it was also an occasion of stumbling unto the Primitive Christians to behold the backslidings of two such forward Professors as Hymeneus and Philetus had been; insomuch that the Apostle (being afraid of that Gangrene) saith to them [Nevertheless the foundation (of Gods Election) standeth sure; the Lord knoweth them that are his, &c.] For the better setling of such as were shaken by the fall of those Deniers of the Resurrection, 2 Tim. 2.17, 18, 19, 20. N.B. We should not won∣der that there are a mixture of good and bad (of Ruths and Orpha's) of Vessels of Honour and of Dishonour in the House of God, yet the Lord doth distinguish Orpah's from Ruth's: He knows who are his. As the multitude of Sinners cannot give any Patronage to the evil ways of Sin, so neither can the paucity of Saints put any dis∣grace or disparagement upon the good ways of God.

[And to her Gods] to wit, her Devil-Gods, Baal-Peor, Chemosh and Milchom, &c. Judg. 11.24. Hence,

Observ. 2. Some forward followers of the only True and Living God, may Apostatize from thence to embrace Dunghill Deities, even the Vanities of the Gentiles. As Orphah here who was as forward at first as her Sister Ruth, in their first setting forth from Moab

towards Canaan, yet she turns her back again, having declined the Religion of Moses, which she had seemingly professed while her Husband was alive for about Ten Years, now she turns again to her Country Idols, as if those meer Fictions, (the base Brats of Mans empty Brains, 1 Cor. 8.4.) were better to serve than the true God of Israel: An Idol is nothing, and yet such a vain Mind hath acted Mankind, that they have made a Multitude of Gods (which the wiser Heathens did oppose, and Socrates suffer'd Death for opposing it.) Hesiod in his time, reckons up no less than Thirty Thousand that then were, and what an Army of them (may we think) were devised in after Ages. It was the Serpent's (or Satan's) Grammar that first taught [Deum pluraliter declinare,] to de∣cline [Deus] God in the Plural Number, [Ye shall be as Gods, Gen. 3.5.] and to make Gods many, all Vanities in the very extent of the word [Vanity,] Jer. 10.14, 15. and 14.22 devised by Brutish Brains until they came [ad Insinitam Deorum Lernam,] to an In∣finite Multitude of Gods; so that China is said to have an Hundred Thousand of theirs; and how Numberless a Number are the He-Gods and Shee-Goddesses which are now Worshipped in Popish Countries! [Be Astonished, Oh Heavens, at those two evils that those [Orpah's] doth commit, they forsake the Fountain of Living Wators, and here them out Cisterns, broken Cisterns that will hold no Water, Jer. 2.12, 13] The Heavens do blush at those Heteroclites in Worship: Oh their Stupendious Stupidity, and their profligate pro∣digious prophaneness in turning their Backs (as Orpah did here) of that ever flowing and overflowing well-Spring of all well-fare, Jam. 1.17. the true God, and turning to Idols, which are but Cisterns that hold no better than Muddy Rain-water at the best; but then, being broken Cisterns, Riven Vessels, they can hold nothing but [Liruim & Lapides,] Mud and Gravel, Matter that can never be digested by those that drink them, but become Diseases and Death to them.

[Return thou after thy Sister.] Hence

Observ. 3. That Love (to the Ways and Worship of God) is a sincere Love which doth ur∣dergo Tryals and Temptations, yet bears up against all: This was the second shock that Ruth hath to grapple withal, to wit, her Mothers Perswasions, as the first was her Sisters Ex∣ample; Naomi Counsels her to be gone, and Orpah shows her the way of going, and no doubt sollicited her sufficiently for her Society in her Defection, yet Godly Ruth wea∣thers out the point, and rides out the Storm against Wind and Tide of both the Sisters Pattern, and the Mothers Precept, which (to do her right) was not any command up∣on her Daughter to forsake God, and turn to Idols; this cannot rationally be imagin'd, that so Religious a Matron, should cordially Counsel (much less command) her dear Daughter (in whom she could not but observe some Pantings of Soul after the Service of the true God) to embrace Idolatry; yea, here is a plain evidence in the Text to the contrary, 'tis very remarkable, that her very seeming Perswasion doth (indeed) comprehend in it a very cogent Diswasion, inasmuch as she makes Orpah's Actings in her departure, to be rather odious and abominable, than matter of choice, or desirable; this is intimated in her words, [Thy Sister is gone to her Idolatrous People, to Worship among them their false Gods: It must therefore be taken for granted, That all this she did and said, as aforesaid was to try the truth of her Love, not only to her self, but also to the true Religion, not unlike that of Joshua to the Elders, [Chuse you this Day whom you will serve.] Josh. 24.15. That Godly General could not (by these words) leave it to Israel's free choice, whether they would serve God, or Idols, but it was to make proof of their professed Subjection to the Command of God, whether it were Voluntary, or other∣wise, and this would further oblige them to constancy in their Covenant: So Naomi did here, that Ruth might not say hereafter, she was beguiled into her Mothers Religion, by her Mothers over-ruling Perswasion, therefore she gives her free choice, and leaves her to her Liberty, to do according to the Perswasions of God, and the Inclinations of her own Soul.

V. 16. [Intreat me not to leave thee.] Ruth being left to her choice, was unchangeably resolved in her Choice, and will not be shaken off from the Fellowship of this Godly (though poor Desolate and Disconsolate) Widow. Hence

Observ. 1. We should be unchangeably resolved to chuse Affliction with the People of God, rather than to enjor the Pleasures of Sin for a season. This was Moses's Choice, Hebr. 11.25. and it should be ours: It was Ruth's choice here; we ought (with Ruth) to chuse a suffering Condition with the Daughter of Sion, than (with Orpah) to turn our backs of God and with the Daughter of Moab to take the pleasure of sin which lasts but for a Season: [Al tiph gegnibi] Nè Irruas in me Hostiliter, do not oppose me in a Hostile man∣ner; so fix'd Ruth was to make Naomi's People her People, and Naomi's God her God, that

neither fair words, nor foul Actions could unsettle her; herein she gave demonstration of a true Convert. Hence

Observ. 2. 'Tis the blessed Character of a true Convert, to have hearty Love for God and his People, to desire Communion with both, and to withdraw from the Company of God's Ene∣mies: So doth Ruth here, preferring the Company of a Religious Mother, before that of an Idolatrous Sister: Her Companions shall be such as fear the Lord, Psal. 119.63. and so resolute was she in this, that tide Life, tide Death, come good, or come evil, she will hold the conclusion, and the Heavens shall sooner fall, than she Renounce her Religion.

[Thy People shall be my People, and thy God my God.] Hence,

Observ. 3. That Amity and Ʋnity which is made up by Principles of Religion, and by the power of Godliness, is the firmest Amity and Ʋnity in the World: There is indeed an Amity or Friendship, both practicable and profitable, not only amongst the Men of the World one with another (whereby the Kingdoms of the World are preserved in Peace and Power, as to their several distinct Stations and Constitutions) but also betwixt the Saints of the most High, and the Men of the World, as betwixt Abrabam and the Children of Heth, Gen. 23.3, 5, 6, 7. and as (before this) betwixt him and King Abi∣melech, Gen. 21.22, 23. Yea, and after both these, betwixt Isaac and Abimelech, Gen. 26.26, 27, 28. As likewise betwixt Jacob and Loban, and many others; yet all such Amity is more from Fear than from Love. Those Allies, aforesaid, made Alliances with those Patriarchs aforesaid, being pricked in their very Natural Consciences, which could not but stoop to that slamp of God's Image, that they saw shining in them, when they saw in them that which was more than ordinary, they are afraid of the Name of God, called upon by them, their Hearts did ake and quake in them; and hence did they seek unto them for Amity and Alliance, that thereby they might make the better provision for their own Persons and Posterity. N. B. How much doth this condemn the practice of that wicked Generation, which speaks not Peace to God's People (though God himself doth so to them, Psal. 85.8, 9. which is their comfort) though they be a People that would gladly live quiet in the Land, Psal. 35.20. that study to be quiet, and to do their own business, 1 Thess. 4.11. Affecting rather Quietness from the World, than over-much Acquaintance with it. This made David cry, not only [Oh] but [Woe,] Psal. 55.6. and 120.5, 7. Yet the most true and cordial Amity is no where to be found but among the People of God, one with another; there is the Ʋnity of the Spirit in the Bond of Peace, Eph. 4.3. that is, the blessed Cement which keeps all together in Love; Orpah may have favour and friendship for Naomi, but alas it dwin∣dles away, when the Unity of the Spirit in the sincere Convert (Ruth) even glues her fast to her Mother. No Bond like the Bond of Religion; and therefore 'tis call'd, Religion [à Religando] from its binding and binding again; 'tis a firm and Indissolvable Bond: I have sometimes wondred at that Oneness of Heart among the People of God, (even upon short knowledge) one of another; as if they had been acquainted Twenty Years one with another. 'Tis said, Noscitur è Socio, a Person is known by his Compa∣nion, &c.

V. 17. [Where thou diest, I will die &c.] Before she had said (in other terms) where thou livest I will live, (whether Travelling abroad, or resting at home) she would not leave her, [Whither thou goest, I will go; and where thou lodgest, I will lodge.] Now she saith, I will not only Live with thee, (whether at home or abroad) but I will Die with thee also. Hence.

Observ. 1. Such and so powerful is the Bond of Religion, that it makes the Saints of God, not only desirous (but even resolute also) both to live and die together. Thus Peter said to Christ, I will even die with thee (as well as live with thee) and so said all the Disciples, Matth. 26.35. Thus David begg'd of God, [Gather not my Soul with Sinners, nor my Life with Bloody Men,] Psal. 26.9. He could be well pleased to die with Saints (as Ruth here with Naomi) but he liked not to die with Sinners, as that Religious Woman once said upon her Dying Bed, Lord let not my Soul be gathered amongst Sinners in Hell, for thou knowest I never loved their Company while I was upon Earth.

[I will Die.] Hence,

Observ. 2. All Persons and People should so live as those that do expect them and their Re∣lations may die. So Ruth did here expect it, both for her Mother and for her self: 'Tis the grand Statute of Heaven, 'Tis appointed unto all People once to die, Hebr. 9.27. As there be some that do promise themselves great things by such and such of their Rela∣tions (which possibly are snatch'd from them before they be aware) as the Priest was

served, who promis'd to himself great preferment, when he heard his Uncle was made the Pope, yet his next Tidings be receiv'd was, that the Pope, his Uncle, was dead; which made him cry out, Alas, I never thought of his Death: So there be others that live so Licentiously, as if they should never die, never come to Judgment, as if they were to have an Eternity of pleasure of sin in this World, as Psal. 49.10, 11, 12, 13. Solomon doth wisely cut the Cocks-comb of the Younker's Courage in sin, with a stinging [But] at the end of all his Jollity, that Marrs all his Mirth: But know, that for all these things God will bring thee to judgment, Eccles. 11.9. 'Tis sublime folly then for Persons to have such Inward Thoughts, as if their Houses, or Lives, should be for ever. 'Tis very remarkable, the first Doom that ever was denounced in the World, was about the en∣tring of Death, [Thou shalt surely die,] Gen. 2.17. and the first Doubt that ever was pronounced in the World, was about the not entring of Death, [Ye shall not surely Die,] Gen. 3.4. ever since that time (though the Doom hath been exactly executed) in all Ages, (which was in the first Age denounced.) There is something of the Spawn of that Old Serpent left still in Man's Nature, prompting to doubt of that whereof there is the greatest certainty; Death is certain, though the Day of our Death be uncertain: Although every Man granteth that he shall surely die, yet there is scarce any Man that futureth not his Death, and thinketh not he may live yet and yet, a little longer he may live, a few more fair Summers he may see. This is Folly in an high degree, especially that sond Conceit of an Immortality and abiding here for ever, (which Ruth here had not) so fully confuted by daily experience.

[There will I be Buried.] Hence

Observ. 3. As Burial is one of the Dues of the Dead, so dear Friends desire to be Buried together. Ruth desires to be Buried with her Godly Mother: It is very observable, That the first purchase of possession (mentioned in Scripture History) was a place to bury in, not to Build in, Gen. 23.9. The Seed of Abraham, God's Friend, should be mindful of their Mortality, and not fondly Dream of an Immortality; this Blessed Proselyte to the Faith of Abraham (Ruth) is very mindful of her (both) Death and Burial. 'Twas a great Curse upon Conijah, That he should be Buried with the Burial of an Ass, Jer. 22.19. That is, his Corps shall be cast out like Carrion into some by-corner; he lived Undesired, and he dyed Unlamentented, and then had not the ordinary Honour of a Burying-place, but was thrown out into a Ditch, or on the Dunghill, to be de∣voured by the Beasts of the Field, and by the Fowls of Heaven; a Just Hand of God upon this Wicked Man, that he, who had made so many to weep by his wickedness, should have none to weep for him at his departure; he who had such a stately Palace to sin in while alive, should not have so much as an ordinary Grave to house his Carcase in, when Dead: Many great Ones have so lived, that they have met with in the end, the Death of a Dog, and the Burial of an Ass. Abraham therefore is careful for a Place of Sepulture for him, and for his (as Ruth doth here for her own) and he would not be joined with Infidels in Burial, but he desires and purchases a distinct burying place from them, who neither had Belief nor Hope of the Resurrection of the Dead, they offered him the free use of their common Burying-place, Gen. 23.6. but he will rather pay for a Propriety to him and his, than hold such a Community with them, for he was desirous to be separated in Burial from them, who believed not the Resurrecti∣on with him, (as Ruth doth here) and his place purchas'd for Burying in, was at He∣bron (which signifies Society, or Conjunction) for there lay (as in their Repository, or Resting-place) those Godly Couples, Abraham and Sarah, Gen. 23.19. and 25.9. Isaac and Rebecca, Jacob and Leah, Gen. 49.31. and though Jacob Dyed in Egypt, yet took he an Oath of his Son J••seph for his Burying of him in that place, Gen. 49.29, 30. and 50.5. This was the common desire of all the Godly Ones in Scripture, to be (ac∣cording unto Scripture Phrase) gathered unto their Fathers, as desirous to sleep with those in the Bed of Dust, with whom they hope to awake to Eternal Rest. (Thus Ruth doth here with Naomi) such Sepulchres are Symbols of the Communion of Saints, and of the Resurrection of the Dead: Hence the Hebrews do call their Burying-places, [Beth-Caiim] the House of the Living, and Job also calls the Grave, [the Congregation-House of all Living] Job. 30.23. the publick, or common meeting place of all People, as the Apostle (after him) calls Heaven [The Congregation-House of all the First-Born,] Hebr. 12.23. Thus Christians may have an honest care, (as Ruth hath here) [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] with whom they be Buried, and where they are lay'd, when they are Dead, that as they lived together, and loved together, they may lie in the Grave together, and not be divided (sometimes) in their Death, as 2 Sam. 1.23. (however) not in their Bu∣rial:

'Twas a sad Judgment denounced against that proud Lucifer, [not Belzebub of Hell, (as some Antients say) but Belshazzar of Babylon,] that he should not be joined in Burial, with his Compeers and Fellow Kings in Funeral State and Pomp, &c. Isa. 14.20.

[The Lord do so to me and more also,] this is a form of Imprecation (frequently used in Scripture) wherein more (by an Aposiopesis) is understood than expressed. The Evils Imprecated are not expresly mentioned; yet thus much this form of Speech im∣plyeth, Let God bring what evils he pleaseth upon me, (be it Plague, Famine, Sword, &c.) If I do otherwise than I say, or if I pretend one thing, and intend another. [If any thing but Death do part thee and me. Hence,

Observ. 4. Death is the final dissolution of all Bonds of Duty, whether Natural, Civil, or Religious. The Wife is no longer bound to her Husband, Rom. 7.1, 2, 3, 4. Chil∣dren to Parents, Subjects to Princes, and People to Pastors.

Ver. 18. [When she saw that she was stedfastly minded] Hebr. Ki mith a mesteth hi.] She strengthened her self. Hence,

Observ. 1. Outward Temptations and Solicitations to back sliding, are most effectually re∣sisted by inward, firm and stedfast resolutions. So Ruth here finds her loose Heart.

First, With a purpose and a promise of persevering, and being none of Solomons Fools, That dares to trust her own Heart, Prov. 28.26. she lays another bond upon that slippery thing, (the heart) Jer. 17.9. more deceitful than all things; to wit, the Oath of God, and this also she binds with a curse saying [Let the Lord double and treble all evils upon me, let him make me an execration and an example to all; if I turn my back from thee and from thy God] by all these bonds she bound her loose Heart fast to the ways of God; and so she stoutly endured the shock of Temptation which Orpah did not. Thus were we but [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] solidly, stiff and stedfast in the Faith, 1 Pet. 5.9. as Ruth was, we might resist all Temptations to sin, either from the Devil from without, or from our own Hearts from within: We should not give place, Eph. 4.27. no not for an hour, Gal. 2.5. to our own angry and Vindictive Spirits, for then we let in the Devil into our Hearts: But if we resist those fleshly Lusts (which are stirred up by the Devil, and which War against our Souls, 1 Pet. 2.11.) then they are (though materially they be sin,) yet not so formally▪ in as much as we do not allow them but abhor them, and abhor our selves for them; and not only so, but the Tempter will (as Naomi here) leave off speaking by way of Temptation to us.

[Then she left off speaking to her.] Hence.

Observ. 2. Tempters to evil will in due time be dastdardly and yield unto those that do not yield unto them, but are resolved stedfastly to cleave unto that which is good. Thus Naomi yields to Ruth when she saw that Ruth would not yield to her; and thus we shall find, that could we but resist the Devil (that grand Tempter to backsliding) stifly strongly and stedfastly, he would flee from us; we should find him but a Coward, who is like the Crocodile, if you follow him he fleeth from you; if ye flee from him, then he followeth you: the Reason of the Devils Cowardliness is this, that Old Serpent having his Head bruised and crushed, (by the Promise of the Messiah, Gen. 3.15.) cannot now so easily thrust in his mortal sting, unless we do dally with him, and so lay our Breasts open to him.

N. B. But the Devil hath no Defensive Armour to defend himself, though he hath Offensive to offend us therewith.

If the grand Tempter be thus cowardly, 1 Pet. 4.7. then much more his Un∣derlings and Vassals; if the principal Agent be so, much more his tempting Tools or inferiour instruments. The Slave or Servant is not greater than his Master in Courage, &c.

[She left speaking, &c.] now resting satisfied with Ruths resolution: Hence,

Observ. 3. 'Tis breach of Charity to suspect the integrity of such as give those evidences thereof wherewith the Judgment of Charity should be satisfied. Thus Naomi (who was a Godly, Wise Matron) doth testifie (by her speaking no more about turning back to Moab) that she was now assured of her Daughters Honesty and Constancy, and that she was now stedfastly resolved to be of the true Brood of Travellers, Psal. 24.6. to∣wards the Land of Promise; her silence gave consent hereunto.

Ver. 19. [So they two went untill they came to Bethlehem.] Hence,

Observ. 1. Such is the Faithfulness of our Heavenly Father to all his Children, that he never fails nor forsakes them; but when one comfort faileth them, he findeth out another for them. Thus Naomi having lost her Elimelech (an Israelitish Husband,) hath a Moabitish

Daughter (Ruth) given to her, that clave as close to her as her Husband; and re∣solves to be her Faithful Companion in all her sorrows and sufferings. The loss of one Relation is made up out of Gods fulness by raising up another. Thus when Abraham lost his beloved Wife Sarah, Gen. 23.19. then God made up his loss by giving him a blessed Daughter (Rebeccah) in her room, who was brought (by an eminent Provi∣dence) expresly into Sarahs Tent, Gen. 24.67. to fill up the place of the dead there with a living comfort. Thus also God (himself) stood by Paul, when all men had forsaken him, 2 Tim. 4.16, 17. [No man stood with him:] He might say as Socrates once said [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Friends, I have no friend stands with me, yet the Lord (his best Friend) stood with Paul, who is better than a thousand fail-friends, or as Plato calls them, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] changeable Creatures; God is never so sweet and and so seasonable to his Saints as in the day of their deepest distress; this made David encourage himself in the Lord his God when he was greatly distressed, 1 Sam. 30.6. well knowing that his God loves to help his People (which trust in him) when forsaken of all Creature Comforts, when there is a Death upon all their Helps, and a Damp upon all their Hopes. Oh that in all our straits we could run to this Cordial, and turn into this Counting-House, (as David did) and find our selves well underlaid (as we say) with Comforts; to wit, in the Power, Promises, and Providences of God who is in Covenant with us, and undoubtedly will remember us in all our trou∣bles (as he did David, Psal. 132.1.) if we remember him in them as David did.

[So they two went.] Hence,

Observ. 2. There be but few Friends that are true Friends. Here be but two toge∣ther. Orpah forsakes Naomi, but Ruth (only) cleaves to her [Amicitia sit inter binos, qui sunt veri, & inter bonos, qui sunt pauci; that is, let Friendship be betwixt two that be true, and betwixt those that are good, which are but▪ few. 'Twas said in Richard the Thirds time, (by the Duke of Buckingham to Bishop Morton) fast and faithful Friends, are all (for the most part) gone in Pilgrimage, and their return is uncertain. Fast Friends be few, such a Friend as Jonathan was to David, who loved him at his own Soul, 1 Sam. 18.2. And his Soul was knit to Davids Soul: [Corporibus Geminis Spiritus unus erat:] There was but one Soul for two Bodies. [Ni mihi sis ut ego, non eris alter ego:] A true Friend is called another I, a second self, which can be but few; and frater quasi ferè alter, almost ones self. Thus Ruth (And she only) clave to Naomi, &c.

[Went to Bethlehem,] that House of Bread, as the word signifies. Hence,

Observ. 3. Such are fast and faithful Friends (indeed) that accompany each other to the Worship of God; to Bethlehem here, the place of Christs birth, who is called the Bread of Life. Many there be that do accompany each other to Beth-aven, or House of wick∣edness, to Play-Houses, and places of Revelling, &c. This is rather a betray∣ing than a befriending one another. Such a Friend was that Adullamite to Judah, Gen. 38.30. who was rather his Broker, his Pimp and Pander, a Coal-carrier (as one calls him,) good for nothing but to scoure an hot Oven withal. Such another Friend (as this Hirah to Judah) was Jonadab to Amnon, 2 Sam. 13.3. [But Amnon had a Friend,] a Friend and no Friend: A Carnal Friend is but a Spiritual Enemy, who advised the Ruin of his Soul for the recovery of his Body: Which was [perdere sub∣stantiam propter accidentia] to destroy an Immortal Soul for a momentary Sin. The Heathen Philosopher was a better Friend, who said to one, Amicus sum tibi, sed us{que} ad Aras,] I am your Friend, but no further than is Lawful. The truest Friendship is to save and deliver a Friend from the greatest Evil (which is Sin) but to tempt any to it, and to tollerate them in it, is not the part of a true Friend, but of a real Enemy: [Hate not thy Brother, tell him of his Sin, and suffer it not to lie upon him,] Lev. 19.17. To bring one to sin is rather an Act of Grudge than of Respect and Love; as Abimelech saith to Abraham, [Wherein have I offended thee, Gen. 20 9. Thus to expose me to Sin against God? Then woe to those wretched Adullamites, and wicke dly pt ty Jonadabs of our day (the fittest tools for the Devil to work withal) that prom p men (even great men) to sin, and are Brokers for them, that instead of going u•• with them to Bethel the House of God (which good People did with Holy David, and wherein he rejoiced, Psal. 42.4.) and to Bethelehem, the House of Bread, as Ruth did here with Naomi; but they go along with them to Beth-aven, to the House of wickedness. They make the King glad with their wickedness, Hos. 7.3. Parasites pro∣pound to Kings [Suavia potius quam sana consilia] pleasing but pestilent counsel; as Doeg did to Saul, and Balaam to Balack, who laid a stumbling block before Israel, Rev.

2.14. to wit, Fair Faces to tempt them to Corporal and Spiritual Fornication; that God might see sin flagrant in Jacob and so fall foul on them with his Plagues.

[All the City was moved about them] Vattehem Kol-Hagnir Gnalehen, there was not on∣ly a commotion among the Citizens about her; but also a strange kind of tumultua∣tion, (as the Hebrew signifies.) Hence,

Observ. 4. 'Tis matter of astonishing Admiration to hear of, and be Eye-Witnesses of the great Afflictions that do befall some persons, both great and good. 'Tis very probale that Naomi had been of the Qualities of great persons in that City, (before she moved into Moab,) and of good Account among them, otherwise there had been no Commoti∣on, nor any Tumultuous Noise at her return. She undoubtedly went from Bethlehem in a very good Equipage and Estate, and that accompanied with her Honoured Husband and her two Hopeful Sons; she was now returned in a desolate and disconsolate condi∣tion without either Husband or Son, having only a young, poor, distressed Moabitess Widow hanging upon her. This caused both Admiration and Astonishment in this City; which made them to say, [Is this Naomi?] The Citizens flocked about her, and gazed upon her, and cried out, alas What a change is here! Hence,

Observ. 5. God works wonderful changes in Persons, Families, Cities, Countries and King∣doms. 'Tis wonderful to consider what changes befal persons both good and bad: How did Lucifer (that proud Assyrian Monarch) fall from Heaven, even to admiration, Isa. 14.12. 'Tis the wonderful work of God, To look on every one that is proud, and bring him low, Job. 40.12. God hath a look of Love whereby he Converts his chosen ones, Luke 22.61. And he hath a look of Wrath, whereby he confounds his Enemies, Exod. 14.24. He looks (oculo minaci) with a Flaming Eye, (as Paul did upon Elymas the Sorcerer, Act. 13.9. as if he would look through him) with the Highest offence and utmost indignation [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] God hath a Revengeful Eye, as he had upon the Babel-builders, on Pharaoh, Senacherib, Nebuchadnezzar, Herod, &c. and upon every one that is lofty, that God alone may be exalted, Isa. 2.11, 12, 17, and 5.15. as on Hammon, &c.

And God works such wonderful Changes upon the Persons of the Godly, as well as of the Wicked; as upon Job, who was one Day the Wealthiest Man in the East, and another day he becomes poor, even to a Proverb (as poor as Job) he that hereto∣fore never spake to his Subjects, but from his Throne, was after seated upon the Dunghill, Job 29.7, 8. with 2.8. and those hands accustomed to weild the Scepter, were now employed to wipe off the putrified Matter that ran from his Sores; so that his three Friends when they came to see him, knew him not, Job 2.12. They had never seen him before but in a splendid Condition, and now when they saw him in this sad pickle, they were amazed and amused, saying, just as it is here, [Is this Job? Is this Naomi?] None should place Confidence in their present Prosperity: As Job did, so all Men ought always to fear they may out-live their own prosperous Conditions, Job 3.25. considering that all things (here below) are both moveable and mutable. Such wonderful changes God works upon Cities and Kingdoms; as Lam. 2.15. [Is this the City?] Once the most Famous City of all the Cities in the East: Jerusalem was cal∣led God's Palace upon Earth, yet in few days became as a Solitary Widow sitting on the ground in a mourning posture, Lam. 1.1, 2, &c. [The Princess among the Provinces became Tributary,] Oh! Quantum haec Niobe, Niobe, mutatur ab illâ? As here, Quan∣tum haec Naomi, Naomi, mutatur ab illâ: And so it might have been said of London, when it lay in its own Ashes; [Is this the City?] the Lady of Cities, how is she deflour∣ed of all her Splendour and Glory! Hath the Lord said, as Zech. 10.6. [She shall be, as if I had not cast her off?] raising it up in greater Beauty and Magnificency than afore. Oh London, London, how oughtest thou to abound (so much the more) in Humility, Holiness, and most raised Thankfulness to God, who hath so raised thee out of thy Ruines, into this grandeur and goodliness! If this thy goodliness conduce not to thy godliness, how may worse Judgments come? If God Hiss for the Fly of Egypt, and for the Bee of Babylon, Isa. 7.18. thou mayest be destroyed as Athens and Sparta; yea, as Jezabel (nothing but stumps left) so that they shall not say, [This is Jezabel,] 2 Kings 9.37.

V. 20. [And she said unto them,] after an humble manner. And hence

Observ. 1. 'Tis a blessed frame when the Mind and the Means do meet even together, as Naomi's did here, she had learnt to be abased, as well as exalted, Phil. 4.11, 12. she here puts her Mouth in the Dust, when she heard her old Neighbours say, Surely this cannot be the same Woman in this present Poverty, whom we have seen so flourishing in such past

pompous Prosperity: Hearing such discourse, she answers again in a very lowly Language▪ altogether agreeable to the present Providences of God upon her, God had afflicted her, and she would carry her Sails according to those Divine Dispensations: How many are hum∣bled outwardly, who are not humble inwardly, who are low in their Means, but are not lowly in their Minds: No Beggar so bad as the proud Beggar; all such as are affli∣cted, and are not better'd by their Affliction, and not brought to God's Foot (as the Righteous Man of the East was, Isa. 41.2.) thereby they lose the fruit of their Affli∣ction, and this is a great loss to lose an Affliction.

[Call me not Naomi, but call me Marah,] that is, call me not pleasant, or delectable; [non Amaenam, sed Amaram,] but bitter, for the Lord hath dealt very bitterly with me. Hence,

Observ. 2. The Almighty can soon and suddenly alter the Condition of his Creatures, ei∣ther for the worse, or for the better. He can change Naomi into Marah, and Marah into Naomi again, and all this in a moment: The very Heathen Philosophers and Poets, had some hold of this Notion, that it was God's Work in Heaven, to abase those that exalt themselves, and to exalt those that abase themselves upon Earth. This both Aesop and Hesiod speaks off: Those whom God finds priding themselves in their being Naomi's, or pleasant and delectable ones, those God pulls down, and makes Ma∣rah's of them, by bringing them into a bitter condition; and such as do humbly feel themselves to be Marah, or bitter, those he makes Naomi's, beautiful and pleasant ones. N. B. This is God's Method, first God calls no Man Benjamin, that hath not been Benonies in their own hearts, and in their Humility, and he salutes them not Naomi's in the sweet Comforts of his Spirit, until they have been soaked in the bitterness of their own Spirits, in that Marah of true Compunction and Contrition: Here Naomi be∣moans her self, not in a way of Murmuring against God, in despair and despondency, but in an humble sense and submission under the heavy hand of God's Di••pleasure upon her for her sin. She saith,

V. 21. [I went out full, but the Lord hath brought me home again empty. Hence.]

Observ. 1. Such as think of Gain out of God's way▪ comes to loss at last: They that go out of God's Precincts, goes also out of God's Protection, and are oft brought home by Weeping-Cross, as Naomi here, she went out full from Canaan, the Land of Promise, and a Land of Providence too (The Eyes of the Lord was upon it for good, from the begin∣ning of the Year, to the end thereof, Deut. 11.11, 12.) into the Idolatrous Land of Moab, which was under no such Promise nor Providence; and she went from Canaan not for want, but for fear of want by the Famine then upon it: This she recognizes (not with∣out some remorse) as done out of distrust. God's Command is, [Dwell in the Land, and verily thou shalt be fed, Psal. 37.3. that is, be content with thy Lot, and abide in thy station, and serve God's Providence in thy particular Calling; this will bring the Bles∣sing of Food and Raiment for Necessity, though not for Superfluity; and 'tis God's Voice also, [Wait on the Lord and keep his way.] ver. 34. for such as go out of God's way, may say with Jacob, [I shall bring a Curse upon me, and n••t a Blessing,] Gen. 27.12. Thus did Naomi here; thus Lot lost his All, by his Carnal Choice of his well-water'd Countreys, Gen. 13.10. with 14.12. Lot lost his Liberty as well as his Goods, for af∣fecting the first choice, which by good Manners he should have given to his Uncle, and whereof he had soon enough: This was the Issue, God crossed Lot in that he had un∣mannerly chosen, and God blessed Abraham in that which was unavoidably left him: Thus Jehosaphat had (well nigh) lost his Life, for loving those that hated God, 2 Chron. 18.31. with 19.2. then Jehosaphat saw to his Sorrow, the great Inconvenience of be∣ing out of God's way in bad Company: green Wood, if bound up with the dry, doth easily take fire, and is burnt together in a common Calamity: However he quite lost his Ships, and his Golden Design, by such a step out of God's way, into such an un∣warrantable Confederacy, likely by a Tempest, which Solomon's met not with, 1 Kin. 9.2, 8. and 22.44, 48, 49. Thus also Josiah lost his Life by his rashly going out of God's way, without advising with the Prophet Jeremy, or Zephany, or Ur••jah, all then living, 2 Chron. 35.22, 23, 24. repenting (no doubt) of his Rashness.

V. 21. [The Lord hath testified against me.] Hence,

Observ. 2. 'Tis some allay to our Affliction, not to look upon it as a fortuitous thing, but to eye God as the Author of it. The Lord (saith she) hath come in as a Witness against me, declaring (by his Hand upon me) both my own sin, and his Displeasure for my sin (in chusing Moab before Canaan:) She kisses the Rod, and the Hand that smites her, reading Divine Faithfulness in her Heavenly Father, as Psal. 119.75. and saying the

Cup that this my Father gives me to drink, shall I not drink it? John 18.11. Oh what an allay it was to David, when able to say, The Lord hath bid Shimei Curse me! 2 Sam. 16.10, 11. David could not say at another time, The Lord hath bid Nabal be churlish to me,] the want of which made him run Riot into a rash Vow, 1 Sam. 25.22. in his Resolu∣tion for Revenge; he carries more calmly to that dead Dog (Shimei so call'd) ver. 9. saying, The Lord hath let loose this dead Dog upon me. This eying God (in our los∣ses and crosses) as the principal Agent, whatever be the Instrument, is a Soveraign help to true Patience.

Ver. 22. [In the beginning of Barley-Harvest,] and in the beginning of the Passover, saith the Chaldee Paraphrast. Hence

Observe, 'Tis matter of great Admiration to consider what marvelous and happy hits of Di∣vine Providence doth attend God's Children in their Afflictions. Oh what a wonderful hit of Providence this was for Naoms's Soul, as well as for her Body! She meets with an Harvest time for both: She had long been deprived of the Passover in Moab, and now she meets with it (at the first) in Canaan, Bread for her Soul, as well as for her Body: Thus 'twas a marvelous hit of Providence, that Noah's Ark should rest at last, (after all its Tossings) upon the Mountains of Arrarat, Gen. 8.4. which were the highest sort of those Hills, over which the Flood prevailed, Gen. 7.19. had not the Ark hit upon this high Hill, but upon some low Valley at the decrease of the Deluge, Noah's Confinement had been much longer than it was, 'twas the Lord (who was its Pilot) steer'd it to this Hill: And what an happy hit of Providence was that, when Saul and his Men had compassed David and his Men round about. [But there came a Messenger, &c.] 1 Sam. 23.26, 27. David's Extremity was his God's Opportunity, he sent from Heaven to save him, Psal. 57.3. There was [Deus ex Machinâ] God coming to the relief of his Servant (as it were) out of an Engine: God was [seen in the Mount] even in the very nick of time and place, Gen. 22.14 [Jehovah Jireh.]

N. B. To the Lord belong all Issues from Death, Psal▪ 68.20. and he both doth see and will be seen in his marvelous hits of Providence (which is secret and unseen) to the Succour of his Servants in their greatest Necessities where Humane Help fails, then and there Divine help cometh in: Hence David call'd that place [Selang Hammah lekoth,] a Rock of Division, or Diremption, because then and there God divided be∣twixt the Bloody Tyrant and his Prey, Saul's Forces were forced to forego David, when they had hemm'd him in on every side; and such an happy hit of Providence, was that in 2 Kings 19.9. [And when he heard say, &c.] How did this Rumour (of the King of Aethiopia's coming out to fight against Senacherib) fall upon him like a migh∣ty blast that drove all his formidable Army (like an heap of Chaff or Dust) quite away? The Aethiopians used to raise huge Hosts, 2 Chron. 14.9. and therefore the News thereof must needs startle him, and call him off from the Cities of Judah. The like happy bit of Providence fell out in Luther's time, when Charles V. was call'd off from Persecuting the Protestants, by the Turks (who use to raise great Armies also) break∣ing into Hungary. And thus God makes those Dogs, the Turks, to lick the Sores of his poor Lazarus's: This in our day may be an happy hit also, to deliver Persecuted Ones.

CHAP. II.

Verse 1. AND Naomi had a Kinsman of her Husband's.] Hence,

Observ. 1. God never wants his Instruments of Succour unto those that trust in his Mercy. Some Relation (either Natural, or Spiritual) God will raise up to re∣lieve his in their deepest Extremity: Here God raises up a Kinsman to relieve distressed Ruth and Naomi: David saith it, as his own experience (which possibly may not be every Man's Experience, as it was David's,) That he never saw the Righteous forsaken, nor his Seed begging Bread, Psal. 37.25. God still upholds them with his Hand, v. 24. he re∣serves his hand for a dead lift, when he hath exercised their Faith with divers Tryals and Tentations, Prov. 24.16 2 Cor. 4 9. and rather than fail his Prophet in Prison (his Jeremy in the Dungeon) when none of Israel dare befriend him, God stirs up the Spirit of an Aethiopian to draw him up out of the Dungeon, Jer. 38.12.

N. B. Ebedmelech, Hebr. signifies, [The Servant of the King,] yet was he not more the King's Servant than he was Gods and his Prophets, who being but a Proselyte and a Stran∣ger, yet was he more merciful to God's Servant than all of the Jewish Nation, who yet gloried of their Priviledges above all other Nations, Rom. 2.26, 27. He was a Jew inwardly in his saying, [Those Men have done very evil, and he is like to die for hunger in the Dungeon,] ver. 9. 'Twas a sweet Providence of God so to encline the Heart of that Effeminate, Impious and Inconstant King to hearken to the Motion, and to give or∣der for the Prophet's Deliverance from so desperate and deadly a danger; yea, and the Work and Labour of Love in this Aethiopian's saving the Lord's Servant, (and that with so much tenderness of not hurting Jeremy in his drawing up) is not only record∣ed in Scripture (for his Eternal Commendation, and for others Imitation to act vigo∣rously in a good cause, and for God, though they be alone, and have to Encounter with divers Difficulties) but 'tis also richly Rewarded by the Lord himself, Jerem. 39.16, 17, 18. There he had the Prophet's Reward, [For saving my Prophet's Life, thou shalt have thine own Life saved.] Oh what a stay of Mind would it be to us, if God did say thus to us (in a common Calamity) personally and particularly, as he saith to this Aethiopian: Yet little less doth God say to us in Zeph. 2.3. [It may be ye shall be hid in the Day of the Lord's Anger,] that precious Promise (with its peradventure) we must appropriate it by our Faith: 'Tis true indeed, good Men may be compelled to crave their Bread, as David (himself) did and Elijah the Prophet, yet God stirs up Abime∣lech the High Priest to relieve the former, and the Widow of Sarephtah the latter, but they are never Vagrants or Vagabonds, to beg their relief from the Ungodly.

[A Mighty Man of Wealth,] Gibber Chail, Hebr. Potens opum. Hence,

Observ. 2. Some Rich Men may yet be Religious Men; though indeed they be rare Birds, yet Riches and Religion are not [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] inconsistent things; Abraham himself is for an Example; who is said to be exceeding heavy with Gold and Silver, as the Hebr. Reading is, or as our Translation is, he was very Rich, Gen. 13.2. yet was he the Righteous Man of the East, Isa. 41.2. and the Father of the Faithful, Rom. 4.11. Therefore though it be hard for Rich Men (as Christ saith) to hit of Heaven, yet are not all Rich Men rejected of God for their Riches: There is room for both Rich and Poor in Heaven; poor Lazarus lies in the Bosome of rich Abraham, Luke 16.22. Riches neither further nor hinder in themselves, but as they are used, and as they are trusted in and over-loved, Matth. 19.23, 24, 25. Boaz was a Rich Man, and yet Religious, as appears in the whole Story of his Life: Wealth if well used, is an Encouragement to Duty, and an Instrument of much good; all the danger lies in loving it too well, and trusting in it too much, making Gold our Confidence, Job 31.24. 1 Tim. 6.17. Mark 10.24. 'Tis hard for them that trust in Riches, to enter into the Kingdom of God: And this many Rich Men do, thinking themselves both better and safer for them: Pride breeds in Wealth, as the Worm doth in the Apple: Heaven is a stately Palace, with a narrow Portal, and there is no entring in without stripping and straining, till this Camel's-Bunch (this burden of thick Clay) be done off, no one can get through this strait Gate: Have them a Man may, yea, and use them too, but when a Man pas∣ses over his Heart to them, then they become a Mischief: Boaz here was none of them, &c.

[Whose Name was Boaz;] that is (in the Hebrew, strength, or fortitude: He was strong in the Lord, and in the power of his Might. Hence

Observ. 3. 'Tis a brave attainment to be Rich in this World, and to be Rich in Good Works too. So Boaz was. The Rich Man's Wealth, is his strong City, saith Solomon, Prov. 18.11. Boaz did not make Gold (but God) his Confidence; he did not fall down to Worship that Golden Idol, but was Rich in Faith, Jam. 2.5. and Rich to God, Luke 12.21. Boaz (which signifies strength) made the Joy of the Lord his Strength, Neh. 8.10. not his Riches (though strong and mighty in them too) well knowing that Man's Life consists not in them, Luke 12 15. he can neither live upon them, nor leng∣then his Life by them; a Man, like a Ship, may have enough to sink him, but not enough to satisfie him.

V. 2. [Ruth said to Naomi, Let me go now into the Field to glean.] Hence,

Observ. 1. God oft raises high Buildings upon weak Foundations. Great things oft come from small Beginnings; God put small thoughts into Ruth's Heart of gleaning in the Field: And hence God order'd her great preferment to be the Great-Grandmother of God-Man, the Saviour of the World: Small thoughts in the Mind of Ahasuerus, Esth. 6.1. and of our Henry VIII. brought forth mighty things.

[Let me now go into the Field.] Hebr. Elekah na has hadah. Si 'Jubes, ut permitte me hoc facere. Hence,

Observ. 1. All Daughters ought to be Dutiful Daughters unto those Mothers whom God hath set over them, they should ask their Counsel, and obey their Commands, as Ruth did here her Mother in Law Naomi: The words of a Mother should be as a Law to both Sons and Daughters, Prov. 1.8. as well as their Fathers Instructions; and 'tis very remarkable, that in one place of Scripture, to wit, Levit. 19.3. God gives the Right hand to the Mother, before the Father, [Fear every Man his Mother and his Father,] because their Birth is more costly to their Mother (who always brings them forth with sorrow, as Jabez's Mother did him, and therefore call'd him Jabez, a sorrowful Son, 1 Chron. 4.9.) Then it ever is to their Father, and because their Mothers are generally more neglect∣ed, than their Fathers, as Rebecca by profane Esau in his saying, [The Days of my Mourn∣ing for my Father are at hand, and then will I slay my Brother Jacob,] which imports, he stood but in little awe of his good Mother, in his not regarding her at all; yea, and Children, by being so familiar with their Mothers, do mostly contemn them: If Ruth here could be so dutiful a Daughter to Naomi, who was but her Mother in Law, how much to be condemned are all those Children that are Undutiful to their own Mothers which bare them with Sorrow!

[Let me go now.] Here's not a word of Ruth's murmuring against the God of Israel, in the midst of her Worldly Wants. Hence

Observ. 2. That Poverty should not make any Person have low Thoughts of Piety: Ruth doth not grudge at God for keeping his Servants no better, as Argoland (King of Sara∣gossa) did against the God of the Christians, (when he saw the many poor People that ex∣pected Alms from the Table of Charles the Great) neither had she the less esteem of true Piety, because of her own Worldly Poverty, but she had learnt to be in want, Phil 4.11. The Lord had made her willing to want what her wise Heavenly Father would have her to want; she saw better things in God's Will, than in her own, [Ʋn∣der God's Wings she was resolved to trust,] v. 12. who (she well knew) would turn her Water of Affliction into the Wine of Consolation, when he pleased.

[Into the Field to Glean,] 'Twas an honest way to relieve her wants. Hence

Observ. 3. All Honest Endeavours ought to be used for supplying of Wants, but not by any wicked ways whatsoever: Ruth here resolves not to return to Moab under her present Wants, as ••srael did under their Wilderness Wants to return to Egypt; neither doth she think of such wicked Ways of stealing, to satisfie her Hunger, or of setting her self to Sale in a common Stew for her Livelihood, as too many Wanton Young Wo∣men do in our Day, prostituting their Souls, and Consciences, as well as their Bodies to the Devil's Devotion, and so fitting themselves two-fold more to become the Fire∣brands of Hell: Neither yet doth Ruth resolve to take up the Begging Trade, as too many Lusty Vagrants and Vagabonds do in our time, but she rather resolves (accord∣ing to the Apostle's Advice) to labour with her Hands, [Dum Vires Annique sinunt] while she had Blood in her Veins, and Marrow in her Bones, that she might thereby administer to her own Wants, and to the Wants of her dear and much honoured Mo∣ther, Eph. 4.28. Poverty oft prompts Persons to Indirect and Unlawful Practices, Prov. 30.9. and 6.30. yet an Honest Heart will rather Starve than Steal, and rather die than do wickedly; as Ruth here, she durst not turn Stones into Bread, at Satan's bidding, and rather falls to labour with her Hands, in this painful, (yet Honest) Employment of Gleaning, and so depend upon the good Providence of God therein.

[After him, in whose sight I shall find Grace.] Ruth would not Lease, without leave and good liking. Hence

Observ. 4. That even Lawful Liberty ought not to be used without Modesty and Humility in asking leave: A good Heart enquireth after those three things. 1. An Liceat? 2. An Deceat? 3. An Expediat? Is it Lawful, Decent, and Expedient? The Law of God made Gleaning Lawful to the Poor and Stranger, Levit. 19.9. and 23.22. and Deut. 24.19 20. Ruth had both those Qualifications, yet will she not make use of this benefit allowed her by the Law, without the leave and liking of the Owner, ver. 7. not as some bold Houswives and Thieves do in our Day, that say, when God's Barn-door is ope, in Harvest-time) or any door, they may fetch Wheat where they can, &c. Oh how God regarded and rewarded Ruth's Modesty and Humility, and will do so others also! Hence

Observ. 5. Such as find Grace and Favour in the Sight of God, shall undoubtedly find no less in the sight of Man: God will speak in the hearts of Men, for all such as wait on him in the way of his Providence, labouring with their hands, Jerem. 15.11. Prov. 16.7, &c.

[Go my Daughter.] Hence

Observ. 6. A meek Spirit gives forth mild Speeches. Some Persons have quick and hot Spirits, yea, even good Persons, as those two Brethren, the Sons of Thunder, alas, how soon was their Choler up! Luke 9.55. Naomi had undoubtedly that meek and quiet Spirit, which is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] of great price in the sight of God, 1 Pet. 3.3, 4. 'Tis of great value with God, because 'tis most like himself, and his own Spirit that descend∣ed in the shape of a Dove: 'Tis of such great reckoning with God, that he promises Earth to the Meek as he doth Heaven to the Violent, Matth. 5.5. and 11.12. Heaven is had by the Violent, Earth is Inherited by the Meek; one would think that Meek Men are most like to be Sworn out of their Patrimonies, as honest Naboth was, but the less that Meek Moses was moved at Miriam's Murmurings, so much the more did God strike in for him, Numb. 12.1. &c. That Naomi should be thus meek in her Misery was much, for Misery is a morose thing of it self, and unhinges the Spirit; yet Sanctified Affliction contributes much to meeken even a Cholerick Mind. David, till he had mourned for his sin, was mightily severe against the Ammonites, 2 Sam. 12.31. Yet after this how meek was he to Shimei, &c! Meekness is the fruit of Mourning, Matth. 5.4.5. The Hebr. words that signifie to be Meek, and to be in Misery, grow both upon the same Root, to wit, Gnani and Gnana, which are of so great Affinity, that sometimes the Septuagint renders the one for the other, as Psal. 36 11, &c. Oh how happy might ma∣ny Families be with more Meekness in them! How many are Troublers of their own Houses? Prov. 15.27. Thou stout, and I stout, as saith the Proverb, and hard with hard never makes good Wall; a soft Answer turns away Wrath, Prov. 15.1. Soft Rains doth best allay the most boisterous Winds, and a Flint is most easily broken upon a Pillow. 'Tis easier to stir strife than to stint it: God knows, there be many such Trouble-Hou∣ses, Troublers of their own Flesh, Prov. 11.17. and Troublers of their own Houses, ver. 29. they and their Houses never live at Hearts ease and content, but rather all in Passion and Contention, all in haste and in an hurry, as no doubt were in the Houses of Worldly Laban and Nabal, which two Names are one, if turn'd back in reading.

V. 3. [And her Hap was,] Vaiiker Mikreah, Hebr. [Her hap happened,] 'Twas hap or chance in respect of Ruth, but it was the Work of Providence in respect of God▪ Hence

Observ. 1. Those very things that are casual and contingent as to us, are yet necessary and unavoidable as to God: Ruth did not purposely intend to glean in Boaz's Field, as being altogether ignorant what Field did belong to him, but she went out with a Resolution to glean in any Man's Field, that would give her leave to glean there.

[In whose sight (soever) I shall find favour.] Yet was it ordered by the secret work∣ing of Divine Providence, that she lights upon Boaz's Field, rather than upon any other Mans, and this was done to make way for her Marriage to the Master of this Field: Thus we read, Luke 10.31. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] by chance there came by a Priest, &c. That chance was no other than God's Providence, which over-rules all Matters, even those that are merely casual and contingent to us: The Greek work [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is relat∣ed to [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifies the Lord; and so the word may be read, [It was thus ordered by the Lord:] 'Tis God's Providence that orders all things: Man's way is not in himself, Jerem. 10.23. and 'tis said, Pharaoh will go, &c. Exod. 7.15. 'Tis God's Pro∣vidence (not the Goddess Fortune) that orders all, even those things that fall out to us, [Ex improviso & praeter prepositum,] unexpectedly and beyond our purpose: The same hand of Providence that caused Saul's Javelin to miss David's Body, 1 Sam. 18.11. and other times; did also cause David's Sling-stone to hit Goliah's Forehead, 1 Sam. 17.49. as also the Syrian Arrow (which was drawn in a Bow at a venture) to hit be∣twixt the very Joints of Ahab's Harness, 1 Kings 22.34. The same Act which is ca∣sual and contingent to Men, is yet necessary unto God: 'Tis remarkable, when Nebu∣chadnezzar came into Syria, to a place where two ways met, he used his Heathenish Di∣vination to know which way he should take, whether against the Ammonites, or against the Jews, both which had Revolted from him: God over-ruled the Matter so, that he came against Jerusalem, not against Rabbah; this was above Man, and from God, Ezek. 21.21. &c. How God may order the French King against us we know not, Oh pray that God may not Hiss for them, Isa. 7.18.

[And she came and Gleaned.] 'Twas a Mean (yet an Honest Employ; yet this hum∣ble Soul buckles to it, though undoubtedly she had never been brought up with it, her Mother Naomi (who went out full, ch. 1.21. and so had Means sufficient to maintain her self and Family in a strange Countrey) had not used Ruth to any such low Offices, yet not she humbly owns it, and acts in it, and the Lord turn'd it to her great Ad∣vancement. Hence

Observ. 2. Even Mean Employments humbly and honestly stoop'd unto, do by the good Pro∣vidence of God, prove notable steps to very high Preferments: God resists the proud (whose Minds are above their Means) but he giveth Grace to the Humble, Jam. 4 6. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] God sets himself in Battle Aray against all such, (as the Greek word signifies) above all other sorts of Sinners; the Proud are principal Invaders in their [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or becom∣ing Gods to themselves, as Satan early insinuated, Gen. 3.5.) of the Divine Preroga∣tive, and are the chief Invaders, or Plunderers of God's best Flowers of his Crown and Dignity: Therefore we must pray to be preserved from that perilous Pinacle of Pride and Presumption: God defieth such as Deifieth themselves; he beholdeth the proud afar off, Psal. 138.6. he cannot abide the sight of them; but such as humble themselves under the Mighty Hand of God, (as Ruth did here) God will exalt them in due time, 1 Pet. 5.6. The lower the Ebbe is, the higher will the Tide be; the lower that the Foun∣dation is laid, the higher will the Superstructure and Roof be over-lay'd: A diligent person never liveth long in a low place, Prov. 22.29. He shall stand before Kings, &c. But suppose such a Soul live low all his Life, yet if his diligence proceed out of Con∣science, he shall stand before the King of Kings (which is far better) at his Death, there (Angel-like) to behold the Face of God for ever: When Saul was little in his own sight (to seek the lost Asses) 1 Sam. 15.17. God prefer'd him to a Kingdom; and David from the Sheep-fold, was brought to the Throne: Thus the Lord looked upon the low Estate of his Hand-maid Mary, Luke 1.48. upon Ruth here, and so he will do upon others also.

V. 4. [And behold Boaz came from Bethlehem.] The Adverb [behold] is a Note of Attention, calling up our Minds to observe carefully this special passage of Providence. Hence.

Observ. 1. The Works of God's Providence, are very Wonderful Works: There is a [be∣hold] put upon this passage. Oh the wonderful Concurrence of these Occurrences! Here Ruth is ordered by Providence into Boaz's Field, and Boaz is ordered by the same Pro∣vidence to meet Ruth in his Field, and all this in tendency to accomplish a great design of their two Matching and Marrying together, Infinitely above both their Thoughts: It would plainly Astonish us to observe diligently the strange Occurrencies and Concur∣rencies of Divine Providence, and 'tis our great loss to live so little in the Observation of every passage and Footstep thereof; those Footsteps would drop much fatness to us, Psal. 65.11. Oh what a sweet Providence was in that passage, that Esau should come in, as soon as Isaac had done, and Jacob was gone, and no sooner! Gen. 27.30. What a sweet Providence brought Joseph out of his Prison? God sends a Dream into Pha∣raoh's Heart, which none could Interpret, &c. What a sweet Providence was that which brought Pharaoh's Daughter to the Water-side to do that which she little did dream of, Exod, 2.5. No less sweet is this of bringing Boaz (a Rich Master) and Ruth (a poor Gleaner) together. All works for good to them that love God, Rom. 8 28.

[Boaz came from Bethlehem:] To wit, to look to his Countrey Affairs. Hence

Observ. 2. 'Tis Comely and Commodious for Masters to mind personally their own concerns. Thus Boaz here did: Wife Cato could say, That Man which minds not his Vintage, or Harvest, the further he is from his Labour, the nearer he is to his loss; and our Proverb is well known, [The Eye of the Master feeds the Horse, and makes the Field fruitful:] Thus, though Boaz had a Bailiff over his Husbandry (as Josephus saith) that was both careful and painful, yet we find his own Eye upon all himself: And his Eyes are every way, and every where.

First, Upon the Servants.

Secondly, Upon the Reapers.

Thirdly, Upon the Gleaners. Yea, and

Fourthly, Not only looking to, but even Lodging in the midst of his Labourers; if he did not also labour himself in Winnowing Work, chap. 3.2, 4.

[He said, The Lord be with you:] That is, The Lord prosper your Work; as Psal. 129 9. The Blessing of the Lord be upon you; we Bless you in the Name of the Lord. Hence

Observ. 3. Christianity is no Enemy to Comity and Courtesie; or, Civil Salutations are consistent with true Sanctity in Humane Society.

[The Lord be with you:] Piety not only stands with Civil Courtesie, but also requireth it, Matth. 10.12, 13. 1. Pet. 3.8. Luke 10.5. God hath his Ethicks, and commands good Manners, as well as good Conscience: [When ye come into an House Salute it,] saith Christ, and [be [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Courteous;] that is of a Friendly Mind, and of an Ami∣calbe Carriage, saith Peter: Christian Salutations (that are not for bare Complement, but for Piety) be oft-times effectual Benedictions; as that in Psal. 129.8. [We Bless you in the Name of the Lord:] And here, [The Lord be with you.] to Bless your Labours. 'Twas a Laudable Custome of the People of God in that time, to crave God's Bles∣sing on their Harvest, and on all their Harvest Labours; for 'tis God's Blessing that gives the Joy of Harvest, and the success of all our Labours; and therefore 'tis to be both expected and desired.

[The Lord Bless thee:] This the Reapers answered to Boaz, giving him Salutation for Salutation. Hence

Observ. 4. Civil Salutation ought to be paid again in the same Coin, Saluting for Saluting: This the very Barbarous Turks do practise among themselves, whose Salutation is [Sa∣laum Aleek] answerable to the Hebrew, [Shalom lek] Peace be to thee, and the Reply is, [Aleek Salaum,] which shows they judge (even in their Mahometanisme) that they which do Salute, should be re-saluted; much more Courteous should true Christianity constrain us to be, seeing our Lord Christ was Courteous to all: Therefore the Sowre, Sullen and Morose Spirit of such as are against all Civil Salutations, is not to be com∣mended but condemned, for it opens Bad Men's Mouths to speak evil of Religion, as if it were an Enemy to Civil Manners, as if it removed all Comity and Courtesie; whereas indeed it both prescribes and rectifies them by restraining Flattery and Trea∣chery from them: Elisha's prohibition of Salutation, 2 Kings 4.29. and Christ's, Luke 10.4. make nothing for them, as enjoyning only their speedy haste in so weighty Mat∣ters: Their Task being long, and their time but little; besides some Rabbins say, Ge∣hazi stood Tattling in the way, boasting that he was going to raise a dead Child, &c. and that 2 John 10. [Bid him not God speed,] is meant only of Desperate Hereticks, so makes not for them.

This Courteous Custome of Salutation, is plainly Angelical, as well as Evangelical: 'Twas the Holy Angel Gabriel that did Salute the Blessed Virgin with, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Hail, Oh thou that are highly favoured, Luke 1.28, 29, 30. This passage the Blind Pa∣pists do pervert into a Prayer: 'Tis a great abuse to turn a bare Salutation into a Suppli∣cation, as they do in their Ave-Mary's, which they must pray when their Ave Mary-Bell rings, whereever they are, or whatever they are in doing: Though the Angel said, she was Blessed among Women, yet did he not say, That she should be honour∣ed as God, by Invocation. &c. For how can we call upon those in whom we have not be∣lieved? Rom. 10.14. God the Creatour must be believed in only, and not the Crea∣ture, no, not the best of Creatures; neither did they say here, The Virgin Mary Bless you, as the Romanists do, but the Lord be with you, and the Lord Bless thee. It follows also, That if Gabriel (the Strength of God) as the Name (Hebr.) signifies, being the same Holy Angel that told Holy Daniel of Christ's Birth, Dan. 9.21, &c.) did use a Salutation to Daniel, (calling him [Ish-Chamudoth] a Man of Desires, or greatly Be∣loved, ver. 23. and to this Holy Virgin Mary also: If this be not below an Angel (call'd the Strength of God) why should it be below a Man, Poor, Sorry, Weak Man? Into what Absurdities are Men transported? If we do happily thus Salute such as are not Sons of Peace, our Lord hath told us, That our Peace shall return to us again, Matth. 10.13.

V. 5. [He said to his Servant, set over the Reapers.] Boaz had his Bayliff, to see the rest of his Servants were painful and faithful, whom he speaks to here, whom Josephus calls, [Procuratorem Agri,] the Steward of his Affairs. Hence

Observ. 1. Such Persons as employ many Hands in Labour, had need of a Faithful one, to Oversee the rest. The Jews have a Saying, [Marbe Gnabadim, Marbe Gezelim,] he that multiplyeth Servants, multiplyeth Thieves. Many Men of great Estates have been Impoverish'd by Idle, Wastful and Unfaithful Servants: Therefore such as cannot overlook their own Affairs, (and the many Hands they employ therein) in their own Persons, 'tis necessary they should do it by some careful Proxy, as Pharoah and Potiphar did by Joseph; &c.

[Whose Damsel is this?] Her Habit possibly, (if not her Complexion also) discover∣ed her to be a Stranger, yet laborious with all, which Boaz observing, he (by a mar∣velous Providence) maketh Enquiry after her. Hence

Observ. 2. Every step of Divine Providence is in order to the accomplishment of some Divine Decree: God's Decree is big-belly'd, and will bring forth either good or evil, Zeph. 2.2. though the breakings forth of its particular Issues be not at all understood by us.

Ver. 6. [And the Servant said.] Hence,

Observ. 1. Servants ought to give speedy Answers to their Masters Questions: Here this Steward [Reddit rationem] gives a good account of his Stewardship, of all persons whom he suffered to glean in his Masters Field.

N. B. Oh! that we could give a good account of our Stewardship to our Lord and Master, Matth. 25.14, 19. There is our Lords returning, and the Servants reckoning; and, Oh! that we had a ready Answer for those that ask us a reason of the hope that is in us, 1 Pet. 3.15. that we may make a bold, yet wise profession, and witness also a good confession, as Christ did, 1 Tim. 6.13. who yet answered not every trifling Question, that was propounded to him. Lastly, As this Servant gives a good An∣swer to his Master; so let Servants learn hence to beware of thwarting Answers, for so they are commanded, Not to Answer again. Tit. 2.9.

[This is the Moabitish Damosel, &c.] He gives a fair Character of her Constancy to Naomi, little dreaming the tendency of this Providence. Hence,

Observ. 2. The Ordination of God brings strange things to pass, far above the Expectation of man. Little did Boaz think, that this poor Gleaner should become his Wife, or his Steward little thought that this Moabitish Damosel should become his Mistress: Had he spoke reproachfully of her to his Master, Ruth might rationally have requited him accordingly after her advancement; malignity and moroseness may be met withal, And have the same measure meted out to them, that they have meted out to others, Matth. 7.1, 2, 12. Men usually Reap as they Sow, Drink as they Brew, and be served with the same Sawce, and paid home in their own Coin: God loves to give men their own, as good as they bring, to be froward to those that deal frowardly, and to the merciful to shew Mercy, Psal. 18.26. No doubt but Ruth respected this Ser∣vant, after she was made his Mistress, who had carried so complasantly towards her in her low condition. Learn hence to carry fair and courteously to all; we know not how Providence may order affairs hereafter.

Ver. 7. [She said] to wit, to me thy Steward;

[I pray you let me glean.] She did not boldly intrude upon us, (as some confident persons dare do;) but she did first modestly and humbly beg leave of me; and that not to run [before] (or among the Reapers, as some impudent Houswives will do) but to gather [after] the Reapers, to gather up the loose Ears that did fall from their hands. This is the candid account which he gives of Ruth to his Master Boaz. (Whereunto I have spoke on ver. 2.) And he gives as commendable a Character of Ruths Industri∣ousness, as of her Modesty in his saying,

[She hath continued even from the Morning until now.] 'Tis probable that Boaz came to visit his Reapers at Noon, and finding a strange Woman resting her self among his Servants, or besides them in the Tent, (rear'd up for rest and shade in the heat time of the Day;) he asks who she was: and his Bailiff gives the Account aforesaid, and withal declares to his Master how diligently Ruth had followed her business ever since she came into the Field, even from the Morning until that time,

[Save that she tarried a little while in the House.] Several Interpreters understand by this House to be the House in the City where Ruth lived with her Mother Naomi: But this cannot consist with that account we have in ver. 12. which saith, that at Even when Ruth returned home with her Gleanings, Naomi asked her,

[Where hast thou been to Day, &c.] which would have been made known to her before, had Ruth gone to her own home in the heat of the Day. Hence the best Interpreters doth understand the word [Batth] for [Succa] the House for a Tent erected in the Field for necessary repast and repose in the heat of the Day. And this candid Chara∣cter the Steward gives of this strange Damosel to his Master, that she was one who minded her concerns, Not slothful in business, Rom. 12.11. but was instant and con∣stant at it, save only that the extream heat of the Day enforced her, and not only her, but all Boaz's Labourers to retire themselves into the shade of the Tent, either for some shelter from the violent heat, or for some little respite from Labour, where∣by to fit themselves the better for taking pains the remaining part of the Day:

Neither could it be of any plausible prospect for Ruth to continue gleaning among the sheaves, while all the Reapers were resting in the Tent; undoubtedly there would have been an Appearance of evil in it, which ought to be avoided, 1 Thes. 5.22. All those circumstances related of Ruth to Boaz, makes her stand Fairer in his Eye.

Ver. 8. [Hearest thou not my Daughter?] This kind interrogation is a kind of strong obligation, that Ruth might heed him, as well as hear him. Hence

Observ. 1. There may be an hearing without an heeding. Many are (only) bare hearers of the word, but few there be that are right heeders of it; There may be an Attention of the outward Ear, without an Intention of the Inward Heart; that is, when the Word of God goes out at one Ear, as it comes in at the other, and never sinks down into the Heart, Luke 9.44. into an honest and good heart, Luke 8 15. especially, young Peo∣ple should always heed as well as hear the grave and solid Advice that Old Experienc'd Persons give them, as Ruth did Boaz.

[Go not to Glean in another Field:] That is, thou art come to my Field, and thou art welcome; not only for this Day, but for every Day so long as the Harvest lasteth. Hence.

Observ. 2. Loving kindness to necessitous Persons ought not to be shown in Word and Tongue only, but also in deed and truth, 1 John 3.1.

N. B. Boaz's kindness was Real, as well as Verbal. Mouth-Mercy, and Lip-Love, is good-cheap, and aboundeth every where in our Age; but alas, those Sprinklings with Court Holy-water (so called) or bare Courting with Complements, have seldom the Heart and Tongue to be Relatives in them, But God is faithful that hath, promised, Rom. 4 21. and 2 Tim. 2.13.

N. B. God is kinder to those that glean in his Gospel-Fields, than ever Boaz was to Ruth; he will not put us off with Mouth-Mercy (which is light cheap) only, but will make himself known by his Name Jehovah, as well as by his Name of God Almighty, Exod. 6.3. He will give a being to his Promises, by turning them into Performances: And as God putteth not as off with bare words, so neither should we put off others in necessity; bare words will not discharge Duty, good words are good in themselves, (and many go not so far) but they are not good enough alone without Deeds; Words are but a cold kind of pity, Jam. 2.14, 15, 16. Complements cost nothing, and God should not be served with that which costs nothing, 2 Sam. 24.24. David would Ho∣nour God with his Substance, as Prov. 3.9. and be at cost for him, as she was with her Spikenard of great price, John. 12.3. Such as give the Poor good words, do acknow∣ledge Charity is a Duty, but if they proceed not from Words to Deeds (that do cost something) it argues they have not Hearts to the Duty so acknowledged; to say, Be ye warmed; But with what? With a fire of words: And be ye filled; But with what? With a Mess of Words: Such Airy Complements and Courtesies, are but a mock∣ing of the Poor; Venter non habet Aures, the Belly neither hears those empty Comple∣ments, nor can be filled with airy words: Nay, 'tis a sort of mocking God as well as Men; but God will not be mocked, Gal. 6.7. to wit, by those that withhold from poor Ministers, nor from poor Men; God will not be Robbed, but they shall hear from him, who saith, Ye are cursed with a Curse, Mal. 3.8, 9. They are not Chameleon-like to live (with Ephraim) upon Wind, Hos. 12.1. to be fed with empty words.

[Go not to Glean in another Field.] Hence

Observ. 3. God's Gleaners should have their proper and peculiar Gospel Fields to Glean in: They should not go to glean in the Fields of Strangers; a Stranger Christ's Sheep will not hear, for they know not the Voice of Strangers. John 10.5, 8. They have their Senses exercised to discern good and evil, Heb. 5.14. the Wheat from the Chaff, Jer. 23.28. Christ's Sheep, are rational Sheep, and their service is rational service, Rom. 12.1. yea, they have a Spirit of discerning, 1 Cor. 12.10. whereby they do discern the Mind of Christ (from the Matters of Antichrist) 1 Cor. 2.16. this makes them hate every false way, Psal. 119.104. So that 'tis impossible they should be fully and finally deceived, Matth. 24.24 As they should not be found gleaning in the Field of another, that is Heterodox, so nor constantly, or commonly in the Field of another, that is Orthodox, with neglect of gleaning in their proper Field: Duties are Reciprocal; where a Pastor is obliged to Preach to a People, there that People are obliged to hear ordinarily and usually where Circumstances of time and place, impartially considered, disoblige not, there may they expect the gleanings of best Blessings, even in their Sion. Psal. 128.5. and 134.3.

As the Lord hath said, That such Prophets, as be Stranger, shall not profit his People, Jer. 23.22. to 32. So there be proper and peculiar pastures for God's People to be found in, where God delights most to Communicate himself to them: Thither will I come (saith the Lord) and there will I Bless you, Exod. 20.24. And the Lord Blessed Jacob there, Gen. 32.29. at Peniel, v. 30. There be some Pastures for God's People, which they should most especially both enquire after, and attend upon, Cant. 1.7. There com∣mands he the Blessing, Psal. 133.3. which undoubtedly Wanderers, that are fixed to no place or People do want: The Bird that wanders from her Nest, (saith Solomon) Prov. 27.8. may meet with a Snare instead of Food. 'Tis good to wait upon God in those places where God's Providence hath placed you. I know in many cases God will have Mercy, and not Sacrifice; Old Age, Weakness, distance of Habitation, admits of a Di∣spensation; yet 'tis a great truth, Members of Churches ought mostly to meet with their own Churches. For,

First, Christ is the God of Order, not of Confusion, 1 Cor. 14.33. Disorder is from the Devil, and not from God, who is neither the Author nor the Fautor of Con∣fusion.

Secondly, The Church is a Body Politick, and as it is unpracticable in the Natural Body to have one Member of it in one place, and another in another place (a Hand in London, and a Foot in Westminster) no more is it practicable in this Political Body the Church.

Thirdly, This is solemnly promised at our Admission, to give up our selves to such a Church.

Fourthly, 'Twas the practice of the Primitive Christians, they all were with one ac∣cord in one place, Act. 2.1.46. and they went to their own, that is, to their own Com∣pany, Acts 4.24. and 5.12.

Fifthly, How can Pastors have a care of such Members as wander they know not whither, unto whose Watching over them, they should submit, 1 Thess. 5.12. Hebr. 13.17.

Sixthly, Where Christ hath Blessed a Man's Ministry to a Member's Soul (whereby that Member hath been brought into the Church) such sin away a further Blessing, by neglecting that Ministry.

Seventhly, This forsaking to Assemble our selves, &c. Hebr. 10.25. is the fore∣runner of wilful sinning, v. 26.

Eighthly. If one Member may wander, then another may, and another also, so none are fixed; then the Pastor may wander too, so farewel all Fellowship of Churches.

The very next words further, confirms this great Truth.

[But abide fast by my Maidens,] Both for thy Society, and for thy Safety: She must keep to her Company, whether Reapers, or Rakers, or Binders, or Gleaners; God will certainly be kind to those that keep fast to their own Company; he will scatter some handfulls for such Gleaners, and forget some good Sheaf or other for them, Deut. 24.19, 20.

V. 9. [Go thou after them.] Mercy is not Miserly, and Charity is no Churle, as before at large, Observ. 2. from v. 8.

[Have not I charged the Young Men not to touch thee?] To wit, with either a wanton, or a wronging touch. Thus the Lord charges an evil World not to wrong his Church, for he is Lord of both, Psal. 105.15. Act. 10.36. Hence also learn this,

Observ. 1. That Masters of Families should so charge and govern their Families, that no wicked thing should dwell with them: Thus Job 11.14 and 22.23. Thus David, Psal. 101.2, &c. Every Master of a Family should make Nebuchadnezzar's Law, That nothing be said, or done by those under their Charge against the God of Heaven, Dan. 3.29.

[Drink of that which the Young Men have drawn:] To wit, not without hard Labour in those hot Countries; and therefore the Courtesie and Kindness of Boaz to Ruth, was the greater herein; yet nothing to the Kindness of God, who gives the Water of Life to Thirsty Souls, John 4.10. Hence

Observ. 2. God's Kindness is greater to us, than that of Boaz to Ruth. For,

First, He gives Waters of Life, that Revives a Swooning Soul.

Secondly, He gives it freely to every one that is a thirst, without Money, or with∣out Price, Isa. 55.1. and Revel. 22.17. not only to a Ruth, but to all Comers, yea, to the Unworthy, Ezek. 16.6, 8.

Thirdly, Such Living Waters God gives to us as makes us never to thirst again, John 4.14. to wit thirst after the Vanities of the World; and surely such as thirst after the Worlds Fooleries, have not yet taken an hearty Draught of those Blessed Waters.

Fourthly, He gives us not only Water but Blood, yea, the Blood of God, Acts 20.28. and his Blood is Drink indeed, John 6.55.

[Which the Young Men have drawn.] Hence

Observ. 3. As Boaz, so God hath his Water-drawers; to wit, out of the Wells of Salva∣tion, Isa. 12.3, 4. He hath such famous Fountains as that was, Numb. 21.18. Which the Princes digged, called thereupon Beer-Elim, the Well of the Mighty Ones, Isa. 15.8. God hath his [Bartholomew's] which signifies, Water-drawers, his Ministers of the Gospel, which draw Water, to wit, The words of Eternal Life, John 6, 68. The rich and precious promises, whereby we are made Partakers of the Divine Nature, 2 Pet. 1.4. and of the Holy Spirit, so frequently and fitly compared unto water, Psal. 42.1, 2, Isa. 44.3, 4. Ezek. 36.25. John 8.11. and John. 3.5. The Spirit is a Coelestical Water, that doth not only wash white, and makes fruitful, but also cools and quenches our Thirsts after Righteousness: 'Tis the Work of God's Bartholomew's, or Water-drawers, to draw out this Blessed Water for Thirsty Souls, and that with much Mirth and Melody (as they did with Singing, Numb. 21.17. and with Joy, Isa. 12.3, 4.) as well as with much Sweat both of the Brow and of the Brain.

N. B. And 'tis very observable, that no less than Three Thousand of God's Water-drawers, or Bartholomew's, were suspended from their publick Water-drawing, upon that famous Black-Bartholomew-Day, so call'd, that very Water-drawer Day (as the word Bartholomew signifies) gave a stop to so many Water-drawers, from drawing Wa∣ter out of the Wells of Salvation in their publick Ministry, not only tying their Hands, but also stopping their Mouths by an Act of Uniformity: And 'tis remarkable also, that this Bartholomew-day so call'd, was that very Black and Bloody Day of the Pari∣sian Massacre in France, wherein many Thousand Protestants were Murdered by the Red-Letter Romanists.

V. 10. [Then she fell on her Face, &c.] Here shineth forth Ruth's Grace of Humility, wherewith she was clothed, 1 Pet. 5.5. and with many other Graces. Hence it was that she found so much favour in Godly Boaz's his Eyes, to exalt her from her low Estate as followeth. Hence

Observ. 1. The most lowly shall be the most lofty; such as humble themselves under the mighty, Hand of God, God will exalt thou them in due time, 1 Pet. 5.6. Self-Abasement is the readiest way to right Advancement: They that duly and truly abase themselves, shall be soon∣est advanced of God: When Job abhorr'd himself in Dust and Ashes, then God turn'd again his Captivity, Job 42.6.10. and David when low and little in his own Eyes, was brought to the Crown and Kingdom of Israel, &c.

[That thou shouldest take knowledge of me.] This Ruth admired as one altogether un∣worthy to find favour in his fight, being but a poor stranger; how much more should we admire, that we should find grace in he sight of God? Hence

Observ. 2. God's manifesting his Love to (poor) us, and not to others in the World, is matter of great admiration. How did the Apostle cry out with Admiration, John 14.22. How is it Lord &c? We may all say with Ruth here, Why? And what cause hath moved thee, thus to cast an Eye of favour on me, who am but a Stranger, a Stranger to God and to all goodness at first, yet that time is a time of Love, Ezek. 16.4, 8. Non sum dignus, Domine, quem diligas, Austin. What is Man, that thou art mindful of him? Psal. 8. And what is Man, when thou art unmindful of him? Hebr. [Anochin Nochria] I am a Stranger, we may all say.

V. 11. [It hath fully been shewed me all that thou hast done, &c.] Her Faith to God, and her Love to Naomi was much noted, and noticed. Hence

Observ. 1. True Piety cannot want its due praise. Fame follows Vertue, (as the Sha∣dow doth the Body) at the very Heels: If there be any vertue, there will be some praise, Phil. 4.8. By faith the Elders obtainted a good report, Heb. 11.2. Though they be dead (as Abel) yet speaketh, or are spoken of, ver. 4. and the Faith and Works of the believ∣ing Thessulonians, sounded out, as an Eccho, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] into the World, 1 Thess. 1.8. Thus all the People of Bethlehem soon knew that Ruth was a Vertuous Woman, Ruth 3.11. Hence also,

Observ. 2. 'Tis a blessed evidence of true Piety to prize highly the Piety we behold in others, especially in the Instruments of our Conversion. Thus Ruth highly prized that Holiness she

saw in her Mother-in Law, that had been the means of turning her from the Idols of Moab, to the God of Israel, and therefore she sticks close to her in all Offices of Love.

V. 12. [The Lord recompense thy Work.] 'Tis Boaz's hearty Prayer for Ruth, who wanted the World's Wealth, yet wanted she not good Works, such as God both re∣garded and rewarded. Hence

Observ. 1. Every labour of Love (even in those that have not Alms to give) the Lord regardeth, and (in due time) richly rewardeth. The blind Romanists have shrunk up good Works, even to an hand breadth, as if it consisted only in giving of Alu••s; Ruth had none to give, yet her good works (in her Pious, Loving, and Courteous Carriage to her Mother-in-Law in her Old Age) were with the Lord, Isa. 49.4. who gave her a rich Reward (according to this good Man's Prayer for her) yet not out of merit (ei∣ther de congruo, or de condigno, as the Romish Doctrine phraseth it) but of his free Grace, and Fatherly Love, as a Father rewards his Son that serveth him, Mal. 3.17.

[A full Reward be given thee.] Hence

Observ. 2. Such as shew the kindness of God to the Saints in distress, the Lord will shew the kindness of God (in giving a full Reward) to them. Thus Jonathan had shown the Kindness of God to David in distress, 1 Sam. 19.2. and 20.2.4.42. [A God-like kindness,] and David judged himself obliged to shew the kindness of God to Jonathan's Seed and Son, 2 Sam. 9.3. Jonathan swore David to shew him the kind∣ness of the Lord, 1 Sam. 20.14. Such kindness as the Lord sheweth to his People, and such as they that have their Hearts soak'd in the kindness of the Lord to∣wards themselves, do shew one to another, loving mutually, out of a pure heart fervent∣ly, 1 Pet. 1 22. Thus Ruth had shown the kindness of God to Naomi and Boaz, prays that the Lord would shew the kindness of God to Ruth for so doing, and give her a full Reward, which was given to her (even) in this World, (when she became Wife to that Rich and Religious Man that thus prayed) but especially in a better World, when she became a Glorified Saint in Heaven, where the full Reward is given indeed, and that as a free gift, Rom. 6.23. therefore that proud Merit-Monger, who cryed (Coelum gratis non accipiam) I'll not have Heaven on free Gift, I will either earn it, or never have it, [Vegas] mist this full Reward, Oh that we lose it not! 2 Ep. John v. 8.

[Ʋnder whose Wings thou art come to trust.] 'Tis a Metaphor taken either from young Birds that shadow and shelter themselves under the Wings of their Dams; or rather, from the Ark of the Tabernacle, which was covered with the Wings of the Cherubims stretched forth over it, Exod. 25.20, 21. The Ark covered the Law within it, which curseth us, Gal. 3.10. The Mercy-Seat cover'd the Ark, as the lid, or covering of it, and the Wings of the two Cherubims covered all, to Typifie Christ's covering the Cur∣ses of the Law, in whom is the ground of all Mercy, which deep Mystery the very Angels desire [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to peep and pry into, 1 Pet. 1.12. Thus Ruth is said (by Godly Boaz) to leave her Idolatrous Countrey, and come to Israel, where she might shade and shelter her self under the Wing of Divine Promise, providence and protection, (as the shiftless Chicken under the Wings of its Dam from the devouring Kite) from the Curses of the Law, against Idolatry and all other sins. Hence

Observ. 3. The Wing of Divine Providence and Protection is the most blessed shadow and shel∣ter to trust our selves under. There is healing under his Wing, Mal. 4.2. or safety and Sal∣vation: Faith is an act of Trust, whereby we shrink our selves out of our selves, and out of all sin, into Christ, and under the shadow of his Wing: Fides est (saith Luther) quae te pullastrum, Christum Gallinam facit; Faith makes thee the poor, silly, helpless Chicken, and Christ the blessed Hen, to cover thee with his Wing from all danger, Matth. 23.37. From the heat, from the cold, and from the Kite; this Man (Christ) is our hiding place, Isa. 25.4. and 32.2. Ruth here coming to God, did believe that God is, and that God is a Rewarder of those that diligently seek him, Heb. 11.6. She joyns her self to God's Church, and commits her self to God's Care and Providence: We should all pray with David, Lord hide me under the shadow of thy Wing, Psal. 17.8. Ʋnder his Wings we should trust, Psal. 91.4. Oh how excellent is God's Loving Kindness? Therefore the Children of Men put their trust under his Wing, Psal. 36.7. Hence it was Da∣vid's purpose and promise to hide himself in God's Tabernacle for ever, and to trust under the Covert of his Wing, Psal. 61.4. Yea, in the shadow of his Wings would he make his Refuge, until those Calamities be over-past, Psal. 57.1. Oh that we could go and do likewise; ye that wander, be not under the Wing.

V. 13. Let me find favour in thy sight, my Lord.] Emtsah Chen begneneka, Hebr. it may be read, I shall, or I have, as well as let me find favour; the sense is, as I have found favour (meerly out of thy Grace and Goodness, and not out of any Merit in me) so my hope is, I shall find further favour from thee; Oh let me be so happy as to continue high in thy Respects, although I be unworthy of them. Hence

Observ. 1. The favour of God is more from meer Grace and good will, than from any De∣sert, or Merit in us: If it was so from Boaz to Ruth, much more from God to us, where there is a greater distance, Natural and Moral.

Observ. 2. The Favour of the Giver is more to a right Receiver, than the Gift received. This was the thing that most affected the Soul of Ruth, whereupon she saith,

[Thou hast comforted me.] Gnal leb. Hebr. thou hast spoken to the Heart of thy Hand∣maid. Boaz's speaking kindly to her, both praising of her so freely, and praying for her so fully, was a warm Cordial to her Heart, far above all her Gleanings of his Corn, or drinking of his Bottle: We should highly esteem the Gifts of God, but much more the Favour of God, from whence those Gifts flow. As David accounted one cast of God's Countenance, better than all the increasings of Corn and Wine, Psal. 4.6, 7. Yea, better than-his own Life, Psal. 63.3. Cyrus's Kiss to Chrysantas (in Token of special favour) was accounted by Artabazus, better Gold, than the Cup of Gold that Cyrus had given him: So a Kiss from Christ's Mouth, Cant. 1.2. is the main and Mo∣ther-Blessing, that sweeteneth and sugareth all other Blessings.

[Ʋnto thy Handmaid.]

Boaz had call'd her Daughter, v. 8. She is not puffed up with that Title, but still calls her self [his Handmaid,] yea, and far below the meanest of his Handmaids. Hence

Observ. 3. All sorts of Complements are not to be condemned: This is too morose, and too sowre severity to censure all for nought, this of Ruth here, and that of Abigail, 1 Sam. 25.41. were (both of them) lowly, and yet lovely Complements; the latter did proceed from a strong Faith, thus to court David so highly, when he was so low as an hunted Exile.

V. 14. [At Meal-time come thou hither.] Hence

Observ. 1. Thankfulness for former and lesser Mercies is an excellent way of procuring fur∣ther and greater Mercies. Here Ruth's thankfulness for liberty given her to go to Boaz's Bottle, when thirsty, was rewarded with further kindness of Liberty to come to Boaz's Basket, and to his Bread.

[And eat of my Bread.]

Gratiarum Actio est ad plus dandum Invitatio. Efficacissimum est Rogandi genus, gratias agere, saith Pliny, Thankfulness for old Mercies is a notable means to procure new ones. God will say of such, even the God of Mercy will say, this is a thankful Person, a thankful Family, they shall have more of my Mercies: As a little water poured into the Pump when the Spring lies low, brings up with it a great deal more; even so it is in this Case.

[Eat of the Bread, and dip thy Morsel in the Vinegar.] Hence

Observ. 2. A plain Fare, and a frugal Dyet is most Connatural, and Conducing to an Healthful Constitution: The Frugality of this Age in this mean provision of Meat at Meal-times doth much condemn the profuseness and prodigality of our Age: Tempe∣rance is certainly the most excellent preservative of Health, Plures pereunt gulâ, quàm gladio, more dies by Gluttony, than by the Sword: Nature is content with little, and Grace with less. Hunger hunts not after Delicates. Hence our Lord gives this Caution even to his own Disciples, who had the common poison of faln Nature, and so were ob∣noxious to the most Reproachful evils. [Take heed your hearts be not over-charged with Surfeiting, &c.] Luke 21.34. All that can be said (to qualifie our Exorbitancies in our Extravagant Provisions) is, that our Climate is colder, (so requiring greater Sustenance and fuller Accommodations) than this hot Countrey where Vinegar, which refreshes those that are oppressed with heat, as Pliny saith) was used as a Sawce to dip their Morsels of Bread in.

[She sate beside the Reapers.] Hence,

Observ. 3. Modesty in Woman-kind is very comely. Ruth did not saucily thrust her self in amongst them (though thus Invited) to take her share with the best, but to receive what they would spare her; neither did she sit over against them, for the Young Men to cast their Wanton Eyes upon her Comely Countenance; but she sate to a side.

[And he reached her Parched Corn] which was an usual food in those Countries, 1 Sam. 17.17. and 25.18. and 2 Sam. 17.18. Boaz observing her Modesty serves Ruth with his own hand; of this [far tostum,] baked Bread, Corn, which was a great dainty in that Day. Hence,

Observ. 4. Feeding upon the Fruits of the Earth kept those persons in better Health, in longer Old Age than feeding upon the Flesh of the Creature, whether Beasts, Birds, or Fishes. People in those days lived to a great Age, now we in our Days do Die fast and Young. 'Tis no marvel, (saith Seneca) that persons Die soon (quia tot mortibus vi∣vunt;) because we do Live upon the Dying of so many Creatures to become our Food.

[And she did Eat and was sufficed, and left thereof.] Hence,

Observ. 5. Masters of Families ought to make sufficient provision for their Servants and Labourers. Here's Boaz's bounty very obvious; if this poor Gleaner (that came to Meat by courtesie only) Did Eat and were sufficed, much more his Menial Servants and hired Labourers.

[And left thereof.] Boaz's Charity was no Churl to Ruth, especially according to the Septuagint [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] he reached out to Ruth by heaps and handfuls, there∣fore had she more than enough, and this she reserved to carry home to her Mother. Hence,

Observ. 6. In the midst of our fulness we should have sympathizing thoughts for those in want, especially for those of our own Relations. Ruth forgot not her poor Mother at home, while she enjoyed plenty abroad. Oh! how many bad Husbands, &c. not only fare well abroad, but even too well (in Riot and Revelling) while their poor Families are pinched with penury at home?

N. B. And as it is thus in Temporals so in Spirituals: You that have liberty to come into Gospel fields, and unto Gospel-tables. Oh! remember you carry some∣thing home for such as stay by the stuff: 'Twas Davids Law, 1 Sam. 30.22, 24. such as be serving us, while we are serving God; sure I am, God hands out better heaps and handfuls to us, if prepared to meet him, than ever did Boaz to Ruth. Besides there is no envy in Spiritual things (as in Temporal,) because they may be divided (in solidum) enough for all at home and abroad.

V. 15. [When she arose to Glean.] Hence,

Observ. 1. Meat at meal-times ought to be received with moderation, that is, so as to fit us, not to unfit us for our labour. Thus Ruth rose up to her labour after she had eaten sufficient, ver. 14. and after thanks returned first to God and then to Boaz: She did not fill her self so as to indispose her to her duty [impleturs ven∣ter non vult studere libenter] when the belly is full the bones would be at rest. Ruth doth not lay down to sleep after her sufficient eating, but she rose up to work; she did not Live to eat, (as many do, inutile pondus terrae, unprofitable burdens of the Earth; fruges consumere nati, as if born only to consume the fruits of the Earth) but she did Eat to Live, and to work too.

[Boaz commanded his young Men.] Hence.

Observ. 2. Masters of Families ought to lay Gods charge upon their Servants in their Fami∣lies to behave themselves well in all their Actions. Here Boaz (as it were) bound his young men (who are apt enough to be unruly) to their good behaviour; Oh that all Masters would do so! See above on v. 9. more.

[Let her gather among the sheaves.] This was great kindness, and a special favour [Gam ben hagnamarim, Hebr.] not besides or after the sheaves, but amongst them; this was a peculiar respect to Ruth, not vouchsafed to other common Gleaners. Hence.

Observ. 3. As Boaz, so God hath his common and his peculiar favours, Psal. 106.4. and 119.132. and John 14.17. Oh! pray that you may be Gods Ruths, and be admitted this day to Glean among the sheaves, and not (in this Gospel-Field) to be put off with common Kindnesses.

[And reproach her not.] Hence,

Observ. 4. Kindness must not be shewed with any upbraiding. Any Upbraiding would have put this modest Damosel to the Blush; and so the Hebr. word is [Shame her not,] or upbraid her not. God gives and upbraids not, Jam. 1.5. and Godly Boaz doth so; nay, he will neither upbraid her himself, nor suffer any of his Servants to upbraid her. God never upbraids, save only in case of unthankfulness, and then he will take his own and be gone, Hos. 2.8, 9. Matth. 11.20. Man is apt to upbraid and [qui exprobrat reposcit] he that twitts recals his kindness, and this twitting eats out the

worth of the gift; but God doth not so, for he is never wearied with doing us good: Hence David saith, This is not the manner of Men, O Lord God, 2 Sam. 7.19. should God do to man as oft as we do to God, we should soon weary him: Withdraw thy foot, &c. lest he be weary of thee, &c. Prov. 25.17. The Hebrew Proverb is, at first thou may be [Oreach] welcome as a Traveller that stays for a Day: If thou tarry longer [Toreach,] charge or burden: But if thy stay be long, thou becomes [Boreach] an out-cast hunted out of that House thou hast so uncivilly haunted. But God draws out the line of his love to the length of our Lives, and hath an unwearied Infiniteness, Psal. 36.10.

V. 16. [Let fall also some of the handfuls:] De Industria, on set purpose. This was much beyond the kindnesses of the Levitical Law, Lev. 19.9. and 23.22. and Deut. 24 19. Hence

Observ. 1. There is a dispensation, to wit, that of the Gospel, that far exceeds in grace and goodness, [to man] that dispensation of the Law. This is the Apostles design to de∣monstrate in 2 Cor. 3.6, 7, 8, 9, 10, &c. that the Law of Moses hath nothing such abundant glory, as the Gospel of the Messias in both its Freeness and Fulness of Grace to fallen Man: This is the dispensation that purposely scatters handfuls for poor Glea∣ners to gather up. Christ is ever kinder to such than Boaz was to Ruth.

[And rebuke her not] as one that was over forward. Hence,

Observ. 2. As Boaz was, so Christ is very tender that his most sincere and laborious Gleaners even of handfuls or rather heartsful of Grace, should not be discouraged. Let this comfort all such as are truly sedulous in improving every Gospel Advantage to the best, though the mad World (ever beside it self in point of Salvation) cast never so much contempt upon you; say with David, If this be to be vile, I will be more vile, 2 Sam. 6.22. (opto me sic in aeternum delirare,) I wish this manner of madness always said Basil once.

V. 17. [Ʋntil evening.] Ruth laid about her and lasted in her. labour Ʋntil the Evening, Psal. 104.23. Hence.

Observ. 1. Gleaners in Gospel-fields should continue in their Gleaning-work from Morning to Evening. How many are but Half-Sabbath-folk, that can spare to spend a morning in Sabbath-service, but are for their Pastimes or Recreations after that, or for laziness all the Morning, and spare the Afternoon a little time for Gods service; Ruth was none of those lazy Gleaners, but begins in the Morning and holds out untill the Even∣ing. He that regardeth a Day, should regard it to the Lord, Rom. 14.6. Man goeth forth to his work and to his labour until the Evening: He should labour either manually or men∣tally, and Eat his Bread either in the sweat of his Brows or Brain until the time ap∣pointed for Rest and Refreshment come upon him, Psal. 104.23. And this Woman Ruth doth as the good Houswise, Prov. 31.17. She girdeth her Loins with strength; So holds out to the end. They are but loose Professors (not having the loins of their mind girt up, Luke 12.35.) that spend not the Sabbath From Even to Even, &c. Lev. 23.32. there be few such Sabbatarians that keeps the Sabbath from Morning to Even∣ning, much less from Sun setting to Sun-setting.

[About an Ephah of Barley.] About one of our Bushels, a good days work for a Gleaner, and a great burden for her to carry Home upon her Shoulder. Hence

Observ. 2. Though God be very bountiful to us, yet will he have us to use all the means in a way of subserviency to his bounty. As Boaz dealt with Ruth here; he could have given her an Ephah of Corn ready made up to her hand without any more adoe, and 'twould have been no more charge to him; but he will have Ruth to gather, glean all the Day, and Thresh out at night all she had got together, and all this labour of hers must be all the price she should pay for it.

N. B. Thus God deals with us in the way of his bounty, he will have us to be busie in a careful and conscientious use of the means; 'tis easie with the Lord to give us a whole Ephah or Bushel full of Grace at once, without any further trouble to us, save only to carry it away; but he will have the care of the Means to belong to us, as he is content that the care of the End should belong to him. God will give us at the second hand what he would not give us at the first hand; He will give us Grace and Know∣ledge by the use of the means, which he gives not immediately from himself. Dii la∣boribus omnia Vendunt, God sells all for labour, saith Hesiod.

V. 18. Relates only Ruths kindness to Naomi, (whereof I have spoken be∣fore, v. 14.) She carried something Home (in her Scrip or Bag) of her own ear∣nings. Hence.

Observ. No man ought to be for himself only, but also for the good of others. Charitas est a se ipso, Charity may indeed begin at home, but it must not end there; it must walk abroad.

V. 19. [That did take knowledge of thee.] That is spoke to in ver. 14. to wit, Boaz's kindness to Ruth.

[Where hast thou been to Day?] From whence,

Observ. The Saints are so dear to God, that both their persons and performances are pre∣cious in his sight, Isa. 43.4. God is pleased to record in sacred writ, all their sayings and doings as 'twere, when the mighty Monarchs (with all their great Atchieve∣ments) are passed over with silence in Scripture History. God hath a great compla∣cency, and is much taken with all that the Saints say and do in this World, if not sinful.

V. 20. [Blessed be he of the Lord] Thus Naomi prays for Boaz. Hence,

Observ. 1. Prayer is the poors requital; as Health is their patrimony, so Prayer is their recompence. The blessing of the poor came upon Job, Job 29.13. they gave him many good words and wishes, as the poor (when relieved) use to do; and God hears the Prayers of the poor, and extraordinarily blessed Job according to the poors Prayers.

[To the Living and to the Dead.] Hence,

Observ. 2. Dead Relations are Honoured, and as it were Gratified, in kindnesses shown to the Living. Thus Boaz was blessed for doing good to Naomi, and Ruth for the sake of Elimelech and Mahlon: How much more ought God to be blessed for taking care of the Fatherless and Widow, Jer. 49.11. for the sake of the Dead?

[The man is near of kin to us,] our Goel, Hebr. The Right of Redemption is his, Lev. 25.25, 26, 47▪ 48. and Deut. 25.5, 6, 7▪ Mark 12.19. Hence,

Observ. 3. Christ is our Goel, our Redeemer, to Redeem our persons sold under sin, and to Redeem Morgaged Heaven for us. Christ is our Brother, Flesh of our Flesh, &c.

V. 21.22, 23. Are but a recital of what passed before: From all which jointly,

First observe, (Over and and above what hath been observed already.) Modest Naomi hitherto had not bragg'd of her Rich Kindred.

Secondly, Modest Ruth relates Boaz's Courtesie to her, but not a word of his Commenda∣tion of her.

Thirdly, The elder Women should counsel the younger: Naomi's Mouth was Ruth's Oracle in all cases, &c.

CHAP. III.

Verse 1. SHALL I not seek Rest for thee?] Hence,

Observ. 1. A Married Estate is a State of rest unto Young and Ʋnmarried People. There is a Natural Propension in most to the Nuptial Conjunction. If God may be Judge in the case; 'Tis not good for Man to be alone, Gen. 2.18. This is against a Monastick Life: And 'tis not good also for the Woman to be alone; there is no rest for their roving Affections, until they come to the Centre of Marriage. The Man is restless while he misseth his Rib, and the Woman is as restless until she come to settle and center in her old place again, to wit, under the Mans Arm or Wing, and become a Side-fellow to an Husband: Hence Plutarch calls Marriage (portus Juventu∣tis.) The Haven or resting place of young People, who are usually tossed with roving and rambling Affections as a Ship is at Sea with Waves, but lies still and rests in the Harbour.

[That it may be well with thee.] Hence,

Observ. 2. That Parents and Guardians, (who are in Parents stead) ought to seek Rest and Weal for such as are committed to them. They should certainly do their best endea∣vours to provide suitable and comfortable Matches for their Children: Not thrust them into Nunneries. To give them in Marriage, so as that It may be well with them, which is indeed as it proves: For Marriage is as Merry-Age to some, and as Mar-Age to others. It was said of the Roman Sylla, that he had been happy, if he had

never been Married; and the same, no doubt, may be said of many others. Yet this comes not from Marriage it self, (for it is Gods Ordinance and Institution, and a Divine Medicine, which, if Rightly applied, would heal those inordinate Lusts that War against our Souls,) but from Mans own corruption, which like a Toad, turns all it takes into Poison. Marriage indeed hath many troubles, 1 Cor. 7.28. but withal it hath many helps against troubles, if God bless it.

N. B. Oh! that all such as have young ones under their care and custody, would ex∣ercise such a good Conscience, as Naomi doth here, taking all care, and making all pro∣vision for their Weal in both Worlds; not only that they may live in peace and plenty, and not be exposed too long unto the disquietment of Poverty, Widowhood and want of Children in this Life; but also that it may be well with them in the Life to come.

V. 2. [Behold he winnoweth Barley to night.] Hebr. Halailah Sub noctem: They winnow∣ed at night, because,

First, It was then Cooler, Gen. 3.8. and heat would not then hinder the sore la∣bour of the Winnowers.

Secondly, Then had they a brisker Wind which was better for Winnow∣ing. Naomi mindeth Ruth of this fair opportunity of accomplishing her Desire. Hence,

Observ. 1. That there is a convenient time for all Actions, Eccles. 3.1. and a well cho∣sen season is an excellent advantage to any Action. Naomi bids Ruth observe carefully, that God by his Providence did offer to her a seasonable opportunity, having a fit time and convenient place of acquainting her self better with him, and she wisheth her to improve it.

[Behold [he] Winnoweth.] Hence.

Observ. 2. None are too great or too good for proper work (either of the Brow or of the Brain) in the World. 'Tis probable, Boaz (himself) had a hand in the work, or at the least, an oversight, Ruth 2.4. Maximilian, the Emperor, could say, Quo major fuero tantò plus laborabo: The greater Man that I am, the more pains will I take. All should do some Generation work, Act. 13.36.

V. 3. [Wash thee therefore and Anoint thee.]

That is, make thy self as Amiable as thou canst, that thou may'st find favour in his sight. She must,

First, Wash her self, A Sudore & Sordibus, from Sweat and Filth,

[N. B. Oh! that we may Wash and Anoint every Supper-Day especially, &c.] That thou may'st not smell like a slothful Slut.

Secondly, She must Anoint her also, (according to the custom of those Countries, Psal 104.15. 2 Sam. 14.2. Matth. 6.17.) that she might look with a more Lovely and Brisker Countenance. Hence

Observe, All Lawful means are to be used in a way of subserviency to Gods Providence. Thus Ruth did here:

First, In Washing off all spots with Water.

Secondly, In Annoiting her Face with Oyl, to make her look both Bright and Chearful.

Thirdly, She must put upon her the very best of her Garments, to put her self in∣to a comely and desirable Dress.

Fourthly, She must go down to the Barn-Floore, &c.

V. 4. [And uncover his Feet, &c.] This she was to do;

Fifthly, And so demand Marriage of him, which in those Days, and in Ruths case, was neither unlawful nor immodest, Deut. 25.20. And Clandestine Marriages were not then forbidden.

The Question arises here, Whether this were good Counsel for Naomi, that was a Godly Matron to give, and for Ruth that was a Modest Damosel to take?

Answer, First, The end and intention of Godly Naomi, was undoubtedly good; Namely, To have her Daughter Married to her next near Kinsman according to the Law of God forementioned on Chap. 2.20. that seed might be raised up to him, and so continue his Name, and enjoy his Inheritance in Israel. But

Secondly, All the doubt lies about the means to obtain the End. The Antients do indeed Censure them, as dangerous and scandalous: And that Naomi's advice might have spoil'd her design, for Grave Boaz, might have utterly rejected Ruth as a Wanton Woman, unsuitable to his Gravity; and so she would have lost all hope of

his Marrying her; but 'tis thus defended; all this was done by Instinct from God (tho' seemingly inconsistent with Modesty) and therefore was blessed by God (as that was Gen. 27.7.) to become effectual means for accomplishing the end. Now Naomi, being well assured both of Boaz's Piety (especially now being old) and of Ruth's Chastity, gives this advice, and Ruth takes it, which had it not been good, and of God, such Godly Women (as Naomi and Ruth were) would never have dared to say and do thus: However this encourages none to enter into God's Ordinance by the Devil's Portal: God will make such smart and smoak for it, if they first Bed, and then Wed, &c.

[And he will tell thee what thou shalt do:] Meaning, I shall not need to give thee any further direction, for Boaz (himself) is so pious, prudent, able and honest, that he will prescribe to thee all lawful means for Consummating this Marriage betwixt you, according to the Law of God.

N. B. Thus God tells us all we should do to Marry Christ; all which do show, that Naomi's Counsel was not Carnal, but Godly Counsel, and not to be Condemned (as Lyra and Carthusian doth) for thus laying a Temptation unto sin before Boaz. Hence,

Observe, 'Tis an undoubted evidence of strong Grace, when Tentation draws not out Cor∣ruption, when there is both time and place convenient for sinning against God. Thus it was with Godly Boaz, as appeareth plainly after, v. 8. Ruth was a Morigerous and Obsequious Daughter to her much Honoured Mother, and (in hope of a good Husband) doth ad∣venture far; yea, and not only promiseth to do, but also performeth all that her Mo∣ther directed her, v. 6.

N. B. Oh that we were as Docible, Tractable and Morigerous in adventuring far and hard, to bring about our Souls Matching and Marrying with Christ: Where earnest desire is after Christ (as in Ruth after Boaz) nothing will daunt the Spirit, or discou∣rage the Heart; but the saying is, [Ingens gloria calcar habet,] difficulty of Duty in Honest, Honourable and Glorious Enterprizes, rather whets up, and spurs on, rather Animates than Exanimates an Heroick Soul, as it did great Pompey (crossing the Adri∣atick in a great Storm to relieve a Besieged City) saying to the discouraged Pilot, [Necesse est ut Vadam non ut Vivam,] 'tis necessary I should venture, not that I should survive the danger: Thus,

V. 5. Ruth saith, [All that thou biddest I will do.]

N. B. Oh that we could say thus to God, All that thou commandest me to do for the obtaining of Christ, I will do. See how the Spouse ventures far for Christ, Cant. 3. and ch. 5. and ch. 8.1. to the loss of her Vail, and to wounding. Hence

Observe, Christ must be had at any rate; we cannot Live, we dare not Die with∣out him.

V. 6. [She did all her Mother bid her do.] Hence

Observe, Ruth's Ʋniversal Obedience to Naomi, will rise up in judgment against many Disobedient and Rebellious Children, that instead of doing all things their Parents lawfully command them (according to the Fifth Commandment) they scarce do any thing, or (it may be) just nothing; how can such read that Scripture, [Deut. 21.18, 19, 20, 21.] without trembling! Alas there be but few Children that can say, as that Elder Son (in Luke 15.29. said to his Earthly Father, Lo these many Years have I served thee, neither have I at any time transgressed thy Commandment.

N. B. And likewise how will this Ruth's [doing all that Naomi commanded her,] condemn [all us,] for want of Ʋniversal Obedience to our Heavenly Father? Alas, we have not respect to all God's Commandments (as David had) Psal, 119.6. And if we have not respect for all, we can never yield subjection to all; possibly we may say, with Ruth, [All that thou commandest me, I will do,] but we will not do with Ruth, even all that she was commanded; we may promise, but not perform; we are good at pro∣mising, (as Israel was in saying to Moses, all that God commandeth, we will do, Exod. 19.8. but bad at performing, as they were, who were oftentimes repining, and sometimes rebelling; like that Son in the Parable, that cryed, [I go, Sir,] yea, [But when, Sir?] He went not at all, Matth. 21.30. We Vow, but pay not, Psal. 76.11.

V. 7. When Boaz had eaten and drunken, and his heart was merry, or Hebr. made good, to wit, frollick, free from cares, and chearful, by feeding liberally, and feasting more freely than ordinary, as at such an Harvest, or Vintage-Feast he might lawfully do. Hence

Observ. 1. God allows his own People an honest Affluence, they may delight themselves in God's great goodness, Neh. 9.25. There is a time for all things, a time to Rejoyce,

and a time to mourn, Eccles. 3.4, 12, 13. The time of Joy is threefold in Scripture. 1. The Joy of Harvest. 2. The Joy of Marriage. 3. The Joy of Victory. The first of those was this of Boaz, as their manner was, Psal. 4.7. Isa. 9.3. and 16.9, 10. Judg. 9.27.

[And she came softly and uncovered his Feet:] Or lift up the Cloaths that were on his Feet, Hebr. Hence,

Observ. 2. Seeming Immodesty may be attended with real Innonency. Here the means to bring on the Match, were at least seemingly immodest, and not altogether free from [Scandalum datum] Offence given, and from danger of ill Report; yet had this been really so, such a grave and godly Matron (as Naomi was) would never have given it in direction to her young Daughter (Ruth) a stranger, and a new Convert; yea, she was so confident of the Innocency and Honesty of both Old Boaz, and Young Ruth, that she knew no real cause to discourage her in this course, no way inconsistent with true Piety, yet every way effectual to bring on the Marriage, seeing withal she used that Secrecy therein, which the place and time of Night afforded, to avoid [Scanda∣lum acceptum,] that others might not take offence, and that themselves might not come under an ill Report, for thus doing: O prisca simplicitas.

N. B. Surely there was more real Simplicity, Innocency and Honesty in this day, than can well be found in our Day.

V. 8. [The Man was afraid.] Fear is a Passion of the Soul, whereby it shrinks [in] it self from some imminent evil. Hence,

Observe, The subduing of strong Corruption, even in an hour of Temptation, and oppor∣tunity of sinning, is a manifest token of great Mortification.

N. B. Oh what a Mortified Man was Young Joseph, being about Twenty Seven Years old, when he refused to commit that Sweet Sin (as Wicked Men call it) with so much security and secrecy, when his Wanton Mistress did so Wickedly and Impudent∣ly sollicit him! Gen. 39.7, 8, 9. The sailor's Iron entred into his Soul, Hebr. Psal. 105.18. but Satan's Temptation could not enter his Conscience, for it was fraught with the fear of God, which is a pure Grace, Psal. 19.9. and hates evil, saith Solomon: Few of Joseph's Years would have done what he did: Oh what a Mortified Young Man was Timothy, that could exhort the Younger Women with Chastity! 1 Tim. 5.2. not with some (only) but with all purity; not so much as one Impure Motion, or Unchaste Thought in the mean while creeps into his Heart: To refuse proffered Pleasures is as sound a tryal of the truth of Grace, as to endure the Tortures of the Rack; Temp∣tation is but as the Tap to give vent to Corruption.

N. B. And Old Boaz was a Mortified Man, and one in whom the fire of Lust was strangely and strongly extinguished, yea, one that feared where others would have Lo∣ved and Lusted, seeing there is such a natural propension to be Carnally minded, and Unbridled Lust, like the Wild Figg, will soon mount over the Wall of Divine Pre∣cepts. There is the Law of the Members, in a double sense, to wit, in the Body as well as in the Soul, in the outward, as well as inward Man.

N. B. Some think that Boaz feared it was some evil Spirit, that had assumed a Bo∣dy, and was got to Bed to him: Historians tell us, that the Devil hath play'd such Pranks with Young Gallants sometimes; yea, Boaz his Mortification was the more in this Circumstance, inasmuch as he now had been frollick with Feasting; alas, how was godly Lot exposed to a double Temptation in his frollicking too much with Wine, forgetting himself to be a Father, Gen. 19.32, 34.

[Est Venus in Vinis, Ignis in Igne furit,] Sine Cerere & Baccho friget Venus.

Yet the Tempter may strike fire long enough for Boaz, he will not find him any dry Tinder; his Heart was good, Hebr. or Merry.

V. 9. [Spread thy Skirt over me.]

This Tostatus understands, as if hereby she desired him to lie with her; this is too gross a Slander to fix upon Godly Ruth, who desired no more (by this Proverbial Speech) but that he should Marry her, Ezek. 16.8. and as an Husband to nourish and cherish her, Eph. 5.29. consult these two places.

V. 10. [Blessed be thou, &c.] As Luke 1.28. he did not call her a Light-Skirts, nor suspected her unfit to make an Honest Man's Wife. Hence,

Observ. 1. 'Tis our duty to say thus to Christ, spread thy Skirt over me, for thou art my near Kinsman.

Observ. 2. Christ will call all such as say so to him, thou art the Blessed of the Lord, thou art welcome,

[My Daughter.] Hence,

Observ. 3. Humility is the happiest way to Honour; she calleth her self [his Handmaid] and he calleth her [his Daughter.] Nothing is lost by Humility; before Honour is Hu∣mility, Prov. 15.33. Abigail must think it an honour to become a Laundress to the meanest of David's Servants, before she can be honoured to become David's Wife. 1 Sam. 25.41. and David [himself] must be brought to say, [I am not haughty,] Psal. 131.1. before he be brought to the Throne of Israel. Humility hath at the heels of it, Riches, Honour and Life, Prov. 22.4. Moses must be Forty Years a Stranger in Midian, before he be King in Jesurun. Surely, as the lower is the Ebb, the higher is the Tide; so the lower any descend in Humiliation, the higher they shall ascend in Exaltation; the lower this foundation of humility shall be laid, the higher will the Superstructure and Roof of Honour be over-laid: This is God's Method.

[For thou hast shewed more kindness, &c.]

That is, this thy later Love is greater than thy former, while thy Husband was alive, and could requite thee. Hence,

Observ. 4. True Grace and Goodness is of a growing Nature. Thyatira's Works were better at last than at first, Revel. 2.19. Happy is that Soul that hath no Spiritual Wi∣therings, and sensible decays of the inward power of Grace, but is as the shining light, that shines more and more to a perfect Day, Prov. 4.18. when Apostates like Blazing-Stars, go out in a snuff and stench; yea, and infect the Air, &c. The Righteous shall hold on his way, and wax stronger and stronger, Job 17.9. not only persevere, but proceed and make progress, not only holding their own, but also getting more Grace, adding to Faith, &c. 2 Pet. 1.5.

[Inasmuch as thou followest not Young Men.]

Which are more suitable to thy Age, being more Vigorous and Viewable, Persons of a better presence than I am, being an Old Man: This was chaste Love. Hence,

Observ. 5. The Lawless Law of Lust, ought not to direct in Matches and Marriages, but the right Law of Reason and Religion. This Ruth followed, and not that, for no doubt but she might have found Wanton Young Men (either poor or rich) in her own Countrey, and never have come to Canaan, to be Married to Old Boaz; she did not as too many Wanton Young Widows, (which are dead while they live, 1 Tim. 5.6. that being impatient of delay, marry the first that come to their hand, and (as the vulgar Saying is) take their former Husband's Winding-sheet (before he be well cold in the Grave) to make a Shift, or Wedding Shirt for her following Husband: This is not of good report to sober Minds.

V. 11. [And now my Daughter fear not.]

That is, of failing, or falling short of thy desire, or hope; or thus, do not fear that I will reproach thee, or reject thee for this present practice, which though it have an appearance of evil in it, so far as to affright me, yet now I better under∣stand, it proceedeth not from any Unlawful Lust, or Wanton Lightness; this was a Candid Construction, and a comfortable Answer to this Distressed Expectant. Hence,

Observ. 1. As Ruth's Goel, or Redeemer construes all candidly, and answers comfortably unto her, even so, and much more then so doth Christ our Goel and Blessed Redcemer, all this unto (poor) us. Oh what a candid Construction is that of God! Deut. 22.26, 27. [There is in the Damosel no sin, for she cryed out, she shall not die.] 'Tis presumed from the very circumstance of the place, that she cryed out, and ceas'd not to do so, till she could hope no longer of any help, or succour; she falls before the Fornicator, as the Honest Traveller before the High-way Robber. Now how could this be known, that there was Violence on the one side, and Innocence on the other, seeing as there was none to save her, so there was none to hear her in her crying out. God teaches Moses to presume it, and to take it for granted, silence (in such a case) giveth consent. And Oh what a comfortable Answer did Christ give that Syrophaenian Woman, [Be it unto thee, even as thou will,] Matth. 15.28. although he had first (at least seemingly) re∣proached and rejected her for a Gentile Dog, yet after gives her (as it were) the Key of his Treasury (where fulness of all things, both Throne-Mercies, and Footstool-Mer∣cies, are laid up) and bids her take up what Mercy she pleaseth.

[I will do unto thee all that thou requiretst,] saith Boaz to Ruth here. Hence.

Observ. 2. The desires of the Righteous shall be granted, Prov. 10 24. Let Persons that pray, bring but honest Hearts, and lawful Requests in the Name of Christ, and they may have what they will, even any thing their Hearts do wish for, or their Needs do require, either in Heaven or Earth, even betrothing Loves from Jesus Christ, as Ruth had here from Boaz a promise of Marriage conditionally, I will be thy Redeemer, thy Goel, thy Husband, Isa. 54.4, 5. especially if Christ can but say of us as Poaz said of Ruth, Ye are Vertuous Souls.

[For all the City of my People knoweth that thou art a Vertuous Woman.]

[Chi Esheth Chail,] A Woman of Vertue, that hath (Godly) Strength (as the word Chail] signisies) to withstand Ungodly Temptations; thou art one praised by all, and therefore praised by me above all, even above the choicest Rubies. Hence,

Observ. 3. All Women ought to be Vertuous Women. They should have Ruths Cha∣racter on them, who is called [Esheth Chail,] and they should be known to be so by all the City of their People.

N. B. But woe and alas, how many Women are Vitious (not Vertuous) Women, and known too to be so by the People of this Great City! Wherein are found so many notorious Bawdy-Houses, and whole Streets or by-Allies of prostituting Whores. We should mourn in secret for this, as it contracts great guilt, and will bring great Plagues on the City, if not Repented of and Reformed. Solomon saith, many Daughters have done Vertuously; Prov. 31.29. but alas, we may say in our day, that many Daughters have done Vitiously, in prostituting their Bodies to the Whoremonger, and their Souls to the Devil, never considering that all such Unclean Persons shall be shut out of Heaven, 1 Cor 6.10; 11. no such defiled Dogs (or Bitches) shall ever trample upon that Golden Pavement. Revel 21.21, 27. with 22.15. but all such wickedness shall be thrust down, and turned into Hell; (yea though there be whole Streets, whole Cities, or whole Na∣tions of them;) Psal. 9.17. prepared for the Devil and the Damned, Matth. 25 41.46.

Observ. 4. Good men should promise Marriage only to Vertuous Women. Thus Boaz pro∣mises Ruth, here upon this very ground, that she was a Vertuous Woman; Alas, the Worlds Rule is, [Virtus post nummos] Money carrieth the mastery more than Vertue. And the Question that is first asked, is, What hath she for Cash? not, What is she for Vertue: [Dos non Deus] 'tis Portion, not God maketh most Marriages, but they com∣monly prove unhappy Marriages, where Men Marry either by the sight of their eyes for fading beauty, or by their fingers ends, in telling over a great Portion: I have given (in my Christian walk upon Family duties) Seven qualifications whereby to chuse a fit Wise, to wit, Grace, Race, Face, Arts, Parts, Portion and Proportion. Grace is the first (as tis the best) of those Qualifications, and Portion is the last but one: This is Boaz's way, and 'tis God's way, though it be not the Worlds way. For saith the Poet.

Hand facilè Invenias multis e millibus Vnum, Virtutem preeii qui put at esse sui.

Not one of a Thousand do reckon Vertue as a good Portion, as Boaz did here, &c.

N. B. 'Tis (indeed) good to be a Vertuous Woman, but 'tis better to be a Gra∣cious Woman, Prov. 31.29, 30. Vertue without Faith is but a beautiful Abomination, and a smoother way to Hell and Damnation; when 'tis only Moral (not Theologi∣cal) Vertue, a drachm of Grace is worth a pound of Vertue with the Lord. Morally Vertuous Women (yet in an unregenerate state, although they be never so witty, so well worded, and so well deeded too) are but like those wild Creatures tamed (the Camel, the Elephant, &c) they do the work of tame Creatures, yet have they the Nature of wild ones. Many Daughters have done Vertuously, but the Gracious Woman excels them all: The Woman that feareth the Lord, she shall be praised, for the Paragon of beauty, all glorious within, Psal. 45.11. The Female Glory, and the wonder of the World, as well as of Women kind, to all those that have Spiritual Eyes wherewith to behold the beauty of Holiness, which only can be, Spiritually discerned, 1 Cor. 2.14. To fear the Lord, is the Crown of all commendation, and makes Amiable to God and good Men.

V. 12. [Now it is true.] Hence.

Observ. 1 Truth Alle••gea ought readily to be assented unto: Every good Man should be both a lover and promoter of truth be it for or against him; hence the form of that Oath (which should be the end of all strife) thou shalt Swear the Truth, the whole Truth, and nothing but the Truth; yea and in common communication, our yea should be yea, and our nay, nay, 2 Cor. 1.17, 18. No lightness, much less lying, should be.

[Howbeit there is a Kinsman nearer than I,] and therefore hath the Right of Redemp∣tion before me, according to the Law, Deut. 25.5. Hence,

Observ. 2. 'Tis a just and righteous thing to give every one his own. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lex ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 distribuo, quia lex suum cui{que} distribuit, the Law should give every Man his own; Defraud not thy Brother in any matter, for God is the avenger of such. 1 Thess. 4.5. Boaz was a Just and Righteous Man, and he would not Rob his Brother of his Right; Thou shalt not remove thy Neighbours Land-Mark, Deut. 19.14. to take from another for enlarging thine own, as wicked Ahab did Naboths Vineyard, 1 King. 21.3.

V. 13. [Tarry this Night.]

He saith not; come up hither, that I may Lie with thee now, having so fair and secret an opportunity, but tarry till God's time; he will not take the Devil's time Hence,

Observ. 1. Marriage Comforts and Priviledges ought to be charitably and chastly come to. Behold Boaz's Charity and Chastity unto Ruth; she lies beside him, and in the Night season too, when no Eye could behold him; yea, all his People were fast asleep in the Barn-floor, (so that it was not known, a Woman came into the Floor,) yet did he not unchastly touch her; for he well knew, that God's All-seeing Eye did behold him, 2 Chron. 16.9. The very Night is light to him, and he seeth all our ways, Psal. 139.2, 3, 5, 7, 8, 9, 11, 12. And therefore doth he chastly conclude with chaste Joseph, How can I do this great wickedness, and sin against God? Gen. 39.9. Yet withal doth he Chari∣tably promise her Marriage, and by consequence, the Duty of Marriage, to be ac∣complish'd in God's due time and way: Let no persons therefore presume to leap into the Married Estate by any Unchaste Actings before Marriage, but be careful to come clear and clean to it, if ever ye expect God's Comfort and Blessing in it.

[As the Lord liveth.]

He promiseth her Marriage, (if the other Kinsman refused) and confirm'd it with an Oath. Hence,

Observ. 2. A private Oath may be taken upon some emergent, necessary and Important Oc∣casions: That, to say, [The Lord liveth,] was an Oath, Jerem. 4.2. doth shew; for none can be said properly to live, or originally, but the Lord: Joseph had corruptly learnt in Aegypt, to Swear by the Life of Pharaoh, as the Spaniards do now by the Life of their King; but 'tis not in Judgment, Righteousness and Truth, to swear by any Crea∣ture, is to give to the Creature, the Glory of the Creator, which God will not allow of, Isa. 48.11. Our Lord (indeed) saith, Let your Communication be yea, yea, and nay, nay; for whatsoever is more than these, cometh of evil, Matth. 5.37. and swear not at all, v. 34. and above all things, swear not, Jam. 5.12. That is, not at all by the Crea∣tures, nor yet by the Name of God in common Talk, Lightly, Rashly, Irreverently, or Jestingly. Such as Swear in jest, may go to Hell in earnest; for such Swearing the Land mourueth, Hos. 4.2. Alas how are loud Oaths (to say nothing of those common Complements of Faith, Troth and Marry) become now the Phrases of Gallantry, and the goodliest Grace of a Gentleman, never considering how the Word of God threat∣ens a great many Woes against those whose Excrements come out at their Mouths, and they are not sensible of it; as likewise it tells them of a large Roll Ten Yards long, and Five Yards broad, all top full of Curses against the Swearer, yea, resting upon his House, Zech. 5.2, 3. Job 18.15. Some swear to save their Credit, but that Credit is too dear bought, that is got by sin: A good Man's Oath is needless, a bad Man's is bootless, but he that feareth not an Oath, neither will he scruple a Lye, but Credit will always follow Honesty; yet this of Boaz's is not a sinful, but a Religious Oath, though not imposed by a Magistrate, but when a private Person cannot have otherwise a necessary truth demonstrated to them: Thus Jacob sware to Laban, the Spies to Ralab, Jonathan to David, and here Boaz to Ruth: Yet such Oaths must be rare, reverent, well advised, warily and sparingly used, not as Food, but as Physick, only upon urgent necessity, and in matters of great importance.

V. 14. [And she lay at his Feet till the Morning.]

This was done not only with his consent, but by his counsel, v. 13. for she was then risen up to be gone, as it seemeth, but he advis'd to the contrary, lest she should be taken up for a Night-Walker. Hence,

Observ. 1. 'Tis our Duty to look to our Credit as well as to our Conscience: Our Credit and good name before man must be cared for, as well as our Conscience before God, Acts 24.16. Rom. 12.17.2 Cor. 8.21. Thus Boza counsels her.

[That it might not be known a Woman was with him.]

Et Castè & Cautè egit, he acts both Chastly and Cautelously, to avoid scandal; he might probably think an evil report might be raised, if this had got abroad: Hence are we commanded, To abstain from all Appearances of evil. 1 Thes. 5.22. all shews and shadows of sin; because bad men Muse as they Ʋse, they are generally jealous of the worst, and will never speak of the best: Therefore Boaz makes Ruth rise be∣fore Day.

Observ. 2. From his advising her [To lie at his Feet all Night.] is this, 'Tis the great Grace of God that strengthens Frail Man to resist Temptation. No doubt but Boaz found Gods strengthening Grace to enable him for resisting the Temptation, or otherwise he had led himself into a Temptation (which we pray God may not do so with us) by this Advice, and been a Tempting the Tempter to Tempt him; which needs not, seeing our own Hearts will Tempt us without the Devil, Jam. 1.14, 15.

V. 15. [Bring the vail, &c.] The Apron, Sheet or Mantle: Women in some Countries do wrap themselves in such kind of Plads or Mantles when they go abroad. It must be some capacious thing to contain Six Measures of Barley. Hence

Observ. 1. True Vertue or Grace makes persons Universally good. Boaz was a Gracious or Vertuous Man, as Ruth was a Vertuous Woman; he is not good in one kind or respect only, but in other respects also. He is good in his Charity as well as in his Chastity, he adds one Grace to another, 2 Pet. 1.5. As he robbs not Ruth of her Chastity, so he bestows upon her his Charity; saying to her, Bring the Vail, that I may fill it with my Corn, not to take it from her, as the Churlish Watchmen did to Christs Spouse, Cant. 5.7.

[He measured.]

Not fill it at random, but took time to measure it out; It may be, that he might keep an exact account of the increase of his Field, and of Gods blessing therein; that he might know how near he came to Isaac's blessing, whose Field brought him an hundred-fold, Gen. 26.12. which is the utmost (that Christ mentions) of increase in the Parable of the Sower, Mat. 13.23. Hence

Observ. 2. Gods blessings bestowed on us should be recieved by us in an exact reckoning; we should receive them (pondere, mensurâ & numero) by number, weight and measure, to take the tale, to ponder the weight, and to behold the quantity of them, is an ex∣cellent way to get a Thankful Heart and a Rendring Disposition with David, Psal. 116.12.

[Six measures of Barley.]

So that he knew what he gave her, he gives not hand over head, as one in hast. Hence

Observ. 3. As Charity is no Churle, so neither must it be Blind or Extravagant: His li∣berality is not lavish in laying out Gods blessings, but he giveth in Judgment and with Discretion, not without consideration: Prudence is the General Guide and Uni∣versal Mistress in all Acts and Exercises of Vertue, Psal. 112.5. The Hebrew is (Shesh Segnorim) Six Barleys: Had he given her six Barley Corns, his gift had been more niggardly than bountiful. The former substantive being cut off by an Ecclipsis, 'tis supplied by adding a Bushel or an Homer; it cannot be the former, for it was not possible for Ruth to carry six Bushels of Barley (which weighs one hundred and sixty pound weight,) neither could her Mantle contain it. This measure therefore must be an Omer, which is the tenth part of an Ephah, Exod. 16. v. last, which came nigh to our Bushel; which also her Mantle might hold, and her Shoulders might bear; however, 'tis doubtless as much as she could well carry: Boaz will not send her away empty but laden home. Hence

Observ. 4. As Boaz, so much more our God, never sends home true suitors empty. He giveth, and he giveth liberally, he giveth Grace, he giveth more grace, Jam. 4.6. and more Grace, even a bosom full of blessings, even as many as they can bring Faith to bear away: Every Sabbath, and Sermon, or Sacrament, Christ cries to us as Boaz to Ruth (his suitor) bring hither thy Vail, (not a little but a great Faith) that I may fill it; Open thy mouth wide that I may fill it, Psal 81.11. Faith is the receiving Grace, God proportions his performing to our believing: As thou believest so be it unto thee, Matth. 8.13. The greater that the Vessel or Water-pot is which is carried to the

Well, the more Water it bringeth home in it: The greater that the sacks were which the Patriarchs (in the Famine) carried with them into Egypt; the more Corn they contained to carry home in them, for themselves and for their Families.

V. 16. [When she came to her Mother,] who probably knew her not (it being yet Dark,) and therefore asked Who she was? This shows that Ruth hasted home for three Reasons.

First, For the Danger of the way, it being so early and before Day.

Secondly, For the burden she bare to be disburthened.

Thirdly, For her Joy, that she might communicate to her Mother her happy suc∣cess▪ Hence

Observ. 1. As Ruth did, so every good Soul should basten home; to wit, to Heaven, we should have Pauls (Cupio dissolvi) I desire to be dissolved and to be with Christ, which is far, far better, Phil. 1.23. and that upon the same cogent Reasons that made Ruth hast home.

N. B. First, The Danger we are in, while we are in this Dark, Forlorn World.

Secondly, The Burden of Sin we carry upon us. Here

Thirdly, The Joy we hope for at our Fathers House hereafter.

[Who art thou?]

This Question Naomi asked before she opened Ruth the Door, who in the dark could not well be discerned, though poor People fear not Robbing. Hence

Observ. 2. As Naomi, so Gracious Souls should look well to their Doors; examine all comers, saying, Who art thou? Keep the Door of your Hearts, Prov. 4.23. And cover it, Numb. 19.15.

[All that the Man had done to her.] That is, said unto her. Hence

Observ. 3. A good Mans saying is looked on as good as doing; as Gods Dicere est facere, The Lord spake and it was done, Gen. 1. often. And his benedicere est benefacere, his bles∣sing is benefiting: He is faithful that hath Promised, Rom. 4.21. 2 Tim. 2.13. Heb. 10.23. and 11.11. So when a good Man hath once promised any thing, we then say 'tis as good as done. Hence.

Observe lastly, 'Tis Saints Duty to exchange their experiences; to be telling one ano∣ther what the Lord hath said to, and done for their Souls, Psal. 66.16. as Ruth did to Naomi here, what the man had said to her, or done for her. Happy is that Soul which can say Christ hath promised me Marriage, hath contracted with me to spread his skirt over me.

V. 17. [He said to me] His Heart and Tongue were relatives in this liberal Love. Hence

Observ. 1. Love in the Heart will discover it self every way: In the Eye, in the Mouth, and in the Hand too; Eat not the Bread of him that hath an Evil Eye, Prov. 23.6.

Dat bene dat mulltum, qui dat cum munere vultum.

He put her not off with cold Complements, Jam. 2.15, 16. saying, be warmed with a fire of words, or be cloathed with a suit of complements. If Love be in the Heart, 'twill be in the hand too.

[Go not empty.] This liberal man, Deviseth liberal things, Isa. 32.8. By liberal things shall he stand. Hence

Observ. 2. Giving not Getting, Handing out, not Hoarding up, is the true way of right Thriving, One would think that a man of a publick spirit, who is more for laying out (in doing good to others) than for laying up (only for his own good;) is most likely to fail and fall, but God hath promised he shall stand by liberal things; for this is Lend∣ing to the Lord, Prov. 19.17. 'tis a Laying up Treasure in Heaven, and a laying hold of Eternal Life, 1 Tim. 6.17, 18. The Lord gives command that Masters should be liberal to Old Servants, Deut, 15.13, 14. Thou shalt not send him empty away, but give some liberal ac∣knowledgment that God hath blessed thee by his Labours.

N. B. How then ought People to be liberal (according to their Ability,) to the Ser∣vants of Christ, especially Old Ministers, that hath laboured long in Word and Doctrine!

V. 18. [Sit still my Daughter.] That is, stir not abroad to be (as some Women would be) tattling the matter to others, but rest in what is done, and wait on God for the Issue. Hence

Observ. 1. When lawful means are rightly used, then should we wait upon God for the End. The care of the means belongs to us, but the care of the end belongs God, 'Tis good to be active in respect of the means, and to be Passive in respect of the End: We must commit our selves in all well doing to the Lord, Psal. 37.5. 1 Pet. 4.19.

[Ʋntil thou know how the matter shall fall.]

'Tis said to fall, because all Earthly concerns (as it were) falls down out of Heaven according to the Heavenly Decree: And whatever God hath ordained to be done, (or to fall out in the World) by his Divine Decree before all Time, the same he brings to pass by his Divine Providence in the fulness of time. Hence

Observ. 2. All matters concerning Mankind are appointed by a Divine Decree in Heaven, before they be accomplished by a Divine Providence upon Earth: Even all Matches and Mar∣riages are made in Heaven, before ever they come to be solemnized on Earth: Godly Naomi looks upward (and teaches her Daughter to do so) to take special notice how Gods Providence would work, in this matter. So Casts this burden upon the Lord, that they (both) might be sustained, Psal. 55.22. 'Tis our work to cast care, and 'tis Gods work to take care; Casting all your care upon him, for he careth for you, 1 Pet. 5.7. We must let God alone (until his Big-belly'd Decree bring forth, Zeph. 2.2.) with his own Work, which is then only well done, when 'tis done by himself.

[The Man will not be at Rest.]

She knew he made Conscience of his Promise, and would be restless till he had paid that Due Debt▪ Hence.

Observ. 3. Conscientious Persons should be restless until they make good payment of their Promises. Alas, how few Boaz's are in the World, who pay what they promise.

Ruth, CHAP. IV.

Verse 1. THEN Boaz went up to the Gate.] This was the place of Judicature among the Jews, and the likeliest place to meet this Kinsman, either going out to, or coming in form his business in the Field. Hence

Observ. 1. The most probable means ought judiciously to be used in order to the accomplish∣ing of our purposed ends. Thus Boaz being restless for obtaining his Promised end Chap. 3. last, uses the likeliest means to obtain his End: And he makes a judicious choice Of sitting down in the Gate, where he might not only meet soonest with his Friend, but also, where he might have the assistance of the Aldermen, or Elders of the City. to Hear, Examine and Judge of the matter in hand.

N. B. Many a Man loses a good end, for want of right means tending to the end. The Serpent beguiled Eve in directing her to wrong means for the proposed end; (Ye shall be as Gods) was the end; but the means used to obtain this end, was more likely to make them Devils than Gods.

[Behold the Kinsman came by.] This remarkable passage of Providence hath a (Be∣hold) upon it. Hence

Observ. 2. A marvelous Providence doth attend Gods Servants, that do wait upon God in the way of Obedience. The guiding hand of God doth make many an happy hit in the occurrences of his People. As before so here, the Man whom he wanted, and waited for, must needs come by at such a seasonable time, and so give an expeditious Issue of the cause depending.

N. B. 'Tis our loss not to observe what we gain, by many an happy hit of Pro∣vidence; as one to my self this Day, and on many other Days. Christ must needs go through Samaria, John 4.4. Oh! happy are they, that (as the Samaritan Woman) are just in the way: That Christ must needs go; Christ will look upon such. Thus the comely contexture of various Providences, are very marvelous to those that make observation of them.

[Ho such a one.] Peloni Almoni. Hebrew Oquidam singularis: Both those Words Daniel contract into one, in (Palmon) calling Christ, [Palmoni Hamadabbar,] or most Singular Speaker, or one above all Names, Dan. 8.13. Almoni comes from Alam mutus, to signifie we are mutes as to asking after Christs name, seeing it is Secret,

Judg. 13.18. And wonderful, Isa. 9.6. and Jupiter [Amon] among the Heathens; sig∣nifies, H••ns tu, Quis es! Oh thou, who art thou! According to the Inscription upon the Athenian Altar, to the unknown God. Act. 17.23. Hence,

Observ. 3. God and Christ are Incomprehensible: 'Tis one of the Attributes of God: His Nature cannot be comprehended by any Name; hence the Spouse Names him not, but crys Emphatically [Oh thou whom my Soul Loveth!] Cant. 1.7. And Mary calls [Him, him, him] Three times over without a Name, Joh. 20.15. and Christ saith to Manoah, [Why askest thou thus after my Name, seeing I am called, as I am called, and such is thy weakness that it surpasseth thy Conception. As Gods Being sur∣mounteth all Created Beings, so his Nature surpasseth all Names and Notions.

N. B. But heré, [••eloni Almoni] which have no proper signification, but are used as our [Hear you Sir] parallel to those Phrases, [in such, and such a place,] 1 Sam. 21.2. 2 King. 6.8. Do show that the Spirit of God will not vouchsafe to name the Name of such a notorious Worlding that preferr'd his own Land before God's Law; which commanded him to continue the Name of his Deceased Brother, by Marry∣ing his Widow, Deut. 25.6, 7, 8. Hence,

Observ. 4. That wicked Worldings which love their own Land, better than God's Law, are not worthy of a name; either of God or Man: No doubt but Boaz knew well enough the Name of this Kinsman, he being a Man of Quality, and sate next to Boaz, above all the Ten Aldermen, or Elders; yet the Holy Pen-man of this Scripture, (though Inspired by the Holy Spirit, 2 Pet. 1.21.) doth not vouchsafe him a Name, as a Punishment for his Pride and Ingratitude; who was so over studious of his own Name, that his Dead Neighbours Name he regarded not at all, yea he despised that Vertuous Woman Ruth; neither did he mind the Law of his God: Therefore is he not worthy to be Named. Solomon saith, the Name, and Memory of the wicked shall rot (and stink too) Prov. 10.7.

V. 2. [He took ten Men of the Elders:] These were the Saned••im, or Court of Judicature, possibly ten; to mind them of the Ten Commandments, which was to be the Rule of their Ruledom: Those must hear the Cause tryed, be wit∣nesses of their proceedings, and likewise be Judges of the whole matter between them. Hence,

Observ. 1. Courts of Judicature (If not Neighbourly Arbitrations) must be the end of Controversies: Some Men are of such a litigious Life, that neither Amicable Arbitra∣tions, nor Decrees in Courts of Common Pleas, or (yet) of Chancery, will make them desist from Law Suits, but still they pursue their sueing of their peaceable Neighbours, until they come to be stigmatized, and branded with the black name of Common Barretors God usually fills men with the evil of their own ways, Prov. 14.14. They are paid home in their own coin, and are oft brought to a Morsel of bread. [Sit ye down here.] Sitting must be the posture of those that Judge of differ∣ences. Hence,

Observ. 2. Arbitrators, and Judges, ought to be of a Sedate, and composed Temper in hearing, and determining Controversies. Here they are commanded to sit, that is, to be of a Sedate Spirit, for Men usually start up from their seat when they are trans∣ported with Anger. Those Elders to whom God directs this very Case and Cause for Judgment, Deut. 25.7, 8. must be considerate.

V. 3. [And he said unto the Kinsman,] Without an Advocate, or Pleader at the Barr upon Fee; he opens his Cause, and states the Case himself, and that in few and fit words, so brings it to a speedy Issue; such was the simplicity and down-right honesty of that day. Hence.

Observ. 1. The Simplicity of former times, doth much condemn the wicked wiliness, and corrupt cunning and craftiness of latter and our present times.

N. B. The Law now is become a craft and mystery; there is more plain dealing (as to suits at Law) in other Lands, than in our Land, as in Denmark, &c. 'Tis the partys work there to state his own Case, whereupon the Law is Read, and so they determine the matter. Oh! What a shame it is, that Men (among us) will go to Law about every light and trifling occasion; yea, and spin out their Suits to such a ••••••gth, as possibly may last Seven Years. Insomuch that it may be truly said, no Suit (made of the strongest Cloth) will last a Man so long as a Suit in Chancery may: This is for lamentation.

[Naomi s••lletha parcel of Land.]

Boaz, having to deal with a wily Worldling, deals warily with him in opening his Cause, for he mentions Naomi only that had the Land to sell. As if it were her Dowry, or Joynture, but not a word of Ruth, the widow, who must go along with the Land according to the Law. Hence.

Observ. 2. Holy wisdom is wonderfully helpful in managing Affairs with a wily and wicked World. Our Lord's caution is, to be ware of Men, and bids us, be wise as Ser∣pents, and harmless as Doves, Math. 10.16.17. The head of a Serpent, and the heart of a Dove, are two necessary Ingredients, wherewith to make up the Composition of a Christian.

N. B. There must be neither too much, nor too little, either of the Serpent, or of the Dove; Piety without policy, is too simple to be safe; and policy without Piety, is too subtle to be good: Boaz, here was a just compound of both; who was both Innocent and prudent too, in telling the Kinsman of the Land, but not of the Wife, that must go along with the Land; at the first, while he soundeth his mind by an Ambiguous Speech He speaks not a word of Marrying Ruth, yet without any pur∣pose of deceiving him; because, This latter was necessarily implyed in the former; seeing he was bound to accept or reject both, if he accepted, or rejected either.

V. 4. [And he said, I will redeem it.]

This shews, he gaped for the Land, and was prepared for the purchase, be∣ing a Rich Man as well as Boaz, but nothing so kind, as he, to his Kind∣red. Hence,

Observ. Near Affinity may be without dear Affection: Solomon saith, better is a Neigh∣bour near hand, than a Brother a far of, Prov. 27.10. This narrow Soul had a wide Purse his Coffers were ready to fly open, at the tydings of a purchase of Land: Yet, Oh! How Hidebound is he towards his poor Relations: He was nearer in Affinity than Boaz, yet further off in Affection: He is not willing to part with a Penny to his two Poor Kinswomen, as Boaz did.

V. 5. [What day thou buyest the Field, &c.]

This marred the Market of this Churle, and 'twas well it was so, for poor Ruth, who might never expect comfort in such a Misers Bosom. Hence,

Observ. Our concerns are better carried on in Gods hands, than in our own: Naomi and Ruth, might have challenged, and chosen their next Kinsman by course; but God is making better Provision here for both the Widows, Maintenance for Naomi, and Marri∣age for Ruth, and both comfortable. God lays the nearest Kinsman aside, and takes the next to him, that both the Widdows (which are Gods Clients) might be well provided for: Naomi shall no more be Marah, but Naomi again. And while Orpah wants Bread in Moah, Ruth becomes a Lady in Canaan: Oh! Who would not wait upon God in his own way?

V. 6. [I cannot redeem it.]

Oh Inconstancy! 'twas before I will, and I can, but now 'tis I cannot [lest I marr, &c.] 'tis our duty to Answer Satan so; but not Christ so. Pleasure and pain: Piety and persecution go together. Hence,

Observ. 1. A mere Worldling is full of empty Words: A Man of Verbosity is a Man of Vanity; A Foolish and loquacious Man is this carnal Kinsman: Solomon saith, A Fool is full of Words, Eccles. 10.14. and multitude of words wants not Sin; Eccles. 5.3. Especially the Sin of Lying and Vanity, as here, his Verbosity in uttering those con∣trary Speeches, about one and the same matter, [I will, and I will not, I can, and I cannot] must needs have vanity, yea and lying in it.

Observ. 2. Is, Carnal Worldlings, want not levity and inconstancy, in their sayings and doings: They say and do, [Aliud Stantes, Aliud Sedentes,] one thing standing, and another thing sitting; change of postures procures change of mind, and of manners in such fickle and unstable Souls: One while they will, and another while they will not; one while they can, and another while they cannot, as here, and why so? 'Tis least [I marr my Inheritance.] Hence,

Observ. 3. A carnal Worlding, prefers his own Interest before Obedience to Gods Pre∣cepts: He prefers [Haram Domesticam, Arae Dominicae] a dirty Swine-stye before an Holy Sanctuary; he seareth more [Jacturam Regionis quàm Religionis] the loss of his Land, than the loss of his Lord: Saying with that cursed and carnal Cardinal in France, I would not lose my part in Paris, for my part in Paradise; for indeed no such wretch could have any part (at all) in Gods Paradise; no such dirty Dog shall ever tread upon that Golden Pavement, Revel. 21.21. and 22.15.

Observ. 4. Carnal Worldings will be wiser than the most wise God. This Worldly Muck-worm, Reasons, and Resolves here, as if the Father of all the Families both in Heaven, and on Earth, Eph. 3.15. would have undone his Family by a displeasing precept, he makes himself wiser than God, who sets the solitary in families, Psal. 68.6. and preserveth them in that state by his providence, which can never be con∣tradictory to his precept, nor his precept to his providence. Yet thus he Argues, [Should I Marry Ruth?] Alas, she is a poor Widdow, and brings no Addition to my Estate, and then the Old Woman (Naomi) must be maintained too, which will be a double charge; yea further, she being Young, may fill my House with Children; so weaken my Inheritance, when divided into many Streams; or if she brought him but one Child, he would want an Heir to bear his own Name, but Mahlons (that was de∣ceased) it must bear, and so he should beget a Child upon another Mans-bed; and therefore he thought to obey God (who blesseth those that obey him) would blast his Patrimony, and thus (with his carnal Reasonings, and for Worldly Respects) he dis∣penseth with his Disobedience to the express Law of God. Deut. 25. ver. 5, 6, 7. Whereas 'tis our duty to see always better things in Gods, will than in our own, and to believe Wisdom where we cannot behold Love.

V. 7. [Now this was the manner in former time concerning Redeeming.]

Here the Rites of Redemption (or Alienation of Lands) are Related, bearing some Resemblance with those prescribed in Moses's time, Deut. 25. yet with differ∣ence. Hence,

Observ. 1. Old Custom is of great Authority with all People. Custom is not only a Second Nature, but 'tis also a prime Law to many; as Tully said, those Customs I received by Tradition from my Ancestors [Nullius unquam me Movebit Autoritas] no Authority shall ever remove me. Mos (which signifies custom) is called [Magnus Trium literarum Tyrannus] a mighty Tyrant of Three Letters, that mightily prevails every where; as amongst those Barbarians that have a custom of throwing stones one at another once in the year; and this custom they cannot be persuaded to lay down, because they received it by Tradition from their Ancestors. But Jeremy tells us, The Customs of the People are vain, Jer. 10.3. old customs (without a consonancy to the Truth and Word of God, Joh. 17.17.) are but mouldy errors: So then the Jus Consuetudinarium (cryed up by the Romanists) ought to be Abandoned in as much as it Agrees not with the Truth. To make custom the chief Magistrate or Law of our Life, is to make our selves no better than dead Images, that are moved and carried on upon the Wheels of custom.

Observ. 2. Succession of time is very apt to alter primitive Institutions: Here some al∣terations were crept in, since the appointment of Moses, in Deut. 25. for there, the Widdow (refused by the next Kinsman) complained to the Elders of the injury offered her, but here, Ruth makes no such complaint. There, The Woman pull'd off his Shoe, but Here, The Man pulls off his own Shoe (himself) and gives it to his Neighbour the Goel or Redeemer; There she Spits in his Face to disgrace him: But here, no such matter is done, save only his delivering the Shoe to Boaz; whereby he renounced his own Right, so much as to tread upon that Land (without sufferance) and resigned all up to the Redeemer. Thus Alterations from the first Institution, and Innovations, are very apt to creep in upon us in Matters of Religion: Our Lord saith, [non crat sic ab Initio] it was not so from the beginning, Mat. 19.8.

[This was a Testimony in Israel.]

That is, it was entred upon Record, that the Redeemer should ever hold his Right to the thing redeemed. They made sure Bargains for the Earth. Hence,

Observ. 3. If Earth, much more Heaven should be assared. Oh what sure work was made about Anathoth's Field! Jer. 32. See v. 9. more of this.

V. 8. [So he drew off his Shooe.]

This was for confirming the Bargain, according to the custom of the Countrey, in giving Possession by Turf and Twig, or by Sod and Straw, laying them upon the Deed or Evidence, &c. Hence,

Observ. 1. To put off the Shoes of our Defilements is a Blessed Evidence of an Holy Resig∣nation of our selves to God. Thus Moses was commanded to put off his Shoes, Exod. 3.5. And thus was Joshuah also, Josh. 5.15. not so much because they stood upon Holy Ground as that both of them must design themselves to an Holy God: Oh that we could do so! inasmuch as that Ceremony of Spitting in the Face of this Refusing Kins∣man, was either omitted, or remitted, yet the Bargain was firm in Israel. From hence arises,

Observ. 2. Religion may be firm and right Religion without some Ceremonies. As this Bar∣gain was a right and firm Bargain without that Ceremony, for either it was become Obsolete, and out of use, or Ruth referr'd the whole concern to Boaz. Oh it were an happy thing, if the Worship of God were now accounted a right and firm Worship of God, without being so cloathed and clogged with so many Ceremonies over and above the nakedness and simplicity of the Gospel!

N. B. 'Tis pity they should be called but indifferent to Salvation, yet be account∣ed so necessary to preferment: Those indifferent things must not now either be omit∣ted, or remitted (though they have been for some time out of use) but are imposed as necessary things (though not mentioned amongst such, Acts 15.28.) whereby they lose the very Nature of Indifferency.

V. 9. [Ye are Witnesses this Day.]

'Twas Boaz's care to make his new Purchase with good assurance, Caveat Emptor; the Buyer must take heed that all be right, fast and firm: Thus Abraham did in his purchase, Gen. 23.16. Those were fit Witnesses, because they were Eye-Witnesses of the Bargain, and Ear-Witnesses also. Hereby he provided for his own security, and for the quietness and peace of his Posterity also, who otherwise might have been dispos∣sessed of it: 'Twas therefore an act of great prudence, and shall not we be as prudent for Heaven (that purchased Inheritance so call'd, Eph. 1.14.) as Abraham was of his Purchase, if we be the Sons and Daughters of Abraham? Thus Jeremy (as before) made sure work, by Evidences both Subscribed, (or Signed) and Sealed and Deliver∣ed before Witness; yea, and two Copies for preventing Quarrels, and after-Claims, Jerem. 32.9, 10, 11, 12. Men love to be upon sure Grounds in things that are Tempo∣ral: Oh that they were as wise in things that are Spiritual and Eternal!

V. 10. [Moreover Ruth the Moabitess have I purchased, &c.]

And 'twas a good Purchase, even the best part and main cause of his Purchase. Hence,

Observ. 1. A Godly Wife is a good Purchase. Boaz could not think he paid too dear for this Purchase, seeing she was one that feared God, and the price of such an one is far above Rubies, Prov. 31.10. A good Wife was one of the first real and Royal Gifts bestowed upon Adam. Though Ruth was a Moabitess (of that cursed Stock that were excluded from the Church, to the Tenth Generation, Deut. 23.3.) hence some do censure Boaz for Marrying Ruth but uniustly, for she was a Proselyte, and a Vertuous Woman, and came to trust under the Wings of the God of Israel: She was not as Solo∣mon's Mistresses, of Moab, that stole away his heart from God, Neh. 13.26.

V. 11. [The Lord make the Woman, &c.] This is their Prayer for a Blessing on his Marriage. Hence,

Observ. 1. Though Marriage be not a Sacrament (as the Romanists reckon it) yet ought it to be Solemnized and Sanctified by Prayer; as it is both an Holy Ordinance of God, Prov. 2.17. and an Honourable Estate to Man, Hebr. 13.4.

[That is come into thy House,] To possess it, as a good, not an evil Spirit. Hence

Observ. 2. Marriage is either a Marr-Age, or a Merry-Age: The Heathen could say, every Man at Marriage brings into his House, a good or an evil Spirit, so makes it an Heaven, or an Hell thereby.

[Like Rachel and Leah.] Beautiful as Rachel, Fruitful as Leah. Hence,

Observ. 3. Beautifulness and Fruitfulness are two Marriage-Blessings, which God gives to them that Marry in the Lord. Both those are the Gifts of God, and ought to be pray'd for by Man, and both these are Blessed Cements betwixt Married Couples, Gen. 24.16.67. Rebeccah was very fair, and Isaac loved her, and Gen. 30.20. and Job 19.17. Children are strong Cements both with Jacob and with Job, &c.

Query 1. Why is it not said, [like Sarah or Rebeccah?]

Answer 1. Because those two, Rachel and Leah, left their Countries, as Ruth did. 2. They desired Off-spring as she did. 3. From them sprang the Twelve Tribes only, but the Edomites were from Sarah and Rebeccah. 4. The Bethlemites were from Leah and Rachel. Rachel's Sepulchre was in the Suburbs of the City Bethlehem, Gen. 35.19.

Query 2. Why is Rachel set first?

Answer. Because dearer to Jacob, and his first Thoughts.

[Do worthily in Ephratah, &c.] All this was become a Jewish Form of Prayer.

Observ. 4. Every Man ought to do worthily in his place and station. All Men should be serviceable to God, and profitable to Man, not Inutile pondus terrae; as if Born on∣ly, Fruges Consumere, to no purpose, or to bad purpose; they are to bad purpose, by whom no body is better, but some body worse. See Ezek. 18.18.

V. 12. [Like the House of Pharez,] Who was the Bethlemites Progenitor, Gen. 38.29. of a Numerous and Honourable Family; see v. 18. and the Blessing of this Peoples Prayers, came upon the Head of Boaz and Ruth. Hence

Observe, 'Tis good to have a share in the Prayers of others. God graciously heard the Prayers of this People, for this Couple; for they had Children, Wealth and Honour, of them descended many and Mighty Princes, especially Messiah the Prince: The two grand priviledges of a Child of God. Are,

First, To be born upon the Wings of Prayer while he lives. And,

Secondly, Upon the Wings of Angels when he Dies.

V. 13. [Boaz took Ruth.] This was done before solemn Witnesses. Hence,

Observ. 1. Clandestine Marriages are not warranted by the Word; some Daughters are stolen away without Parents Consent: Boaz took her to be his Wife, not his Whore.

[He went in unto her:] A modest Expression of the Marriage Duty. Hence,

Observ. 2. No corrupt Communication should proceed out of our Mouths, Eph. 4.29. No Borborology, no Obscene, or filthy Speeches: The Hebrew Tongue is called Holy, (some say) because there is not one proper Name in it that signifies the Privities of ei∣ther Sex, or the Act of Copulation, but it uses a modest Phrase, or Periphrasis.

[The Lord gave her Conception.] Hence,

Observ. 3. The Key of the Womb (as of Heaven, of Hell, and of the Heart) hangs at God's Girdle: She had been Married to a Young Man, yet had no Child; now she is Married to an Old Man, yet hath a Child; this was by the singular Blessing of God, yea, and a Son too (which was more than a Daughter) to uphold the Name and Family even to the Birth of Christ.

V. 14. [And the Women said to Naomi.] Hence,

Observe, Women's Meetings ought not to be spent in vain and frivolous Chat, and idle Prattle; much less in Ribaldry and Scurrility: Here was an Holy way of Gossiping, so Luke 1.58. the time was not wasted, but spent in Praying, and praising of God.

[That his Name may be famous.] The Men had pray'd thus before, now the Women pray for the same. Hence,

Observ. 2. 'Tis an happy time when Men and Women do (even apart) pray for the same Blessing, Esther 4.16. Zech. 12.12. Mercy would then come to God's Family, and to our own.

V. 15. [A Restorer of thy Life, &c.] Hence,

Observe, Children ought to be Restorers of Life to their Aged Parents, and nourishers of their Old Age. Oh what a shame it is, that so many Children bring down the Gray∣hairs of Parents, with Sorrow to the Grave! Gen. 42.38. Many break the Hearts of their Parents, few are Restorers and Comforters, or Nourishers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Stork∣like so famous for Gratuity to their Dam, &c.

V. 16. [Naomi took the Child and laid it in her Bosome.] To wit, next her Heart. Hence,

Observe, Love hath a descending Nature, as the Beams of the Sun, it descends better than ascends. Naomi was but Mother-in-Law to its Mother, yet behold her Affection to it. 'Tis oft found, that Grand-mothers love their Grand-Children better than their own, from the descending Nature of Love. Hereupon she became Dry-Nurse to it. Oh the Ocean of Love that descends from Parents to Children!

V. 17. [The Women gave it a Name.]

To wit, those good Women, v. 14. perswaded the Parents so to Name it either at the Birth, or at the Circumcision, as usual.

[They call'd him Obed:] A Serviter, so he was to Naomi, whom he served with Com∣fort and Restoration; and so he was to God, a Serving Son: Obed, i. e. Obedient. The Name Obed put him in Mind of his Obedience and Service to God and his Parents, Mal. 3.17. as the Prince of Wales's Motto, [Ich Dien,] I serve, to suppress his Pride, &c.

V. 18. Though he was Mahlon's Legal Son, yet was he Boaz's Natural Son; the Ca∣talogue of whose Generation is set down to shew, that Shiloh came of Judah, accord∣ing to the Promise, which Matthew transcribes, Matth. 1.3, 5. Pharez, a Breaker, a Type of Christ, who broke the power of Death and Hell, and the Partition-Wall, then Zarah the Jew comes forth again, Gen. 38.29, 30. Boaz begot of Rahab, Matt. 1.5. as Obed of Ruth, &c. The Chaldee call Boaz the Good Man, by whose Prayers Canaan was freed from the Famine that drove out Naomi, &c. Laus Deo. Finis.

The First Book of SAMUEL.

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.

1 Samuel, CHAP. II.

CHapter the second, of the First Book of Samuel, relateth Samuel's Education at God's Sanctuary in Shiloh.

The First Remark herein is, Holy Hannah's Song of Thanksgiving for her double Blessing God had bestowed upon her.

First, In removing from her the Reproach of Barrenness, for which peevish Penin∣nah had so vexatiously Reproached her. And,

Secondly, In making her a Joyful Mother of such an Hopeful Son: Yet her praising of God for this double Blessing, is call'd her praying to God, v. 1. for Thanksgiving is a part of Prayer, Col 4.2. and 1 Tim. 2.1. and praising is an Artificial way of praying, Gra∣tiarum Actio est ad plus dandum Invitatio, saith the Father; Thankfulness for old Mer∣cies, is the best way to procure new ones: God saith of such, They are a Thankful People, they shall have more of my Mercy; and Hannah's praising God for former Benefits, was her cunning way of begging God's Blessing upon the Education and Ma∣triculation of her Son, under Eli's Conduct.

The Second Remark is, This Heavenly Song of Holy Hannah, for her Son Samuel, carries a congruous Correspondency, with that Coelestial Song of the Blessed Virgin Mary for her Son Jesus, who was both hers and our Saviour, Luke 1.46, 47, &c.

N. B. In both these Blessed Women, there was, First, A Congruity of Causes, the removal of the Reproach of Barrenness, and rewarding them with Soveraign Sons.

Secondly, Both of them did leap Levalto's, and did Dance a Galliard (as the Greek word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Luke 1.47. signifies) in their Religions Rejoycings. And,

Thirdly, Both their Songs are filled with the like Metaphors, Asyndeta's, and Apo∣strophe's: Yea, and,

Fourthly, Hannah Prophesieth of Blessed Mary's Son, whom she expresly calls the Messiah, or Anointed one, v. 10. which is the first Scripture that gives this Name to the Lord Jesus, of whom the Rabbins Interpret this place, and Zecharias himself accom∣modates it to Christ, Luke 1.69. who was to Judge all the ends of the Earth, especially at the Day of Judgment: And she foretelleth, [He shall give strength to his King] that after the Judges, God would raise up a King to save them wholy, which should not be Saul, for he was a King of the Peoples chusing, but it must be David, whom God did chuse, and whom her Son Samuel did anoint, and who was also a Type of Christ, this Anointed one here, &c.

The Third Remark is, The Commendation of Samuel for his Sedulity in the Service of the Sanctuary, though so young, v. 11. and though he had the daily wicked Exam∣ples of Eli's Dissolute Sons before his Eyes, yet was not this young Child debauched by them.

N. B. Some Parents (to my knowledge) have trembled to leave their young Sons, as Pupils to a Tutor, who had any Debauchee-Students attending him: Yet Gracious Hannah here adventureth to leave her only Son (when but Young, yet Hopeful) with Eli as his Tutor, who had Tutor'd his own Sons no better, and by whom the tender Buds of Samuel's hopefulness might soon have been blasted, seeing Sin is as catching as the Plague to our corrupt Natures, and especially the sinful Practices of the Elder prove too often woful Patterns and Presidents to the Younger, as was the case of Samuel here: 'Tis a wonder, that Samuel's Soul (which the Philosopher calls Rasa Tabula, a piece of White Paper, whereon bad may be written, as well as good) was not tainted with the lewdness of Eli's Sons, who were much elder than he, and no doubt were oft tempting him to partake with them in their Villanies.

N. B. Mendoza indeed affirmeth, That Samuel must be about Nine or Ten Years old, when it is said of him, [That he ministred unto the Lord before Eli▪] v. 11. because the Nature of his Mothers Vow, chap. 1.28. did design some Service, whereof Samuel was capable to perform; nor is it probable, she would present him to the Tabernacle of God, before he was well weaned from the common Food of Children; for had he not been so when he came thither, he had surely been an Encumbrance, and no Advan∣tage to Eli, and the Service of the Sanctuary, had he been left there a very young Child after his first Weaning from his Mother's Breasts: Suppose all this true, yet in those Years was he the more exposed to Temptation by Eli's Lewd Sons; and therefore it seems a bold Venture in Hannah to leave her Hopeful Son among Eli's Hopeless and Graceless Sons, who at their grown years would be apt enough to Insult over such a Stripling.

N. B. But undoubtedly she had a particular Faith for her Son, and could say with David, [In this will I be confident,] Psal. 27.3. Then the Lord took him up, Psal. 27.10. whereby she left him with the Lord, more than with Eli. And Mendoza's Opinion (of Samuel being about Ten Years old) is the more probable, because, though as a Levite he could not enter into the Service of the Sanctuary before he was Twenty five Years old, Numb 8.24. yet as a Nazarite devoted to God from his Conception, &c. he had some special Dispensation, and only lighted the Lamps, sang Spiritual Songs, and play'd on Instruments of Musick, and such like Offices of the Tabernacle, as he at that Age was able to perform, 1 Chron. 6.31, 32. and 25.6, 7, 8.

The Fourth Remark is, The Discommendation of Eli's Sons, v. 12. to v. 22. for their five foul sins. As,

First, For their affected Ignorance, v. 12. the Sons of Eli were Sons of Belial, and knew not either the Lord, or his Law practically, as 'tis Rom. 1.28. 1 Cor. 15.34. Tit. 1.16. Jerem. 9.3. 1 John 2.4. though they could not want a Speculative, or Notional Know∣ledge of God, &c. by vertue of their Education under a Godly Father.

Secondly, For their odious Avarice, Rapine and Violence, v. 13, 14. where they are branded not only for Inhumane Robbery, but also for Impious Sacriledge; they did not only rob the offerer of his part of his own offering, but they stole God's part too, and serv'd themselves before him: So covetous they were, as not being content with the Breast and Shoulder allotted them by the Lord, Exod. 29.27, 28. Levit. 7.31, &c. which also ought to have been waved, &c. Levit. 7.34. They catch what they can with their Flesh-hook out of the Caldron, and whether it were their part by the Law, or not, they converted it to their own use; this was their Custom, but not their Right.

Thirdly, For their Abominable Intemperance and Gluttony, v. 15, 16, 17. Sodden Flesh would not serve and satisfie those Liquorish Losels.

N. B. They must be fed with Rost-meat, forsooth, and would be kinder to them∣selves than God was to them: Their Belly was their God, Phil. 3.19. they served their Lusts (in pampering their Appetites) more than the Lord in attending his Altar: They made their Gut their God, they took what they listed, and both how and when they pleased.

Fourthly, For their unparallel'd Whoredoms with the Women that came up out of all the Tribes to Worship God at his Tabernacle, v. 22. this was ordinary, for Wo∣men to accompany their Husbands thither: Thus Hannah did here, and the Blessed Virgin Mary, Luke 2.41. and thus they used to do long before, Exod. 38.8. sometimes with their Parents.

N. B. Oh Abominable Impiety! That those Prophane Priests should so scandalize their High and Holy Calling with such Matchless Villanies, as to commit a Rape upon the Women that came thither for better purposes, possibly to fast and pray, as Luke 2.37. However to perform some Service to God in a Religious Manner: Oh what an high provocation was this to the most Holy God, (whose Priests they were) that they should give themselves up to such outragious Filthiness! And Oh what a pestilent pat∣tern was this to the People in General, seeing 'tis so generally observed, like Priest, like People! No wonder if it be said, [Men abborr'd the Offerings of the Lord,] v. 17. be∣cause they knew that their Offerings might pass through the polluted hands of these pro∣fligate Priests, which was enough to make the Lord to abhor them, rather than to ac∣cept of them; nor durst they trust their Wives to go thither for Purification after Child-bearing, as was required, Levit. 12.6. much less their Virgin-Daughters, lest they should be Ravish'd by those Lecherous Lurdans.

N. B. Their wanton Tooth was the Harbinger of their Luxuriant Wantonness, and their Gluttony was the Gallery that their Lechery walked through: Sine Cerere & Bac∣cho friget Venus; Lechery is a Monster without Gluttony and Drunkenness, saith Ter∣tullian; Et Ventrem Vino Aestuans despumat in libidines, he that pampers his Paunch, must fry forth his Froth in wicked ways, saith Jerom: This Luxury had been abominable in any of the People, much more in those Priests, who should have taught the People better Lessons by their Lives as well as Lips: So that a wicked Priest is the worst Crea∣ture in the World.

N. B. Those that were once Angels of Light, damn'd themselves into Devils of Dark∣ness: The more damnable was the practice of those Priests, because they had Wives of their own, Chap. 4.19. and so might drink Water out of their own Cistern, &c. as Solomon adviseth, Prov. 5.15. No Wonder then if Popish Priests (who are not allow'd to Marry) be so notoriously branded for Whoredom, especially considering they most∣ly want that pious Education which Eli's Sons had. And,

Fifthly, or Lastly, They stand stigmatiz'd for their Obstinacy and Obduration upon Scripture Record, v. 25. They were disobedient to the grave Counsel of their good Father, whom they despised for his Old Age, so persisted in their pertinacious pra∣ctices, which are described by aggravating Circumstances. As,

First, Oh Place, in Shilo, the Holiness whereof should have smitten them with shame to commit such Horrible Abominations even in the sight of God himself, ver. 14.

Secondly, Of Persons, [Priests,] who ought to lead exemplary Lives, and to teach by pattern, as well as by precept. And,

Thirdly, By Time, when they should have been better employed in God's Wor∣ship.

N. B. But the cause of all their wicked Courses is expressed; God gave them up to their own Lusts, because he had a purpose to slay them, ver. 25.

The Fifth Remark is, The manner how this Good Man Eli (yet a fond Father) did chastize his most notoriously flagitious Sons for their unparallell'd Sins, v. 23. to v. 27. wherein he is found too fondly mild with them all along in his chastizing of such Mis∣creant Villains, not only as too fond a Father, but also as too Indulgent a Judge, and too remiss an High-Priest; both which Superiour Offices did require in him much more severity against such sins of the first Magnitude, and against such Sinners of the blackest Dye, (as they were Chemarims, (which signifies Black-Coats) a word used for Priests, Zeph. 1.4. but more especially against sinful Sons of his own Loins and Family: He that ruleth not his own House well, how can he rule well the House of God? 1 Tim. 3, 4, 5.

N. B. Let us take a view hereof in its Branches.

First, He saith over softly to them, [Why do ye such things?] v. 23. This was re∣prove them Lenitate Patris, non Authoritate Pontificis, saith Jerom, with the Lenity of a Father, not with the Authority of a Magistrate: 'Tis an old Saying, [Pity spoils a City;] sure I am it did so here, for it spoil'd his Family, causing the Priesthood to be removed from it, as is demonstrated afterwards in the next Remark.

Secondly, [I hear of your evil Doing:] This was too Gentle, to mention them in the general only, and not to particularize them with their Detestable Aggravations, he should have rebuk'd them, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] cuttingly, or sharply, Tit. 2.15. with all Authority, and not by Hear-say only.

Thirdly, [By all the People:] As if it were their Report only, and that he was put on by the People to say what he said.

Fourthly, [Nay my Sons,] v. 24. He should have set on his Reproof, by saying, [Ye act more like Sons of Belial, than my Sons, the Sons of the High-Priest of the Most High God.

Fifthly, ['Tis no good Report:] He should have call'd it, the most Dismal and Diabo∣lical, if he had had a right Zeal for God's Glory, &c.

Sixthly, He was not willing to Reprove them, but the Clamours of others forced him to do it.

Seventhly, He did not Rebuke them publickly, 1 Tim. 5.20. for their publick sins to make the Plaster as broad as the Wound.

Eighthly, It was only a Verbal Reproof, whereas he should have put them out of their Priesthood and punished them for their Adultery according to the Law, without respect of Persons as a Judge, &c.

Ninthly, He did not Rebuke them in time, but let them live long in sin.

Tenthly, He soon ceased chiding them so 'tis said, [He restrained them not,] ch. 3.13. All that can be said by way of Apology for Eli in this case is,

First, That he now was very Old, v. 22. Some suppose him to be now come to his Ninetieth Year, even in his Doteage, so could not himself Converse with his Sons, so as to observe their Male-Administrations, and withal, he was dim-sighted, so could not so well see their sinful Practices: His Superannuation caused his frequent Absence from the Tabernacle, which gave a greater opportunity for his Sons Wickedness, to whom the management of God's Worship was (in their Father's Retirement) be∣trusted, and 'tis not improbable, his Sons did not much regard his Reproofs, because he was Old and Over-worn; but themselves, being in their Vigour, had Marry'd Wives, and were Fathers of Children. And,

N. B. 'Tis commonly known, that Old Age doth incline Men to Mercy, so that 'tis no Wonder if Eli seem rather to Flatter than to Chastize his Sons.

Secondly, This Apology may be made also for Old Eli, in his giving right Counsel to his Refractory Sons, v. 24, 25. telling them,

1. [How they made the Lord's People to transgress,] either in encouraging them to perpe∣trate the like execrable Practices, by their prophane patterns, and instigating the Lord's People to become Children of Belial, the Devil's People, by their pernicious Ex∣amples; or otherwise in hurrying them into the other extream of not only neglecting, but also of contemning their own indispensable Duties of Offering Sacrifices, when they saw that their Oblations must pass through such horrible wicked hands. And,

2. Telling them, If one Man sin against another, by doing any Injury, the Magi∣strate, or Ʋmpire may in such a case compose the Difference, and patch up such a Peace as both Parties ought to acquiesce (if their Hearts be not bigger than their Suits) in that final Determination: But (saith he) you have not sinned against Man only, but against the Lord also, therefore it is not in the power of Man to right the wrong done to God, or to reconcile you to him whom you have so immediately offended in his Worship.

N. B. Eli meaneth, that after the manner of Men, many dare intercede with the Prince for such as have injur'd any private person, but none dare do so presume, when the Injury is offered to the Prince's own Person: None dare be a Solicitor, much less can be a Days-Man in such a case; so that Eli seems to point at the Messiah (whose Office is to take away transgression, Dan. 9.24) who was the Antitype of their Priestly Office, and whom he wishes them to make their Mediator, repenting of their sins, and laying hold of his Merits by Faith, and not to perish in their final Impenitency.

The Sixth Remark is, The manner how the Man of God (a Prophet sent of God) did chastize both the cockering Father, and his cockered Children, which is done partly Reprehensory, and partly Comminatory, from v. 27. to the end.

First, By way of Reproof, who this Reprover was, many are the Conjectures of Learn∣ed Men; some say it was Elias, who was not yet Born into the World, or Phinehas, who was now lately gone out of the World: Others more probably think it was Elka∣nah, or an Angel in Man's shape; but seeing this is not revealed in Scripture, as 'tis vain curiosity to enquire, so 'tis impossible to determine who he was; yet whoever was this Reprover, whereas Eli did but dally with this Nail of Reproof, he drove it down to the Head here, both to the Father, and to his Sons.

N. B. First, As to Eli, this Man of God upbraids him with that distinguishing favour he had received from God, in making him his High Priest, though descended of Itha∣mar the younger Son of Aaron, and gave all the Emoluments of the Priesthood, (a very Honourable Maintenance) to him and his Sons, and yet dare they thus provoke the Lord (their Benefactor) like foolish Folk and unwise, Deut. 32.5, 6. Beneficium postulat offici∣um, Benefits are binders to Offices and Duties of Thankfulness; God looks upon the Abuse of his Benignity as an high Indignity, and therefore chides he thus with Eli for this Affront, v. 27, 28. and not only so in the general, but gives him this particular Impeachment, that he had neglected his Duty both as a Parent and as a Priest, and as a Judge, in indulging his Sons to trample under foot the Ordinances of the Lord, yet chu∣sed he rather to gratifie them, than to glorifie God, v. 29.

N. B. Eli is charged here with conniving at his Sons sins, for his own Self-ends, be∣cause their Sacriledge help'd to feed their Old Father.

N. B. Secondly, By way of Threatning. (1.) The loss of the Priesthood to Eli's Family, v. 30. God had promis'd it to Phinehas Eleazar's Son, Numb. 25.12. but in some time of the Judges (saith Dr. Lightfoot) the High Priesthood was translated from the Line of Elea∣zar Aaron's Elder Son, to the Line of Ithamar the younger of whom this Eli descend∣ed, 1 Chron. 6.4, 5, 6. and 7, 8, 6, 10. This forfeiture from the Elder Line (the Doctor supposeth) was made in the matter of Jephtah, for instructing him no better, but suf∣fering him so unnaturally to dispose of, or dispatch his own only and Religious Daugh∣ter.

N. B. Thus, as the Promise for the perpetuation of the Priesthood to Aaron's Family, Exod. 28.43. and 29.9. was Conditional only, so long as they did Honour God therein, which Condition the Elder Line of Aaron kept not in the case of Jephtah's Vow, there∣fore was the High Priesthood transferr'd to the Younger Line, which now upon the like failure in the Condition, made a new forfeiture thereof, by Dishonouring God so noto∣riously in Eli's Sons.

N. B. This may be called Breach of Promise, as that is, Num. 14.34. when the old Generation were wasted in the Wilderness, and yet the new one was brought into Canaan as God had promised, Deus non descrit nisi deferentem, Austin. 2 Chron. 15.3.

(2.) This Man of God threatens the Extirpation of Eli's Family, v. 31, 32. His Arm shall be out off, as Zech. 11.17. which may either be the Ark call'd the strength of God, Psal. 78.61. and taken after by the Philistines, chap 4. or his Priesthood, which was his strength and subsistency, whereby he and his Family subsisted; but principally his Po∣sterity, who are the strength of Parents, Gen. 49.3. Deut. 21.17. Psal. 127.4, 5. this Arm of Strength should wither away before they were old, saith he.

(3.) This Man of God threatens him with a Rival in the place of the Priesthood, which he, or his Posterity should behold with their Eyes, to their great grief and regret, v. 32, 33. for though God raised up the Young Prophet Samuel to be his Competitor, or Rival in his publick employ in his very day, which he in person might see to his sor∣row, yet the full accomplishment of this threatning was not until the Days of Eli's Po∣sterity, which saw Abiathar (of Eli's Race) put out of the Priesthood, and Zadok of the Elder Line put into his place, 1 Kings 2.27, 35. and that in the Days of Solomon, to which this Clause, [In all the Wealth which God shall give Israel, v. 32.] pointeth at, for then Israel flourished most, and the Priesthood was then most profitable.

(4.) This Man of God threatens him with the Violent Death of his Sons before their Father's Death, v. 34, 35. which was fulfilled, chap. 4.11. promising withal to raise up a better Priesthood, which would Honour God, and which should continue to the Cap∣tivity, or to the coming of Christ, the most Anointed one.

(5.) He threatens h••m with the Poverty of his Posterity, v. 36. [They shall come crouching] as Abiathar did, 1 Kings 2.26. when Banish'd to Anathoth: Their sin is writ on their

punishment; before they pamper'd their Panches with Rost-meat, &c. v. 13. to 17. now glad of a Morsel of Bread, and possibly those of the Elder Line did tyrannize over them for being their Rivals so long, for withholding the Priesthood so great a term of time from the right Line of Eliazar, to whom it was most properly due, and hereupon might either degrade those Priests of the Line of Ithamar, or cut them short of that plentiful provision God made even for the Inferiour Priesthood, &c.

1 Samuel, CHAP. III.

CHapter The Third, is, a Narrative of Samuel's Divine Call to his Prophetical Office. Wherein,

The First Remark is, The Circumstances of Samuel's Call. As,

First, The person (who called him) was the Lord himself, calling him no fewer than four times; v. 4.6, 8, 10. Through Samuel's mistake of the Voice of God, for the Voice of Eli: Josephus saith, that Samuel was now but twelve years Old, and therefore might it well be said of him, that [he did not yet know the Lord.] v. 7. Namely, in that way peculiar to the Prophets, who had their Extraordinary Revelations from God's Spirit coming by times upon them; which the Rabbins call [Bath-Koll,] the Daughter of a Voice, wherewith young Samuel was not yet acquainted. Otherwise the same black brand put upon Eli's Son, (of whom it is said [they knew not the Lord,] chap. 2.12.) might be upon Samuel too, who was Sanctified from the Womb, and undoubtedly had the ordinary, and experimental knowledge of God in his daily Mi∣nistring before him, even in his tender Years, who would not be Debauched by Eli's Sons of Belial, as above.

The Second Circumstance is. The Time when, which is Threefold.

• 1. When the State of the Church was in a very low ebb: The Word of Prophecy was very precious at that time, ver. 1. a Prophet was very rare then, and few or none appear∣ed with open Vision by Name, tho' mention be made in general of a Prophet; Judg. 6.8. And of a man of God before. chap. 2.27. Yet this Samuel is called the first of the Prophets, by the Apostle Peter, Act. 3.24. as long before that, he is accounted the Head of them, 2 Chron. 35.18. because he was the next famous Prophet to Moses.
• 2. At that time, ver. 2. When the Lord had sent the day before that Man of God mentioned, chap. 2.27. with heavy tydings to Eli, then the very next day, God calls and sends Samuel with the same sad message. And,
• 3. In that time of the Natural Day; ver. 3. When the Lamps of the Golden Candlestick were not yet extinguished, which had been lighted the Evening before, Exod. 27.21. Levit. 24.3. 2 Chron. 13.11. So that this was betimes in the Morn∣ing, and before day that God called Samuel.

The Third Circumstance is, The place where, in the Temple or Tabernacle.

N. B. (1.) By which it plainly appeareth; It was not the Custom of the Jewish Church to burn day, (as is the saying) which yet the Superstitious Romish Church doth; having their lighted Tapers burning upon their High Altars at Noon-day.

N. B. (2.) We must suppose the Levites Lodging, (wherein Samuel slept) was in some remoter part of the Sanctuary, or Tabernacle, for within them none might lodg or lay, &c.

The Second Remark, Concerns the Substance of this Word of Prophecy revealed to Samuel, (as the First did the Circumstances of his Call to be a Prophet) who might say to Eli, as Abijah afterward said to Jeroboam's Wife; [I am sent to thee with heavy tydings,] 1 King. 14.6. The revealing of which, would strike such Astonishment and trembling into the minds of Men, as Their Ears should tingle to hear such a Thunder-clap, ver. 11. This Young Prophet first became a Prophet against Eli's House, (as after∣ward he was to all Israel, v. 22, 23.) and confirms what the Man of God in the se∣cond Chapter had denounced against it; that in the Mouth of two Witnesses, God's Will and Word might be Established; Samuel declareth both Eli's Sins, and of his Sons, and their punishments Also ver. 12, 13. that their Sin was Inexpiable, ver. 14. (which some hence suppose was that Sin unto Death. 1 Joh. 5.16. For which there remaineth no more Sacrifice, Heb. 10.26.

N. B. This may hold true of his Sons, but not of himself; therefore their punish∣ment was Irreversible; seeing God had Sworn it, as well as said; [When I begin, I will

also make an end; ver. 12.] And indeed tho' the fall of Eli's Family was exceed∣ding fatal, and formidable for their corrupting Gods Commonwealth; and making good that old saying [Like Priest, like People in prophaneness:] Yet even the Death of Eli was very dismal, he dying the Death of an unredeemed Ass, [By breaking his Neck] Exod. 13.13.

The Third Remark is, The Gracious carriage of this Young Prophet, when so high and Honourable a Preferment is put upon him by the Lord. Behold,

1. His Humility, tho' his Master, observing his towardliness to good, had bestowed on him an Ephod (a Garment then used in Ministring to the Lord,) ch. 2.18. and his Mother had given him a Coat to wear under his Ephod, ver. 19. and no doubt she spared no cost in making this Coat fine enough; because he was not only her onely Son, but also the Son of her Love, (as Joseph was to Jacob, to whom he gave a finer Coat than to any of his other Sons, Gen. 37.3.) Yet is he not made Proud with ei∣ther his upper or under Garment, as most of such Young Striplings amongst us are; especially if they should be dignified to wear Ministers Gowns at his Age.

2. His Modesty is very Marvelous, not only in doing his Duty with diligence•• in waiting on his Master, and not discouraged at his own double, yea treble mistake and disappointment, but readily rises out of his warm Bed, and Runs to Eli every time that he was called upon.

N. B. Many Sluggish Apprentices would not have been so ready to Rise Three times, &c.

But Modest Samuel was more Morigerous to his Dim-sighted Master, fearing he might need his helping hand (tho' weak) in some duty which his own Debauched Sons would not do for him: But also his Modesty most appeared, both in his doing the former Office of a Door-keeper; [Opening the Doors in the Morning,] tho' he were now called of God to be a Prophet. And likewise he was not forward, but fearful to Reveal the Divine Oracle to Eli, which yet he might not Conceal, ver. 15.

3. His Faithfulness also here is manifest in not hiding any thing (of that which God had spoke to him) from his Master Eli: [He told him every what,] ver. 18. Tho' there was not one drachm of Comfort in the whole Oracle. Had Samuel in this Case consulted with Flesh and Blood, he might thus have Argued against a faithful discharge of his Errand God now sent him: [Oh what a piece of Confidence, if not Impudence, will it be in me, a Pupil, in daring to deliver such a direful Message to my Aged Tutor; possibly he will look upon it, as one of my Childish Dreams only.] But by this time Samel under∣stood the meaning of that special Providence of God, in letting him run three se∣veral times to Eli, till Eli perceived that it was the Lord that called the Child, v. 8. And that he had from God some Divine Revelation; so Eli could not look upon it as a vain fancy in his sleep: Yea, and Samuel had learnt likewise that Gods Truths must faithfully be spoken, however heinously they be taken.

N. B. Would to God all Ministers could learn (both Old and Young) this great lesson of faithfulness from Young Samuel.

The Fourth Remark is, Eli's Reception of this rigid Revelation from God by Samuel in two Respects.

The First is, Eli was conscious to himself of great guilt, both in his Villanous Sons, and in himself for indulging their Villany, his Conscience was a sore Conscience, but theirs were seared Consciences, and therefore could he presage no good from God; hereupon he advises his Pupil to hide nothing from him, but to tell his Tutor all that God had told him, v. 16, 17.

Secondly, When Eli had heard God's severe Sentence, he calmly cryeth, [it is the Lord, let him do what seemeth him good.] v. 18. as if he had said, the Lord Jehovah hath a Soveraign Absolute Power over all the Sons and Daughters of Men, and may dis∣pose of me and mine, and of all Created Beings according to his good pleasure, unto which I freely submit, well knowing there be better things in Gods Will than in my own: I resolve, my Will shall be swallowed up, and melted down into the Will of God, and tho' I have been a bad Earthly Father to my Evil Sons; yet would I be a good Son to my good Heavenly Father: So I humbly accept of the punishment of mine Iniquity, Levit. 26.41. The will of the Lord be done; Act. 21.14. 'Tis true, there be some that censure Eli for thus saying, [Thy Holy Will be done,] taking these Words in the worst Sense, as spoken in Hypocrisie, and not in Humility; So S. Ephrem, Gregory and Rupertus; because he did not correct his own fault, nor his Sons when reproved of God, &c. But alas, he was now too Old and Dim-sighted to do it. Therefore all Expositors do generally judge more Charitably, that here is Eli's Holy submission

to God's Heavenly Will: Neither Excusing his own Iniquity, nor Accusing God of Au¦sterity; but in Offering himself up thus to Gods Justice, he humbly Confesseth his own Sin: See much more of this Subject in my Church History, in the (13th) Plot, pag. 111, 112, 113, &c. To which I refer my Reader.

The Fifth and last Remark is, The event of all these things; Namely, the Authority of Samuel over all Israel, was Established hereby; v. 19, 20, 21. All Israel now heard the report, that the Lord was returning to them with the Spirit of Prophecy, which the Iniquity of those times had quite extinguished, and that the Lord was present with Young Samuel, so, That he grew in Wisdom and Stature, and in favour with God and Man, as our Saviour did, Luk. 2.52. And how he had frequent Revelations after this first time from the Lord as he Ministred to him in Shiloh, and how all his Oracles were infallible, God suffering none of such precious Liquor to be lost by being spilt up∣on the ground: All the People that resorted to this place from Dan to Bersheba; (That is, from the North to the South part of Judea,) might hear all this from the Mouth both of Old Eli, and of Young Samuel, which must Influence them much to Establish Samuel in the stead of Superannuted Eli.

1 Samuel, CHAP. IV.

CHapter the Fourth, Relateth how part of Samuel's Prophecy concerning Eli and his Sons was fulfilled here, &c.

The Remarks upon it are, First, A new War ariseth betwixt the Philistines and Israel; which was thus occasioned.

First, The Philistines having by this time recruited themselves after their dreadful damage by Sampson, Judg. 16.30. and now understanding that an Eminent Prophet was now arising in Israel, by whom they might be both United and Assisted; they thought fit [Venienti occurrere morbò] to suppress the Israelites in the beginning of their hopes of being rescued from their Tyrannical Dominion: Hereupon they came forth to fight against Israel, while their Judge Eli was Old and Feeble, and Samuel was Young and Tender. And,

Secondly, On the other hand the Israelites had a word of command from God by Samuel to go forth and fight the Philistines; that thereby they might first be punished for their sins, and duly humbled before the Lord, and so truly prepared for their fu∣ture Victory. Hereupon they Fight, and the Philistines slew four thousand of them, ver. 1, 2.

The Second Remark is, So Sottish and Blind was Israel in the beginning of Samuel's Day, that they quite mistook the real cause of their present Calamity in falling before the Philistines, v. 3. seeing they had so just a quarrel, and in their own defence only; they engaged in the Battle, and that at Gods command by Samuel: There∣fore do they ascribe their present disaster to the absence of the Ark in the Army, be∣cause its presence had been so successful to their Ancestors, Numb. 10.35. and 14.44. and 32.6. and Josh. 6.4. But alas, this was a meer fallacy now to take; [non causam pro causà] For in those former instances Israel was then in a state of favour with God, but now they were in a state of direful Defection to Apostacy and Idolatry, Chap. 2.12, &c and Chap. 7.3. and Psal. 78.58, 61, 62, 64. but none of those foul faults could the, find out, much less the Plague of their own Hearts; and thereupon their Sin found out them, 1 King. 8 38. Numb. 32.23.

N. B. So grosly ••gnorant was Israel now, that their deficiencies in Morals, they think to make up with some cheap Ceremonials.

N. B. Too many such we have in our Day.

N. B. Israel here can easier fetch the Ark into their Army, than Reform what offended God, by Repenting of their sins, and Returning to the Covenant made with Him.

The Third Remark is, The Ark of the Covenant is fetched (without waiting upon God for his warrant, or consulting with Samuel) which should not have been severed from the Mercy-Seat, and between the Cherubims, v. 4.

N. B. Therefore as Mendoza thinketh, they fetch'd all together, to shew what an horrible loss did befal Israel, when the Ark did fall into the Philistines hands; which, had this People been truly Penitent, would not have been: But the

two Sons of Belial went with the Ark, and this alone was enough to Forseit and Betray it.

The Fourth Remark is, The entrance of the Ark into the midst of the Army, causeth, (1.) The Israelites to rejoice; And (2.) The Philistines to tremble, v. 5, 6, 7, 8, 9. Now Israel on the one hand placeth their confidence in an Ark of Wood among them, not regarding the absence of the God of Israel from his Ark: Herein they were become as bad as the Superstitious Philistines themselves; who carried their Carved Images (which are called their Gods) into the Field with them, 2 Sam. 5.21. that they might fight for them. But such Carnal Confidence always concludes in Dreadful Confusion, as it did here. But on the other hand, as Israel Triumph'd at the Arks presence, (though it was but a Short Triumph, Job 20.5. and a Triumph without a Victory) so the Philistines trembled at it, crying, [Was there ever such a thing hereto∣fore?] that is, not as they knew of, though it had been at the Siege of Jericho, and in the War with the Meidianites, Numb. 31.6, &c. and they add [Wo unto us] Acknowledging the God of Israel to be mightier than their Gods, yet harden them∣selves and resolve to fight, &c.

The Fifth Remark is, The Second Battle had far more Fatal and Foul effects to Israel notwithstanding their Carnal Confidence that the Ark of Wood would fight for them, than the first had; for now there fell down Dead Thirty Thousand men, v. 10. The Ark wherein they trusted was taken, and the two Belialists, that were the bear∣ers of it, Hophni and Phinehas, were both slain, ver. 11. Of whom Josephus saith, that their Father Eli charged them, that they should live and die with it, and if it were lost never to look him in the Face more.

N. B. By all this God taught his People that his Ark and Ordinances, were never instituted by him to become Sanctuaries to impenitent sinners, but for the Comfort of those that truly repent and believe, &c. Psal. 132.8.

The Sixth and Last Remark is, The sad Catastrophe caused by the very tidings of this dismal Defeat.

First, Old Eli sat trembling, v. 12, 13. his guilty Conscience misgave him from Samuel's Prediction. Bad News like bad Weather comes in hastily unsent for, v. 14, 15, 16, 17. He bears to hear of the loss of his Subjects as Judge, and of his Sons as a Fa∣ther; but the loss of the Ark as an High Priest; this knocks him down backward v. 18. and 'tis hard to tell whether his Neck or Heart was first broken; after he had been Israels Supream Governor beth in Civils and Spirituals Forty Years. And,

Secondly, His Daughter in-Law, a good Wise to a bad Husband, was by grief for the like loss, (not of her Husband but of the Ark) brought to travel before her full time, and so she brought forth; yet was she so overwhelmed with sorrow, that she was uncapable of comfort when told it, but her Soul and her Son passed out of her Body almost both together, save only that she named him twice Jechabod; speaking but once of the loss of her Father and Husband, but twice of the loss of the Ark, Israel's Glory. This good Woman bewailed her Spiritual loss more than Civil or Domestick, v. 19, 20, 21.

1 Samuel, CHAP. V.

THE Fifth Chapter sheweth how the Philistines were punished for carrying away the Ark of God Captive.

The First Remark is, The procuring cause of the Philistines punishment was their prophanation of the Ark of God, which was his own Institution by Moses in the Wil∣derness, &c. and though Israel had now most grosly abused it, by over-valuing and Ido∣lizing it, so that God justly suffered it to fall into the hands of the Philistines; yet will not God suffer it to be under-valued and abused by Uncircumcised Hands; which they did, in placing it, (when they had taken it captive) in their Temple of Dagon their Idol at Ashdod, consecrating it as a most rich spoil, and a famous Trophy to their supposed God, by whose help (they thought) the Victory was ob∣tained, v. 1, 2.

The Second Remark in General is, Though the Israclites had much benefit by their having the Ark of God among them heretofore, (as in its being their Conduct to Ca∣naan, when the Cloudy-Pillar departed from them, in the Dividing of Jordan, in the

overthrow of Jericho, &c.) Yet now when it was faln into the Philistines hands, these Ʋncircumcised ones found but little joy in their having it, but it proved fatal to them, and Plagued them from Place to Place, and from one City to another.

N. B. This happened that Men may know how little good is gotten by Holy things, if not used in an Holy manner.

The Third Remark is, The particular punishments wherewith God Plagued the Philistines for abusing his Holy Ark; this was first upon their Religion or rather Super∣stition, in confounding their Idol Dagon, once and again to make it the more con∣temptible, v. 3, 4, 5. As,

First, God, who had seemed to be Asleep hitherto, now Awakes in the Vindication of his own Ark, and will not suffer Dagon to be its Co-Rival, but with his own im∣mediate Hand throws Dagon down flat upon his own Dunghill; insomuch that when the Philistines Priests came early in the Morning to Worship Dagon, behold they find their Dagon himself in a posture (as it were) of Worshipping the Ark of God, before which the Idol was not able to stand.

N. B. And thus it still falls out, That Diabolical Delusions all fall down before the Glori∣ous Light of the Gospel of Christ; (whereof this Ark was a Type.) There is no concord be∣twixt Christ and Belial, 2 Cor. 6.14, 15.

N. B. How the first fall of Dagon came to be hushed, the Sacred Scripture telleth us not, but saith only, [They of Ashdod arose early, &c.] to wit the Crafty Priests of Dagon were both Curious to observe what Correspondency their Idol had with its new Neighbour, and whether Dagon had received any damage thereby; Surely they were no less Careful than Curious to redress the Alteration and Detriment before the People were stirring to take any cognizance thereof; which indeed they did: And all be∣cause they feared lest their Dunghill Deity should come into contempt, and thereby their Double Honour of Reverence and Maintenance would fall down with their Dagon to the Dust. And suppose any of the People were peeping so early as themselves, they could soon Sham such credulous By-gots with telling them it was only a Casualty.

N. B. However the Curiosity and Carefulness of those Superstitious Priests in Rising thus Early, &c. may serve to shame our sluggishness in a better Worship, at which David was Early, Psal. 5.3, &c. We Read how our Lord Rose Early to Pray for us, &c. Mar. 1.35.

Sanctificat, Sanat, dit at quo{que} Surgere Manè.

To Rise betimes in the Morning makes Men Holy, Healthy and Wealthy. But

Secondly, Seeing the first fall of Dagon was not effectual to convince those Sottish Idolaters of their Mad folly, the Lord of the Ark throws Dagon down the second time with more violence (after the Priests had reared up this poor sorry Cod, who could not rear up himself from his first fall) insomuch that now the Lord brake the Head of Dagon quite off, and the Palms of his. Hands so that nothing but the Stump remained, v. 4.

N. B. The Head is the seat of Wisdom, and the Hands of strength, as they are instru∣ments for action; now both Priests and People come and behold what a Silly God they had hitherto Worshipped, one that had neither Wisdom nor Power to help himself, much less to help his Worshippers: But as the Prophet saith. [He could act neither good nor evil,] Isa 41.22, 23. We may well suppose that the place where Dagon stood up aloft in, was the most honourablest part, and highest end of his Temple, and most remote from the Door of entrance; yet was his Head and Hands found choped off upon the Threshold of the Door: Which plainly intimateth, that God gave this Infamous Idol an horrible hurle, with utmost disdain and detestation.

N. B. God hurl'd him, though not as he did Lucifer, from Heaven to Hell, Isa. 14.14, &c. yet from one end of his Temple to another, from the highest and most honourable, to the lowest and most contemptible part of it; namely to the Threshold; where any of the People might trample upon their God, and tread this Dunghill-Deity under foot as unsavoury salt, Matth. 5.13.

N. B. Thus the God of Israel Conquers the Philistines Dagon upon his own Dunnghil, while the Philistines had Conquered Israel: Nothing but the Stump of Dagon was now left, and no doubt but that also was sorely battered and broken by so fearful a fall. The upper part of an Human shape was Demolished, and nothing is left but the lower part, which was in the form of a Fish.

Desinit in piscem mulier formosa Supernè, Horace.

And, Frons Hominem praesert, in piscem desinit Aluus. saith Virgil.

So that the Account these two Poets give of Dagon is, That it was some Mere∣maid or Sea-Nymph, unto whom they ascribed that great Honour of their Victory over Sampson, Judg. 16.23.

N. B. And thus far these fond Philistines found out the right Fund of their then Triumph, which was not a Male but a Female; for never any Man could match Samson; but he was once and again over-matched by a Woman, and it was that Woman Delilah, who delivered Samson into their hands; yet may we here say, the Philistines were thus far mistaken herein, that it was not a Sea Nymph, but a Land-Nymph which was their grand Patroness; and they were more beholden to Flesh than to Fish, in their catching and captivating of strong Samson, &c.

N. B. Moreover, Behold here the vain Superstition of the Philistines, [They will not tread upon this Threshold, &c. ver. 5.] Whether they did this, either by way of Vene∣ration, thinking Dagon's touching had Sanctified it, or by way of detestation, because it had been so fatal to their God: This matters not whether way; However God had his Holy hand in over-ruling their Superstition, in making it a means to perpetu∣ate the Memory of this famous Miracle of Dagon's falling before the Ark, and break∣ing his Neck upon the Threshold to Gods own Glory, and to the shame of Idolatry; which otherwise very probably would have soon been forgotten.

N. B. 'Tis pity such reverencing of the Thresholds of Temples, should be found as among Pagans, so among Papagans also, who Kiss the Threshold of Peters Church in Rome at this Day.

The Fourth Remark is, The Lord of the Ark, after he had plagued those Supersti∣tious Philistines in their Idol, next falls foul upon their very Bodies; ver. 6, 7, 8, 9, 10. When their former Nocuments upon their Idol did not prove effectual Documents to them, either for Reclaiming them from their Idolatry, or for Returning the Ark back to Israel, then God plagueth their Persons with Emerods, which some think was the Lues Venerea, or the foul disease, others say it was Ʋlcus in Ano, or Fistula in the Fundament, but most are of Opinion, it was the Emrods, or Piles, a Disease, mentioned only here, and Deut. 28.27. whatever it was; they are expresly said to be destroyed therewith; it proved a Destructive Disease to them as the great God set it on upon them. Ordinary Piles be of two sorts, the Outer and Knobbed, which may more easily be come at, and Cured: And the Inner or blind Piles, because they cannot be seen.

N. B. These are most painful, and more hardly Cured, as not capable of any Ap∣plications, these fall out ordinary: But this Plague upon the Philistines was undoubt∣edly extraordinary, and of the latter sort also; because 'tis said [The Lord smote them in their Secret Parts,] ver. 9. God wrote their Sin upon their Punishment. He Plagued them in their Dishonourable Parts, for placing his Ark in a Dishonourable place, by their Dishonourable Dagon: God paid their Posteriours, as Austere Masters do their dull Puny-boys.

N. B. The dulness of those Philistines under God's Rod was obvious, not only in Worshipping Dagons Altar; but also Dagons Threshold, when it was thrown down from its Altar; and still persisted in their dull Duncery. Some say that Sodomy was their Sin, and therefore their Punishment was upon Their hinder parts, Psal. 78.66. 'Tis certain it brought a shameful soreness on them in a contrary part, and of a contrary Na∣ture to the honourable soreness of Circumcision. Possibly this Disease had a complication of other Diseases as the Disentry, or Bloody-Flux; the Viscerum Tormina, or Griping and Twisting of the Guts; all which made it so Destructive as well as Dolorous to them.

The Philistines had before cryed out [Wo unto us] when the Ark came into Israel's Army, Chapter 4.8. They cryed then without cause, but now had they a just cause to cry [Wo unto us;] when the Ark was come into Ashdod of the Philistines.

N. B. They found the Ark was now Too hot for them to hold, and therefore now cry, [The Ark shall not abide with us,] and [What shall we do with it?] v. 7, 8. Now had they learnt a little better language: Dagons fall was but a casuality before, but now it is [The hand of God that is sore upon us, and upon Dagon our God:] Vexatio dat intel∣lectum, Their Affliction had been some Instruction to them; and had they consulted with the Priests and People of God, they would have learnt better than to cry [Away with the Ark,] our Triumph over it, is become our Trouble by it. They should have

cryed, [Away with our Dagon, and with our Idolatry,] as Isa. 30.22. and [Return the Ark to the Right owners.] But all the Five Cities of the Philistines, (saith Josephus) must have their share in Suffering as they had in Sinning.

N. B. The Scripture mentions only Gath, v. 8. and Ekron, v. 10. Thus they sent the Plague of God up and down with the Ark to neighbouring Cities: Only Ekron (that did Cry out more keenly for grief, that the Ark was coming among them, than ever Israel had shouted for Joy at its coming into their Army,) had some allay to their Plagues; for all that were smitten with Emrods there, Died not, as they had done at the other Cities. The Reason is, because the Ekronites only did desire the Restoring of the Ark, v. 11, 12.

1 Sam. CHAP. VI.

CHapter the Sixth Relateth the Restitution of the Ark of God by the Philistines to Israel. Remarks upon this Restitution are,

First, The Time when it was Restored: Namely, after it had been kept in Captivity for Seven Months, v. 1.

N. B. This was but a small time of the Philistines Triumph over the Captive Ark, to shew that the Triumph of the wicked is short, Job 20.5. As on the other hand the Troubles of the Godly are but for a Moment, Isa. 10.25. and 54.8, &c. Yet God re∣serves Everlasting Loving kindness for them in a better World. But how little Joy had those Philistines in their Trophies of Triumph over the Ark of God? God soon altered their Jovial Scene, and turned their Mad Merriments into most sad Moans and Mour∣nings; their Laughter within a few days was changed into most Doleful Lamen∣tation, &c.

N. B. The Hebrew reads it [The Ark of the Lord was in the Field of the Philistines] v. 1. when the Plagues of God were upon them, that they found the Ark too hot for their private Houses to hold it as a Prisoner; they then set it in their Open Fields, and thereupon were they so Plagued again with Mice and Moles, (say the Rabbins;) that these Vermin turned up their Grounds, and so devoured their Grain, even in the very time of Harvest, v. 13. That after all the former Plagues upon their Persons, this Plague upon their Corn in Countrey-Fields strikes them with a fresh fear, that now they were endangered to be destroyed by a grievous Famine: Now they Resolve to return the Ark.

The Second Remark is, The serious Consultation about the Ark's Restoration; managed by the Princes of the Philistines with their Priests; (whom, though they were Idolaters, they had in great Veneration,) and the Princes would act nothing without Advice from their Priests, v. 2, 3, 4, 5, &c. wherein is.

N. B. First, The Princes or Lords of the Philistines Question, 'tis not whether shall we send it away? For that was resolved to be done before, Chap. 5.11. though they were loth to lose so great a prize, and had kept it Seven Months in hope that their Plagues might in that time cease; yet were they still Plagued into a willingness to part with so Rich a spoil; Though unwilling enough to gratifie Israel (their Enemy) so far as to return it, which was their chief Confidence.

N. B. Though there were some Opposers of these Five Lords Decree of sending the Ark back, as is intimated, v. 6. who are exhorted not to harden their Hearts as Pharaoh had done to his own destruction, because it would be a reproach to their Nation; yet were they over voted, and therefore 'tis said here, [What shall we do to it?] Not [What shall we do with it?] Nor do the Lords say, [Whither, but wherewith shall we send it?] Knowing that the Manner of the Action might marr the Matter, though it were good.

N. B. The Priests Answer to the Princes Question was; 1. Send it not empty, v. 3. The Light of Nature taught them, that a Present was necessary. This in General. (2.) In Special: There must be a Trespass Offering to appease the displeased God, and this must be made of the best Metal, Gold, and the form of it must be the Figure of their Buttocks, the place of the Plague of Emrods, and of the Mice that marr'd their Land.

N. B. Yea and as to the number of those Trespass Offerings, there must be five of each; Answerable to the Five Lords of the Philistines.

N. B. All these Offerings were not only Superstitious, but also very Rediculous; suggested (as some suppose) by Satan to those Priests in contempt of the God of Israel: For those Diviners (as they are called, v. 2.) did undoubtedly deal with the Devil.

N. B. However the Providence of God overshot Satan in his own Bow, and over∣ruled this designed scorn to his own glory, causing them to give him the Honour in Gold, in those very things wherein they had the pain in Flesh, and making them truckle so far as to purchase his favour with the best of their Metals. In all acknowledging that their Plagues were not by Chance but from the Lord, whose displeasure they sought to pacifie.

The Third Remark is, The Auxiliaries proposed also by these Philistine Priests for transporting the Ark from Philistia into Judea: (1.) A New Cart must be made; And (2.) Two Milch Kine never yoaked must be tyed to this New Cart, and their Calves must be brought home from them, v. 7.

N. B. For them to draw the Cart from their Calves to a strange Country, was notoriously against the common Course of Nature, that below a Miracle it could not be done; and would rather have proved an hindrance than an Auxiliary means or fur∣therance of the Ark homeward to Israel.

N. B. Nay 'tis a wonder these two Ʋntamed Heifers did not break both Cart, Ark, and the Box of Presents all to pieces to be at their Calves.

N. B. But behold a Beam of Omnipotency, the Natural inclinations and the pre∣cipitant motions of the Creature, are over-ruled by the supernatural and irresistible in∣fluence of the great Creator.

The Fourth Remark is, The putting into practice this project of those Priests; all was done by the Princes according to the Priests prescriptions, and all in a pretence of Reverence and Veneration to the Ark of God, and to make an experiment whether their Plagues came casually upon them by the Influence of the Stars, or they were in∣deed inflicted upon them by the God of Israel; if so, then he would Lighten his Hand from off them, upon the Success of this Attempt, v. 8, 9, 10, 11, 12.

Josephus saith here, that they set the Kine with the Cart [in trivio abs{que} Auriga instigatore, &c.] in a place where three ways met, and without a Carter to drive and direct them.

N. B. Indeed 'tis said the Lords of the Philistines went after them, but not with them, to guide the Kine in the right way: For though those Lords pretended to be as Pages in honour to Gods Ark, which they followed as its Servants for its more honourable dismission; yet in truth they did it to prevent all impostures by others; and that themselves might be the more assured of the reality of this miraculous event. This they saw with their own Eyes [That the Kine took the strait way to Bethshemesh, all along Lowing for their Calves left behind them; not turning either to the Right Hand or Left.] God manifestly appearing to be the guide of them in this course so contrary to their Natures, and not driven forcibly end-ways by any Man driver.

N. B. Let us here with Moses in Exod. 3.2, 3. Turn aside to behold this great wonder. 'Tis a very great wonder that God would thus gratifie those Idolatrous Philistines with such a Miraculous Sign, when they thus tempted him to decide their doubts about the Original of their Plagues, upon such a meer contingency as was this Case; when as it was more probable that God would rather punish their Superstition and harden their Hearts still to their utter destruction.

N. B. 'Tis a wonder that the Philistines were not all cut off (as the Bethshemites were here, v. 19.) when they first laid their foul Hands upon it, when they first took it Captive; and now again, when they Carted the Ark (though upon a new Cart;) seeing the Lord made a breach upon David for his doing the very self same thing, 2 Sam. 6.3.

N. B. No Reason can be rendred for this severity of God against his Servants, and his indulgency towards his Enemies, but this, God confers greater priviledges upon his own People, and therefore if they Transgress against all their Light and Love, &c. he infers greater punishments upon them, as Amos 3.2. David and the Bethshemites had the Light of the Law of God by them, and therefore sinned more against knowledge than those poor blind ignorant Philistines could do: Therefore God did not only spare them in Carting his Ark, but also condescended to work this Miracle for their Con∣viction: More especially, it being a work that so much concerned his own Glory, and the comfort of his poor People Israel; who now looked upon themselves as forlorn

and forsaken of God, the pawn of his Presence being so long lost to them, as the Ark was absent for Seven Months from them.

N. B. In which doleful Day God's People could not but look upon all their other Comforts as so many Ichabod's, while God's Ark (Israel's Glory) was absent from them. Therefore may it well be supposed God wrought this Miracle, not only for convincing the Superstitious Philistines, but also, and more especially for comforting his Disconsolate Israelites that lamented after the Lord, and after his Ark.

N. B. Nor do we find that God rejected those shameful presents of those sinful Phili∣stines, whereby he might seem to be rather dishonoured than glorified with a figure of their secret and unseemly parts, in which their Emrods were fixed, because this also did proclaim God's Glory, and did perpetuate the sin and shame of the Ʋncircumcised among the Lord's People, who could not but upon this occasion the more deride and despise them, whom God had thus stigmatiz'd with such an Ignominious a Disease, and whom themselves had thus branded with such loathsome Portraitures, &c.

N. B. Those Kine Lowing all along as they went to Bethshemesh (which signifies the House of the Sun) doth represent the moaning Christian in his Motion to the House of the Sun of Righteousness, groaning and crying all along, Oh Wretched Man, who shall deliver me! Rom. 7.24.

The Fifth Remark is, The Arks Reduction to Bethshemesh, in its way to Shiloh, v. 13, 14, 15, &c. and its Reception by the Bethshemites.

First, Honourably, which is express'd by their rejoycing to behold it, by their running to meet it, leaving their Harvest-work in the Field behind them, and as it were crying to it, [Oh Welcome, Welcome! we lost our Glory, when we lost thee, long Seven Months have we wanted thee, and shame hath covered our Faces all this tedious time; but now, Oh, blest be God, that thou art returned to take away our Reproach!]

N. B. After this manner Bethshemesh (a City of Judah) rejoyced at the return of the Ark; thus far they did well, and had they not afterward received it Irreverently (as now they did Honourably) they had not smarted so severely, as in v. 19. nor was this all in their Rejoycings.

But Bethshemesh (being a City given to the Priests, Josh. 21.16.) had them ready to take down the Ark of God, and to make the Kine and the Cart (neither of which could be put to any common use, both of them being Consecrated to God by bearing his Ark) to be a Burnt-Offering to the Lord, as a Testimony of their thankfulness to him for redeeming the Ark out of the Philistines hands, and for his returning it to Israel.

N. B. And they took down also the Coffer, wherein the Golden Mice and Emrods were contained (for such was the Philistines Reverence to the Ark, that they durst not open it to put their Jewels of Gold therein, but put them in a Coffer distinct from it) these probably were preserved by the Israelites for a lasting Monument and Memo∣rial of the Philistines shame, who had alway after an Implacable Hatred against Israel.

N. B. Upon the same account the Censers of Korah, and his Complices were kept for a Memorial with some small alteration, Numb. 16.40. from whence some suppose, that those ridiculous Presents (which the Philistines fondly call'd Jewels) were not al∣lowed to abide in that disgraceful form, but the Gold of both might serve to make Golden Vessels for the Sanctuary, &c.

The Sixth Remark is, The Return of the five Philistine Lords back to Ekron the same day, v. 16. namely, when they had beheld with Amazement that prodigious Provi∣dence of God, in carrying the Cart and Kine with the Ark home, so contrary to the course of Nature into its own Countrey, and the joyful Entertainment the Ark found there, they staying so long, as to see the Ark taken down, and their own Coffer of Jew∣els accepted, then hasten they home to tell all these Tidings, which were enough to Convince them, but not effectual to Convert them, for they still retained their old Ma∣lice against God's People, as it appeareth afterwards, Chap. 7.3, 7, 8.

N. B. Those are the worst sort of Miscreants among Men, that know good, yet do evil; these Lords had seen a Beam of God's Omnipotency, yet return'd to their Ido∣latry, &c.

The Seventh Remark is, The Arks sad dismission from Bethshemesh, after its glad Re∣ception there, v. 19, 20, 21. The cause why was, The Curiosity both of Princes, Priests and People, in peeping into the Ark of God, which was not to be done upon pain of death, Numb. 4.20.

N. B. And no doubt but their presumption of prying into the Ark, might be grounded from a Jealousie, that the Philistines had taken something out of it, or put

something into it, while it lay Captive Seven Months in their Hands; and this oppor∣tunity might make them over-desirous to view the Tables of the Law of Moses, which they never had seen, nor ever were like to see after the Ark came into the Holy of Holies, where they might not approach; beside, they thought they might presume the more, because the Ark had been polluted by the hands of the Philistines, who, for any thing they knew) were not punished for so doing, and now it was exposed to publick View; therefore having this occasion they might make the bolder with it. But Oh! How dear did these Men pay for their presumptuous prying and peeping, Fifty Thou∣sand and Seventy lost their Lives for so doing!

N. B. No such Severity God shew'd to the Philistines, because they knew not his Law, as his Israelites did, or might do: If Ʋzzah do but touch the Ark, he dies for it, 2 Sam. 6.7. 1 Chron. 13.10. but Philistines may hand it into a Cart, and not die: If Ananias, &c. commit Sacrilege, Peter punishes him with Death, Acts 5.5. but so he did not to Simon Magus, Acts 8.20. God expects more from his People, than from Aliens.

N. B. 'Twas a marvelous good Providence, that the Lords of the Philistines were gone; had they seen this severity, it would have harden'd their Hearts more. Some Object here and say,

First, That it is improbable such a vast number of Men should be found in so small a City as Bethshemesh was, then the Living had not been so many as to Bury the Dead: Hereupon Josephus saith with other Rabbins, that only Seventy were slain, &c. which though it seem but a small number, yet might be call'd a great Slaughter, either from the smalness of the place, or from the quality of the Persons, those being their princi∣pal Men; nor could so many as Fifty Thousand, &c. all peep into the Ark.

Answer 1. To find fault with the Testimony of the Scripture of Truth, is of dangerous Consequence, giving advantage to the Anti-Scripturists, that do too Atheistically deny its Authority, &c.

Answer 2. All those peepers were not only the Bethshemites, but also from all other ad∣jacent parts; therefore the Text saith, [God smote of the People,] not of the Citizens of that City, for without all question, a great Concourse from all parts of that Countrey could not but run and be there to behold the lost Ark restored, to make up so great a number.

Answer 3. So many might take time to peep successively; but suppose all did not so, yet were slain, they might deserve Death for other sins known to God, though un∣known to Men; who may account those Innocent, whom the Lord reckons heinously guilty: God's Judgments ought not to be censured by us; for though they be some∣times secret, yet are they always just.

Objection 2. This seems too much severity for so small a sin as this was?

Answer 1. The City of Bethshemesh (which signifies the House of the Sun) was now under such an Eclipse and darkness, as peevishly to think that God was over-strict, lay∣ing the blame all upon God, and none upon their sins, v. 20. and therefore desire to dismiss the Ark as the cause of this Rigour: David himself had something of this sin, 2 Sam. 6.8, 9. and the Gadarins much more, Matth. 8.54.

Answer 2. God always shews most severity in punishing his own People, especially in matters that immediately concern'd his Worship, and Men are not competent Judges, because we understand not the unsearchable Reasons of his Judgments, [Who hath been God's Counsellor, &c?] Rom. 11.33, 34. we ought not to search into God's Se∣crets, which belong to him only, Deut. 29.29. Hic oportet mirari, non rimari; we may better admire than express them, and we ought not to reprehend, what we cannot com∣prehend: The Philosopher could say, [Nihil interesse, pedes nò quisquam, an Oculos in clie∣nâ domo ponat:] 'Tis as unmannerly a trick to pry into another Man's House with his Eyes, as to press into it with his Feet: How much more unlawful was this prying and peeping into the Secrets of God, so expresly against God's Law? Numb. 4.15, 18, 19, 20. Arcana Dei, sunt Arca Dei: The Secrets of God ought not to be searched into, lest we smart for it as they did, Eorum quae scire nec datur, nec fas est, docta est ignorantia, saith Calvin; As 'tis a Learned Ignorance not to know what is unrevealed, so 'tis a sort of madness to pry into them.

N. B. The Bethshemites here take care to rid their hands of the Ark, which they should have more reverently retained, and therefore requests Kiriath Jearim (a more Religious City) to send for it, v. 21. pretending it was too nigh the Philistines, who might fetch it from them, and the rather because it was in the way to Shilo, &c. but intending only their own safety.

1 Sam. CHAP. VII.

CHapter the Seventh of the First of Samuel, is a Relation of the Acts of Samuel un∣der his double capacity, both as he was a Prophet to Israel, and as he was a Judge over them and these his Acts do relate both to a time of War, and to a time of Peace. Remarks upon the former are,

First, The Introduction before the War; the Ark was fetch'd up by the Men of Kiriath Jearim, where it long abode, v. 1, 2. 'Tis a wonder they durst fetch it at the Bethshemites request, for fear of the like fate, but this pious People well knew that the Calamity was not to be charged upon the Ark, but upon their carelesness and Irreverent Curiosity, which they resolved to avoid: The perdition of their Neighbours was a Caution to them, so they place it in the House of Abinadab in the Hill, and consecrated Eleazar his Son to keep it from all kind of such prophane touches, as had cost so dear.

N. B. This Abinadab was undoubtedly a good Man, and Josephus the Jew calls him a Levite, yet they Sanctified the Son for this Service, because the younger and stronger for it, and not the Father, who probably was Superannuated, or at least cumbred with the cares of a great Domestick Charge, which might either divert him from, or di∣stract him in the Service of God: Lavater saith, that Ahitub the Priest (then living at Shilo) did Consecrate Eleazar, not to be either Levite, or Priest, which he was not before, for in Israel Men were not made such, but born such; therefore was he only set apart to attend upon this Work, as some say; however this is certain, that the Ark abode here for Twenty Years, v. 2.

N. B. It was not carried to Shilo (its former place) because either that place was destroyed by the Philistines, when they took the Ark Captive, as is intimated, Jer. 7.12, 14. and 26.6, 9. compared with this History; or if Shilo was not destroyed, yet was it abhorred by the Lord for the Abominations there committed by those prophane Priests the Sons of Eli.

N. B. This Kiriath Jearim (which signifies the City of the Woods) was now become the place of the Arks Residence, to which the Psalmist alludeth, [We heard of it at Ephratah, or at Shiloh in Ephraim, we found it in the Fields of the Wood, or at Kiriath Jearim.] Psal. 132.6. After it was lost to Shiloh, it was found here, where an Eleazar attendeth it, when both the Lines of Eleazar and Ithamar, are out of that Service the first Line failing in Jephtah's time (as above) and the latter now interrupted by the Death of Phinehas Eli's Son, 1 Sam. 14.3. and this time was long, e're Samuel could, reclaim Israel from Idolatry; they are lost to the Ark, when it was not lost to them▪

The Second Remark is, The General Convention that Samuel call'd to Mispeh, both for Reforming their lost Religion, and for recovering their lost Liberty.

First, Touching their Religion, 'tis a wonder, that the Israelites should be so long in∣sensible (neither the late loss of the Ark, nor the great Slaughter of their Army could bring them to a right sense of their sins) as not for Twenty Years together, never to la∣ment after the Lord, nor after his Ark now brought among them to Kiriath Jearim, where they let it lay in an obscure place, so near the Philistines.

N. B. And where indeed it lay all Samuel's Days, until David fetch'd it up from thence, 2 Sam. 6.2. which was Forty Years after, Acts 13.21. and now was it Twenty Years before Samuel could bring Israel to this Solemn Repentance related here, v. 2, 3, 4, 5, 6. They were so habituated and hardened in their Idolatry, and sinful pra∣ctices were so rooted in them, that notwithstanding all Samuel's powerful Preaching so frequently among them, they refused to return, until God stop'd them in their Cursed Cariers, by letting loose the Bands of the Philistines upon them, and grievously to op∣press them; and thereby God made their Hearts generally more Malleable to the Ham∣mer of his Word in the Hand of Samuel.

N. B. Then 'tis said, they universally Lamented after the Lord, and after his Ark they had so long neglected, cleaving so close to Baalim & Ashtaroth, until they were al∣most choaked with them; so now are they willing to abandon them, and to embrace the true Worship of God: In order hereunto Israel, is (as it were) Baptized and washed from the filth of their Idolatry. This was done either, (1.) Figuratively, by pour∣ing

forth whole Rivers of Tears out of their Eyes, to testifie their excessive Sorrow for their sins, as Psal. 6.6, 7, 8. and 119.136. Jer. 9.1. Lam. 3.48, 49. Or, (2.) They poured Water out before the Lord literally, properly and really, because 'tis said, they first drew it, &c. which was a Rite and Ceremony suitable to those times, usual in their Legal Purifications, &c.

N. B. Samuel struck with his Hammer while the Iron was hot; 'tis said, he then Judged Israel in Mispah, v. 6. that is, he then reformed all Abuses against God and his Law, and redressed all Injuries betwixt Man and Man, so render'd them capable of the following Mercy.

The Third Remark is, Secondly touching the Recovery of their Liberty from the Phi∣listines Tyranny: Samuel began at the right end, in reforming Religion first, and then restoring Civil Liberty, which was thus obtained from the Lord.

First, The Lords of the Philistines (who had formerly beheld with amazement the return of God's Ark against the course of Nature, &c. chap. 6.12, 17.) come forth with their Forces against Israel when they were Fasting and Praying at this General Con∣vention, which they look'd upon, as the foundation of their Rebellion from under the Philistines Yoke of Oppression, and on whom they designed to assault while unarmed, that so they might blast the Bud of any Insurrection.

Secondly, Israel hears of it, and fears an Assault, being Conscious to themselves of such heinous Impiety, insomuch, that as they durst not look Man in the Face in a Battle against the Philistines, so nor much less durst they look God in the Face, in a Prayer for their own Deliverance, but they press upon Samuel to pray for them, as Moses had done for their Fore-fathers, then it was the cry, [Deliver us from the Egyptians,] now it was, [Deliver us from the Philistines,] v. 7, 8.

Thirdly, Samuel in imitation of Divine Bounty, doth more for Israel than they de∣sired, he not only prays for them (which was all that they requested) but he also Sacri∣fices for them to the Lord.

N. B. [He takes a Sucking Lamb, &c.] v. 9. wherein Observe first, It was a Lamb (a Figure of Christ) that spotless Lamb of God, by whom we prevail over all our Spi∣ritual Enemies, as Israel did here over the Philistines, and probably Samuel proposed it purposely to point out to the People that Peace and Salvation must only be expected from the Lamb of God.

Secondly, It was no Magnificum Munus, saith Mendoza, no costly Sacrifice, it was no fat Oxe, but a Sucking Lamb, even of all sorts of Lambs, of the least and lowest price, to shew, that the Lord looks more at the Willingness of the Offerer, than at the Worthiness of the Offering.

Thirdly, it was a Sucking-Lamb, Hebr. [Teleh Chaleb] a Lamb of Milk, which the Vulgar falsly reads, a fat Lamb, but Sucking, which it might be, though it was more than eight Days old, and so that Law, Exod. 23.19. was not violated, nor was that Law which commands the dividing of the parts, &c. Levit. 1.12. Though Samuel Of∣fer'd up this whole Lamb, perhaps with Tail, Feet, and Intrails, for he had no time to put it into parts, according to custom, for Samson's former case, was now become Sa∣muel's [The Philistines were upon him,] just ready to fall on, v. 10.

Fourthly, It was a Sucking Lamb, ready to be weaned, and so it was taken off from the Ewe-Dam, to teach Israel that they must be weaned from their former wickedness, and become now a new People Dedicated to the Lord in all Holiness.

N. B. That Samuel did not transgress any Law of God, appeareth in this, that the Lord accepted his Offering, and answered by fire from Heaven, and though we are not told, that fire from Heaven did fall upon Samuel's Sacrifice, to consume it (the usual Token of Divine acceptance) yet did it fall foul upon Samuels and Israel's Enemies, when God Thundered upon the Philistines, wherewith he did not only fright them, but fire them also with Spires of Lightning and hot Thunderbolts, just when they were ready to fall on upon a Fasting and a Praying People.

N. B. At the Prayer of Samuel God doth this, to shew plùs precando quam praeliando, &c. more good may be done by Divine Prayer, than by Humane Power: Ʋnarmed Israel had no more to do here than to pursue, v. 11. and to take up the Weapons (that the Phili∣stines in their fright had thrown away) and so slay them with their own Swords: Nor was this all God did for Israel; but Josephus saith, The Earth trembled and open'd and so de∣voured many of them: Israel pursued them to Bethcar, which signifies the House of the Lamb; the place of this Victory was so call'd from the Lamb, which Samuel Sacrificed to procure the performance of his Mother Hannah's Prediction, chap. 2.10. and

Samuel set up a Stone as a Trophee of this Victory, calling it Ebenezer, a Stone of help, v. 12. this place did the more deserve a double Monument, because it was the very place, where Israel had been formerly so fatally beaten, and the Ark of God taken, &c. chap 4.1. call'd so there by way of Anticipation; and where now Israel recovers their lost Liberties; for this Victory was so formidable and fatal to the Philistines, that they durst no more rally their scattered Troops, nor recruit their Vanquish'd Army to make any new Incursions in Samuel's Day, v. 13. And the Cities formerly lost, were restored by those Crest-faln Philistines unto Israel, yea, and not only they, but the very Amorites (the most Valiant of all the Canaanites) come and truckle to, and made Peace with Israel, v. 14.

The Fourth Remark concerneth the second part of this Chapter, namely, the Acts of Samuel in the time of Peace after this Time of War was accomplished: He judged Israel all the Days of his Life, v. 15. that is, thirty eight years alone; and though Saul was an Ordinary King in his two last Years, yet Samuel was the extraordinary Judge, which Of∣fice from God Saul could not take from him; and Samuel, being a mixt person, a Pro∣phet, as well as Judge, exercised his Office in the former Years of Saul, as chap. 11.7. and 15.32, 33. and their times are joyn'd together, Acts 13.20, 21. He is commended here,

First, For his Prudence towards the Republick, in going his Yearly Circuits for the Peoples ease and conveniency, administring Justice publickly at three places, Bethel, Gil∣gal and Mizpeh, v. 16. and privately at his own House in Ramah; this Good Man was ever in Action for the publick good. And,

Secondly, For his Piety toward Religion in building an Altar for extraordinary Sacri∣fices, v. 17. when probably both Tabernacle and Altar were destroy'd at Shilo: He had no word from the Lord, as a Prophet, to remove the Ark out of the private House at Kiriath Jearim, that was not done till David's Day, yet might he have a word for building this Altar, that his Sacrifices might be joyned with his Prayers for direction in all Emergencies, &c.

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.

1 Samuel, CHAP. IX.

CHapter the Ninth relateth, How Saul came to be called the first King over Israel.

N. B. Here beginneth the second part of this Book, and here properly begin the Books of the Kings of Israel, as some say, &c. The Remarks hereupon are,

First, The Subject matter of this Divine Call to Kingly Authority; to wit, Saul, who is here described, (1.) By his Ancestors and Parentage, v. 1. Kish his Father is call'd a Benjamite, and a Mighty Man of Power, which tended much to Saul's Commendation, Fortes creatur à fortibus, Mighties beget Mighties, like Father, like Son; his Father was Heros fortis, a stout Hero, and so was fitter to be Father to a King. (2.) By his Name and Stature, v. 2. his Name Saul signifies desired or sought after, his Nomen was his Omen, Conveniunt Rebus Nomina saepe suis: He was both desired and sought after, and the rather because he was a comely personable Man, and of a Kingly presence and posture; his tall Stature made him more valuable according to the Custom of the Eastern Coun∣tries, who chused their Kings thereby in Antient Times.

N. B. Enquiry; But why must Israel's first King be a Benjamite, seeing God had pro∣mised the Kingdom to Judah? Gen. 49.10.

Answer 1. God did this to demonstrate his Soveraignty in raising a Throne out of the very Rubbish of a diminished Tribe, which had been all cut off save six hundred, Judg. 20. That Blow they never recovered, but was, as a fragment incorporated into Judah, and thereby in some sort lost their Name, they in conjunction with Judah being reckon'd but one Tribe, 1 Kings 11.32. and again 12.20.

Answer 2. Is that of Mendoza, saying, God would have conferred an everlasting Kingdom upon Benjamin by a Conditional Decree, if Saul had observed the Divine Law, chap. 13.13. and because God foresaw, that Saul would fail in the condition, there∣fore did the Lord absolutely decree to transfer the Throne to the Tribe of Judah.

The Second Remark is, The prodigious passages of Providence whereby Saul came to be call'd to the Kingdom, v. 3. to v. 15. so marvelous in all its Circumstances con∣curring hereunto, that 'tis become a Proverb, [While Saul sought his Fathers lost Asses, which he could not find, yet found he a Kingdom, which he sought not,] Quarens Asinos, reperit Regnum; this was the Rise of Saul's Royalty.

N. B. The most Wise God can bring about great matters by small and contemptible means; as God call'd Saul from seeking Asses, so David from keeping Sheep: God oft erects stately Fabricks upon weak Foundations, but he forbids us to do so, when we are to build the Tower of Godliness, Luke 14.28. then in solido exstruendum est, as is the Rule of Vitruvus, we must build upon the Rock, and not on Sand, Matth. 7.24. &c. The notable passages of Providence here may briefly be Remarked upon. As,

First, Saul's Father must at this Juncture lose his Asses, and He the Son must be sent to seek them.

N. B. Behold the simplicity and lowliness of those times; tho' Saul was in personage a Prince's-fellow, yet was it not below him to seek his Fathers Goods when lost.

Secondly, Those lost Asses Saul can find in no part of the Country, therefore he bethinks himself that his Aged Father would begin to fear he had lost his Son and Servant, as well as his Asses; and this latter loss would double his Fathers perplexity; ver. 5. Herein Saul shewed most filial-like Affection to his Old Father, in taking such care to prevent his Grief; 'tis well observed. Hence,

N. B. That Saul was a better Son to his Father, than afterwards he proved a Father to his own Son: He can here be serviceable to his Father, and sollicitous for his com∣fort; but when himself became a Father, even of a good Son Jonathan, Oh how cur∣rish and cruel became he to him!

Thirdly, The Servant seeing Saul at a Non-plus, saith to him, Here is a Seer hard by us, let us consult him, perhaps he can help us to our lost Asses, ver. 6.

N. B. So low sometimes did the most high God stoop to his Peoples meanness, as to give Answers in such Cases (below a Prophet of God) by his Prophets, to keep them from seeking unto Sorcerers, and the Devils Priests; as he did in a case of Sick∣ness, 1 King. 14.2. and 2 King. 1.3. God's telling truth in Natural things, made them be∣lieve in Supernatural, Joh 3.12.

Fourthly, Saul said to his Servant, But we have spent our Stock, and 'twill not be Manners for us to go to a Man of God, without a Present in our hand, v. 7.

N. B. Not as any wage of Divination, but as an honourable gratuity from us, that are Strangers to him. Jeroboams Wife would not go empty-handed to the Lord's Pro∣phet, 1 King. 14.3. Nor Naaman the Syrian to Elisha, 2 King. 5.5. which was more to be admired than that Man's bringing him Bread, &c. 2 King. 4.42.

N. B. 'Tis pity the Word and the World should now be changed for the worse. The Word in the World was then [What Present shall we bring to the Man of God? What have we?] But alas, now the Word in the World is quite contrary; a Gospel-Minister is called a Man of God, 2 Tim. 3.17. And now the Word is, [What shall we take, or keep back from him?] To Rob a Minister of that which is due by the Rule of Justice, and not of Charity, is looked upon as neither sin, nor shame, nor pity.

Fifthly, The Servant said, [He had about a Groat by him; this he would give the Man of God, &c. v. 8. it seems, Times were not so Luxurious, as they are now; wherein such a trifle would be scorn'd by Men of raised expectations after greater thing, whereas our Lord looked more at the will of the Offerer, than at the worth of the Offering; and hereupon, two Mites from a Poor Widow, went farther with him than two Millions from the Rich Dons; Mark 12.42.

Sixthly, The Master said to the Man [Well said, come, let us go,] v. 10. Heb. Thy word is good: Saul here was so far obsequious and condescending, that he Disdained not seasonable Advice out of the Mouth of his Servant: No more did a better Man than he was ever, Namely, Job, Job 31.13. No nor a greater Man than he was now; Namely, Naaman, 2 King. 5.13, 14.

Seventhly, In their going up to Ramah, they meet the Maidens coming down to draw Water at the Well below, and of them they ask, [is the Seer here.] v. 11. To whom one of them told a long tale, v. 12, 13. And the Reason of her long Discourse, Rabby Solomon, (quoted by Lyra) renders thus, That this Damsel (who thus largely Answered their Question) did it not only out of common Courtesie to Strangers, which is every where, and in all Persons very commendable; but she was more∣over so Enamoured. N. B. With Saul's comely Personage, that she staid him with her large Reply, using more Words than were needful, that she might look up∣on him the longer. However, God made use of her to make Saul and Samuel Happily meet together.

The Third Remark is, The Marvelous meeting of Saul and Samuel, whom God had prepared over-night, by a secret Revelation for Sauls Reception, v. 14, 15, 16, 17, &c. Saying to him [Behold the Man.] when Saul saw Samuel, he knew him not, but Asks the Seer himself, [where the Seer was] v. 18.

N. B. 'Tis a wonder Saul should not know so publick a person as Samuel, that had so oft Rode his Circuits up and down the Countrey. It may well be supposed here, that both Saul (tho' a great Mans Son) did not much frequent the Assizes, ei∣ther as Plaintiff or Defendant, &c. But lived privately and peaceably, and loved not litigious Suits, so as to be acquainted with the Judge, minding only his Fathers Hus∣bandry at home.

N. B. And on the other hand 'tis plain, that Samuel met Saul here as a plain Man in a plain Dress, and bore no great port in his outside, like a Judge of Israel, so that Saul

knew him not either by his Habit, or by his Attendants: Oh the plainness of these times, wherein a Judge walked like an ordinary Fellow in Saul's sight, so asks him for the Seer! This condemns the Pomp, Pride and Luxury of our times.

The Fourth Remark is, The Signal Circumstances of this marvelous Meeting both be∣fore, at, and after the Feast, unto which Samuel invited Saul and his Servant as his speci∣al Guests.

N. B. First, Before the Banquet a Conference is held betwixt them; Samuel first makes himself known to Saul, v. 19. and not only obliges him to be his Guest at the Feast, but also comforts him about his lost Asses, telling him that they were found; therefore (saith he) mayest thou lodge with me one Night more, without any Anxiety, and I will tell thee whatever else thou askest me: Moreover he premonishes him, that though he had not found the Asses for his Father, yet he had found a better thing for himself, namely, a Kingdom, saying, [The Desire of Israel is towards thee,] a Branch of our Saviour's Ho∣nour (who is call'd, The Desire of Nations, Hag. 2.7.) is put upon Saul here.

N. B. And the Kingdom is promised to his Posterity too, v. 20. if Saul by his sin did not cut off the Entail, as chap. 13.13. Samuel tells Saul here, that Israel desired a King, and God had pitch'd upon him. Secondly, Saul's Modest Answer to Samuel's Premonish∣ment, v. 21. wherein he useth Three Arguments for his making a modest Refusal of Royalty proposed to him by the Prophet.

His first Argument is taken from his Tribe, a Benjamite, the least of all the Twelve Tribes since the fatal blow upon it, Judg. 20 as above, hereupon he is call'd little Ben∣jamin, Psal. 68.27.

His second Argument for his Humility, is drawn from his Family in that Tribe, which he calls the least of the Families thereof, which helps us to understand what is said, v. 1. that Saul's Family was not so Noble and Wealthy as some imagine.

His third Argument in conjunction with the two former, was drawn from his Per∣son, [Am not I a Benjamite?] And therefore Contemptible, as if he had said, [Why doest thou feed me with hopes of the Kingdom? God promis'd it to the Tribe of Judah, and not to my Tribe; and if a King be Elective, the Numerous Tribes will carry it by multi∣plicity of Voices from my small Tribe.] All this Saul speaketh in Humility (as one sen∣sible of his own Incapacity of Royal Dignity) and not in Hypocrisie, whereof after∣wards he became grosly guilty.

N. B. None know their own Treacherous Hearts. What they may prove upon Tryal, &c.

Secondly, At, or in the Banquet, v. 22, 23, 24. Observe here how Saul hath a dou∣ble Honour conferred upon him, which verifies Solomon's Saying, [before Honour is Hu∣mility,] Prov. 15.33. 'Tis God's Work and way to exalt the Humble, Jam. 4.10. 1 Pet. 5, 6. Here Humble Saul is, (1.) Preferred to the principal place at the Feast by Samuel, and that above Thirty Guests that probably were the Noblest Citizens of that City: This is a Mark of Honour, Luke 14.8. and Samuel thus honours Saul, because he knew God had design'd to honour him: Nor doth he envy his new Dignity (as many would have done) because it tended to a Diminution of his own: Nor doth Samuel give this precedency to Saul only, but to his Servant also Saul's sake, v. 22. (2.) Saul's se∣cond Honour is, He must have the principal Dish (as well as Place) which Samuel had purposely prepared for him, knowing of his coming the Day before, which was but a Shoulder, v. 23, 24. to shew the Temperance of those times, a fair rebuke to the foul Gluttony of our Days.

Thirdly, After the Banquet. (1.) Samuel takes Saul from the Banquet, down to his own Dwelling-House, and discoursing him about the Kingdom upon the flat Roof (a fit place for private Conference, or Secret Prayer, Acts 10.9.) He Lodged him Ho∣nourably that Night, v. 25. (2.) Samuel calls him up early to the House top again to Impart more of God's Mind to him, and so dismisses him, v. 26. Yet, (3.) Goes part of his way for Honours sake, but the Servant is sent before, v. 26. for yet more private Di∣scourse in so weighty a matter: Samuel could not prepare Saul well enough by two for∣mer Secret Conferences, he must have this third also.

N. B. This secrecy Samuel used, lest Israel should think some Collusion in the case, and suspect that he who before had deny'd them a King, was now about to impose one on them; but this suspicion was prevented when Saul was chosen by Lot, which was immediately ordered by God: What Samuel said and did to Saul at this Conference, is de∣clared in the next Chapter.

1 Sam. CHAP. X.

IN Chapter the Tenth follows the Election, Ʋnction and Inauguration of Saul to the Kingdom, which is twofold. (1.) Private. (2.) Publick. Remarks upon the private Unction first.

The First Remark is, Samuel after this Third private Conference with Saul (as above) Anointed him King by Divine Direction, ver. 1. [Samuel takes a Vial of Oyl, and pour∣ed it upon Saul's Head.]

N. B. Note here, (1.) It was not an Horn of Oyl (as when David and his Posterity were Anointed) but a Vial, or Glass, to signifie (say some) the short continuance of Saul's Kingdom. (2.) His Head was Anointed to shew his Superiority over his Sub∣jects. (3.) With Oyl (which will ever work it self up to the top of other Liquors) to set forth the pouring forth the Gifts of God's Spirit upon him to enable him for the Ad∣ministration of his Regal Office. (4.) Oyl, being of a soft and smooth Nature, was a Symbol of Clemency and Candid Lenity, which he ought to exercise towards his Sub∣jects in the discharge of his Duty.

N. B. Then Samuel kissed him, in token both of his Affection and of his Subjection to him, not grudging to resign the Office of Supream Magistracy to Saul, which he had held in his hands for many Years, and now not disenabled to manage it himself, but only dispossess'd of it by the meer Humours of the Mobile.

N. B. And some suppose that Saul seemed in Modesty to refuse Samuel's Anointing him, till Samuel pacified and perswaded him, saying, ['Tis the Lord that Anointeth thee to be Captain over his Inheritance,] as the Baptist said to Christ, [Suffer it to be so now, &c.] Matth. 3.14, 15. telling Saul, that he was but God's Minister, and that Saul must govern God's People according to God's Will (whose they were) and not according to his own Will.

The Second Remark is, The Three Oracles, or significant Signs, whereby Samuel con∣firmed Saul's Faith concerning the truth of his Call to the Kingdom, when he saw those several Circumstances (all casual and contingent Matters, which none but the true Jehovah could foresee, and none but his true Prophet could foretel) came to pass, v. 2, 3, 4, 5. to v. 14.

The first Sign was the Tidings he should take from the Mouth of two Men at Rachel's Sepulchre, immediately (saith he) after thy departure from me, [That thy Father's Asses are found again,] v. 2.

N. B. 1. Samuel sends Saul (newly Anointed) to Rachel's Sepulchre, to mind him of his Mortality, and to keep him humble, that he might not be too much transported with this new Honour which he was now entring upon.

The second Sign was, The kind Courtesie of three Strangers to him meeting him in the Plain of Tabor, &c. v. 3, 4. [They will (saith he) present thee with two Loaves, by way of Homage to thee as their King, being stirred up hereto by a strange Motion of God's Spirit, who knows thy Bread is spent, chap. 9.7.]

N. B. 2. Samuel had sent him away unfurnish'd with needful Food for his Journey, partly because he would not seem to curry favour with this new King by such Bribes of Bread; and partly because he foresaw those strangers would furnish him with enough.

The third and most certain Sign to assure him of his call from God to Kingly Office, was the Inspiration of God's Spirit upon him in the end of his Journey, v. 5, 6. &c. 9, 10, 11, &c.

N. B. Note well. First, The Accomplishment of the two former Signs are not expresly related, but certainly supposed; for 'tis affirmed in the General, that [all those Signs came to pass that day,] v. 9. and the reason why no more is mentioned of them may well be, because they were only two transient Acts which passed between some few Per∣sons meeting together, and passing by one another, but the accomplishment of this third Oracle is largely insisted upon, and related in a more solemn manner, because it was a more permanent Sign, and of greater Importance, being more pertinent to Saul's Person and his present private Condition.

The Second Note, Here is Stupenda Dei Dignatio, most marvelous Divine Conde∣scension, that God should thus vouchsafe to give Men Signs for fortifying their Faith from future Events; this the Lord hath usually done, as Exod. 3.12. 2 Kings 19.29.

Isa. 7.13, 14. Thus the Lord stooped so low to Saul as to assure him of his extraordi∣nary Call to be a King by many Signs which he saw fulfilled, but more especially in this Third Sign.

Note Thirdly, This Third Sign was a complication of many Signs. As, (1.) His meeting with the Prophets. (2.) His own Prophecying. (3.) His being turned into another Man. And (4.) According as some give the sense, [Thou shalt go down before me to Gil∣gal, where thou shalt tarry for me Seven Days, &c.] v. 8. How a Company of Prophets (both Tutors and Pupils) met him, we are told in, v. 10. as likewise, how the Spirit of Prophecy came upon him and caused him to Prophecy among them, so that he could speak of Divine and Spiritual Matters both above his Natural Abilities and his Civil Edu∣cation; and hereby he became another Man, as Samuel had foretold, v. 6. he now ap∣peared not like a Rude Rustick (fitted only to feed his Fathers Asses) but like a Learn∣ed Prophet, yea, and a Spirit of Government came upon him also, to fit him for the Cal∣ling of a King: He was changed into another Man, but not into a New, or Spiritual Man.

N. B. God gave him another Heart, v. 9. yet not a new Heart; 'twas only a Civil, but not a Sanctifying Change; God gave him not that free and Noble Spirit that David pray'd for, Psal. 51.12. but only common Gifts of a Princely Port, Prudence, Courage and Conduct, &c. had it been Saving Grace wrought in him by the Spirit of Holiness, that fearful Defection into Outragious Wickedness had not appeared in him afterwards: However it was such a Change from a Rustick to a Ruler, as made all his Spectators mar∣vel, v. 11, 12. Insomuch that it became a Vulgar Proverb, [Is Saul also among the Pro∣phets?] when they saw any Rude Man raised up and ranked among Men of Eminency far above his Birth and Breeding: Thus the People wondered at this change in Saul, whom they look'd upon as fitter to look to his Fathers Asses, than to bear his part in the Holy Exercises of the Prophets, until one wiser than the rest supposed to be the Provost of the Colledge) said to them, Wonder not, my Sons, at this Change, for those Gifts come not by Nature, or Art, but by Grace; they come from God who is a free Agent, and inspires whom he pleaseth.

N. B. Thus another Saul was as much wondered at, when of a Persecutor, the Lord made him a Preacher, Acts 9.21. and the other Apostles were no less wondered at, when Illiterate Fishermen were changed into Learned Fishers of Men▪ Acts 2.7, 8. and 4.13. and no less was our Lord himself wondered at, Mark 6.2, 3. John 7.15.

As to the fourth Signal of Saul's tarrying for Samuel Seven Days at Gilgal, (which probably was propounded as a standing Law to him in cases of Emergency, as Invasion of Enemies, &c. v. 8, 9. Though Saul kept this Rule of Samuel exactly, chap. 11.14, 15. yet he basely broke it in chap. 13.8. in not staying to the last hour of the Seventh Day, for which Foolish Action Samuel sharply reproves him, ver. 13. chap. 13, &c. Josephus saith, He fail'd in this constant Rule.

The Third Remark is, Both the Piety and the Modesty of Saul in his Introduction to Royal Dignity, &c.

N. B. First, His Piety appeareth, v. 13. no sooner were his Prophetick Raptures over, but he resorts to the Synagogue or place of Divine Worship, with his Fellow-Prophets, both to Praise God for his Divine Call to such an High Advancement, and to Pray unto him for his Protection and Direction therein, &c.

N. B. Secondly, His Modesty in his Taciturnity and Reservedness towards his Uncle, who being there present, and observing this unexpected alteration in his Nephew, made him the more inquisitive about his Journey; suspecting something extraordinary had happened to him, that had caused this strange change. Saul answers his Ʋncle, that Samuel told him the Asses were found, but not a word of his finding a Kingdom, v. 14, 15, 16. Josephus renders two very good Reasons of Saul's silence in this business.

First, Lest if his Uncle had believed it, Saul had then been matter of envy to his Superior; seeing the Nephew preferr'd before him.

Secondly, If be had not believed it, then would he have jeared Saul for a Proud, Ambitious and Imperious Fool. I Add,

Thirdly, Saul might be moved to silence in obedience to Samuel who had obliged him to secrecy, Chap. 9.25, 26, 27.

Fourthly, This was Sauls Humble modesty, as was that afterward of Hiding himself behind the stuff, when chosen King, v. 22.

Fifthly, And it was certainly Saul's Prudence to be silent in such a case and on good grounds, not to divulge it before the due time.

The Fourth Remark is, Sauls Publick Call to the Kingdom after all those Private Transactions betwixt Samuel and Saul so secretly in order thereunto,

This Publick Work is expressed in Antecedents, Concomitants and Consequents.

First, the Antecedents be two, (1.) Samuel the Judge calls a Parliament at Mizpeh, v. 17. where all Israel had met before upon a solemn ocasion, Chap. 7.5. and some suppose that the Ark was carryed thither, and the High Priest with the Ʋrim and Thummim was present to consult about the New King, because it is said here, [Ʋnto the Lord, &] But God is present in all the Assemblies of his Saints, 2 Chron. 19.6. Psal. 82.1, &c. (2.) Samuel's Expostulation with this Parliament in the Name of the Lord, wherein he opposeth the transcendent favours of God (who had hitherto been their King both Governing and Defending Israel) with the Ingratitude, Incredulity, and Folly of Israel, v. 18, 19. As if he had said thus, [What a Company of Fools are ye, that will rather place your confidence in a Man, whom you know not how he will prove, than in God, whose power and goodness you have so much and so long experi∣enced; and you still persist in rejecting Gods Government, refusing to be ruled by any Reason, but still call for a King upon any condition.]

Secondly, The Concomitants. (1.) Lots (of the Lord's ordering, Prov. 16.33.) are cast upon the Tribes; and Benjamin was taken, though God had promised it to Judah; to whom the Kingdom was after given by God in love, yet now it is given to Benjamin in Anger, Hos. 13.11. The Foolish People (as it were) did now force it from God, so it was given to this obscure Tribe, to an obscure Family, to an ob∣scure Houshold, and to an obscure Person, v. 20, 21. Saul was pitched on by Lot, as Achan had been, Josh 7.14. but for another end. (2.) When Saul should have been presented, great out-cries were made for him, but he could not be found, until either the High-Priest by the Urim (if the Ark was there) or rather Samuel the Prophet obtained by Prayer a discovery where he lay lurking; the Oracle told him [He lay hid among the Carriages] V. 22. which Saul did, both Modestly, as sensible of his own unworthiness; and Prudently as one that would be Passive in his own prefer∣ment, which (he well knew) would so much, the more commend him to the People. Who (3.) Ran to fetch him forth, and received their new King with loud Acclamations; and the louder when they saw him more personable and overtopping than any of the People, v. 23, 24. (4.) Samuel then drew up a Magna Charta to keep the Beam even be∣twixt Soveraignty and Subjection, shewing not the manner of a King, of which he had spoken before, Chap. 8, 9, 10, &c. what a King would commonly prove to be, when he degenerates into a Tyrant, thinking it not enough to be above man only, but to be above all Mankind also, ruling so absolutely as if they were Gods: But here it is, The manner of the Kingdom, v. 25. Namely, the Laws of God limiting Kingly power in Man, and declaring what a King ought to be, according to Deut. 17.14, 15, 16, &c. Ezek 45.9, 10, and 46.16. Rom. 13.1. 1 Tim. 2.2.

Thirdly, The Consequents hereof were (1.) The Dissolution of this Parliament after they had concurred with both Samuel and the People in King Saul's Election. (2.) Saul's departure, and living privately at Gibeah, (having only a Royal Guard to conduct him thither,) where he waited for an opportunity of shewing himself a King rather by his Actions than by his Words, to the silenceing of those Male-contents that opposed him at his Election: And ••uch an opportunity Saul soon obtained, Chap. 11. (3.) The two factions among the P••••••e.

The First, Was those that owned Saul for their King, and the Reason is rendred, [Because God had touched their Hearts,] v. 26. Those were the most Conscientious of Israel that had not been so over-desirous of a King with the generality, but now when they saw God himself had set a King over them, they made Conscience of their Duty in obeying him.

Secondly, The Second sort were no men of Conscience, therefore are they branded for Belialists, v. 27. that is, Awless, Lawless, Yokeless men, that taunted him as if a King of Clouts; saying, [quid faciet hic longolius? quid praestabit turris haec carnea, non est intanto corpore mica Salis:] This Long-shank and Lofty Lubber, An Insipid lump, can never save us?

N. B. They therefore thought him, unworthy of any Homage, whereas the meaner he was in their Eyes, the more need he stood of their presents.

The fourth and last Consequent was, Saul's Remedy to those Reproaches; 'tis said, [Hebr. he turn'd the Deaf Ear to them] using no remedy but patience, well knowing what then could not possibly be cured, must patiently be endured; this was King-like in∣deed to see and say nothing: 'Twas his great prudence to hold his Peace, being no bet∣ter settl'd in his Kingdom; had he now hector'd those Male-contents, it might have bred a Mutiny, &c. his Humility here in the beginning of his Government, conduced much both to his Honour and Establishment, &c.

1 Sam. CHAP. XI.

CHapter the Eleventh, containeth the Confirmation of Saul in his Kingdom, after the Proclamation made at Mizpeh by the Sanhedrim that sate there: Saul's Confirma∣tion was made by two manner of means. The first was a Specimen, or Instance of his own Personal Valour, his Martial Courage, Conduct and Victory over the Ammonites, who then waged War against Israel: And the Second was by an Oath of Fidelity taken by all the People in another Convention. The Remarks upon the first are;

First, The Antecedents of this Specimen, which are two-fold. First, The Siege of Ja∣besh by the Ammonites, which was so severe and pressing upon them, that the People of Jabesh come to a Capitulation, . 1, 2. Nahash the King of Ammon (having made long preparations for this Siege, which indeed was the Pad in the Straw, the cogent Reason of their calling for a King, when they had Intelligence of it, chap. 12.12.) made him∣self Cock-sure of carrying the Conquest; and such was the old hatred of Ammon against Israel, Ezek. 25.4, 5, 6, 15. upon the old claim of recovering their lost Lands, Judg. 11.13. but more especially to revenge the Overthrow then given them by Jephtah, v. 32, 33. that they could not be content to take in this City as one of their Confederates, as they consented to be (tho' this was too far a complyance with that Cursed Nation, Deut. 23.3.) but they will have them not only their Slaves, but their stigmatized Slaves, by putting out their Right Eyes, and so, utterly disabled to deliver themselves out of his Inhumane Hands by war.

N. B. This would indeed have been a Reproach upon all Israe, as if they had been a base minded, a sordid Spirited People, that so they might but live, would truckle to any terms on this fide Death; though they boasted of an Almighty God, able to de∣fend them, yet durst they not in danger put their Confidence in him.

N. B. Even thus would the Devil and his Imps deal with us indeavouring to put out our Right Eyes: Nahash here signifieth a Serpent.

N. B. As that Old Serpent Satan would put out our Right-Eye of Faith, and leave us only the left Eye of Reason; so his Instruments would deprive us of the Scrip∣tures to nuzzle us up in Ignorance: This Serpent Nahash knew well that in Battel the Left Eye was covered with a Shield, and only the Right Eye was useful for sight in fight, and had that been put out, the People could not fight at all.

Note well. Nor can we fight the good fight of Faith, if we want Faith, or the Word of God our best Weapon, Matth. 4.4, 7, 10. Eph. 6.16, 17. and which teacheth our hands to fight, &c. Psal. 144.1.

N. B. Nahash is content to leave them one Eye, that they might do his Drudgery. These harsh terms put Jabesh to their Wiliest Wits, bo••••••ing upon Ammon on the other side of Jordan, and weakened exceedingly by the 〈◊〉〈◊〉 Slaughter of their Men, Judg. 21. yea, and not like to receive relief from those on this side Jordan, who were scarce able to defend themselves against the Philistines; besides, at this juncture they ill-agreed among themselves about their choice of a new King, chap. 10.27. All these things consider'd, put Jabesh upon this project of desiring seven Days respit, &c. v. 3. Making no mention of their sending Messengers to a New King, but to a broken People only; that Nahash might more easily yield to it, which (Josephus saith) he did out of a foolish self-confidence of his Army, and contempt of Israel whom he thought utterly unable to afford any relief, especially in so short a time.

The Second Antecedent of the Specimen was Saul's Resolution to Relieve the Besieged City; from v. 4. to v. 11. Wherein Note, (1.) The Occasion; Messengers came from Jabesh to Gibeah, where Saul was, chap, 10.26. and where he continued about a month in his private Husbandry, chap. 11.4, 5, 7. before this publick occasion.

N. B. 'Tis a Wonder that this Town of Gibeah, once so abominably wicked, and as abominably destroyed, Judg. 20. should afford Israel their first King: But 'tis no won∣der, that the Men of Gibeah should now so sympathize with the Sufferings of the Men of Jabesh, who had so deeply suffered formerly for their friendship towards them, Judg. 21. and well might the Benjamites weep with weeping Jabesh (according to Rom. 12.15.) because they had their Wives from thence to recruit their almost extinguish'd Tribe, Judg. 21.10, 12, &c.

N. B. Saul coming out of the Field from his Countrey-work with his Oxe-Plough, (a work anciently of great esteem among the Old Romans and Graecians) finds a gene∣ral Lamentation for their Brethrens Misery at Jabesh Gilead, who had already endured an hard Siege, and had promised to submit to harder terms, v. 10 if Relief came not in the mean time, which they cunningly concealed; then the Spirit of the Lord came upon him, v. 6. fills him with fortitude, and he who had been so cold in his own Cause, as to hold his Peace, (when he was both rejected and reviled, chap. 10.27.) is now all on a light fire and an hot flame, when he heard how God was so Dishonoured, and his People so Discouraged and Reproached, v. 6. He takes his (likely his own) Yoak of Oxen, which he was following from the Field, Hews them in pieces, and sends them into all the Coasts of Israel, with this Message: [Whoever comes not forth after Saul and af∣ter Samuel, his Oxen shall be hewed in pieces also,] ver. 7. This struck a greater terrour even in the Despisers of Saul, who durst not refuse to follow Samuel, their Old Judge, though Saul was not yet Inaugurated King, yet Saul (as such an Elect King) ranks him∣self before a Prophet, or Judge, and like a King summons his Subjects, all (as it were) above Sixteen and under Sixty, and this he did by Deeds which are more perswading than Words; and sear of punishment he knew would prevail most with the Mobile, especially with those whose Wealth lay mostly in Cattel.

N. B. Nor doth he threaten to hew themselves in pieces, lest he should seem to begin his Reign with too much Rigour, but prudently lays the Penalty upon their Goods, and not upon their Persons, the more to sweeten his Government to them; nor would all Saul's Minaces in words have avail'd with the Male-Contents especially, had not the Fear of God fallen upon them also; 'twas this made them come forth with one consent, to the number of Three Hundred and Thirty Thousand Men, v. 8. Saul dispatcheth the Messengers with glad Tidings to Jabesh, v. 9. who next Morning wili∣ly sent word to Nahash, [They would come forth, according to Covenant, v. 3.10. this made the Ammonites secure.

N. B. 'Tis lawful to deceive by Stratagems such Enemies as it is lawful to slay with the Sword.

The Second Particular of the Specimen is the Concomitants of it. As,

First, The time when Saul Assaulted the secure Besiegers, it was in the Morning Watch, before they were looked for by either side; for Jabesh expected them not till the Sun were hot, v. 9. and Ammon was lull'd asleep with expectation of the Besieged coming forth to them the next Day to have their one Eye put out, which indeed blinded the Besiegers of both their Eyes with the sleep of Security.

Secondly, The manner how Saul Assaulted them, namely, by a Stratagem of divid∣ing his Army into three Battalions, to make Onset upon all sides at once, that so he might strike the whole Camp with the greater terrour, and prevent the escape of any. And,

Thirdly, The Event, the utter Discomfiture of the Ammonites; all these three are in ver. 11.

N. B. Though they had few Swords left in Israel, chap. 13.19, 22. yet they Con∣quer here, &c.

The Third Particular is the Consequents which be two. First, The Zeal of the People to Vindicate the Dignity of their New King against such as the Belialists that had despised him, [They said to Samuel, Whoever rejecteth Saul as King shall die; v. 12.

N. B. It seems Samuel was present with them in this Expedition; and 'tis a wonder, how his Old Age cold endure the Marching of all the Day and all the Night before: And 'tis a Wonder likewise,

N. B. How Saul could raise such an Army (as Josephus saith, but falsly, as a bragg of his Jews to the Romans, consisting of Seven Hundred Thousand, but the Scripture saith, Three Hundred and Thirty Thousand) that he should not only raise them, but also rally, and Muster them into Companies and Regiments, yea, and March them over Jordan to Jabesh, and Conquer the Enemy all in one Day and Night.

N. B. Surely Saul might say (as to his wonderful Celerity) what the great Caesar said after him, [Veni, Vidi, Vici,] I no sooner came, but I overcame.

The Second Consequence is, Saul's Prudence and Modesty, yea, Piety, v. 13. the Peo∣ple had been so prudent as not to speak their aforesaid words to Saul, lest they should have provok'd him to Revenge in his own proper cause, but they spake to Samuel as to their Judge, whose place it appertained more unto, than for Saul to right himself: Now Saul both prudently and modestly prevents Samuel's Answer to the People with a God forbid, [That any Man should die this Day, wherein the Lord hath wrought such a glorious Victory,] The Glory of this Deliverance shall not be stained with the Blood of any of my Subjects, and by thus openly declaring his Clemency in the beginning of his Reign, he did much ingratiate himself into their Affections to his own Establish∣ment.

N. B. 1. Humane Laws may be dispensed with upon Emergency, but not the Di∣vine Law, &c.

N. B. 2. Many good Vertues were found in Saul, before the Evil Spirit entered into him, &c.

To which two Consequents may be added, a Third not here mentioned; namely, Ja∣besh Gilead's thankfulness to Saul for his so seasonable saving of their Right Eyes, &c. The Memory of a good turn must never wax old.

N. B. Those Men of Jabesh-Gilead were truly grateful, such as are rare to be found: These Men remembred this kindness of Saul to them many Years after; for when the Philistines had beaten his Army, and abused his Dead Body, by hanging it up in the Sun against a Wall, till it putrified and became full of Vermin, they Arm themselves and went all Night to rescue his Dead Body from the Philistines, as he had marched all Night to Rescue them from the Ammonites, Burnt it and Buried his Bones, fasting Se∣ven Days, 1 Sam. 31.9, 10, 11, 12, 13.

The second and last part of this Chapter is the Oath of Fidelity that Israel universally Swears to the new King, v. 14, 15. where Note.

N. B. First, Samuel's Sublime Wisdom in making no motion nor mention of this Covenant of the Kingdom, at Saul's first Election, while the People were generally disaf∣fected towards him, because of his mean Extract, Rustick Life, &c. but now when Saul had given them such eminent Proofs of his Valour and Vertue, and when God had honoured him with so glorious a Victory, which had made the People place their Affections upon him both eagerly and unanimously; then doth Samuel strike while the Iron was hot, and set in with this fit Season.

N. B. Secondly, Samuel calls a General Assembly from Jabesh to Gilgal, which was in their way home to most of them, but more especially because it was a place famous for many publick Conventions there kept, and particularly for the Covenant renewed by Joshua, between God and the People, when God rolled away Reproach from Israel in their Circumcision, therefore was the place call'd Gilgal, which signifies Rolling, &c. Josh. 5.8.

N. B. Thirdly, Here 'tis said, The People made Saul King,] whereas it was the Lord's immediate Act to Constitute him King, Chap. 8, 9. and 10.1. and the People only accepted of that Election the Lord had made for them, recognizing the first Act by a re∣newed Universal Consent. All now personally Swearing Allegiance to him to pre∣vent any future Factions and Insurrections, &c.

N. B. Fourthly, The Ceremonies of Saul's Inauguration before the Lord, and his Pro∣phet Samuel, some suppose to be these. (1.) They set the King upon his Throne. (2.) They Crowned him. (3.) They Anointed him. (4.) They put the Book of the Law into his Hand. (5.) They took an Oath of him to observe it. (6.) They Offer∣ed Sacrifices of all sorts upon the Altar that was at Gilgal, partly praising God for present Mercy both in the Victory over Ammon, and in their Settlement under Saul, from sad Distractions, and partly praying to God for his future favour, &c. (7.) Shutting all up with sundry Signs of publick Joy.

1 Samuel, CHAP. XII.

CHapter the Twelfth sheweth how Old Samuel Abdicates himself from the Office and Magistracy of Judge in that Publick Convention held at Gilgal, where Saul had now his Solemn Enthronization. Intrat Rex, exit Judex.

N. B. Saul comes in as a King, and Samuel goes out as a Judge: Samuel declares his own Abdication in a most excellent Oration. Remarks upon it are,

First, The Apologetical part of it: He begins his ensuing Apology with Arguments to move their Attention, that as He had hearkened unto them in confirming a King over them, so now they ought to Hearken unto him in this his Farewell Sermon, the Prologue whereof consists of three Arguments to make them attentive.

N. B. The first is drawn from his own Merits towards the Common-Wealth; appealing to their own Consciences concerning his Integrity and the Justice of all his Administrations, v. 1, 2, 3. to which the People gave an Ingenious and Publick Acquittance, v. 4.

N. B. The second, Is drawn from the Imbecility of his Age, v. 2. I am now unable to bear the burden of Government, therefore have I freely resigned it up into Saul's Hands; I now feel my self at much more ease, when that burden which so much pinched my Shoulders, is now removed to the Shoulders of Saul, whom you so impe∣tuously pressed upon me to make your King.

N. B. The third Argument is drawn from the Private Capacities of his Sons, v. 2. intimating, as he had made himself a private person by the resignation of his Power in so voluntary a manner, and was not Deposed by the People for any Male-Admini∣stration: So my Sons are much more now Private Persons, and subject to the Lash of the Law; wherein they have been wrongful to any. Deal with them as they have deserved, I will not intercede for them.

The Second Remark, is, The Reprehensory part of his Oration or Proposition, telling them, that notwithstanding their Peace-Offerings to God at the Inauguration of their King, Chap. 11.15. Yet God was not at peace with them, but had a just quarrel against them, saith he, for your violent voices in asking a King; your sinning hath been greater than yet you are aware of, and your sorrowing must be greater than yet ye have attained to: There must be a better proportion betwixt these two: Manasseh sinned greatly, and he humbled greatly, 2 Chron. 33.12. otherwise (saith Samuel) your sin will find you out, if you do not find it out, Numb. 32.23. You shall pine away in your Ini∣quity, Lev. 26.39. But if you Repent, Your sin shall not be your ruine, nor the ruine of your King, Ezek. 18.30. This is the scope of v. 7. to v. 19.

This in General only, now more Particularly. Samuel confirms his convincing them of the greatness of their Sin.

First, By opposing their former Experience of Gods Government of them, both under Moses and Aaron's Conduct, v. 8. and under the Judges, v. 9, 10. Unto their present Ingratitude in asking a King, when the former (Being Alsufficient) might have content∣ed them, v. 12. wherein Samuel argueth most accurately.

N. B. (1st.) By reminding them of the great things God had done for them, when Jacob (the Syrian, ready to perish, Deut. 26.5.) came with a few into Egypt, and being blest by God into a great Nation there, he was then cruelly oppressed, and then did the Lord raise up Moses to deliver them, and as a Captain to conduct them through the Wilderness, and seated some of them in those Conquered Lands beyond Jordan, yea and substituted Joshua to seat all the other Tribes in Conquered Canaan on this side of Jordan, &c. Thus in few words he includes a long series of Gods Providence towards Israel after they became a Nation, mentioning nothing of the Patriarchs before that came to pass. And

N. B. (2ly.) By reminding them of later Deliverances the Lord had wrought for them under all their Judges, when they had revolted from God, for which they had oft been sold into their Enemies hands, and as oft (upon their Repentance for their revolts) were delivered: And in the close of the Judges he nameth himself, not out of any Vain Ostentation, but for a just Vindication of himself, and for a necessary Justification of his following Reproof of their gross Ingratitude towards himself (as well as toward God) by whom God had so lately delivered them out of the hands of

the Philistines, Chap. 7.10, 11. All which might clearly them, that it was not any necessary Want, but meer Wantonness and Wilfulness, which prompted them so to a desire of an alteration of Government; and hereupon he lays a great stress upon their peremptory Word [Nay,] v. 12. But we will have a King, whatever it cost us, as if God were grown Impotent and Unfaithful to them.

Secondly, When Samuel had aggravated their present Ingratitude by opposing it to; their former experience, then, like a Pious Prophet, and a Prudent Preacher, he dips his Divine Nail in Oyl, that it might drive the Deeper in allaying the Tartness of his Reproof, with the Sweetness of his Counsel and Comfort; well knowing that Sowre and Sweet make the bes Sawce. Therefore he then (as it were) corrects himself, say∣ing, [Although you have grievously sinned in asking a King, through your incredulty and distrust in God, who hitherto hath been your King and Saviour; so faithfully pre∣serving you in all former Ages, that he never gave you any just cause to cast off his Government:] Yet seeing it is no wicked thing of it self, and in its own Nature to Ask a King; and seeing God hath now given you a King at your Asking: If for the time to come ye will Walk before the Lord unto all pleasing, and worthiness of his presence, Col. 1.10. then the Lord will not forsake you, but will vouchsafe both to direct and to protect both you and your King, v. 13, 14. But if ye will not fear the Lord, but Rebel against him, then will he pour forth his Plagues upon you, as he did upon that Race of Rebels (your Predecessors) and upon your King whom you have chosen, who shall not be able to secure you from Gods displeasure, v. 15.

Thirdly and Lastly, Samuel drives his Nail of Reproof and Conviction to the very Head by a marvellous Thundring, Lightning and Tempestuous Rain in the very throng of Wheat Harvest, v. 16, 17, 18. 'Tis certain that in Judea they had only the former and the latter Rains, their Harvest seasons being more certain, and the Weather more temperate than it commonly is found in our Northern-Islands: Therefore such an un∣seasonable Storm to hinder Harvest (which God had promised should not cease, Gen. 8.21. and Rain rately obstructed it, Prov. 26.1. Amos 4.7.) this made it the more Amazing a Miracle. Therefore as Samuel had bid them before [Stand and Hear,] v. 7. so now he bids them [Stand and See,] v. 16. that they might take in Instruction by those two Learned Senses, (as Aristotle calls them) the Doors and Windows of the Soul, that even the Deaf might Hear, and the Blind might Behold, Isa. 42.18. lest God should Desert them, and leave them desolate, Jer. 6.8.

N. B. Though Old Samuel could not Thunder and Lighten loud enough in his Elegant Oration to Israel to make them both Hear and See, yet sure I am, the God of Samuel did it effectually: 'Tis said, [All the People saw the Thundrings and the Lightnings and were affrighted at such a dreadful Promulgation of the Law,] Exod. 20 18. As Moses had God to Second him there, so Samuel had the same good Second here, to convince them of their Sin in asking a King, and casting off God, who had such a power as to slay them with Thunderbolts for their Sin.

The Third Remark is the effect of all: Namely, Israel's Repentance, v. 18, 19. This was a powerful Conviction to them upon many Accounts; as, (1.) That such a Prodi∣gious Storm should arise in their Wheat Harvest, when the parching Heat of the Sun doth Naturally dry up all Vapours and Exhalations. (2.) That it should be a very Fair Day when Samuel foretold this, and no appearance of any Black Cloud Arising, Psal. 147.8. (3) That the Storm should fall so suddenly, as did that upon Sodom; The Sun shone upon Lot, when God Rained the Fire of Hell from Heaven upon that Wicked City, Gen. 19.23, 24. (4.) That it fell with such Violence, (far beyond ordinary Storms) as they feared to be knock'd down Dead by it. (5.) That such dreadful Flashes of Fire should bolt forth out of the midst of a Vast Confluence of Water, and that with such confounding Cracks. (6) That this whole Prodigy should be procured by the Prayer of Samuel only. All these things made them fear both the Lord and Samuel: The Lord, because he most frightfully Thundred; and Samuel, because he had not only Prayed, but also had Prevailed for those frightful Thundrings: Now was the time of Reflecting severely upon their mad folly; saying, what Fools are we to Cast off from us, (1.) The Government of such a God, at whose command are all things, both in Heaven and Earth, and hath such terrible Tempests at his Beck, Call and Command? And, (2.) The Government of such a Judge, as is so prevailent with this great God; and can open and shut Heaven by his Prayers: We have declared his Innocency, v 4. We have heard his Wisdom in this excellent Oration: We have seen his Patience all the time of his Judgship; and now we cannot but admire his

Power with God, yet could we not rest satisfied with such a Governour; tho' they said not thus, they might well think thus; yet this they said upon Record [Pray for thy Servants unto the Lord thy God that we die not, &c.] Ver. 19. Where Note, (1.) So conscious were their Thunder-struck Consciences of their own guilt, that they had no confidence of praying for themselves, but begs Samuel to save them from Death. (2.) They call themselves Samuel's Servants, when they had deserted his service, and be∣taken themselves to a New, and another Master, to wit, Saul. Mendoza therefore lookt upon it like the common Court-Complement of our Day [Your Servant, Sir] when indeed Men are too saucy to be so to whom they say so. (3.) They call the Lord, Samuel's God; they are both afraid and ashamed to call him their God, because they had so highly offended him, and knew God would not hear sinners, Joh. 9.31. And (4.) They feared that this terrible Tempest would destroy both their Persons and their Harvest. (5.) By the occasion of this later Sin, they came to a sight and sense of all their other former Sins. 6.) And when Samuel saw them truly humbled, he prayed down the Storm, as he had prayed it up, &c.

The 4th Remark is, The Epilogue of Samuel's Oration after all; ver. 20. to 25. wherein he gives them Caution, Counsel and Comfort. (1.) A word of Caution: [Beware of Vain Idols] turn not aside to them, as ye oft have done heretofore; if ye do, at your peril; they will not only prove unprofitable, but most pernicious; both you and your King shall perish thereby, ver. 20, 21, 25. (2.) A word of Counsel; [Cleave close to God, and he will cleave as close to you. Deus non deserit nisi deserentem. Austin. His own Ho∣nour is engaged, ver. 22. and he abhors to forfeit it, forsaking none, but such as first for sake him, 2 Chron. 15.2. (3.) A word of Comfort, bidding them first not to despair, fear not with a Desponding fear, v. 20. Secondly, God hath made you his own pecu∣liar People. Exod. 19.5. not from your Merit, but from his free Mercy, Deut. 7.7. and 9.5. He hath chosen you for his Love, and will still love you for his Choice, and Rest in his Love, Zeph 3.17. And here, ver. 23. Thirdly, He promiseth them his Prayers, ver. 23. tho' they had disobliged him, and made him now pray against them in procuring this Tempest (which tho' it might hinder their Harvest, and did fill their hearts with fears, yet did it help to heal their Souls, and give them a sight of their sins;) saying, Nay, I will not only now pray for you, but I will also preach to you, as your Prophet, tho' not your Judge; but do you serve God both without dissimula∣tion, and without diminution of God's due, otherwise neither my praying for you, nor preaching to you can at all profit you. Be ye Dutiful to God, and God will be Mer∣ciful to you, &c.

1 Sam. CHAP. XIII.

CHapter the 13th, is a Narrative of Saul's distrust and timorous Temper in taking up Arms against the ••hilistines

Remarks upon it are, (i.) The Time when this was done, ver. 1. namely, when he had Reigned one year from his first Election at Mizpeh, in which time the Stories in chap. 11 and 12. did fall out: So long he Ruled righteously, peaceably and orderly; and he Reigned two years more after this, wherein he Conquered the Philistines, Syrians, M••abi••es, and Ammonites that Invaded the Land, and in that Time also he Invaded Amalek, but because he spared Agag, &c. the Lord cast him off, and Anointed David.

N. B. He Ruled well, till he was Rejected of God, and was bereaved of God's Spirit, and then he turned Tyrant, holding the Kingdom by Violence; the time he Ruled after his Rejection, was not properly a Rule, but rather a Tyranny and a Perse∣cution; therefore 'tis said [He took the Kingdom] chap. 14.47. that is, reassumed the Administration of it, which he had in a manner lost, partly by Samuel's Sentence, chap. 13.14. and partly by the Philistines, who had almost thrust him out of it. He took it, in opposition to God, who had said by his Servant Samuel, that he should lose it; so he Ruled with Rigour ever after. and therefore is he said to Rule so few years.

N. B. And thus in God's account a Man is said to live no longer in the World, than while he liveth well: Whereunto Seneca's Notion doth correspond [diu fuit, non diu vixit] A bad Man may be long in the World, but he lives very little, for he is Dead while he lives, like Paul's Widow, 1 Tim. 5.6.

The (2d.) Remark is, The Philistine's fresh Invasion of Judea, whereof we have an account and the occasion of it, ver. 2, 3, 4, 5, 17, 18, 23. The old Enemy of Israel, the Philistines, mustars Thirty thousand Charets, and six thousand horse-men and foot-men in∣numerable, ver. 5. Josephus saith, They were three hundred thousand foot-men, and Invaded the Land.

N. B. The Provocation was this; The first Design of Saul and Jonathan was to free Judea of the Garrisons or Cittadels, which the Philistines had framed therein to suppress all Seditions, and to keep the Israelites in subjection to them after they had got Domi∣nion over them: Therefore this new King and his Son Jonathan (by his Fathers order) fall upon the Philistines at Geba in Benjamin▪ not far from Gibeah, that their own Country might first be cleared of their Oppressors: Jonathan (a brave Heroick Prince) with his small Band of Men, and those badly Armed (for the Philistines had either slain all their Black-Smiths, or carried them away, so as neither Sword nor Spear was found with any Israelite, save with Saul and Jonathan, ver. 19, 20, 21, 22.) falls upon them in the night (as is well supposed) when the Guard of the Garrison was fast asleep, and with their Clubs and Instruments of Agriculture, &c. slew the Souldiers, and took the Cittadel into his hand.

N. B. Saul knew well, that this was enough to anger those Wasps the Philistines, to be thus driven out of any of their Hives or Holes; he hereupon sounds an Alarm of War all the Country over, ver. 3, 4. and indeed, because God was not consulted with by Samuel, this Noble Exploit of Heroick Jonathan proved not as yet so happy and successful; for the Spoilers (from the Philistines Innumerable Army) turned three ways to waste Israel's Country, and to plunder at pleasure, there being none but a naked People to prevent those Woes of War, &c. ver. 17, 18.

The (3d.) Remark is, Israel's Malady was mighty, but their Remedy was impotent and inconsiderable notwithstanding their New King, ver. 5, 6 7. Their Enemies, the Phi∣listines, filled the whole Fields with their Forces: The Israelites were sensible how they stank in the Nostrils of their Foes the Philistines, ver. 4 who would now undoubt∣edly devour them with their vast Multitudes, ver. 5. This great strait did greatly di∣stress them, ver. 6. And tho' Saul (their New King) had sounded a Trumpet to call all the Tribes together to his Camp for their own defence, yet most of them did de∣sert him, some hiding themselves in several Holes, ver 6 and others shrank and sneak∣ed away over Jordan, to be farther off from Danger; ver. 7. so that there remained only Six hundred Men to follow Saul, ver. 15. and even those few followed him trembling, ver. 7. a likely Army to Conquer an Enemy that so far exceeded them in Arms, Order, Number and C••urage.

N. B. Oh what a sad prospect have we here of Israel, who had promised themselves such profound Prosperity, might they but once be honoured with having a King! and now they have him with a vengeance; 'twas now worse with them than it had been in the Time of the Judges: God loves to confute the Vanity of Men, when they put their Trust in an Arm of Flesh; they had formerly presumed, a King would cure them of all Disasters, and now that Carnal Confidence concludeth in this present Confu∣sion; God learning them this Lesson, that they no less needed his Help now with a King, than they did before, when they had no King: It was not in the power of a Prince to procure their Peace without God's favour.

N. B. 'Tis the Prerogative of the Prince of Peace, who will cause the strongest Sinew in the Arm of Flesh to crack when he takes Men to task, as he did here Israel.

The (4th) Remark is, Saul's sorry Remedy against his present Malady in Sacrificing before Samuel came to him, ver. 8, 9, 10, 11, 12. Samuel had given to Saul a standing Rule to observe while they two lived [Thou shalt tarry at Gilgal seven days, until I come and offer Sacrifice, &c.] Chap. 10.8. This Rule Saul should have observed in all Times of Difficulty, such as Invasion of Enemies, &c. Where Josephus affirms, that this was to be constantly practised upon all such Occasions, though it be but once Related to be done: And Saul here staid not compleat seven Days, seeing the last Day was not finished when Samuel came to Gilgal; for he came upon the Seventh Day with a purpose to Sacrifice, but Saul, too short Spirited, had done it before.

N. B. The same Saul, who had been among the Prophets, Chap. 10.12. will likewise intrude himself here to be now among the Priests. His Patience had not its perfect work, Jam. 1.3, 4 He staid not out his full time, and no doubt but Samuel had Divine Di∣rection for his staying so long before he came upon the Seventh Day; to Discover the Hypocrisie that lay lurking in Saul's Heart: For Samuel came soon enough to

Offer up the Evening-Sacrifice, which was to be done before Sun-setting, Exod. 29.38, 39. So Saul waited only six whole Days, and but a part of the seventh, upon which Day Saul said, [Bring the Burnt-Offering, &c. to me.] If he offer'd it with his own hands, (as Ʋzziah did after) his sin was the greater, but Samuel came before he had offer'd the Peace Offering.

N. B. How Samuel resented Saul's Precipitancy, we are told, ver. 10, 11, 12, 13, 14. Saul indeed would have salv'd up the matter, had it been practicable, when his own heart had smote him at the Tidings of Samuel's approach for what he had done, and therefore gave he him a double honour both of meeting and of saluting him, v. 10. saying, [The Lord Bless thee,] the common Salutation. Samuel desirous to bring Saul to a sense and Confession of his sin, asks him, [What hast thou done?] Though he knew well enough, the Altar still smoaking with his Sacrifice: Saul's Answer, v. 11, 12. discovers his Hypocrisie, that by no means would be brought to Accuse himself: He doth not only excuse himself, but also he accuseth all others he could think of. As, (1.) His Soldiers for running from him. (2.) His Enemies for pressing so hard upon him. And, (3.) Samuel himself for not coming within the time appointed, as one who had forgot his own promise, &c. Yea, and (4.) God himself (as we may say) must not escape his censure, saying, [I feared God would be angry, if I neglected this Duty,] as if the Lord loved the breach of his own Law.

N. B. Samuel replys, v. 13, 15. wherein, (1.) He [Tantamount] calls Saul Fool; a word that seems too sawcy from a Subject to a King, but Samuel stood in God's stead here: Thus the Prophets used to deal roundly with Kings in the Name of the Lord, as 1 Kings 14.6. and 18.18. and 21.19. and 2 Kings 1.16. and 3.13, 14, &c. and surely Samuel said right here; for what Saul thought was the Highest Wisdom, Samuel convinced him, that it was the sublimest Folly, for he both said and did foolishly: First, He had said like a Fool in charging Samuel with breach of Promise, which was a loud Lye. for he came within the time appointed. And, Secondly, He did Foolishly, pre∣tending urgent necessity for his own Impatience and Precipitancy in breaking God's Command, the keeping whereof is of indispensable necessity, seeing the Lord never necessitates any Man to sin, and his Sacrificing under such a pretence only was more probable to provoke than to pacifie God. Therefore (2.) Samuel taxes him [for breaking the Command of the Lord his God] Every word hath its Emphasis.

N. B. Especially [thy God] who hath so exalted thee from feeding Asses to Rule a Kingdom, yet him thou hast renounced by thy Diffidence and Distrust in relying more upon thy Army, that Arm of Flesh now melted away, than in thy God, who binds the Hands and the Feet of the Philistines so to the Peace, that they cannot assault thee, but when he will. Hereupon he tells him, (3.) Thy Disobedience will cost thee the loss of two Kingdoms, not only that which is Temporal, (to be torn from thy Tribe and Family, and to be given to one after God's own heart, of the Tribe of Judah, &c.) but also the loss of that which is Eternal, the greatest loss of all, v. 14. If thou Repent not.

N. B. Enquiry Why did God punish Saul so severely for such a small Offence, occasion'd by a seeming necessity, &c?

Answer. 1. Man is not a competent Judge of the Judgments of God, because Man se∣eth only the External Act, but God seeth the Internal Temper. Solomon saith, The Sa∣crifice of the Wicked, is an Abomination to the Lord, Prov. 15.8. How much more, when it is brought with an Evil heart, Prov. 21.27. that Saul did this in Rebellion against the Light of his own Conscience, his own words, [I forced my self,] do imply, to say no∣thing of his Distrust of God's Providence, &c.

N. B. Answer 2. It hath ever been accounted an high piece of prudence in all Law∣givers, severely to punish the first Violations of their Laws, to be in terrerem to others for the future, and accordingly God dealt so severely with Adam the first Transgressor, with Cain the first Murd••rer, with Israel for their first Idolatry in the Golden Calf, Exod. 32.28, 35. with Aaron's Sons for their first Miscarriage in the Priesthood, Levit. 10 1, 2. with that Person, who was the first Prophaner of the Sabbath, Numb. 15.32. and Lastly, with the first gross Hypocrites in the first Gospel Church, Acts 5.5, 10. Ac∣cordingly Saul was the first King of Israel, and therefore God's Severity with him, was to be a terrour to all his Successors, &c.

N. B. Answer 3. Though God threaten Saul with the loss of his Kingdom here, yet may it probably be supposed, that a tacit condition was implyed, namely, if he did not heartily repent of his sin: Thus it was in the case of Nineveh, Jonah 3.4. And this is the more probable here, because the full, final and peremptory Sentence of Saul's Re∣jection,

is plainly ascribed to his Desperate Disobedience unto God's Command, in sparing Cursed Amalek, chap. 15.11, 23.26, 28.29. and until that second prevocation, neither did the Spirit of the Lord depart from him, nor was David Anointed by Samuel in his stead, until Chap. 16.13, 14.

N. B. Answer 4. Sometimes God punishes small sins severely, and such are set down in Scripture Record, for weighty Reasons. As,

First, To teach us the heinous Nature of sin in it self, so hateful to God, and so hurtful to Men, that we may abhor all the degrees of it; 'tis the proper Object of Ha∣tred, Ye that love the Lord, hate evil,] Psal. 97.10. we should hate it with a perfect Ha∣tred, the small as well as the great, otherwise our hatred of it is not perfect.

Secondly, To shew us, that indeed no sin can truly be called a little sin, because there is no little God to sin against; therefore to disobey the great God even in the smallest matters (as in Adam's eating an Apple) is a ground great enough, and a sin great enough to procure God's Severity.

Thirdly, That we may not indulge our selves in the least sin, as we are prone to do in presuming on God's Mercy, lest God punish us for them, and lest little sins make way for greater, as little Wedges make room for the more Massie ones, and lit∣tle Thieves serve to open the Doors for the grand Crew. This will befal us, when God is offended with our allowing of little sins, he lets us alone at last to a wallowing in grossest Enormities.

Fourthly, N. B. That we may all learn the Riches of Divine Grace and free Mercy, in passing by and pardoning such great Inquities in us. when we find the rigour of Justice executed upon others for far lesser faults Recorded in Scripture, Alterius perditio tua fiat cautio, such Examples of God's Severity are purposely Registred in Sacred Writ, as necessary Cautions unto us; they are written for an Admonition to all future Ages, 1 Cor. 10.6, 11. and therefore the Ʋniversal Good to all Generations, that is learnt out of those Instances of God s Severity for small Matters, doth abundantly preponderate, and holds forth more of Divine Mercy, than that Divine Rigour on those particular per∣sons had inflicted on them, can amount to God's Dishonour.

Answer 5. As this severity upon Saul was personal only, yet for a General Advantage to all Ages (in which respect it hath more of God's Kindness than of his Harshness in it) so 'tis Recorded for our instruction.

N. B. That an Honest Intention will not warrant an unwarrantable Action, as some sup∣pose Saul had in Sacrificing; two things make a Godly Man, good Actions, and good Aims. A good Aim maketh not a bad Action good, as in the Case of Ʋzzah, who had an Honest Intention probably in putting forth his Hand to hold up the Ark ready to tum∣ble down, yet God smote the Breath out of his Body for so doing, 2 Sam. 6.6, 7. but a bad Aim, may make a good Action bad, as in the Case of Jehu, the matter of his Act ons was good, 2 Kings 10 30. but the Motive, Aim and End were all amiss, v. 29.31, &c. He followed God so far as to get a Kingdom, and when their ways parted, Jehu follows no farther, and so his Rotten Aims became his Ruine: Accordingly Saul's un∣sound Heart and dispensatory Conscience (which he here forced to comply in a Work not warranted by the word) discovered his Hypocrisie, and usher'd in his Destruction.

The last Remark upon chap. 13. is the low Estate of Israel, notwithstanding their pro∣mising to themselves so much Protection and Prosperity from a Crowned Prince. This appears,

First, In the scornful number of the Army, but six Hundred Men, v. 15. to oppose the prodigious Army of the Philistines, who had sent forth Spoilers three ways to spoil the Countrey, v. 17, 18. it seems, not only Saul's Army (which he summon'd in by sound of Trumpet, v. 3.) but also the Three Thousand for his and his Son's Life-guard, v. 2. did all shrink away, save these Six Hundred, when they saw Samuel desert Saul in so high Displeasure, and Saul hastening after him from Gilgal to Gibeah, v. 15, 16. hoping still, and hanging upon him for some assistance from him.

N. B. Secondly, In their want of Smiths, to furnish them with Arms, v. 19. this was the crafty Policy of those Tyrannical Philistines, not only to take away all the old Arms of the Subdued Israelites, but all their Artisicers also, that should have made them new Arms, lest they should Rebel with them: The Caldeans did the like to Israel after∣wards, 2 Kings. 24.14. to prevent Rebellion.

Thirdly, In the want of all Instruments, even for their Husbandry, v. 20, 21. nothing being allowed but the File; and though they had divers Tools for Tillage, yet were they so blunt, that they were unfit for War (as sometime had been used, Judg. 3.31:

and 5.8, &c.) and to be sure the Philistines Foges would not sharpen them for any such use, much less furnish them with Instruments for Battle.

N. B. 'Tis sad with the Protestant Church, when we must go down to Popish Powers to sharpen our Tools for God's Husbandry, &c. Mark likewise, There was such a want of Arms, that no Weapon of War was in any hand but in Saul's and Jonathan's, v. 22. the Six Hundred Men were Weaponless.

N. B. All which shews into what Slavery God's People may be plunged, by being the Slaves of sin, &c.

CHAP. XIV.

CHapter the Fourteenth, holds forth, (1.) The Wonderful Victory God graciously granted to Israel by Jonathan in this very low condition, as above. And (2.) Saul's Rashness in imposing an Oath, whereby he not only prevented a compleating of that Glorious Conquest, but also proclaimed his own Hypocrisie, which till then laid lurk∣ing in his Bosome.

The First Remark upon the first part is, The Noble and Resolute Undertaking of Jo∣nathan▪ in adventuring to wage War against the numberless Number of the Enemies Ar∣my, with the Assistance only of his own Armour-Bearer, from v. 1. to v. 17.

N. B. Saul had dishonoured God, as well as displeased Samuel, and brought Israel into a desperate Estate; now God comes to Honour Jonathan his Son, by bestowing upon him a special Instinct of his Spirit, and an extraordinary strong actuated Faith, founded upon those Divine Promises, [of One chasing a Thousand, &c.] Deut. 28.7. and 32.10. and possibly this good Son of a bad Father might act Faith upon that Pro∣mise God gave to Samuel, [I will send thee a Man that shall save Israel from the Philistines,] chap. 9.16. These were Jonathan's Encouragements for so daring an Adventure, and indeed the right grounds of all true Valour and Magnanimity.

N. B. Should we reckon only by the Rules of common Reason, this Attempt of Jonathan's would be judged a Fool-hardy Enterprize, therefore 'tis judged to be the force of his Faith, and that which was corroborated by his former experience in Conquer∣ing a Garrison of the Philistines without his Father's Assistance, chap. 13.3. and hereupon he acquaints not Saul (though he was his Father, King and General) with his present design, v. 2. lest he should have hindered him from it, unto which he had an extra∣ordinary Call from God to undertake, as appeared by God's so signally owning him with Success: He well knew, his Timerous Father would call him a Temerarious Son, &c.

N. B. Manlius Torquatus's Son lost his Life for Conquering his Foes without his Ge∣neral's Order to fight, though his own Father was the General, &c.

N. B. Though Jonathan durst not acquaint his Father who was above him, yet did he his Squire, who was under him, and he proved an Obsequious Servant, resigning up his Will into the Will of his Master, when he took in the real Impressions of his Master's Religious Arguments, saying to him, [Come let us go up to this Garrison of the Ʋncircumcised.] So he call'd them, to strengthen his own Faith and the Faith of his Servant, they are not in Covenant with God (as we are) so can have neither Hope in God, nor Help from God, as we may, [It may be the Lord will work for us,] which were not words of doubting the thing, for he was assured by God's Promise, that he would save his People, and he felt himself stirred up by God's Spirit to this Exploit, yet was not certain that God would do it at this time, and in this way, and by this means.

N. B. In all which he sedately submitteth to the Holy Will and Wisdom of God; and yet his Faith was above his Fear, believing [There was no restraint with God to save by few or by many,] v. 6. Good Jonathan had learnt this Lesson from the experience of Gideon, where God said, [The People are yet too many,] and used only Three Hun∣dred Men, and those Armed only with Trumpets, Lamps and Pitchers, Judg. 7.4, &c. He knew what Shamgar alone did against the Philistines with an Oxe-Goad, or a Plough-share, Judg. 3.31. and what a Glorious Victory Samson alone had obtained, with no other Weapon, but the Jaw-bone of an Ass, Judg. 15.15. yea, and Deborah had done mighty things, when Israel were almost as badly Armed, as they were at this time, Judg. 5.8. yea, and that late famous Victory obtained by Samuel, was not got

by the strong Forces of Men, but by the Thunderings of the great God, 1 Sam. 7.10. God orders it so, that through weaker means Men may see his greater strength; the less of Man, the more of God, &c.

The Second Remark is, Jonathan's putting into practice his designed (though diffi∣cult) Undertaking; no sooner had he satisfied his Servant, v. 7. who faithfully assured him, he was resolv'd to live and die with his Master, and embark himself in the same bottom with him, then Jonathan having got Assurance of his Servants Assistance, wants still some more Assurance of his God's Assistance also; for though he had a General Pro∣mise of Victory, yet wanted he a particular promise thereof, and therefore he said only, [It may be the Lord will help us.]

N. B. Hereupon for the farther fortifying of his Faith, he begs a Sign from God, which was, when we shew our selves, if they say, [Tarry till we come to you,] then we will proceed no farther, but if they say, [Come up unto us,] Then the Lord hath deliver∣ed them into our hands, which latter the Lord ordered as an Answer to his Prayer, v. 8, 9, 10, 11, 12, 13.

N. B. Such extraordinary Impulses of God's Spirit for asking a Sign, had been before now, as in Eleazar Abraham's Servant, Gen. 24 13, &c. and in Gideon, Judg. 6.37, &c. which are no Presidents for us, for we have the word written for our Rule which they wanted. So Jonathan here by the Instinct of God's Spirit, did pitch upon this Sign, which was neither Superstitious, nor any tempting of God, but it was truly Religious, and therefore was it granted him of God (saith Josephus) at his earnest Prayer, and in∣deed the success thereof makes it more probable.

N. B. This Signal Assurance had the equivalency of a particular promise to Pious Jona∣than▪ who thereupon (with his Man) falls down upon all four (as we say) and begins to scramble up the steep Rock, not doubting but by the help of God's powerful presence, to pass that unpassable passage to the Philistines, for so it is described, v. 4, 5. as if im∣possible to pass over, and so the Enemy did likewise imagine it a Fort impregnable, especially by such a scornful Number of Men as these two were.

N. B. Thus the Sogdians scornfully asked Alexander the Great, Whether he could Fly? When he assaulted their strong Fort seated upon an high Rock (as they thought) out of his reach and Invincible; but when he had Stormed it, by the Valour of Three Hundred Gallant Soldiers, he answered them, [Jam ostendi me posle Volare,] now have I shewn you that I can Fly. But Jonathan here with one Man only make an harder and an higher Attempt, and Atchieved a far greater Victory by the force of his Faith, whereunto nothing is impossible, Hebr. 11.33, 34. the Pagan Conquerours have done great things by a Natural daring Fortitude, but nothing comparable to those greater things that God's Servants have done by a Spiritual force of their Faith.

N. B. 'Tis a wonder that the Philistines did not knock down Jonathan and his Ser∣vant with Stones as they were climbing up the Precipice upon their Hands and Feet, v. 13. which no doubt but they might have done with ease, but behold such was their Infatuation, that they look'd upon it as below them, so to do; not questioning, but if they could possibly scramble up, they would soon be dispatched by the Multitude of their Host, and receive their Passport, (which was the Thing they would shew them) when these two Men could come up to them, v. 12.

N. B. But the contrary came to pass, as Jonathan had believed, that he should give to them a Passport, for when he saw the Sign (he sought for by Supplication) fulfilled, he foresaw his success, yet modestly and piously ascribeth the Honour of it, saying, [The Lord hath delivered them into the hands of Israel,] and accordingly it was accom∣plished, for the Lord smote the whole Camp and Garrison of the Philistines with such a Panick Terrour, that they fled and fell before Jonathan and his Armour-Bearer, v. 13, 14. and such a Trembling came upon the Host, that they did not only fall by the Sword of Jonathan, &c. but they also fell foul one upon another, and were made to imagine Treachery, so they sheath'd their Swords in one anothers Bowels, which was the effect of that Horrible Earthquake God then sent.

N. B. A dreadful Consternation the Lord lays upon the Ʋncircumcised here from a threefold cause: (1.) Not only Jonathan's surprizing them at unawares; for (as Jose∣phus saith,) he came not the direct way, but fetcht a compass for his own advantage in clambering up the Rock; and so came upon them unexpected. (2.) But also God sent a terrible Earthquake, which caused an horrible Heart-quake in them, and filled the whole Camp with great Horror and Astonishment. And, (3.) The Lord smote

them with such a Spirit of Giddiness, that they could not distinguish a Friend from a Foe; insomuch that They went on beating down one another, v. 16.

N. B. God had smitten the Midianites with such a Scotoma, or Darkness of Un∣derstanding, so as to destroy one another without discerning any difference, be∣fore this, Judg. 7.22. And the Syrians likewise long after this, 2 Kings 6.17, 18, 19, 20.

The Third Remark is, Saul's Hypocrisie discovered upon this Discomfiture of the Philistines, when the Lord had Honoured his Sons Valour with such an Honourable Victory, v. 17, 18, 19. The watchmen in their Watch-Tower discerned that the multitudes of the Enemy melted away, and they declare it to Saul who supposed some of his own Army had skirmished with the Enemy, and caused the Tumult; but alas, none was in such Courage, save only his Son and Servant: Hereupon he calls the High-Priest to consult with God in such a weighty matter.

N. B. So far it was a laudable Act in Saul, for he had sent for Ahiah (call'd after Ahimelech, Chap. 21.9.) to bring the Ark and the Ephod with Ʋrim and Thummim into the Camp, to receive Gods Oracle from between the Cherubims on the Mercy-seat in all exigents according to Gods Ordinance, Numb. 27.21. This High Priest was with Saul, v. 3. and Saul talked with him for Direction from God, v. 18. But perceiving that the Philistines were flying, he bids Ahiah not trouble himself with put∣ting on the Breast-plate; it was not now a time for Prayer but for War, saying, I now know what I ought to do without Gods Direction: I must pursue the flying Enemy▪ &c. v. 19. Wherein he made a great Discovery of his most Cursed and com∣plicated Hypocrisie. As,

N. B. First, Saul's Hypocrisie appeared in sending for the Ark to supply the stead of Samuel, whom he had found too severe with him, and too rigid upon him in his plain and pious Reproofs, and who was now gone from him; therefore consults he with a Dumb Ark which would not rebuke him, &c.

Secondly, In seeming seriously Religious while he apprehended danger was upon him, then will he consult with God both for his Direction and Protection: But when he had only an hope that the danger was past, then hath he done both with Religion and with God too as altogether needless.

Thirdly, In his preposterous Precipitancy, comparing his former Case with his pre∣sent. When Saul was in straits by his Soldiers deserting him, and the Philistines pressing upon him; then was he all in haste to Sacrifice unto God, not tarrying till Samuel came before the Evening Oblation, Chap. 13.9, 10, &c. But now when he perceived no such straits were upon him, he will wait upon God no longer for his Oracle; which indeed he stood the more need of, to be blest with better success.

Fourthly, In his pretending to ask God this Question, [What shall I do in this exigent?] and prophanely breaking away, never staying for Gods Answer; not unlike to Pagan Pilate, that asked our Lord, [What is Truth?] but never staid for an Answer to it, John 18.38. Saul, as well as Pilate thought an Answer was not worth waiting for.

N. B. Note well, Some say, to palliate Saul's sin, that he made all this hast to Deliver his Dear Jonathan out of Danger: But to say so, is to be Wise above what is written.

Fifthly, In sending for Gods High Priest, to serve him in his distress at this time, yet basely butchering this same person (the Sons of Ahitub both are called,) Chap. 14.3. and 21.1. and 22.9, 12, 14. Thus Savagely he serv'd him, when he could no longer serve himself upon him; and this Hypocrite would have served God himself so if he could have reached him as he did his High Priest. Saul here did not serve God in consulting with him, but would have served himself upon God only.

Sixthly, In his Composing out of his own Will that Cursing Oath, and Imposing it upon all his People, with the penalty of Death to those that kept it not Hence,

The Fourth Remark is, the Rash and undadvised Adjuration that Saul, (without consulting with God or his High Prist) put upon all his People (both present and ab∣sent) to tast no kind of food that day, and such as observed it not, He Devoted to Death, v. 24, 39, 44. Wherein there was indeed a shew of zeal for God, that the King should command a General Fast; that Israel might the more be avenged of their Enemies.

N. B. Hereupon some Popish Commentators do highly commend Saul for command∣ing this Fast, for (say they) the matter of the Obligation, and of the Adjuration was good. But Josephus himself finds fault with Saul for this forced Past, and so do all our own best Interpreters, who Unanimously affirm it to be Sinful and Wicked in many respects. As,

First, Saul thus Adjured his Subjects out of his own Insolent Arrogancy, designing that the whole Glory of the Victory, should be ascribed to himself, and his Zeal; which more duely belonged to his Son Jonathan.

Secondly, It savoured also of too Bloody a Mind, over-desiring to fill himself with the Blood of the Philistines his fellow-Creatures; whom the Lord had now made to fall fast enough by their own Hands one against another.

Thirdly, Saul's severity did indeed extend mostly here to his own Subjects, in disenabling them by this over-Rigorous Fast to pursue the Flying Enemy; and so he lost the End which he proposed to himself in this Act: Namely, The compleating of the Victory, by using those evil means to accomplish it; as good Jonathan affirmed, v. 30. Whereas a good Magistrate more regardeth the Life of one good Citizen and Subject than the Death of many Enemies.

Fourthly, he did inconsiderately insnare the Consciences of his People▪ without any warrant from Gods word; even the Absent (as well as present:) Who were either, (1.) Those whom the Philistines had taken Captive, and made Slaves to them in the Camp; till they took this opportunity to joyn with their Brethren in Battle against their opposers: Or, (2.) Those Fugitives that had fled to the Philistines for saving their own Lives: Or, (3.) Those Cowards that had hid themselves in Holes through fear of the Philestines, Chap. 13.6. and now durst creep forth and pursue a Flying Adversary, Chap. 14.21, 22. But above all, (4.) Jonathan and his Squire, who likewise were Absent, and therefore Innocent of this Rash Adjura∣tion, v. 3, 27.

Fifthly, Saul's interdicting all manner of Food to any of his followers, was over Rigorous; insomuch as it admitted of no case of necessity, which always in the strictest solemn Fasts finds some Indulgence.

Sixthly, Saul's Law here was like Draco's, that punish'd every peccad llo or little fault with the penalty of present Death, and therefore were s••id to be written, not with Black but with Blood: Though Saul was a King, yet had he no such Absolute Power to punish his Subje••••s with such an Accursed Death, especially his Son for tast∣ing a little Honey, v. 43, 44. A Punishment far exceeding the Fault

Seventhly, Saul's Rash Adjuring his Subjects by such an Oath and Curse, did not only restrain their lawful Liberty without just Cause; but also was the occasion of their Sin: When, being well nigh Hunger-starved, they did with so much greediness Eat the Flesh with the Blood, for which they are blamed, v. 32. even by Saul him∣self, v. 33. Saul could there see the Peoples Sin, but not his own that had occasi∣oned it: They made Conscience of the Kings Command, for fear of the Curse; yet Saul had so starved them, that they scruple not to Break Gods Command, for fear of Hell, Gen. 9.4. Lev. 3.17. and 17.14. Deut. 12.16.

The Fourth Remark is, Saul's Prophaneness, (as well as Hypocrisie.) (1.) In Building but one Altar for his many Victories, v. 35. That over the Ammonites in Chap. 11. deserved not one in his Account, &c. (2.) He was a desperate Swearer and Curser, v. 39, 44. rapping out Oath upon Oath. (3.) God not Answering such a Sinner, v. 37. Joh. 9.31. when he would have pursued the Enemy without asking of God, had not the High Priest interposed and would have it so, v. 36. (4) He scruples Eating Blood, but not shedding Blood, even of Jonathan, v. 44. resolving it with Bloody Oaths; and he had done it, if the People had not rescued him, v. 45. (5.) In taking the Kingdom, v. 47. in opposition to God, who had said he should lose it, Chap. 13.14. (6.) In turning Tyrant after this, Taking their Sons from his Sub∣jects at his will, v. 52. as Samuel foretold, Chap. 8.11. as now he swears to Sacrifice his own Son in a Chase; Learning no Lesson from Jephtah, who had so Rashly Vowed to Devote his own Daughter, &c. But more in Chapter Fifteen hereof.

1 Sam. CHAP. XV.

CHapter the 15th is a farther and fuller Demonstration of Saul's Hypocrisie and Pro∣phaneness. In his War with Amalek as the principal cause of his Rejection.

The Remarks are, (1.) The Material Cause of Saul's Disobedience to God's Command was concerning Amalek, that licking People, as the Hebr. name signifies, who had not only assaulted Israel with open Hostility, to hinder their March to Canaan, Exod. 17.8, &c. Numb. 24.20. but also had laid lurking Ambushments to lick up and cut off the feeblest of them, Deut. 25.17, 18. Tho' this double Injury was now Four hundred years old, yet the Lord remembred it still, v. 12.

N. B. 'Tis ill angring the Antient of Days; his forbearance is no forgiveness; there∣fore doth he now send Samuel to Saul (the first King Israel had to Revenge their old Injuries) with a charge to cut them all off universally, both Man and Beast, that, as Balaam had prophesied of them, they might perish for ever, Numb. 24.20. Yea, and as the Lord himself had sworn, that it should be done so; Exod. 17.16. Samuel there∣fore lays God's Charge home upon Saul, that at length, after all his so heinous Miscar∣riages heretofore, and after God's so heavy Menaces thereupon, chap. 13.8, 9. saying, Yet the Lord, that made thee King, and whom thou oughtest to obey, is minded to try thee once more; see thou make amends for thy former Errours, and redeem God's Favour,] ver. 1, 2, 3.

The second Remark is, The Formal Cause of Saul's sin, which consisted in the parti∣ality of his obeving God's Command, ver. 4, 5, 6, 7, 8, 9. Thus far Saul obeyed God. (1.) In Mustering up his Men to a potent Army, ver. 4. (2.) In Undertaking the Expe∣dition, ver. 5. N. B. (3.) In shewing kindness to the Kenites, who had shewed kind∣ness to Israel in Jethro their Father, Exod. 18.9, 10, 19. Numb. 10.29.31. God re∣membred this old Kindness of that Kenite, as Moses Father-in-law is called, Judg. 1.16. to preserve his Posterity from Ruine here, v. 6. as he remembred the old Unkindness of Amalek, so as that their Posterity were under a Divine Doom for Utter Destru∣ction. (4.) In slaying the common People of Amalek, so many as he could meet with, ver. 7, 8.

N. B. But now begins Saul's Sin▪ the dust of Courtship and of Covetousness did so blind his Eyes, that he spared Agag out of Courtship, that his fellow-King might admire his Royal Candour and Clemency.

N. B. It was Saul's Ambition to have this Character put upon him, that a Crowned Head-Conquerour knows how to shew Compassion upon a Crowned Head Conquered. And (2.) He likewise out of Covetousness spared the best and fattest of the Flocks, ver. 9. tho' this was pretended for Sacrifices to God, ver. 15. whereas indeed it was to enrich himself and his followers, therefore is he charged with [Flying upon the Spoil] ver. 19. that is, thy not so much seeking Sacrifices for God as thou didst Booties for thy self, falling on the Fatlings, as the hungry Hawk upon his Prey, and as Achan did upon the Wedge of Gold and Babylonish Garment, to appropriate them to his own use, Josh. 7. Beside, God, having Anathematized, and Devoted all those fat Cattel unto Utter Destruction, he would have esteemed it a more Acceptable Sacrifice, if they had all been destroyed together as Accursed of God, and so offered up to him accord∣ing to his Command; as it was in the case of Jericho, Josh. 6.17. Such Destructions made by a Divine Command, the Lord calleth his Sacrifices, Isa. 34.6. and Jer. 46.10.

N. B. Suppose Saul had indeed Sacrificed unto the Lord any of those accursed Cattel, as he pretended, it would assuredly have been abominable Will-Worship, it be∣ing expresly contrary to God's absolute Command; Therefore Samuel tells Saul from the Lord, that to obey is better than Sacrifice, ver. 22. and Rebellion is as the sin of Witch∣craft, ver. 23. 'Tis better to Sacrifice our Wills to God's Will and Command, than the flesh of the fattest Cattel to him.

The third Remark is, Samuel's Accusing Saul for his sin of Disobedience, wherein sundry Circumstances are considerable. As, (1.) God's Complaint of Saul to Samuel for his sin, saying, [It repenteth me, &c.] ver. 10, 11. which is spoke after the manner of Men, but must be understood according to the Nature of God, who is Ʋnchange∣able and cannot Repent, ver. 29.

N. B. Repentance with Man is the changing of his Will, but with God 'tis only a changing of his Work; 'tis the willing of a change, without any change of his Will but of his Work only; 'tis mutatio Rei, non Dei, effectus, non affectus, 'tis an unchunge∣able Series or Course of things changeable, which God had so decreed, that they should be changed, Numb. 23.19. God only changes his Administration, and not his Immutable Decree, which was that Saul should be rejected for his foreseen Sin; and David (of the Tribe of Judah) received in his Room according to Gods purpose, Gen. 49.10. (2.) Samuel was grieved when God told him, Saul he had rejected, so wrestleth with God in Prayer all the night, that Saul might not be rejected, but that God would give him Repentance unto Life, and Pardoning Mercy, &c.

N. B. Here was no envy in Samuel against Saul his new Successor, who had turned him out of his Judgship (without just cause) before his Death: How many self-seek∣ing persons would rather have rejoiced at this Calamity, than have shewed such fer∣vent Compassion, as Samuel shewed for Saul here? And therefore he diligently sought out Saul from Carmel to Gilgal, v. 12. that he might reduce him to a seasonable Repentance. (3.) The place of their Meeting was Gilgal, v. 13. where Saul would gladly have Rolled away (as the word Gilgal signifies) his Reproach of Rebellion in a large con∣ference [pro and con] betwixt him and Samuel.

The Fourth Remark is, Saul's Apology and Excuse to Samuel's Accusations interchange∣ably recorded from v. 13. to 24. wherein several Circumstances are observable also: As, 1. Saul was so confident of the goodness of his Conscience, that he sets up a Trophy. a Monument of his Triumph over Amalek, v. 12. which was a Vain-glorious Vaunt in Saul to seek his own Honour in the first place, by fixing a famous Hand of stone at Carmel, as if by his own hand he had Atchieved the Victory over Amalek, before he sought Gods Honour by Sacrificing to God at Gilgal, as he pretended: This was one Aggravation of his Sin. (2.) This Bold and Boasting Hypocrite meets Samuel (coming to him at Gilgal) and with Glozeing Speeches thinks to stop Samuel's mouth, saying, [Blessed be thou of the Lord, I have performed the Lords Precepts,] v. 13. wherein he useth Religious Words, blessing Samuel for sending him upon such an honourable employ, and boasteth of his Obedience to him from whom he might well fear a just reproof. Samuel Answers this Boaster, that the Bleat∣ing of the Sheep and Lowing of the Oxen, v. 14. was an evidence of his Guilt, which could not consist with his Innocency and boasted Obedience.

N. B. Saul Replies, [They are reserved by the People for Sacrifice;] v. 15. where he lays all the blame upon the People, as if he had no hand in it, contrary to v. 9. saying, [Saul and the People spared, &c.] The one proposed to do so, and the other consented to have it done; so both were guilty: The People could not do thus with∣out his consent, who ought to have over-ruled them, by his Regal Authority for Gods sake as he had done before for his own sake, Chap. 11, 12, 13.

N. B. Behold how fawningly he flatters Samuel, saying, [They are to be Sacrificed to the Lord [thy] not [my] God;] not doubting, but Saul's respect to Samuel's God, would be very pleasing to him; thus Piety is pretended oft-times for Worldly Ends, Phil. 3.18, 19. and sometimes for wicked Ends, 1 Kings 21.9. 2 Sam. 15.8. Matth. 2.8. and 23.14. Hyppocrisie is a sin in it self, but when 'tis gilded over with pretences of Piety, this makes it a double Iniquity; and we cannot find a clearer Character of it than in Saul's Carriage to Samuel in this matter of Amalek, &c.

N. B. Samuel's Rejoynder to Saul in v. 16, 17, 18, 19 is an Aggravation of his Ingrati∣tude to the great God, who had rais'd him up from a contemptible Ass-keeper to be King and Ruler over his peculiar Inheritance, telling him, how he was once humble, and very submissive, as 1 Sam. 9.21. and 10.22. but now was grown proud and stub∣born; yea, impudent also, both to commit sin, and to justifie it when committed; if any other Man had contemned the Command of God, it could not be well born, How much less in him, whom God had lifted up from the Dunghil, and set him among Princes: The evil thou hast done (saith Samuel) was in the sight of the Lord, v. 19. whom thy pretences of Piety cannot deceive; he saw thou sought more Booties for thy Self, than Sacrifices for God.

All this puts not Saul to silence, but will obstinately still say something, though he had nothing of moment to say, but what he had said before, thinking to out-face the Old Prophet, and put him to his Proofs, he gives him the Lye, and [Tantamount] calls Samuel a false Accuser, while he justifies all that he had done, v. 20, 21. and Saul's shuffling Sophistry to Samuel, is very observable, for thus he pleads in his own Vindication.

N. B. 'Tis true, the Lord commanded that all should be destroyed by us, yet the same God hath given us a Command that we should Sacrifice to him, and therefore we have done well in saving all these Cattel for God's Sacrifices: This subtle fallacy of Saul the Sophister, Samuel answers, that God's Law about Sacrificing was indeed a former and more General Law, but that was no part of Saul's Commission from God, to go and fetch Sacrifices from Amalek for Israel; his particular Errand was to destroy all the Cattel, v. 3. and this latter Law, which was given in special charge to him, ought chiefly to be observed at this time, before that Law which was not his concern now; and thus the Old Doctor Samuel doth not only with a Divine Acuteness unfold, but al∣so with a Spiritual Argument confounds the fallacy of subtle Saul's Paralogism, and this he doth with an Argument à comparatis, v. 22, 23.

N. B. His first Comparison is of Obedience with Sacrifices, v. 22. arguing thus, That Obedience to God is a Moral Duty, constantly and indispensably necessary; but Sa∣crifice is only a Ceremonial Institution, sometimes unnecessary, as in the Wilderness, and sometimes sinful; when it is offered by a polluted Hand, and a prophane Heart, then is it Abominable to God, Isa. 1.13, 14, 15. Prov. 21.27. or if Offered by Irregular means, matter or manner, Levit. 10.1, 2. Isa. 61.8. 1 Chron. 15.13, &c. Therefore, saith Samuel, the best and fattest of thy Sacrifices cannot compensate thy gross Disobedience to God's express Command; 'tis an Iniquity not to be purged away by Sacrifice for ever, chap. 3.14. much less by thy stolen stuff, Accursed Cattel, devoted to destruction in their own Land; God hates Robbery for a Burnt-Offering, Isa. 61.8.

N. B. Samuel's second Comparison is, his comparing Saul's Disobedience with the worst of wickedness, v. 23. telling him, That his Obstinacy in justifying his sinful Fact, and so Contumaciously pleading for it, was as destructive and damnable as Witchcraft it self; for as Witchcraft Dethroneth God, and Inthroneth Satan, so thy Rebellion pulls down God, and sets up thy own wicked Self-will in the Throne for thy God to be Adored, and so becomes the worst sort of Idolatry, wherein thou blesses thy self, Deut. 29.19, 20, 21. in Adoring thy own Will contrary to God's Will.

The Fifth Remark is, The feigned Confession and frigid acknowledgment that false-hearted Saul at long last made of his Sin to Samuel, who (as it were) squeez'd it out of him by the force of this large continued Conference and Dialogue betwixt them: Tandem aliquando frigidè clamat [peccavi.]

N. B. When he could deny it no longer, at length he comes to a forced, feigned and faint Confession, [I have sinned,] like that of Pharaoh, Exod. 9.27. dragg'd to it, and drawn from him, more from fear of disgrace, and danger of damage by losing his Kingdom, than from any true and serious Repentance: The Indications of Saul's Hypocrisie herein, are these.

N. B. First, That he made no Confession till he heard his Kingdom would be translated from him to another, that dreadful Sentence denounced against him, he de∣sired to be disannulled.

Secondly, His Confession was extorted from him, only that he might be honoured among his People to retain his Regal Power over Israel, v. 30. not at all was Saul solici∣tous for the favour of God, so he might but hold in with the favour of Men.

Thirdly, He shifts off his sin from himself again to the People, saying, [I feared the People, and obeyed their Voice,] v. 24. this was to excuse one sin with another; for had he feared God more, he had feared the People less; what mischief their Mutinies might have made him, as a better Man than he, his Successor said, Psal. 27.1, 3. and 46.1, 2. beside, this was no better than a loud Lye; for how little he feared the People, may be seen by 1 Sam. 11.7.13. and 14.24. So that [non causa pro causâ] was Saul's Fal∣lacy here, naming a false Cause, [the fear of the People,] and hiding the true Cause, his own Covetousness, and his want of the fear of God.

Fourthly, Hypocrites are always Changelings, blowing sometimes hot and sometimes cold: Oh how hot was Saul in his false Zeal against the Philistines, (a People whom God had not so Cursed, as he had done Amalek) when he furiously resolved [not to leave a Man of them alive,] chap. 14 36. and how hot was he also against his Innocent Son Jo∣nathan, saying, [He shall not be spared, but shall surely die,] ver. 39.44. Yet how cold can this unsound Saul be in the case of the People of God's Curse? Amalek, whom God had expresly commanded him to cut off Universally both Man and Beast, notwithstanding he spareth Agag and the best of the Cattel; and though the People might plead a little for Saul's sparing the Cattel, hoping to have some benefit thereby to themselves, yet could they not plead for sparing Agag, which would be no advantage to them.

Fifthly, Though Saul used the same words [I have sinned] that David did after 2 Sam. 12.13. yet with a great deal of difference: For, (1.) It was wrung from Saul after many Shuffles and Shiftings, but it flowed freely from David. (2.) Saul sought his own [Honour before the People;] but David sought God's Favour and Glory. (3.) Da∣vid took the whole guilt to himself, like a true Penitent, but Saul, like a false Hy∣pocrite, when convinced would not bear the whole burthen of the Blame alone, but lays it chiefly upon the People, intimating, had he been left to his own choice, he should not have done so. (4.) Saul confesses his sin to Samuel only, and not to God; but David crys to God, [Against thee, thee only have I sinned, &c.] Psal. 51.1, 2, 3, &c.

Sixthly, Saul stigmatizes himself an Hypocrite, in saying, [I obeyed the Voice of the People,] v. 24, when he knew he had disobeyed the Voice of the Lord; in express Commands, &c.

The Sixth Remark is, Samuel's punishing Saul in Excommunicating him out of his Company, and not countenancing him in his Sacrificing the Accursed Cattel, ver. 26, 27, 28, 29, 30. Saul had come out of Gilgal to meet Samuel, when all this Discourse passed between them; Samuel will not go to Gilgal with Saul to Sacrifice there, but turns from him in great Indignation; loth was Saul to lose Samuel at such a juncture to his disgrace; he therefore holds him violently by his Mantle, and it rent in his Hand, which Samuel told him, was a sign of God's rending the Kingdom from him, and giv∣ing it to one, who should tear off the Skirt of his Garment, which when Saul saw came to pass, he said, [Now I know thou shalt surely be King, chap. 24 4.20.

The Seventh Remark is, Samuel slays Agag, and at the Importunity of Saul, Sa∣muel yields to go to Gilgal, to own him as his Soveraign as yet, being only Rejected, but not Deposed, but chiefly to Execute Agag, v. 31, 32, 33. who had been as cruel to Israel as his Ancestors; and having escaped the Sword of Lusty Saul, did not dream of Death by the Sword of Old Samuel.

N. B. Whom yet God enabled to hew him in pieces, as Phinehas stab'd Zimri, and Elijah slew the Baalites, all extraordinary Cases: We are to walk by the ordinary Rule, and not by extraordinary Examples, which are no Presidents for us. After this Samuel went no more to visit Saul now Excommunicated, yet mourns for him, v. 34, 35. for the hardness of his Heart, and hazard of his Soul, which was more than Saul did for himself.

CHAP. XVI.

CHapter the Sixteenth is a Narrative of David's private Anointing, to be King, by Samuel, upon Saul's Rejection by God, wherein the Antecedents, Concomitants, and Consequents be considerable. The Remarks first upon the Antecedents, whereof,

The First is, The Dialogue, or Conference betwixt the Lord and Samuel, in which is,

N. B. First, God's Speech to Samuel, [How long wilt thou mourn for Saul, &c?] v. 1. Mourn he might, but it was over-long that he mourned, and not only so, but pray'd also for his Restitution: Do not so, saith God, seeing I have Rejected him; lose not thy Prayers and Tears upon such a Reprobate, an Aethiopian that will never be washed white, with all thy Weeping: Didst not thou tell him from me? [God is not a Man that will Repent,] chap. 15.29. I am resolved to Reject him, and the Manifestation of my Resolve must make thee submit to my Pleasure; and the Lord tells him, [As I am peremptory in Rejecting Saul, so no less am I in providing me a King among Jesse's Sons, one better than he, whom the People provided for themselves; therefore fill thine Horn with Oyl to Anoint him.]

N. B. Saul was Anointed with Oyl out of a Glass Vial, chap. 10.1. the brittleness whereof, signified the Instability of Saul's Kingdom, which would soon be broken; but David must be Anointed out of an Horn-Vial, which is of a more durable sub∣stance, to signifie the continuance of his Kingdom, that never should have an end; and this was accomplished in Christ the Son of David.

N. B. Secondly, Samuel's Answer, v. 2. He saith nothing to the Negative part of God's Speech; and therefore we may well suppose that he was satisfied, it was his Duty to forbear Mourning any longer for Saul, and praying any more for his Restitu∣tion:

But as to the positive part of it, he makes his Objection, saying, [How can I go? If Saul hear it, he will kill me.

N. B. A strange Question instead of a positive Answer, and such an one as seemeth to favour of Humane Frailty in an old Servant of God, who had so much and so long experience of the Lord's faithfulness to him in a most familiar Conversation with him: Bernard could say, [Quid timet Homo in sinu Dei positus?] What need that Man fear, who is seated in the very bosome of an All-sufficient God? Samuel here should have strongly believed, that the Lord who call'd him to this word, would carry him safely through it: But 'tis more suitable to Samuel's Gravity, and Godly Experience, to suppose, that he said, [How can I go?] Not so much out of any Diffidence and Distrust, but out of a desire of Divine Direction therein.

N. B. As the Blessed Virgin did in her Question to the Angel, [How can this be, see∣ing I know not a Man?] Luke 1.34. The Lord's Answer to Samuel's Objection, makes it more probable, for he directs Samuel, how it might be done without danger, saying, [Take an Heifer, and say, I am come to Sacrifice unto the Lord.] This was usual for Sa∣muel to do, sometimes in one place, and sometimes in another, to keep up the Worship of God, and to keep out the Worship of Idols, unto which Israel was notoriously in∣clinable: This therefore was one cause of his coming to Bethlehem, but not the only cause; nor was Samuel obliged to declare all that he came about.

N. B. Note well. Some part of a truth may lawfully be concealed out of Civil Pru∣dence, as Jeremy did, Jer. 38.27.

N. B. As he is a Fool (saith Solomon) that believeth all he heareth, Prov. 14.15. so he is no less▪ that declareth all he knoweth. The Lord farther directs Samuel to invite Jesse and his Sons to the Sacrifice, and to the Feast that followed the Peace Offering; and [thou shalt Anoint unto me, him whom I Name unto thee,] v. 3.

N. B. This Jesse, above all others, must be an Invited Guest, because he was Grand-Child to Ruth the Moabitess, Ruth 4.22. who was now grown a great Lady in this little City Bethlehem, and now noted to be the Great-Grandmother to the King of Israel; so little lost Ruth by renouncing the Idolatry of Moab, and cleaving close to the Lord God of Israel

The Second Remark upon the Antecedents is, The sad Alarm Samuel's coming to this City, gave to the Citizens: The Elders trembled at it, &c. v. 4, 5. out of Reverence to him, they met him at the Gate, and Courted him with, [Is all well?] Knowing that he was now an Old Man, and stirred seldom from his House at Ramah, especially since he deserted Saul in so great displeasure, they did justly wonder that he should now take so long a Journey from home, and come to so small a City as Bethlehem was, Micah 5.2.

N. B. It must be upon some extraordinary Errand, and their own Guilty Consci∣ences feared the worst. They might fear,

First, That some grievous sin had been committed in the City, and he was come to denounce some grievous Judgment against them for it. Or,

Secondly, That Samuel, coming so privately, might flee from Saul who was sore in∣censed against him for his so late sharp reproof, and should they receive and harbour him, this would horribly expose them to Saul's Rage and Revenge; and so evil might befal Bethlehem for Samuel's sake, as it did afterwards to Nob for David's sake.

Thirdly, They might fear such a great Prophet (as Samuel was) came to foretell some sad Calamity would befal their City either from some Foreign Enemy, or from Saul himself, who now began to fall into Frantick Fits, &c.

N. B. But good Old Samuel doth not only comfort them against all those Fears, but also Invites them to a Peace-Offering, and to the Holy Feast that followed it, only with this difference, their single Persons are only Invited, but Jesse and his Sons also were bidden Guests, in order to which he bids them [Sanctifie themselves] by washing their Garments, Exod. 19.14, 15. but especially their Hearts, Isa. 1.16. Spiritually as well as Legally fitted for God's Service.

The Third Remark upon the Antecedents is, the Rejection of all the Elder Sons of Jesse, and the Election of the youngest Son, ver. 6, 7, 8, 9, 10, 11, 12, 13. where we have a bundle of Wonders. As,

N. B. First, God had told Samuel, that [He it is whom I Name unto thee,] v. 3. yet had he not all this time, (which was spent in preparation for the Feast, and sum∣moning Jesse and his Sons together for private Discourse) named David to Samuel, but

still he leads him on (as it were) Blindfold, and altogether at a loss, which of Jesse's Sons was to be the Lord's Anointed; to teach us.

N. B. Note well. God oft reveals his Will to Men, not all at once, but at sundry times, and by divers degrees, not only in this case of David Literal, wherein God first told Samuel, he had found him a Man after his own Heart, chap. 13, 14. then that this Man should be one of the Sons of Jesse the Bethlemite, v. 1. of this Chapter; and Lastly, That it should be David after the refusal of all his Brethren, [the Lord saying then to him, This is he,] v. 12.

N. B. But thus it was also in David Mystical, our Blessed Messiah, whom God made known to the Church first, only as the Seed of the Woman, Gen. 3.15. then to be of the Posterity of Abraham, Gen. 22.18, &c. and then to be of the Tribe of Judah, Gen. 49.10, &c. and then of the House of David, 2 Sam. 7.16. Isa. 7.13. and lastly, that he should be born of a Virgin, Isa. 7.14.

N. B. A Second Wonder was this, That so great a Prophet, and so old in his Ex∣periences of Divine Revelations, should fall here into so foul a mistake in misjudging Eliab the Eldest Son for a Soveraign of God's singling out for Israel, when he saw him both of a Comely Countenance, and of a Tall goodly Stature (which two are Graceful Ornaments of a King, in the sight of their Subjects) not considering how ill Saul had proved, who was a proper, personable Man enough: But Samuel said thus within him∣self, [Ak neged Jehova Meshicho, Surely before the Lord is his Christ, or Anointed,] v. 6. As he was a private Person, declaring his own private thoughts, and not as he was a publick Prophet, inspired by God's Spirit; and thus other Prophets sometimes mi∣stook, when they over-hastily spake their own Humane Sentiments, before they had consulted with God, and received his Divine Revelation, as Nathan did, 2 Sam. 7.3. and what a kind of Christ might Eliab have proved, even a second Saul, who was of a Morose and Arrogant Temper, as appeared in his proud Insulting Carriage towards David, and his causeless Choler against his own Younger Brother, Chap. 17.28. fronti nulla fides, a Conjecture from the Countenance is very fallible, therefore God comes here, and corrects Samuel's Mistake, by secret Inspiration, v. 7. saying, as it were, thou was once deceived by a likely Look in Saul, chap. 10.23, 24. thou shouldst not be de∣ceived the second time.

N. B. Note well. Man seeth only the surface and outside, but the Omniscient God feeth the inside also, Psal. 7.9. 2 Chron. 28.19. Jer. 11.20. and 17.10. and 20.12. Luke 16.15.

The Third Wonder was, Objection, Why the Lord did not observe this Rule of Judg∣ing Saul by his Heart, (which he knew was naughty, as well as Eliab's and the rest of his Brethren) before he was Anointed and Appointed King over Israel?

Answer. But that Wonder may cease, if it be seriously considered, what great Gro∣tius saith to this point; namely, [Deum illis Regem tunc dedisse, non qualem ipse probavit, sed qualem populus Meruit, God would have gone by this very Rule of esteeming Men according to the Goodness of their Hearts in the choice of Israel's first King, if the People's sinful desires had not provoked him to give them a bad King; Saul was such a King as the People deserved, though not such an one as God approved; he was given in God's Wrath, Hoseah 13.11.

The Fourth Wonder was, Why David was not present, when Jesse was bid by Sa∣muel, to present all his Sons before him (being undoubtedly acquainted with Samuel's Errand from God) but this poor Boy was in the Field keeping Sheep, as one unregarded of his Father, and altogether incapable of any Royal Dignity, as his Elder Brethren (all Men of Note) were, and on whom David waited in the Wars, running his Father's Errands, chap. 17.17, &c. Now when God had refused all the Seven Sons of Jesse, Sa∣muel was at a stand, and puts forth that curious Inquity, [Hathammo Hanegnarim,] Are here all thy Children? v. 11.

N. B. Thus should we say in our Confessions to God, Are these all our sins we have confess••••, &c?

Thus the Lord ordered thus by his Providence, that the Call of David to the King∣dom 〈◊〉〈◊〉 plainly appear to be God's Work, and neither Samuel's nor Jesse's design: Samuel as yet knew nothing of him, for God as yet had not Named David to him, and Jesse his Father calls him his [Hakaton] or least Son; having him in the least and lowest E••••imation (possibly not yet throughly understanding his Worth, both for Wisdom and Valour) so was not call'd unto the Feast, nor Sanctify'd among his other Brethren for it.

N. B. Though Lavater thinks he was, and after the Sacrifice was done, he was dis∣miss'd to his Charge in the Countrey, lest the Sheep should want their Shepherd; how∣ever Samuel would not sit down to the Feast until he (despised of all) came and was Anointed, &c. wherein David was a Type of Christ, who when he was most Despised and Rejected of Men, was then most highly esteemed in the Eyes of God, Psal. 118.22. Acts 4.11. and 1 Pet. 2.7.

The Fifth Wonder was, How could Samuel be said to Anoint David in the Presence of all his Brethren, or in the midst of them, v. 13. seeing some of them were so envious to him? chap. 17.28. then Saul might soon have heard of all, &c. but seeing Samuel's de∣sign was to be transacted in secrecy for fear of Saul. The Hebrew word [Bekereb] must be read, [out of the midst of his Brethren,] and not in the presence of them all; for Sa∣muel took David out of the midst of the Company, and privately Anointed him, none but Jesse only being present at the Action.

Now come we to the Concomitants (which is the second part of this Chapter) of David's Anointing: Remarks hereupon are,

First, The principal efficient Cause was the Lord himself, and Samuel was but the In∣strument the Lord made use of; who being so grave a Prophet, did undoubtedly inform David concerning the will of God, that was secretly reveal'd to him upon his appearance, [Arise and Anoint him, for this is he,] v. 12. and this is intimated in 2 Sam. 5.2.

The Second Remark is, The Person Anointed, David, which signifies, Dilectus, deside∣rabilis, one Amiable and Acceptable to all: His Character as a Type of Christ, was White and Ruddy; yea, Totus desiderabilis, altogether Lovely, and all asunder Lovely, Cant. 5.10, 16. Lovely David was both for his Inside, a Man after God's own Heart, Chap. 13, 14. one of an Ʋpright Heart (notwithstanding his foul Failings) Psal. 57.7. not of a Rotten Heart, as Saul was; David did all the Wills of God, Acts 13.22. and there∣fore was he God's Corculum, a Man of God's Desire and Delight, better than Saul for his Inside, chap. 15.28. and as for his Outside, 'tis described here, v. 12. he was of a Comely Countenance, not Effeminate, but of a Masculine and Majestick Aspect; his very Eyes seemed to sparkle and to breath forth a Military Magnanimity, as Martinius Inter∣prets, [Japhe Gnenim] here, not that he had Red Hair, as some say, but that he had a meet mixture of White and Red in his fresh Complexion, which argued both a Loving, Comely, Amicable Disposition, and a Lively Martial Constitution, a brisk Spirit for the Noblest Exploits.

The Third Remark upon the Concomitants of David's Unction is, That he was Anoint∣ed with Oyl out of an Horn, v. 13. as is noted before upon v. 1. and not out of a Glass-Vial, as Saul was, and Jehu after him, 2 Kings 9.1. though it be read there, [a Box of Oyl,] yet the Hebrew word is the same with that, 1 Sam. 10.1. which is Translated, a Vial, [Pak] Vasculum is in both places, to shew the short continuance (say some) of their Kingdoms, but David and Solomon were Anointed out of an Horn of Oyl, 1 Sam. 16.1. 1 Kings 1.39.

Thirdly, The Consequents of David's Unction; the third part hath these Remarks.

First, The Spirit of the Lord came upon David when Anointed, v. 13. namely, to en∣dow him with extraordinary Gifts of Fortitude, Prudence, &c. and of Prophecy, as well as of Piety and Poesie, after which he did Noble Exploits, (as the slaying of a Bear, and a Lyon, &c.) and became famous for such Heroick Facts, insomuch that the very Cour∣tiers of Saul, had notice of them, and took notice of him for them, whereupon they, upon occasion, afterward commended him to their King, v. 18. as one every way ac∣complished.

The Second Remark is, The Spirit of the Lord departed from Saul, and an evil Spirit from the Lord came in its stead, v. 14. That is, Saul lost those Royal and Heroick Gifts given him, when the Spirit of God came upon him to qualifie him for Regal Govern∣ment, 1 Sam. 10.6, 9, 10. and the Lord for his sins did deliver him up to Satan, so that he was frequently disquieted by the Devil, and fall into Fits of Phrenzy and Fury.

N. B. 'Twas just with God, that he who had Idoliz'd his own Reason above God's Command in the Case of Amalek, should now have that Idol broke in pieces, and be bereaved of the common use of his Reason. No doubt, but when Satan saw Saul so ex∣treamly discontented for the loss of God's Favour, and with it, of his Kingdom also, then did he fill his Melancholick Mind with Fears and Frights from his own guilty Conscience, so that like a distracted Man, he was for destroying all he found in his way,

Friends as well as Foes; nor did his Body (say some) fare better than his Mind, for this Diabolical Distemper seem'd sometimes to choak him.

The Third Remark is, The Renowned Remedy against this Melancholick Malady, v. 15.16, &c. Wherein Observe,

First, That though David was thus chosen of God, and Anointed by Samuel to be a King, yet in the Humility of his Heart, he returns to his keeping of Sheep, being willing to wait upon God, for his leisure and pleasure of raising him to Royal Dignity.

Secondly, Now begins God by his good Providence to work for the bringing of David to the Court, that he might be known a Man fit to wear a Diadem, to which he was destinated after Saul's Death.

Thirdly, The Instruments God useth to bring David to the Court were two.

The First and general, were Saul's Physicians, who advised Saul, that Musick would mitigate his Melancholy, v. 15, 16. and indeed their Advice was confirm'd by the success; for Nature demonstrates, That the Devil hath not that power over Man, when his Mind is composed, as when 'tis disorder'd by Passion and discomposed; yea, and Scripture declares, that the Devil had less power over Lunaticks in the Decrease, than he had at the Increase of the Moon, that Mater Humidorum, the Mother of Moi∣stures, which causeth the Ebbing and Flowing of Humours (as it doth of the Main Ocean) in the Body of Man, Matth. 17.15. Mark 9.22. It was but sometimes that he cast the Lunatick into the Fire, and sometimes into the Water; now because Natu∣ral Philosophy did suggest to Saul's Physicians, that Musick had a mighty Influence in sweetening those bitter Passions of his Melancholick Mind, which the Evil Spirit made improvement of, to his grievous Molestation, they therefore gave Counsel (at a general Consultation of Court-Physicians,) That the most skilful Musician might be sought forth, and brought thither to make Musick before him.

The Second Instrument God used, was more immediate and particular for fixing that general Advice of the Physicians, personally upon David; this was one of Saul's Cour∣tiers, whom the Rabbins (upon what grounds is not known) do affirm to be Doeg; how∣ever it was some Courtier that had such personal knowledge of David's Accomplish∣ments, that he gives the King a distinct account of them, Characterizing him as a Man of a great figure, v. 17, 18.

The Fourth Remark is, The marvelous Manner how this famous Matter came about, that David was brought from his Father's Sheep to Saul's Court: Wherein consider,

N. B. 1. Saul, upon his Servant's double Suggestions (both general and particular) sends for David to his Father, v. 19 and though Samuel had told, Israel the manner of a King. [That he would take their Sons to himself, &c.] chap. 8.11, 12. Yet Saul takes not David from Jesse by violence, but obtains him by Intreaty.

N. B. 2. Had those Servants of Saul been better instructed, they would have incited Saul to send for Old Samuel, rather than Young David: That the Lord's Prophet might have tryed his skill for healing Saul's Soul, which was now much out of frame; this had been better than the sending for a Young Musician who could only qualifie the Di∣stempers of his Body.

N. B. 3. Consider how Jesse, being but a mean Man in the World, sent a small present with his Son to Saul, v. 20. a Present that would be contemptible to a King in our Times.

N. B. Yet this Jesse did, to Ingratiate his Son into Saul's Favour, whom, he presu∣med, it would not find over-critical and curious, especially now being, as it were, in an Exile Estate by Samuel's Doom from God upon him, but he would accept a little of the best, where better and more could not be expected from so mean a Man, seeing Jacob, long before him, thought a little of the best sent to the Lord of the Land of Egypt, would be acceptable to him, Gen. 43.11, &c. 'Tis well known, how that great King Artaxerxes did with a most grateful mind accept of an handful of Water hal'd hastily out of the River by a Rustick, who had no better to bring him.

4. Consider how ••aul so accepted of both the Present and of the Person that brought it, insomuch that he conferr'd upon him a double Court-Office, constituting David to be both the King's Musician, and the King's Armour bearer, v. 21. not judging the former Office to be Honour enough to him, whom he so greatly loved; but alas, Saul's Love to David was too hot now to hold long.

5. Consider, Though Saul sent to Jesse that he would suffer his Son to continue in the King's Service, v. 22. yet this lofty Kindness lasted not long, for David was dismis∣sed from the Court by Saul upon some occasion not mentioned.

N. B. Some conjecture▪ that it was, when Saul saw himself salved of his Melan∣choly by David's Musick; so having no farther need of him, he sent him home to com∣fort his kind Father, with whom he had abode some considerable time, before the War with the Philistines happened, which is described in the next Chapter, where Da∣vid was unknown to Saul and Abner, v. 55. for a little time might make a great change in a growing Youth, especially coming after some distance of time, not in the Garb of a Courtier, but in the Habit of a Shepherd; this seems a safer Sentiment, than to admit of a transposition in Scripture, which (some say) is of dangerous consequence; but more of that in its proper place: However almost all Expositors concur, that David was sent from his Court-Life to his Countrey-Life, [Et magis Caulam quam Aulam dilige∣bat.] He loved his Hook the better, after he had been at, and seen the Court, where high Seats are very slippery, and a vain thing to trust in Princes, Psal. 118.9. and 146.3. Better love little and love long, &c.

6. Saul loved David greatly, for curing and procuring some lucid Intervals to his Me∣lancholy by his Musick, v. 23. which was not only an Ordinary effect (as that on Elisha when discompos'd by the presence of a wicked Prince, 2 Kings 3.14, 15.) but Extra∣ordinary, able to Master Saul's Devil, by the Spirit of God which came upon David af∣ter his Unction, and put him upon singing Psalms to his Harp, as Josephus saith, where∣by Saul's Evil Spirit was Charmed.

N. B. This Effect was doubtless Supernatural respecting David, whom God design'd by this means to bring into favour with King and Court, and thereby smooth a way to future advancement; yet this was only an intermission of Fits: 'Twas Fasting and Prayer that would have wrought a perfect Cure (had Samuel been sent for as well as Da∣vid,) Matth. 17.21.

CHAP. XVII.

CHapter the Seventeenth is a Narrative of David's Duel with Goliah, wherein like∣wise the Antecedents, the Concomitants, and the Consequents fall under Observati∣on. Remarks upon the Antecedents, which is the first of this Chapter, are as fol∣loweth.

The First is, The Introduction of this signal Duel, which was, The Philistines wage a new, and another War against Israel, v. 1. to revenge their former great and shame∣ful Deseat by the Valour of Jonathan and his Armour-bearer only, chap. 14. at large, and now their Lands were possessed by the Israelites, whom they had heretofore often beaten in many former Battels.

N. B. Here was occasion enough of a new War, and they had new Encouragements to this present undertaking; namely,

First, They heard of a breach between Saul and Samuel, whose Piety and Prayers had been sometimes dreadful and hurtful to them, and therefore now they need not fear Samuel who had forsaken Saul. And,

Secondly, They heard likewise, that Saul was fallen into such Frantick Fits as did render him unable to head, or lead an Army. And,

Thirdly, Above all, though they had been basely Cowed with their former Dis∣comfitures, yet now they found Courage unanimously recovered in them to undertake this Expedition, which God purposely gave them at this time, for the Accomplish∣ment of his own Glorious Ends.

N. B. The time when the Philistines made this Invasion into the Land of Israel, was after they had got those aforesaid Encouragements; and as Dr. Lightfoot well observes, David went from Harping to Saul, when Saul went to this very War; as is intimated, v. 15. here: And Josephus saith, That in the commencing of this War, Saul gave David his Dismission, either as having no need of him at this juncture, being well compos'd in mind, or as tendring the Comfort of his Aged Father, to whom he had sent for him at his need, and who had now furnish'd him with three other of his Sons for So∣diers.

The Second Remark is, The Philistines Champion that made the Challenge to the whole Army of Israel, to a Monomachy, or Duel, v. 4. to v. 12. No sooner was the Army of Israel pitched upon one Mountain to oppose the Army of the Philistines that were pitch∣ed

upon the other Mountain over against them, having a Valley between them, v. 2, 3. but out comes Goliah, that Monster of Mankind, and who (as some suppose) was the Philistines General, and offers a shorter way of deciding the Controversie about Sove∣raignty, saying, we face one another only with our Armies, but fight none, let the Do∣minion be determined by a Duel, wherein less Blood shall be shed, and the decision sooner done; if I Conquer my Antagonist, then the Dominion over you shall be ours, but if I be Conquered (on whom all my Nation leaneth, and layeth their whole weight) then are we content to become your Subjects, &c.

N. B. Note well. This Ʋncircumcised Philistine was the first Challenger to a Duel, we find upon Record: 'Tis a shame so many that profess Christianity, should dare to make him their Pattern for their desperate practice of Duelling, and meerly upon pretended points of Honour: The Holy Patriarchs are better Patterns, whose Footsteps we should follow, who through Faith and Patience do inherit the Promises, Hebr. 6.12.

This proud Challenger is described, First, By his Name, Countrey and Stature, v. 4. to be higher by a Yard and a Span, than any ordinary Man, a Mighty Monstrous Man, of the Race of the Rephaims, who were beaten out of Hebron by Joshua, Josh. 11.22. and now seated themselves about Gath of the Philistines. Grotius and the Vulgar Latin, reads the Hebr. [Habbenaim] a Bastard; Josephus thinks that the old Gyants were the Devil's Brats, begot by those Devils, call'd commonly Incubi ab Incumbendo, from their laying with Women in Gendring-work.

Secondly, By his Helmet, Coat of Maile, Target, and Leg-Harness, &c. v. 5, 6. All Accoutrements of War suitable to his most Bulky Body; the weight of his Coat is said to be one Hundred and Sixty pound weight and upward, beside all the weight of his other Arms, which yet he could well wield and make use of in fight; the very Head of his Spear weighed five and twenty pound, and the Spear it self like a Wea∣ver's Beam, v. 7. So that the weight of his whole Arms, Offensive and Defensive, must needs be prodigious, above two hundred weight, enough to load any ordinary Man: And being thus strongly and strangely fortified, [Cap-a-pee,] as we say, from Head to Foot, he might seem here to be no less than a walking Armory, and no wonder if the Army of Israel were frighted at the sight of such a Monster, v. 11.

He is described, Thirdly, By his State and Condition, a Man of no mean figure, not one of the common Soldiers, but one that had his Squire to go before him, v. 7. a Gentleman at the least, who kept his Servant to wait upon him. And,

Fourthly, By his Oration, wherein he most reproachfully railed (like another Rab∣shekah) against both the Israel of God, and the God of Israel, who, beside the Challenge to a Duel he made, as is before mentioned, he bid defiance both to Israel and their God, v. 8, 9, 10. Thus insulting over both, when he saw that none of them durst take his Challenge, wherein his Insolence and Self-Confidence do plainly prove his Heart to be nothing else but a proud piece of Flesh, his presumption was both a presage, and the pro∣curer of his own ruine: Magna repentò ruunt, summa cadunt subitò, God will cut out the Tongue that speaks proud things, Psal. 12.3, 4.

N. B. None of his prodigious Armour could prove Armour of proof against an Al∣mighty God; by whom, though he came into the Field like Thunder and Lightning, yet went he out like filthy Smoak, and a stinking Snuff, &c. And,

Fifthly, He is described by the reiteration of this his Insolent Challenge, crying, [Give me a Man, that we may fight together,] v. 10. Oh how oft, and how long he Re∣proached Israel with his Reviling and Opprobrious Oration! he provoked them with his proud Challenges no fewer than forty Days one after another every Day.

N. B. We may here stand and wonder in the first place, that not one in all the Ar∣my of Israel durst answer Goliah's Challenge, seeing they had such Glorious Promises, [That one of them should Chase a Thousand,] Deut. 32.30. and precious performances hereof in the late Victory obtained by Jonathan over the whole Philistines Army, in chap. 14. Yet now all Israel is so dismayed and greatly affrighted, v. 11. that the whole Army durst not encounter one single Goliah: So far was their Confidence in God and his Promises gone from them.

N. B. In the second place may it not seem strange that Saul himself did not accept the Challenge, seeing he likewise was a Tall Topping Man, one higher by the Head and Shoulders than the rest of the People, none like him among them, chap. 10.23, 24. and could he but have Conquer'd this Cursed Miscreant, this would have retrieved his Credit, which now began to be crack'd among his Subjects by Samuel's with-drawment from him; but alas, to say nothing of Saul's looking upon himself as a Dwarf, in comparison

of this prodigious Lubberly Gyant, the Spirit of the Lord was gone from him, chap. 16.14. So he had lost his Fortitude which he formerly had, &c.

N. B. But in the third place, 'tis mostly to be wondered at, that brave Jonathan did not in forty Days time adventure to embrace the Challenge, who both knew the Promise [of one Chasing a Thousand,] and had so lately found the performance of it, that he, with his Armour-bearer only, had discomfited the whole Army of the Philistines, chap. 14. yer durst not now engage one single Combatant: The Reason is twofold.

The first is, Man's Courage doth so much depend upon God's Assistance, that Man can∣not be couragious at all times alike; when God withdraws, no Man can find either Heart or Hand.

The second Reason is, No other Man must accept of this Challenge; for 'twas a Work the Lord reserved for David to have the Glory of the Day.

The Third Remark is, David's Accepting the Challenge, and undertaking the Duel, unto which we have likewise an Antecedent Description of this Duelist. He is de∣scribed,

• 1. By his Name David, which signifies, one beloved of God, v. 12.
• 2. By his Parents the Son of Jesse, v. 12. descended from Ruth, as before.
• 3. By his Countrey, a Bethlehemite, v. 12. for he was a Type of Christ, and was Born a Babe of Bethlehem, where Christ also was Born.
• 4 By his Kindred, his Father had seven Sons beside himself, whereof three of them were employed in this present War, v. 13.
• 5. By his Age, he was the youngest of all the Eight, v. 14.
• 6. By his Employ, v. 15. He used to run of Errands, as Saul had sent him from the Court home to comfort his Old Father, when himself had been comforted with Da∣vid's Musick; so now his Father sends him from home to the Camp to visit his three Elder Brethren, and to bring them Victuals, &c. v. 17, 18, 20.
• 7. He is described by his Beauty, v. 42. Now come we from the Antecedents to the Concomitants, and to make Remarks upon them.

The First is, The occasion of David's undertaking this Duel: No sooner is David well got into the front of the Army to Salute his Brethren, &c. v. 20, 21, 22. but out comes Goliah, and belcheth out his old black Blasphemies in defiance of Israel and their God; all which David heard with utmost Indignation, v. 23. Nor was this all Da∣vid's trouble to hear Goliah Blaspheme Israel and their God, but he was troubled also to see the Israelites tremble at his Presence, and to shrink from him, v. 24. Hereupon he enquires, What Reward will the King give to the Conquerour of him? To whom it was answered, in several Companies where he made his Enquiry, [That the King would enrich him with great Riches, and give him his Daughter, and make his Fathers House free in Israel,] v. 25, 26, 27. These were great Rewards that Saul (in his forty Days Di∣stress) promiseth to Man, now when he had lost his trust in the Promises of God; yet David was not tickled at all with these great Promises of Saul; for as probably he did hardly credit them, so certainly he never claimed them; yet out of a fervent Zeal to God's Glory, his Fingers even itched to be taking off the Head of that Dead Dog that kept continually bawling at the Moon (God's Church) and daily Barking against the God of Israel: This stirr'd up David's Spirit to accept the Challenge offered, only his care in all Companies was, that his desire might come to the King's Ear▪

The Second Remark upon the Concomitants of this Conflict is, the Impediments to obstruct it; which are twofold:

The First is from Davids Brother Eliab, who rebuked him for his Pride and Rash∣ness, telling him, he was fitter to Attend Sheep than to Fight with this Philistine, v. 28•• where the Eldest Brother basely belyeth his Younger Brother, as if he had left his Fathers Sheep without a Keeper in the Wilderness, (whereas that is expresly contra∣dicted, v. 20) and he judgeth of the naughtiness of David's Heart, most probably by his own, taking upon him that which belongeth to God alone, Namely, To know the Heart, Jer. 17.10.

N. B. Whereas indeed it was Eliab's Envy at Davd's former favour and preferment at Court, when sent for by Saul to Harp away his Evil Spirit; and now he fears his further advancement above himself and his Brethren, should it happen that he should have the Victory over Goliah; and therefore he upbraids him, that he was come up out of Curiosity, only to behold the Battle. This foul Accusation of Eliab, David fairly answereth, v. 29. that he came not thither out of his own Curi∣osity, but his Father had sent him with supplies to himself, and to his two other

Brothers; and tells him, he look'd upon himself as equally concerned with others in the Common Cause.

N. B. Thus he Answers his Envious Brother with Meeknnss of Wisdom, Jam. 3.13. and when he had said something in defence of his own Innocency, He giveth place to his Brothers Wrath▪ Rom. 12.19. And turns from him to another, v. 30 That he might not Answer Anger with Anger.

The Second Impediment was from David's King, as the First was from David's Brother; David's desire was, that Saul might receive intelligence of his Embracing the Chal∣lenge, and therefore did he so busie himself to be in several Companies, that so some or other might carry these tydings to the King, which was so grateful to all under so great a Consternation: And accordingly it came to pass, Saul sends for him; to whom David spake, [Let no Mans Heart fail because of him,] v. 31, 32. with so much Courage and Confidence, as if he had already set his Feet upon the Philistines Neck; all to comfort Distressed and Distrustful Saul, who from his Distrust in God,

First, Denies David's Ability to Encounter such an Antagonist, v. 33. telling him, he was no fit match for so great a Monster, being but a Novice both in Age and in Arms, speaking to David as the King of Troy said to young Troilus: Thou art Impar Congressus Achilli. Such a Raw and unexperienced Souldier cannot Cope with so great a Warriour.

Secondly, David Affirms his own Ability by his Affiance and Confidence in his God; and this he confirms by various Arguments, v. 34, 35, 36, 37. He Argueth,

First, From his own former Experiences concerning his Ability; God gave him to Conquer a Bear at one time, and a Lion at another time; saying, both which came to devour my Lambs, and caught each of them one in their Mouths: Upon which I arose up against the Lion without either Sword or Spear in my Hand (having no Weapon but my Sheep-hook by me,) I closed with him hand to hand, (as we say) took him by the Nether Jaw, forced him by plain strength to let go the Lamb out of his Mouth, and then slew him when I had delivered the prey. And it being easily understood and believed that he did the same to the Bear, therefore he looked upon it as needless to express the particulars thereof.

N. B. From whence Note these two things, the first is, That ever after Samuel had Anointed David, and the Spirit of the Lord came upon him, he was endued with extraordinary Might and Magnanimity: So much he had given him, as that he was able to break a Bow of steel (as he saith of himself) Psal. 18.34. and what could a Samson have done more, than what David did here in destroying a Lion that was Hungry and possessed of his Prey, though he had nothing but his hands to grapple with him? The second Note is, David in delivering his Lamb out of the Jaw of the Lion, was therein a Type of Christ, who Delivered his Darling (the Church, Psal. 74.19.) out the Mouth of that Lion of Hell, who is called the Dragon also, Rev. 20.2. and if the Devil be [Leo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a Roaring Lion, 1 Pet. 5.7. Christ the Lion of the Tribe of Judah, Rev. 5.5. is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] He that delivereth all his from the Wrath to come, 1 Thes. 1.10. A Salve fit for the Sore, &c.

The second Argument David urges to Saul (for procuring the King's Commission to fight this Duel) is drawn from the person of his Antagonist Goliah, as the first was drawn from himself, saying, [This Ʋncircumcised Philistine shall be no more in my hands, than was the Bear and the Lion, &c.] ver. 36. wherein he confirmeth his own Courage, and corroborateth Saul's trembling and fainting Hope with a Reason grounded upon clear Experience, which, as it giveth way to no Disputes, so it is exposed to no Denial: As if he had said, if I have through the Valour of my Mind, and Strength of my Body, (wherewith the Lord then endowed me) been made able to master the Bear and the Lion, why may I not master this Ʋncircumcised Dog? (as Goliah called himself, ver. 43.) who is an Alien to the Covenant of God, and therefore Death will sweep him away, and Hell will swallow him up, (as Lucifer, Isa. 14.9, 15, 23.) by the means of my hands who am circumcised, because he is out of the custody of God's Covenant.

The third Argument David draws from the Dignity of those People whom this bawling Dog had defied [He hath defied the Armies of the Living God] Ver. 36. where∣in he argueth, this Railing Beast hath not only reproached the Israel of God, ver. 10. but also through their sides even the God of Israel himself; so bring he in

His fourth Argument, from the God of Israel, v. 37. I know He will not suffer him∣self to be thus reproached by such a barking Beast, who is far more injurious to God's Honour, than was either the Bear or the Lion, which I slew. The Lord is sensible of

the woundings of himself in the sides of his Servants, whom he hath promised pro∣tection unto; saying to them, [Your Cause shall be my Cause] I will concern my Almigh∣ty Power for you.

N. B. Thus our Lord said to another Saul of this Kings name, [Saul, Saul, why perse∣cutes thou me?] Namely, in my Members, Acts 9.4. This Blasph••mer thinks God is not able to defend Israel.

The third Remark upon the Concomitants is, David's Auxiliaries applied, when his Impediments were removed: The first wat Saul's Consent and Commission for the Com∣bate, ver. 37. David had so convinced the King with his strenuous Arguments, seeing his Courage and Confidence was so well grounded upon his former Experience, not doubting but the same God who by his gracious Assistance had delivered him from the Bear and Lion, would deliver him from Goliah, (as 2 Cor. 1.10.) and deliver him up in∣to David's hands; he could no longer deny his Royal Assent.

N. B. Some indeed do say, that Saul did not believe what David had said of him∣self touching his Conquests over the Bear and Lion, but look'd upon these Stories as the vain glorious Vaunts of Young Men, who commonly make proud Proclamations of their own Heroick Exploints; seeing he had heard no Testimony from others about the truth of them, therefore reckoned he them as no better than bare Romances of a Rodomantado Yonkster. However, such were the sad circumstances of Saul and his Army at this juncture, that as he had not time now to send a Messenger to Bethlehem, for enquiring the truth of these things, which the Enemy pressed so hard upon him; so he saw that his whole Army had made an absolute Refusal of Accepting the Cham∣pion's Challenge, save only this young David, who was no Member thereof, yet proffer'd his Service upon a pious Profession of his Trust in God (grounded upon sensible expe∣rience) he dismisseth him to the Duel, and together with his Dismission, gave him not only his Commission, but also his Supplication, saying, [Go, and the Lord be with thee.]

N. B. Which was the best Prayer that an Hypocrite could make, and such as might be cordial so far as it concerned the weal of his own Crown and Kingdom: Saul might heartily pray for David's prosperous Enterprize, that the Lord (in whom he so much professed to place his Confidence) might go along with him to assist him in the Conquest of so cursed a Caitiff.

The second Auxiliary, Saul furnishes David with, was not only his Prayers, but his Arms and Armour also; [Saul Armed David with his Armour] Ver. 38. which David put on for Saul's pleasure, but put off again for his own pleasure, v. 39. saying, I cannot go with these, for I have not proved them] and therefore was he soon weary of them; for for tho' Saul had made him his Armour-bearer, chap. 16.21. yet this was but for a short season; and he had only the bare Title of that Office and Honour: For we never read that David was clad in Armour at that time, or was in any Battel with Saul at any other time; hereupon he saith here [I have not been accustomed to there] having so much led a Rureal and a Pastoral Life: and well might David say, [I cannot go with these] if it were Saul's own Armour which he used to wear in War; for there could be no pro∣portion betwixt that which was fitted for Saul's bulky Body (who overtop'd all the People, chap. 10.23.) and that which must fit David's Body of a smaller size and sta∣ture, &c.

The third Auxiliary, in the failure of the second, was, David takes to the Duel his own Shepherd's▪ Staff, his Sling, and his five smooth Stones in his Scrip, ver. 40. from whence we draw these Notes.

N. B. 1. The First is, The wonderful Providence of God, that Saul's Armour should not sit Davids Body, but were more like to hinder him, than to help him in the Duel; therefore must all those Martial Accoutrements be laid wholly aside, and those con∣temptible Tools only made use of, that God alone might have the whole glory of this Victory, wherein David was to be a Type of Christ, who subdued his Enemies, not by Carnal, but by Spiritual Weapons, Zech. 4.6. 2 Cor. 10.4.

N. B. 2. The Second Note is, David disdained not to wage War against such a Walking Armory, and so Armed an Antagonist as Goliah was, with such worthless Weapons as these, being assured by Gods Spirit, that he should win the Victory with them; well-kowin•• he went furnished with the Whole Armour of God, Eph. ••.14. to 19. He had a Good Cause, a Good Call, and a Good Conscience; this was Armour of Proof to David for a Good Courage also.

N. B. 3. The Third Note is, No doubt but David was an Artist in improving his Sling; for the Philistines having forbid the Israelites the use of any Iron-Weapons during

their Dominion over them, Chap. 13.19, 20. So that they were forced in fights to use Slings, wherein some of them arrived to great Dexterity, even with their Left Hands, Judg. 20.16. And it need not be questioned but David under the Teachings of Gods Spirit (which rested upon him, ever after he was Anointed,) must needs make him the more dexterous in slinging stones: Insomuch that he gives God the Glory of teaching His Hands to War and his Fingers to Fight, Psal. 18.34. and 144.1.

N. B. 4. The Fouth Note is, David chuses Five Stones that were smooth for his Sling, that they might slip the better out of his Sling by their smoothness; and so many as five, that if the first failed of its effect, he might use another. All those five he put into his Shepherds-purse or Bagge; having his Shepherds-crook in one Hand and his Sling in the other, and so he draws night to the Champion of the Philistines; not like a Souldier, but like a Shepherd, v. 40. That the Glory of the Victory might not be ascribed to any Humane Valour, but altogether unto Divine Vertue: And a Conquest over such an Accomplished Warriour by such contemptible means, as it would be most honourable to Israels God, so it must be most disgraceful and discouraging to the Philistines.

The Fourth Remark upon the Concomitants of this Conflict is, The Contest it self in the manner of its management on both sides: which is Twofold.

First, There is their Contest in a Conference, which was a Logomachia, or a War with Words, not Swords. No sooner did those two Duelists draw nigh within the seeing and hearing each of other at some due distance, but presently the proud Philistine dis∣dains the very sight of so mean a Man as David, v. 41, 42. When Goliah saw that his own Terrible and Disdainful Frowns did not firghten David to flee from him, then begins he to Bawle at him, saying, [Am I a Dog, that thou comest to me with a Staff?] meaning his Shepherds Staff, (which he walked towards him with in his Hand) was good for nothing but for driving Dogs out of Doors.

N. B. If Josephus may be believed, David told him most stoutly and sternly that he was not so good as a Dog: However, he could not look upon him as any better than a Beast: And indeed he gave himself a right Name, for he was no other than a Dog for Impudence, Uncleanness and Infidelity. Whether David call'd him a Barking Dog for Defying the Armies of the Living God, we find it not recorded; however something might probably be said by David in answer to his Question, [Am I a Dog?] which made Goliah so mad, that he most bitterly cursed David; saying [Dagon Destroy thee,] v. 43. which is Tantamount in Profane Dis∣course, [The Devil take thee:] Such was his Dogger Discourse.

N. B. And had David deemed him better than a Dog, he had never come forth to him with a Staff and a Stone. Nor was David discouraged at his execrable Oaths, but took Goliah's Curse as a pledge for his own Victory: For Gods Promise to Abra∣ham was [I will Bless those that Bless thee, and I will Curse those that Curse thee, Gen. 12.3.] he knew that Causeless Curses would never come, Prov. 26.2. and that his God would destroy Dagon and all the Idols of the Infidels, and not suffer Dagon to Destroy him. David can be content to Let him Curse, so God will but Bless. Nor could this Cursed Caitiff content himself with Cursing David by Dagon, Baalim and Ashta∣roth; even by all His Gods, v. 43. but he goes on like a proud Thraso to threaten him, that he will make both Hawks-meat and Hounds-meat of his Flesh; for Hungry Hawks and Hungry Hounds to devour, v. 44. when he Saw him but a Youth, and Ruddy, and of a Fair Complexion, v. 42. Where the three Causes of Goliah's Contempt of David are expressed. As,

N. B. First, His Youth, which argued his weakness, unable to grapple with a Grown up Gyant, and his want of Experience in Martial Affairs:

N. B. The Second is, His Ruddy Colour, shewed his Rashness and Cholerick In∣discretion in undertaking to Combat with such an Overtopping and Over-matching Champion, clad in Armour Cap-a-pee, whom himself Addressed as a naked Stripling.

N. B. The Third Cause of his Contempt was▪ His Fair Countenance and Beauty made him seem in his Eyes some Effeminate piece, fitter for the Sports of Venus, than for the Exploits of Mars, that a Canopy would become him better than a Camp, or feats of Chivalry, saying to him, [Militia est operis altera digna tui,] thou art more apt to Woe a Woman, than to War with a Man of War, such an one as I am. All these things flushed up this proud Champion to make such a Vain-glorious Triumph before the Victory, v. 44. that he might strike a Terror into David's Spirit, and

cause him to flee before the Fight; he would sell the Hide (as we say) before he had taken the Beast; thus the Goliah of Rome doth at this Day, &c.

N. B. Now come we to David's Answer in this Dialogue betwixt the two Duelists, v. 45, 46, 47. wherein we may Observe,

First, David declareth to Goliah, saying, [Thou trustest in thy own strength, in thy own Armour, in an Arm of Flesh, which will not only deceive thee, but also bring God's Curse upon thee,] Jer. 17.5, 6. but as for me, I shall be blest of God, because I put my trust in him, v. 7. of Jer. 17. I place my Confidence in him, I receive my Commission from him, who hath given me assurance of his assistance in the Vindication of his Glorious Name, which thou hast so prophanely Blasphemed, v. 45. where David telleth him twice, from whom he expected the Victory, both from the Lord of Hosts, which holds forth Omnipotency, and the God of Israel, which sheweth the Benevolency and good Will of God▪ as well as his Power, to protect David himself and all his People from him who had de∣fied both.

Secondly, David proceeds with his particular Faith, for obtaining the Victory in God's Strength, and not in his own, saying, [This Day will the Lord deliver thee into my hand, &c.] v. 46. grounding his Faith upon these solid Foundations. (1.) On the goodness of his Cause, and the badness of Goliah's, &c. (2.) On Goliah's Reproaching of God himself, which, he verily believed, the Lord would revenge. (3.) On Goliah's Pride and presumption, which he knew that God abhorred, and would severely punish it. (4.) On Goliah's Confidence in Dagon, whom he desired to destroy David, v. 43. therefore he tells him, [Both thou and all the Earth shall know, that there is a God in Israel,] v. 46. a God indeed, able to help his Servants, and not like thy Impotent Idols, thy Dunghil Deities, Dagon, &c. whom you serve, yet cannot save, &c.

Thirdly, David still goeth on in Preaching the Power and Providence of God to this Uncircumcised Miscreant, v. 47. which proved a Funeral Sermon both to him and to his People, saying, [The Battle is the Lords,] who is not tyed to Tools, but will give Victory by my weak Weapons which thou scornest: We fight for God, and you against God, therefore his Honour is concerned to give us the Victory: Here Jo∣sephus brings in David crying up [Jehovah, the Conquerour, is my Armour, &c.] All which he spake with confidence, Psal. 27.3. because he was assured by a special Revelation from God.

Having dispatch'd the Logomachia, or Word-War betwixt these two Duelists, now comes the Sword-War, (2.) which is related, v. 48, 49, 50, 51. wherein observe,

N. B. First, As to the general, though it be call'd a Sword-War, yet find we but one Sword used in this Duel; to wit, that of Goliah's, which David made use of to cut off his Antagonist's Head, when foiled.

Secondly, As to Particulars, the two Combatants, after their Word-War was done, drew near each other, but David hasted to sling at Goliah, before he came too nigh him with his Spear and Sword, for a due distance was necessary in slinging of a Stone, to cause the cast of it far more forcible, which David could not have done, had he de∣layed till they had come close together; here both David's Courage and Prudence ap∣peared to give the first Blow, fighting Eminùs at distance, not Comminùs, Hand to Hand, before he came within the reach of Goliah's Sword or Spear.

Thirdly, Observe the Providence of God, that this proud Gyant had lift up that part of his Helmet, which should have covered his Forehead, out of a contempt of David, whom he saw come against him unarmed, so that he scorn'd to pull down the Beaver of his Helmet to cover his Face and Forehead, that David might the better di∣scern his foul frightful Frowns in their Discourse together.

Fourthly, Observe what difficulty David had to hit his bare Forehead with the Sling-stone: For though David, and many other Israelites, had most excellent skill in the Art of Slinging Stones, and coming within an Hairs-breadth of hitting a fixed Mark, that moved not out of its place, as appeareth, Judg. 20.16. Yet seeing the Forehead of this Philistine was in a continual motion, and the more moved, because David had moved his Mind, and put him into a pelting chase (as we say) with his warm words to him, insomuch that he hasted in great heat to have David's Heart out of his Body, &c. v. 44. All this would make it hard to hit.

Fifthly, Observe, notwithstanding all this difficulty, yet David by a special directi∣on, and singular guidance of Divine Providence, hit this moving Mark even at the first Hurl.

N. B. No doubt but God directed this Stone, as he did that Stone which slew Abi∣melech, Judg. 9▪ 53. and the Arrow that slew Ahab, 1 Kings 22.34. Things casual and contingent with Man become necessary an unavoidable by God▪ whose over ruling Providence ordereth all chances, Deut. 19 5. Exod. 21.13. 1 Som. 19.10, &c.

Sixthly, Observe this Wonderful Wor•••• that this Stone should hit the Killing place of the Forehead so exactly, the seat of his Pride and Impudence, when no other part of Goliah was capable of danger, he being wholly Immured from Top to Toe, as it were, in a Wall of Brass, that the Stone did sink into his Forehead, v. 49.

N. B. As a stone doth naturally and speedily fink into the soft Water, so it sank into his hard Skull, and through that into his Brain also: But suppose he had his Hel∣met pull'd down over his Forehead and Face (as some say he had) this renders the Wonder more Wonderful, that a Sling stone should pierce through his Helmet of Brass, which was harder than his Skull; surely David by the Spiritual force of his most Heroick Faith, makes this Stone fly at the Face of his Adversary, and he seemed no otherwise, than to have wrapped up in his Sling, not a Stone only, but (with Reve∣rence be it spoken) even the Blessed God himself, he hurl'd the Almighty Power of his God, at the Head of Goliah, and this b••••ke through all.

Seventhly, No sooner had this Stone pierced through the Pia Mater, which com∣passeth the Brain like a Swathing Cloth, which Solomon calls, The Golden Bowl, Eccles. 12.6. if that be broken, the Wound is Mortal, and Goliah with this Wound was de∣prived of all sense and motion, so that he fell flat with his Face on the ground; and there lay the Greatness of Great Goliah.

N. B. No doubt but he caus'd an Earthquake by his great fall, considering both the Bulk of his Body, and Weight of his Armour.

Eighthly, Observe how David prevailed over the Philistine with a Sling and a Stone, v. 50. which were unlikely means to prostrate so Bulky a Body, in so strong a Garri∣son, as it was wrap'd up in such strong Armour: All this did David by the help of his God, and by the force of his Faith, Hebr. 11.32. So Shamgar had obtained a great Vi∣ctory over those Philistines with an improbable Weapon, namely, an Oxes-Goad; and Samson the like with a like contemptible Instrument; to wit, the Jaw-bone of an Ass: 'Tis no matter what the Tool be, if God take it in his Hand. God oft useth such con∣temptible means the more to manifest his own Power and Glory, 2 Cor. 12 9.

Ninthly, Observe how Goliah's Head was cut off with his own Sword, v. 51. So soon as David saw Goliah lay sprawling upon the ground (saith Josephus) then David ran, and drew out the Gyants Sword out of its Sheath, which Goliah had not as yet drawn out, designing first to begin the Fight with his Spear, and not to use his Sword till he came to a closer Combat, but David's Sling-stone had prevented that, and now David doth draw it for him, to cut off his own Head with his own Sword.

N. B. This argues that David was a strong Man, (if he were a little Man, as most imagine) otherwise he had not been able to have wielded a Giant's Sword, as he did here for cutting off the Giant's Head; and we read, he was able to wear it after, Chap. 21.9.

N. B. Thus Goliah [Propriis pennis configitur,] as Julian the Apostate said, when the Christians consuted his Heathens by their own Arts and Authors; alluding to that Adage, [A Fowl may be shot with an Arrow that is Feather'd out of its own Wing.] So Goliah was first stunn'd with the stone out of David's Sling, is now Beheaded with his own Sword, which he had designed for the Death of David, and for the Destruction of God's People. Thus Haman was Hang'd upon his own Gallows that he had prepared for Mordecai. See Psal. 9.16. They are Snared in their own Snares.

Tenthly, Observe how David's fighting and prevailing against Goliah, was a singular Type of Christ; who fighting against Satan, Sin, the World and Death, doth Vanquish them with their own Weapons.

N. B. For [By his Death he destroyed him that had the power of Death, to wit, the Devil,] Heb. 2.14 He swallowed up Death in Victory, Hosea 13.14. and took away Sin, Isa. 25.18. which is the sting of Death, and the strength of Sin, which is the Law, 1 Cor. 15.54, 55. He hath Cancell'd this Handwriting of the Law, and Nail'd it to his Cross, Col. 2.14, 15. and finally, he hath broke open the Prison of the Grave▪ and so hath set all his Elect at Li∣berty, as a Learned Annotator here saith: No doubt but the Israelites run as fast to In∣sult over Goliah when now Dead, as they had sled from him, for fear of him before while he was alive, v. 11.24. Christ hath kill'd Death for us, &c. so we ought not to fear Death, Mors Mortis Morti Mortem quoque Morte dedisset.

N. B. See more of this Monomachy in the Third Volume upon that Duel fought betwixt Christ and the Devil, Matth. 4. where our Saviour throws three smooth stones, the three Scriptum est's at Satan, wherewith he broke the Serpent's Head, the Type and Antitype agrees, &c.

Now the third part of this Chapter is the Consequents of all. Remarks hereupon are,

First, No sooner did that vast Host of the Philistines behold their Champion, their Idol (in whom alone they put all their Confidence) fall down Dead, and Beheaded by Da∣vid, but they all fled out of the Field, v. 51. yielding the Victory to Israel, partly as the Condition of the Covenant at the undertaking of this Duelling Combat did oblige them, v. 8, 9. and partly, yea more especially because the Lord struck them with a Panick Terrour, otherwise the loss of one Man could never have so daunted such a Pro∣digious Army as they were, &c.

The Second Remark is, The Army of Israel pursues, and makes a dreadful Slaugh∣ter (of Thirty Thousand Men, saith Josephus) even to the Gates of Gath and Ekron, v. 52. and then return'd to take the Plunder of their Camps, v. 53. This Pursuit was prudently manag'd by Saul, who suffer'd not his Soldiers to Plunder, till the Victory was compleated.

The Third Remark is, David's Triumph, v. 54. David brought Goliah's Head to Je∣rusalem, and set it up upon some Pinacle, as a Trophy of his Victory, and to terrifie the Jebusites that still held the strong hold of Sion, 2 Sam. 5.7. though the City had been won before by the Tribe of Judah and Benjamin, Judg. 1.21. and 19.10. [and put his Armour in his Tent,] either that Tent he had at his Father's House, or that Taberna∣cle he erected afterwards.

N. B. Then David penn'd the Ninth Psalm, the Title being Muthlaben, the Death of the Champion, &c. and some say the Hundred and forty fourth Psalm also, for the Chaldee reads, v. 10. From the Sword of Goliah.

The Fourth Remark is, David's Honours from Saul, v. 55. to the end, which are re∣lated in the two first Verses of the Eighteenth Chapter upon these last Verses here.

N. B. A Doubt is moved, How Saul could be ignorant who David was, when he lived at the Court, Chap. 16.21.

Answer 1. David was not constantly at Court, till after this Conquest, chap. 18.2. but only was sent for by times when Saul had his Fits, which came not again all that time the Philistines threatned Israel.

2. Kings take not much notice of Inferiour Servants.

3. Especially King Saul, whose Brain had been distemper'd with his Fits.

4. Much Alteration a little time makes in a growing Youth, as David was.

5. Especially having laid aside his Courtiers Habit, and now coming as a Shepherd.

6. Abner might not know him, because he convers'd more in the Camp (as General) than in the Court, &c.

N. B. Dr. Lightfoot affirmeth that neither Saul nor Abner were ignorant who David was, because he went but from Harping to Saul, when Saul went to this War, v. 15. and Saul's Question to Abner, was not so much [Filius cujus, as Filius qualis viri,] not of his Person, but of his Parentage, as wondering what kind of Man Jesse was, that had such Brave Sons in his Army, &c.

1 Sam CHAP. XVIII.

CHapter the Eighteenth giveth an Account, First, Of the extraordinary Grace and Favour that Saul, &c. expressed towards David, from v. 1. to v. 8. And, Secondly, How all this came to be changed in Saul into extraordinary envy and hatred, from v. 8. to the end. Remarks upon the first part are,

First, Saul looked upon David with an Amicable Eye, and with a Look of Love, when Abner brought him to the King with Goliah's Head in his Hand, chap. 17.57, 58. and when he had made an excellent Oration to Saul, debasing himself and exalting his God, who was the sole giver of the Victory over Goliah, &c. 'Tis said here, v. 1. [When David had made an end of speaking to Saul,] no doubt but he spake much more to Saul than is here Recorded; for himself saith, [The Mouth of the Righteous speaketh Wisdom, and his Tongue talketh of Judgment, the Law of God is in his Heart,] Psal. 37.30,

31. When Saul heard the many Gracious Words that proceeded out of his Mouth, and withal saw the Giant's Head in his Hand, for which a little before he would have given even the half of his Kingdom, while Goliah put him to shame for forty Days to∣gether, How could Saul do less but thank him for his Valour and Victory, (a Mercy to himself and to all his Subjects? yea, and Admire him also, for his most excellent En∣dowments which shone forth in him both in his Speeches and Actions. Saul might also admire David's Modesty in not claiming the Wages promised for his Work, Chap. 17.25.

N. B. However, this is expressed, that David found so much favour with Saul, as that he now must have his constant Residence in the King's Court, and have no more Dismissions into a Countrey-Life, as he had heretofore, v. 2. and Chap. 17.15. If Saul could Love David greatly, when he was to him but a skilful Musician, chap. 16.22. How much more now, when he was so highly Honour'd of God to become his Conquering Champion? better had it been to have loved him less, and loved him long.

The Second Remark is, David had the Love of Jonathan, v. 1, 3, 4. whatever defect was found in the Father's Love to David, it was abundantly supplyed in the Sons Love to him: And this Love of Jonathan's to David, was,

First, Internal, he Loved him as his own Soul, v. 1. as if there had been but one Soul in their two Bodies, [Corporibus geminis Spiritus unus erat,] because of suitableness in their Age, Natures and Manners.

2. Jonathan's Love was External in making a League of Love, a Convenant of Friend∣ship with him; the Symbol and Pledge whereof was, his striping himself of all his Princely Robes and Accoutrements, and putting them upon David, who devested him∣self of his Pastoral Habits in order thereunto, v. 3, 4. so that here Prince Jonathan (to mend his Father's, the King's neglect) did, as it were, confer the Honour of Knight∣hood upon David, saying to him, [Kneel down David a Shepherd, and rise up David a Prince,] thou shalt have the Veneration due to Jonathan, in the Garments and Orna∣ments of Jonathan; thou shalt be my alter ego, thou shalt be my Court-Companion, and wear these Robes of the highest Courtier, as a Reward of thy Heroick Valour and Victory.

N. B. Nor was it perhaps without a Mystery (saith one) that Saul's Garments fit∣ted not David, but Jonathan's fitted him, and these he was as much delighted to put on and wear, as he was desirous to put off and disburden himself of the other: Oh how liberal was Jonathan's Love to David, thus to strip himself even to his Sword, Bow, and Girdle! but the Love of our Jonathan, of our Jesus, is more liberal, in stripping himself of his own righteousness, and became sin for us, that we might be Righteous to God in him! 2 Cor. 5.21. Jonathan did not put on David's poor Pastoral Coat, when he put off his own Royal Robes, as our Jesus doth for us, &c.

The Third Remark is, The Love that the Courtiers bare to David, yea, and all the People also loved him, v. 5. for his prudent management of all his Military Matters, when Saul had made him the Captain of his Life-guard, his Vertue was so Amiable and At∣tractive, [In his behaving himself so wisely in all his concerns,] that both the Court and the Countrey were plainly Inamour'd with him, though no doubt some of Saul's Servants did envy his Glory.

The Fourth Remark is, The Love that he gained likewise among the Women, v. 6, 7. This was immediately after the Slaughter of Goliah, and of the Army of the Phili∣stines, as Saul and David marched through the Cities to Jerusalem, the Women (who share deeply in the common Calamities of War, as Ravishments, &c. and rejoyce greatly in Victories, whereby they are freed from such Abuses) came forth to meet King Saul with singing and playing upon Instruments of Musick, according to the cu∣stom of those times and places, Exod. 15.20. Judg. 11.34. the burden of their Song was, [Saul hath slain his Thousands, but David his Ten Thousands,] as if they had said, Saul deserves to be commended much, but David ten times more, [Hinc illae lachrymae.] From hence came the rise of all David's following Troubles.

N. B. Objection, Had this Song of the Virgins (enamour'd with David) been immedi∣ately after the Victory over Goliah, &c. This would have hindered Saul from preferring Da∣vid to be the Commander in Chief of his Life-guard, &c.

Answer 1. It was Saul's Policy to prefer David at the present to gratifie his whole Army and People, especially his Son Jonathan, who was become such a passionate Lo∣ver of David, and therefore Saul must bestow a badge of Honour upon him for his famous Victory, or he could not retain his own Reputation, nor answer Universal Ex∣pectation of fulfilling his promise of preferring the Conqueror, Chap. 17.25.

Answer 2. It was principally God's Providence, more than Saul's Policy, over-ruling Saul against his own Inclinations, who designed to crush him when he could obtain a fit opportunity; but now he must be made a Captain, as Samuel had foretold it, 1 Sam. 8.11, 12. as a step to the Kingdom, whereunto he was Anointed, and whereof he was no less assured, Psal. 63 11.

The second part is Saul's Envy and Hatred, the matter and form whereof is expressed. in v. 8. how it had its Conception, and Nativity, the foul effects follow. Remarks hereon are,

First, Saul was very wroth with the Womens singing ten times more Praises to David, than to himself. Chrysostom and others do blame the Women for so doing, because all Comparisons are odious, even among equals, how much more when an Inferiour is made equal to his Superiour, but most of all when a Subject is preferr'd before his Soveraign? this seems to have some Imprudence in it, especially when such a Song would (for the same of it) spread far and near, even into other Lands, as indeed it did even into the Philistines Countrey▪ chap. 21.9. and 29.5. those Songs of Triumph for this famous Victory were so solemnly transacted, so that Saul seemeth to have just cause of displea∣sure against the Women for their Imprudent Actings, but still be had no just cause of Anger against Innocent David, who had so modestly behaved himself all along before Saul, that he might easily gather, it was neither David's desire or design, much less his doing, that any thing, least of all, that so much should be ascribed to him; therefore the same Chrysostom excellently observeth, that Saul's Anger against David was altoge∣ther without cause, and he qualifies the fault and folly (if any were indeed in their so doing, being over-ruled by God so to do, &c.) in the Women, for

N. B. Their Ascribing to Saul more than he deserved, because he suffered the Phi∣listines Champion to Challenge and Desie the Army of the Israel of God, and to Blas∣pheme the God of Israel twice a Day for forty Days together; yet he cowardly kept himself in his Camp for safety, and durst not venture to vindicate God's Glory, and the Honour of Israel; whereas the Women attributed to David less than his due, seeing to him (as to an Instrument of God's Hand) the whole Glory of the Victory ought to have been deservedly ascribed; he was the only Agent, and Saul was but a Patient and an Idle Spectator, in the grand Conquering Controversie. Yet the Women do give him some praise: However in David there was no fault, for he neither composed, nor sang the Song.

The Second Remark is, The first product or effect of Saul's Envious Heart against David, which was his looking upon David with an Envious Eye, with a Lowring Look, and with a Sowre Frowning Countenance, v. 9. This Vitium Diabolicum, or Devilish Sin of Envy from the Envious one, lay boiling in his Heart ever after the Wo∣mens singing so, and his saying, [What can David have more but the Kingdom?]

Invidiâ Siculi non Invenere Tyranni Majus Tormentum.—

saith Horace.

The Tyrants of Sicily never invented a worse Torment than Envy, which now be∣came a burning fire in Saul's Bosome, and as a Worm that uncessantly gnawed upon his Entrails.

N. B. Saul now began to think that David was the Man, that Samuel had twice told him of, [A Man after God's own Heart,] chap. 13.14. and [A Man better than me,] chap. 15.28. to whom my Kingdom must be transferr'd: I now see God is gone from me, in those Royal Gifts he once gave me, but now they shine forth in David: Kings hate Corrivals, thus Saul hated David in his Heart, when he saw him God's Darling, and the Peoples Favourite; and though he was a dissembling Hypocrite, carrying plausibly with Court Complements toward David, because he knew this pleased his Son Jona∣than, (a great Crony with him) and his Subjects generally, yet could he not hide his Heart-Hatred, but discovered it by an Envious Eye, and a Malicious Aspect; such a Countenance he cast upon David, as Cain did upon Abel, Gen. 4, 5, 6.

Heu quàm Difficile est Crimen non prodere Vultu.

Though he sometimes gilded over his inward Malice, with outward shews of Love to David, yet could he not at all times conceal his Hypocrisie, but discovered it by his Countenance.

The Third Remark is, Saul's Envious Heart and Eye revived his Melancholick Di∣stemper, and the Devil of Discontent sets him now into a new Phrenzy, v. 10. which while David endeavoured to qualifie by playing upon his Harp, as at other times, Saul ra∣ved and raged like a mad Prophet, a Kings 9.11. and being acted and agitated by the Devil, his Hand now, as his Eye had done before, doth make a new discovery of his secret Dissimulation: For this Tyrant, being as terrible to himself, (a Magormissabib, Jer. 20. 3, 4. terrour to himself) as he had been to others, kept ever a Javelin by him for his own defence; this the Hypocrite snatches up in a Fury, hurls it with great force at David:

N B. Who, for his kindness in Harping to cure Saul's Melancholy, hath this Jave∣lin cast at him to kill him, and to prick him to the Wall, v. 11. tho' (as Chrysostom well observeth) Saul could not have sufficiently Honoured David, had he taken the Crown from off his own Head, and placed it upon the Head of David, seeing he owed to him both his Kingdom and his very Life: This was truly Diabolical, to requite David evil for good; yea, and now while David was doing this good Office for him, whereof he had formerly such good experience of great Success; and had not the Devil been in him, he would surely never have done it to good David.

N. B. Note well. These three things here: The First is The Devil was not so in Saul, as to take away altogether the use of his Reason, but suffers Saul to exercise it for ex∣ecrable ends: Saul could say to himself, Now have I a fair opportunity to kill David. Some suppose, that Satan prompted Saul to prophesie of Divine things, politickly to lull David asleep, that he might dispatch him the better while he feared no danger.

The second is, God over-shoots the Devil in his own Bow, in making Saul's Javelin to miss David's Body, who made David's stone to hit Goliah's Forchead and kill him.

The third thing is, David in thus escaping, is a Type of Christ, who while he sought to cure the Jews, they sought to kill him, yet did he escape them often, Luke 4.18, 19, 20. and John 8.59. till his hour was come. Thus David escaped twice, once here, v. 11. and again, chap. 19.10.

The Fourth Remark is, Saul's sending David away from his Court at Gibeah, whither Saul marched from the Camp, and Jonathan together with David, after he had put him into a Soldier and a Courtiers Garb: In their way thither was that Song (so offensive to Saul) sung by the Women as is aforesaid; however, Saul Hypocritically hides his Malice, till he had the opportunity of casting a Javelin at David, which he marvelous∣ly avoided, as is before related.

N. B. Now Saul taketh new measures, and Banisheth David from his Court, v. 12, 13. Yet under pretence of Honour, that he might seem to make good his Promise of prefer∣ring the Man that could Conquer Goliah, so he makes him a Collonel over a Thousand Soldiers; but his intent was to free himself from his own fears.

First, Lest (as some say) David should dispatch him privily in his Bed, as he would have done to David upon advantage, with his Javelin: This was to Muse, as he did Ʋse.

Secondly, Lest (as others say) he should ingratiate himself too much with his Courtiers, as he had already gained the Commonalty, and he might fear that both these would joyn together to Depose him, and set up David in his stead because of the Song of the Women, v. 7. But,

Thirdly, The true cause was to quit himself of his great Eye-sore, for now David's Presence made Saul as much sad, as ever his Musick had made him merry, by fetching him out of his Melancholick Dumps.

The Fifth Remark is, The effects of this new Preferment conferr'd by Saul upon Da∣vid, v. 14, 15, 16. Saul designed to expose David in the Wars, that he might fall by the Philistines Hands, when he could not make him fall by his own Hands: But such was the Providence of God over him, and his own Prudence in managing all his Mili∣tary Matters, that David became prosperous in all his Proceedings, whereby he plainly captivated the Universal Affections of the People, when they saw the Lord was departed from Saul, and was present with David, giving him prudence in his Conduct, and pro∣sperous Success in all his Ʋndertakings: No wonder if Saul was afraid of him, as it is said of him three times, v. 12. and 15. and 19.

N. B. Dr. Lightfoot well observeth, that when David was now set at large from Saul, to go in and out at his pleasure, then likely he bringeth Goliah's Armour to Bethlehem, and his Head to Jerusalem, laying up those Trophies of his Valour and Victory among his own Tribe, that when occasion should be, the sight of these things might influence a

sufficient Party to stand up for him, whom God had already Anointed and Appointed by Samuel.

The Sixth Remark is, Saul's restless malice in plotting to destroy David secretly and treacherously by pretending an Honourable Marriage to him; but intending most notorious mischief against him therein. And first he proposeth to Marry David to his Eldest Daughter Merab, but for a destructive purpose, v. 17, 18, 19. Saul's malice to David was such and so unsatisfiable, that he was resolved to ruin him, vel vi, vel clam, vel precariò, either privately or openly; and when he saw the latter could not be done, he makes an experiment of the former by propounding a Royal Match to him, thinking that would please the People, who, he feared would protect David from his offering him any open Violence. Therefore his Secret Wheedle was to offer him Merab in Marriage, only upon this condition [Be Valiant for me, and Fight the Lords Battles,] hoping he might fall by the hands of the Philistines, being a forward Man in Fight, (he well knew) and would venture far, yea too far; as Uriah did af∣terwards and was cut off, 2 Sam. 11.16, 17.

N. B. Note well; First, This very Pit which Saul had digged for David, the Lord over-ruled the matter so, that Saul fell into that very Pit himself, Psal. 9.15, 16. and 7.15, 16. For whereas he designed that David should Die by the hands of the Philistines, that very fate did befal himself; they made him kill himself, Chapter 32. Verse 3, 4.

N. B. Note well; Secondly, Merab was due to David before by Promise for his killing Goliah, Chap. 17.25. yet he that there twice enquired into the reward of that enterprize before he undertook it, never demanded it after the Atchievement. Be∣hold Saul's base Hypocrisie, still waxing worse and worse; Love is here pretended, and Truth in performing his Promises; but Mischief is purposed: Designing that he being made Saul's General, so Valiant in himself, would expose himself the more in most Desperate Enterprizes, to give more than Ordinary Proofs of his Extraordinary Valour.

N. B. Note well; Thirdly, David's modest refusal of this Royal Offer, because of his own meanness, not because there was really so much distance betwixt Saul and David, for the former had been but a Feeder of Asses, as the latter had been a Feeder of Sheep; and Saul himself, when he had a better mind than now, had the like modesty to Samuel, when he was first sent to Anoint him King, Chap. 9.21. but alas, Honores mutant mores, His Honour had marred both his Mind and his Manners; he had now forgot that himself was raised out of the very Rubbish of almost Destroyed Benjamin, Judg. 20, &c. David speaks lowly of himself with∣out dissimulation, as too low and unmeet for so high a Marriage, that Saul might not suspect so low-minded a Man, for being Ambitious to seek the Kingdom, though already Anointed thereto.

N. B. Note well; Fourthly, The persidious dealing of Saul with David, when he had performed the Conditions in Fighting the Lords Battles, that he might be Married to Merab; and through Divine Protection, and contrary to Saul's expectation, had run through many difficulties, and eminent dangers. Saul, contrary to his Promise to David, gave his Daughter to another Man, namely, to Adriel, v. 19. on purpose to provoke David into some Treasonable Actions and Speeches, which might give Saul some colour to cut him off: This Affront and injury was very unbearable, and the like had incensed Samson to Destroy the Corn, Vines, &c. of the Philistines, Judg. 15.2, 4. though to be deprived of the Joy of Marriage; and when the Mar∣riage Day was come, wherein the Bridegroom was in high expectation of Embrace∣ing his Bride, even then to be disappointed was exceeding hard measure, yet David resolves to bear it patiently.

N. B. Note well; Fifthly, David over-matched Saul's Malice in this matter also by his great Prudence and Patience, neither Acting nor Speaking any thing unbe∣seeming a Loyal Subject, but committed his Cause with all Calmness to God who Judges Righteously: And so indeed God did notably when Merab's five Sons (which she had by this Adriel) were in due time by Gods own appointment all Hanged, 2 Sam. 21.8, 9. To appease his great Wrath, &c.

The Second Secret Design of Saul to destroy David, was by his Marrying him to his Younger Daughter Michal, who could not hide her Love to David▪ which (some say) her Sister wanted, otherwise she would not have consented to Marry another Man, even Adriel, v. 20, 21. Here this Hypocrite discovers his Hypocrisie: 'Tis said, he

was pleased that his Daughter Michal loved David, yet was highly displeased that his Son Jonathan loved him: So that this was not pleasing to Saul simply that David was belov∣ed of Michal, but that she might Become a Snare to him, either by causing him to run some desperate Adventures for procuring her, or by obliging her (as his Daughter) to complot with her Father for Davids destruction: Put herein likewise David's God over-shot Saul's Devil in his own Bow. This bad Counsel for betraying David had no good success, for Michal minded more her Conjugal Love to a Good Husband, than an Impious Obeisence to a Bad Father; therefore was she an instrument of preserving David and not of destroying him, as the sequel sheweth, v. 22, 23, 24, 25, 26, 27. The Plot is promoted,

N. B. First, By Saul himself, offering to him Michal, though he had Robb'd him of Marab, saying, [One of the twain thou shalt have,] v. 21. Here's a fair Glove drawn upon a foul Hand, designing to pervert the Holy Ordinance of God (to wit, Marriage, instituted for mutual comfort) to his own Devilish ends; that the Wife might betray the Husband.

Secondly, By Saul's Courtiers, who besprinkled him (as we say) with a little Court Holy-Water, and perswade him into a willingness whom they found unwilling to embrace this Royal Offer, V. 22, 23. and not only so, but they Covenant with him too For an Hundred Fore-skins of the Philistines, v. 24, 25. not an hundred Heads (as Josephus saith,) for Fore-skins would much more enrage the Philistines against David, because they hated Circumcision utterly, v. 25. This pleased David well, v. 26. be∣cause this Match might mount him towards the Kingdom, which God had promised him; and he in order to it brings in the double number to prevent all Cavils that might hinder his Marrying of Michal; which was effected, v. 27.

The Last Remark is, This secret Conspiracy of Saul was likewise very marvelously confounded For,

First, He saw God was with David to secure him from all danger: The Hypocrite pretended, [To be avenged of the Kings Enemies, v. 25.] but intended that they should be avenged of David in his behalf, but God counter wrought him.

Secondly. He found his Daughters Love to David, was such as would not serve his hatred of him, v. 28. and when he saw this double disappointment, he became more afraid of David than ever before, v. 29. more especially when he saw Davids Prudence, Valour, Courage and Conduct Advanced Daily with the People, Verse 30.

N. B. Note well; Saul's hating God in David, seems like the unpardonable Sin: Glory fled from Saul who followed it, but follows David who fled from it: God Wills it, this none can resist, Rom. 9.19, 20.

1 Sam. CHAP. XIX.

THIS Chapter, the Nineteenth, Relateh a Double Banishment of David again; The first was from Saul's Court, and the second was from his own House. The first History hereof is from v. 1. to v. 10. the second is from thence to the end. Remarks upon the First Part are,

First, David's first Banishment from the Court is spoke of in the former Chapter, when Saul made him Collonel over a Regiment, lest his Courtiers should be too much Enamoured with him; how be was called back to the Court again from the Army, no reason is Recorded, as is of that in this Chapter: But it may well be supposed from what is said there, That it came to pass, not from any good will of Saul to David, but from his design to entrap him by Marrying him to his Daughter: When he saw how David won ground daily in his Honour among the Army, therefore did Saul send for him from the Camp to the Court, to put this Project in∣to practice, &c.

The Second Remark is, David's Banishment from the Court the first time here, was after a sort voluntary: Saul in a pang of Passion blabs out his Bloody design to Murther David; what he had been plotting privately hitherto against the Life of David, and was blasted in all his secret projects; this enraged him, and now he re∣solves to prosecute him more Publickly, as is apparent in this and the following Chap∣ters.

In order hereunto he commands his Son and his Servants to kill David, v. 1. Behold here Saul's infatuation, as to his Courtiers, those Aiones and Negones (as one calls them) who say Yea and Nay to whatever the King saith yea and nay to, and what∣ever pleaseth the King pleaseth them, &c. He might possibly confide in them to keep his Counsel, yet even those had been but a while before great Admirers of David, Chap. 18.5. but as for Jonathan, who so dearly delighted in David, Saul could by no means expect that he could see him Murthered; therefore Jonathan tells him of it, v. 2. saying, [Take heed to thy self until the Morning, and hide thy self in some secret place, lest my Father surprize thee, &c.] Hereupon David, upon his own accord, and according to the Counsel of his Covenanted Friend, withdrew from the Court, and hid himself in the Field, nigh to Saul's usual Walk, where he commonly took some turns to Compose his Discomposed Mind in his Morning walk. And according as Jonathan promised David, v. 3. He doth expostulate with his Father as they two walked to∣gether according to custome, about reconciling him to David, v. 4.

N. B. Note well here; 1. Though Saul's Courtiers had professed a great Veneration for David, Chap. 18.5, 22. yet not one of them interpose when they saw Saul resolve to kill David, to speak one word for him; though not a few of them were ready enough afterwards to Act against him. Vide hic aulicorum persidiam; see here the inconstant kindness of Courtiers.

N. B. Note well; 2. Jonathan's Fidelity; when all the Courtiers proved perfidious, Jonathan had Cut a Covenant (as the Hebrew is) with David, Chap. 18.3. wherein the Covenanters did first Swear, and then cut a Beast in twain, and passing between the parts thereof, they wished so to be cut in pieces if ever they falsified their Faith∣fulness each to other, Jer. 34.18. Jonathan here feels the weight of this solemn League of Love, which extended not only to their Persons, but to their Poste∣rities also.

N. B. Note well; 3. Jonathan's Prudence; in saying nothing at present, in the pre∣sence of Saul's Servants; partly, lest he should seem to oppose his Father too publickly, which he well knew would not be born; and partly, lest he should mistime his Good Advice, seeing his Father was now in a Phrenzy Fit; so not in a case to receive Wholesom Counsel. Seeds-Men sow not their Seed in a Storm, nor do Physicians Administer Potions in a Paroxysm or Fit. Jonathan hopes to find his Father in a better Temper next Morning.

N. B. Note well; 4. Jonathan's Self-denyal, though he was Heir-apparent to the Crown, and the next Successor to the Kingdom; this was enough (one would think) to make another Man an Enemy to David whom he knew was likely to Succeed his Father; yet Good Jonathan willingly waves his own Interest, to be true to his Cove∣nant. He Swears to his own hurt, Psal. 15.4.

N. B. Note well; 5. Jonathan's Piety; in chusing rather to Obey God than Man: His Father said, [Son, kill David,] but he knew God had said [Thou shalt not kill,] Exod. 20.13. More especially when Saul rendred no reason, why his Son must kill David: Nor is the Son to be blamed here for betraying his Fathers secrets to David, seeing it was no Disservice, much less Treachery to Saul; but he is rather to be highly applauded for his Faithful and Religious Respect both to God, to his Friend, to his Countrey, and to his Father, in hindring him from imbruing his hands in Innocent Blood hereby.

N. B. Note well; 6 Jonathan's Powerful and Prevalent Oratory, v. 4, 5, 6. As Saul and he walked alone together to take the Fresh Air, nigh to the Cave where David lay hid; His First Argument is, his calling Saul King, whereby he minded him of his Duty, that he must use the Sword of Justice only to punish Evil-doers, but to protect those that do well. His Second Argument is, His calling David Saul's Ser∣vant, minding him thereby, that a Servant, while he doth his Duty, may not be de∣serted, much less destroyed by his Master. His Third Argument is, His pleading David's Merit, wherein he appeals to his Fathers own Conscience, that himself rejoyced to see David Discomfit Goliah, and ever since hath deserved so well of thee and the whole Kingdom, that thou hast made him thy Son as well as thy Servant, not only one Innocent as to Evil, but also one most Eminent in all Goodness and Heroick Actions, &c.

N. B. Note well; If Jonathan plead thus effectually for David with his Father, &c. How much more doth our Jesus plead with God for reconciling us to him, &c!

The third Remark is, David's Return to the Court through his dear Friend Jona∣than's irresistible intercession, ver. 6, 7. the Conclusion of Jonathan's cogent Arguments, to wit [therefore He who hath so highly merited, ought not to be so basely murthered,] had a mighty influence, and made a deep impression upon, Saul's Spirit, so that he was convinced of his folly, and when he felt both Jonathan's Oratory, and David's Innocency to Triumph together in his own Conscience, he is willing to be reconciled to David, and ordered his return to the Court again; and that his Order might the better be be∣lieved he confirms it with a most Sacred Oath: and 'tis not improbable Saul spake as he thought here, but this great change, flowing not from any true Repentance, so much as from a Wor••dly interest ••seeing David could not be kill'd without shame, if not worse to himself) was of a short continuance; these good thoughts did indeed look into Saul's wicked heart, but they would not long stay there, for they did not like their lodging, and therefore, though David was Restored hereby to Lodge with his Wife nigh the Court again, yet when those good thoughts disloged themselves out of Saul's bosom, David (notwithstanding Saul's Oath to the contrary) must be dislog'd out of the Court also.

The Fourth Remark is, David's Banishment again from the Court, not as his former, voluntary and out of Choice, but now forced and by way of compulsion, ver. 8, 9, 10. Wherein is described (1.) The Cause of Saul's renewed rage against David, namely, his wonderful Victory he again obtained over the ••hilistines, who waged war against If∣rael, Chap. 18 30. Not only to revenge their former losses when David slew their Champion, &c. But more especially because David had most highly provoked them in slaying two hundred of their men, and Circumcising them, and carrying their fore∣skins to Saul as a Dowry for his Daughter David's Wife, Chap. 18.27 Now was the Battle fought wherein David became a most glorious Conquerour of them here, ver. 8. And whereas David's happy Successes over the Enemie sof Israel should have cheared Saul's Spirit, it had a quite contrary effect upon him, and sadned Saul's Soul, looking upon all David's Victories as so many degrees or steps whereby he was now climbing up to his Throne, and the Devil watching his opportunity to improve Saul's melancholly, as before he had done. (2.) Here is described David's desperate danger again, notwithstanding Saul's Promise and Oath for his safety; such slippery hold and slender assurance had he of that Hypocrites favour, &c. And now Satan by Divine permission that he might be Saul's tormentor for his sin) comes upon him from the Lord, and causeth him to cast his Javelin (which the Tyrant had ever beside him to secure him from his unceslant fears) again at David as he was playing upon his Harp, to mollifie his frantick fits, that he might slay him, ver. 9, 10. quite contrary to his solemn Oath, ver. 6. So little trust or truth is there in the Oaths of Envious Hypo∣crites, especially in c••mmen Swearers, (such an one as Saul seems to be,) as Saul was a King, the bare word of a King should have been as irreversible as the Law of the Medes and Persians, Dan. 6.8. How much more, when it was confirmed so by an Oath.

N. B. Note well; May it not be said that this Cursed Spirit of Saul hath possessed the Papists as by a Pythogorical Transmigration, that keep no Faith with Hereticks, &c. as they call the Protestants, &c. (3.) Here is described David s deliverance from this desperate danger [he slip'd out of Saul's presence, ver. 10. as he had done before, Chap. 18.11. through the same watchful providence of God for David's preservation, that his promise of the Kingdom might be performed to him.

Now the second part of this Chapter contains David's second Banishment from his own house, whither he now fled from Saul's Court to see if he might be safer where he dwelt with Saul's Daughter, not far from Saul's Court, ver. 11, 12. &c. Remarks upon this are,

First, Saul sent his Pursivants to watch him, and to slay him in the Morning, ver. 11. and why not in the Night, the Learned render many Reasons; as,

First, It would have been barbarous and below a King to break into his Subjects house by night, and to murther the man in his Bed.

Secondly, Lest the darkness of the Night might give David an opportunity to escape, which the day would prevent, and therefore was it judged sufficient to set a watch about his house all the Night, until the Morning.

Thirdly, Josephus renders this Reason, that Saul had appointed Judges to sit upon him next morning, and to Condemn him for a Traytor, and this seems the more pro∣bable

that Saul must have some colour of Justice for executing David, lest he should have too much disgusted the People who generally loved David.

Fourthly, Lavater saith, such was Saul's implacable malice against David, that he set this time for slaying him, that he might himself be present, and so be sure in see∣ing him slain.

Fifthly, But the principle Reason was the singular providence of God in sending this sublime infatuation upon Saul's mind to pitch upon the worst time, that David might be delivered from his bloody hands.

The Second Remark is, The Instrument the Lord used to work David's deliverance, namely, Michal Saul's Daughter, and David's Wife, ver. 11, 12. who, though she had little Religion in her (as appeareth by her deriding David's Devotion, 2 Sam. 6.16.20. &c.) yet had learned by the light and law of Nature to prefer an Husband for good, before a Father for evil: Her Conjugal affections made her more faithful to the former for his preservation, than any filial fear could oblige her to the latter to become an Abbettor to her Father for her Husband's destruction. She knew so much out of Moses's Writings, that the Man and the Wife are but one flesh, and so closed together as to make but one piece, so in preserving of David, she sought her own preservation.

The Third Remark is, The means whereby Michal did deliver David, she wrought wilily in deceiving, (1.) Saul's Pursivants, and (2.) Saul himself, after she had dismiss'd David down through a Window, ver. 12, 13, 14, 15, 16, 17. Wherein first her faithfulness to David is demonstrated two ways,

First. In her Advice to him, [If thou save not thy life this Night, to Morrow thou shalt be slain, ver. 11.] Some say, Jonathan, David's dear and faithful Friend, and Michals Brother, sent Tidings to her of Saul's Murthering Design, or she might observe the Sergeants hovering about the House in the Night; and David having told her how narrowly he had escaped his death before he came home to her, she might prudently gather that her Fathers fury would not so end, but pursue him to his House.

Her Second demonstration of fidelity to David was her assistance of him to escape after her Advice to him, to flee from his danger, ver. 12. Love is laborious, she most lo∣vingly bestirs her self to let David down at the Casement, because the Doors had Centinels set at them by Saul to secure David whensoever he should come forth there: so David fled.

Secondly, Now Michal's difficulty remained, how to delude her Fathers Messengers, and how to deceive her Father himself that she discharged the duty of a Daughter to him. In both which Michal is hardly held to her shifts of wit.

N. B. We usually say, [a Womans wit at a pinch is more Mercurial and riper than that of a Man, who must have more time for deliberation.] As is above observed, upon Judges 13.23, &c.

First, Michals crafty wit is set at work to deceive Saul's Serjeants sent to Arrest David; in order hereunto she takes her Teraphim Hebr. (some superstitious Image which she had kept secretly, David knowing nothing of it, as Rachel had her Mawmets whereof Jacob was ignorant) and dressing this similitude of a Man with Goats hair about its head, she laid it down in the Bed to represent David with his hair on the Pillow, as if he had been sick in his Bed, and Curtains drawn close, nothing but a glimmering light left (as is commonly done for a sick person) that the deceit might not over-easily be discovered, ver. 13. Now when Saul received no account how his first Messengers had sped, the Morning being come, he doubted they proved perfidious to him, tho' they only stood waiting still for Davids coming out at the door. He hereupon sent other Messengers in the Morning, to whom Michal said that David was sick in Bed, ver. 24. Whereupon they departed with these Tidings to Saul, as not daring to suspect the truth of what their Superiour (the King's Daughter) said to them, and they looking upon it as a gross piece of rude incivility to break into a sick Mans Cham∣ber, to give him any unmannerly disturbance, and so trie the truth of Michal's Allegations.

Hereupon Sanguinary Saul (who so greedily sought to suck David's blood) sent o∣ther Messengers the third time, ver. 15. with a larger Commission than either of the former, (not only to watch the doors (as the first were impowered only to do) nor only to enquire what was become of David, seeing he came not out of doors, but also to break in, and bring him away sick, or well, that He, for his better security, might himself slay him, or see it done: His Envy was thus full of Jealousie, he suspected that either his former Messengers had been Bribed with Gifts or Promises by Michal,

or that Michal made these Excuses, only to preserve her Husband out of her Fathers furious hands; so being impatient of this delay, he chargeth his last Messengers to se∣cure him, but when they had broke in, they found nothing in the Bed but an Image instead of a sick Man.

N. B. Oh how blank they look'd, when they saw their bloody hopes so handsomly frustrated, ver. 16. But more blank assuredly was Saul's look, when they told him that the Bird was flown, when he had thought to have made his Breakfast that Morning of him. Hereupon he comes in a rage, and lets flye at his Daughter, saying, [Why hast thou deceived me so, and sent away my Enemy?] ver. 17. To which Michal an∣swered, [David threatned to kill me, &c.]

N. B. Note well, upon this whole History. First, That Michal thus far is to be both commended, and imitated by all good Wives, so far as her Loyal Love to her Husband in seeking his preservation extended, yea, and her wily Wit in deceiving deceivers ought not too rashly to be condemned. 'Tis an old Adage, Fallere fallentem non est Fraus. To deceive a Deceiver is no deceit; if any sinful means be not made use of thereunto: Bloody Persecutors have been frequently frustrated by some lawful means, as those that sought after Jeremy, and Barach, Jerem. 36.26. Athanasius, Luther, and others, the Lord hid them as he did David here.

N. B. How God's Providence and God's Promise seem contrary and contradictory as to David (as before to Joseph,) a Crown is promis'd him, yet a Javelin is twice cast at him; he is hunted as a Partridge, &c. 1 Sam. 24.11. and 26.20. He must pass through manifold dangers, yet hath he as manifold deliverances; God by his Providence made good his promise to David, so that Providence may not be judged of by piece∣meal, when all ends of it meet; much Beauty may be beheld in all its parts, &c.

N. B. N••te well, Secondly, Nor is Michal to be blamed for thus deluding those Mes∣sengers as to the matter of it, for her cunning contrivance manag'd her Matters so, as that Saul's sending three times about one and the same business, must needs become delatory work, which was as designedly pleasing to the loving Daughter, as it was des∣perately displeasing to her impatient Father, for it was the Daughters design to beget delays, that her dear David might have time enough to escape far enough, before Saul sent pursuers after him.

N. B. Note well, Thirdly, Nor is Michal much blame-worthy, tho' she did, what deserved the Character wherewith the grandest Cheats are branded with, namely, in deceiving her own Father; but if it be considered how she did no more herein, than to take away the Sword out of a Mad Man's hand, and so prevented his great Ini∣quity, in embruing his hands with the blood of her innocent Husband, she is rather to be praised for it.

N. B. Note well, Fourthly, Michal (notwithstanding all the aforesaid,) cannot be excused for telling her first Lie, [that David was sick, ver. 14.] which likely she look'd upon as no sin at all, or at least a very little sin, according to her ignorant Education under so bad a Father, and in so blind a Family (otherwise she would never have mocked at David's dancing before the Lord, 2 Sam. 6.16.) It was her ignorance to take the liberty of telling an Officious Lie, looking upon it as lawful, seeing it was for the saving of the life of her Husband; but she had not learnt that Lesson, [We may not do the least evil, no not for procuring the greatest good,] Rom. 3.8.

N. B. Note well, Fifthly, Much less can Michal be acquitted for her latter Lye, ver. 17. which was a down-right pernicious Lye, not only in transferring the blame (Saul did charge her with) upon her Husband, but also adding a gross untruth [that David threatned to kill her, &c.] Wherein she both notoriously scandaliz'd so good a Man, that abhor'd it, (which scandal) (it is believed) might have done David much damage among the People, who had so high a veneration for him; to say nothing how she by this sinful shift bewrayed her distrust in God, no doubt but she had done better had she followed her Brother Jonathan's Example, and spoken boldly to her Father in defence of her Husbands innocency, relying upon God's Providence without telling a Lie to save her own life from the rage of her furious Father.

N. B. This sheweth how usual it is for Liars to lay one Lye upon another, the les∣ser Lye making way for the louder; her Officious Lye, ver. 14. prepared her for this pernicious Lye, here, ver. 17. the little Thief opens the door for great ones.

The Fourth Remark is, David's taking Sanctuary with Samuel, when he was thus Persecuted by Saul, ver. 18, 19, &c. Here we may stand, and wonder at the wonder∣ful

Providence of God towards David; while Saul was watching and searching David's House, David was got (as we say) out of Saul's Gun-shot, and was composing and singing the 59th Psalm, [Deliver me from mine Enemies, O God,] as the Title of that Psalm expresseth, and where could Banish'd David expect both Protection and Direction better than with Samuel, and with a Colledge of Prophets?

N. B. A place so sacred, that the very Philistines durst not molest it, looking upon those Sons of the Prophets (over whom Samuel was President) as Sacred and Priviledg'd Persons, chap. 10.5. though David thought those Prophets would protect him from bloody Saul, and therefore fled he thither; yet so blood thirsty was Saul, and more savage than the very Uncircumcised Philistines, that he sent his Blood-Hounds even thither also to take David, v. 20. while he was seeking Direction (as well as Protection) from Samuel, how to get his Faith confirmed in God's Promise of the Kingdom, which now began to waver, as Chap. 27.1. Psal. 116.11, 12. Seeing Saul so barbarous, that neither Sanctuary nor the presence of holy and highly esteemed Prophets could protect him against Saul's Rage and Malice.

The Last Remark is, The prodigious deliverance the Lord wrought for David. (1.) From Saul's Messengers. And (2.) From Saul himself, v. 20, 21, 22, 23, 24.

First, From his Messengers: Saul's Malice was so bloody and barbarous, as he was re∣solv'd to be reveng'd of David, and of all that protected him, not sparing the very Prophets, no nor Samuel himself, but would put them all to the Sword, as he did A∣himelech, and Eighty five Priests afterwards, chap. 22. in order hereunto he sends his Blood-Hounds to execute his Bloody Decree; they come among the Prophets, and instead of falling on them with their Weapons, they let them fall out of their hands, and fall down themselves (putting off their Military Habit) and fall a singing Sacred Songs with the Prophets, quite forgetting the purpose they came about.

N. B. So good a thing it is for bad Men to be in good Company; as here, and this was done to three sorts of Saul's Savage Pursivants, to convince Saul of his sin, that it was in vain to persecute David, whom the Lord thus protected by a Miracle, as he did Christ after the like manner afterwards, John 7.45, 46.

Secondly, From Saul himself, who when he saw his Messengers fail'd him (one Company after another) went himself to make sure work, as if resolv'd to Wrestle a Fall with the Most High God, and to try it out with him, possibly thinking himself priviledg'd from the good Spirit of Prophecy, (that had inspired his Messengers) seeing an Evil Spirit from God, was sent to possess him: But it fell out contrary to his Ex∣pectations much more; for whereas his Messengers did not Prophesie, until they came in∣to the Company of Prophets. He fell into his Raptures in the way thither, to shew, that the Hearts of Kings, are in the Hands of the Lord, Prov. 21.1. and the more he har∣dened himself against God, the more God hamper'd him by his power upon him; God makes him strip himself both of his Martial and of his Royal Robes, to Prophesie before Samuel (who had laid aside his Judgeship, yet was not idle, but exercised himself in his Prophetical Office still) and his Extasie bereav'd him of Sense and Motion, so that he fell down upon the ground, and there lay like an ordinary Fellow, [all that Day, and all that Night,] so long did the Lord hold this Worrying Wolf in a Chain, that David might have time enough to make his Escape; insomuch that the People now jeared him, saying [Is Saul among the Prophets?] Not as before, chap. 10.12. wherewith he was there Honoured; but the meaning now was, [What, Is the Tygar-like Tyrant so tied up, so manacl'd, maugre all his Malice and Madness?] Surely God hath done this for David's safety: God makes Saul a Prophet in some sort, that he may make David a King in the best manner, &c.

N. B. Note well, 1. Samuel came no more to see Saul till the day of his death, chap. 15.35. that is, to do Homage to him (after his sparing Amalek) as a King, for the Lord had then rejected him, yet Saul meets Samuel here, not with a design to see him, but to slay David; nor do we read that Samuel said any thing to him in owning him as King, and some suppose that Saul knew not Samuel, because his Extasie took away his Senses.

N. B. And notwithstanding, Saul Prophesied as Wicked Balaam did, and those Work∣ers of Iniquity, Matth. 7.22, 23.

CHAP. XX.

THE Twentieth Chapter containeth David's private return to the Court to consult with his Faithful Friend Jonathan, about his case, &c. where we have a pro∣spect of three parts. (1.) The Antecedents. (2.) The Concomitants. And (3.) The Consequents. Remarks upon the First: The Antecedents are these.

First, David fled from Naioth in Ramah to Gibeah of Saul (which is computed twelve Miles distance) while Saul lay in his Trance, (and Chain'd up in God's Chain, like a Wolf restrain'd from Worrying God's Lamb David for a Day and a Night) and where Jonathan was Resident and President in his Father's Absence: He asks his dear Jonathan. What Crime he had committed that his Father was so implacably incens'd against him? v. 1. Good Jonathan answers him with a [God forbid, &c.] v. 2. not thinking that his Father could be so wicked as to seek David's Life, when he had so lately sworn to the contrary, chap. 19.6.

N. B. The Love of this good Son thought no evil of a bad Father, 1 Cor. 13.5. what extravagancy had been in the Father, his Charitable Son imputes it as the fruits only of his Frantick Fits, and he assureth David, saying, when my Father comes to himself, I dare undertake to reconcile thee to him, as I have done heretofore, chap. 19 4, 5. Thus this Noble-minded Son is least suspicious of evil, and puts a more candid Con∣struction upon the evil Actions of a Bloody-minded Father, than they truly deserved; and so great was the Son's Blind Charity, towards a bad Father (which was both com∣mendable and comely in him) that he assureth David [My Father will do nothing, either small or great, but that he will shew it me.] To this David replys, v. 3. and that with a Solemn Oath, (because the matter was of great moment) that Jonathan might not doubt of it, interposing this Reason, why Saul concealed his designing David's Death from Jonathan, because he knew there was a League of Love betwixt them, v. 3. Jona∣than's Rejoynder to David's Reply, was, That he offered his utmost endeavour to grant David's Request for discovering the truth, concerning the King's Mind, and for pre∣serving his Life who was Innocent, yet in danger, v. 4. saying to him, What thy Soul desireth, I will do for thee; so our Jesus says to us, Matth. 7.7. John 16.23, 24.

The Second Remark is, The manner how Jonathan must pump forth his Father's Mind, prescribed by David, v. 5, 6, 7, 8. wherein Observe,

First, The Opportunity, that is, the Solemn Festival time of the New-Moon now at hand, which was celebrated as a Testimony of their Thankfulness to God, for lending them Times and Seasons, Numb. 10.10. because all time is the Lords, [The day is thine, and the Night is thine, thou hast prepared the Light and the Sun,] Psal. 74.16.

Secondly, The Vacancy of David's usual Seat as he was the King's Son in Law, would occasion Saul's Enquiry after him; for though David could not well imagine that Saul would expect his Company, whom he had once and again endeavoured to kill; yet partly Saul might suppose that David would ascribe all those his Extravagancies only to his Frantick Fits; but when this Phrenzy was over, he would come with a more com∣posed Mind to keep the Feast of the Lord, and then David might think himself in safe∣ty, and so by his coming to fill up his proper Seat, would give another fair Season wherein to slay him: Or partly, and more especially, David would try this Experiment for discovering Saul's Mind toward him, he begs leave of Jonathan (who had power to grant it, as the King's Deputy Lieutenant, during his Absence at Naioth) that he might go to Bethlehem, and keep his Annual-Feast among his Kindred for two Days on∣ly, promising to return and hide himself in the Field near the Court, that Jonathan might give him Intelligence how his Father resented his Withdrawment.

Thirdly, David's Appeal to Jonathan's own Conscience concerning his Innocency, saying, (1.) If Iniquity be in me, stay me thy self, I had rather Die by thy friendly hands, than be tortured by the hands of thy furious Father: The tender Mercies of the Wicked, are Cruelties, saith Solomon, Prov. 12.10. But if no Iniquity be found in me, as thou judgest, then be mindful of that Solemn Covenant, whereof God is a Witness, and give me seasonable notice of Saul's Intentions concerning me; If he say well to my Ab∣sence, by thy leave, I am willing to trust my self with him this third time, as I have done twice already, chap. 18.11, 17. and 19.7. notwithstanding his double Double-Dealing

with me, in forgetting both his Promise and his Oath; but if my Absence en∣rage him for his losing the opportunity of killing me, then let me know, that I may escape his Rage, &c.

The Third Remark upon the Antecedents is, Jonathan's pathetical Promise to David, that he would be a fast and a faithful Friend to him at this critical juncture, v. 9, 10, 11. to 18. Wherein observe,

First, After Jonathan had told David, he abhor'd the thoughts of either slaying him himself, or of betraying him into Saul's Hands to be slain by him, v. 9. they consult together by what means, and in what place this friendly Office might be performed without suspicion to Saul, v. 10, 11. So they both walk into the Fields for private Conference, where they might not be over-heard, and where Jonathan in an abrupt Expression, calleth, [Jehovah the God of Israel,] to Witness the reality of his Respects, and to be Judge betwixt them, v. 12, 13.

Secondly, Jonathan's Piety towards God, and an humble denial of himself, saying, Tantamount, though I be Heir Apparent of the Crown, by Lineal Succession, and therefore might envy thee, having more cause than my Father for being envious, yet because I know 'tis the good Pleasure of God to reject my Father, and to Elect thee as one better than my Father, much Joy mayest thou have of the Kingdom after him, and whatsoever becometh of me, [The Will of the Lord be done therein] Acts 21.14. he chearfully submitteth himself, and resolveth to cleave close to his Friendship with David, in whose felicity he rejoyced as much as in his own.

Thirdly, Jonathan's Faith, as well as Self-denial, is here very Conspicuous, in court∣ing David, now in his lowest State of Humiliation, even then, when David had so so∣lemnly Sworn his own desperate Apprehensions of himself, saying, [As the Lord liveth, and as thy Soul liveth, there is but a step betwixt me and death] v. 3.

N. B. Yet at that time Jonathan Complements him, as if he were already actually the King of Israel, therefore must he have David to Swear and Swear again, by way of Restipulation, to keep Covenant with himself, and with his Posterity, whether he were Dead or Alive when David came to the Kingdom, which he was sure would be, v. 14, 15, 16, 17.

N. B. The like famous Faith we find in Abigail afterward, Chap. 25.28, 30. &c. But above all, the Faith of the Penitent Thief, in him who is called the Son of David, he could believe in a Crucified Christ, and pray for his kind remembrance when he came into his Kingdom, Luke 23.42. as if he saw him already in his State of Exaltation.

The Fourth Remark upon the Antecedents is. The pious Prudence and Policy Jona∣than propounds to David, as measures to be taken on both sides; the one for sounding Saul at the Feast, how his Heart stood affected, or disaffected towards David, and the other, for hiding himself until the Evening of the third Day, ver. 18, 19, 20, 21, 22. Wherein observe,

First, The time when it was agreed betwixt them, that David should tarry at Bethle∣hem till towards the ending of the third day, (the next Morning being the Feast-day, and Saul was expected home from Naioth in order thereto) it may not be supposed, that David laid perdue all that time, but then was he to hasten to his hiding work, that he might have an Account from Jonathan what was Saul's Resolve.

Secondly, The place where David was appointed to hide himself was, [by the Stone Ezel,] which signifieth, [that sheweth the way,] and so indeed it did to poor David; namely, that his way was not to return to Saul's Court, but to flee from Saul's Fury for the saving of his Life: 'Twas certainly a place where Jonathan and David used to walk and talk together about secret Matters, and where Jonathan had advertised him of his Father's Intent to kill him, chap. 19.2. likely it was a Way-mark to direct Travellers in∣to the right way, &c.

Thirdly, The manner how Saul's Soul might be discover'd, which was a most cunning Contrivance of Judicious Jonathan, to avoid all Jealousie on his Father's side: He must shoot three Arrows, as David must tarry three days, v. 19, 20.

N. B. One would wonder to behold all the Allegories that the Wanton Wits even of Learned Men, do make upon the Stones David prepared to sling at Goliah; some would have them to signifie the Scriptures that Christ cast at Satan (that great Goliah of Hell) in his Wilderness-Temptations; but that which marrs the Mirth of the Allusion, is the disproportion of the two Numbers, for Christ's Scriptures are but three, and David was overseen in chusing five smooth Stones out of the Brook, to make their Allegory Incongruous: After the same manner they trifle about this Story of the two

three's here, and of Jonathan and his Boy, &c. and indeed I have found it but a labori∣ous loss of time to peruse such Writers, whose Writings are but the frothy Exuberan∣cies of their own Wanton Brains: Thus far they say right, that the Name Jonathan, Heb. signifies, [Columbae donum,] the Gift of a Dove, though he was the Son of a Persecutor, but their making him to signifie (together with his Boy) as the Company of Prophets, &c. seems altogether Impertinent.

N. B. However, this may solidly be affirmed, that Jonathan's shooting his Arrows short, or over the Boy, as he should see occasion, v. 21, 22. was an appointed Indicati∣on between them too, and an Infallible Intimation of God's Providence concerning David, how he had found his Father minded towards, or against him, after he had duly sounded him: Those three Arrows, were Jonathan's three Winged Messengers which he sent to David to give Intelligence to him, how his Matters flood at Court, (in case they two could not come together for Discourse but be discovered,) therefore the Scene was laid thus, for fear the Coast might not be clear, and Saul come to know their Meeting together, and become more mad thereby, this should be a dumb and an undiscernable Sign from Jonathan to David, [If I shoot short of him, then come thou along with the Lad, as if thou camest thither by chance, and carry on thy course to the Court, without any fear of damage; but if I shoot over the Lad, then flee with Expedition, and shift for thy self, serving God's Providence in such a way as the Lord shall direct thee.

N. B. How oft doth our Jonathan, or Jesus shoot short of us sometimes in common Calamities (that carries off many others, and sometimes he shoots over us in the like case of common Visitations, and all this is to demonstrate the Blessed Indications of his Sparing Mercy towards us for his farther Service, &c.

Now come we to the second part, the Concomitants of the Act it self at that Feast, unto which Saul came the next Morning after this from Naioth. Remarks upon them are,

First, Saul, though a bad Man, yet was careful to keep this Feast of the New Moon, according to God's Law, Numb. 10.10. and 28.11. Psal. 81.3, &c. and he will have his Princes and Nobles to keep it with him; where himself sate down in his Chair of State, his Seat of Royalty, and his Chieftains had likewise their peculiar Seats, which were all filled, but David's (the King's Son in Law) was empty, v. 24, 25. But Jona∣than arose at Abner's coming to give place to him, as to the King's Cousin, and Chief General of the Army, or rather to sit at farther distance from his Father, as fearing his fury: The first Day of the Feast Saul was silent at David's Absence, supposing some legal pollution had detained him, so was unclean until the Evening according to the Law, Levit. 7.19, 20. and 11.14. and 15.16. therefore Saul asked for him the next Day, whereby he discovered his gross Hypocrisie, saying.

N. B. [Surely he was not clean the first day,] v. 26. Surely Saul look'd upon himself as clean, yet while he scrupled thus at Ceremonial Pollutions, he made no Conscience of Moral filthiness, such as Envy, Malice and Murthering of Innocent Blood: This is the true Character of Hypocrisie.

The Second Remark upon the signal Circumstances of this Feast is, Saul, upon the second Day, asks Jonathan after a scornful manner, [Where is the Son of Jesse, that he comes not to day?] v. 27. Surely David had deserved to be better stiled by Saul, who did owe his Crown and Kingdom to him for killing Goliah, &c.

N. B. 'Tis likely Doeg learnt this Language of Contempt, touching David from Saul here, chap. 22.9. and so did that Churle Nabal, chap. 25.10. not calling him by his proper Name: Saul was enraged, that he had lost his opportunty to slay him.

The Third Remark is, Jonathan's Answer, v. 28, 29. Saul asks him only, thinking that he knew David's mind most, and Jonathan might have Answered, [How can Da∣vid be expected here, unless he be weary of his own Life, which was so lately sought for?] But he truly tells him with due Reverence to Saul, that David had begg'd leave of him (as Vice Roy in the King's Absence) to go to the Feast at Bethlehem, for his Eldest Brother in his Father's Name, and by the right of the First-born had commanded his presence there.

N.B. Josephus saith, he only Invited him, but the First-born (having a Commission from the Father) had Authority over the Younger Brethren in all the Concerns of the Fa∣mily, where of the ordering of this Yearly Feast (as 'tis call'd, v. 6.) was one branch: As this might very well be a true Excuse, so David might in prudence take this oppor∣tunity for preserving his precious Life, which Saul had so greedily, and so frequently sought for.

The Fourth Remark is, Saul's Anger at this Answer, v. 30, 31. He calleth good Jona∣than all that is naught, and holds the worst word in his Budget too good for him, foaming out of his Mouth in his Frantick Fit whatever Spite and Spleen, yea, the most Malignant Malice could invent, making foul Reflections upon his own Queen, Jona∣than's Mother, as if she had been a Whore, or no better than his Concubine Rispah, 2 Sam. 21.8. or however, such an Imperious Dame whom he could never govern, possibly opposing at times his Frantick Extravagancies: And seeing [partus sequitur ventr••m,] The Birth follows the Belly, that Jonathan had derived this perverse Temper from her, and not from him; and thus the Tyrant Rants and Hectors his good Son, inti∣mating, as if David by his Crafty Insinuations had wheedled the Fool out of his King∣dom, whereof he was Heir Apparent; so in a Rage resolves, that the Cheat David, shall surely die.

N. B. Note well. Nay, but stay, Sir, you must ask God leave, [For to him belongeth Issues from Death,] Psal. 68.20. and David's times were in the Lord's Hand, Psal. 31.15. and not in the hands of bloody Saul: No sooner did Jonathan intercede a word for David, in his, [Why shall be die?] v. 32. but presently Saul seconds his raging Words with outragious Deeds, [casting his Javelin at his dear Jonathan,] v. 33. which, had it hit and kill'd, Saul could expect little Joy in so doing; for a Father to kill such an obliging Son with his own hands, might have broke a more Natural Father's Heart, &c.

N. B. But a Mad Man is not capable of any such consideration: Had this Hypocrit•• now dissembled his Displeasure, he might have got David into his Clutches, &c. but hereby he proclaims his Irreconcileable fury, and taught David by this Token to pro∣vide the best for his own safety.

The Fifth Remark is, Jonathan's Anger at his furious too Angry Father, that had thus foully affronted him at the publick Table, traducing him for a Traytor in so open a Theatre; and not only so, but essaying to wound him, &c.

N. B. The Signs of Jonathan's Anger were two. First, His Abrupt Departure from the Royal Table upon this Affront from Saul. The Second was his Abstinence from Meat all that second Day, v. 34. So near to his good Heart did David's desperate Condition lay, making it as if it had been his own; so that the cause of his Anger was for David's sake, as well as for himself. Duo nunc moriuntur in uno; Two days as it were in one, by Sympathy.

The Last part is the Consequents: The Remarks on it are, First, The third day, being the time appointed, v. 6.19. Jonathan Walks forth into the Field, no better guarded than with a Boy, to signifie these said Tidings to David, v. 35, 36, 37, 38, 39. as they two had agreed, the Boy being altogether ignorant of the design, as the Boy••an Jona∣than shot his Arrow beyond him, and cryed to him, [Is not the Arrow beyond thee?] This was the Warning-word for David to pack away.

N. B. Note well. Thus God shoots sharp Arrows sometimes beyond us, not to wound us, but to warn us of Saul's, or Satan's design to destroy us. When Jonathan had shot all his Arrows beyond the Boy, he bids him gather them up, bring them away, take his Bow, Arrows and Quiver, and be gone with them in haste to the City, v. 40.

The Second Remark; Then David (observing the Coast clear of Passengers) came forth of his Cave, meets Jonathan, and these two dear Friends met and melted one over another, v. 41. until David exceeded, having the greater Reason in many Re∣spects; for now he was like to be Banish'd, (1.) From the sweet Society of his dear Jonathan. (2.) From his Wife and Family. (3.) From the Common-wealth of Israel. But above all. (4.) From the Church of God, whereof he complains mostly, chap. 26.19. because there lay his chief delight. Psal. 42.1, 2. and 84.1, 2.

The Third Remark is, Jonathan dismisses him with his Prayers (as well as Tears) that the Lord would direct him, Renews the Covenant with him, and returns to the City, v. 42. leaving David to Divine Direction.

N. B. Note well. Behold here what a plunge David was in, not knowing whither to go for safety; not to Saul's Friends durst he go, for they would betray him; nor to his Foes, for those also he had incensed against him by his many Victories over them: Into all these and many other present Perplexities, God was pleased to plunge David, to fit him the more for future felicity, and in the mean time to exercise his Faith and Patience, that he might run to God as his only Rock and Refuge by fervent Prayer, Psal. 16.1, 2. and 144.1, 2, &c.

CHAP. XXI.

THis Chapter contains the beginning of David's perpetual Banishment, which was first to Achish King of the Philistines, residing in Gath, &c. Upon which the Re∣marks are,

First, David in his way thither comes to Nob, about Twelve Miles from Gibeah, where Jonathan and he had their sad parting; he comes hither, because it was a City of Priests, chap. 22.19. whom David feared not to betray him into Saul's Hands.

N. B. It seems Saul had removed the Tabernacle from Shilo to Nob, though the Ark was still at Kiriath Jearim, where it continued till David's Reign; yet the Priests of the Lord did here attend the Tabernacle, and David had a double Errand to this place, not only to supply his Wants with Bread, &c. but also, and more especially to seek Counsel and Comfort from God, by the Mediation of the High-Priest here.

The Second Remark is, David's Success in this double Errand with the High-Priest at Nob: Now was David in great distress, being driven both from the Prince Jonathan, and from the Prophet Samuel, (who were both fast and faithful Friends to him) where could he hope to find any Justice and Compassion better than in the Bosome of those Priests of the Lord, under his present Circumstances, seeing their Persons were Con∣secrated to God and his Worship?

N. B. No doubt but David's prime and principal Errand to this place, was to consult with God for his direction what way he should take in this Emergency for his own fu∣ture preservation, it being of far more importance than to seek relief for his present Necessities, which he might expect at another place, as at Anathoth where the Priest likewise dwelt, as appeareth, 1 Kings 2.26. Nehem. 11.31.

N. B. Note well. Though this consulting with God be not mentioned in this Chapter, yet is it over and over again in the next, where Doeg Accuseth Ahimelech for so doing, and Ahimelech himself confesseth he did it, Chap. 22.10, 13, 15.

N. B. Nor is it at all improbable that David resorted hither to visit the Tabernacle of God, (which he so dearly loved, and the loss of which he so much bewailed in his Exile) before his departure out of his Native Countrey and Kingdom, both to pour forth his own fervent Prayers unto God for his protection and direction in his distressed condition, and also to ask Counsel from God's Oracle by the High-Priest, who was at the first startl'd at his appearance (as the Bethlemites had been at the coming of Sa∣muel, chap. 16.4.) because David came so unlike himself, more like a poor Vagrant Beggar, than like a Son-in-Law to the King, and his Captain General: Hereupon Ahime∣leck asks him, [Why art thou alone, &c?] Whereas David had some faithful Servants (whom probably Jonathan had sent to guard him) for his Companions, as appeareth from v. 4, 5. and from Matth. 12.3, 4. Yet were they left at some other place at this time, as David himself affirmeth, v. 2.

The Third Remark is, The means whereby David obtained success in his double Er∣rand, which was by telling a loud Lye, v. 2. extorted from him by the prevalency of his distrustful fear, and the pressures of his present necessity, which two cases do not a little extenuate David's sin; for Hunger (as we use to say) will break through Stone-Walls, and Necessity hath no Law, yet ought not David to be excused for telling two Lies at one Breath, v. 2. and addeth a third Lye to them, v 8. and all deliberately, as Jacob had done before him, uttering three Lyes at once, Gen. 27.19, 20) both which are Examples of Humane Frailty, in the best Believers; teaching us,

N. B. Note well. That the best of Men are but Men at the best; and if left in the hands of their own Counsel, Satan's Temptation, and their own Corruption meeting together, they will not stick at this blushful sin of Lying; how unlike was David here to a Man after God's own Heart (who is the God of truth) in his telling so many Untruths, tho' it was an Officious Lye to himself through Ahimelech's Credulity to David, yet it proved a most pernicious Lye to the High-Priest, and to eighty four more of the Priests of the Lord, and to the whole City of Nob in the next Chapters, whereof David's Lye was the occasion, which he could not but suspect when he saw that dogged Sycophant Doeg there present. Therefore David doth not excuse himself for this great sin; but, like a true Penitent, lays load upon his own Conscience, ch. 22.22. and did greatly bewail

this sin of Lying, long after, earnestly praying both for pardon of it, and for power against it, Psal. 119.28, 29.

The Fourth Remark is, David's asking and obtaining, v. 3, 4, 5, 6, 7, 8, 9. Two things David asks here, as recorded (omitting his consulting with God's Oracle, not mentioned here) and he obtains them both through Ahimelech's Candour and Kindness to him. The first was for Alimony for the present: And the second was for Arms for the future. The first was for his present Sustenance, and the other for his future Safeguard.

The first is Alimony: 'Tis probable Jonathan had sent away David's Servants in such haste after him, that they had no time to procure and bring along with them any ne∣cessary Provisions; therefore David was constrain'd to beg his Bread at the hands of Abimelech.

N. B. Note well. This helps us to a right sense of his own words, [I have been Young, and now am Old, yet never saw I the Righteous forsaken, nor his Seed begging Bread,] Psal. 37.25. which must not be taken in the strictest sense, seeing himself was forced to beg his Bread, at two several times; once here, and again of Churlish Nabal, chap. 25.8, 9. Yet he could plead with God, saying, I am thy Servant, and the Son of thy Handmaid, Psal. 116.16. and again, Psal. 143.12. And as Nabal there gave him a flat denial, so Ahimelech makes a double Objection here against granting his begging Request, in propo∣sing two Cases of Conscience, that seem'd to tie his hands: The first was, he had no bread there (though undoubtedly he had Bread enough at Home in Anathoth where he dwelt) save only the Consecrated Shew-bread, which was appropriated for the Priests Suste∣nance, Exod. 25.30. and Levit. 24.5. to v. 10.

N. B. Note well. This Shew-Bread (which was alway before the Lord from Sabbath to Sabbath) was a Type of Christ that Bread of Life, who alway appeareth at his Father's right hand, to make Intercession for us, Heb. 9.24. The second Doubt was, Whether David and his Servants were ceremonially hallowed to eat of this Holy Bread, in case he should be satisfied to give it to them? As to both Objections David answers, v. 5, 6. [The Bread is in a manner common,] as if (he had said) I am in such danger of this dogged Doeg, that I dare not stay here so long, until common Bread, or other Provisions be sent for by thee to Anathoth, and this Holy Bread hath accomplish'd the Law in standing six Days upon the Table; hence some suppose, that David came upon the Sabbath, when fresh hot Bread was to be set in the Room of the old and cold Loaves (that on that Day were to be removed, and employed for the common use of the Priest and his Family) now seeing it is a ruled case, that in all matters of weighty importance, Ceremonials ought to give place to Moral Duties, when both cannot consist together; and thus our Lord Interprets it in all the three Evangelists, Matth. 12.3, 4, 7. Mark 2.23.26. and Luke 6.2, 3, 4. teaching, that the Law of Necessity and Charity must have the precedency above Ceremonial Duties; because God will have Mercy preferr'd before Sacrifice.

As to the second Objection, David Answers, That he and his Servants were clean according to that Law, Exod. 19.15. for none of them had been with their Wives for three Days.

N. B. It seems from hence, That though the distance from Gibeah to Nob was but about Twelve Miles, as is aforesaid, yet David had spent most of three Days in hiding himself from Saul, after he and Jonathan parted, and in hovering about to meet his Men whom Jonathan sent to attend him; and now having satisfied the High-Priest in both his Doubts, he obtains his Loaves, v. 6. which he asked, v. 3. and hugs them away (saith Sanctius) to his Hungry Men. But before he doth this, he doth want a Weapon to defend both his Person and Provision: Therefore doth he ask for a Spear, or a Sword, v. 8.

N. B. It may well be wondered at, that David could expect to find any Arms a∣mong those Godly Priests, who were conversant with no Weapons, save only with the Sword of the Spirit, the Word of God; yet so Providence ordered it, that Goliah's Sword was then laid up in the Tabernacle for a Memorial of David's Victory, and Ahimelech said, There was none but that; to which David Answered, [None like it,] v. 9.

N. B. Note well. Oh that we could say so of the Word of God Preached! None so fit for David at this time, as this Sword, for he could carry it about him as a Sacrament to confirm his Confidence in God, when meeting with the like difficulties and dan∣gers: Yet may it rationally be affirmed, that no Sword was so unfit for David as this was, because he was flying into the Countrey of the Philistines to hide himself there from the hands of Saul, where this Sword might have been a desperate snare to him; more especially, because it was gotten by a Lye.

The Fifth Remark is, David's Exile from Saul to Gath of the Philistines, v. 10, 11, 12.13, 14, 15. wherein several Branches are Remarkable: As,

First, The Discovery of Doeg, which he made unto Saul, concerning David at Nob, where he obtained both Alimony and Arms, v. 7. to be spoke to in Chap. 22.

The second Branch is, David flees from Saul to Achish, which might seem a leaping out of the Frying-pan (as we say) into the Fire, though the Philistines were profess'd Enemies to Israel, yet chused he to adventure himself amongst them, rather than ex∣pose himself to Saul's Implacable fury.

N. B. Note well. Thus Protestants have found it safer to live among the Turks, than among the Papists of Spain and Italy's Inquisitions.

The third Branch; Though David thought to hide himself among the Crowd, being alone without Attendants, yet was he Discovered, Apprehended, and brought to Achish the King with all Aggravations against David, concerning the Song of his slaying Ten Thousand Philistines, &c. This startled him not a little, lest Policy might prompt them to Revenge.

N. B. And 'tis a wonder they did not Disarm him of Goliah's Sword, and there∣with hew him into a Thousand pieces.

The Fourth Branch, In this desperate Exigency David Acts the Gestures and Postures of a Mad Man, yea the Habits and Speeches of such an one; as they might well think both his disappointment of Saul's Crown (promised him) was enough (with them) to make any Man Mad: And had he not been Mad, he would never have sought shelter among them whom he had so disobliged to the utmost, &c.

The Fifth Branch; As David Acted the part of a Mad Man to move their Com∣passion to him, or their Contempt of him, that they might never fear any Danger by him: So the King and his Courtiers Acted the part of Fools, not Feignedly but Really, to let this Man go out of their Hands who was to be their Ruin after.

The Sixth and Last Branch; The Rabbins render this Reason why Achish dismissed David, because his own Wife and Daughter were both Mad; and there was no need of a Third in one House: But this Infatuation of Achish was an Act of Gods Providence for David's preservation, and the Answer of his Prayers poured forth at this time, in the Title of the Thirty Fourth and the Fifty Sixth Psalms, &c. See more of David's Danger here, in Remark the Third of the Twenty Second Chapter.

1 Sam. CHAP. XXII.

THIS Chapter contains a farther Account of David's Banishment, first into Moab, and then into Judah. Remarks upon the First are,

First, No doubt but David was full glad that he was so fairly delivered out of the hands of the Philistine King and Courtiers: he departed from Gath when Achish had said it was below a King to defile his Fingers with the Blood of a Mad-man, that was not capable to do any mischief to him, because of his Mopishness; so he thrust him out of his Presence, whereupon he escaped to the Cave of Adullam, v. 1. a place for∣tified by Art as well as by Nature, 2 Sam. 23.13, 14. which lay in his own Tribe of Judah, from whom (being his kindred,) he expected some assistance to protect both him and themselves from Saul's fury.

N. B. In this Cave (not far from Bethlehem, and about eight Miles from Jerusalem) David composed the Hundred and Forty Second Psalm, as appeareth by the Title, and by his Prayer in it, where he complains how low he is brought now, so that none would know him, nor any that took care for him; that he was in this Cave as in a Prison, &c. Psal. 142.7. Hereupon the Lord heard his Prayer, and sends his Friends and Kindred about him to his Comfort, and divers others to become a Guard to him, of about Four Hundred Men; and God sent Gad also to him to be his Chap∣la n. Verse 2.

The Second Remark is; Though David seemeth here to be a Sanctuary for Out-law∣ries, a Refuge for Rebels, and a Protector to broken Debtors, to the damage of their Creditors, &c.

N. B. Yet in truth he was not so; for suppose any such came, David was Ignorant of their Debts; it may be their Creditors were Cruel Oppressors, who had (however) their Debtors Lands and Goods for satisfaction: Nor did he Countenance any of his Followers in a way of Rebellion against their King, but occasionally suppressed all Rebellious intentions against Saul, (though Davids mortal Enemy,) Chap. 24 4, 6, 7. and 26.8, 9. Nor did he retain them as Robbers to Plunder the Country, but rather to Protect it from the Common Enemy, as Nabal's Servants testifie in Chap. 25.15. And the Distressed ones whom David entertained, are supposed to be such as were great sufferers by Saul's Tyranny, whereof Samuel forewarned them, Chap. 8. from v. 11. to 18.

N. B. Note well. Herein David became a Type of Christ the Captain of our Salvation, Heb. 2.10. who entertained contemptible Fishermen, &c. And such as were deeply Indebted to Divine Justice for their Sins, and desperately distressed with the heavy burden of them, Luk. 7.41. to 48. 1 Cor. 1.26, 27. Yea Christ still Cries, [Come to me all that are weary, &c.] Matth. 11.28. All such as are sensible of their suffering worse under Satan's Tyranny, than those had under Saul's.

The Third Remark is, David's Removal from hence into Moab, v. 3, 4. where he came to the Kings Court. Oh! what Various Prospects have we of David in differ∣ing Figures at the Courts of Kings after he had turned his Shepherds-Hook into a Souldiers-Sword?

N. B. Note well. At first we have him in the Court of Israels King, as a None such David; both with Saul (that thought him worthy to be made the Kings Son∣in-Law,) and with his Subjects that Sang, [Saul hath Slain his Thousands, but David his Ten Thousands] as before. The next Prospect we have of him is in the Philistines Courts, when forced by Saul to flee unto Gath, the very City of Goliah, and Goliah's Sword now girt about him; where he is Discovered and Upbraided with that very Song above-said, so was haled to the King, being in the midst of all the Gyants Friends; he could not expect, but they would now take Revenge upon him for slay∣ing their Champion.

N. B. David's danger was now so inevitable, that he could find no other shift, but to feign himself a Natural Fool, behaving himself like a Mopish Dotard, then was he [Jonath Elam Rechokim] the Title of his Fifty Sixth Psalm; that is, A Dumb Dove in a far Country: But the third Prospect we have here of David at the Court of the King of Moab: He is now come hither voluntarily, and in a better Equipage, not all alone and by constraint, as to the Philistines King, but as Colonel of a Regiment, and without fear of this King (as he had of Achish) but with Magnanimous Courage; the grounds whereof were, partly, because his Fathers Grand-Mother was Ruth the Moabitess, Ruth 4.10. Which (as some suppose) David might plead with the King of Moab, for his favour to one Related to him by Descent; and partly, because Saul, who persecuted him, was also an Enemy to this King, having done great damage to Moab in his Wars, Chap. 14.47.

The Fourth Remark is, David's Design at the Court of this King of Moab was not so much for favour to his own Person, as it was for his Protection to his Aged Parents, who could not in their Old Age post away from place to place with him, as he in his present condition was forced to do: So he requests of this King, that both his Father and Mother, yet alive, Might be seated some where in the Country of Moab, that they might be not only at Ease in their Old Age, but also in Safety out of the reach of Saul's Cruel Persecutions; who was so Bloody, he knew, as to be Revenged upon the Parents, when he could not come at the Son: And this David desired to be done, only [Till he knew what God would do for him] in the Accomplishing of God's Promise made to him.

N. B. Note well. This Godly Care of David the Son, for his Aged Parents Ease and Safety, is most highly commendable, and exceeding worthy of all due Imitation: Children can never enough requite their Parents, from whom they have both their Being and Well-being. Nor may it be doubted, but so Grave and Godly a Man as Jesse (David's Father) was, must not only be acceptable to the King of Moab, but might be useful to him in his Counsels, &c.

The Second Part of this Chapter is David's return from Moab into the Land of Judah, and the occurrences happening thereupon. Remarks upon it are,

First, David did so, because he was admonished thereunto by the Oracle of Gad the Prophet, v. 5.

N. B. It was no small comfort to distressed David that he had a Prophet of God so night at hand, to consult with in all his Difficulties and Distresses: One who was called David's Seer, 1 Chron. 21.9. 2 Sam. 24.11. This Prophet warns David to de∣part from Moab, either because they were Idolatrous, and so might soon be Treacherous to him, yea and so might infect his followers with their Idolatry, if he tarryed too long with them: Or rather, because God was pleased to bring David to a farther Tryal by Saul's Persecution in his own Country: Therefore God bids him by Gad, [Go shew thy self in the Land of Judah] that he might publickly put in his Claim to the Kingdom after Saul's Death, and that there he might be in Action, Assisted by his own Tribe, and do some good for his Country, as God so ordered it, for he and his small Army did beat back the Army of the Philistines from the borders of Judah, when Saul was at a distance, and could not stop that Invasion, Chap. 23.1, 2, 3.

The Second Remark is, Saul's hearing that David was come with a small Party into his his own Tribe, put him into a new Ferment, Fright, and Phrenzy, v. 6, 7, 8. Where Saul charges his followers that they also Conspired with David to Dethrone him, saying, [None of you, though of my own Tribe, is sorry for me.]

N. B. Note well. It may be some of them were sorry for his Malice and Madness against Innocent David, but durst not shew it; and it is too true, that others of Saul's Favourites and Followers, who had fawn'd upon David while he was in Favour and Prosperity, were now estranged from him, and devoted to Saul's command, in doing ill Offices against David. Saul here makes a loud Harangue made up mostly of Lies to his Courtiers; saying,

First, Can ye be content to have the Kingdom translated from your Tribe of Ben∣jamin, into the Tribe of Judah; as David would do? Therefore bestir your selves ye Benjamites that it may not be so.

Secondly, He Upbraids them with the Profits and Preferments he had Enriched them with; having oppressed his own Subjects to Bribe his Courtiers and Souldiers with such spoils as Tyrants use to do, and as (Samuel had foretold, Chap. 8.14.) Saul would do. Whereas no such Bounties (he tells them) they could expect from David.

N. B. Oh! that we could say thus to Satan, neither thy Work nor thy Wages are comparable to those of my sweet Saviour, &c.

Thirdly, His Third Coaxing Argument was, You must be of the Conspiracy because none of you lets me know where David's lurking holes be.

N. B. Whereas they indeed were too much Addicted to Saul, and too little Af∣fected to David: Their only fault was with him, that they did not so eagerly pursue and persecute David, as his Phrantick Fury would have pushed them forwards. But above all;

Fourthly, His Fourth Flying Argument was, that none of them gave him intelli∣gence how his own Son proved basely perfidious to him, and stirred up his Servant to lie in wait against him: Thus he vilely slanders his Vertuous Son Jonathan; partly, be∣cause Jonathan had absented himself from the Court ever since Saul cast a Javelin at him in the presence of all his Courtiers, Chap. 20.33. So Piscator saith, that this was one ground of this Tyrants suspicion; or partly, because David durst not Invade the Land of Judah with only Four Hundred Men, (as he thought) without having Encou∣ragement of some promised Assistance from Jonathan and other Accomplices: Where∣as in truth, it was neither so, nor so.

N. B. For as to Jonathan, he abhorred the thoughts of Conspiring against his own Father, preferring his Fathers Welfare and Honour above all other Friends in the World, resolving to be Passive, and to leave all to the Providence of God in bring∣ing about that Promise whereof David had Acquainted him when they entred into a League of Love: And as to David, he was so far from lying in wait for Saul, that the contrary was most true. 'Twas Saul that did daily lay in wait for David to take away his Life; when as all David did was only to Defend himself from his Bloody Hands.

The Third Remark is; That dogged Court Sycophant Doeg, so soon as he heard that Saul would prefer any Informer against David, with Vineyards, and Olive-yards, snatches at the bait, ver. 9, 10. He presently surmizes he had now a fair opportunity to advance himself from being a base Heardsman, to become a brave Gentleman, and to be exalted as some Eminent Courtier; hereupon he spareth not most maliciously to traduce them that were most innocent. Not only David, whom he calls by contempt

[the Son of Jesse] learning that scornful Language from Saul, whom he design'd to humour, but also Ahimelech, who was free of having any hand in a treacherous Con∣spiracy against his Sovereign: However, Quod volumus facilè credimus, Saul would have it so, and true or not true, it must be believed that it was so.

N. B. Mark here what a dissembling Hypocrite this Doeg was; he had been not long before this [detained before the Lord] under pretence of great piety, Chap. 21.7. with this very High-Priest Ahimelech, yet now impeacheth him of no less Crime than High Treason, wretchedly wresting all that he saw and heard done or said (at that time relating to David) to the most mischievous misconstructions, and all along concealing that part of the truth which he was obliged to declare for Ahimelechs just defence; namely, how he was circumvented by David's plausible pretences, so could not be an Accessary to any such supposed Conspiracy with David against Saul.

N. B. Note well. Upon this Occasion David composeth his fifty second Psalm, as ap∣pears by the Title, wherein Doeg is rightly reputed a Lyar, and stigmatiz'd he stands for ever upon Scripture Record for his Lying tongue; for though he told some truth to Saul here, yet not for any love to truth or justice, but for Devilish Ends, both for in∣censing Saul, and for disgracing both David, and the Priests of the Lord.

The Fourth Remark is, The Massacre of the Lords Priests by Doog, both Informer and Executioner at the Command of Saul that bloody Tyrant, ver. 11. to the 19. wherein we have an account of many sad Circumstances of that most savage Tragedy; as

First, Upon the Evidence given by this cursed Informer Doeg, Saul sends out his Summons, and serves a Citation by his Apparitors upon Ahimelech, and all that wore a Linnen Ephod to appear personally before him at Gibeah.

N. B. Here Saul stay'd, and stood in a Tyrannical posture, with a Spear in his hand, ver. 6. being always under a guilty affrightment of receiving harm from others, and always in a ready posture of doing mischief to others.

N. B. Saul citeth those Priests of the Lord under a pretence of Justice, tho' his intent was to be both their Accuser, and their Judge, and resolv'd before hand they should all dye whatever good defence they could make for themselves, and for the saving of their own lives, ver. 11.

The second Circumstance is, Ahimelech and the rest appear at Saul's Summons, each man in person, then Saul impeaches them of High Treason, in Conspiring with David against their Leige Lord and Sovereign, which Charge or Accusation he could only prove by presumption and probability, ver. 12, 13. Saying, [In so much as you have contributed your best Assistance to that Grand Rebel David, you are Abettors of his Re∣bellion, and therefore you shall dye,] and Saul was in such a rage here, that speaking to Ahimelech in the name of the rest, he disdain'd to call him by his own name, but the best Title he can afford him was [thou Son of Ahitub] in a way of contumely, be∣cause he was resolv'd to condemn him right or wrong, though his Arraignment was false, for what he did was done in the integrity of his heart.

The Third Circumstance is, Ahimelech's Apology, and Answer to the Indictment, ver. 14, 15. wherein the Defendant Argues against this Royal Plaintiff in defence of his own innocency, saying,

First, As to David, he declareth what David had formerly been, both really in him∣self, and relatively in the common estimation both of King and People, insomuch, that Saul himself had judg'd him worthy to receive him into a Royal Relation in his Court, by making him the King's Son-in-Law, &c. As to present differences that had lately happened between Saul and David, he did not take upon him to de∣termine.

N. B. Some here do say, that Ahimelech did not speak words of wisdom, in so highly commending David to Saul's face, whom he saw so hotly incensed against him at this time, whatever he had been formerly: But others do better affirm, that this Holy High Priest wholly laid aside all Worldly Policy, not acting like the Politicians, of our times, who, to curry favour with an Angry Tyrant, would acknowledge their mistake, and would have promised they will know David better for time to come, &c. This good Man abhor'd such subtle and sinful shifts, but in the honesty of his heart, and in all godly simplicity will give David his due, rather than debauch his own Con∣science, he will justifie the righteous, tho' he tacitly tax Saul of Tyranny therein, and so run himself into desperate danger of his life thereby.

N. B. In this Apology, Secondly, Ahimelech speaks as to himself, having done with David, saying [This is not the first time that I have enquired of God for David] had it

been so, there had been some ground of jealousie for my being a Conspirator, know∣ing that David was now fallen under the King's displeasure (tho' it hath oft been so before, yet have they been as oft again reconcil'd) but seeing it hath been my con∣stant custom thus to enquire of God for him in former times, when he hath been sent forth upon the King's service, therefore this thing ought not to be imputed to me for a fault (which is, and hath often been but the duty of my Priesthood) much less for a treacherous Conspiracy against my Soveraign, which my Soul abhorreth, and whereof I am altogether ignorant, less or more.

N. B. Though he might know something of Saul's displeasure against David at some times, yet this he might ascribe to the violence of Saul's frantick Disease, as Jonathan had done, Chap. 20.2. and not to himself, seeing when his passion was over, he had been reconciled to David, and gave him security by Oath, but he knew nothing of any Treasonable Design, &c.

The Fourth Circumstance is, Saul's rash pronouncing that harsh Sentence of Death against innocent Ahimelech, and his whole Family of Priests, ver. 16. Here Saul plaid the part of a bloody Tyrant.

N. B. This was the worst Act that ever Saul did, saith Theodoret, and a great cause of his destruction, saith Josephus; like an unjust Judge he desperately shuts his ears to the High Priests just defence, and damnably passeth this bloody doom of death upon him, and not upon him only, but upon all his Fathers House also, and all this upon the single and malicious Testimony of a false and flattering Sycophant, whereas the Law of God requireth, that none should dye under two or three Credible Witnesses, Deut. 17.6, &c. Nor doth he take any time to deliberate for discovering any other Testimonies, as Reasons why those Innocents ought not to die, but without delay, in a furious rage he denounced this illegal and rash doom, and as furiously proceeds he from this cruel Sentence to a present bloody Execution.

N. B. It may well be wondred at, why Ahimelech did not Apologize, at lest now in so desperate a pinch, and tell Saul that David had deceived him, and drew him on to all he did for him, by all those Lyes which he had told him; this Allegation might seem most effectual for the High Priests excuse, but not a word of this, for 'tis pro∣bable, this good man was unwilling, by excusing himself of a seeming fault, to accuse David of a fault that was both foul and real, and thereby to incense Saul yet more a∣gainst him, whom he saw already beyond measure inraged, &c. No, Ahimelech will rather dye, than discover the infirmities of such an Holy Man as David was, to such a wickeed Tyrant as Saul.

The Fifth Circumstance is, The bloody Execution of this Barbarous Sentence. Now wants Saul nothing but Executioners, hereupon he commands (1st.) His Footmen (the Runners, Hebr. that had run to fetch the Priests, from Nob to Saul) to kill the Priests of the Lord, ver. 17. which had such an emphatical sound [Priests of the Lord] that it struck those Footmen into such a fear, they durst not lift up an hand against them, as probably they might have done, had they been Priests of Baal, or Priests of the Devil, and not of the Lord; but because they were so, they had such a veneration both for the innocency of their persons, and for the fanctity of their Office, that they refused to obey the Royal Command; and the rather, because all those Priests appeared (as Sanctius supposeth) in their Sacerdotal Habits, seeing they are said to wear the Linnen Ephod, ver. 18.

N. B. They all appeared before the King thus Apparell'd (saith Sanctius.) (1.) For the honour of their High Priest. (2.) For Reverence to the King. And (3.) For pa∣cifying the King's wrath, suspecting their Summons was upon David's account, though that expression holds out only their wearing an Ephod in the Sanctuaries service, Exod. 28.40, 41. yet if they so appeared here, no wonder if Saul's Footmen were loth to dye their white Ephods red with their own blood.

N. B. However, they chused rather to obey God (who had forbidden Murther) than this wicked Tyrant, who would make them his Agents and Instruments in such an horrid Massacre; this was well thus far, but Chrysostom blames them for not steping farther in an effectual pleading with Saul, to save the Priests, &c.

Secondly, Upon the Footmens refusal, Saul turns to dogged Doeg, ver. 18. being sure he would do it himself, seeing he was resolv'd to have it done.

N. B. Some do probably suppose that Saul committed here the unpardonable Sin, his malice extending against the Lord himself, in his saying [Slay the Priests of the Lord] as if he had said, the Lord favours David, and rejects me, because my rage cannot reach the Lord himself, I will be reveng'd upon his Priests.

N. B. Note well. And who but such a damnable Hypocrite as Saul, could be liker to sin that sin against the Holy Spirit; he out of a seeming Kingly Compassion would spare Agag, whom God had destinated to be destroyed, yet now is so flesh'd in blood and cruelty, that he sticks not in his furious malice to murther the Priests of the Lord, in despite and defiance of the Lord himself whom they served, and into whose pro∣tection they betrusted their lives: This was much like the Devil's doings, who, when he must not meddle with Job's self, falls foul upon Job's Servants; thus Saul seems to be Sataniz'd here.

N. B. And Doeg the Edomite must be his tool to work with, who is call'd so, ver. 18. on purpose to wipe off the stain from the Israelitish Nation, of so bloody a Butchery, intimating, that a true Israelite would abhor such barbarous villany; none but an Edo∣mite, one of that bloody Off-spring of Prophane Esau (who had an implacable hatred against Israel) would dare to perpetrate such an unparalleld a Massacre, not only of those 85 Priests of the Lord, but also a great multitude of many more Innocents, when Doeg at the Devil's command (as well as Saul's) destroyed the City Nob, the Men, Women, Children, and Sucklings, ver. 19. leaving the Tabernacle desolate of either place or Priest, says Josephus.

N. B. Whether Doeg could do all this execution with his own hands only, some question; no doubt but he might do much mischief with the Devil's help, where he met with no resistance; it may be Saul had more Edomites than Doeg attending him, or such degenerate Israelites as he had debauched for his Tyrannical practices; 'tis probable Saul was thus severe against this City Nob, in terrorem, to afright all his Sub∣jects from assisting David.

The last Remark is, The issue of this Tragedy, ver. 20, 21. wherein mark.

First, How God over-shoots the Devil in his own Bow, while this bloody Villain Doeg, and his cruel Master Saul (or Satan in him, the Devil in both,) thought of nothing but of glutting their blood-thirsty minds, they are unwittingly over-ruled to be but the Executioners of God's just, yet severe Sentence against Ely's Family, Chap. 2.31. God used them as Physicians do Leeches, to suck blood for their Patients health; so God did those blood-suckers for his own glory, &c.

N. B. Secondly, Yet Abiathar (who now was High-Priest by his Fathers death) must by a singular providence escape from this general Massacre; for God had promi∣sed to preserve some of Eli's House, Chap. 2.33. Though God had long suspended that direful threatning against Eli's Family, for the outragious villanies of his profligate Sons, &c. Yet now suffers this Divine Vengeance (which had slept for a great while) now to awake, and break forth in this brutish manner) but in wrath God remembers mercy, Hab. 3.2.

N. B. Thirdly, Abiathar escapes and comes to David, as he was going to Keilah, Chap. 23.6, 7. and tells him the sad Tragedy; hereupon David becomes heartily sorry, saying, tho' Saul and Doeg, as I feared when I saw him at the Tabernacle) be the cause of all this blood shed, yet have I been the occasion of it, by deluding Ahimelech with my untruths; for which, as I am much to be blamed, so am I greatly humbled. So he promiseth,

N. B. Fourthly, To Abiathar, that he would repair his loss by making him his High-Priest; thus when David had ascribed the whole guilt of this Massacre to himself, the Lord extracts this good out of that evil, for encouraging discourag'd David, that now he that an High-Priest in his Army, as well as a Prophet to counsel and comfort him. So Christ our Mystical David, saith to us, [With me ye shall be in safety, &c.] as literal David said to Abiathar.

N. B. Fifthly, How Doeg dyed by his own hands, with Saul his bloody Master; see Chap. 31. Remark the Fourth.

1 Sam. CHAP. XXIII.

THis Chapter containeth Saul's pursuing David through Inhabited Places, and Ʋnin∣habited Desarts. The first was Keilah an Inhabited City in the Tribe of Judah, thither Saul pursued David, upon which are these Remarks; as

First, The Occasion of Saul's pursuit, which was David's delivering this City from its Enemies. Wherein are Remarkable;

First, The Antecedents of this Deliverance by David: Tydings were brought him that the Philistines fought against Keilah, and plundered all about it. v. 1. This City was in Judah, Josh. 15.44. and lay nigh Hareth Forrest where David now was, Chap. 22.5. and being besieged by the Philistines (who had seized upon all their Corn in the Fields, where it was to be Thrashed and Winnowed with the Wind.) The Citizens fearing that Saul could not come soon enough, (being far off) nor raise Forces for their Relief, sends to David who was near at hand, and had Forces about him, desiring his help against the Besiegers.

Secondly, the Concomitants, which be two; the first is David's Discouragement to undertake it, was from his own Army; saying [We are not safe here, much less there,] v. 3. that is, we shall be as Corn between two Milstones, enclosed behind and before with our Enemies; for Saul will be sure to pursue after us, and the Philistines (if Routed by us) will have fresh supplies, this place lying upon the Borders of their Country. The second was, His Encouragement to the Expedition, which was double; for as he had enquired of the Lord by his Prophet Gad, v. 2. for the confirmation of his own Faith, because this was his first expedition against the Philistines from himself, (the former having been by Saul's Commission) and it was likewise a dangerous Attempt of his Handful of Forces against a Numerous Army: He therefore Would wage War with Good Advice, Prov. 24.6. seeing it is a matter of so great Moment, and the Event of it so uncertain.

N. B. The neglect of this Duty in consulting with God about this weighty Work, cost good Josiah his Temporal Death, but David here dare not do so. He does his Duty, and now receives a new Commission (not from Saul as before) but from the Lord of Hosts himself, saying to him, [Go and prosper,] yet his four hundred Followers took no notice of this former Answer of God's Oracle, but by David's Report only, so made many Carnal Objections, as if it were but a fool hardy Attempt. Hereupon David consults God the second time, v. 4. by his Prophet Gad, (for Abiathar was not yet come to him with the Ʋrim and Thummim, v. 6.) meerly to confirm the Faith of his Followers.

Thirdly, The Consequents of this Expedition, v. 5. Though Saul had proclaimed David a Rebel and a Traytor to his King and Countrey, yet he adventures his own Life to relieve this City from the common Enemy, and was so far from being a burden to his Countrey, that he fought the Philistines with his few Forces, discomfited them in Battel, and took the Plunder of their Camp, wherewith he maintained his own Sol∣diers, that they might not be injurious to any of their own Countrey-men, [He brought away much Cattle,] which either he found in the Philistines Camp (brought with them for Provision in the Siege) or fetched them out of the Philistines Countrey, whom he pursued (after he had defeated them and raised the Siege) into their own Land.

The Second Remark is, No sooner had David saved Keilah and returned from the pursuit, but he seats himself and his small Army in this fortified City, which he had thus saved.

N. B. We may mark here (1.) Abiathar coming to David at Keilah: Some suppose that this Man staid at home to take care of all the Holy Vessels and Vestments, when all the other Priests went along with Ahimelech, at Saul's Summons, where they were all basely Butchered, as above: Abiathar being informed hereof, hereupon packs up his All, and by a good Providence, he hastily folds up the Holy Vestment with the Urim and Thummim, (wherewith the High-Priest confulted with God, Exod. 28.30.) in his Fardle, and flees to David here with it.

N. B. As Saul had oft grosly neglected this Ephod, and now was most justly depri∣ved of it: So David had now got it, v. 6. which could not but much corroborate his Confidence in God's Promise of giving the Kingdom to him, when now the Lord had furnish'd him both with an ordinary and an extraordinary Minister to assist him; name∣ly, Abiathar, as an ordinary High-Priest, and Gad (his Seer) as an extraordinary Pro∣phet. Abiathar's coming thus Accoutred, must needs be very acceptable to David, and could not but qualifie his present Sorrows, for his being the occasion of so bloody a Butchery, &c.

N. B. Mark (2.) How Saul deludeth himself with false hopes, v. 7. He hearing that David was come into a City with Gates and Bars, promiseth to himself his desired Prey,

saying, [Now God hath delivered David into my hands;] as if the same God, who had rejected him, were now on his side.

N. B. Thus this foolish Hypocrite flatter'd himself until his Iniquity was found to be hate∣ful, Psal. 36.2. what he earnestly desired, he easily believed: God was near in his Mouth, but far from his heart, Jerem. 12.2. Saul falsely hoped what David had chose for his safety, would now become his ruine, therefore resolveth to catch him in Keilah, v. 8. though he knew of God's Watchful Providence over David, whereby he had been so oft delivered out of his bloody hands.

The Third Remark is, The Event of Saul's Attempt of catching David in Keilah: Where,

N. B. Mark (1.) Saul readily raises all his Men of War to Besiege Keilah when Da∣vid was in it, but he was not so forward to relieve Keilah, when the Philistines did Be∣siege it; for his Malice against David, was more than his Love of a King to his own Countrey.

N. B. Mark (2.) When David heard of Saul's March, though he pretended to his Army that it was for fighting against the Philistines that Besieged Keilah, yet David knew he intended to surprize him, v. 9. and therefore David calls Abiathar to consult God in the Ephod with the Ʋrim and Thummim, David putting words into his Mouth, what to pray for according to Numb. 27.21. that he might know the Will of God in it, v. 10.

N. B. Mark (3.) The Enquiry of the High-Priest at David's Direction was double, and both Hypothetical, or upon Supposition, as God's Answer was accordingly to the Enquiry, v. 11, 12. The first Enquiry was, [Will Saul come down to Keilah?] God An∣swers, [He will, if thou continue there.] And the second Enquiry was, [Will the Men of Keilah deliver David into Saul's hands?] God Answers again, [If Saul come down, and thou stay there, they will.] This is called Scientia Media in Deo, by the School-men: God knows future Contingents, and not only things that are absolute, but things that are conditional; also; God knows Mens thoughts afar off, Psal. 139.2. and knows better than themselves what they would do in such and such a case.

N. B. Bernard saith, [Deus est Intimior Intimo nostro,] God is more inward with us, than we are with our selves: God by his Omnisciency knows all Mens Passions and Purposes, if they be led into such and such Temptations: Therefore (saith the Lord to David here) though thou hast deserved the City-Crown, for saving the City from the Siege of the Philistimes (that would have destroyed their All, and therefore they owe their All to thee their Deliverer) yet trust thou not the Citizens; if Saul come and put them upon Tryal, they will prove treacherous to thee, they have already served themselves of thee, and now they will make no matter what befals thee, they will re∣quite thee evil for good: I know their Aversion to David and their Affection to Saul, whom they fear more than Love, and rather than they will suffer such Severities as Nob did by Saul, they will certainly make thee their Sacrifice to pacifie Saul's Phrantick Fury, and judge it better than one Innocent person perish, than that their whole City should be destroyed. Inferences from this grand case may not be omitted.

N. B. Note well. The First is, That Scientia Media, which the Schoolmen plead for, cannot consist with the highest Perfection of God, because as they state their Notion, it maketh some knowledge of God to depend principally upon the External Object in Man, and not independantly upon the Eternal Will of God. The plain Truth here is, that God by his Praescience and Omniscience Knoweth all things, Joh. 21.17. both all Good and all Evil; he foreseeth three sorts of Evils, (1.) The Evils of Nature, as Famine, Sword, Pestilence, &c. so reveals them to his Prophets. (2.) The Evils of Sin, both in Men and Devils, &c. And, (3) The Evils of Punishment, which God inflicts upon both; The Eyes of the Lord run to and fro through the Earth, 2 Chron. 16.9. The maker of Man, Psal. 33.15. Isa. 44.2. must needs know what is in Man, John 2.24, 25. So God hath a Science of Vision, even of all future things, whether they be in their own Nature necessary, or free and voluntary, or Contingent and casual: And here God by his Omniscience fore-knowing in these future contingents what would come to pass in the course of Naturral causes; though in his Absolute Decree he had purposed that they should never happen; and therefore he cro•••••••• their Course; so God telleth David here, that Saul would certainly come down, and that the Men of Keilah would as certainly deliver David into Saul's hands, if their purposes were not crossed by David's departure (which God had Decreed, &c.

Objection. How could these two Oracles of God be true, when it plainly appeareth that neither of them came to pass?

Answer. (1.) David did not enquire of God, what would absolutely come to pass; for then he had fled in vain.

Answer. (2.) God's Oracle was rather a Provident Caution to David teaching him what he should do, than any positive Assertion, informing what Saul and the Men of Keilah would do: Not speaking of the Decree and Providence of God to the contrary.

N. B. Note well. The Second Inference is, God loveth to be often sought unto by his Praying People, Luk. 18.1, &c. and therefore answereth them not all at once, all they desire, but by degrees; that he may the more frequently hear from them, which God loveth, Cant. 2.14. These two requests of David to God are rehearsed both to∣gether, v. 11. But God answers only to one of them; and then the other request is renewed again, v. 12. to which God gives a particular Answer, and not to both at once. Thus the Cloud of Heaven doth not empty it self by any sudden and violent out∣burst, nor dissolveth all at once by impetuous Streams and Water: Spouts, but gently distilleth by drop and drop.

N. B. Note well. The Third Inference is, What desperate Wickedness lodgeth in the Heart of fallen Mankind, which lyeth lurking there, and never discovered, because Sa∣tan's Temptation and Man's Corruption have not an opportunity given them by God to meet together, as in this case of the Men of Keilah, who are supposed to be the Magistrates of the City so called, and whom David was more jealous of, than of the Common People; who are not usually so ungrateful to their Deliverers, saith Martinius. David trusted those Migistrates with Himself, and his Soldiers, seeing the City was of sufficient strength for Defence against Saul's Forces, if these Chief Citizens would but be faithful to him; which he might hope they could not well be otherways, seeing they both knew his Innocency, and themselves lay under such a strong obliga∣tion of venturing their Lives for him, who had so lately ventured his own Life, and the Lives of his Army, to save them from the Philistines Siege: Notwitstanding un∣der David's hope of Trust, God saw Treachery, Jer. 17.9. though they never had op∣portunity to discover it: 'Tis true, they were bound to save their City from being ruin'd by Saul as Nob was; yet might they have done this by a friendly intreating of David to depart.

The Second Part of this Chapter, is Saul's pursuit of David into the Wilderness, when he was thus miraculously delivered from him by his departure from Keilah; from v. 13. to the end. Remarks upon it are,

First, David at his departure thence hath augmented his Army Two Hundred Men more to his Four Hundred he had before, Chap. 22.2. This new Addition was made by his Valour and Victory over the Philistines Besiegeing Keilah; and his raising the Siege there, could not but oblige many of the honest Citizens to List themselves un∣der such an Honourable General: So that now he hath got the number of Six Hun∣dred Soldiers, v. 13.

N. B. Here again David is constrained to wander hither and thither, where he could find any Refuge with his Six Hundred Men, Saul hunting him every day, but God delivered David out of his bloody hands, v. 14. quite contrary to what Saul had fondly perswaded himself, that God would deliver him into his hands, v. 7. Here

N. B. Note well, 1. Concerning Saul, he saught David every day, so outragiously re∣solv'd he was to ruine him, which desperate Blood-thirstiness for David's Destruction, did plainly transform him into the Devil's likeness, whose Malice against Mankind, is not only uncessant, but also unsatiable, so that Saul is now another Satan.

N. B. Note well, 2. Concerning David, that God (to make him fit the more for the Kingdom) makes him go he knew not whither, which had been Father Abraham's case, whom God call'd to his foot, Isa. 41.3. and leads him as it were blindfold, he knew not whither, Hebr. 11.8. yet this was both Abraham's and David's support, tho' nei∣ther of them knew whither they went, yet both of them well knew with whom they went, for they walked as dear Children, in the hands of a tender Father; and of the two, Da∣vid was the happier in this, that he went not now in an untrodden path, for Abraham had gone before him therein to lead him the way.

The Second Remark is, Saul's ••••dry Snares he laid to intrap David; all which, as they were disappointed by the Providence of God in general, v. 13, 14. so in particular were discovered by David's Scouts and Intelligencers, whom he employ'd to espy out Saul's Motions, or he might behold them by some prospect from an high Mountain, v. 15.

but more especially they were qualified by Jonathan's Cordial Kindness to him, and Candid Correspondency with him, v. 16. Who came into the Wood (where David had appointed to meet him) and strengthened his Hands in God, by reminding him of God's infallible promise to him, and of his irresistible Providence over him in all his dangers hitherto, and assuring him, the same would still so secure him, that he need not fear his Father's finding him, v. 17.

N. B. Where good Jonathan promiseth to himself [of being second in the Kingdom,] more than God had promised him, grounding this his Confidence upon David's Gene∣rosity and Fidelity in the Covenant contracted between them; and no doubt but these two fast and faithful Friends might have lived together in all Unity and Unanimity, as did the two Brothers, Frederick and John Dukes of Saxony, who most amicably mana∣ged the Matters of the Dukedom by their mutual Counsel and Consent, to the great ad∣vantage of the Common-wealth; but God had purposed to dispose of this good Man Jona∣than otherwise, and to advance him from an Earthly Pilgrimage to an Heavenly King∣dom: The Lord deals well with this good Jonathan in his preventing his hopes by his unexpected Death, but providing a better Life for him, &c.

N. B. Thus God doth with many of his Godly Servants, who oft fail of their hopes in Earthly Comforts (whereof they have no absolute promise) giving them preferment unto those Comforts which are Spiritual and Heavenly: Thus Paul hoped God would deliver him from Death, to be restored to the Philippians, when he wrote to them from. Rome, where then he was Prisoner, 2 Cor. 1.10. Phil. 1.25. Yet Ecclesiastical History doth assure us, that Paul was not delivered from his Prison in Rome, but there he ended his Days by a Glorious Martyrdom: When God rewards not the Godliness of his Servants with the Silver of this Life, he never fails to pay them with the Gold of a better Life.

N. B. Thus Jonathan might be next to David in Heaven, though God would not have it to be so on Earth.

N. B. At this Meeting likewise these two renew their League of Love, the third time; the first was in the House, chap. 18.3. the second was in the Field, chap. 20 3. and this third was in the Wood here, v. 18. not done thus often out of any Jealousie they had each of other, but because Lovers do love to renew their mutual Loves often; and seeing Humane Nature is so fluid and fickle, we also ought to renew our Covenant with God often, all will be found little enough to oblige our slippery hearts in a Con∣scientious Observation of the Conditions of the Covenant.

N. B. Behold here the remarkable Modesty of this good Jonathan, in his ready re∣newing of the Old Covenant betwixt them before the Lord, before Gad the Prophet, and before Abiathar the High-Priest, not once upbraiding David with the many Af∣fronts and Injuries he sustained for his faithful Friendship to him from his Phrantick Father, who (as he tells David) acted all along against his own knowledge, seeing Sa∣muel had told him, God would have David to Reign in his stead, chap. 15.28. and ob∣serving David's daily safety and success under the shadow of God's Protection; and which he was brought to confess at last, that he knew it to be God's will indeed, chap. 24.20.

The Third Remark is, The Treachery of the Ziphites unto David in offering their Service unto Saul to betray him into his hands, v. 19, 20. Though these Men were of David's own Tribe, and descended from Caleb, 1 Chron. 2.42. yet so far did they de∣generate from that good stock, as to deal treacherously with David who had so lately deliver'd them from the Invasion of the Philistines: Possibly they might fear Saul would serve them as he had served the City of Nob, as the Men of Keilab feared: However this perfidious dealing of those Men of Judah with David in discovering him to Saul, &c. did so discompose his Spirit, that (for composing it with a Divine Cordial) he composed that sweet Psalm the 54th, where he calls those Men of his own Tribe, (wherein he trusted,) a Company of Treacherous Strangers, v. 3. who from the Aliena∣tion of their Affections, though near to him in Affinity, they had dealt more unkindly with him, than Forraign Countries had done; therefore David turns them over to God, that he might take an order with them, Psal. 54. v. 5, &c.

The Fourth Remark is, The kind Reception Saul gave to those perfidious persons, v. 21, 22, 23. Wherein,

First, Saul dareth to pronounce a Blessing upon them for their Perfidiousness, and that from the Lord, whose Priests he had basely butchered: God was much in this Hypocrites Mouth, while the Devil (that envious one) was in his Heart. He makes

Religion his pretence to palliate his bloody purpose of killing David, and to Animate them in their Treacherous design.

Secondly, Hereupon he lays his Royal Command upon them to search out David's lurking holes, rendring this reason, that he is so crafty, he will certainly slip you, if you be not exceedingly circumspect. And,

Thirdly, When you have sett him for certainty, then bring me word, that we may joyn together and catch our Prey: So loth was Saul to lose his labour, and to come off with dishonour by being disappointedany more.

N. B. Note well. 1. Oh, that we could with the like care Find out and Ferret our Dilectum Delictum, or Darling Lust! That Sin which doth so easily beset us, Hebr. 12.1. And will certainly find us out, if we do not carefully find it out first, Numb. 32.23.

N. B. Note well. 2. Nor did David dare thus to encourage those Treasonable Treacheries against Saul himself, and against his Son Ishbosheth, 2 Sam. 4.10.15. Saul an Unsound Hypocrite, durst do that which David a Sincere Saint durst not do.

The Fifth Remark is, David's marvelous Deliverance, when Saul had compassed David about, and resolvnd to ruine him and his Six Hundred Men as one Man, v. 24, 25, 26, 27, 28, 29. Where we may Mark,

First, Those Secrets of Saul were discovered to David by Jonathan (as some suppose) that the Ziphites were Saul's Guides to catch him, upon this he departed from the Wil∣derness of Ziph, and went into that of Maon.

Secondly, Saul pursues him thither, and dividing his Army into several Parties, each marching several ways after David; at last they come so nigh him, as nothing but a Mountain was between them. Here David was in great distress, yea and in great distrust too, thinking Samuel was a Lyar in promising him the Kingdom, Psal. 116.10, 12. which Psalm David Penn'd upon this occasion.

Thirdly, Here God (more than the Mountain) comes as out of an Engine, gives Saul a diversion from David, by an unexpected Message of the Philistines Invasion; (supposed to be procured by loving Jonathan,) against whom he was forced to bend all his Forces, knowing they would utterly lay wast his whole Kingdom if not pre∣vented. Thus God sent from Heaven and saved him, Psal. 57.3. which Psalm he Penn'd on this occasion also: Therefore was the place call'd [Selangh Hammalekoth] a Rock of Division, because here God divided Saul from his Prey: Divine help came when Human failed.

1 Sam. CHAP. XXIV.

THIS Chapter consists of two General Parts, the First is the Fury of Saul against David. The Second is the Favour of David toward Saul. The Remarks up∣on the first are,

First, Saul made but a short recess from pursuing David; that storm of the Phili∣listines Invasion was soon blown over, for God designed it to do no more work at this juncture, save only to give Saul a diversion from attacking David when he was just ready to apprehend him. The cause of that Diversion being passed away, Saul makes a Reversion, and returns to his old trade of pursuing David, v. 1, 2. And finding that during Saul's withdrawment David was departed into those inaccessible Rocks of En∣gedi, near Mare Mortuum or the Dead Sea, to lurk there among the Wild Goats, which Naturally love to climb such steep precipices. Saul had his Sycophants that started (suiting to his Humour) this Game, he chuseth out three Thousand of his choicest Soldiers to hunt out David, that in seeking him there, Saul and his Soldiers adven∣tured their own Necks breaking at every step; so steep and full of precipices were the craggy clifts of that place. Saul was so transported with Rage, and born up (as it were) upon the Wings of Malice, that no difficulty, no danger can daunt him, still he dares even danger it self.

N. B. Note well. 'Tis pity that Love to God should not as strongly constrain us to un∣dertake all such adventures as are lawful in the Service of God, as Malice to Man proved such a prevalent motive to run Desperate Risques in the Devils Service.

The Second Part is, David's Favour towards Saul had by an over-ruling Providence ••ast himself unwillingly into David's hands, v. 3, 4.

The First Remark is, Saul in his March retiers into a Rock, (as some say) to ease Nature; the same phrase is used, Judg. 3.24. This Rock had a very capacious Con∣cave wherein Shepherds (as is supposed) sheltred their Sheep both from Scorching Heat in Summer, and from Tempestuous Storms in Winter, as necessity required.

N. B. So that the Concavaties of this Cave were capable enough to contain David, and his Six hundred Men in its obscurest places; nor is it improbable that they might see Saul enter the passage of the Cavern where there was light, and Saul not be able to discern them, that were not only wrapt up in obscurity, but also commanded by David to keep in a still and deep silence; until an opportunity was now offered (by Saul's comming to purge his Paunch) of some Whispering Discouse to David there∣upon; which (as some suppose) the ratling noise of Saul's Chariots and Horesmen (that Guarded the King's Person) at the very Hole of the Rock might most easily drown, so that they could not be heard.

The Second Remark is, The clear Specimen of David's Lenity and Humanity to∣wards Saul, when some of his own Men Whispered to him, that now was the time of Dispatching Saul, Seeing God had delivered him into his Hands, according to his Pro∣mise, v. 3, 4, 5. They urge David to destroy him, which he might now do (say they) without any Danger or Difficulty; and which being once done (they Argue) David then may take the Kingdom without opposition, and all they themselves may return to their Homes (from which they had long been Banished) and enjoy the Comforts of their own Wives and Children with David himself.

N. B. Note well Here are Persons for misimproving of God's Providence in David's pious Judgment, and not only so, but of God's Promise also, saying to him, [Behold the Day of which the Lord said unto thee, &c.] But where and when did the Lord say this to David? Some suppose God said so to him by Gad, others by Samuel when David took his first Flight by night; others say, God said it to David himself, because he was a Prophet also: But this is improbable, for then David would assuredly have de∣clared it to his Followers for their own Comfort in their sorrows and sufferings, as well as for his own peace.

N. B. But if there were no particular Promise, they might collect it from God's Ge∣neral Promise of delivering all David's Enemies into his hands; or from this present Providence in offering him such an opportunity; this they lookt on as an Oracle and Warrant good enough, and not to be slighted or let slip: Their Fingers now even itched to destroy Saul, the cause of all their Calamities, and therefore they take hold of any promising occasion to press the matter so hard upon David to take Saul, as a Common-Pest, out of the way. Thus prone are Men to Antedate Promises, as well as to Post-date Threatnings: The latter men think come too fast, Therefore put we the Evil Day far from us, Amos 6.3. But Promises come not fast enough, we cry, [Where is the Promise of his coming, though the Lord is not slack concerning it?] 2 Pet. 3. 3, 9. yet are we apt to send for a Promise by the Post: These Men were all in hast to have the Promise before it was Ripe, &c. but David had learnt better Lessons in God's School.

The Third Remark is, David's excellent Piety and Prudence in staying, stemming and staving off those Hot-Headed Soldiers from all such praeposterous Practices and unlawful Assaults, v. 6, 7, 8

N. B. Note well. Objection. Some Corrupt Catholick Casuists do dare to say, it was lawful for David to kill Saul in this case, because (say they) it is lawful [Vim vi repel∣lere] to resist and repel force by force; beside (say they) David was King: Thus Lessius, Aquinas, &c. do Argue.

We Answer (1.) 'Tis lawful only to repel force by force in an unblameable Defence, where there is no way to escape, but must either Kill or be Killed, &c.

Answer (2.) Though David was now privately Anointed, yet was not he publickly Inaugurated to be King, so was still a private person only, and thus he look'd upon himself as no more; and therefore comes off with his [God forbid that I should do this thing;] and again [Who can do it and be guiltless? The Lord shall smite him, I will not,]

Chap. 26.9, 10. And here to pacifie his over-passionate Followers he useth two Arguments.

The First is, Saul is my Master: Therefore a Servant, as I am, must Reverence and not Ruine him.

The Second is, He is my Soveraign: It belongs not to me to Revenge my wrongs upon him; I refer this to the Lord, To whom Vengeance belongeth; the same hand of God that set him up, shall also pull him down, but my Hand shall not be upon him, &c. David will wait and trust God at all times, Psal. 62.1, 5, 8.

N. B. Note well. Notwithstanding all these seeming Aversions of David's doing vio∣lence to Saul, yet the Rabbins affirm (over-confidently) that David went from his Soldiers with a purpose to dispatch Saul to prevent a mutiny among his own Men whom he saw so desperately resolved to have it done, either by David's, or by their own hands: Therefore some Authors do place this disswasive Discourse of David to his discontented Soldiers before he cut off Saul's Lap; but seeing it is placed in Scrip∣ture after that Act, when he returned to them with Saul's Lap in his hand, at which sight they were enraged because he had not kill'd him.

The Fourth Remark is, This daring Action of David in cutting off Saul's Lap, which he could not do without eminent Danger and Difficulty.

N. B. To resolve this Doubt, I find several Sentiments, seeing it seems marvelous that Saul neither Saw him, nor Heard him, nor Felt him when he did it.

Answer (1.) The Syriack and Arabick Version for Saul's covering his feet is, that he laid him down to sleep, being weary'd with his hasty pursuit; so David without diffi∣culty took him napping, and so might easily have cut his Throat, according to his first purpose, (as the Rabbins say) but his Heart misgave him, and he better bethought himself; therefore he did only cut off his Lap.

The Second Answer is, Supposing Saul was only Easing Nature, he laid aside his Upper Garment at some distance behind him, according to common custom, for the more conveniency of doing that business; this did facilitate David's cutting off a small part thereof, enough to become an evidence of his Innocency.

The Third Answer is, That Saul did not only Cover his Feet. but He covered his Head also, according to the custom of that Country for Modesties sake; that the Disfiguring of Mans Countenance in that Straining work may not be discerned.

The Fourth Answer is, God wrought miraculously for David here, not only in giving him extraordinary agility in the Act, but also in Stupifying Saul, so as to make him insensible; Thus God cast him into a deep Sleep, Chap. 26.7, 12. To say nothing of the noise of Saul's Soldiers at the Mouth of the Cave, which might well drown the noise of David's nimble motion, &c.

The Fifth Remark is, David's Apology, and Pathetical Oration to Saul in the Vin∣dication of his own Innocency, v. 8, 9, 10, 11, 12, 13, 14. Wherein Observe,

First, Though David had been afraid of Saul, and therefore hid himself from him, and though his Heart had smote him for cutting off Saul's Lap, as being an injurious and ignominious Act, and an affront to his Soveraign; yet now becomes he more bold being better satisfied with the testimony of his own Conscience) and dares fol∣low Saul out of the Mouth of the Cave, and cries after him with this evidence of his Integrity in his Hand.

Secondly, He makes his most humble obeysance to Saul as to his Soveraign, bowing with his Face to the ground; that by Heaping Coals of Fire upon his Head in his Humility, he might happily melt him into a more appeased frame, and to quench his Fury with Courtesie.

Thirdly, David prudently accosts Saul with a well Accommodated Oration, which he begins with his blaming not so much Saul himself, as his Sycophants for infusing in∣to him such Evil Counsel, whereby he was agitated to such eager and evil Actions more than by any Genuine Malice of his own.

N. B. This was a Politick Insinuation of David thus to Conquer and Captivate Saul s Bennevolence, whereas in truth Saul could not be justified; for tho' those Syco∣phants had the Devil upon their Tongues in their slandring David to him, yet Saul had the Devil in his Ears in hearing and believing their slanders: The Tale-hearer is no less faulty than the Tale-bearer. Nor was this all Saul's fault, for he had indeed the Devil in his Heart as well as in his Ear, even that Evil Spirit from the Lord sent upon him, Chap. 16.14. So wanted a Bridle more than a Spur. They must needs Run whom the Devil drives.

Fourthly, David Vindicates his own Innocency not by words only, but by a sign also; crying to Saul [Ecce Signum,] behold here an infallible Evidence that I seek not thy Life, as thy Sycophants suggest to thee; saying, [My Father, God delivered thee into my Hands this day, and my men bid me kill thee, &c.] As if he had said according to Chrysostom's sense, God hath given me a greater Victory this Day, than on that Day when I Conquered Goliah; for now I have not only Conquered my own Soldiers, (who rose from all sides of the Cave to kill thee) by disswading them from so doing, with a word in season: But I have also Conquered my self, whose Corrupt Nature prompt∣ed me to dispatch thee, but by Grace I have Mastered it; behold here thy Lap to testifie it, &c.

Fifthly, To convince Saul's Conscience the more, David Adds the Proverb [Semel malus, semper (data occasione) praesumitur esse malus:] Once Evil and ever Evil, if op∣portunity be offered: I am Honest, as thou never hast, so shalt thou never find me otherwise, &c. As if he had said, I abhor the motion, Such Counsel of the wicked is far from me, Job. 21.16.

Sixthly, David pleads, ['Tis below a King to Kill a Flea, &c.] as 'tis below an Eagle to Catch Flies; this was David's Humility expressed in Psalm 131. calling himself a Dead Dog.

And Lastly, He appeals to God the Righteous Judge, v. 12, 15. twice over; and woe to those, whom Gods persecuted People turns over to the great God for Reveng∣ing the injuries done them, for he is the Lord of Recompence, and will surely requite, Jer. 51.56.

The Sixth Remark is, The Influence and Efficacy this Pathetical Oration of David had upon the Heart of Saul.

First, It Squeezed Tears from Saul, v. 16. which was like Moses's fetching Water out of a Rock. Thus David's Innocency began to Triumph in the Tyrants Con∣science: This was only a Temporary Passion in an Hypocrites Heart.

Secondly, It constrained from Saul a candid Confession of David's Integrity, and of his own Iniquity, saying, v. 17, 18. [While I bare an Evil will to thee, thou hast born a a Good will to me.]

Thirdly, It compelled Saul to give David an High commendation of his matchless Meekness and Tenderness toward him, v. 19, 20 saying, Thou hast not dealt with me as with an Enemy, after the manner of Men, but thou hast rather imitated the Clemency of God in sparing my Life, (which is more than my Kingdom) when it was in the power of thy hands, which no meer Man would do to an Enemy.

Fourthly, So strongly did Conviction take hold of Saul's Conscience, that he con∣firmed what Samuel had foretold, and while Samuel was yet alive, that David Shall be King; and thereupon falls into a Capitulation, not to cut off his Posterity, verse. 20, 21.

N. B. The care he had of his Sons was indeed commendable, though he had hi∣therto taken such a course, as was more like to bring a Curse upon them and not a Blessing: Notwithstanding David Concurs and Capitulates by an Oath, v. 22. The same in Effect with that Covenant he had contracted with Jonathan before.

N. B. Here David bound himself only, that upon his own private Account he would not cut any of them off as his Corrivals to the Kingdom, but he could not bind God herein. For when God required Justice to be done, then Sundry of Saul's Sons were Destroyed, 2 Sam. 21.8, 14. After this Saul went home, but David durst not trust his forced Protestations, having found him so oft perfidious: Credulity (he knew) to an Hypocrite, (who was only Convicted but not Converted) had been but sublime Folly; and therefore (having little hold of inconstant Saul) he still con∣tinued in the strong hold of Engedi, thinking such good thoughts (as these were in Saul's wicked Heart) would not like their lodging long, but soon be gone, &c.

1 Sam. CHAP. XXV.

THIS Chapter contains the History of Nabal's Churlishness, &c. to David while he wandred in the Wilderness of Paran. David's wandrings herein, afford those Remarks.

First, The Time when, 'tis told us [When Samuel was dead,] v. 1.

N. B. Samuel dieth about two years before Saul's Death, yet he lived so long un∣till he saw the time wherein Saul confessed David would be King, chap. 24.20. And while Samuel lived, David by Samuel's Counsel and Assistance could more commodi∣ously converse in the Kingdom: But now when he was Dead, he was constrained to pass from the Wilderness of Engedi (where he had composed Psalm the Fifty Seventh, giving it the Title Altaschith, that is, Destroy not; because when his Soldiers moved him to destroy Saul in the Cave, yet he would not do it,) into this Wilder∣ness of ••aran, which was in the Southern Borders of the Land of Judah; that so upon a pinch, he might retire out of Saul's Dominions, when he had lost so fast a Friend as Samuel had been.

The Second Remark is, The Discouragement David met with in this place from Nabal (who lived here) after all his Encouragements he formerly had from Samuel, who was now Dead, and Buried in Ramah.

N. B. This Nabal is described, (1.) By his Seat and Habitation, v. 2. (2.) By his Wealth, exceeding Rich in his stock of Cattel; as was of Old accounted; hence pecunia Money is derived, a pecudibus Cattle, v. 2. (3.) By his Name, Nabal. v. 3. which is Paraphrased upon, v. 25. signifying a Fool; or the same with Nebn o a Knave. (4.) By both his Majoribus and Moribus, his Ancestors and his Manners; though De∣scended of Caleb, yet Degenerated from so good a Man.

N. B. Therefore some take Caleb here not properly but appellatively as it signifies a Dog, to signifie that he was a Dogged Fellow, having no sap of Humanity in him, a meer Mammonist, a Golden Brute, not a Natural, but an Atheistical Fool, Psal. 14.1. He was both a Church and a Drunkard.

Conveniunt Rerus nomina saepe suis.

Nabal had not his Name for nought, his Nomen was his Omen. (5.) He is de∣scribed by his Yokesellow, called Abigail, which signifies [Her Fathers Joy:] Whereof her Father could not expect much in Matching his Dear Daughter to so Morose a Man.

N. B. May it not be feared that many a Child is cast away upon Wealth, when Ma∣trimony is made meerly a matter of Money, and not Married in the Lord only, 1 Cor. 7.39. The Wife is Commended here, not only for being of a Beautiful and Comely Coun∣tenance, but also for having a Good Ʋnderstanding, and Great Prudence; which she demonstrated afterwards: But the Man is as much Discommended for his Morose Humour: An Hard-hearted Churl, ver. 3. A Son of Belial, ver. 17. she was Ʋnequally Yoked, &c.

The Third Remark is, The occasion of David's Discouragement, this Wealthy Man had a vast Sheep-shearing v. 4. At which time it was a custom among the Jews to make great Feasts, in Remembrance of their Fore-fathers who had been Shepherds; those Feasting Days were Days of much Mirth and Jollity, therefore called a Good Day, v. 8. See 2 Sam. 13.23, 24. Hereupon David sent his Messengers to Nabal at his Festival, saying, ['Tis not only easie for thee to spare us a little out of thy abundance, but it is equal and just thou shouldst afford something, (out of thy exceedings) unto us, who have been a guard unto thy Flocks, both from unreasonable Men, and from Ʋnruly Wild Beasts, v. 16. We crave but little, we will not be our own Carvers, tho' we have deserved more, yet shall we take thankfully, what thou wilt willingly be∣stow upon us] v. 5, 6, 7, 8.

N. B. Wherein we may behold what Solomon saith, [Servants on Horseback, and Princes walking on Foot,] Eccless. 10.7. Here poor David, though an Anointed King, yet speaks all supplications to this Rich Churl, who overflowed with Worldly

Wealth, yet Answers him roughly, though he was bound by the Law to relieve the necessitous, Deut 15.7. and though David left nothing unsaid whereby to Insi∣nuate, &c.

The Fourth Remark is, Nabal's surly Answer to David's Ambassadors who had greeted him in David's Name, &c. v. 9, 10, 11, 12. wherein this Covetous Caitiff and Cormorant would not,

First, Know such a Man as David, though all Israel knew him, and both own'd and honour'd him as their Deliverer, by destroying Goliah, &c.

Secondly, He makes no more of David and his Followers, than a parcel of Rogues and Runnagates, comparing them to unruly Cattel, that break their Tedders or Bands, and run away from their right Owners; the worst sort of Runagates are Apostates, who run away from God, the best Master that employs his Servants in most honoura∣ble Work, and pays them with most honourable Wages.

Thirdly, He will rather part with his Blood than with his Goods to such Fugitives, though they were of his own Tribe, from whom he should not have hid his Eyes while he was wallowing in Wealth and Plenty, and they pinch'd with Penury and Poverty, Deut. 12.12. and 14.26, 29. and 15.7. Isa. 58.7.

N. B. Though David begg'd Supplies from Nabal, as a Son from a Father, v. 8. [Give what comes to thine hand unto thy Servants, and unto thy Son David,] yet this unkind Master can spare none of his Superfluities for his Servants, nor could this unnatural Fa∣ther bestow any thing upon his Son David, but gave him Stones instead of Bread, contra∣ry to the common Law and Light of Nature, Matth. 7.9, 10, 11. though he knew his Son David had nothing to maintain himself and his six hundred Followers (a large Fa∣mily) withal, save only with the Spoils taken from the Philistines, and other adjacent Neighbouring Nations, who were all declared Enemies to God's Israel, and who would undoubtedly have plundered Nabal of his Numerous Flocks and Herds (as the Calde∣ans and Sabeans did Job) if David had not been as a Wall between them and the Plun∣derers, as Nabal's own Servants (to whom David appealed ver. 8.) did acknowledge, ver. 16.

N. B. Nay, 'tis a wonder, seeing Ingens telum necessitas, Necessity knows no Law, when Penury pinch'd David's Soldiers, they did not make bold with some of Nabal's Superfluities, rather than themselves perish and pine away with want of Necessaries; but pious David, who had bound their hands from killing King Saul, (when there was a Motion and a Commotion among them to perpetrate that Impious Fact) did no doubt restrain them under the like Temptations, from robbing of this Rich Nabal, and had there been no more of Motive to Charity in this Wealthy Churl, but the preserva∣tion of his own Wealth by David, he might have look'd upon him as a Man of Merit, at least of some small Mercy, and not like a worthless Pamphagus, for saving his own Victuals, so to bespatter the Lord's Christ, or Anointed, with such Opprobrious Re∣proaches fitter for a Kennel-Raker than for David.

N. B. Nabal's Railing Rhetorick was only to save his own Bacon, and it was doubt∣less an high piece of Prudence (if not Piety) in those Young Men David's Messengers, to hear and bear patiently all Nabal's Invectives without replying, not to render Revi∣ling for Reviling, as some in their Circumstances would have done, we find them neither Ʋnmannerly Importunate, nor Sawcily Insolent to Hector him; as they did not like to wash off dirt with dirt, so they turning their Backs on Nabal, calmly and quietly return to David.

The Fifth Remark is, David's Resentment of Nabal's Notorious Affront; he resolves to ruine both him and all his; yea, and Swears Revenge, v. 13, 21, 22. In pursuance hereof, he Arms himself, and four hundred of his Men (leaving two hundred with the stuff) and marches endways, when he and all his Men had girded their Swords about them; yea, so greatly provoked was David with Nabal's gross Ingratitude (by his re∣quiting him evil for good,) that he makes a rough Vow, and takes a rash Oath (which was not usual with David) to accomplish his resolved Revenge upon all that appertained to that Base Fellow, whom his Anger would not permit him to Name.

N. B. Thus the best of Men are but Men at the best: How was David, though a Man after God's own Heart, yet subject to like Passions with other Men, and so transported with this Provocation, as to let fly such words as he well knew not what, and there∣fore he blesseth God for preventing the performance of his Rash Vow and Oath, ver. 34.

N. B. Some do suppose, that David swore this Revenge, not only when he heard at first of Nabal's scornful Answer (Man's Nature being most impatient of contempt and contumely) before his setting forth; but also being chased in his Mind with his furi∣ous March, he renew'd his rash Vow again as he was upon his way, which haply Abigail might over-hear, and thereupon fall down at David's Feet, saying, [Ʋpon me, upon me be this Iniquity, &c.] v. 23, 24. immediately following his Oath. v. 21, 22.

The Sixth Remark is, The Eminent Prudence of Abigail in pacifying the transcendent displeasure of David; wherein are Remarkable, (1.) The Antecedents, (2.) The Concomitants, And (3.) The Consequents thereof. First, The Antecedents are two∣fold.

First, Abigail's Servant's Admonition to her, v. 14, 15, 16, 17. This Wise and Faithful Servant Alarms Abigail with the approaching danger, and (perhaps stirr'd up by fearing his own fall, with the fall of the whole Family) he Relates to his Mistress, how his Master had Rail'd away David's Messengers by his Currish Language he let fly at them, though he had no cause so to requite both their Innocency and their Beneficency toward us, saying, [So far was David and his Men from wronging us, that indeed they were a defence to us against Wild Beasts, Robbers, and all Enemies;] so strict was David's Military Discipline.

N. B. Note well. Would to God it were more Imitated in our Armies, &c. There∣fore an approaching peril may easily be prognosticated: I admonish thee a Wise Woman (saith he) rather than my Master, for he is such a Morose Man, so notoriously froward and frappish, that there is no talking to him of any such matter.

N. B. Note well. It may be David's Men had drop'd some threatning Expressions at their Departure in the hearing of this very Servant, Soldiers cannot brook such Affronts.

The Second Antecedent is, Hereupon Abigail (thus Alarm'd) makes haste with her Provisions, (as if she had Wings, and Wind in her Wings, as Zech. 5.9.) well knowing that Delays were dangerous in such a desperate case, v. 18.

N. B. She prepares two hundred Loaves, &c. a very large present, to expiate the Crime of her Churlish Husband, who, had he not been so narrow-soul'd, might have come off with far lesser Donatives to Distressed David: Now all this she did without her Husband's Knowledge, or Consent, though some blame her for so doing, in vio∣lating the Laws of Marriage, which makes the Husband the Head, and whereby the Wife cannot convey any Goods away without her Lord's leave.

N. B. Note well. Yet Abigail's Action was highly laudable, as

First, It was in case of Emergent Necessity, which dispenseth with God's positive Commands, Matth. 12.3, 5, 7, &c. how much more with the Husband's Right, in this case so real, urgent and apparent for the preservation of her self, Husband, and whole Family from imminent danger.

Secondly, The Wife hath a greater right to the Husband's Goods, than either Ser∣vants or Children; nor is she subject to her Husband upon a Servile, but upon a Civil and Collateral Respect as his side-fellow, with equal Interest.

Thirdly, In case the Husband be a Fool and run himself and his whole Family into peril of Ruine, for want of relieving those in necessity, but Railing at them instead thereof, as here, &c.

Fourthly, This may be done for the Glory of God, and for the preservation of an Husband, who would otherwise destroy himself and all his, &c.

Fifthly, Nor could Abigail ask her Husband's Consent in this case, lest the sullen Humorist should have cross'd her Contrivance, marr'd her Enterprize, and so let David destroy them all.

Sixthly, Joanua a Court Lady, the Wife of Herod's Steward, and perhaps as bad as his Master Herod, who Beheaded John Baptist, and who with his Soldiers scoffed Christ, yet she was one that Ministred unto Christ, Luke 8.3. Who became poor, to make us all rich, 2 Cor. 8, 9.

Seventhly, This Example is not imitable by all Wives (saith Calvin) in any case, for this case was extraordinary, for what Abigail did here, was undoubtedly done by a Divine Direction, v. 19.

Secondly, The Concomitants, which are, First, She happily hasts away after her load∣ed Servants, and meets David in the way, v. 20, 23. though she went not the common Road, but by a blind and By-way (saith Peter Martyr) lest she might meet with any Interruption by any that met her in the usual High-way.

N. B. Yet was it ordered by the good Providence of God, that David and his Men came the same way, where they had an happy meeting:

Secondly, At which Abigail lights from her Ass, bows her self to the ground, and falls upon her Face before David, crying, [Ʋpon me, upon me let this Iniquity be, &c.] v. 23, 24. as if she had said, Impute Nabal's fault and folly upon me, who am here to offer my self as a Sacrifice to thy just Indignation, if thou can find in thy Heart to quench thy Wrath with my Blood, but first hear my Apology, and after do thy plea∣sure: And there▪

Thirdly, She makes a most Elegant Oration to him, for the more effectual disarm∣ing of David's Indignation, v. 25, 26, 27, 28, 29, 30, 31. Having made her Exordium, or Prologue to Captivate David's Audience and Attention in v. 24. To speak of her whole Speech in the General, it cannot but, by way of merit, carry away this high Character, that the best Orator in the World could not have made use of more cogent Arguments, and have manag'd them to better advantage, nor have used more plausi∣ble Insinuations, than Abigail did here in so sudden an Exigent: Oh! Quantum Subi∣tis casibus Ingenium, saith Persius. This Woman had (all upon a pinch) even Wit at Will, and her Tongue well hung, and as it were, dipt in Oyl, it ran so smoothly. But in particular,

N. B. Note well. 'Tis well worth our Observation, how, First, She transfers the fault from the more odious and offending person, to one more favourable and inno∣cent, to wit, from Nabal to her self, saying, [Ʋpon me be the sin, &c.] as Paul did from Onesimus to himself, [If thy Servant hath wrong'd thee, put it on my score,] Philem. v. 18. So here, Let me bear the blame: How much better is it for us, that our Surety and Saviour saith this same to God, making all our sins to meet upon him, &c. Isa. 53.4, 5, 6.

Secondly, She saith, That Nabal's sordid Answer to his Obsequious Servants did not proceed from any premeditated Malice, but from a Brutish Stupidity and Sublime Sottishness of her Husband, who wanted the Understanding of a Man, and therefore was a fitter Object of David's pity than of his Anger, being far below David to take Revenge upon him, whom he should rather hold in contempt, v. 25. Though Abigail herein seems not to be a good Wife, thus to dishonour her Head to David, and dispa∣rage him for a Fool, though he was so, and unworthy of better.

N. B. Yet Note well. She says nothing of him, but what was commonly known by others, Servants and all, v. 17. and that cannot be a bad disparagement, that preserves the person so disparaged: Nabal's Life and Soul was of far more worth than his Credit was, which indeed he never had, therefore did she him the less wrong, having no good Name among his own Servants; she did no more than what the Chirurgeon com∣monly doth, who lanceth some Tumor in a Member to keep the Body alive; and thus Christ cryed on the Cross, [Father for give them, for they know not what they do;] so she cracks his Credit, to save his Manhood.

Thirdly, She most prudently presseth upon David the Providence of God, that she should be Ignorant and therefore Innocent of the Affront, saying, Yet I came to the knowledge of it soon enough, so as to stop thee in thy way of Revenge, which thou ought to refer to the Lord of Revenges, who will certainly Revenge thee of Nabal, like whom she wishes all David's Enemies were, as unable to harm him, as that silly Fool was: Let them all become alike Contemptible with him, for this odious Action, ver. 26.

Fourthly, Mark her profound Prudence and Policy, in a right nicking of time with her Present: After her prevalent Preparative aforesaid (and not before) she presents her Donative to David, v. 27. This she calls a Blessing, as proceeding from the Blessing of God, to render it the more acceptable to a God-loving David, and though this Fruit of God's Blessing (as she stiles it) was of great worth in it self, yet she passeth a Comple∣ment upon it, that it was too mean and unworthy of so great a Worthy as he was, only it might be of some use to his Servants in their present Necessities, therefore she be∣seeches him not to reject it.

Fifthly, Then doth she back her Gift (to pacifie David's Displeasure, Prov. 21.14. as Jacob had done Esau's, Gen. 33.) with an Argument of the Inconsistency of David's publick Office, (which God had promis'd him, &c.) and any private Revenge, v. 28. say∣ing, God will certainly give the Kingdom to thee, and thou shalt not lead such a flitting Life, as now thou dost, but he will fix thee upon the Throne of Israel, not for a short time (as to Saul) but it shall be durable and perpetual: This she speaketh like a Pro∣phetess,

[therefore mayest thou not fully thy Approaching Dignity with the foul stain of shedding Innocent Blood,] though Nabal be guilty, yet I and my Family are not so, and self-Revenge is below the Glory of a King, but Clemency and Mercy are the chiefest Flowers in a Royal Diadem.

N. B. Besides (saith she) God hath call'd thee at present to fight the Lord's Battels, in defence of his Cause and People, and no cruelty hath been found in thee hitherto: Now God forbid thou should'st slur thy pure hands with revenging thy own Quarrel.

Sixthly, She Prophetically argues farther to him, that, First, As to himself, his Person would be so preciously preserved by God's Special Providence, Psal. 116.15. like loose Papers, lest they should be lost, (being of great importance) are bound up in Bundles, v. 29. or put into a bound Book; so such precious Saints (as David, &c.) are bound up together in the Lamb's Book of Life: And,

Secondly, As for Saul that seeks thy Life, God will sling him away, as the Slinger doth the Stones he values not, he shall not hurt thee, but as his Soul is rendered rest∣less with Fears and Griefs here, so God will at last hurl his Soul far enough from himself in Heaven, even unto the lowest place in Hell, the proper Receptacle of Damned Hypocrites, Jer. 10.18. Matth. 24.51.

Seventhly, After she had filled her Mouth with all the aforesaid most strenuous Ar∣guments, all along in her most Elegant Oration, she adds one more in her Epilogue, as an Achillean Argument of greatest Consequence, v. 30, 31. saying. When God hath setled thee in all that prosperity which he hath promised thee, then shall thy restraint from shedding Innocent Blood (which is a crying sin, and lies heavy upon the Soul) be no terrour or torment to thy Conscience, or any blemish to thy Grandeur and Glory; but on the other hand, she cunningly and subtilly insinuates, that if he follow'd her Coun∣sel, it would not be a Corrosive, but a Cordial to his Conscience; no guilt would be upon him to marr his Mirth, and to Contaminate his Comforts in his Regal Ca∣pacity.

This Seventh Argument (a number of perfection) she purposely reserveth for the last, as being of greatest Concernment for David's Conviction, [Not to shed blood causeless,] because though Nabal was guilty of Abominable Ingratitude and Rudeness, yet had he done nothing worthy of Death, by the Law either of God or of Man: However his Fa∣mily were innocent, nor did it belong to David [to avenge himself,] which is quite con∣trary to the Law of God, Levit. 19, 18. Deut. 32.35. Rom. 12.19. then she concludes, [Remember thy Handmaid] when thou comes to be King, for the good counsel I have given thee, and befriend me accordingly.

N. B. Note well. Peter Martyr's Opinion here is very observable, saying, that Abi∣gail foresaw that Nabal would die, and that she should be left a Widow, and therefore bespeaks beforehand David's friendship and favour.

The third part be the Consequents of Abigail's excellent Oratory, David's fury is ap∣peased, &c. v. 32, 33, 34, 35. wherein,

First, David discovers the tenderness of his Spirit so easily touched with her convin∣cing Counsel; he considereth not Quis, but Quid, not who was the Counseller, but what was the Counsel it self, and therefore disdains it not, because it came from the Mouth of a weak Woman. His Wisdom from above. Jam. 3.17. was not only per∣swadable, but also regards a right method in his thankfulness for preventing his sin; for first he praiseth God as the Author, and then Abigail as the Instrument, sent by God's Over-ruling Providence.

Secondly, David Accepts of her Person, and then of her Present, and of her Request also.

N. B. Note well. This is God's Order, who accepted first of Abel's Person, and then of his Offering, Gen. 4.4. Heb. 11.4. God will not hear sinners, John 9.31. He that fears God and works Righteousness, is accepted of him, Acts 10.35. Until then God will not re∣ceive a good Motion from a bad Mouth, Righteous Lot was accepted in his person, and then in his Request, Gen. 19.21. and thus David accepted of Abigail, and granted her desire.

Thirdly, David granted her desire, though he had sworn to destroy all the Family with Nabal, for that Churl's sake, for now Abigail had made him see with other Eyes, that such Oaths may be lawfully broken, which have been unlawfully taken, as it was David's sin to make such an Oath (in the heat and height of his passion) so it would have been a doubling of David's sin to have kept it, in the Inhumane Execution of it.

N. B. Note well. The end of an Oath is to bind us unto Duty pleasing to God; if it be unto any Iniquity, 'tis [ipso facto] null and void, and 'tis adding sin to sin to observe it; and no doubt but David did deplore his own rashness in making it, as well as he blessed God for restraining him from keeping it.

The Seventh Remark is, Nabal's Luxury and Drunkenness, when he was so nigh so much notorious Mischief, v. 36. and not far from his own Death, v. 37, 38. where∣in mark,

First, Abigail returning from pacifying David, finds Nabal Feasting like a King; here was sordid Avarice, and profuse, yea, prophane Prodigality met together in this Man; he had nothing to spare for Relieving David and his Men in necessity, by way of Cha∣rity, yet had he all good things to spend; yea, more than enough to waste upon him∣self and his Friends (that were in no need) by way of Riot and Luxury; 'tis a com∣mon saying, [A Covetous Churl's Feast seldom cometh, but when it cometh, it aboundeth with Gluttony and Drunkenness:] 'Tis hateful for a Peasant to Expend as a Prince, &c.

Secondly, Nabal's Mad Merriment at this Feast was soon marr'd, though Abigail said nothing to him while she saw the Man gone, and the Beast (while he was Drowned in Drink) laid in his Room, yet when he had slept out his Drunkenness, and Sleep had cooled his Brain, she told him the whole Story no doubt (for she could do it) after the most pathetical manner: and though she design'd no more but a bad Husband's Amend∣ment, yet God meant to make her a Means of his Justice upon him, for her Discourse struck his heart as dead as a Stone.

Thirdly, Moreover the Lord smote him with a Plague.

N. B. This Woman's Tongue may well be wondered at, as a Wonderful Instrument, that could not only Charm David's enraged Choler into a calmness; but also Nabal's Drunken and Sottish Soul into a deep Stupefaction; but God's stroke was heavier than that of her Tongue; for he lay lingring under it for ten Days, yet Repents not of his sin, that all might discern it was the Hand of God, who now was Revenging David's Wrong, when (out of Conscience to God) David had denied to Revenge himself.

N. B. Some say, Nabal laid to Heart the loss of his Goods, which (his Wife told him) she had given to David: However it was what God set on to kill him.

The Eighth Remark is, David's Marrying of Abigail, after the Death of Nabal, v. 39.40, 41, 42, 43, 44. wherein,

First, David blesseth God, when he heard that God had Reveng'd his Quarrel upon Nabal for his wickedness, in taking him away by a Deadly Disease.

N. B. Objection. Job did not rejoyce when evil found his Enemy, Job. 31.29.

Answer. Nor durst David do so as it was meerly the Destruction of a Fellow-Crea∣ture, but as it was a clear Declaration of the Justice of God upon a Drunken Sot, which was an Universal Document to all Drunkards, and Scoffers at Distressed David's: So himself speaks, Psal. 58.10, 11.

Secondly, David (after a due distance of time for mourning) Courts Abigail to be his Wife, finding her every way so fit for him, a most Accomplish'd Lady for Grace, Race, Face, Arts, Parts, Portion and Proportion: He had tasted of her Grace, and knew her to be a Rich Widow, &c. and he sent rather than went, lest her Love should seem to be forced, &c.

Thirdly, to David's Suit by a Proxy Abigail returns a most lowly and Lovely Com∣plement, That she was fitter to be Laundress to his Servants, than a Wife to himself, where she demonstrated her strong Faith in esteeming so highly of David, now an Ex∣ile, meerly because God had promis'd a Kingdom to him.

N. B. It is said, v. 44. he Marryed her, because Saul (out of spite to him) had given Michal (whom David so dearly deserved, and by whom he was causelesly deserted) unto Phalti, who undoubtedly was faulty for taking another Man's Wife; nor was she faultless for consenting to it: 'Tis said here also, v. 43. that David Marry'd Ahinoam, which was before he took Abigail. For (1.) Wherever the Wives are mentioned, Ahi∣noam is set before Abigail. And (2.) Amnon David's First born was her Son, not Abigail's. Polygamy was a sin of Ignorance among the Antients, not understanding that Law, Levit. 18.18. Deut. 17.17, &c,

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.

1 Sam. CHAP. XXVII.

THIS Chapter contains another Banishment of David into the Philistines Country: The General Parts of it are two, First, The Causes of it; and Secondly, The Accidents attending David in it, &c. Remarks upon the First Part are,

First, The final or moving cause that moved David to fly to the Philistines, is expressed, ver. 1. [David said in his Heart, I shall one day perish, &c.] Where∣in Mark,

First, David instead of Consulting with God, (either by the Prophet Gad, or by the High-Priest Abiathar, with the Ʋrim and Thummim; doth consult here with the Car∣nal Reason of his own Heart, which is the worst Counselor in the World. David did not trust in God, when afraid, as Psal. 56.3. And Josephus tells us he took Counsel from his Company (none of the best) such as Abishai (who had twice counselled him to kill the King.)

Secondly, Mark here David's mighty mistake in saying, (from the dictates of such blind councel aforesaid) [There is nothing better for me, than to flee to the Philistines] When indeed there was nothing worse for him, upon many accou••••••.

N. B. Note well. The sum of the Reasons (demonstrating how David ran upon a des∣perate Rock here,) briefly be,

First, He forsakes the place where God had settled him by the Prophet Gad, chap. 22.3, 5. and had given him assurance of Divine Protection by a special promise, yea and much experience of manifold deliverances from Saul by Gods Providence.

The Second Reason is, Seeing God had check'd David for living with the Moabites, which was more tolerable, as being the Posterity of Righteous Lot, &c. How could David devise it the best for him to flee unto the Philistines, who were of the number of those Cursed Nations, whom God had devoted to utter destruction, and with whom God had forbidden Israel to make Leagues, or to live among them.

The Third Reason is, David well knew what a professed Enemy to them they look∣ed upon him to be, both for his killing their Goliah, and for his slaying Two Hundred of them, whom he Circumcised after they were slain; which was the highest Affront to that uncircumcised Nation; besides all other slaughters he made among them in other Battles and Victories. 'Tis strange how David could expect any safety among such a People, after so many unpardonable provocations,; and say, 'Tis best for me to flee thither.

The Fourth Reason is, This act of David was a scandal to the weak and a scorn to the wicked: As his own Nation (on the one hand) could not but be offended at David's deserting the cause of God, and exposing them (now weakned by his with∣drawment with a considerable company of their most expert, and most experienced Souldiers) to the Invasions and Incursions of their Enemies round about, &c. So (on the other hand) the Philistines could not but scorn David, and call him a Turn-Coat, so wound Religion and the Professors of it, through his sides; as if they were a pack and parcel of Men, who notwithstanding their plausible pretences of Profession would tack about to the Enemies side, for their own safety and advantage, and so be∣tray the cause of God and of his People.

The Fifth Reason is, Hereby David voluntarily incurred the penalty of that dire∣ful Curse and Doom which his own mouth had denounced against Doeg and the other Court-Sycophants of Saul for driving him out of God's Inheritance, and tantamont for commanding Him to go and Worship other Gods, chap. 26.19. And now David does that to himself, for which he Curseth them.

The Sixth Reason is, Hereby David involved himself unavoidably into that odious sin of ingratitude [Ingratum si dixeris, omnia dixeris,] (which hath all sins in the Belly of it,) by his present procuring protection and provision from that very People, whom be knew God would have him (when he came to be King) to fight against as God's and his mortal Enemies. Where was David's gratitude to them then, for this their present protection of him from Saul's persecution.

The Seventh Reason is, How could this be the best for David to do, which did expose him to so many Snares and Sins? As the Sequel of this History doth Demonstrate.

The Second Remark is, David departs to Achish King of the Philistines, &c. v. 2, 3. Where Observe,

First Whether this doing was best or worst for David, he thought himself forced to do it through his fear of Saul's irreconcilable Rage, which made him so fickle in all his Oaths and Promises of Friendship.

Secondly. No doubt but David did first obtain the publick Faith of this King by his Agents that had agreed upon Terms for his safe abode in Gath, the Capital City. &c.

Thirdly, David might well hope Achish would be glad to entertain him; partly, because he freed himself from the most formidable Enemy he had in all Israel, now when he was designing a War against them: He feared David more than Saul. And partly, because David came not now alone, as he did before, chap. 21.12. but now brought pledges enough of his Fidelity. So Achish (before David's Fear) became now his Friend.

The Third Remark is, These Tidings being told Saul, that David was fled to the Philistines, he sought no more after him, v. 4. Which implyeth, Saul would have sought him again had David staid within Sauls Dominions; so restless and irreconcilable was hi Malice against him, notwithstanding all his Oaths and Promises to the con∣trary; therefore David had some pretence of fear, and so got Himself and his Six Hundred Souldiers (with their Wives, &c.) out of his reach.

The Second ••art of this Chapter, is the Accidents that befel David in this place of his Retirement. Remarks upon it are,

First, David's Humble and Modest Petition to Achish for a place to dwell in, not liking to dwell in the Roral City, v. 5. For

(1.) David found Gath (where the King had his Court) a bad Air to breath in for his own and his Friends Devotion.

Exeat ex Aulâ, qui volet esse pius.

He that would be truly Religious, must not resort to an Irreligious Court, &c.

No doubt but as Lot was in Sodom, he was also vexed with Court-Vices.

(2.) He might fear that his Friends and Followers would soon be corrupted with both the Idolatry and Immorality of the City.

(3.) He might desire a distinct place for himself and all his Men, &c. where they should Worship God freely, and not offend the Philistines.

(4.) That he might not be ensnared to fight for the Philistines against Israel, which he now knew they were designing to do.

(5.) That he might make unknown Incursions into neighbouring Nations, such as God had devoted to Destruction, &c.

The Second Remark is, Achish's Liberality unto David, in granting his Petition, and bestowing so great a City as Ziklag upon him; so capacious as to receive David and his Six Hundred Souldiers with all their Wives and Children, v. 6.

N. B The King gave David Ziklag, not only to Inhabit in for the present, but to Possess it as his own; to oblige him the more, whom he knew well able to serve him in his Wars.

N. B. Though this City had been given to the Tribe of Judah, Josh. 15.31. and after to the Tribe of Simeon mingled with Judah, Josh. 19.1, 5. yet had the Philistines kept Possession of it until this time; the Israelites not being able to Conquer it.

The Third Remark is, The time how long David enjoyed this City, we are told, it was a full Year and four Months, v. 7. which some read from the Hebrew Text only [about four Months,] that is, some odd Days; saying, David fled from Saul at Samuel's

Death, which (as they say) was but Seven Months before Saul's Death: So Saul per∣secuted David Eight Months only after the Death of Samuel, &c.

N. B. This is the Computation of Peter Martyr, Vatablus, &c. and Judicious Dr. Lightfoot saith, That in the Thirty Ninth Year of Saul David was sent to Ziklag, and in Saul's Fortieth Year, divers of Saul's own Tribe resorted thither to David; which was a bad Omen to Saul of his approaching fall, 1 Chron 12.1, to 8. So tender was God of his Servant David, as to procure him a place of Repose, and sent him some to comfort him in his straits; yea and to Cut those straits short in respect of time also.

The Fourth Remark is, The successful Incursions David made upon the old Enemies of Israel while he abode here, v. 8, 9. It seems Ziklag was but an Hungry place to him according to the Notation of its Name, which signifies [Augustia Sextarij,] a making their measures narrow, from the scarcity of Provisions: David was here hard put to it for a poor Subsistence; and therefore was forced to Forrage abroad, and to fetch in the Spoils of Foraign Enemies to Israel. And this place being an out-Town was fittest for David to do so undiscovered. Thus David Invaded some Countrey-Towns of Amalek, (whom Saul had spared, chap. 15.) and some of their Neighbours; and Left neither Man nor Woman alive to tell Tales or carry Tidings to Achish; and this he did because God had devoted them all to destruction, &c.

The Fifth Remark is, David's Policy in Deceiving Achish with words as well as deeds, v. 10, 11, 12. David returning from his Conquest, did likely call at Gath (by the way) to make a Royal Present of the best of his Spoils to Achish; who thereupon asked him, where his Exploit had been? David answered, [Against the South of Judah, &c.]

N. B. Which was either a Flat Lye, or a Foul Equivocation, not becoming him who was both an Anointed Prince, and an Eminent Professor, yea and Prophet too of the Pure Religion: Take it at the best, it had the formality of a Lye in it; which is [A purpose to deceive Achish,] who understood it, that David had fallen upon the South parts of Judah it self, and not on those beyond it, who were Confederates with Achish, or Tributaries to him, whom he was bound in Honour to Protect. Therefore tis said [Achish believed David,] that such a Man would not Lie.

N. B. Josephus saith, Achish did the easilier believe it, because he so earnestly desi∣red it. Quod volumus facile credimus. What we would have to be, we most easily believe to be. That David might be the firmer to him against Israel whom he had thus diso∣bliged: But chiefly God would have it so for David's good; though herein God left him to lye. The best of Men are but Men at the best, out of God's precincts, out of God's protection; yet God makes Achish Kinder to him than Saul his Father-in-Law and King of Israel was.

1 Sam. CHAP. XXVIII.

THIS Chapter is a Narrative of the Preparations made, both upon the Philistines and upon the Israelites part, for the fatal Battle, wherein Saul had his fatal and final fall. Remarks upon the First Part, the Philistines Preparations are,

First, When Saul's sin was now grown Ripe, and Ready for God's Sickle, when Samuel was Dead, so could not relieve Saul by his Prayers for him, as he had done while he was living, and when David was now become a weaned Child, Psal. 131.2. and so fitted to come to the Kingdom; then God stirred up the Philistines to War against Israel, that Saul might meet with his Condigne Punishment at the last; and this the Philistines were the more encouraged to do, because they had got David (their greatest dread) amongst them, whom therefore their King Courteth to fight for them, v. 1. promising to make him his Protector, and the Chief Captain of his Life-Guard, v. 2. When David had given him an ambiguous Answer to his Demand, saying, [Surely thou shalt know what thy Servant can do.]

N. B. Note well. Sure I am we ought to say so to God, and to give him the best of our best, Gen. 43.11. Though we cannot do what we ought, yet ought we to do what we can, though it be but a little, Mark 14.8. and that Little also be of his own, 1 Chron. 29.14. But David here doth not declare what he would do, either for Achish, or against him

for Israel: Indeed he could doe neither with any Honesty, seeing an indelible obligation lay upon David to sight for God and his People, and he was not a little obliged in his fidelity to the Person of Achish for his favour and liberality, though his People bore a grudge against him and his, Chap. 29. ver. 3. yet could he not prove a Traytor to the King himself, and therefore giveth another Ambiguous Answer, as he had done Chap. 27.9, 10.

N B. The Law of Charity chargeth us to say, that David resolved with himself neither to fight for the one, nor for the other, but relied upon the good providence of God to extricate him out of his present perplexities, either of betraying his trust to Achish, or of fighting against God's People, neither of which could David do with a good Conscience; and though he had brought himself into those Briars by his own Carnal Counsel, Chap. 27.1, 2. yet God by his grace fetched him out. Chap 29.4. &c.

The Second Remark is, The Philistines gathered a very formidable Army, being en∣couraged that Saul had now neither Heaven to help him, because holy Samuel had left him as forlorn) being now gone to Heaven, nor could he expect any help from Hell, because he had put away all the Wizards out of the Land, ver. 3. according to God's Law, Levit. 19.31. & 20.6, 27. & Deut. 18.11. which he did (as is supposed) partly from a conceit that they (by their Witchcraft) had sent that Evil Spirit upon him, &c.

N. B. For after Saul's rooting out of Witches, we have no mention of his Evil Spirit troubling him in the latter part of his life; which mercy was possibly granted him as a Reward for that Work, and partly that he might gain the repute of a Religious Prince after all his misgovernment, which (in this his exigency) would be useful to him among all the Tribes.

N. B. Note well. From hence, how far a wicked Hypocrite may go in doing some of God's Commands to shew a false zeal for God, as Saul did in this, of putting down Wit∣ches, and in slaying the Gibeonites in his zeal also (as 'tis said) 2 Sam. 21.1, 2.

The Third Remark is, Another encouragement the Philistims had, was not only Saul's Helpless state, either from Heaven, or from Hell, to fight against them, but they had now got the Chief Champion of Israel (David) to fight for them; as Achish un∣derstood David's promise to him, and the King informed them accordingly; here∣upon all the other four Lords of the Philistims joyn all their Forces with Achish (a petty King of Gath) and make a mighty Host, and pitched in Shunem, ver. 4. a place famous for Abishag's Birth, 1 King. 1.3. and for Elisha's Hoast, 2 King. 4 8, 10.

The Second Part is, The preparation of the Israelites to this fatal fight; the Remarks upon it are these,

The First is, Saul seeks for help every way, and first Humane help, so musters up as many Men as the Twelve Tribes of Israel would afford him, and pitcheth his Army in Gilbo, a place baneful to Saul and his Sons, Chap. 31.1. and therefore cur∣sed by David, 2 Sam. 1.21. from the top of Gilboa Saul got a sight of the Philistims vast Army, the Valley of ••ezreel lying only betwixt them, just as it was in Chap. 17.1, 2 3 this sight drove Saul into a dreadful consternation, v. 5.

The Second Remark is, Hereupon Saul seeks for Divine help, ver. 6. Here he is said to enquire of the Lord, but 'tis said [Saul enquired not of the Lord] 1 Chron. 10.13, 14. He did saith this verse, He did not saith that place, without any real, tho' seeming Con∣tradiction: The Reason is rendred in the Civil Law [Ficta pro factis not habentur] feigned acts are not reckoned for real facts: Saul enquired here in a slight and perfunctory m••nner, as he had done Chap. 14.19, 37. and God's Law decides the Controversie: When Israel thought they had kept many Fasts to God in their Seventy Years Capti∣vity, God tells them they had kept none at all, Zech. 7.5.

N. B. Beside, behold the Hypocrisie of Saul, both as to due order, and as to due time.

First, He sought not the Lord according to the Order God had appointed, Numb. 27.21. Saul had slain the Lord's Priests, and had driven Abiathar with the Ephod and Urim away▪ and if any Priest (of his constituting) did stand now before the Ark, yet the Ʋrim was gone, and as to the Prophets (if he had any) he cared not for their Counsel in his Prosperity, as Samuel, &c. So could not well expect comfort from them in his Adversity.

Secondly, as to due time, though he had not God's Answer at his first asking, yet should he have continued instant in Prayer, Col. 4.2. 1 Thess. 5.17. but he limits the

Lord to his own time, Psal. 78.41. and because God would not answer him at the first, he ran to the Devil for an Answer.

Flectere cum nequeo superos, Acheronta movebo.

So Oedipus in Seneca, when he could not get an Answer from the Oracle, made use of Necromancy.

The Third Remark is, Saul's seeking for Diabolical help, when both the former fail'd him, he trembled to trust in humane help, and his encouragement was dumb as to any Divine help, therefore now he cries [seek me a Woman with a Familiar Spirit] ver. 7. that is, such a Dame as converseth with the Devil and dead Mens Ghosts, who by them can discover Future Events, Isa. 8.19.

Mark here, (1.) He names not a Man, but rather a Woman, which (being the weaker Sex) is most apt to be addicted to such Superstitious and Diabolical Arts.

Mark (2.) Saul enquires of his Servants for such a Woman: Oh Cursed Courtiers to promote this wicked practice. Had they indeed loved God and their King aright, they would in all faithfulness have diswaded him from it, rather than inform him where he might meet with one of the Devis's Dames, that was dextrous for his Design.

N. B. No doubt but Doeg was an Old Dog at this Devlish work, and one that could so readily direct Saul to her dwelling place, which could not well be done, but by those that had been doing with this Dame upon the like Errand before.

Mark (3.) This Witch lay lurking at Endor, an obscure place, Josh. 17.11. Ps. 83.10. Notwithstanding Saul's Zeal to root them out.

The Fourth Remark is, Saul's Progress to Endor, oh how much unlike was this to a right Royal Progress, which commonly the Kings of the Earth do take in great Gran∣deur, and with Magnificent Equipage, &c. But this of Saul's was not only below that of a petty King, and much more below a King of Israel; but it was also more like the Progress of some poor Popish Pilgrim, that passeth along in all silence and obscurity after a sneaking manner in some sordid Sackcloth Pilgrims habit, and whose Errand is as base, as his Person, Posture, and Apparel are, namely to visit some Popish mock-shrine, such as the feathers of a Goose, devoutly preserved for the pretended feathers of the Angel Gabriel. As if Angels mowted like Fowls, those Fools imagine, &c.

N. B. Note well; Take a Prospect of Saul's Progress here, as described in its Circum∣stances, ver. 8.

Mark (1.) No sooner had Saul's Courtiers informed him of this Dame at Endor, ver. 7. but immediately he resolves to go thither (seeing as it seems it was not far from his Camp in Manasseh's Tribe) and there pay his devoir to her; in order hereunto, he devests himself of his own own Royal Robes, and disguis'd himself, (or as the He∣brew word Vaijthchaphash signifies) transfigur'd himself, the wrong way to our Lord's Transfiguration, Math. 17.2. with the course Coat of some common Souldier; then,

Mark (2.) He takes only two Men with him, not like the Pompous Port of a King that Rides in Royal State, and attended with a numerous Life-Guard, and (to grace the Splendour) with Trumpets sounding before him, all signifying that the King is coming, for veneration.

Mark (3.) After this sneaking manner Saul comes to this Dame of the Devil by Night, the fittest time for such a deed of darkness: thus trudges this poor Pilgrim on foot, &c.

The Reasons why he did so, may be supposed to be these.

The first is, He went Incognito lest his own People should know it, for he was a∣shamed to be thought guilty of consulting with a Witch, when as himself had so zea∣lously endeavoured to suppress them.

The Second Reason is, he went privily, lest his Army knowing of his absence might fall into a desperate fear of the Philistims falling on them, and scatter them as Sheep having now no Shepherd.

But the Third, and Principal Reason of Saul's privacy was, lest the Witch should know him to be Saul, who had put to death so many of her Cursed Consorts, and now, tho' she lay lurking here to avoid the Law, yet she could not but fear to be trapan'd, as she expresseth, v. 9. So would not practise her Witchcraft before him.

The Fifth Remark is, Saul's demand of this Dame, v. 8. and the Dames modest denial of his demand, v. 9. and more earnestly the second time, when the Devil had told her

it was Saul, v. 12. Saul relates his desires to this Dame only in the general, at the first saying, [bring me him up whom I shall name unto thee] v. 8.

N. B. This practice of Divination by the Dead, or by their Ghosts, was frequent a∣mong the Pagans, and from them Saul learnt it, when he would not learn better Les∣sons from Samuel. The Witch was a Practitioner in the Art, and can do it, but dare not for fear of Saul's severity, v. 9. saying [wherefore layest thou a snare for my life to cause me to dye▪] supposing him by his speech and garb to be some ordinary Israelite that might accuse her to Saul as one guilty of a Capital Crime.

N. B. Note well, It were an happy thing, if we could learn that Godly Lesson from this Wicked Woman, namely, to answer Satan with the same words wherewith she an∣swered Saul, saying, oh thou Tempter to sin, why layest thou a snare for my life, &c. We should cut Satan short in such a case as Christ did the Pharisees, [why tempt ye me ye Hy∣pocrites,] Math. 22.18. We should imitate the Vertues of Devils, &c.

The Sixth Remark is, Saul's security he gives this Dame to bear her harmless for her Diabolical Divination, v. 10. Saul sware to secure her from all punishment.

N. B. Note well, Here we may stand and wonder how profoundly had this Hypocrite plunged himself into the deep Pit of Perdition; He had pretendedly put down all Witches in the Land, according to God's Law, Exod. 22.18. Deut. 18.10. which Commands that all such should be put to death; but here he swears by the Lord God (who had given out that Command) to Indemnifie her in despite of that great God, and all the World.

N. B. That Saul sware here, may not seem strange at all, for it hath been observed before, that he had been both a great swearer, and as great a forswearer in the case of David again and again, that he should now seek to Witches after he had suppressed them, was shameful enough; this was a returning with the dog to his vomit, and makes the report of the Rabbins more probable, who say, Saul only supprest Witches, be∣cause they foretold the fall of himself and his Family, and the succession of David in the King∣dom. However, Saul adds this sin to all his former, Swearing that he would not only build again what he had formerly destroyed, so make himself a most grievous Praevaricator, Gal. 2.18. but also makes a most wicked abuse of God's Holy Name, desperately Swearing by the Lord, that he would sin against him in using Witchcraft, and that he would protect the Witch against God as well as Man.

N. B. This was Saul's topping sin, whereby he ripened himself for his ruine, and made himself miserable by his choice [forsaking his own mercy, and following Lying Vanities] Jon, 2.8.

N. B. Note well, From whence we may learn, that an Hypocrite may hold fair for a while, and go far, but at long last he is detected, that he may by all good Men be de∣tested for his Hypocrisie. Some Mens sins go before hand to Judgment, and some Mens sins follow after 1 Tim. 5.24. as Saul's did.

The Seventh Remark is, The Witches Promise and performance to Saul, when he had thus secured her by his swearing her Indemnity: before she knew him who he was, that thus boldly would Indemnifie her, v. 11. she asks him [Whom shall I bring up to thee:] Here was her grant to his request, offering her service to him; Saul answers [bring me up Samuel;] Saul had experienc'd much kindness and compassion towards him from Samuel while he was alive (insomuch that God rebuked Samuel for mourning so long for him, Chap 16.1. So now likewise Saul expected some Counsel and Comfort in his deep distress from Samuel; when he was dead: To gratifie Saul the Witch falls to her work of Witchcraft in some secret place, and the Devil in Samuel's Mantle appeareth, tel∣ling her [it was Saul himself] that came to consult her, whereupon she made an outcry v. 12. for fear of her own life, because Saul was now an eye witness of her Witch∣craft, tho' other Reasons be rendred of her sudden exclamation by Learned Men, as

Mark First, This supposed Samuel surpriz'd her all on a sudden, and made his appear∣ance to her sooner than ordinary, before she had done her Charming devotion, and be∣fore she had mutter'd over all her Necromantick Verses, which was the usual time of other Ghosts Apparitions, when she had compleated her Conjuration.

Mark Secondly, Some conjecture, that this Ghost did make his appearance in a dif∣fering manner, as well as at a differing time to other Ghosts, which she used to Conjure up by her Magick Spells; for whereas her Black Art commonly conjur'd Black Spectrums, suitable in colour to the Art so denominated, yet this supposed Samuel appeared wrap'd up in that Splendid and Majestick Mantle which he used to wear as Judge of Israel.

Mark Thirdly, the Rabbins conjecture (mentioned by Menochius) is, that the usual way of Ghosts appearing was either with their feet upward and the head downward, or all along, as they are wont to lie in the Grave, but this Spectrum came bolt up∣right, as if he had been a living Man. However it was, this is certain, that the Witch was affrighted, and it may well be supposed she was no Novice to be affrighted at any ordinary matter in her own Witchcraft, it must be some extraordinary accident that made her cry out.

Mark fourthly, But the most probable Reason why she did so, was for fear of Saul (as is above said) whom now she knew by her Familiar that told her so; because (1) she crys out thou art Saul: and (2.) Saul is concern'd to comfort her against her fears, saying [be not afraid] v. 13. as if he had said [I come not hither to betray thee, but for satisfying my self, &c.]

The Eighth Remark is, The Preparative to this Dialogue betwixt Saul and Satan in the similitude of Samuel; (1st,) Saul asks her [what sawest thou?] she answer'd (2dly,) I saw Gods ascending out of the Earth] v. 13. Hebr. [Elohim Raithi gnolam min haerets.] Some think that the Spectrum of Samuel appeared here attended with a Company of Evil Spirits, because the Witch saith, she saw Gods in the Plural Number, those Devils being her Gods: But the word Elohim is commonly used for one person in the Hebrew Language. So Barah Elohim, God Created, Gen. 1.1. and a Ruler of the Peo∣ple is for honours sake call'd Elohim, Gods, Exod. 22.28. or this Witch might speak after the Pagan manner, who had many Gods.

(Judicious Junius judges those she calls Gods, were some goodly Apparitions sent by Satan as his Apparitors and Fore runners: But the whole coherence sheweth that those Elohim or Gods was but one Person; for Saul desired but one, v. 11. and both Saul enquires and the Witch answers only of one, v. 14. so that the person she saw is meant one God-like, an excellent person, full of Splendor and Majesty, exceeding not only Mortal Men, but common Ghosts, yet ascending out of the Earth, as if he came again from the state of the Dead.

N. B. Saul hereupon asks her [what is his form, Hebr.] v. 14. which implieth, that the Witch did practice her Witchcraft in a private place where the Spectrum first appeared to her, and Saul was not an eye-witness at the first, nor as yet saw the Ap∣parition, while he made this double enquiry: The Witch tells him his form that he asked after, namely it is [an Old Man that cometh up, and he is covered with a Mantle] that is, the same Mantle he used to wear when he was Israel's Judge and Prophet, yea the same that Saul did rend, Chap. 15.27. and that wherein he was Buried saith Lyra at random; [when Saul perceived it was Samuel, he stooped with his face to the ground, and bowed himself,] Osiander's Opinion here is (with others) that Saul saw nothing like Samuel when he thus Worshiped, but as the Witch only saw the form, but heard not the voice, so Saul heard the voice only, but saw not the form, yet he Worshiped from the words of the Witch that inform'd him it was Samuel; but 'tis more probable that Saul both saw him, and heard him preach his Funeral Sermon to himself, notwithstanding his Wor∣shipful Cringes towards this mock Samuel, for this was that the Devil chiefly aimed at to delude Saul in his Adoring Satan instead of Samuel, well knowing, that Saul re∣garded not Samuel while he was alive, yet is now made so mad for his Advice in his Distress, that he will give him that Adoration (which is due to the Lord only) may he but have him raised from the dead.

N. B. After this Discourse betwixt Saul and his Dame, she calls him into her Con∣juring Room to see this supposed Samuel, and then was the time of Saul's bowing to him at his first entrance; and when the Witch had brought them two together, she, tho' Vilis Operaria, a poor Pains taker (as Josephus calls her) yet had so much good manners as to withdraw from them, and to leave them to themselves to debate their Secrets, as appeareth from v. 21. [she came to Saul.]

Before we come to the Dialogue betwixt Saul and Mock-Samuel, v. 15. which is the Ninth Remark, this Grand and Grave Enquiry is first to be answered, to wit,

N. B. Note well. Who was the other party that spake to Saul?

Answer the First, Some Popish and other Writers do affirm it was the true Samuel, upon these Arguments, As

First, 'Tis said that Samuel Prophesied after his Death, Ecclesiasticus 46.21. To which we say that is but an Apocryphal Argument, and therefore cannot be a Canonical Proof. Besides, that Author begs Pardon for his Darkness in his beginning of that Book.

Their Second Argument is, That he is oft called Samuel in this Story. To this we say, He is called so, because both Saul and the Witch thought him to be so, though really he was not so; as the Sun and Moon are called the two Great Lights, though some Stars are really bigger, yet seem not so to us: As an Actor of a King in a Play is call'd the King, but really may be a Rogue.

Their Third Argument is, He foretold future contingents, which come not within the compass of Satan's cognizance, but belongs to God alone, Isa 41.22, 23 and to whom God reveals them. To this we say, Such is Satan's Sagacity from his long Experience that he can foresee such Events as are come to their working Causes. He knew Saul's Rejection and David's Election, the Philistines Courage and Israel's Despondency; therefore might give a shrew'd guess, what would be the end of such means that were now at work towards it. Moreover, the Lord sometimes useth the Ministry of an Evil Spirit revealing future things to him, as 1 Kings 22.21, 22, 23. Judg. 18.6.

Answer the Second, It was certainly Satan in the similitude of Samuel, which ap∣peareth evident upon these grounds, as

First Briefly, The Souls of the Saints do immediately at Death, go up to God to Rest there, Rev. 14.13. and their Bodies are laid up in the Grave as in God's Repository until the Resurrection. God keeps his Servants Bones, Psal, 34.20. So that nei∣ther the Philistines could break David's Bones, saith Abenezra, nor could the cursed Jews break the Bones of Christ, Joh. 19.36. And they cannot be Raised up but by the Almighty power of God, and therefore not by any power of the Devil or his Imps.

Secondly, 'Tis altogether improbable that the Lord, who so lately refused to Answer Saul, by those means of God's own appointment, (Saul himself being a witness here∣of, chap. 28.6) should now Answer him, or suffer Samuel to Answer here by such means, as by Witchcraft, which God both Contemned and Condemned.

Thirdly, The very Circumstances of this Relation do discover this Party in the Dia∣logue to be no good but an Evil Spirit, as

(1.) That he receives that Worship from Saul, V. 14. which a Good Spirit would not own, Rev. 19.10 and 22.8, 9. God only is to be Worshipped.

(2.) This Spirit pretends to be disquieted by Saul and his Witch, which is not only absurd but impossible for a Good Spirit to be, that is, returned to God, Eccles. 12.7. Entred into peace, Isa. 57.2. Lodged in Abraham's Bosom, Luk. 16.22. And at Rest from their labours, Rev. 14.13. Being made perfect in Heaven, Heb. 12.23.

The Fourth Argument is, Had this been the true Samuel, who was so zealous of God's Honour, and so faithful a reprover of sin in Saul: Amongst his other sins, for which he reproves him here, he would not have omitted this heinous sin of his asking counsel from this Witch; for which great Transgression with others he is expresly said to be Slain by the Lord, 1 Chron. 10.13, 14.

The Fifth Argument is, Had it been the true Samuel, then either he came on his own accord, and so he consented to the Power of this Witches Magick Art, when she called him up by Conjuration, which is absurd to imagine: Or he came unwillingly, and if so, then the Devil must have a power over the Glorified Souls of Saints to dragg them whither he pleaseth; which is a Blasphemous Sup∣position.

The Sixth Argument is, If it were the true Samuel, then must he come by the will of God, or by the power of Satan in this Witch. He could not come by God's will at the call of a Witch, for God had forbidden Witchcraft in many Scriptures afore∣mentioned, but in none doth he warrant it; nor could he come against God's Will by the force of Magick, for then the Devil must be more mighty than Almighty God. Here is Saul's Will, and the Witches Will, but not one word of God's Will: Had God sent Sa∣muel, he would not have called obedience his disturbance.

The Seventh Argument is, This Spectrum's coming in a Mantle, makes it manifest to be a meer Cheat, and a Mock-Samuel, for the true Samuel had now no Mantle to bring with him, at his alcending out of the Earth: Suppose he had been Buried in it, (which cannot upon any solid groud be supposed) yet having been Buried about Two Years before this time, his Body must needs be so putrified and his Mantle so marr'd much more, that the Devil could not assume either; but it was a meer Aerial shew of the Devil's making to represent Samuel, and to act his part, but no real thing. More of this Subject may be met with in Descanting upon the following Verses.

The Ninth Remark is, How the Dialogue was Transacted betwixt Saul and Satan.

Mark First, Saul greets the Spectrum with Congees and Adoration, v. 14.

Mark Secondly, Mock-Samuel complains that he had disquieted him, v. 15. which the true Samuel would not have said, had he come in obedience to God's Command. When God sent Moses and Elias at the Transfiguration of Christ, Matth 17.3. They complained not of any disquietment: And as this Elias or Elijah said to Ahaziah, [Is it because there is not a God in Israel, that thou sends to Beelzebub the God of Ekron] 2 King. 1.2, 3. So the true Samuel would have said to Saul such words, [How hast thou sinned thy God away, that now thou art constrained to make the Devil and this Witch thy Refuge, &c.

Mark Thirdly, Saul Answers, [Pardon me for disquieting thee,] because my Distress hath forced me to this unmannerly incivility: I am at a non-plus, and none but thy self can direct me, (as formerly thou hast done in thy Life time) what is best to be done by me in this distressed condition, v. 15. So that God had so blinded Saul's Eyes for his greater condemnation, that he verily believed Satan (in Samuel's Shape, and Garb, and Acting his Part,) was the very real Samuel raised from the Dead; and had it been so, yet was it false that Saul had disquieted him, for he was not the cause, (that was the Witches work) but the occasion thereof only.

Mark Fourthly, The Spectrum's Answer, [Wherefore dost thou ask of me?] v, 16. Knowest thou not that I cannot favour thee, seeing thou art God's Enemy, God will do for David what I told thee off, &c. v. 17. As Satan had Personated Samuel in his Form, so now in his Words in all this conference. And God permitted both Saul to think it was the true Samuel for his sorer punishment, and this Evil Spirit to speak so Gravely, so Severely, and so Divinely, as Samuel himself could not have Delivered himself in a more Elegant and Succinct Oration.

N. B. No Divine of the highest Rank could have Preached any Funeral Sermon, better than the Devil doth Saul's here, &c. Yet the Devil's design was to nourish Saul, and to encourage others in this wicked way of Consulting with Witches: Yea and God comples this Lying Spirit to tell some truths (as Matth. 8.29.) such as the ren∣ding of Saul's Kingdom from him; because the whole was not at first taken from Saul's Posterity, but a part of it was held for a while by Ishbosheth his Son. See the like, 1 King. 11.31. in Rehoboam's Reign, &c.

Mark Fifthly, The Spectrum tells Saul of his sins, (the causes of his sufferings) but with notorious partiality: Saul had committed many heinous sins, for which he de∣served Rejection, &c. as the Murthering of so many of the Lord's Priests, the perse∣cuting of Innocent David against his own knowledge and Conscience; and that sin now, to wit, his resorting to a Witch for Relief: But the Devil nameth not a word of these, save only that concerning Amalek, v. 18.

N. B. Note well. The wiles of the Devil and his methods here: He had before tempted Saul to spare Amaleck under the notion of a work of mercy, and when he had overcome him to commit it, then he accuses him for it, and presses it upon his Con∣science now in distress, to bring him into despair for this horrible sin. But such a Preacher is the Devil here: 'Tis the work of pious Preachers to Declare the whole Coun∣sel of God Act. 20.27. and not to mince the matter as the Devil doth here, telling Saul of one sin only, and passing over others in silence: Nor ought Ministers to ad∣minister Corrosives when Cordials are needful, nor on the contrary Cordials for Corro∣sives, but a word in season, Isa. 50.4.

Mark Sixthly, This Mock-Samuel comes in with his [Moreover to Morrow thou and thy Sons shall be with me,] &c. v. 19. Here he lays more load upon this already Despair∣ing Wretch Saul, that he might hurry him head-long to Hell. Thus Satan played the fawning parasite with Saul until he had sinned, but now after he had sinned he proves a Cruel Tyrant, to him. This in the general.

N. B. Note well. And more particularly Mark this Mock-Samuel's double Quibble in his two Ambiguous expressions, exactly like the Devil's Oracles at Delpho's, which might be taken in a Double Sense, either Good or Evil to save the Devil's Credit however the Event happened; which he could but give his conjecture thereof from the probability of his comparing Causes with Causes, so might be mistaken: The first quibble here is, [To Morrow] which strictly taken signifies the next Day, and so the Devil Lyed, for it was two or three Days after this that Saul and his Sons were slain; seeing the Philistines were now but preparing for the Battle. Achish created David his Captain of the

Life-Guard, v. 2. here, but 'tis from the disgust of the Philistines Lords David was dismissed, Chap. 29.2. &c. But if Morrow be largely taken as oft it is, for a time near approaching, as Exod. 13.14. Deut. 6.20. Josh. 4.6, 21. in all which places it is read the time to come; but more plainly Matth. 6.34. So Satan saved his Credit, as the Man did in his Motto, Good Ale to Morrow for nothing. The second of Satan's quibbles was, [Shall be with me.] that is, in a good state if understood of Samuel, or in a bad state if understood of Satan; who was thought by Saul to be Samuel, and therefore flattered him into an opinion of his future felicity; especially for his dying in the cause of God for his Israel: But the true sense is, [In the state of the Dead,] and not ei∣ther Hell or Heaven; for Heaven was too good a place for Wicked Saul, and Hell too bad a place for Godly Jonathan. Hereby also Satan perswades Saul that the Soul Dies with the Body, &c.

The Tenth Remark is, Saul's consternation, He swounds at the sad tidings, v. 20. When Saul had sought the Devil (as he should have sought God by fasting and prayer) then the Devillurches him in this forlorn state; for we find not a word more of or from this Mock-Samuel, but the Witch comes and commiserates him after this private con∣ferrence, v. 21. Prepares a Morsel for reviving him after his long fasting; Saul is sullen, yet she (with his Servant) compels him to Eat; for loth she was he should Die with∣in her Doors, lest she should be questioned for the Kings Death. v. 22, 23, 24. she might fear it, because Saul had slain so many of her Consorts, and how some would say she had revenged it by killing him: So it was her self love to set Saul fafe out of her hands. But Josephus highly commends her for this kindness to him that had slain her Consorts, and could now never be likely to make her recompence.

1 Sam. CHAP. XXIX.

THIS Chapter contains the Dismission of David out of the Camp of the Philistines and not without disgrace. Remarks upon it are,

First, The Circumstances of David's Dismission, as (1.) The Place where it was, v. 1. was Aphek, contiguous to Shunem where the Philistines Encamped, chap. 28.2. covering both those places with their numerous Host. (2.) The Time when, v. 2. It was at their General Muster, when the Lords of the Philistines took a distinct View of every Company, Regiment and Brigade, whereby David was discovered in the Rear-band attending as Life-Guard to Achish their General.

The Second Remark is. The Quarrel those Lords of the Philistines had against David for which he must be Cashierd out of their Army, and all his Men with him.

First, Their Quarrel was against them all in General, because they were Hebrews, v. 3. which they knew to be so by their Language, Garbs and Manners, as hateful then to the Heathens, as the Christians are now to Pagans and Infidels. The Phili∣stines at this time accounted the Hebrews, their mortal Enemies.

Secondly, But their principal Quarrel was against David, saying, [Make this Fellow to return,] v. 4. This they spake in great Wrath against him, calling him [Fellow] in contempt; and those Four Princes thus roughly ruffling with Achish about David, were Fellow-Princes with the King, whom they would not suffer to Patronize David notwithstanding his fair Apology (from long experience) he made for him to them: Nor can this Military Prudence of those Four Princes be altogether condemned, seeing they looked upon David but as a reconciled Enemy at the best, so not to be too far trussed saying, [Because some Hebrews heretofore had given us the slip, and turned from us to the Enemy, chap. 14.21. and because David hath no better expedient to reconcile himself to Saul than by betraying us into his hand.]

N. B. Note well. Thus they strenuously Argue, First, That he will do it, as one discontented to want all the comforts of his own Native Countrey, and live an Exile in a strange Nation; but the betraying of us will merit his return.

Secondly they Argue, That he can do it, v. 15. As his Interest may incline him to betray us, so he hath abilities to do it, being so well known to be a Man of valour in conquering our Goliah, &c.

The Third Remark is, Achish the King, when he saw he could not hold up against the other Four Lords (his Confederates in this War) nor could effectually justifie

David against their jealousies, v. 6. he kindly intreats David to an Amicable dismission, lest the Lords in their morose humor should Cashier him by force, &c. And so Com∣plaisant was the King, that though he was an Idolater and a Dagon-Worshiper, yet he Swears by David's Jehovah, (so much good he had got in the knowledge of the true God by his kindness to David, and conversing with him) that he might receive his unwelcome Message with less offence, assuring him, it came not from any want of my love (which thou hast throughly merited) but 'tis only because [the Lords love thee not.

N. B. Indeed there be but few Lords in the World, that love such as David was, a Man after God's own heart, not many Noble are called, 1 Cor. 1.26. However, Achish here doth qualifie the severe Suspicions and Censures of those losel-Lords, by saying to David [the Lords favour thee not] and therefore I advise thee to depart, and displease them not, seeing thou art now in their power and it is not in my power to defend thy innocency, v. 7.

The Fourth Remark is, David's Reply to Achish, v. 8. [Why may not I go to fight a∣gainst the Enemies of my Lord the King] this was down right glosing flattery, and David's grievous frailty in such deep dissimulation: No doubt but David had earnestly prayed that God would prevent his going to Fight against God's People, and now when God is at work to grant his desire, he pretends a grand discontent, that he is prevented from so doing in Achish's service.

N. B. Menochius affirms, that David did well in uttering discontentful words, this Complaint was necessary, lest he should tacitly confess himself guilty of that whereof they accused him, and thereby expose himself to the most desperate danger from the Lords.

The Fifth Remark is, Hereupon Achish doth assure David, [that he was good in his sight as an Angel of God] v. 9. that is, a Man of such Excellencies in mine eyes, that thou seemest as an Angel sent from Heaven to me (which Phrase he had learnt from David also tho' an Heathen) but, saith he, tho' thou be as welcom as an Angel to me, yet art thou as irksom as a Devil to those Lords that are of equal Authority with my self, save only they have made me their General; and seeing all thy Souldiers are Saul's Servants (as he calls them, v. 10.) thou canst not oblige them (say the Lords) to fight for the Philistines against their Old Lord and Master, therefore I dismiss thee in peace, depart as soon as it is day to Ziklag which I gave thee, lest thy longer stay in∣cense the Lords, and they fall on thee and thy Followers in the Camp: upon this David departs early, before the Battle began, &c.

The Sixth Remark is, The Stupendous Providence of God towards David, when his own Carnal Policy had brought him into this perplexity (by his forsaking Judah where God placed him, Chap. 22.5. and his coming to Gath where he had placed himself, Chap. 27.1, &c.) He must now be perfidious either to Saul, or Achish; he can be neither with comfort: when the wit of Man cannot extricate him, then God comes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as out of an Engine; useth these Lords to rid themselves of him, desiring rather his Room than Company; they look'd no farther, but God did, not only to bring David out of the Bryars here, but also to send him in season to redeem his loss at Ziklag, Chap, 30.

1 Sam. CHAP. XXX.

THis Chapter is a Narrative of David's Successful Deeds for Ziklag against the Amalekites. The Remarks upon David's Expedition here are,

First, the Calamity of Ziklag and its Citizens when David came thither, he found the City burnt, sacked, and spoiled, v. 1. and all the Women with their Sons and Daughters were carried away Captive, and all this was done by the Amalekites, who had not slain any, v. 2. though David had not left (in his Expedition against them) neither Man or Woman alive, Chap. 27.9. and though these Amalekites took the advan∣tage of David's absence, and sought revenge, yet were they so chained up by the over∣ruling Providence of God, that they are bound up from doing so much mischief to David and his Friends as David had done to them, for God designed this Calamity only

to Chastise David for his distrusting God in the Land of Judah, Chap. 22.5. and for his Dissimulation to the King of the Philistims, but not to deliver either Him or His to Death.

The Second Remark is, though the loss was not so great as it might have been with∣out God's restraint, yet was it so grievously deplorable, that they all bewail'd it, and wept until they could weep no more, v. 3, 4. and no wonder, for Achish had dismiss'd David and his Men, and bid them return home to the City which he had bestowed on them: They thereupon march away, and were three Days in marching from Achish's Army to Ziklag, v. 1. & 2 Sam. 1.2. well wearied undoubtedly with this long march all on foot, and at the end find they had no home to harbour them, nor Wives to embrace them after a long absense, nor Sons or Daughters to refresh them with their presence; and tis no wonder that David was greatly distressed also for the loss of his Wives, v. 5. but more especially for fear of being stoned by his own Friends and Followers, as he was the Chief Cause of all their Calamities,

N. B. Note well. First, in provoking the Amalekites to this Cruelty.

Secondly, In his so improvidently drawing forth all his Forces that should have guarded Ziklag against the incensed Amalekites.

Thirdly, In his being over-forward to march with Achish against their own People, and to assist him in such an unnecessary yea pernicious War against God's Israel.

Fourthly, This Fury of their stoning David might arise from that innate levity of their minds (naturally inherent in the Jewish Nation) that upon every discontent were for stoning their Rulers, as Moses, Exod. 17, 6. and the Messias, Joh. 8.59. and here David a Type of Christ that Blessed Messiah.

Fifthly, Or it might spring from that stupefaction into which their great grief had overwhelmed them, so that they had lost the use of their reason and knew not what they either said or did.

Sixthly, Tacitus Noteth, that an Overthrow received in any Army, doth commonly cause a Mutiny.

The Third Remark is, David's Remedy to this desperate Malady, [but David encourag'd himself in the Lord his God] v. 6. Take a particular prospect of David's discouragements whereby he became so prodigiously distressed.

N. B. Note well, (1.) He was forced to flye from his own home in the Land of Pro∣mise, and (by Saul's furious rage against him) driven as an Exile into an Heathenish Countrey.

(2.) Having had a little lucid intervals, a short respit of peace and breathing, by seating his Family at Ziklag; and though himself had been for a while absent from thence with Achish, yet now had he sent him home, but now he had no home to come to, for he found his House burnt, &c.

(3) What to do, or which way to turn himself he knew not, not to his own Country, for that had been to run into the mouth of that Furious Lion Saul, who sought to devour him every day, nor to the Philistims durst he turn back, for their Lords had such an envious eye of jealousie over him, that they had newly got him Cashiered from their Army, though their General had shewed much Generosity towards him, yet the Lords prevailed to pack him away with dishonour and disgrace.

(4.) The Amalekites (his malicious Enemies) were now become Possessors of his beloved Wives, and had a strong Army to maintain their possession of them.

(5.) His own Friends and Followers (from whom alone he could expect any com∣fort) were so exasperated, as they will needs Stone him.

Alas poor distressed David! What was his Remedy against this desperate Malady? He can look for relief no where here below, therefore he looks up to Heaven, and [en∣courag'd himself in the Lord his God] now David was at his worst, as Joah said after∣wards to him in another case, 2 Sam. 19.7. This sad dispensation was worse to him than all the Evils that had befaln him from his Youth until now, and therefore was a sign that Deliverance was not far off, as when things are once at the worst, we use to say, they will then mend, so David's Deliverance was here at the door, when he believingly cast his whole dependency upon the Lord his God only, whom he had found Faithful to him in his Promises, and had never fail'd him in his deepest dangers with his Providences; God loves (David well knew) to reserve his holy hand for a dead lift in the behalf of his Servants (in Covenant with him) when there is a damp upon their hopes, and a death upon their helps. Thus his Encouragements in God did (by the help of his Faith) out∣weight

weighs his discouragement from Man, though his distress was the greater, inasmuch as those very distressed Persons (whom he had received into his protection, Chap. 22.2.) were now become David's grandest distressers in their designing to stone him.

The Fourth Remark is, The Antecedents of David's Expedition against the Amalekites, v. 7, 8. wherein he first craves Divine Help, and Consults God's Oracle according to God's Ordinance, Numb. 27.21. as he had done before with good success for his own safety, Chap. 23.9, 10, &c. He here begins at the right end, &c.

Before which time, we find in this good Man a bad neglect of this good duty in thus Consulting with God; for we read not of his calling for the Ephod, either when he fled to Gath for Refuge from Saul, Chap. 27.1. or when he offered to go along with Achish to the Battel against Israel, Chap. 28.2. But now, when his distresses (he had brought himself unto be being his own Counsellor) made him sensible both of his former errors, and of his present duties, now he can cry again [bring hither the Ephod.] This Great distress had driven David into his Counting-House, where he found how his God (in Covenant Relation) had hitherto preserved him by his All-poweful Provi∣dence, and had likewise given him a special Promise (which he could not but account Infallible) of his succeeding Saul in the Kingdom; therefore so good a God was no longer to be neglected by him, who was bound likewise by Covenant (on his part) to acknowledge God in all his ways, and not to lean upon his own understand∣ing, Prov. 3.5. as he had done heretofore, and had deeply smarted for it: No doubt but David had more than a Months mind to pursue the Amalekites, and to reco∣ver his beloved Wives, yet dare he not now do so, without God's leave and liking; and no sooner did David remember God, but God also did remember him, and gave him an Answer of Peace, both his approbation, and direction to pursue and prevail. Da∣vid's Ephod brought a Blessing to him, when Saul's Witch brought a Curse upon him, and his Sons, &c.

N. B. Note well. Saul had lost God's Ear and Answer, but David found both; and though God had given an Answer to David by degrees, and one piece of his Divine pleasure after another at Keilah, Chap. 23.10, 11. yet here God gives him an An∣swer with more expedition, and all at once, because the nature of his present Cir∣cumstances would not admit of any delay; Oh how good is our God in his Divine Condescensions unto his Servants necessities, thus to accomodate his An∣swers to our Addresses, either slowly or speedily according as the matter doth re∣quire.

The Second Antecedent of David's Expedition here, is his making use of Humane Help also in a way of subserviency to the Divine Oracle, for David dare not tempt the Lord by a neglect of means, nor durst the expect any extraordinary Miracles, where the Lord afforded him ordinary means and helps; David's Humane helps were twofold,

First Domestick, he being encouraged by God's Oracle, pursues the Amalekites with 600 Men, but one third part of them fainted, and were not able to pass over the Brook Besor, v. 9, 10. This was a new Exercise of David's faith, and 'tis a wonder he did not doubt of the truth of God's call to this Expedition, when he saw God's Provi∣dence crossing him thus in it; Carnal Reason would suggest to him that his 600 Men were few enough encounter so great an Army of the Amalekites: But God saith to David here, as he had said to Gideon [the People that are with thee are too many for God to work by] Judg. 7.4. God strikes off 200 from the 600, that the glory of the Victory might be ascribed to God, and not to Man.

David's Second Humane Help was foreign, namely an Egyytian the Servant of an Amalekite whom they found in the Field, v. 11, 12, 13, 14, 15, 16. wherein those Marvelous Occurrences of Divine Providence did concur, for the promoting of David's Design,

N. B. Note well, As First, A Guide for him in his blind March was intercepted, v. 11. finding a Man lying in the Field in a Souldier's Habit, ready to perish by sickness and hunger; as this was a good Providence to David, thus to find one that had belonged to the Enemies Army, who knew how to lead him to the Amalekites that had so barba∣rously left him; so it was no less good to himself. For,

Secondly, By this means the poor perishing Creature was recovered from being fa∣mished, v. 12. David (a stranger) was more charitable to him (and that before he knew whether the Fellow could or would do him any service) than had been his own Cruel Master at that time.

Thirdly, So soon as his Spirit was revived by David's benevolence, he was Exami∣ned, upon which he confesseth, (1.) That he was an Egyptian by Nation. (2.) His Employ was that of a Servant. (3.) His Master was an Amalekite. (4.) But a Chur∣lish one, for leaving me behind him when disenabled to march, v. 13. this was a most brutish part, seeing he might have carried him with the Prey.

N. B. Note well. How unlike was this inhumane Master to the good. Centurion who went to Christ for Cure of his sick Servant, Math. 8.6. but more unlike the good Sa∣maritan, who took order both for the Carriage and for the Cure of a meer Stranger, Luke 10.33, 34, 35. His Master acted more like a Cursed Amalekite whom God had devoted to utter destruction, Exod. 17.14. Deut. 25.19. in casting off his Sick Ser∣vant, for which barbarous Cruelty he paid dear, and not only himself, but his whole Company also; for he might have taken better care of his Cure and Life, seeing no Enemy did pursue their Army, therefore had leisure enough to seat him upon some Beast, or lodge him in a Waggon.

Fourthly, After this account he had given of himself, David contracts with him to discover where the Amalekites lay: Hereupon (having security given him for his own safety) he makes a most ample discovery both of what mischief they had done against the Philistines and that part of Judah, where David's Possessions (which he had by the right of Abigail) did lay, as well as unto Ziklag, which Achish out of his gene∣rosity had bestowed upon David and his Men.

N. B. It may well be supposed that this Army of the Amalekites took the opportu∣nity of Invading those Countries and remote places, while the Philistims and the Is∣raelites were so deeply engaged on both sides in a present War; and this poor wretch (thus revived and secured) doth also make a discovery where this Triumphing Enemy Encamped in all Riot and Luxury, fearing no danger from either Party at this juncture, they being prepared on both sides for a sudden Battle.

This Man might be informed by his Master whither they marched to, that in case of his recovery he might know to what place he should repair, and be with them a∣gain: All those Circumstances we have an account of in v. 14, 15, 16.

The Second Considerable in this Expedition is, the Concomitants thereof: David ha∣ving now got both sure Intelligence, and such an Infallible Guide, immediately Mar∣cheth after the Amalekites, his principal encouragement from the Oracle of God, v. 6. being thus happily back'd with these two Additional Helps by way of Subordi∣nation.

N. B. David's Victory over this Enemy is described by many Circumstances, ver. 16, 17. as,

First, The Place where, 'twas: When they were come to the very Borders of their own Country, far enough (as they thought) out of any danger of either Israelites, or Philistines, (with whom they believed David had joyn'd himself,) who were at this juncture engaged in a Battel.

Secondly, The Time when, namely at the twilight, a time most convenient for David, when the fewness of his Forces against so great a multitude, might not be discovered, &c.

Thirdly, The Opportunity of David's successful Assault upon them, while they were drinking, dancing, and dispersed abroad without any Scouts or Watch, and while they were keeping an Holiday to their Gods, who had help'd them to so vast a Spoil and Booty: David sets upon them in this secure and careless posture, as Abraham had done upon Kedorlaomer and his Accomplices, and routed them, Gen. 14.15. and as Ahab did afterward upon the Syrians, 1 Kings 20.16.

Fourthly, The Quantity of the Victory, both as to time, lasting until the Evening of the next day; so long was David in cutting off those Cursed Amalekites with those few hands of his Followers; and also as to Number none escaped, save 400 that rode upon Dro∣medaries, though equal to the number of David's 400 Foot Souldiers, yet were they dispirited and fled; all the rest were half Dead Drunk, so stood at mark for David's deadly blows: Thus the Graecians assaulted Troy.

Invadunt Ʋrbem Somno Vino{que} Sepultam.

They found the Citizens half death to their hands, and 'twas no more matter with Casar to Conquer a careless and secure Enemy, but as he expresseth it in his Commen∣taries

[Veni, Vidi, Vici,] I Came, I Saw, and I Overcame. Thus did David here, without difficulty.

N. B. Note well, Objection. Why was David so kind to this Egyptian in sparing his life, yet so cruel to the Amalekites in not sparing the life of one Man that his hands could reach, especially seeing they had spared the lives of his Wives and Children, and of his Men also, they had not slain any, v. 2, 3.

Answer First, as to the kindness David shewed to the Egyptian, he had an express Command for it, Deut 23.7. Thou shalt not abhor an Egyptian, for ye were Strangers in his Land; and had this Man been what his Master was, an Amalekite, he had not fared so well as he did; 'twas well for him that he was an Egyptian.

Answer Second, David had as express a Command not to spare any Amalekite, Exod. 17.14. Deut. 25.19. Therefore this Fact of David was not Cruelty, but Ju∣stice and Obedience to God, for the neglect whereof Saul was severely punished, &c. Chap. 15.18, 19, 22, 23.

Answer the Third, Tho' the Amalekites had spared the Wives and Children, yet could not this praeponderate a clear Command of God, nor give David a dispensation for sparing those whom God would have utterly destroyed. Nor did the Amalekites spare those Women and Children from any love or compassion towards them, but from their own self-respects, not doubting they would be redeemed with large Ransoms, &c. but more especially, they were spared by the over ruling Providence of God out of his singular kindness to David. Men cannot kill but when Go will permit, who sets bounds to the malice of Mankind.

The Last Circumstance of the Concomitants of this Conquest, is David's recovering all that had been carried away Captive, both Persons, and Things.

First, For himself, v. 18. he rescued his two Wives, who had been Vexed, but not Violated, and now doubly endeared to David, both by their Chast preservation, and by this his marvelous deliverance of them.

Secondly, To his Souldiers, [there was nothing lacking to any of them] v. 19.

And Thirdly, To his Friends, either Israelites, or Philistines; David recovered all the Flocks and Herds, v. 20. which the Enemy had plundered from all Neighbouring places, and no doubt but he took the Spoil of Amalek's Tents therewith.

N. B. Note well. Peter Martyr's Annotation here: Matters do succeed in a quite con∣trary manner with the Godly than they do with the Wicked; for the Calamities of the Godly have a joyful Conclusion, but the mad merriments of the Wicked have a most sad Cata∣strophe; as here to the Amalekites who lately made pleasant Comedies out of poor Ziklag's doleful Tragedies; and now God turns the Wheel upon their own heads.

The Last Part be the Consequents after the Conquest; the First relateth to David's Souldiers, where we have.

First, The Triumphant Song they Sang, and [this is David's Spoil] was the burthen of the Song, v. 20.

Secondly, Their Congratulating David for his Victory, v. 21. even those very Men who had spoken of stoning him, [Oh Wheel] Ezek. 10.13. not only to David's Men, but to Amalek also: Behold how the great God made such a small accident (as was their meeting with an half famish'd Egyytian) to become serviceable for the production of such great Changes on both sides.

Thirdly, The Conquerors dissention among themselves about dividing the Spoils, v. 22. tho' David was a good Man, yet had he bad Men and Belialists to follow him, not∣withstanding all his pains to make them better, in teaching them the fear of the Lord, Psal. 34.11. even while he was among the Philistines, as the title of that Psalm inti∣mates: Those Covetous Caitiffs will not have any part of the Prey given to the 200 Men that staid by the stuff behind; tho' this was good service to guard the Carriages, which otherwise might have been plundered.

The Second Relateth to David himself, wherein is held forth,

First His Prudence in deciding this difference, and composing this Controversie ac∣cording to a Righteous Rule, v. 23, 24, 25. wherein David's Candour appeareth, in giving those Belialists that Courteous Compellation of [Brethren] for so they were by Nation, and by Profession, though they wanted the Power of Religion; and seeing it had been a Ruled Case, in disposing of Spoils, otherwise than those bad Men desired, both by Abraham, Gen. 14.24. and by Moses, Numb. 31.26, &c. Therefore David interposeth his Authority, and constitutes those old Presidents into a standing Statute-Law in Israel, grounded upon this justice; Armies fight but faintly, when their Camp is not well guarded.

Secondly, David's Generous Liberality, out of those Spoils which were the matter thereof, but the Objects of it were manifold, v. 26, 27, 28, 29, 30, 31. even to all those places which had shewed the Kindness of God to him while he was forced to flye during Saul's Persecutions which now he saw (by a Prophetick Spirit) were come to an end, and himself coming to the Kingdom unto which those Gifts (he well-knew) would not a little conduce, Prov. 17.8. and 18.16. and he wisely lets his own Countrey Men know, that he fought not against Israel, as Saul's Sycophants had sug∣gested to them, but these spoils were from the Amalekites whom God had cursed for his Enemies, &c.

1 Sam. CHAP. XXXI.

THIS Chapter contains the last War that Saul waged with the Philistines and the Event thereof. The Parts of it are, (1.) What happened while Saul was Liv∣ing. And (2.) What likewise when he was Dead. Remarks upon the First Part are,

First, Much about the same time that David did discomfit the Amalekites, and sent the spoils of them to the Men of Judah (his own Tribe,) were the Philistines Fighting against Israel, and putting them to a shameful flight.

N. B. Josephus saith those two Occurrences were contemporary, though they be set down in a way of Digression, that the History of David's exploits might not be interrupted, 1 Chron 10.1. Which declareth how God gave different and contrary dispensations to Saul and to David at one and the same time: Wicked Saul was fleeing before the Philistines, just at that Instant when Holy David was Triumphing over the Amalekites.

N. B, Note well. 'Tis fair wheather with them that fear God when 'tis exceeding foul (with a showre of Fire) upon the heads of those that fear him not, Mal. 4 1, 2. The Sun arose and shone upon (Zoar, (Lots Sanctuary) at the same time when Fire fell down upon Sodom, Gen. 19.23, 24. Both these Abraham beheld upon an Hill, ver. 28. and admired.

The Second Remark is, God had given to Israel many Victories over the Philistines formerly, according to his Promise to them upon their obedience; but how the Phi∣listines have the Victory over Israel, so that [They fled and fell down slain upon Mount Gilboa,] v. 1. and 6. because God's Wrath was against them, as he had threatned for their disobedience, Levit. 26.36. Deut. 28.25. For as they were guilty of many other Sins; so now more especially of that heinous wickedness by conspiring with Saul in persecuting Innocent David, and in shewing no dislike of his most horrible Butchery of the Lord's holy Priests; Nor would they take any warning at Samuel's Sermon▪ saying to them, [If you do wickedly still, ye shall be consumed both you and your King,] chap. 12.25. Therefore they partaking with Saul in his Sins, partake with him also in his punishments.

The Third Remark is, the Death of Jonathan (David's dear friend) and of other two of Saul's Sons, v. 2. 'Tis a wonder Saul would thus hazard so many of his Sons in a Battle which he was foretold would prove fatal to Him and to his Sons [To Morrow thou and thy Sons shall be with me,] chap. 28.19. But more especially that he ventered Jona∣than, who was Heir Apparent of the Crown, and whom he might have left at home to manage publick matters there instead of Ishbosheth who was not present in the Bat∣tle. But as Saul had not signified the fate of that Fight to any of his Sons lest it should have disanimated their Courage, so the Divine Decree was unchangable for David's advantage. That the other two of Saul's obscure Sons did Die in the Fight for their Father's sins, no body doth admire; and Saul must still be alive to see them slain before his Eyes for the aggravation of his misery for his hateful Hypocrisie: But that good Jonathan should be slain with them, Who can but commiserate his case? Seeing he was a most Pious, Noble, Vertuous and Valorous Prince, and undoubtedly very dear to God; yet this peerless-Prince, the glory of Martial Chievalry (that Lumen & Columen Patriae, the Brightest Honour and Chiefest Pillar of his Country) Dieth among the rest, and had his share in the common Calamity.

N. B. Note well. The Reasons rendred for it may be these: The First is, To shew the Truth of Solomon's saying, [There is one event to the Righteous and to the wicked, &c.]

Eccles. 9.1, 2. in this world: As the Harvest-man cutteth down his Good Corn and the Weeds together, but for a differing purpose, the Weeds he casts away and burns them, but the Corn he carries into his Barn: Thus God makes the Righteous and the Wicked to differ, and Men shall see the difference in a better World, Mal. 3.8.

The Second Reason, God ordered Jonathan's Death here, that David might be taught to depend upon God alone for his Crown and Kingdom, and not upon Jonathan, who (had he lived) out of a submission to God's declared will, and out of his most endeared love to David, would have speedily settled David upon his Father's Throne: For he loved him as his own Soul, chap. 18.1. and had promised To do for him, whatever he desired, Chap. 20.4. and had sworn it once and again, v. 16, 42. and chap. 23.18. yea and twice he had heard Saul's consent, chap. 24.20. and 26.5. So that David might depend too much upon this Interest in his sworn Brother Jonathan for settling the Crown upon his Head after Saul's Death: No, saith God, thou shalt have it solely from my self, and not from Jonathan who shall Die that my Glory may not be darken∣ed by the interposition not Jonathan's.

The Third Reason, Jonathan Dies here, to make way for a Accomplishment of Jacob's Patriarchal and Prophetical Benediction, that the Scepter might be established in the Tribe of Judah until Shilo came, Gen 49.10. that is, till the comming of Christ: Now had Jonathan succeeded Saul his Father, then the Scepter had continued in the Tribe of Benjamin; therefore he Dies, and gives place to David who was of the Tribe of Judah.

The Fourth Reason, God ordered good Jonathan's Death, that he might be thereby freed from that shrew'd Temptation, which unavoidably he had met with had he still lived after his Father's Fall. For if after Saul's Death the Ten Tribes and Abner (to Head them) were so mad to set up Ishbosheth (a weak and worthless Man) in opposition to David for Saul's Successor, 2. Sam. 2.8, 9. How much more mad might this People have been to Espouse and Advance Jonathan's Title to the Crown, who was a Man of such Transcendent Worth in himself, and had meritted so much from all Israel in Fighting the Lord's Battels for them; more especially, in working that wonderful Deliverance for Israel, only by Himself and his Armour-Bearer, chap. 14.15. this endeared him to the People so, as to Rescue him at that time, v. 45. And had he now been alive, they would undoubtedly have Promoted him to the Crown; and their pressing him to Ac∣cept the Promotion, must needs have been a strong Temptation to Jonathan, notwith∣standing his Love, &c. to David: Then Vox Popull, might seem Vox Dei, The Voice of the People would seem the Voice of God, &c. No Humane strength had been able to resist it.

In the Fifth place, Nor may it be said by any that God did deal over Austerely with Jonathan here, because he was cut off amongst such Notorious Sinners; (which David deprecates from himself, Psal. 26.9, 10.) though this seem hard Measure to so good a Man, and too much severity in God; yet must it be considered that instead of rewarding his goodness with an Earthly Kingdom (full of cares and troubles) God gave him a present possession of an Heavenly Kingdom, Eternal, Glorious, and filled with such unconceiveable Joys as admit not of the least mixture of Sorrow: Thus God deny'd to Moses an Earthly Canaan, but gave him Heaven, of which Canaan was a Type and shadow. Oh! happy Creditor who hath God his Debtor, that pays in Gold of Glory, when not in Silver of a lower Life.

The Fourth Remark is, The Death of Saul himself, v. 3, 4, 5, 6. The Philistines followed hard upon Saul, as their Capital Enemy, and their Archers sorely wounded him; yet God lets him Live to see his Army Routed, his Friends Killed, and his dear Sons Slaughtered before his Face; this could not but be a very great Heart-grief to him, who was already sore wounded, and so hemmed in with the Enemy that he saw no way to escape. And now after a most Wicked Life, he is hurried head long to make choice of a most Desperate Death, and desired his Armour-Bearer to dispatch him.

N. B. The Rabbins and other Expositors do unanimously affirm that this Man was Doeg. whom Saul had employed in slaying the Lord's Priests; and now would he em∣ploy the same Dogged fellow to slay himself, saying, [Lest the Ʋncircumcised take me, and put me to a more shameful and painful Death.] Thus he acted the part of an Hypo∣c••••••e to his last, in despising the Philistines for their Ʋncircumcision, yet never bewailed his own Ʋncircumcised Heart, in his being all his Life-time and now at his Death so desperately wicked, Jer. 17.9. Gal. 5.6. and 6.15. When Doeg had deny'd him,

he desperately dispatcheth himself by falling upon his own Weapon, even the same Javelin (some say) which he had twice cast at David and once at his dear Jonathan; though he mist them both, yet now he surely hits himself and thrust it into his own Bowels, and so he Died even in a Damnable state. Exit Tyrannus.

N. B. Note well. First, Josephus and the Rabbins make Saul a Martyr in Dying thus Valourously by his own Hands to avoid disgrace, &c. But surely he Dyed the Devil's Martyr not God's, whose express command is, [Thou shalt not kill.]

Secondly, Saul had spared Agag contrary to God's command, and now from a Righteous Judgement of God he will not spare himself; but is Felo de se, a Self-murder∣er, destroying God's Image in himself.

Thirdly, He Dyed in his Sin, Joh. 8.21. and in the worst sort of sin, the sin of Witchcraft whereof he was guilty in Consulting with a Witch, &c. A Man had better Die in a Ditch or in a Dungeon, than Die in Sin, Unrepented of, or Un∣pardoned.

Fourthly, Not one hint have we of his Repentance, but 'tis said the Lord slew him for his Sins, 1 Chron. 10.14.

The Second part of this Chapter is what happened after Saul's Death. The Remarks hereupon are,

First, If Saul's Armour-Bearer were Doeg, (following his Master's Evil Example of Self-Murther,) when he saw his Master Dead, whom he would not over-live because of his over-love, as Brethren in Iniquity: Hereby God justly Revenged upon him the Blood of the Lord's Priests (which he had slain) in his being his own Executioner.

The Second Remark is, Saul's Death and his Army Routed, put the Parts Adjacent to the Valley of Jezreel (the place of this Defeat) into such a Consternation, that they fled from their Cities, and the Philistines came and dwelt in them, v. 7. Thus the Philistines prudently pursued their Victory; and had not God raised up David at this time to put a stop to their Proceedings, in all likelihood, Israel had lost Canaan hereby.

The Third Remark is, The Philistines Triumph over Slain Saul, ver. 8, 9, 10. All Saul's care was for his Body that it might not be Abused, ver. 4. but no care he took for his Soul; and his Body was abused nevertheless. They cut off his Head (as David had done to Goliah) and devoted it to Dagon for this Victory: His Armour they De∣dicated to Ashtaroth, another Idol: And they Hung up his Carcase as on a Gibbet in Bethshan for scorn.

The Fourth Remark is, The Men of Jabesh-Gilead (hearing of it, and remembring the old kindness Saul had done them, Chap. 11.11.) Marched all Night, as he had done for their Deliverance: Though they were far Remote beyond Jordan, yet they Zealously Marched thither, and took down the Bodies of Saul and his Sons (now Putrified by Hanging so long in the Sun and Wind) by stealth; carried them away, Burnt their Flesh and Buried their Bones under an Oak in Jabesh for a Monument thereof, v. 11, 12. and then Lamented the Publick Calamity with Fasting and Prayer for Seven Days, which was the very Term of Truce Nahash had given them in chap. 11.3. So long here, v. 13. they seek God's Love of Israel.

The Second Book of SAMUEL.

Which, in the general Prospect of it, is an History of the Kingdom of David holding forth his whole Life, as First, His Inauguration to the Throne of Israel (1.) By one Tribe. only, Chap. 1, 2, 3, 4. and (2.) By all the Tribes, Chap. the 5th. Secondly, His Royal Actions in his Regal Government; as first, those that were laudable; Chapters, 6, 7, 8, 9, 10. and secondly, those that were culpable; Chapters, 11. & 12. Thirdly, His Checker'd State of Life, partly in Adversity both as to his private Capacity by his two bad Sons, (1.) Amnon, Chap. 13. and (2.) Absalon, Chap. 14. and as to his Publick Condi∣tion. First by Sedition, which was (1.) Domestick, moved by Absalon, Chapters 15, 16, 17, 18, 19. and (2.) Extrinsick by Sheba, Chap. 20. Secondly, by Fa∣mine, Chap. 21. and Thirdly, by Plague, Chap. 24. and partly in Prosperity, which David Celebrates, Chapters 22, 23. After this Recapitulation of the whole Book in Ge∣neral; Now the particular prospect of each Chapter is to be considered.

2 Sam. CHAP. I.

WHICH declares the state of Israel after this their direful defeat by the Phi∣listines, the Tidings whereof David received with deep deploration; yea, the Death of Saul, tho' he was his Capital Enemy, yet he profoundly be∣wail'd it.

Remarks hereupon are, First, The Messenger of those sad Tidings is described by sun∣dry Circumstances. As (1.) When he came to David, it was three days after David had return'd from the slaughter of the Amalekites, v. 1. And (2.) Whither he came, to wit, unto Ziklag, for it was not so burnt, but David and his Men might refresh themselves in it after so long an harrase, until God provided them better Quarters. (3.) Who he was, an Amalekite, v. 8. the Son of a Stranger, v. 13. (4.) In what posture he came, pretending sorrow for the loss of God's People, with his Cloaths rent, and earth upon his head, and falling down at David's feet, to humour and honour the Rising-Sun, v. 2. and (5.) He is described by his Age, he was a young Man, v. 5, 13.

The Second Remark is, This Amalekite's Narrative of the effect of the Fight of the Philistines against Israel, wherein he gives David a distinct Account upon David's diligent Enquiry, v. 4, 5, 6, 7, 8, 9, 10. wherein Observe,

First, He declares to David the flight of Israel, the slaughter of the Army, and the death of Saul and Jonathan, v. 4.

Secondly, To confirm his Story of Saul's death (which mostly concerned David) he confesseth himself to be the Author thereof by a Casualty of coming to the place where he was, v. 6. and

Thirdly, To qualifie his Crime, he saith Saul call'd me, v. 7. chose me, v. 8. and re∣quested me to be his Executioner, v. 9.

He adds Fourthly, a comparing Saul's desperate Case, saying (as Josephus and others do relate)

Saul said to me, I am sorely wounded by the Arrows of the Archers, and by my own Weapon I have faln upon, yet am I not likely to die of those wounds, nor would I be willing to live with them until the Philistines overtake me and put me to some shameful and more painful death; and seeing my Coat of Mail will not suffer my Lance to pierce deep enough to dispatch me, do thou lean upon me with the whole weight of thy body, that the Weapon may pass through me, and out∣right kill me, to quit me of my dolorous pain.

Fifthly,

Hereupon (saith he) when I saw he could not live, both for anguish of Mind, and pain of Body, I thought it an Act of Charity to do for him what he desi∣red of me, to dispatch him out of his misery, and to dye by my hands, rather than

by his cruel Conquerors; then took I the Crown from off his head, and the Bracelet that was upon his arm, and have brought them to my Lord, v. 10.

The Third Remark is, a Scrutiny touching the veracity of this Amalekite's long Ha∣rangue: Tho' I find some Learned Men Patronizing this Amalekite, and purging him from lying to David, saying, his Story was a Real Truth, for Saul had indeed faln upon his own Weapon, but his Coat of Mail had hindred it from piercing deep enough to be so speedily a mortal wound, but that the Philistines might come and catch him alive and abuse him; and tho' it be said, [when his Armour-bearer saw that Saul was dead] he slew himself, 1 Sam. 31.5. Which yet Dr. Lightfoot Senseth thus: [When he saw Saul had given himself so deadly a wound, he did the like, and died indeed, but Saul's wound was not of so quick a dispatch, therefore he desired this Man to kill him outright.]

N. B. Notwithstanding all this, yet upon a more serious inquest into Particulars, this whole story seems more probably to be a pack of Lies, one stitched to another for these Reasons:

The First is, 'Tis altogether improbable, either that Saul, after he had given him∣self such a deadly wound, whereof he was ready to dye, should be able to call him, and spend so many words in talking with him; or that this Man should dare to stay so long in this Discourse with Saul, seeing he also was fleeing (with the whole Army) to save his own life, which he might have lost by making this halt, had the Philistines overtaken him in their pursuit (which Saul feared for himself) during this Parly.

The Second Reason is, Nor can it be probable that Saul should desire to die rather by the hands of an uncircumcised Amalekite, than of the uncircumcised Philistines which he so much feared: He could not put any such difference between them, seeing Ama∣lek was more accursed and devoted to destruction than the Philistines.

The Third Reason is, 'Tis expresly said, that Saul fell upon his own Sword, 1 Sam. 31.4 but this Fellow saith, he fell upon his own Spear, v. 6. here Gnal Chanatho Hebr. whereas it is [Ethbachereb] his Sword.

The Fourth Reason is, 'Tis as expresly said, that Saul's Armour-bearer being yet alive, saw that Saul was dead, 1 Sam. 31.5. which doubtless he would throughly know before he did kill himself.

The Fifth Reason is, Had the Armour-bearer been yet alive when Saul call'd this Amalekite to dispatch him, he would certainly have hindred him from doing that which himself durst not do, 1 Sam. 31.4.

The Sixth Reason, Nor could that be more probable, which he told David [I took the Crown that was upon his head] v. 10. but look'd rather like a Lye, for 'tis not likely Saul would wear his Crown upon his head in Battle; this would have made him a fair Mark to his Enemies, whom they chiefly aimed at: A Wise General will rather disguise himself as 1 King. 22.30. than be so fondly exposed, &c.

The Seventh Reason, The Scripture of Truth doth manifestly ascribe Saul's death to be his own action, 1 Sam. 31.4, 5. even to his falling upon his own Sword, which must be of more credit with us, than an artificially composed speech of an accursed Amalekite, who had taught his tongue to tell Lyes, Jerom. 9.5. and all to curry fa∣vour with David, from whom he promis'd to himself some great preferment by thus glozing with him.

N. B. Note well; First, Thus far it is true, that this Fellow brought Saul's Crown. &c. to David: How he came by it is the question?

The Rabbins relate, that as the Armour-bearer was Doeg, so this Man was his Son, and as the Father had the Crown in his Custody, to carry it before the King in State, and now seeing Saul was like to wear it no longer, and that himself was resolv'd to dye with the King, he gave Saul's Royal Crown and Bracelets to this Fellow his Son, ad∣vising him to carry them to David, ut in ejus gratiam se insinuaret, so to win the favour of him whom he calls his Lord, whom he owned as King, now Saul was dead.

N. B. Secondly, This very Sword wherewith at God's Command Saul should have cut off the Amalekites, but spared them, was the Instrument of his own death, and (as some say) an Amalekite (one whom Saul had spared with Agag) must push it forward, and Saul, who had been so Cruel to David all along, is now become cruel to himself. Thus God fills Men with the Evil of their own ways, Prov. 14.14.

The Fourth Remark is, the effects of this Relation, which be two-fold; First, What David did, v. 11, 12, 13, 14, 15, 16. And Secondly, What David said thereupon, v, 17, 18. &c. First, What David did: as (1.) He rent his Cloaths, v. 11. which

was usually done in those days, to testifie an extremity of passion, without regard ei∣ther to damage or decency, & Regis ad exemplum, his Men did the same with David. (2.) They all Mourned, Wept, and Fasted until Even, v. 12. though upon their own private accounts they had but small cause to do so: Yet upon the publick account, there was great reason for so doing, because a great blow now was given to the Church of God, and that by the hands of the uncircumcised, who would by this means exalt their Dagon above the God of Israel: and there was cause enough of this Humiliation, because Israel had brought this fatal Overthrow upon their own heads for their many grievous sins; yea, tho' Saul was their Capital and irreconcilable Enemy, yet was he the Lord's Anointed, and one that had Fought the Battels of the Lord with good suc∣cess.

Therefore it may not be marvel'd at, that tho' David was so well pleas'd with Nabal's death, yet he thus mourn'd for Saul's, because the case was not alike; beside, many brave Men were fallen in Battle out of Israel, but above all, David's dear Jona∣than, as afterwards. (3.) David did after all this Arraign, Examine, Condemn, and Execute the Amalekite that came to curry favour with him, v. 13, 14, 15, 16. wherein David, like a Just Judge, gives him a fair Trial in a Judiciary way; and tho' the Fellow had told him that he was an Amalekite, v. 8. yet David asks him again who he was? either for fear of his mistake in not minding his story well enough because of his great grief, or it was to try the man whether he would agree with himself in telling his Tale: then David said [Why didst not thou refuse to kill the King as his Armour∣bearer had done, how knowest thou but some Providence might have happened for saving his life, notwithstanding his most eminent danger, &c. Thou confessest thou kill'd the King, thou shalt be killed.]

N. B. Note well; A just hand of God on this Amalekite for his Lying.

As David before had, as it were, Sacrificed a whole band of Amalekites to Saul's Fu∣neral, 1 Sam. 30.17. before he had intelligence of Saul's death; so now he Sacrificed this Intelligencer thereof on the same account, which David might lawfully do, both because God had commanded that all the Amalekites might be slain as before; and be∣cause David at Saul's death was now virtually the King. (2.) What David said as well as did, namely David's Elegy or Funeral Song upon the death of Saul and his dear Friend Jonathan, together with Israel's Choicest Worthies, and Men of their Chiefest Chi∣valry, v. 17, 19, 20. to 27. wherein is Remarkable,

First, David is the Author of this lamentable Epitaph, because he had both a Poetick and a Prophetick gift and because he was most deeply concerned, as Son-in-Law and Successor to Saul, and as a great loser in the loss of his best beloved Jonathan, who was the next subject of this sad Tragedy.

Secondly, The Matter of this sad Sonnet is a mixture of Poetical Exclamations, and Hyperbolical imprecations all composed in a concise Meetre, which makes the mean∣ing thereof the more cloudy, being the extatick expressions of one overwhelmed with grief for the death of his dearest Friends.

Thirdly, Beside these general Raptures, David particularly bewails,

First, The death of Saul, commending him for the laudable Vertues which he had, which made him amiable and obliging to his Subjects; as for those foul affronts offer'd to himself and to Jonathan, he candidly covers them, as being only the efforts of his sudden passion, by which his ordinary temper ought not to be measured, and of his jea∣lousie of a Corrival to the Crown, for which he ought to be excused; but not one word of any piety in Saul (which he had not) doth David mention.

N. B. Note well; A fair Caution for flattering Preachers of Funeral Sermons; 'Tis too Pharisaical to beautifie the Tombs of the dead whose lives were bad, Mat. 23 29.

Secondly, the death of Jonathan he more passionately deplores, because frater quasi ferè alter, he almost lost himself in the loss of him, who, had he lived, would assu∣redly have given David a peaceable possession of the Kingdom after his Father's death, according to the Covenant between them; whereas by the death of Jonathan, he look'd for long interruptions from it by Abner, &c.

And he makes Rhetorical Flourishes upon Jonathan's Cordial Love to him, as trans∣cending the Love of Women: Naturalists say of Females [quicquid volunt, valdè volunt,] their affections are more earnest than those of Males: Yet Jonathan loved David more affectionately than ever did any Woman either her Child, or her Husband.

Fourthly, David did not so despond with dolour, but being now King he Commands, that the Men of Judah, (his own and now the Royal Tribe) should learn the use of

their Armour, v. 18. because they bordered upon the Philistines, upon whom they might retrieve their lost Honour; and he instances in the Bow, both in Honour of Jonathan who was so skilful at it, ver. 22. and that they might match the Philistines Archers who had beeen so mischievous to their Mighty ones: This the General Chroni∣cle amplifies, Josh. 10.13. mentions this Book of Jasher, which signifies Recti, the Book of Right or of the Law; a Directory for Prince and People to right Duties on both sides. The Jews take it for Genesis, the story of Abraham, Isaac and Jacob, those three Righteous Men; but then it should not be Jasher, but Jasharim plural: it is Rather the Blessing of Jacob, Gen. 49.8. Judah's Hands shall be on the Neck of his Enemies; so David of that Tribe was to be. In this was inserted this Song, the foot and burden whereof was, [How are the Mighty faln?] oft repeated, v. 19.25, 27. This Book taught the use of the Bow and Artillery, but is now lost, being no part of the Canonical Scripture, &c.

2 Samuel, CHAP. II.

THIS Chapter contains David's coming to the Kingdom of Judah, and the be∣ginning of his State of Exaltation; as before is recorded the whole History of David's State of Humiliation, a perfect Type of Christ his Antitype who passed likewise out of the one into the other. This Chapter consists of three Parts, Antecedents, Con∣comitants and Consequents. First, The Antecedents have these Remarks, as

First, David's beginning at the right end, and laying the foundation of his promised Kingdom in consulting with God according to God's own Ordinance, Numb. 27.21. and notwithstanding all his peerless persecutions, he dare not now stir one step with∣out Divine direction, v. 1. having smarted so much for following his own Humane Poli∣cy and Prudence, 1 Sam. 27.1. He asks God, [To what City of Judah shall I go?] God Answers [To Hebron] Ziklag was only Achish's Donative to David, a remote place, so not for his present purpose: But God's gift to him was Hebron, the Metropolis of Judah, more antient than Zoan of Egypt, Numb. 13.22. a City of Refuge, Josh. 20.7. and more Renowned because the Patriarchs, (to whom Canaan was promised) lay Buried there, and thereby, as it were, held possession of it.

The Second Remark is, Thither David went, as God directed him into the very heart of his own Tribe, whence he expected most Acceptance and Assistance, and his two Wives with him, ver. 2. to share with him in his Prosperity, as they had done in his Adversity.

N. B. Note well. Wherein we have a Type of Christ and his Church, which when It hath Suffered with him, shall also Reign with him, 2 Tim. 2.12. Luk. 22.28, 29. Our Lord will remove his Spouse from the Land of her Banishment, from the Ashes of her forlorn Ziklag, to the Hebron of her Peace and Glory; he hath taken order for it already, Joh. 17.24. and is gone a little before to Prepare Mansions for her, Joh. 14.2, 3. yea and counteth not himself compleat, Till he hath us all with him, Ephes. 1.23. Nor doth David Cashier those his Men that had Mutinied at Ziklag, but brings them all along with him, ver: 3. and Billets them in the Country-Villages, that he might not be burdensome to Hebron in Quartering too great a Company upon them: Thus our Lord forgets and forgives our many Murmurings, &c. and leads us into the Land of Bliss.

The Third Remark is, Not only the Men of Judah Universally, v. 4. but also ma∣ny Worthies out of several Tribes resorted to David, 1 Chron. 12.1, 2, 3, 22. who all joined together to Elect him King over Judah; which Act might have been of per∣nicious consequence, seeing the Right of Election belonged to all the Tribes, had not the Oracle of God directed David hereunto; and therefore it was no Sinful Schism: Yet notwithstanding, not only Ambitious Abner took advantage at this Act to raise a Rebellion against David among the other Tribes, v. 8, 9. but also it became an ill president, and as it were a preparative to that fatal Schism in Rehoboam's Reign, which could never be patch'd up again.

The Second Part is the Concomitants. The Remarks of it are,

First, The Elders of Judah with the Concurrence of the Worthies out of other Tribes, Anoint David King over Judah, v. 4. This was David's second Anointing to be King:

Samuel had Annoited him privately before, which only gave Jus ad Rem, not Jus in Re, a Right Title to it, but not an Actual Possession of it, as this second Anointing did: Now David was King both de Jure and de Facto. David had yet a Third Anointing af∣ter this by the whole Body of the People, chap. 5.3. which was Seven Years after this Second Anointing; as the Second had been Seven Years after that First by Samuel.

N. B. As God was pleased on the one hand to exercise David's Faith with Seven Years Persecution, Ʋntill his Soul became a weaned Child, Psal. 131.2, 3. So on the other hand God was pleased to vouchsafe him Three Anointings to confirm his Faith in assurance of establishment.

The Second Remark is, David's first Action after this his Solemn Inauguration at Hebron, namely, His Amicable Embassage to the Men of Jabesh-Gilead about their Burying of Saul with an Honourable Burial, though in Peril of their own Lives, ver 4, 5, 6, 7. Some suppose they were Pick-thanks that out of ill will told David this story, to exasperate him against them, as Favourites to his Capital Enemy; but on the con∣trary, so far was David from grudging it, that he not only Cordially Prays that God would requite their Labour of Love to their Dead Sovereign, but also Royally Pro∣mises that himself would Reward them for this kind Act in Burying Saul, as he had Punished the Amalekite for Killing him; and farther lets them know that the Men of Judah had made him their Leige-Lord, and if the Men of Jabesh would do so, he would Protect them from the Philistines, (whom they had provoked by stealing Saul's Body from them,) as Saul had done for them from Nahash the Ammonite, 1 Sam. 11.11. Thus David useth lawful Policy, subservient to God's Promise in obliging this warlike People.

The Third Remark is, Abner's seditious Defection from David, so soon as he saw David's Election to the Kingdom by the Tribe of Judah, ver 8, 9, 10, 11. Where∣in Mark,

First, Abner raises a sedition against David, either (1.) From his Fidelity to Saul as nigh of Kin to him; or (2.) From Envy to David, a Rising Sun of another Tribe, or (3.) From his Ambition of Rule, and retaining his place of Generalissimo, which he could not expect to hold under David.

Mark Secondly, Abner passeth by Mephibosheth, (the right Heir as the Son of Jona∣than) because he was Young and Lame, so not fit for his Ambitious design: But he pitcheth upon Ishbosheth, that Man of shame (as his Name in Hebrew-signifies) a Son of Saul, yet a weak and worthless person, but could better colour Abner's haughty Aims and Ends, than the Lame Child of Jonathan could do; so that Ishbosheth shall only have the Name of a King, but Abner will have the power.

Mark Thirdly, In order hereunto he carrries this Wooden-Tool beyond Jordan to pro∣claim him King there, not only because it was far from the Philistines so might recruit his Forces without disturbance from that Enemy; but more especially to secure to himself, those brave valiant men of Jabesh-Gilead, whom David had courted into a compliance with him by his Embassadours as above.

Mark Fourthly, Here Abner Proclaims Ishbosheth King over all Israel, who was yet but his Stalking Horse to serve his own turn; whence it is not said that Ishbosheth but that Abner made himself strong for the House of Saul, chap. 3.6.

Mark Fifthly, Abner acted all this, not only against the express command of God, (declared by Samuel, that David should Succeed Saul,) but also against the Light of his own Conscience, as himself, (in a pang of Passion against his Mock-King) doth plainly acknowledge, chap. 3.9, 10, 18.

Mark Sixthly, Though it be said Ishbosheth Reigned but Two Years, it must be meant quietly and peaceably, before the ensuing War broke forth between him and David; for there was War betwixt the House of Saul and the House of David during Five Years till Ishbosheth's Death, chap. 3.1. and 'tis said here, v. 11. that David Reigned in Hebron Seven Years and Six Months: So long was God pleased to exercise David's Faith and Patience still, before he brought him to the full possession of the Crown and Kingdom over all Israel. God left Abner to the Pride of his own Heart, to cross David in his progress.

The Third Part is the Consequents, following the aforesaid Concomitants of David's coming to the Crown at Hebron, namely, The Civil Ʋncivil-Wars betwixt Judah and Israel. Remarks hereupon are.

First, Abner's undertaking this War against David, ver. 12, 13. Where Mark,

First, Mahanaim (a place so named by Jacob, Gen. 32.1, 2.) was the place of Rendevouze of Abner's Army, which he Marcheth to Gibeon in the Countrey of Ben∣jamin, Josh. 8.25. near Judah, to reduce that Tribe from their Revolting from the House of Saul to David.

Mark Secondly, David makes defence by Joab (his Sisters Son) whom he ap∣pointed his General, and though he had but one Tribe to stand by him, and many Tribes to withstand him, yet seeing Judah's Tribe excelled the other both in strength and number, and the followers of David had been oft Victorious, yea and many of the Ten Tribes were now come to joyn with David, 1 Chron. 12. per Totum But above all David having the Promise of God, dare oppose Abner in his Carier, though he had the greater Army; yet David not judging his Presence necessary, commanded Joab not to begin the Battle, but to act the Defensive part, because he had sworn to Saul that himself would not cut off his Seed, &c.

The Second Remark is, Abner's carrying on this Civil-War against David, ver. 14, 15, 16, 17. Wherein Two parts are very Remarkable, First, The Praelude to the Battle, and Secondly, The Battle it self. In the praelude Mark,

First, Abner trusting to his greater numbers, makes the first Challenge: Joab (as before) was only upon the Defensive part.

Mark Secondly, Abner was [Ish Dammim, Hebrew] A Man of Bloods, and like a Souldier of Fortune, challengeth a Duel betwixt Twelve and Twelve on each side, say∣ing. [Let them hack and hew one another, and make us sport.]

Mark Thirdly, Joab was True Touch, as the Mad Gallants call it, and soon accepts of Abner's Challenge in this Desperate Tryal of Skill, ver. 14. As to the Battle Mark,

(1.) It was at the first a Duelling Fight betwixt an equal number on both sides, one to one, to try their Valour, v. 15.

Mark (2.) This Duel was Cruel, Bloody and Barbarous, that Brethren should sheath their Swords in one anothers Bowels, v. 16. This was Doghood rather than Manhood, borrowed from Goliah the first Challenger to a Duel we read of, and who said to David [am I a Dog?] wherein he gave himself a right Litle, as the first foun∣der of that Dogged practice; for Men like Dogs to tear the Flesh one of another; So much contrary to the Law both of God and Man, to the righteous rule of Piety, Charity and Right-reason, that it was rather downright Madness and a Furious Phrenzy than any true Man-hood, or Genuine Courage and Valour. Though these two Bloody Generals (who had been so much flesht with such sad Acts and Aspects) could make a sport to see it acted in others, till at last it came upon themselves, for their thus tempting of God, and thus Trusting in an Arm of Flesh, 2 Sam. 3.27. and 1 King. 2.34.

Mark (3.) Therefore the place was called Helkath Hazzurim,] a Field of Rocks; for a Monument of their Phrantick Madness (saith Peter Martyr) and not of regular Magnanimity.

Mark (4.) After this out-ragious frolick, [Ecce hic Duellum transit in Acre Bellum] a sore Battle followed betwixt the two whole Armies, wherein Abner was beaten, v. 17. Josephus saith, (with whom Rabanus and other Learned Men concurr) that Abner's Twelve Men only were slain, restraining the word [Every one] to Joab's Champions who caught them by the Long Hair of their Heads and stabbed them: And Abner (after the manner of the Hebrews observing Omens, as 1 Sam. 14.9, 10. 〈◊〉〈◊〉 did hence prognosti∣cate his own Defeat, so sled away in the Night when this was done by Day.

The Third Remark is, Joab's pursuit of Abner, wherein Asahel was slain, (1.) By his own swiftness, out-running all that should have saved him, v. 18, 19. (2.) By his own rashness, in daring to meddle with one above his match, Impar con∣gressus, Troilus cum Achille. (3.) By his own pertinacy, in obstinately provoking Abner against all his diswasives either to Kill or be Killed, v. 20, 21, 22, 23. Abner was Conscious of the badness of his Cause, and thought David would Conquer, then Joab David's General would revenge his Brother's Death, therefore presseth he upon Asahel, not To contend with one Mightier than himself, Eccles. 6.10.

N. B. But when forced to it, He smote him under the Fifth Rib, where the Liver and Gall lay, a sure killing place.

The Fourth Remark is, Abner's sounding a Parley for ceasing Acts of Hostility, which Joab accepts, 24, 25, 26, 27, 28, 29, 30, 31, 32. Where Mark,

First, Abner was not so routed, but he could rally, and having got the Hill, he stands upon his guard, and tells Joab all Wars are woful, especially Civil War; 'twas no policy to provoke a desperate Enemy, rather make a bridge of Gold for his de∣parture, than force him to fight; and that it must be bitter at last to Butcher poor Brethren, &c.

Mark Secondly, Joab owns the Truce, after he had chidden Abner for making the Challenge first, and after that Abner (as Josephus saith) had excused himself to Joab for his kil∣ling Asahel his Brother.

Mark Thirdly, Abner departed to Mahanaim, and as soon as got over Jordan, found he had lost three hundred and sixty Men, and Joab return'd to Hebron to tell David the glad Tidings of his Victory, and then went to bury Asahel (whom he had lost, and only Nineteen Men more) in a solemn Funeral at Bethlehem: Thus War was a Slaughter-House on both sides, so Lactantius (that Milky-Man) as his Name signifies, condemns it as unlawful.

2 Sam. CHAP. III.

THis Chapter contains David's growth and progress in the Kingdom of Judah; as on the other hand Ishbosheth's did decrease, v. 1. as appeareth more particulary Chap. 4. mention'd only in the general here.

The increase of David is expressed here by three means. First by a large Progeny of six Sons, v. 2, 3, 4, 5. Secondly, By the restitution of his Wife Michal, v. 13, 14, 15, 16. and Thirdly, by Abner's League with him, &c.

Remarks upon the first means are,

First, While David was an Exile and persecuted by Saul, God (by his good Provi∣dence) gave him no Children by his two Wives, because that him have been trouble∣some to him; but now when chosen King, and setled in Hebron, he is made the Fa∣ther of Six Sons.

The Second Remark is, David's Polygamy did not multiply his Posterity, tho' tolera∣ted in those times, for one Man joined to one Wife according to God's Institution, may, and oft hath as many Sons as David had by six Wives; God did not multiply David's Sons, as he multiplied his Wives, and those he had by so many were none of the best, but rather Corrosives than Cordials to him, and this is more evident in his Son Solomon, who had a thousand Wives and Concubines, yet but one Son from them all, and he but a Child at Forty Years Old, to shew God blest not Polygamy as his Ordinance.

Remarks upon the second means are,

First, Michal was restored to David by a wonderful Providence of God, in sending an Evil Spirit betwixt Ishbosheth and Abner, the occasion of the difference was, Ishbosheth chargeth Abner for being too familiar with his Father's Concubine (who had two Sons by Saul) as if he had aspired to climb up to the Throne by her Bed: Abner was too great to be reproved by a Tool of his own setting up, and could not brook such an heinous affront, v. 6, 7, 8. thereupon resolves Revenge by a defection to David, whom he knew God had ordained to be Saul's Successor, as he confesseth, v. 9. and therefore what he had done for Ishbosheth was against the Dictates of his own Conscience; here∣upon he like a proud Bragadocio (as if he had carried the Crown in his Pocket) threatens his King to translate the Kingdom from him. In order thereunto he sends Em∣bassadors (as if he had been King, mopish Ishbosheth not daring to cross him) unto Da∣vid, and treats for effecting it, v. 10, 11, 12. but Pious and Prudent David (after a due pause of admiring how God had over-ruled the Lusts and Passions of those two Wicked Men) will make no League with Abner, unless he brings Michal with him; and that this might be done more effectually, he sends his Embassadors to Ishbosheth, to demand her as his by right of Covenant, as well as by right of Marriage, v. 13, 14.

The Second Remark is, Ishbosheth being forsaken by Abner, durst not deny David; so by his Kingly Authority did Divorce her from Phaltiel, to whom Saul had (in his discontent to David) given her, 1 Sam. 25.44. and this Ishbosheth the sooner did, that she being his Sister, might be an happy instrument to reconcile him to David, into whose hands he now saw (upon Abner's revolt from him) he must unavoidably fall: and David did demand her, not only from that delight he had in her, but also to de∣liver

her from the reproach of Adultery wherein she lived with another Man; but more especially upon a Politick Account, that she might strengthen his Title to the Kingdom, v. 15. when Regal Authority had disannul'd that unlawful Matrimony.

N. B. Michal is content to go with Abner to David, who could now make her a Queen, which so obscure a Man as Phaltiel (her pretended Husband) could not do; but Phaltiel was loth to lose such an Honourable and Beautiful a Lady, and no wonder: therefore doth he express his great grief with tears, and follow'd her as far as Abner would permit, and when forced to forsake her, no doubt but he lent many a long look after her, until she was got quite out of his sight, v. 16.

The Remarks upon the third means of David's Establishment and Progress are,

First, Abner (having got so acceptable a Present as Michal) goes to David at Hebron, and there makes a League with David to bring about all the Tribes to him, that He might become the King of the whole Kingdom. All this Abner did the more freely to David, because he had felt the pulses of all the Israelites in general, canting them into a compliance by the cogency of three flying Arguments.

His First is a Jucundo, saying [Ye sought to make David King heretofore] v. 17. now this will gratifie all your desires: Had he spoke out, he might have added [but I have hitherto hindred you.]

His Second Argument is, Ab Honesto: The Lord hath declared it to be his will that David should Reign, v. 18. here he Hucksters God's word for his own ends, pretending Religion and Divine Authority for David, but intending satisfaction to his own Pride, and Revenge against Ishbosheth, whom he would sell with the word of God, and buy David therewith, saith Peter Martyr; this is the guise of Hypocrites thus to Huckster with the word of God, 2 Cor. 2.17. and to colour over their wicked designs; as if all Abner did here was only in obedience to God's Command.

Abner's Third Argument is, Ab Utili; He tells all the Tribes that David was the Man whom God had designed for their Deliverance; not only from the Philistines, but also from all other their Enemies, therefore saith he, turn to David your Deliverer, and this will be your advantage, v. 18.

Nor was this all, but he applies himself to the Tribe of Benjamin in particular, v. 19. because they were of Saul's Kindred, and would be least willing the Kingdom should go out of their Tribe into Judah's. This shews what a notable Artist Abner was in endeavouring to win this Valiant Tribe so much addicted to Saul, into a compliance with David; for tho' he had got a satisfactory Answer from all the other Tribes, yet this Tribe (so nigh Judah, and of so much Prowess, once won over to David) would gain the whole Point. And notwithstanding, all Abner's Rhetorical Oration to them, it appeareth from 1 Chron. 12.29. that three Thousand of them stood off from David, and endeavoured to keep the Kingdom in their own Tribe,

The Second Remark upon the third means is, Abner's Address to David, having Michal with him, and twenty Men for a Guard; and being flush'd with fair Promises from the Elders both of Israel and Benjamin, it may easily be supposed he was welcome to David, who both made a League with him, and a Feast for him, (as was Customary at Covenant Contracts, Gen. 26.30. & 31.44.46.) and no doubt but there was mirth and joy enough at this Feast, v. 19, 20. Some do reckon this as a fault in David, for though he might well be merry for both the recovery of his beloved Michal, and the hope he now had of the whole Kingdom, yet did he over-familiarly Feast this Wicked Man. Semper Deo displicet Societas piorum cum impiis, saith Peter Martyr, God never likes Plowing with an Ox and an Ass yoked together; tho' this his Feast∣ing Abner for Civil Ends was not sinful in it self (seeing it was not David's free choice, nor out of any love to his Company, &c.)

N. B. Yet because David did all this without once consulting with God for di∣rection, herein he fail'd, and therefore this whole Transaction had a most Tragical Conclusion. God would frustrate David's Carnal Policy here, that David might ac∣knowledge himself bound to God for promoting him to the Kingdom of Israel, and not to Abner who was a Traitor to his King Ishbosheth; God would not suffer such a Man on such grounds to promote David.

The Third Remark is, The Death of Abner, wherein a marvelous Contexture of Di∣vine Providence is very obvious to observation; for no sooner is Abner departed from David, to perform what he had promised in bringing about all Israel to him, v. 21. but Joab returns with Rich Spoils taken from the Philistines; who, taking the Advan∣tage of this discord betwixt the two Houses of Saul and David, had made a new In∣cursion

into Judah, v. 22. Presently the Courtiers (to curry favour) tell Joab the story of Abner's Noble Reception and Amicable Dismission by David, &c. v. 23. Joab im∣mediately runs to David, and over-boldly, bluntly, and boisterously chargeth him with indiscretion, in dismissing so dangerous a Person in peace, who assuredly came as a Spie and Traytor, &c. v. 24, 25. interpreting Abner's League to be put a Plot of Trea∣chery; and thus sweetning his over-sawcy reproof with a pretence of his love to David, whereas his intent indeed was self-love, lest Abner by this Eminent Service should worm him out of his place of being Chief General of the Royal Army.

Hereupon Joab flung out in a great Fury, because (saith Peter Martyr) David would not answer him, or because his rage would not suffer him to stay for the King's Reply, but hasten'd to his Revenge; so sent Messengers in the King's Name, to recall Abner, saith Josephus, as if David had forgot himself in something of importance, v. 26. Thus Joab feared neither the displeasure of God, nor of David; and hence was it that David did so diligently excuse himself from having any hand in designing Abner's Death afterward, v. 28.

The Fourth Remark is, Abner's Treacherous Murther; wherein,

Mark First, The Murtherers are the two Brothers, Joab, and Abishai, v. 27, 30. for tho' it was Joab's sole Act, yet Abishai was an Abettor of the Act, it was not done without his privity and consent: there is little difference [faveàsne sceleri, an scelus facias,] to hold the Bag, is as bad as to fill it.

Secondly, The Cause of their murthering Abner was, because he had slain their Bro∣ther Asahel, Chap. 2.23. but this was no just cause, for what Abner did was in the heat of War, and with protested reluctancy as before, but now that matter was ami∣cably composed, and it was also a time of sublime peace, so it ought not to be done in cold blood.

Thirdly, The manner how he was murthered, Joab calls Abner aside (when he had recall'd him by the King's Warrant) as a Friend, and as if he had some Secret to whis∣per into his ear about the King's Affairs, but instead thereof he most treacherously, smote him under the fifth rib (as he had done to Asahel, Chap. 2.23.) whereof he died, &c.

Mark (4.) The place of the Murther: It was the gate of the City, the place of Judica∣ture, which made Joab less suspected, and Abner less suspicious, and more careless of his own defence, otherwise he might have made his part good against Joab, and not have died as a Fool, v. 33.

The last Remark is, David's Apology about the death of Abner, wherein,

(1.) He protesteth his own and his Kingdom's innocency from so heinous and crying a Crime, v 28. making his solemn Appeal to an all-knowing God concerning it, and therefore he feared not that God would punish him or his Kingdom for it.

(2.) He demonstrates his innocency to Men by many means, as first, by Cursing the Murtherer, v. 29. where Joab's Children have a lamentable Legacy left them by his iniquity: Secondly, In not only making a publick lamentation at Abner's Funeral, but also in causing Joab to joyn therein, that he might both expose him to publick shame, for being the Actor of it, and more especially to bring him to a sense and sight of his heinous sin (in committing it) and to a true repentance (if possible) for it, which was the cause of such a publick lamentation both of King and Kingdom, that had no hand in it, v 3••. Thirdly, in giving Abner such a Pompous Funeral at Hebron, where he water'd Abner's Sepulchre with his own tears, which was a further Testimony of his innocency in it, v. 32, 33. Fourthly, In branding Joab before all the People for his sordid Assassinating such a Man of Valour as could and would have match'd him, had they fought upon equal terms, bewailing Abner that he died not as the fool Nabal did, nor were his hands manacl'd, nor his feet fetter'd, &c. v. 34. Tho' his hands were tied from slaying the Lord's Priests at Saul's Command, yet was it not so now. Fifthly, In his Fasting as well as Mourning, his Chieftains intreated him to allay his great grief with the Funeral Feast, and a Cup of Consolation according to Custom, Jer. 16.7. & Ezek. 24.17. but he refused until Sun-setting, v. 35.

N. B. Note well. First all these Evidences of David's innocency were an high point of Prudence as well as Piety, the People were well pleased, v. 36, 37. to see David strip himself of his Royal Robes, and follow the Corps as a true Mourner, from which Kings are usually exempted. He truly mourned not only for the loss of Abner (in whom he lost the present project of gaining all Israel to his side) but also for Joab's murther, de∣filing the Land.

N. B. Note well, Secondly, His Courtiers objected [Why dost thou not punish the mur∣herer of this Great Man, v. 38. David Answered, v. 39. I am forc'd to forbear Justice, least with my right hand I cut off my left; those Sons of Zeruiah are so Potent in the Army, they may serve me as Abner serv'd Ishbosheth, but David was weaker in Faith than in Force; this was but Carnal Reason; for he having God's Promise for the King∣dom, should have done justice upon Joab, and have cast himself upon God's Providence for the Issue. David had God's Warrant for it, Gen. 9.6. Exod. 21.14.

Fiat Justitia, Ruat Coelum.

Justice must be done whatever come; but David turns him over to God to punish him, 1 King. 2.5, 6. &c. 28.34.

2 Sam. CHAP. IV.

THis Chapter gives an account of the decrease of the House of Saul, as the former did of the increase of the House of David, which two Houses are Allegories; for as there was constant opposition and continual skirmishing for a long time between the two Houses of Saul and David, even so in a double Emblem, there is first betwixt Christ, and Antichrist while the World endures; and Secondly, betwixt the Spirit and the Flesh, in the Souls of the Saints while their lives do last. This double Type holds forth a double Mystery in the History, both in a general and in a particular respect.

First, As to the General, Ishbosheth's Kingdom was founded upon an Arm of flesh, namely Humane Power and Policy, and not any Divine Word to warrant it, but rather on the contrary to abolish it; therefore must it in God's time decrease tho' it look never so big with so many Tribes of Israel in the belly of it at its first beginning: Whereas David's Kingdom was founded upon a sure word of Prophesie and Promise of God, which was at the first supported with one Tribe only at Hebron, yet must it in God's time greatly grow, having both the Promise and the Providence of God to warm, water, and nourish it into a kindly growth. Even so the Kingdom of Satan, tho' at the first it be enlar∣ged almost over the face of the Earth, the whole World lying in wickedness, 1 John 5.19. yet the Lord hath spoken, it shall grow weaker and weaker as the House of Saul did, Ch. 3.1. until at last, our Lord shall destroy the Man of Sin utterly, with the breath of his mouth, and with the brightness of his coming, 2. Thes. 2.8. Whereas the Kingdom of Christ (our blessed David) tho' it be but as a little stone, the Kingdom of a Stone at the first, yet shall it become the Kingdom of a Mountain, to fill the whole Earth, Dan. 2.35.45.

In like manner, if those two Houses of Saul and David be particularly considered, they represent the two opposites, the Flesh and the Spirit in our Spiritual Warfare: what can we see in the Shulamite (or one at peace with God as the word signifies, and so is every true Believer) but as it were the Company of two Armies, Cant. 6.13. and these two are contrary each to other, Gal. 5.17. So that we cannot do the things that we would; as we cannot do the good things we would, because of the Army of the Flesh (which is Satan's Lieutenant General) consisting of innumerable Lusts and Corruptions that do oppose us, so we cannot do the evil things we would, because of the Army of the Spirit which is God's Lieutenant General, consisting of a Company of Evangelical Graces that do stop us in the way of sin, as the Angel of God stopped Balaam in his perverse way. Now because he that is in us is greater than he that is in the World against us, 1 Joh. 4.4. therefore the Kingdom of the Flesh (like that of Saul) grows weaker and weaker (though it seem never so invincibly strong in the beginning of this Christian War∣fare) and is at the last finally abolished; whereas the Kingdom of the Spirit (like that of David) grows stronger and stronger, tho' it seem at the first but as little as a grain of Mustard-seed, yet grows it into a great Tree, Math. 13.31, 32. in the Kingdom of Grace, and so into the Kingdom of Glory.

The Remarks upon the Particulars of his Chapter, after this general double Allegory are,

First, The Death of Abner did not only dispirit Ishbosheth, but also put all the People into a deep consternation, v. 1.

N. B. Note well, The most Wise God would never suffer evil to be done, unless he knew how to bring some good out of that evil: Indeed Joab had his ends in thus basely (under colour

of friendship) to stab such a Prince in Israel as Abner was, namely to revenge his Bro∣ther Asahel's death by him, and to secure his own place of Generalship from him; but God had his ends also, as well as Joab his, and that was,

First, To punish Abner justly, as for all his other sins, so more especially for his Re∣bellion against David his Lawful Lord and Sovereign, contrary to his own Knowledge and Conscience, Chap. 3.9. for compassing his Worldly Honours and Wicked De∣signs, in which unlawful War, tho' much precious blood was spilt, yet that was but a sport to this bloody Man, Chap. 2.4. but

Secondly, God's end was to take Abner out of David's way, not only that he might not be beholden to so bad a Man (upon whom he now too much depended) to bring all Israel under his Government, for God will have David to come to his Kingdom over all the Tribes by a better way as followeth.

The Second Remark is, The Death of Ishbosheth by two of his own Captains, ver. 2, 3, 4, 5, 6, 7. wherein,

Mark First, The Motives that induced those two Traytors to Murther Ishbosheth were because

(1.) Abner's death (upon whom he wholly depended) had disabled him for any Royal duty, so was become an insignificant Cypher.

(2.) All the Tribes were in a confusion to hear their Peace-maker was slain (while he was negotiating their Covenant of Peace with David) and that by Joab when he came home drunk with a successful Victory over the Enemies of Israel: hereupon they now doubted of obtaining David's favour.

(3.) None of Saul's House (beside Concubine Sons uncapable of the Crown) were alive to revenge Ishbosheth's murther, save only Mephibosheth, who was lamed by a fall, and but five years old, so neither fit to Reign, nor likely to Revenge his Ʋnkle's Death.

(4.) These two Traytors therefore thought that by their removing useless Ishbosheth out of David's way, the Crown of the whole Kingdom must needs come to him without any contradiction; Hereupon these two Benjamites of Ishbosheth's own Tribe, and Cap∣tains of his Guard (so had free egress and regress) came into his Chamber, and slew him sleeping at Noon time a day.

N. B. 'Tis a wonder he could sleep at all by night, considering he had lost his right hand in the loss of Abner. Alexander said he could sleep soundly while Antipater was his Guard; but Ishbosheth's sleeping at Noon, and without a Guard under all his present sad Circumstances, bespeaketh him a sluggish, sapless, and a secure fool, unfit to weild the Scepter of Israel: while he dreaded no danger, they smote him under the fifth rib, where there was no bone to hinder the Stab, took off his head, and away they went that Night from Mahanaim to Hebron, with this Present to David.

The Third Remark is▪ What Reception these two Traytors found with David when they presented Ishbosheth's head to him, v. 8, 9, 10, 11, 12. wherein,

Mark First, Their starch'd Oration to David, highly commending their own Dam∣nable Deed to him upon Three Topicks.

• 1. A Jucundo [lo here's the Head of thine Enemy] and can there be a more sweet Spectacle than this?
• 2. Ab Honesto, We did it by God's Authority, who set us on work to avenge my Lord the King, &c.
• 3. Ab Ʋtili, Now thine Enemy is removed, thou shalt Reign without a Rival: Thus those Wretches do Rhetoricate to make their heinous fact not only Lawful, but Meritorious, and all to ingratiate themselves into David's favour, which was indeed the grand inducement of this their desperate Exploit.

Mark Secondly, David abhors the Villany, and resolves with an Oath to execute the Villains, as he had done to that pick thank Amalckite, who did but (upon Saul's Request) help only to kill him: How much more such Traytors as you (saith David) to a Righteous Man. Grotius Observeth here how David doth not call Ishbosheth King (because he was not so by right) but Man only, yet doth he aggravate the fact as far worse than that of the Amalekite in many respects, as

First, He was an Amalekite, so (by birth) an Enemy to Israel, and therefore no better could be expected from him, especially by Saul, who had lately slain almost all their Nation; but you are Israelites, Brethren of the same Religion, and therefore bound to do all good Offices one to another; yea, you are Benjamites of the same Tribe with Ishbosheth, which was yet an higher obligation upon you to the contrary;

but the highest bond of all was, you were his Servants, and he had been a good Master to you, in preferring you to be Captains of his Life-guard, so his life was your trust, where in to find Treason makes a most treacherous Traytor.

In a Second Respect, The Amalekite did but hasten Saul's death whom he found deadly wounded to his hand and without hope of recovery, so that what he did, was both to ease him of his pain, and to prevent his shame by the Philistines, &c. but you kill'd a Man in perfect health, in his own house (which is a Man's Castle) while he was taking his repose, and not pursued by his Enemies in the Field, &c.

In a Third Respect, The Amalekite did it (as he pretended) at Saul's earnest request out of meer compassion to him to shorten his torment and to free him from disho∣nour, &c. but you of your own will fell in a violent way upon this man (whom you should have guarded safe) and slew him against his will, not fearing any danger, &c.

Mark Thirdly, Hereupon David justly commanded their execution, and cut off their hands that had done the deed, and their feet that carried them away with this Present; God punishes those offending Members 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Weapons of Wickedness, Rom. 6.13.

Mark Fourthly, Ishbosheth's head was buried with Abner's to be Partners alike in the same Sepulchre, as they had been in the Ʋsurpation, and both faln by treacherous bands; yet in Hebron where the Patriarchs lay buried.

2 Sam. CHAP. V.

THis Chapter is a Narrative how David came to be King over Israel as well as over Judah, and that without the assistance of Abner, or the treachery of those two late executed Traitors; the Lord stirring up the hearts of all the Tribes to come unto David in Hebron, and to Anoint him King over them, and blessing David with success in the beginning of his Kingdom over all the Tribes &c. Remarks upon this Chapter are,

First, The Free Choice of David to be King over all the Kingdom of Israel by the El∣ders of every Tribe, making a League with him in Hebron, v. 1, 2, 3. wherein they constitute him King by Ʋnction, not only as neer a kin to them, but because he had been a most successful Captain over them, and all this was done solemnly before the Lord, Swearing reciprocally on both sides in God's presence, whereby David on his part ob∣liged himself to Rule the People according to God's Law, and the People on their part promised Allegiance and Fidelity to David as their Liege Lord and Lawful So∣vereign.

The Second Remark is, Both the time of David's Age at this his Coronation, and the time of his Reign in all, v. 4, 5. where 'tis said he was thirty years old when he be∣gan to Reign, and he Reigned seven years over Judah, and thirty three years (after the round number) over all Israel. David is held forth as a Type of Christ here in seve∣ral Respects, as,

Mark First, Israel stood out long in opposition to David, but at last come in and submit to his Government; so all Nations, Jews and Gentiles (after a long reluctancy) shall at last submit to Christ's Scepter; Christ as David had both a Kingdom of Patience, Revel. 1.9. & 3.10. and a Kingdom of Power: When this latter comes, all his People shall be willing in the day of his power, Psal. 110.3. and then shall the Gentiles flock like Doves to the Windows of his Temple, Isa 60.8. and he will graciously receive them, Hos. 14.2.

Mark Secondly, Israel said to David [behold we are thy bone and thy flesh] so Christ is our Goel, Hebr. our neer Kinsman, our Redeemer, we may well claim Kindred, seeing by his Incarnation he is become bone of our bone, and flesh of our flesh, and is not ashamed to call us Brethren, Hebr. 2.11.15.18. he is the Head of that Body whereof we are Mem∣bers, Eph. 5.30. and we may boldly say, he is that near Kinsman of ours, that Re∣deemed Mortgaged Heaven for us, &c. Ruth 3.9. & 4.6, 8, 9. & Jer. 32.7.

Mark Thirdly, As Israel calls David their Shepherd in time of Peace, and their Cap∣tain in time of War, so no less is Christ to his Church (call'd the Israel of God, Gal. 6.16.) in both those Titles he is our good Shepherd that leads us into green pastures, &c. Psal. 23.1, 2, 3. Joh. 10.3, 4, 10, 11. and he is the Captain of our Salvation in our Spiri∣tural Warfare, Heb. 2.10, 11. our King, Ruler, and Law-giver, Psal. 2.6▪ Isa. 33.22, &c.

Mark Fourthly, As the Congruity and Parity betwixt the Type and the Antitype runs in parallel lines both as to Conquest, at the last, near alliance in Kindred, and in Titles of Honour, so in their three-fold Unction also; for as David was three times Anointed, (1.) by Samuel, 1 Sam. 16.13. The (2.) by the Tribe of Judah, 2 Sam. 2.5. And the (3.) here by all Israel; even so Christ had first his Secret Ʋnction being born by the over∣shadowings of the Holy Spirit, so was said to be Anointed, Psal. 2.6, 7. With the Oyl of Gladness above his Fellows, Psal. 45.7. Secondly, At his Baptism, when the Holy Spirit in the form of a Dove did Anoint him and Proclaim him King also; Mat. 3.16, 17. and again, Thirdly, At his Transfiguration, Mat. 17.5. &c.

Mark Fifthly, The Parallel holds a parity in the Age of their lives also; for as 'tis expresly said here that David began to execute his Kingly Office at the Age of thirty years, v. 4 even so was Christ of the same Age when he entred upon his Kingdom, Luke 3.22, 23. and had the double Kingdom of Patience and of Power as David.

N. B. A Sixth Parallel is added by Angelomus, saying, David Reigned four tens, which signified fulness and perfection of times and things, this also is most applicable to the Kingdom of Christ, &c.

The Third Remark is, David's Conquest of the Tower of Zion for his Royal Palace at Jerusalem, v. 6.7, 8, 9. wherein,

Mark First, The Opportunity David takes for this Expedition: He had now an Army of Three Hundred Thousand Brave Men well Armed, &c. as they are summed up, 1 Chron. 12.23. to v. 40. Feasting three days with David at his Coronation; David was loath to lose so happy a Season, when so well fitted and furnished for any Noble Exploit; hereupon he marches away from Hebron to Jerusalem, designing to make it his Metropolis, but yet could not, because the Jebusites still held the Tower of Sion there, Judg. 1.23. and still in the time of the wandring Levite, Judg. 19.10, 11. therefore David began his Auspicious Reign with this Eminent Action of Besieging this strongly fortified Tower, being a nest of many infamous Persons, and such as boasted so in their impregnable Fort, that they scoffed at David in his undertaking to take it from them, saying, [the Blind and the Lame were sufficient to defend it,] which some in∣terpret.

First, Their Idols whom David had ridicul'd or derided, as Gods that have eyes and see not, hands and act not, feet and walk not, &c. Psal. 115.5, 6. as if they had said, thou David reproaches our Tutelar Daemons, as if they could neither direct nor protect us, but we will set those our Images in the front against thee, and we bid thee defiance; they will defend us well enough though we strike not one stroke for our own defence. These might well be the hated of David's Soul, as v. 8.

N. B. Some say (as Paraeus reporteth) that they were the Images of blind Isaac, and of lame Jacob, in contempt of those Holy Patriarchs, or to mind them of the Covenant betwixt Abraham and Abimelech, Gen. 21.27.32. These are but Suppositions; but

Secondly, The literal sense seems most natural and less forced than the former which is metaphorical only; for those insolent Jebusites were so confident of the invincible strength of their Tower (so well fortified both by Nature and Art) that they verily thought a few really Blind and Lame Persons would be powerful enough to protect it against all David's Assaults.

Now these might be the hated of David's Soul, not because they were Blind and Lame (for so they were undoubtedly the Objects of David's Compassion, as was lame Mephibosheth, and Sense-failing Barzillai, &c.) but because they were Jebusites accursed of God, and such as were set up to deride David's Army, and to defie the God of Israel; yea (worst of all) to defend this place which God had designed for the place of his Worship in the Temple, &c.

Mark Secondly, The Action of taking this Fort, the carnal Confidence of those Cur∣sed Jebusites did not weaken but rather waken David's Courage; nor did their scornful Scoffs so much discourage, but rather did enrage both him and his Army; for no sooner had David propos'd his Royal Offer [that whoever getteth up to the Gutter should be his General] v. 8.1. Chron. 11.6. but presently Joab accepts of the Exploit, and finds fol∣lowers enough to Conquer it by Scaling.

N. B. This Bold and Daring Enterprize Joab was obliged to manage with more undaunted Gallantry, to redeem his lost Reputation with King David, who had lately so dreadfully Cursed both his Person and Posterity for his sordid murthering of Prince

Abner under a colour of Friendship, before this famous fact of storming this strong Fort; Joab was one of David's Chief Captains, and General of the Forces of Judah, Chap. 3.22, 23. but now for confuting the carnal confidence of those cursed Idolaters, he is made Captain General of all the Forces of Israel and Judah; and when this Tower was taken, the City soon yielded to David, which he repaired in that part that he call'd the City of David, but Joab (out of the generosity of his new Generalship) repaired other parts, 1 Chron. 11.8.

The Fourth Remark is, The Contrary Events that David's Settlement over the Kingdom of Israel in the Metropolitan City (Jerusalem,) produced; namely, The Congratula∣tion of the Tyrians towards him, v. 10, 11, &c. And the Emulation of the Philistines against him, v. 17, 18, 19, to the end. The first is the Amicable Resentment that Hiram King of Tyre made of David's present Prosperity: He hearing of David's Valour, and Vertues, and of his growth and greatness in glory, (which could not otherways be Because the Lord of Hosts was with him, v. 10.) the fame hereof did so far prevail with this King's truly noble mind, that (as Lavater tell us,) he wrote a most Loving Let∣ter to David, wherein he expressed much Candour and Kindness towards him: This Letter, (with David's Answer to it) were both extant in Josephus's time. However The Scripture of Truth tells us, that this Hiram was so candid a King to David, that he sent Embassadour to him with Cedar Trees from Lebanon, (a great part whereof lay in that King's Countrey) and Carpenters to build him an House:

N. B. For David had demolished the Old Fort (after he had slain all the Jebusites that had defiled it with their Idolatry) save only Araunah, (saith Josephus) who afterward proved a kind friend to David, chap. 24.18, 22. When he became a Proselyte to God's true Worship.

N. B. To this New House David gave a new Name, that all the Monuments of abo∣mination in the Old House might utterly be abolished; and perhaps the Blind and Lame were interdicted entrance into David's Royal Palace; not out of pride and state (as that of the Persian King's interdiction, Esth. 4.2.) but that it might be a lasting memo∣rial of this famous Victory: Nor was this Rule so general, as to admit of no exceptions, for Lame Mephibosheth was admitted upon another account, that he might be a stand∣ing Remembrancer of David's dear Friend Jonathan. It could not but be some content to David in demonstrating his favour to a Lame living Son, in thankfulness to his now deceased Father.

N. B. We may suppose that while all Israel was with David at Jerusalem, David consulted with the Chief Captains about a convenient time for fetching up the Ark, 1 Chron. 13.1, 2, 3, 4. and until that appointed time all the Tribes went to their own homes. After their departure Hiram sends betimes to enter Amity with him, and to build him an House to Live in; and then it was that David multiplied his Marriages (contrary to God's Law, Deut. 17.17.) to build up himself a living House, v. 13, 14, 15, 16. and 1 Chron. 14.1, 2, 3, 4, 5, 6. This David did to enlarge his Family, and to encrease his Alliances with so many considerable Families; yet may it well be reckon∣ed amongst David's miscarriages: For beside his leaping over the Pale of God's Law, in Multiplying his Wives to strengthen himself in the Kingdom as above, he was after∣ward punished in his Concubines. He was made, (saith Peter Martyr) to Vomit them up again which he had swallowed down with so much delight, chap. 20.3. 'Tis no good policy to break God's precepts upon any pretence.

The Fifth Remark is, The Second Event of David's Inauguration over all Israel, name∣ly, The Emulation of the Philistines, who hearing of David's splendid Coronation (quite contrary to the Tyrians) looked upon David's settlement with an envious Eye, and took this timely opportunity when all the Armies of Israel were returned home, and before Jerusalem was fully fortified, they came once and again to the Valley of Rephaim (which lies near Jerusalem) to catch David at unawares, but he beats them back with a sore slaughter both times, v. 17, 18, 19, 20, 21, 22, 23, 24, 25, and 1 Chron. 14.7. to the end. Wherein Mark,

(1.) The Philistines had not stirred against Israel during their Civil-Wars betwixt the the House of Saul and the House of David; they craftily forbore all acts of Hostility those Seven Years, hoping they would destroy one another, and so make for them a more easie Conquest of both: But now all being ended and Amicably composed una∣nimously under David, they began to fear his growing greatness, especially by Hiram a rich King of a Neighbour-Nation, now entred into a League with him; they thought it now high time to bestir themselves (which they durst not do before, for

fear of making both parties of Israel and Judah to unite against a common Enemy-Invad∣ing their Land) but now they must pluck up this new plant before it were too much for∣tified both at root and top, &c.

Mark (2.) It may be supposed that Achish King of the Philistines (who had been so kind to David in the time of his banishment by Saul) was now Dead, for we read not one word of him in this expedition, wherein 'tis said [That all the Philistines came to find him out, and fight against him;] or if yet alive, the other Four Lords of the Phili∣stines over-ruled him now, as they had done in Cashiering David and his Men out of their Army, when he had Ziklag bestowed upon him.

Mark (3.) So tender was the Lord of his Servant David's Reputation and Honour that the Philistines must first Invade him, and not he them, lest they should have for so, doing basely branded him with the brand of Ingratitude to Invade them first, who had given him such Courteous entertainment in the times of his troubles: He will not therefore be the first Aggressor.

Mark (4.) David secures his Forces in the Cave of Addullam, till he had consulted God by Abiathar; which being done, with God's warrant he falls upon the Philistines in the Valley of Giants, and smote them with as much facility as a Man can scatter weak Waters with his Foot or Finger; hence David called the place of this Victory Baal pe¦razim, The Lord of Breaches.

Mark (5.) These Philistines had brought their Images into the Field to fight for them, in hope of help by them; perhaps in imitation of the Hebrews who had for∣merly frighted them with their Ark among their Army, 1 Sam. 4 6, 7, 8. those Mawmets they left behind in their praeposterous flight to save their Lives, or out of contempt, because they had helpt them to no better Success; David takes and burns them as God had commanded, Deut 7.5, 25. 1 Chron. 14.12.

Mark (6.) Those Fool-hardy Philistines will needs stumble the second time upon the same stone, spreading themselves again in the valley of Giants, doubtless with greater force. v. 22. as if they had been of the Race of those Old Giants who waged War against God himself: David still (not flush'd witht he former Victory) depends upon God for Direction: God Directs David not to fight them by open War as in the first, but now to use a stratagem of Fetching a compass, v. 23. God's Promise must be trusted, yet the best means must be used, [Come on them unawares, &c]

Mark Lastly, The Season of David's Acting: God must go before, and Man must follow after, [When thou hearest the sound of a going on the tops of the Mulberry Trees, then fall on, v. 24.] Such a sound as utterly frighted the Syrians, 2 King. 7.6. shall now fright the Philistines: The sound of a shaking Leafe shall chase them, Levit. 26.36. [Then shall the Lord go out before thee.] God the Father speaks this of God the Son, the Captain of Salvation, Josh. 5.14. Heb. 2.10, &c. David did so, and Defeated them the second time, and pursued them home, which he did not do in the first Defeat, v. 25.

N. B. Note well, Oh! that we could mind the motions of Christ's Spirit in our Spiritual warfare when he lifts up his Standard, Isa. 59.19. These are the sounds of God's goings, Psal, 89.51. then is the Conquering time.

2 Sam. CHAP. VI.

THIS Chapter relateth the Honourable Transportation of the Ark of God from Kiriath-Jearim, (where it had been above Forty Years) in order to bring it to Je∣rusalem to the place which David had prepared for its settlement there. Where note the Three General Parts of this Chapter, the First is, The bringing up of God's Ark from the House of Abinadab: The Second is, The Seating of it in a strange place, in the House of Obed-Edom, and the Third is, the Carriage of it at last to its proper place, &c. Re∣marks upon it are,

First, David called all Israel together again, to fetch up the Ark, which hitherto could not be done because of the Invasion of the Philistines, though David would have begun with Religion, had he enjoyed peace; but Reformation will meet with opposition: David was now no sooner settled again in his Kingdom, (after this double Defeat of the Philistines) but he resolves upon settling Religion and the sincere Service of God. Seek first the Kingdom of God and all things else shall be added, Matth. 6.33.

The Second Remark is, As David call'd this great Assembly together, not only to put an honour upon the Action (it being done thus by general consent, and so magni∣ficently attended) but also in defence of the Ark in case the Enemy should make any attempts to interrupt them for their passage: So his design was to redeem the Ark of God's Presence from that sordid neglect all Saul's time, possibly because it was so long in a private House; He intends now to carry it up to Jerusalem, the Royal City in the very middle of the Land, far more convenient both for himself and all his Sub∣jects to resort to it for the Worship of God, and to consult with it in all Arduous and importunate Emergencies.

The third Remark is, The Journey from Kiriath-Jearim, to Jerusalem, might be looked upon as too long a Journey for the Levites to carry the Ark of God upon their Shoulders according to God's command, Numb. 4.14, 15. & 7, 9. therefore out of their prudentials (which oft spoils true Piety) they provide a New Cart, and lay the Ark of God upon it for its more currant Conveiance to its proper and appointed place. This mode of carriage they had learnt from the Philistines, a bad president, who had done so before this without damage or any token of Divine Displeasure, they doing so at the directi∣on of their Diabolical Diviners, 1 Sam. 6.2, 7.

N.B. No good patterns for Israel's practice: They did not so well consider that God would wink at this disorder in the Philistines because they were ignorant of God's Laws. But he would not brook it in his own People to whom the Oracles of God were com∣mitted, Rom. 3.2. And one would think the very Staff-Rings upon the Ark might have minded the Levites of their Duty: But 'tis likely they loved their own ease too much at this time, so were too willing to spare their own Shoulders, ver. 1, 2, 3, 4.

The Fourth Remark is, The Great Joy that David and his Thirty Thousand Nobles and all Israel celebrated the removal of the Ark from Kiriath-Jearim withal, is ex∣pressed, v. 5. Ahio going before to lead the Oxen, and Ʋzzah following behind to se∣cure the Ark from tumbling off the Cart. Hinc illae Lachrimae▪ Hence came the Sorrow. 'Tis supposed then David uttered those words, [Let God arise and let his Enemies be scat∣tered, &c.] Psal. 68.1. at this time, which were the words constantly used when the Ark was removed, Numb. 10.35. But alas how soon was all this Mirth marred and turned into Mourning, all this Singing into Sighing, meerly by the Stumbling of the Oxen, ver. 6, 7. Ʋzzah observing that the Ark was shaken thereby and in danger of falling, he thereupon puts forth his hand to stay it steady in the Cart▪ This act of his displeas∣ed the Lord, not only for their Carting his Ark, but also for Uzzah's touching it with his hand, being no Priest, nor so much as a Levite, saith Josephus, and being (as some suppose) the Author of that Counsel of carrying the Ark on a Cart, (which should have been carried on the Koathites Shoulders.)

N. B. Therefore God smote the breath out of his Body, the Rabbins say, God rent his Arm (wherewith he touched the Ark) from his Shoulders, as the name [Perez-Ʋzzah] imports, that God made a breach upon him.

N. B. I find Learned Men render several Reasons for God's severity in this sore breach upon this good Man, (as 'tis thought) and who did touch the Ark here with a good intention, but without warrant from God's word. Some say (1.) That he was a Levite but not of the Koathites to whose care the carriage of the Ark was commited: (2.) That he touched the Ark naked and uncovered, which was not Lawful for Levites to do, Numb. 4.15. and 18.3. 1 Sam 6.19, &c. (3.) that he touched it irreverently with an Ʋnclean hand, and in a distrust of God's Care and Providence, as if God would have suffered his own Glory the Ark, (call'd God's Face, Psal 105.4. and God himself, Psal. 132.5.) to tumble down into the Dirt, &c. This would have been a reproach to the Ark▪ and a discouragement to the Israelites to give it due veneration afterwards.

N. B. Note well. Objection. Seems not this too much severity in God to smite this good man for so small a fault, yet spare Ahio that led the Oxen?

Answer; in General: Men cannot be competent Judges of God's Judgments, which sometimes are secret, but always just: But in particular this may be said to justifie God herein.

First, Peter Martyr saith, God purposely gave this instance of severity, partly for the demonstration of his own exact holiness, and partly for the establishment of Disci∣pline among his People, as the Kings of the Earth oft punish some Offenders for seeming small offences in terrorem, as a Caution to others, and so there is more of Mercy than of Justice herein; for whereas the Justice is so executed upon one person only, yet the Mercy is extended to all persons in all ages, that they may avoid the like.

Secondly, The same Author saith, that God is most severe in matters that immedi∣ately concern his own Service, and against those Persons that draw nigh to him therein, as with Nadah and Abihu, Levit. 10.1, 2, 3. Judgment begins at the House of God, 1 Pet. 4.17. and such Servants as know his will (or at least might do so) must be beaten with many stripes, Luke 12.47. God is more sharp with those he loves, left they should be damned with the World, 1 Cor. 11.30.

Thirdly, This severity was to teach us, that tho' Ʋzzah had a good aim in this Act, yet this was not enough to make this Action good, because it was expresly against the Command of God. Saul had a good intention in sparing Amalck▪ 1 Sam. 15 21. and the Jews had the like in persecuting Christ and his Apostiles, they aim'd at God's Service in it, Joh. 16.2. 1 Cor. 2.8.

N. B. Note well, Two things therefore be requisite in true obedience, both good Aims, and good Actions; Jehu did good Actions, but his bad Aims quite marr'd them; and Ʋzzah here had good aims, yet this could not make his bad action good, tho' Jehu's bad aims made his good actions bad: Oh how careful ought we to be that all our works be wrought in God, Joh. 3.21. both quoad fontem, from a right Principle, & quoad sinem, for a right end, yea, & quoad regulam, by a right rule also.

The Fifth Remark is, The resentment of David upon this disaster of Divine Displea∣sure, 'tis said David was displeased, &c. v. 8, 9. One would think he falls into a pet∣fit of discontent, and oh how untowardly spake he in his pang of passion, as if the fault had been more in God than in himself; or we may more candidly conjecture that Da∣vid was displeased in a way of sorrow for the sin that had displeased God so as to turn all their joy and laughter into lamentation.

N. B. Charity directs us to say, it was David's grief for the sin which he acknow∣ledgeth, 1 Chron. 15.2.13. tho' some peevishness and impatience might through hu∣mane frailty be mixed therewith, because that day of such general rejoycing was so suddenly dash'd and damp'd with this sad disaster.

The Second Part of this Chapter, namely, the seating of the Ark of God in a strange place, to with, in the House of Obed Edom, was occasioned hereby. Remarks on this Second part.

The First is, David (considering first how ill the Philistines had fared for their mis∣carriage towards the Ark, and after that, how fifty thousand Bethshemites had lost their lives for their irreverent peeping into it, and now Ʋzzah was struck dead for touching it) was afraid of the Lord, v. 9. least God should proceed further in the way of his Judgments, both upon himself, and upon his People, seeing he had been so severe already for the Circumstantial errour of a pious mind, and more such mistakes might easily be committed by him or others, if they proceed on in their Journey to Jerusalem: So Da∣vid was at a great stand, and durst deal no more in a matter so dangerous, saying [How shall the Ark of the Lord come unto me]: So David dare not do it, v. 10. having met with this sharp dispensation in the attempting of it, but he carried it aside into the house of Obed Edom the Gittité.

The Second Remark is, This deed of David some denominate as his Humility, not presuming to proceed, but rather desist, seeing Divine Displeasure seem'd to say so to him, until God gave him new direction: but more probably David discover'd in this deed great infirmity; for as Peter Martyr argueth excellently upon this Point, If David did not know that it was the will of God the Ark should be carried to David's City Sion, then he ought not to have begun its removal upon his own head, but if he had God's Warrant for so doing, then he ought not to have desisted from it at this time upon this discouragement.

N. B. That Old Sophister Satan (we may say) put a Paralogism or fallacy (call'd non causa pro causa) upon David here, for the Ark was not the cause of this Calamity, but Sin, which being removed, he might have foun'd God reconciled. David should have considered that the matter of this action was good, but there was some failure in the manner of acting, which he finding out and reforming it, should have proceeded, having God's word to warrant him to carry the Ark to Jerusalem, without fear of any fur∣ther danger.

N. B. Do not God's Ordinances do good to them that walk uprightly, Mich. 2.7.

The Third Remark is, David's carrying the Ark to Obed Edom's House, ver. 10.11. wherein,

Mark First, Obededom was a Levite, 1 Chron. 15.18, 21, 24. & 16.5. & 26.4. and certainly a good man, who, finding David at a loss what to do with the Ark, desired of

him, that his House might entertain it for the present, which was near Jerusalem (as Sanctius supposeth) because Nachon's Threshing-floor (where this disaster fell) is named here, v. 6 as Araunah's threshing floor (where the Temple was afterward built) in na∣med Chap. 24.18, 22.

N. B. Note well. For though this good man Obededom knew what had befaln the Phi∣listines and the Bethshemites, and now Ʋzzah concerning the Ark, yet full gladly did he desire such a bless d and blessing Guest, and most chearfully did he entertain it, not impu∣ting those disasters aforesaid to the bare having of the Ark (which was a gracious sign of God's presence) but to some irreverent miscarriages about it, and therefore he in∣tends to handle it holily, according to the direction of God's Law concerning it.

Mark Secondly, This Man is call'd a Gittite, not because a Philistine of Gath, for he was an Israelite of the Tribe of Levi as above, but because he had sojourn'd in Gath, being (as Peter Martyr saith) banish'd thither with David by Saul, when he slew the Lord's Priests; and we find, that the Levites sometimes were forced to Sojourn where they could find a place, Judg. 17.8. or he was of Gath-rimmon a City of Levites, Josh. 21.24, 25.

Mark Thirdly, The Ark brought a Blessing to Obededom and all his houshold, v. 11. Some say, how durst David expose his Neighbour to that danger, from which he de∣livered himself.

Answer. David did not impose the Ark upon him, (contrary to his own consent) by his Kingly Authority, but this Holy Levite from a sincere love to and fervent zeal for God's Ark, did desire of David that he might be its Host to entertain it in his house that was nigh this Perez Ʋzzah, and in the way to Sion the City of David.

N. B. God took this Act of Faith well at Obededom's hands, and blessed him in his Flocks, in his Fruits, and in all his Affairs and Actions, and not only in his Temporals, but also in his Spirituals, to shew what a liberal Pay-master God is unto all both small and great who favour his concerns, and further his Kingdom. They shall be no lours, but great gainers, who give either him or his Servants due Entertainment; as La∣ban was blest for entertaining Jacob, Potiphar and the Chief Goaler for Joseph, the Widow of Sar••pta for Elias▪ the Shunamite for Elisha, Zacheus for Christ, as Obededom here for harbouring God's Ark.

The Third part of this Chapter is the carriage of the Ark from Obededom's House to its proper place in David's City.

Remarks upon it are,

First, The removal of the Ark from hence upon the occasion of David's hearing how the Ark had been entertained not only without any damage, but also with great advantage to Obededom.

N. B. Tho' it had not been so (as we read) to Abinadab, who probably had not given i•• so noble and reverent an entertainment as Obededom did, and therefore was not blest like him: David hereupon begins to bethink himself of his own loss, that if the Ark had been this half year in his own house (according to his first design) all those blessings upon Obededom had been bestowed upon himself and on his houshold; and 'tis a wonder David should neglect consulting with God by the Ʋrim about this matter: Now those tidings flush David to renew his former Design, when he saw the danger was over, v. 12.

N. B. 'Tis a good Note of a Grave Divine, While the Ark brought the Plague, both Philistines and ••e••••shemites are weary of it, yea and David himself can be content to want it: But when it brought a Blessing with it, as to Obededom, then it is look'd upon as worthy of entertainment; many will own a blessing Ark a prospering Truth, but he is an Obededom indeed, that will own a persecuted and a banished Ark.

The Second Remark is, David acknowledges his former fault committed in carrying the Ark upon a Cart, &c. but now it must be born upon the shoulders ef the Levites, ac∣cording to God's own appointment as before, and finding his obedience to God herein [Secking God in due order] so far owned, as that the Lord help'd the Levites by an invi∣sible power so to bear it, as that it seemed light and no burthen to them 1 Chron. 15.2.13.26. David upon this encouragement offers up a Bullock and a Ram every seventh station, as well as at the first stage, v. 13 in testimony of his thankfulness to God, for his making no breach upon them, as he had done in his former undertaking.

After his Sacrifices, he Danced before the Lord with all his might, laying aside his Royal Apparel, and girding himself with a Linnen Ephod, v. 14, 15. such as young Sa∣muel used, 1 Sam. 2.18. which was a Popular Garment.

N. B. This David did to shew that in the service of God there is no difference be∣twixt Prince and People; and David gloried more in being God's Servant, than in being Israel's King, as Psalm 18. the Title, and here in God's Service, &c.

The Third Remark is, David's Entertainment of God's Ark with great joy in his own City Sion, v. 17, 18, 19. wherein,

Mark First, His placing it in an Holy Tabernacle which he had purposely erected for it by the help of Hiram's Artificers sent to him as is aforesaid, for Moses's Taber∣nacle was still at Gibeon, 1 Chron. 16.39. & 21.29. & 2 Chron. 1.3. this David still left there, because he designed to build a Temple with all expedition, 'till counter∣manded by God, therefore built he not a Chapel now, because the Ark was yet in its wandering posture 'till it came to be fixed in the Temple, but a Tabernacle or Tent only, and that at some distance from his Royal Palace, for after his Sacrificing in this Holy Tent, he is said to return to his own House.

Mark Secondly, His giving thanks to God for this transcendent favour, which he did partly by the Priests Sacrifices, and partly by blessing the People, which he did both as a Prophet, and as a Prince to whom it belongs to pray for their Peoples welfare, 1 King. 8.54, 55, &c. and to promote it also.

Mark Thirdly, David's Dismission of the people with a Royal Feast, giving to each [a Cake of Bread, a good piece of flesh, and a Flagon of Wine] enough to suffice every man for his return home.

N. B, Note well. He did not make them a dry Dry Feast, as Josephus relateth, such as the Papists make the People at the Eucharist, denying them the Wine. Then David Sang the 132d Psalm.

The Fourth Remark is, The Story of Michal, v. 16.20. to 23. wherein,

Mark First, Michal did not meet this Pomp as the Holy Women and David's other Wives (saith Sanctius) did, like and Miriam and Jepthah's Daughter, to honour the So∣lemnity with their presence, but she peeps through her Window, and beholding Da∣vid's extatick postures, despised him for a Madman, v. 16.

Mark Secondly, Holy David returning home to bless his Household like a good Ma∣ster, as he had done the People like a Godly King, Michal meets him and mocks him v. 20. her Chamber cannot now contain her, but her malice (more like a Daughter of Saul than of Sarah) makes her to meet him to mind him of three faults:

First, That he had forgot the Majesty of a King.

Secondly, That he had made a Priest of a King, by his laying aside his Robes, and put∣ting on the Ephod.

Thirdly, That he had acted the Mad-Man's part, she forgetting what her Father had done, 1 Sam. 19.24.

Mark Thirdly, David's Reply, not without some tincture of tartness, v. 21, 22. up∣braiding her with God's Rejecting her Father and setting him up in his stead, and what he had done was to honour God, who had so honoured him; nor can I, saith he, be luke-warm herein, but resolve to be more so with honour, 1 Sam. 2.30.

Mark Fourthly, God punish'd mocking Michal with a barren Womb, v. 23. her Carnal Eyes discern'd not the things of God, they were foolishness to her, 1 Cor. 2.14. therefore is she call'd the Daughter of Saul, v. 20. because she savoured more of Saul's Pride and Hypocrisie here, than of Sarah's Faith and Humility, Gen. 18.12. 1 Pet. 3.6.

N. B. Yet this barren Michal hath still too many Sons who make Religion not more a form than a scorn, and no marvel if such be plagued with a continual fruitlesness as she was, having no Child by David to her death.

2 Sam. CHAP. VII.

THIS Chapter contains David's Counsel and purpose to build the Temple allowed by Man, but dissallow'd by God; Remarks are

First, The moving cause of this Counsel was the Peace God had given him now round about, v. 1. this sublime tranquillity he look'd upon as an happy opportunity, reflecting with a pious mind, how himself dwelt in an House of Cedar which Hiram had built for him, Chap. 5.11. but God and his Ark dwelt in a meaner, unhandsom, and unsetled Tent, composed only of several Curtains, and covered with Skins of

Beasts; this he thought very unsuitable, that his House should be better than God's, and more costly; this was his word to Nathan, v. 2. 1. Chron. 17.1. &c. Hag. 1.4. So declares his pious purpose of building the Temple as a fit retribution to the Lord for all his former famous favours, Psal. 116.12. the doing of which he not only Voted, but also Vowed, Psal. 132.2. this was more than Ahab would do, who, tho' he dwelt in a Palace of Ivory, 1 King. 22.39. yet had no thoughts of heart for God and his service, but sold himself to work wickedness, 1 King. 21.25. so durst not devout David do.

The Second Remark is, Nathan's over hasty approving of David's purpose, v. 3. be∣fore he had well consider'd it in his own mind, or consulted with God about it. This was Nathan's Private Opinion, but not by Divine Revelation, which sheweth, that the Prophets did not always speak by Prophetical inspiration, but sometimes as private Men by an Humane Prudence, so came to be mistaken in some matters, as 1 Sam. 16.6. 2 Kings 4.27. yea sometimes like frail sinful Men, as Moses spake unadvisedly, Psal. 106.33. and Jeremy, Jer. 20.14. thus Nathan was under a mistake here, saying [The Lord is with thee] who hath put this motion into thy mind, and will be with thee in this Sacred Enterprize; 'tis a wonder Nathan did not add [So far as I now see or know] but he rashly spoke it, and was punished for his rashness, being constrained to a Palinody, or Recantation.

The Third Remark is, God suffers not his Servants to lye long under mistakes, He comes to Nathan that night to rectifie both his and David's Errour, v. 4, 5, 6, 7. from whence,

Mark First, Because this mistake arose from a pious mind, therefore God soon discovers it, and reveals his will therein, Phil. 3.15. yea, and the same person that had confirmed David in his mistake by a mistake of his own, must now rectifie it.

Mark Secondly, David thought, because God had promised, [there should an House be built him, when Israel was once setled in Canaan] Deut. 12.10, 11. that now the time was come, and he was the man whom God had designed to do this great work; God therefore tells him by Nathan, he had rightly guessed at the thing, yet miss'd he both the Man and the Time.

Mark Thirdly, God took this pious purpose of David so well, that he accepted of the will for the deed, 1 King. 8.18. & 2 Cor. 8.12. nay God doth not only graciously accept it, but he doth bountifully reward it, v. 10, 11, &c. here, as if David had done the deed; saying to him, [I will see thee well satisfied for the same, but I have other work for thee to do.] 1 King. 5.3.

Mark Fourthly, This Divine acceptance of David's pious purpose (as if it had been a performance) was signified by God's calling him twice over [My Servant David] v. 5.8. For at another time afterwards when he had displeased the Lord, it was then but plain David, Chap. 24.12.

Mark Fifthly, The Reasons God rendred to David why he was refused to build the Temple, as

First, He was a Martial Man, and had shed much blood, 1 Chron. 22.9. & 28.3. not because he was defiled thereby, for Fighting the Lord's Battles against his Enemies is a Sacrifice pleasing to God, Isa. 34.6. Jerem. 46.10. but because the Temple was a Type of the Church built by Christ that Prince of Peace, Isa. 9.6. therefore saith God, I re∣serve this piece of service for thy Son Solomon, whose Name signifies Peaceable; 'tis more suitable to his peaceable Reign, wherein the Righteous shall flourish in abundance of peace, Psal. 72.7.

N. B. 'Twas meet the shadow should be suitable to the substance.

A Second Reason is rendred by Solomon, 1 King. 5.3. that God had design'd David soon after this transaction to wage war with the Nations round about Israel, as is ex∣pressed in the next Chapter, therefore could he look for little leisure to carry on so great and glorious a Fabrick.

The Third Reason of God's refusing David for this work is found in this Divine Ora∣cle to David here, saying [There is no necessity or present haste for building me an House, seeing a Tent hath given me content to dwell in, ever since Israel's coming out of Egypt, and so will be still till my time be come; yet as I have been hitherto all∣sufficient unto Israel, so will be as efficacious for them from the Ark of my presence in the Tabernacle, as if it were magnificently fixed in the Temple.]

The Fourth Reason, The Oracle of God secretly taxeth David for being too preposte∣rous in his zeal, saying all the Judges of Israel were willing to wait for a Divine War∣rant

to this great work, none of them durst undertake it for want of my Command∣ing Warrant, and wile not thou wait also? Zeal must be rightly timed, 1 Chron. 17.6.

N. B. Learned Interpreters observe here, that seeing 'tis the use of the Scripture not always to relate the whole (that is occasionally spoken) but gives only the Sum thereof in brief, as in Acts 2.40. with many more words did he testifie, &c. Therefore they think God spake much more to Nathan (that he might declare to David) not recorded here, but must be gathered up elsewhere in Scripture, seeming to be spoken at the same time, as that,

First, Nathan did render the Reasons to David why God would not admit of his building the Temple, which are not related here, but in other places, as 1 Chron. 22.7. & 28.9. and

Secondly, The Conditional Promises Recorded, 1 King. 2.4. 1 Chron. 28.7. were of the same nature with that of 1 Sam. 2.30. and

Thirdly, Other Passages found in 1 King. 8.16.18, 25. & 1 Chron. 22.8, 9. & 28.6. all which were spoke at the same time and place.

After this Divine denial of David's building the Temple, the two following parts are, First, God's Oracle to David altogether Consolatory, that he might not be discouraged at this denial, &c. And the Second is, David's Oration or Prayer to God, partly Gra∣tulatory, and partly Supplicatory, as followeth.

Remarks upon the First Part are,

First, That David might not be too much daunted, and become doubtful of his in∣terest in Divine love, because of this flat denial of his devout design to build the Temple; God comes here to Comfort David against all his discouragements, by a commemoration of the many kindnesses both Temporal and Spiritual to him for time past, and of those to come also; that as he had not, so he would not grudge to give unto David as eminent Evi∣dences of his special favour with God.

Remark Second, Particularly, God minds him (1.) Of the Temporal Favours he had heretofore conferred upon him, not only in changing his Shepherd's Staff into a Royal Scepter, &c. v. 8. but also I have delivered thee out of all thy dangers hitherto, from Goliah, Saul, Doeg, and in all thy Battels, yea, and I have made thee both fa∣mous like the Grand Potentates of the World, and formidable to all Nations round a∣bout, v. 9. So that thou needest not doubt of my love to thee, tho' I do deny thee this thy desire of building me a Temple. (2dly.) Moreover God tells him for his fur∣ther comfort and encouragement, I have more Temporal Favours to bestow upon thee for the future, besides the former that are past; namely, I will felicitate as well as fa∣cilitate thy Reign with both publick and private Blessings, v. 10, 11, 16.

Secondly, God minds David of the Spiritual favours he had also to give him, as a suffi∣cient Seal of his complacency in him.

The Third in the General, God Crowns David's Throne with the promise of Christ, whereby it was made an invincible Throne indeed; but more particularly some of those following promises, v. 12, 13, 14, 15, 16. be peculiar to Solomon, and some unto Christ, and some to both, as to the Types and Antitypes.

First, [I will set up thy Seed after thee] v. 12. this belongs to Solomon as the Type, 1 Chron. 28.6. and to Christ, who is oft call'd the Son of David, as the Antitype.

Secondly, He shall build an House for my Name, v. 13. belongs to both, for as Solo∣mon built the material Temple, so the Messiah doth build the Mystical Temple; that pro∣mise Deut. 12.11. was literally performed by Solomon, to whom David gave the pas∣tern, and for whom he prepared the materials only, 1 Chron. 22.14. & 28.11. but Spi∣ritually, Christ builds the Church (call'd God's House) Heb. 3.3, 6. 1 Pet. 2.5. whereof the Temple was but a Type, Luke 1.32, 33, &c.

Thirdly, [I will be his Father] v. 14. so God was to Solomon (the Type) by Grace and Adoption, but to Christ the Antitype by Nature and Eternal Generation (which no Man can declare, Isa. 53.8.) and by Personal Ʋnion also, Heb. 1.5. Psal. 2.7. Joh. 1.18. Acts. 13.33. & 1 Joh. 4.9.

Fourthly, [If he commit iniquity] as Solomon did, but so never did our Lord Jesus, no guile or sin was found in him, Isa. 53.9. 1 Pet. 1.19. & 2.22. Heb. 4.15. tho' all our sins were laid upon him by way of imputation, Isa. 53.4. 2 Cor. 5.22. and tho' he was a Sinner likewise by way of Reputation, as he was reputed or reckoned among Transgressors, Isa. 53.12. So that Solomon was no Type of Christ in his sin proper to himself.

Fifthly, [I will Chasten him, &c.] Thus God did to Solomon for his Idolatry in his Old Age, 1 King. 11.9, 14, 23, 26. and thus the Chastisement of our peace was upon Christ, Isa. 53.5. but it was for our sins, and not for any of his own, as Solomon's was, Christ suffered to procure our Pardon and Peace, thus was there disparity as well as congruity.

Sixthly, But my mercy shall not depart, &c. v. 15. So Psal, 89.30, 31, 32, 33. God chasten'd Solomon only with the rod of weak Men (as Enosh signifies) like a tender Fa∣ther to break his Child's stubborness, but not his bones, he chasten'd him only with Rods, and not with Scorpions.

Seventhly, [Therefore thy Kingdom shall be established for ever, &c.] v. 16. Solomon's King∣dom continued 'till Shilo came, Gen. 49.10. but Christs is for ever; and tho' his dispen∣satory Kingdom shall be delivered up when Sin and Death and all his Enemies end, 1 Cor. 15.24. yet his essential Kingdom abides for ever, &c.

The Second and last part, is David's Oration or Prayer to God, being the blessed Ef∣fect of God's Oracle to him,

Remarks (1.) upon the Gratulatory part thereof.

First, When Nathan had delivered God's Oracle to him, v. 17. he doth not fall foul upon him, for unsaying what he had said, v. 3. but presently goes to God in the Tabernacle, and having first vilify'd himself as one less than the least of God's Mercies as Father Jacob had taught it him, Gen. 32.10. he then makes a thankful acknowledgment of God's matchless mercy, &c. v. 18, 19, 20, 21, 22, 23, 24. where,

Mark First, Being ravish'd with joy he praiseth God for bestowing upon him such undeserved honour and happiness, as if he had not been a poor Man's Shepherd, but a Son to some Mighty Monarch.

Mark Secondly, He admires the extent of God's Promise to him [for a long time to come] for so far as Christ's time, and for all Eternity also, saying, as if all thou hadst done already were too little for me.

Mark Thirdly, He in a rapture advances the kindness of God above the manner of Men, who think it kindness enough to give their Servant a Pension for Life only, not for Posterity too.

Mark Fourthly, He confesses that he was non plus'd [What can David say more] had he the tongue of Men and Angels he might admire better than express all God's Praises.

Mark Fifthly, He acknowledges all this kindness of God to him, not for any merit of his own, but for his word sake, that is, for the sake of Christ the eternal word, or for his promise sake.

Mark Sixthly, Then by an Emphatical Apostrophe he extols God's great goodness to Israel, whom Elohim (all the Three Persons in the Trinity) Redeemed from Egypt, fed in the Wilderness, brought to Canaan. &c.

Remarks Secondly, upon that part which is Supplicatory.

Mark First, He prays God to perform his Promise, both as to his own Temporal King∣dom, and as to the Spiritual Kingdom of Christ, v. 25.

N. B. [Do as thou hast said] is a special speeding Argument.

Mark Secondly, He confirms his faith in praying over God's Promises, that God's performing them would be for his glory, ver. 26. and would demonstrate the un∣changeableness of his Nature in word and deed, v. 27, 28.

Mark Thirdly, He concludes his Oration, making most both of God's Mercies and of his Promises, sucking earnestly those Breasts of Consolation, Isa. 66.11. not with Lip Labour, but Heart Prayer, ver. 27. and with full assurance of God's faithful∣ness, ver. 29. being perswaded that tho' he did not build God an House (as he desired) yet God would build for him an House for ever.

2 Samuel, CHAP. VIII.

THIS Chapter is a Narrative of the Acts of David in time of War and of Peace: those Acts are reducible to two Heads, First, Polemical, and then Political.

Remarks upon his Polemical Acts touching his Wars,

The First is General, Active David would not be out of action; if he must not Build God an House, he will, at the least, make all preparations he could for the doing of it. In order hereunto, he subdues all the Enemies of Israel round about, which work had a double tendency towards the Temple work; for first, thereby he procured a Sublime Peace (the Daughter of War) that his Son Solomon might have no avocation by any Wars while he was building the Temple; and

Secondly, David hereby provided abundance of materials out of the Spoils of those Nations he subdued.

N. B. 'Tis very observable no Nation he War'd against could stand before him, after God had crown'd his Kingdom with the Promise of Christ in the former Chapter; after this to rebel against David, was to rebel against Christ himself, Psal. 2.6, 7, &c. God had sworn to him, Eccles. 8.2, &c.

The Second Remark is in Particular, his War against the Philistines, v. 1. which was his third War against them after he was Crowned King of Israel, only with this difference. In the two former they were the first Agressors upon David, Chap. 5.17, 22. but in this David assaults them as the inveterate and implacable Enemies of Israel, and takes from them Metheg-Ammah, that is, Gath with her praecincts, 1 Chron. 18.1. their Principal City, that only had a King over it, when their other four famous Cities had only Lords over them, and it was thus call'd, because it was the Bridle of that Corner of their Country (as the Hebrew signifies) or Bridge of Bondage in General Notes, having always a Garrison in it to keep the Israelites from invading them, but now David takes this Bridle out of Israel's mouth, and puts it into their own mouths.

N. B. So our Spiritual David Removes the dominion of sin from us, Rom. 6.14.

The Third Remark is, He killeth Moab to a third part, v. 12. marking them out with a Line, who should be slain, and who should live, as the Carpenter doth what he means to cut off, Isa. 34.11. & 44.13.

Some do marvel at this severity of David, Partly because Moab had been kind to his Father and Mother, 1 Sam. 22.3, 4. and partly because God forbad Israel to molest Moab, Deut. 2.9.

N. B. Note well. The former of these two Objections the Rabbins Answer, saying, they treacherously murthered his Parents after his departure thence, for which bloody fact Da∣vid was thus severe upon them, but this is to be wise above what is written: Sacred Writ tells us, tho' Moab had not molested Israel in their coming out of Egypt, Deut. 2.9. yet afterwards they proved malicious Enemies to Israel in the Wilderness, Balak their King hiring Balaam to curse them, &c. Numb. 22.5. and Eglon their King sorely op∣pressed them, Judg. 3.12. and God Cursed them to the Tenth Generation for not meeting Israel (their near Kindred) with bread and water, Deut. 23.3, 4. therefore David had good cause for this seeming Cruelty, they still persisting in their old malice, yet David dispossess'd them not, but calls this just revenge the measuring of the Valley of Succoth, Psal. 60.10.

The Fourth Remark is, David's Conquest over the Syrians, v. 3. to v. 8. wherein,

Mark First, Hadadezer was an Ambitious and turbulent Prince, whose Father, Saul had war'd against, 1 Sam. 14.47. but he only vexed them: Now the Son was grown great, and had already subdued Damascus, and still would be greater by enlarging his Territo∣ries towards Euphrates, which God had granted to Israel by promise, Deut. 1.7. & 11.24. Josh. 1.4. therefore David takes him down in time, before he became over-formi∣dable, and to Euphrates fell to Israel.

Mark Secondly, David took from this Potent King Twenty Thousand Men, and a Thousand Chariots, and Seven Thousand Horsemen that attended them, there being seven Horsemen to attend every Chariot, he spoiled them all but an hundred Chari∣ots, and reserving seven hundred Horesemen for them.

N. B. Josephus saith, David slew five thousand Horsemen, and twenty thousand Foot∣men, but the Scripture saith better, 22000 Men, v. 5.

Mark Thirdly, David houghed the Horses (as Joshua had done before, Josh. 11.6.) to make them unserviceable for War, reserving only an hundred as before for his own use, for he was not to multipily them, Deut. 17.16. Josephus makes no mention of David's houghing those Horses, looking upon it (as it seemeth) to have been unwisely done of David.

N. B. Therefore Josephus must be read with much discretion, for he writing his Antiquities of his own Countreymen, to be communicated to other Nations, he descri∣bed them as stately as he could; and when he thought the simplicity of the Scripture did not sufficiently set off with applause the actions of the Hebrews, he taketh the boldness either to add unto or to detract from the Holy History.

Mark Fourthly, God preserved David every where, v. 6. yea and prospered him also according to his Promise Chap. 7. giving him Victory over Moab in the East, the Phili∣stines in the West, Syrians in the North, and Edom in the South of Judea, v. 14. Con∣quering his Enemies Countries upon all quarters round about: And then David composed the 60th. and 108th. Psalms, &c.

The Fifth Remark is, David's Conquest over Hadadezer: This occasion'd Toi (King of Hamath now Antioch) to Congratulate the Conqueror, to whom he sent most rich Pre∣sents by his Son Joram, for freeing him from so troublesome a Neighbour, who was evermore picking quarrels with him, v. 9, 10. Compare this with 1 Chron. 18.9, 10. where the Names differ.

The Sixth Remark is, David sought not himself, nor the enriching of his own Perso∣nal Estate, when he fought against all those Nations, but laid all those prodigious Spoils taken from them (together with Toi's Precious Presents) up in the Treasury of the Lord's Tabernacle, v. 11, 12, 13. yea, and the Spoils of Edom also, whom he sub∣dued next, for Assisting the Syrians in their Recruits against him, v. 14. all those Trea∣sures David provided for the Building and Beautifying of the Temple, though he might not build it himself, and David's subduing of Edom was the fulfilling of Isaac's Prophecy, [The Elder shall serve the Younger] Gen. 27.43. which continued until the Reign of Jo∣ram; then the Yoke was cast off, 2 King. 8.22.

The Second Part is Political, v. 15, 16, 17, 18. wherein,

Mark First, As David made Tributaries to him those Nations abroad above-men∣tioned, so he gave Just Laws to his own People at home, v. 15. that his Throne might be established in righteousness, Prov. 14.34.

Mark Secondly, He made Joab his General according to his promise, for his Con∣quering the Jebusites Fort of Sion, 1 Chron. 11.6. and Jeho ophat the Chancellor of the Kingdom in the Office of Peace, as the other was of War, v. 16.

Mark Thirdly, David took care for the Church as well as State, v. 17. where Zadok and Ahimelech (alias Abiathar) be Officers of the Church.

N. B. Not as if there were two High Priests (as in corrupt times Annas and Caiaphas were) but these were the heads of the two Lines, Eleazer and Ithamar; Abiathar of the latter Line was the only High Priest, 'till Solomon thrust him out for siding with Adonijah, and put Zadock in his place, 1 King. 2.25, 27.

Mark Fourthly, David for his own security made Benaiah the Captain of his Guard, and his own Sons Rulers, v. 18. Which Honour being heap'd upon them, likely put Absolom and Adonijah upon ill designs, an over-kind Father kill'd them with his over-much kindness, &c.

2 Sam. CHAP. IX.

THIS Chapter holds forth the Royal Gratitude of King David towards his dear Jo∣nathan's Posterity, wherein two General Parts offer themselves obvious to our eyes.

First, The Persons to whom his Royal Bounty was extended, and Secondly, The matter and manner of his benevolence to them.

Remarks upon the First are,

First, No sooner had David ended his War (as above) and set himself to Admini∣ster Justice to all his People, Chap. 8.15. and amongst others he at long last bethinks himself of his due debt to Jonathan and his Family.

N. B. Some reckon this neglect of David (so long 'till the twentieth year of his Reign) among the Chief Errours of his Life: That it was so long he forgot his Faithful Friend appeareth thus; Mephibosheth was but five years old when his Father died, 2 Sam. 4.4. and now he had a Son, when David began to own him; so that 'tis well suppo∣sed he was twenty five years old now in the twentieth year of David's Reign; 'twas indeed very much, that a Man so thankful to God (as his Psalms do testifie) should so long be unmindful of his dear Jonathan, and of the Covenant of God between them.

N. B. Note well. But something may be said to qualifie David's seeming fault, as,

First, He might probably be ignorant of any Son that Jonathan had left, because he saith here [is there yet any of the House of Saul, and not of the House of Jonathan] v. 1. for 'tis like, Mephibosheth was conceal'd by his Friends, lest David should cut him off from jealousie of State, especially after the Rebellion of his Uncle Ishbosheth, Chap. 2.

Secondly, Some old jealousies seem to remain in David of Saul's House, that they still Plotted to revive their Right to the Crown by lineal descent, when he over-easily hearkened to the suggestions of that false and faithless Sycophant Ziba against Mephibo∣sheth, Chap. 16.3, 4.

Thirdly, While David had his head and hands so full in warring against so many Potent Enemies, he had little leisure to make this enquiry which he maketh here, but now being firmly settled in his Kingdom, and so freed from his former fears and jealou∣sies, he enquireth, &c.

The Second Remark is, The Answer to his Enquiry, v. 2. by Ziba who had been Saul's Steward, v. 10. who tells David of Jonathan's Son, v. 3. hid from David's sight in Lodebar beyond Jordan, Chap. 17.27. there laid this poor man lurking, little dream∣ing of any Court preferment,

N. B. But the personal goodness of his Father Jonathan lies with warmth and weight upon good David's heart still, that he is now stirred up to shew the kindness of God to his Posterity, and therefore he sends for him v. 5. to shew him his God-like kindness: as God is kind to the unthankful and to the evil, Luke 6.35. accordingly David will be kind to Mephibosheth, tho' Lame, &c.

N. B. This shall not break the square, so long as he saw the features of his Friend Jonathan in him, nor does God think worse of his weak Servants, if he see the Image of his Son Jesus in them.

N. B. David herein is a Type of Christ, who cryeth as he did [Is there yet any of the House of Mankind, that I may shew the kindness of God to them.] His Divine Bowels have been yerning towards faln Man, and have been emptying themselves ever since Adam's fall, in raising up such as he found faln under the forbidden Apple-Tree, Cant. 8.5. and such as were lamed by that fall in the infancy of the World as Mephibosheth was, Chap. 4.4. Adam's free will proving no better a Keeper of him, than that Nurse was, who let Mephibosheth fall when but a Child; yet Christ cries still, is there yet any, &c. to bring home to my Court from obscurity; his bowels are not still emptied.

N. B. Or by the kindness of God, David might mean, that kindness which Jonathan bound me by Covenant in the presence of God to shew unto his Posterity, 1 Sam. 20. 14, 15, 16. & 23.18. tho' that Oath bound him only to Jonathan's Posterity, and not to others of Saul's House.

The Third Remark is, David and Mephibosheth's happy Meeting, ver. 6, 7, 8. wherein,

Mark First, Mephibosheth at David's call comes limping and trembling into the King's presence, and fell on his face before him, fearing he was sent for to be put to death, as one of Sau's House, which is usual among Princes in the like case of Jealousie, occa∣sioned now by his Ʋncle's Rebellion. This David perceived, and so quickly speaks com∣fortingly to him.

Mark Secondly, David's Generosity to this deformed Object, not only in the defor∣mity of his feet, but (as 'tis well supposed by Peter Martyr) of his face also, for his proper Name was Meriabbaal, 1 Chron. 8.34. but that Name was turned into Mephi∣bosheth (Hebr. a shameful face) because his face was much maimed by his full, Chap. 4.4. yet good David thinks no worse of him notwithstanding this deformity both of feet and

face; David assureth him, he should not only live, but shall live in Splendor, enjoy∣ing all the Lands that had been Confiscated by Ishbosheth's Rebellion, and himself should feed as a fellow-Commoner at the King's Table, &c.

Mark Thirdly, Mephibosheth's Resentment of David's unexpected and undeserved fa∣vour, calling himself not only [a Dog] so fitter to lay under the King's Table, than to sit as one of his Sons at it; and also [a dead Dog] so fitter to be cast into a ditch than to live in so high a figure in the King's Court, because God had rejected Saul's House and accepted David's: Thus David had humbled himself before Saul, 1 Sam. 24 14. and 26.20. and now Saul's Grand-Son does so to David.

N. B. How much more ought we to abase our selves before the King of Kings, who speaks more kindly to us, and gives greater things for our comfort, than David did here, &c.

The Second Part is the matter and manner of Mephibosheth's mercy.

Remarks upon it are,

First, David's Royal Donative to this Man so contemptible in his own eyes both as to Person and Condition; David gives him his Royal Grant, not only of all the Lands due to him by Inheritance as to his Father Jonathan, but also the whole Lands which be∣longed to the House of Saul, and which the Sons of Rizpah (Saul's Concubine) had now usurped to themselves; nor can it be imagined that this was any small gift, for Saul had Asses, 1 Sam. 9.20. and Fields, 1 Sam. 11.5. and Vineyards, and Oliveyards, so many that he had some to bestow upon his Servants, such as poor David could not distribute, 1 Sam. 22.7. Now all these were forfeited to the King by the Rebellion of Saul's House, and frankly restored by a Royal deed to Mephibosheth; whereby Ziba is constituted the Chief Steward of all, v. 9, 10, &c.

The Second Remark is, This Ziba had probably been Chief Steward to manage Saul's Lands before, and thereby had feathered his own Nest (as we say) he had greatly enriched himself by having such opportunities to lick his own fingers, and therefore is he described here to have fifteen Sons, and twenty Servants, so the fitter to manage that vast Estate still for the use of Micah Mephibosheth's Son, v. 12. for whom he was to Till the ground, v. 11. As for Mephibosheth Micah's Father (saith David) thou Ziba need not take care of him, I will provide duly and daily for him in my own Court, and at my own Table.

The Third Remark is, Ziba undertakes all that the King commanded him, and took care (as Josephus saith) that his Master's Son (Micha) might have food enough for his Family, and enough besides to defray his other necessary Charges; moreover Ziba said further [The King may do his pleasure with Mephibosheth, but he might have his diet with me, and should by me be Royally Entertained like a King's Son] this was fairly promised by a sordid Pick-thank (suppos'd to be a Canaanite by birth) who afterward worm'd out his Master, Chap. 16.4.

The Fourth Remark is, Humble Mephibosheth was exalted from his lurking hole at Lodebar, to live in Jerusalem, v. 13. tho' he was lame of both his feet, and so unfit to diet at Court; and tho' David had resolv'd that none such should come thither, Chap. 5.8.

N. B. What greater savour doth Christ afford us, to feast us at his own Table in the Lord's Supper, no doubt but we all come limping thither; oh that we may be as humble as lame Mephibosheth, &c.

2 Sam. CHAP. X.

THIS Chapter relateth the Story of David's sending Embassadors to the King of Ammon, the Causes and Effects thereof.

Remarks hereupon are,

First, David being securely settled in his Kingdom (like a truly grateful person) in∣deavoureth to testifie his gratitude unto all that had been kind to him in the day of his Adversity; and now having done it at home to Jonathan's Son, he would do it abroad also, to Nahash's Son, whose Father was now dead, and who had shewed some kind∣ness to David in distress, and therefore he sent Embassadors to comfort the Son con∣cerning the death of his Father, who had been so kind to him, v. 1, 2.

N. B. What this kindness was that Nahash shewed David, the Scripture doth not de∣clare, but Tradition tells us.

First, The Rabbins say, that when the King of Moab had slain David's Father, Mo∣ther, and Brethren (whom he had left with him for safeguard from Saul) one of his Brethren escaped to Nahash King of Ammon, who kindly succour'd him.

Secondly, Jerom saith (with whom Abulensis, Angelomus, Lyra, and others do con∣cur) that when David fled from Achish King of Gath (at the instigation of his Lords that envy'd David) he came to Nahash King of Ammon, who gave him courteous en∣tertainment, but not so much out of love to David, as out of hatred to Saul who was a common Enemy to them both; for as to himself, Saul had given him a great over throw before Jabesh-Gilead, 1 Sam. 11. and as to David, Saul had driven him into strange Countries for the safety of his life, and therefore some humanity must be shew'd him, which he did, and which David here requiteth.

The Second Remark is, David's Embassadors of Peace were treated with the grossest disgrace, v. 3, 4. against the Law of Nations: the young King that abused those Embas∣sadors was Hanun, which signifies gracious, but he had grace in his name only, not in his Nature; however David will be both grateful and gracious, tho' Hanun be never so graceless as he shew'd himself here. His Princes did misrepresent David's simplicity indeed to him; there is nothing so good (saith Grotius here) which may not some∣times meet with malicious Interpreters in the Courts of Kings: Those Wicked Men (in their [Thinkest thou that David, &c.) mused as they used, and measured David's mind by their own malice. It was that old Hereditary hatred of those Ammonites against Israel, Deut. 23.3, 4, 5, 6. which suggested those Satanical surmises and sinful Counsels, whereof themselves at last had the worst.

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Hesiod saith, Evil Counsel proves always pernicious to the Evil Counsellors. Peter Martyr brings in those Princes speaking thus to their King [David doth but dissemble Friendship to thee, for he knows God hath commanded, that Israel shall not seek our peace nor our prosperity for ever, Deut. 23.6. and we know, that David is a zealous promoter of the law of his God.] Hereupon this young foolish arrogant King follows their fond Counsel [shaves off one half of the Embassadors Beards, and cuts off their Garments by the Buttocks, &c.] v. 4.1. Chron. 19.4. this horrid affront Hanun acted, partly to de∣form and disgrace them, that they might be derided by all Spectators, and partly to put a scorn upon their Religion, which forbad (even in their mourning to mar the cor∣ners of their Beards, Levit. 19.27, 28. and Deut. 14.1. yea and partly to make them bear a part in the Ammonites mourning for the death of Nahash (Hanun's Father) ac∣cording to the Custom of that Country (tho' forbid to Israel) and therefore were they bid to stay at Jericho till their Beards were grown, v. 5.

N. B. But Hanun's cutting off their Garments was the far worse affront, because the Israelites wear no Breeches, save the Priests only when they ministred before the Lord that their nakedness might not appear, Exod. 20.26. & 28.42, 43. otherwise they wore long loose Garments both for ease, ornament, modesty, and comeliness; now this was done in despight to David's Embassadors, that not only their uncomely parts, but also their Circumcision might be scoffed at by the uncircumcised Courtiers and com∣mon People, Isa. 20.4. & 47.2. & 50.6.

The Third Remark is, David's ill resentment of this sublime indignity done to those that represented his own person to this foppish King, he prepareth for a Revenge, feeling his own cheeks shaven, and his own Coat cut and curtail'd in his Embassadors: But first he sent them Cloaths to cover them, &c. and bids them stay in an obscure Village (for Jericho was not built till long after, 1 King. 16.34) 'till their reproach was removed by the growth of their Beards, v. 5. the Ammonites (now too late) un∣derstood how they stank like loathsome Carrion by this horrible fact, so they hired the Syrians whom David had lately subdued, and who were therefore ready enough to joyn with them, both for revenging themselves of David (that made them Tributa∣ries to him) and to suppress his growing greatness.

N. B. The Ammonites Hired here Thirty two Thousand Chariots and Horsemen, with a Thousand Talents of Silver, 1 Chron. 19.6, 7. to fight against Israel's Army, consisting wholly of Footmen, hereupon David prudently sends Joab with his Army to Medebah, a City in the borders of Ammon, 1 Chron. 19.7.9. chusing rather to make their Countrey the seat of War than his own, v. 7.

The Fourth Remark is, The event of this preparation on both sides, v. 8. to 14. Wherein Mark.

(1.) The Ammonites were so wary as to put their Army in Array at the entring in at the Gate of their own City Medeba, that in case of a Defeat, they might have that Bush at their Backs for a Retreating shelter; but the numerous Syrians of all sorts were placed afar off in the open Field, to surround Joab both in Front and Rear, v. 8, 9.

Mark (2.) Joab like an Accomplished General, chuseth the choice Men of Israel wherewith to Assault the Syrians, looking upon them as a multitude of Mercenaries, who would never stand it out if hotly charged; and if they were once beaten, the Ammonites would quickly flee: Thus with this Stratagem, and with his gallant Oration to Animate his Brother Abishai, he falls on, v. 9, 10, 11, 12.

Mark (3.) General Joab's brave Speech to his Brother and his Brigade, so brave as might have become the Mouth of a better Man than Joab was; wherein he declareth the uncertainty of the Issue of War, that the best Cause is not always blest with the best Success, howbeit the concord of the Chief Commanders is of great consequence, and con∣tributes much toward the Victory, as discord often doth to disappoint it; many sad in∣stances whereof have been, &c.

N. B. Joab must justly be Jealous here that Abishai would be offended at his culling out from his Brigade all the choice Men of Valour to be under his Conduct against the Syrians, and leave him the weakest part wherewith to War against the Ammonites: Therefore was it prudently promised by them both to relieve one another as need requi∣red, v. 11. And saith Joab, Let us be Couragious and play the Men, &c. v. 12. for our War is not vainly undertaken to enlarge our Empire or Glory, but justly to execute Revenge upon the cursed Ammonites, who so hatefully abused our Embassadors contrary to the Law of God, of Nature, and of Nations, yea and to maintain our Inheritance which the Lord our God hath given us, and therefore we may well hope for his blessing and assis∣tance in it: Let us do our Duty, and let God dispose of the Victory as he pleaseth; whereof we have no cause to distrust.

N. B. Note well; Thus the Apostle exhorteth us, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Quit your selves like Men, be strong, 1 Cor. 16.13. (as Joab here) in our Spiritual Warfare.

Mark (4.) Then Joab falls on first with the Flower of Israel upon those Mercenaries, who being not so much concerned as the Ammonites, stood not the first shock, but Fled before him, ver. 13. The Ammonites seeing the Syrians (in whose Numbers and Prowess they had the most confidence) put to flight, they fled also, ver. 14. So that Joab in doing his own part, did Abishai's part also to his hand.

Mark (5.) When Joab saw the Syrians fled in their Chariots, (whom he could not pursue with his Foot) and the Ammonites fled into the City Medeba; (that stake they had still in store,) Winter coming on, chap. 11.1. He returns with Triumph to Jerusalem.

The Last Remark is, The Syrians second expedition defeated by David, ver. 15, to 19. Wherein Mark,

First, The Syrians Rally their scattered Forces and increased them with men beyond Euphrates; partly to wipe off the scandal of Cowardice in the last Battle, and part∣ly to prevent David's revenge for their Rebelling against him, (they being his Tribu∣taries) and partly, to shake off that Yoke of Tribute; But God's end was, that they might be broke in pieces, as all Immanuel's Enemies must be, Isa. 8.9. even all those Kings whom Hadarezer had hired, ver. 16, 19.

Mark Secondly, David goeth forth against them, and with his personal pre∣sence animates his Army, made up of the most valiant Men pickt out of all Israel, ver. 17. They joyn Battle and the Syrians fled, and David slew the Men of Seven Hundred Chariots, (that is, Seven Thousand Men that fought in them, 1 Chron. 19.18.) and, Forty Thousand Horsemen, &c. v. 18. which yet are called Forty Thousand Footmen 1 Chron. 19.18. that is, such as we now call Dragoons, who for haste Rode to the Field but Fought on Foot: The Chronicles being Writ after, explaineth this. After this the Syrians peaceably paid their Tribute to David, and promised to him they would no more help the Ammonites against him, ver. 19.

2 Sam. CHAP. XI.

THIS Chapter holds out the History of David's foul down-fall from the very pina∣cle of the highest Prosperity to which God raised him. David's down fall was double, into two Damnable sins (without Repentance) namely, The Sin of Adultery and the Sin of Murther. As to the First, the Concomitants and Consequents are Re∣markable.

Remarks upon the Concomitant Circumstances are,

First, The Time of David's Adultery, this hath a three-fold description, as (1.) The time of the Year, at Spring-time; (2.) The time of War, when David had renewed his War against the Ammonites: And (3.) The time of the Day, in an Evening-Tyde, ver. 1, 2. To which may be added, (4.) The time of David's Age and Reign: Com∣mon computation makes it David's Seventh Climacterical Year, the Forty Ninth of his Age, and the Nineteenth of his Reign. But Learned Dr. Lightfoot computes it to be the Twenty Sixth of his Reign and so the Fifty Sixth of his Age, seeing he was Thirty Years Old when he began his Reign in Hebron, being in the Tenth Year of Samuel: But whatever Year it was, sure I am it was a woful and doleful Year to David; because left to himself, He fell into Temptation and a Snare, and many foolish and hurtful Lusts, &c. 1 Tim. 6.9.

N. B. Joseph a Young Man was fiercely assaulted, yet stoutly resisted, though he had as yet no Wife; when loe (David an Old Man, and one that had many Wives and Concubines) was shamefully foil'd. 'Tis monstrous to see Green Apples grow upon an Old Apple Tree in Winter-time, when the top of it is covered with Snow; 'tis no less to see the Sins of Youth in an Old Decrepit Goat. What more odious than an Old Lecher, whose Grey-Head over aboundeth with Green-Thoughts? Austin blesseth God that Satan's Temptation did not meet together with his own Corruption to draw it forth, then is our greatest danger whether Young or Old, and this may be a word of Caution to the Aged, that Corruption can as easily creep into the White-Head, as the Canker can into the White Rose, which we oft see Cankered. Let him that thinks he stands take heed lest he fall, 1 Cor. 10.12.

The Second Remark is, The place of David's Sin; it was his own Palace where he was indulging himself to Ease and Pleasure, when he should have been Fighting the Lord's Battles in the Field with his Army against the Ammonites: While he kept abroad in the Wars in his own person he was safe enough.

Quaeritur Egistbus quâ re sit factus Adulter: In promptu causa est, Desidiosus erat. Otia si tollas, periere Cupidinis Arcus.

N. B. The Father calls Idleness [Pulvinar Diaboli,] the Devil's Cushion whereon he lulls asleep tempted Souls. As the Crab puts his Claw into the Oyster when it lies gaping in the warm Sun, so doth Satan seize upon such as are pampering themselves in the Sun-shine of ease and pleasure: Flies settle not upon sweet perfumes while they are hot, but when they are cold; so Beelzebub (the God of Flies) dare not venter upon that Heart which is boiling a good matter, Psal. 45.1. but when it becomes cold in De∣votion, then is his Tempting time to fill it with Destractions, 1 Cor. 7.35. if not with Destructions.

N. B. It was at Evening-Tyde, when David should have been at his Devotion, as had been his custom, Psal. 55.17. seeing he would not be in the Field to Fight. While Joab is busie about routing the Ammonites in the Field, in laying Siege to Rabbah, the Metropolis of Ammon; the Devil is as busie to lay a Siege to David, Joab's Lord, and King of Israel, and drawing him out of his Trenches (as Joshua did the Men of Ai, Josh. 8.16.) Satan far sooner prevailed against David, than his General did against the City he besieged. 'Tis said, [David arose from his Bed and took a turn upon his Turret, and from thence he saw a Woman washing her self.] Here began David's down-fall, from the top of his Turret. He had prayed, Lord turn away mine Eyes from beholding Vanity,] Psal. 119.37. and now he should have persisted in that suit; but here alas Satan made

his Eyes burning Glasses to set his Heart on Fire of Lust: He that prayed, [Lord keep the Door of my Lips,] Psal. 141.3. should now have entreated the Lord, to keep the Windows of his Sight, which here became Loop-holes of Lust, and Windows of Wickedness: No sooner had David opened the Casement of his Eyes, (having newly rubb'd his late Sleep out of them) but that subtile Serpent Satan easily enters in, and makes a shift to wind himself in, and wriggle down into David's Heart, whereby he made himself Master of the whole Man; having once taken possession of that Hidden Man of the Heart, so called 1 Pet. 3.4. Job did better in hedging in his Eyes and Heart not only with a Prayer, but with both a Vow and an Imprecation as well as with a Covenant, Job 31.1, 7.

The Third Remark is, Upon the third Circumstance, the Person, (next to Time and Place) the sight whereof was the occasion of David's foul following fall: She is De∣scribed here divers ways,

First, [A Woman washing her self,] to wit, from her Legal Ʋncleanness, Lev. 15.19. and 18.19. Possibly some Window was carelesly left open for Air in her Chamber, that was near the Palace-Royal, where she could espie no beholder; but Lust being quick∣sighted, Lustful David espied her through the Casement that then was Casually or Care∣lesly left open.

Secondly, [Very Beautiful to Behold:] This was a strong bait to David who had been indulging himself with some excess of Eating and Drinking, and then with that Lazy humour of Sleeping after Dinner. This was the root of all David's wretchedness: Her Beauty was as Jeat to draw, and as the Adamant to hold fast David's now Fired Affections.

Thirdly, She is Described by her Name, (as well as by her Beauty) ver 3. David enquired after her, who she was, when he should rather have reproved himself for Look∣ing and Lusting after a forbidden Object; more especially, when he found she was a Daughter to one, and a Wife to another of his Famous Worthies, 2 Sam. 23.34, 39.

Fourthly, David sent Messengers to fetch her: Unbridled Lust like the Wild Vine will ramble over the Hedge, David saith, [By the help of my God I Leaped over a Wall.] Psal. 18.29. But sure I am, it was not God but the Devil that lent him a lift to Leap over the Wall of the Seventh Commandment here.

Fifthly, She came from her own House into his Palace, not by Force but by Perswa∣sion, pretending only to speak with her; but she came not so well fortified for resisting a Temptation as she should.

N. B. We do not read that she gain said David's Unchast motion, no not in Word, much less in Deed. Some suppose David tempted her with making her a Queen and Divorcing her from Ʋriah by his Royal Authority.

Sixthly, This Female Person is farther described, [And he lay with her,] ver. 4 10. Wherein (saith blessed Bradford) he received a foul fall and in this fall lay long, even ten Months asleep. Let us turn aside with Moses to take a little prospect of this a great wonder, Here's a Bush Burning yet not consumed, Exod. 3.3. both in respect of David's Piety, and in respect to Bathshebab's Modesty.

First, As to David, A Man after God's own Heart, yet his Unbridled Lust had me∣tamorphised him into a Beast: He might now well say in the words of Asaph, [So Foolish was I and Ignorant, and even as a Beast before thee,] Psal. 73.23. The Hebrew word for Beast there is, Behemoth, the feminine plural for the She Elephant, as if there had been many Beasts in one Belly. Or in the words of Agar, [I am more Brutish than any Man, and have not the Ʋnderstanding of a Man,] Prov. 30.2. David had already committed Adultery with her both in his Wanton Eye and in his wicked Heart, Matth. 5.28. and now he can never be at rest in plotting and projecting until he had actually done it with his Lustful Body: Where was David's Grace and Piety, the Seed of God all this time? which should quickly have quenched this Wild-Fire in him, so soon as it was kindled, or presently have cast it forth by meditating upon the greatness of the Sin, and the grievousness of the punishment; how highly offensive it would be to his Good God who had so graciously granted such great things both for preserving and for prefering him, and how dishonourable it would be to himself as well as displeasing to his God: It would remain a reproachful brand and blot in his Royal Eschucheon. But alas on the contrary, he rolls and revolves this contemplative wickedness in his Mind, until he had produced it into a Bodily Act.

N. B. This teacheth us, That the best of Men are but Men at the best; and Who art thou, O Man, that thinks thou art safe and and secure enough from acts of Sin? Surely

thou knowest not the plague of thine own Heart, 1 King. 8.38. Art thou stronger than David? Zech. 12.8. Or art thou wiser than Solomon? Yet both these famous Kings were captivated with this sin; and if such great falls befel such Green-Trees, what may befal such Drie-Trees as we are, Luk. 23.31. if God leave the best of us in the Hands of our own Counsels, Psal. 81.12. He that trusts his own Heart is a Fool, Prov. 28.26. Our own Clay-Leggs cannot carry us to Heaven. The Lost Sheep. (no Creature being more apt to wander, and less able to find home) cannot come to the Sheep-fold, but on the Shoulders of the Shepherd, Luk. 15.5, 6.

N. B. Behold and wonder here, David was as the Bush burning with the Flame of Lust, yet not Cousumed thereby, as appeareth by his Penitential Psalms, Psal. 51, &c. This is the blessing of the Covenant of Grace, though it permits a fall, yet it always ensures a repentance after the fall. David fell not Totally and Finally.

Secondly, As to Bathsheba, some do say she was not free from faultiness upon several Accounts:

N. B. (1.) That she Bathed her self in her Garden, so nigh to the King's Court, (for Ʋriah being one of David's Worthies, had his House assigned him near to the Royal Palace) therefore they blame her for taking no more care of hiding those Beau∣ties which were a bait to Lust, when discovered; especially in the view of Courtiers, who are at most Leisure, and take most Liberty to gaze upon Wanton Objects; their fulness of Bread producing Ease and Idleness, &c. Ezek, 16.49.

N. B. (2.) That she so willingly came with the First Messenger without any Jealousie of a snare to her, after such too open a Washing her self in the view of the Court.

N. B. (3.) That she so easily yielded unto David's Tempting her without any Re∣luctancy, forgetting her Fidelity to her Honourable Husband; chusing rather to be a Base Harlot to a King, than an Honest Wife to a good Subject.

N. B. But others think that seeing the Scripture doth report her to be a Vertuous, Wise and Modest Woman, as appeareth by all that Sage Counsel she gave to her Son Solomon, Prov. 1.8. and 6.20. and 31.1, 2, 3, throughout, as a Woman that feared the Lord, v. 29, &c. Therefore they judge that she did not Bathe her self in her open Garden, but in her private Chamber, and that David spy'd her through a Casement acci∣dentally left open: Yet this must be acknowledg'd, that Bathsheba being a Woman so honourable (both by Parentage and by Marriage) wanted both the fear of God, and faithfulness to her Husband in prostituting her self at all to David's Lustful Insinuations though she now wanted Ʋriah, (being at this time with Joab besieging Rabbah) and was now freed from her Menstruous Pollutions, which made her Apta Viro, apter to Conceive upon David's congresse.

The Seventh Description and Character of her Person is. [She immediately Conceived after her dealings with David,] v. 5. and finding the certainty hereof by the Cessation of the Custom of Women, she writes (for Letters blush not) to let David know that she was with Child by him: Or she sent before to signifie her coming that she might have the more free and private Access, that they two might secretly consult together of the most likely means to hide their Sin and Shame. Therefore (saith she) consider what to do for thy Honour and for my Safety, having brought me into a double danger, both of the Rage of my Husband at his returning home, and of the Lash of God's Law, which commands that every Adulteress must be Stoned, Deut. 22.21. Joh. 8.5. yea both thou the Adulterer and I the Adulteress must both be put to Death by Moses's Law, Levit. 20.10. 'Tis an Iniquity to be punished by the Judges, Job. 31.11, 12, &c. and therefore take effectual Advice what to do in such Dangerous, Sinful and Shameful an Emergency,

N. B. See what Snares Sinners involve themselves into by their rash precipitancy into Acts of such a Luscious Sin: No doubt but Bathsheba was more blameless than David, for he was the Enticing Agent, and she only the Enticed Patient: He sought to her, The weaker Vessel, who probably might now have Natural Desires to Conjugal Benevolence in the absence of her Husband; yet did she not seek to him: Nor could David lie under any such need, for he might have Drunk Water out of his own Cisterns, and Run∣ning Waters out of his own Wells, Prov. 5.15. having so many Wives of his own, and was at Liberty (as Nathan from God afterwards told him) to have taken more, chap. 12.3, 4, 8. therefore it could be no Natural Want, but a Lustful and Sinful Wanton∣ness in David thus basely to abuse the Wise of so Honourable a Neighbour, and so Loyal a Subject.

N. B. No doubt but Satan provoked David, as 1 Chron. 21.1. that is, dogg'd him daily and duly without respit till he had put him to the foil, and gave him this foul fall. But as David (through the Sure Mercies of God's Covenant of Grace, 2 Sam. 23.5. Isa. 55.3. Act. 13.34.) happily recovered from his Down-fall by unfeigned Re∣pentance, so undobtedly did Bathsheba. as appeareth both by the Birth of Solomon of her Body: For as God's Anger was declared by the Death of that Child which was be∣got in Adultery, so his Reconciliation to them both was demonstrated in the Lord's de∣lighting in a Child born in Wedlock of the same Woman, called Jedidiah, the Lord's Beloved; and it also appears by that choice Poem his Mother taught him for the Choice of a Wife, Prov. 31. &c. So Bathsheba was the other Bush that burnt, but was not Con∣sumed. This was another wonder.

The Second Part of this Chapter is, David's adding Murther to his Adultery instead of Repenting for his sin. Remarks hereupon are,

First, David's contrivement to conceale his sin from the Eyes of Men, in the mean time not regarding the All seeing Eye of God, &c. Wherein Mark well,

First, David's sending for Ʋriah to come home in all haste from the Siege at Rabbah, v. 6. which was the result of David and Bathshebah's secret Consult. Chrysostom on Psal. 51. doth bring in Bathsheba to David, crying out, O King I am undone, I am with Child, the fruit of my Sin buddeth, I carry my own Accuser within me, my Be∣trayer is in my Womb, my Husband will kill me, &c. v. 5. From whence that Father inferreth,

N. B. Admire, my Brethren, what bitterness ariseth out of the sweetest sins; Oh bless God for your freedom from such foul offences! Bathsheba had made Conscience of the Ceremonial Law, in purifying her self from Natural Uncleanness, yet made a desperate venture to break the Moral Law, and defiled her self with Moral Pollution both of Soul and Body: Smart Reflections upon the Fact, and fear of a fatal Issue, caused her hideous out-cry. Wherefore David to calm her crying, and to prevent her suffering, (whereof he also was sure to have a great share of shame at least) now casts about how to Colour and Cover his Sin with some seeming fair and plausible pretences; though all would not do, God so disposing that David's sin should come to Light: However he drives his design so far as it would go without Rubbs.

Mark (1.) He sends for Uriah, that he returning home, and Lying with his Wife, might believe this now Begotten Child, to be of his own Begetting. Thus David (not unlike the Devil, Matth. 13.25.) had Sowed another Man's Ground, and he would now fain Father his Bastard-Brood upon him. This was high Injustice and Theft (saith Peter Martyr here) in David to intrude a Child of his Begetting into the Inheritance of Ʋriah, and thereby to Rob the right Heirs (if he had any after lawfully Begotten) of their own due Patrimony.

Mark (2.) The Discourse betwixt David and Ʋriah upon his return at Royal Sum∣mons, v. 7. 'Twas determined before hand by David to Discourse him about the state of the Camp, and the safety of the Army before Rabba; and accordingly David did so, wherein he shew'd himself but a Bungler both in Committing and in Covering his Sin: Lust was but a stranger to him, (as Nathan calls it in his parable) 2 Sam. 12.4. He asks him such Frivolous Questions, which any Common Messenger could have Answer∣ed; and no doubt but this was done by daily Posts that passed between the King and the Camp; and there was no neeed for so great a Worthy as Ʋriah was, to be call'd off from the Siege to answer such Weak, Trifling and Common Enquiries, which any Private Person (out of the Army) might have given a full Answer to.

N. B. Some hence suppose that Uriah hereupon began to be suspitious, seeing a meaner Man than himself might have made as good a Messenger; and probably he might understand some little either from the Messengers (Sent for his Wise) or from some of his own Family that came to congratulate their Master's safe return; those might intimate to Ʋriah that his Wife had been sent for to the Court, all which, together with the other circumstances, might give him grounds of Jealousie, that there was some other cause why David sent for him than what was pretended; and so grow Jealous of his Beau∣tiful Lady, which possibly was the real reason why he could not be perswaded to go home and accompany her.

Mark (3.) David deals still with Ʋriah while sober, and dissemblingly gives him an Amicable Dismission, v. 8. bidding him go home and refresh thy self after thy Travail, and rejoice with the Wife of thy Youth, Prov. 5.18. Not doubting but he would converse with his Wife, and so cover both their Sin and their Shame; and therefore followed him a Royal Mess of Meat, that he might pamper his paunch, and then Lie

with his Wife; for Sine Cerere & Baccho friget Venus, lusty feeding upon Luscious Dainties (such as this dish the King sent him doubtless was) causeth Lustful and La∣scivious Minds. The bearer of this dish was to bring David tidings whether (saith Pe∣ter Martyr) Ʋriah went home or no, &c.

Mark (4.) David's expostulation with Ʋriah, occasioned by his not embracing the King's leave to go to his House, but sleeping all Night among the King's Guards, v. 9. 'Tis probable he ate his Mess (the King sent him) like an Hungry Traveller, yet did it not dispose him to Desire his Wives Company, according to David's design.

N. B. Some say (and not improbable) that his Fair (but False) Wise, did both in treat and importune him to go home, seeing it so much concerned her to enjoy his company for covering both her Sin and Shame. Whether he was jealous that his Wife was Sick of a Pleurisie, is not told us; however God had an over-ruling hand in it, to incline Ʋriah's Heart to do so; whereupon David reasons with him. v. 10. both as a King thou shouldst have obeyed me, and as a Friend thou shouldst have listened unto me for thy own welfare: I know thou hast been Travelling on Foot Thirty hours from Rabba to Jerusalem, therefore art thou not kind but cruel to thy self in lying still from home, when there is no need, &c. So he presseth him to depart to his House.

Mark (5.) Ʋriah still holds his resolution, v. 11. neither the Dignity of the King (saith Peter Martyr) nor the Beauty and importunity of his Wife, could reclaim him from his refractory humour.

N. B. Thus the Providence of God did counter-work all the Policies and Projects of David, who designed all along to have his Sin concealed, when the most Wise God will have it revealed; and lest the King should think it was too sawcy a sullenness in a Subject to be thus peremptory, he renders a most pregnant reason for so persisting in his resolve, saying, [The Ark and all Israel abide in Tents and my Lord Joab. &c. and shall I take pleasure with my Wise in a time of common calamity.] Here Ʋriah declareth that he had a Golden Soul in a Robust Iron Body. His Name [Ʋriah] signifies the Fire of God, and surely the Fire of Zeal was kindled here by God's Spirit upon the Hearth of his Heart, which made him thus resolute in abridging himself even of Lawful Delights in a time of Common Calamity.

N. B. As the Rapid motion of the primum mobile or Supreme Sphere of the Heavens carryeth about the inferiour Orbs in a Retrograde motion (contrary to that which is their proper tendency) from East to West, whereas the first mover hurries them back from West to East according to the common rules of Natural Philosophy: Even so a true Spiritual Sympathy with the Churches Epidemical dangers should carry our Hearts back from the bent of our own private Natural Inclinations as it did here in Ʋriah, which stop'd him in his way of taking his Conjugal Pleasure at home.

N. B. Josephus saith Ʋriah was Joab's Armour-bearer because he calls him his Lord; but that he might as well do, and not be so, as Joab was Lord General of the Army; however this brave Speech of his Self-denyal did ring a loud peal in the Ears of David's Conscience to awaken him out of his present Lethargy into which Sin and Satan had lull'd him as into a Dead sleep of security, seeing he lay wallowing in unlawful Lusts in a time of common danger, when Ʋriah made Conscience of enjoying such as were honest and lawful.

Mark (6.) Still David, instead of Repenting, proceeds from bad to worse, ver. 12, 13. when he found himself crossed in his former contrivances with Uriah while Sober, he will try one trick more in making Ʋriah Drunk; that when intoxicated (by pressing Wine upon him more than was convenient) he might forget his Oath and Lie with his Wife, putting off all his former Austerity.

N. B. Oh what are we when left of God! that David should do all this evil with deliberation: Though David was Drunk (with Lust) when he lay with Bathsheba, yet was he Sober enough, and in his cold Blood when he made Ʋriah Drunk with Wine, and all to get a cover for his Sin: No doubt but it was against the Temper and Genius of this good Ʋriah to drink himself Drunk in the King's Presence He that could deny himself his Wives Company at home, and so resolutely refuse his Lawful plea∣sure, would never make it his choice to intoxicate himself in the open Court to the scorn of the Courtiers, had he not been designedly plyed with Cup after Cup, which he was compelled to drink off as a special favour from his great Soveraign. That this good man drank more than he desired, is manifest from that Phrase, [David made him

Drunk,] ver. 13. Yet even this Device of David would not do, for though David had made Ʋriah Frolick and Jovial, yet retains he still his resolve against go∣ing home, but went to bed with the Hinds and Houshold Servants of the Court, and not, as before, among the King's Guard; perhaps because he was ashamed to be seen so deep in drink,

N. B. Peter Martyr saith here, this good Man, though his mind was discomposed with Wine, yet persists he still in his former purpose; like the good Travelling Horse, though his Rider lays the Reins of the Bridle loose upon his Neck, yet will he keep on his pace in the Road without wandering out of the way. Thus David was still dis∣appointed, &c.

The Second and Last Remark is, The last, but worst Link of that doleful Chain of David's Lust: So far was David still from Repenting of his Sin, that seeing his craft (for concealing his Adultery he failed him in all the other fair means he contrived, now) resolveth upon cruelty in the use of foul methods to get this good Uriah cut off insensibly, and so to cover his Adultery with Murther; that so he might not live to accuse the Adulteress.

Mark (1.) In order hereunto he wrote a letter to Joab, v. 14. not with Black but rather with Blood; and Ʋriah must carry this Sword to Joab for the cutting of his own Throat. Hence was feigned that Fable by Satan's subtilty of [Bellerophontis li∣teras portare] to elude this true Scripture-Story: When a Man bears the message of his own death, &c.

Mark (2.) Ʋriah must be set in the hottest Battle, and then lurched, v. 15. Joab must believe this most excellent person had some way deserved Death, and he must be the Executioner; yet could he not be ignorant of the Law, that no Criminals should Die without two or three Witnesses against them; therefore he was too obsequious in obeying so Tyrannical a Command, v. 16, 17. but Joab happly hoped hereby to ingra∣tiate himself with David for the Murther of Abner, which he had not yet answered: For now David was like to be no less guilty than himself. Right or wrong he'll please the King.

Mark (3.) Tidings hereof are dictated by Joab in what order the Messenger must tell David, v. 18, 19. and if the King object any rashness in the enterprize, he must answer, [Ʋriah is slain also,] and that answers all objections, v. 20, 21, 22, 23, 24. The Messenger played his part notably like a pick-thank, and makes haste to tell David of Ʋriah's death, which salved all, so that he needed not to tell him of the death of Abi∣melech, Judg. 9.53. as Joab had tutor'd him, to qualifie the death of any of his Brave Souldiers, &c.

Mark Fourthly, David was pleased, saying [Let not Joab be displeased, &c.] v. 25. where he smootheth up his General, slights the slaughter of so many gallant men, and deeply dissembleth with the Messenger; that so neither his bloody Command, nor Joab's fawning obedience might be discovered to him.

N. B. David had been still striving against the stream in the use of fair means, and none would do to his content; but having found success in this foul Policy, Oh how he huggs himself under hardness of heart! But was this like David, who, while but a Servant, was so tender hearted he could not cut off the Lap of Saul his Adversary, but his Heart smote him with remorse, 1 Sam. 24.5. but now coming to be a King, he can kill his faithful Friend and loyal Subject, yea one of his famous Worthies without regret, and with peace of mind. O quantum mutatus ab illo, how had Adultery altered him.

Mark (5.) Bathsheba mourned for the Death of her Husband, v. 26. and no doubt it was a feigned and a merry mourning: She was inwardly pleased, both as freed from fear of his rage and punishment of an Adulteress, and as hoping now to be made a Queen: Had she been sensible of her sin (afterwards doubtless she was) she would have mourned like a Dove, as Queen Huzzah did, Nah. 2.7. But after Seven days of mourning (saith Josephus) the ordinary time, Gen. 50.10. 1 Sam. 31.13. the Adulterer Married the Adulteress; and probably more haste might be made here, that she might be thought to be with Child by David after they were Married, v. 27. [But the thing that David had done, displeased the Lord] which was not simply his Marrying of her, for that is no where forbidden in Scripture, but for his alluring her to Adultery, and for murthering her Husband after it, as will more plainly appear in the following Chapter, where David's Conscience is awakened.