been so bountiful to us as to give us all, looks for a return of some offering from us If we present him with nothing but our sins, how can we look to be accepted? The sacrifices under the Gospel are spiritual; with these must we come into the presence of God, if we desire to carry away remission and favour. The Philistines knew well that it were bootless for them to offer what they listed: their next suit is to be directed in the matter of their oblation. Pagans can teach us how unsafe it is to walk in the ways of religion without a guide; yet here their best teachers can but guess at their duty, and must devise for the people that which the people durst not impose upon themselves. The golden emerods and mice were but conjectural prescripts. With what security may we consult with them which have their directions from the mouth and hand of the Almighty! God struck the Philistines at once in their god, in their bodies, in their land: in their god, by his ruin and dismembering; in their bodies, by the emerods; in their land, by the mice. That base vermin did | God send among them, on purpose to shame their Dagon and them, that they might see how unable their god was, which | they thought the victor of the ark, to subdue the least mouse which the true God did create, and command to plague them. This plague upon their fields began together with that upon their bodies; it was mentioned, not complained of, till they think of dismissing the ark. Greater crosses do commonly swallow up the less; at least, lesser evils are either silent or unheard, while the ear is filled with the clamour of greater. Their very princes were punished with the mice, as well as with the emerods. God knows no persons in the execution of judgments: the least and meanest of all God's creatures is sufficient to be the revenger of his Creator. God sent them mice, and emerods of flesh and blood: they return him both these of gold, to imply both that these judgments came out from God, and that they did gladly give him the glory of that whereof he gave them pain and sorrow, and that they would willingly buy off their pain with the best of their substance. The proportion betwixt the complaint and satisfaction is more precious to him than the metal. There was a public confession in this resemblance, which is so pleasing unto God, that he rewards it, even in wicked men, with a relaxation of outward punishment. The number was no less significant than the form: five golden emerods and mice, for the five princes and divisions of Philistines. As God made no difference in punishing, so they make none in their oblation. The people are comprised in them in whom they are united, their several princes: they were one with their prince; their offspring is one with his; as they were ringleaders in the sin, so they must be in the satisfaction. In a multitude it is ever seen, as in a beast, that the body follows the head. Of all others, great men had need look to their ways; it is in them as in figures one stands for a thousand. One offering serves not all; there must be five, according to the five heads of the offence. Generalities will not content God; every man must make his several peace, if not in himself, yet in his head. Nature taught them a shadow of that, the substance and perfection whereof is taught us by the grace of the Gospel. Every soul must satisfy God, if not in itself, yet in Him in whom we are both one, and absolute. We are the body, whereof Christ is the head: our sin is in ourselves; our satisfaction must be in him. Samuel himself could not have spoken more divinely than these priests of Dagon: they do not only talk of giving glory to the God of Israel, but fall into a holy and grave expostulation: Wherefore, then, should ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts, when he wrought wonderfully amongst them? &c. They confess a super-eminent and revenging hand of God over their gods; they parallel their plagues with the Egyptians'; they make use of Pharaoh's sin and judgment: what could be better said? All religions have afforded them that could speak well. These good words left them still both Philistines and superstitious. How should men be hypocrites, if they had not good tongues? Yet, as wickedness can hardly hide itself, these holy speeches are not without a tincture of that idolatry wherewith the heart was infected; for they profess care not only of the persons and lands of the Philistines, but of their gods: "That he may take his hand from you, and from your gods." Who would think that wisdom and folly could lodge so near together? that the same men should have care both of the glory of the true God, and preservation of the false? that they should be so vain as to take thought for those gods which they granted to be obnoxious unto a higher Deity? Ofttimes even one word bewrayeth a whole pack of falsehood; and though superstition be a cleanly counterfeit, yet some one slip of the tongue discovers it; as we say of devils, which, though they put on fair forms, yet are they known by their cloven feet. What other warrant these superstitious priests had for the main substance of their advice, I know not; sure I am, the probability of the event was fair, that two kine, never used to any yoke, should run from their calves, which were newly shut up from them, to draw the ark home into a contrary way, must needs argue a hand above nature. What else should overrule brute creatures to prefer a forced carriage unto a natural burden? What should carry them from their own home towards the home of the ark? What else should guide an untamed and untaught team in as right a path towards Israel as their teachers could have gone? What else could make very beasts more wise than their masters? There is a special providence of God in the very motions of brute creatures: neither Philistines nor Israelites saw ought that drove them, yet they saw them so run as those that were led by a divine conduct. The reasonless creatures also do the will of their Maker: every act that is done either by them, or to them, makes up the decree of the Almighty: and if, in extraordinary actions and events, his hand is more visible, yet it is no less certainly present in the common. Little did the Israelites of Beth-shemesh look for such a sight, while they were reaping their wheat in the valley, as to see the ark of God come running to them without a convoy neither can it be said whether they were more affected with joy or with astonishment; with joy at the presence of the ark, with astonishment at the miracle of the transportation. Down went their sickles, and now every man runs to reap the comfort of this better harvest-to meet that bread of angels to salute those cherubims -to welcome that God, whose absence had been their death. But as it is hard not to overjoy in a sudden prosperity, and to use happiness is no less difficult than to forbear it, these glad Israelites cannot see, but they must gaze: they cannot gaze on the glorious outside, but they must be, whether out of rude jollity, or curiosity, or suspicion of the purloining some of those sacred implements, prying into the secrets of God's ark. Nature is too subject to extremities, and is ever either too dull in want, or wanton in fruition: it is no easy matter to keep a mean, whether in good or evil. Beth-shemesh was a city of priests: they should have known better how to demean themselves towards the ark; this privilege doubled their offence. There was no malice in this curious inquisition: the same eyes that looked into the ark, looked also up to heaven in their offerings; and the same hands that touched it, offered sacrifice to the God that brought it. Who could expect any thing now but acceptation? who would suspect any danger? It is not a following act of devotion that can make amends for a former sin. There was a death owing them immediately upon their offence: God will take his own time for the execution. In the meanwhile they may sacrifice, but they cannot satisfy; they cannot escape. The kine are sacrificed; the Here was cart burns them that drew it. an offering of praise, when they had more need of a trespass-offering. Many a heart is lifted up in a conceit of joy, when it hath just cause of humiliation. God lets them alone with their sacrifice; but, when that is done, he comes over them with a backreckoning for their sin. Fifty thousand and seventy Israelites are struck dead, for this unreverence to the ark: a woful welcome for the ark of God into the borders of Israel! It killed them for looking into it, who thought it their life to see it. It dealt blows and death on both hands, to Philistines, to Israelites; to both of them for profaning it, the one with their idol, the other with their eyes. It is a fearful thing to use the holy ordinances of God with an unreverent boldness. Fear and trembling become us, in our access to the majesty of the Almighty. Neither was there more state than secrecy in God's ark. Some things the wisdom of God desires to conceal. The unreverence of the Israelites was no more faulty than their curiosity. "Secret things belong to God; things revealed, to us and to our children." CONTEMPLATION III.—THE REMOVAL OF THE ARK. I HEAR of the Beth-shemites' lamentation; I hear not of their repentance: they complain of their smart, they complain not of their sin; and, for aught I can perceive, speak as if God were curious, rather than they faulty: "Who is able to stand before this holy Lord God, and to whom shall he go from us?" As if none could please that God, which misliked them. It is the fashion of natural men, to justify themselves in their own courses: if they N cannot charge any earthly thing with the Beth-shemesh was a city of priests and blame of their suffering, they will cast it Levites. Kirjath-jearim a city of Judah, on heaven. That a man pleads himself where we hear but of one Levite, Abinaguilty of his own wrong, is no common | dab; yet this city was more zealous for work of God's Spirit. Beth-shemesh bor- God, more reverent and conscionable in dered too near upon the Philistines. If the entertainment of the ark, than the these men thought the very presence of other. We heard of the taking down of the ark hurtful, why do they send to their the ark by the Beth-shemites, when it neighbours of Kirjath-jearim, that they came miraculously to them: we do not might make themselves miserable? Where hear of any man sanctified for the attenthere is a misconceit of God, it is no mar- dance of it, as was done in this second vel if there be a defect of charity. How lodging of the ark. Grace is not tied either cunningly do they send their message to to number or means. It is in spiritual their neighbours! They do not say, the matters, as in an estate; small helps with ark of God is come to us of its own ac- good thrift enrich us, when great patrimocord; lest the men of Kirjath-jearim should nies lose themselves in the neglect. Shireply, It is come to you; let it stay with loh was wont to be the place which was you. They say only, the Philistines have honoured with the presence of the ark. brought it. They tell of the presence of Ever since the wickedness of Eli's sons, that the ark; they do not tell of the success, lest was forlorn and desolate, and now Kirjaththe example of their judgment should have jearim succeeds into this privilege. It did discouraged the forwardness of their relief. not stand with the royal liberty of God, And, after all, the offer was plausible; no, not under the law, to tie himself unto "Come ye down, and take it up to you;" places and persons. Unworthiness was ever as if the honour had been too great for a sufficient cause of exchange. It was not themselves; as if their modesty had been yet his time to stir from the Jews, yet he such, that they would not forestall and en- removed from one province to another. gross happiness from the rest of Israel. Less reason have we to think, that so God will reside amongst us, that none of our provocations can drive him from us. It is no boot to teach nature how to tell her own tale; smart and danger will make a man witty. He is rarely constant, that will not dissemble for ease. It is good to be suspicious of the evasions of those which would put off misery. Those of Beth-shemesh were not more crafty than these of Kirjath-jearim (which was the ground of their boldness) faithful. So many thousand Beth-shemites could not be dead, and no part of the rumour fly to them. They heard how thick not only the Philistines, but the bordering Israelites, fell down dead before the ark; yet they durst adventure to come, and fetch it, even from amongst the carcases of their brethren. They had been formerly acquainted with the ark; they knew it was holy, it could not be changeable; and therefore they well conceived this slaughter to arise from the unholiness of men, not from the rigour of God, and thereupon can seek comfort in that which others found deadly. God's children cannot, by any means, be discouraged from their honour and love to his ordinances. If they see thousands struck down to hell by the sceptre of God's kingdom, yet they will kiss it upon their knees; and if their Saviour be a rock of offence, and the occasion of the fall of millions in Israel, they can feed temperately of that whereof others have surfeited to death. Israel, which had found the misery of God's absence, is now resolved into tears of contrition and thankfulness upon his return. There is no mention of their lamenting after the Lord while he was gone; but when he was returned, and settled in Kirjath-jearim, the mercies of God draw more tears from his children, than his judgments do from his enemies. There is no better sign of good nature or grace, than to be won to repentance with kindness. Not to think of God, except we be beaten into it, is servile. Because God was come again to Israel, therefore Israel is returned to God: if God had not come first, they had never come. If he, that came to them, had not made them come to him, they had been ever parted. They were cloyed with God, while he was perpetually resident with them: now that his absence had made him dainty, they cleave to him fervently and penitently in his return. This was it that God meant in his departure, a better welcome at his coming back. I heard no news of Samuel, all this while the ark was gone. Now when the ark is returned and placed in Kirjath-jearim, I hear him treat with the people. It is not like he was silent in this sad desertion of God; but now he takes full advantage of the professed contrition of Israel, to deal with them effectually, for their perfect conversion unto God. It is great wisdom, in spiritual matters, to take occasion by the forelock, and to strike while the iron is hot. We may beat long enough at the door, but till God have opened, it is no going in; and, when he hath opened, it is no delaying to enter. The trial of sincerity is the abandoning of our wonted sins. This Samuel urgeth: "If ye be come again unto the Lord with all your heart, put away the strange gods from among you, and Ashtaroth.' In vain had it been to profess repentance, whilst they continued in idolatry. God will never acknowledge any convert that stays in a known sin. Graces and virtues are so linked together, that he which hath one, hath all. The partial conversion of men unto God is but hateful hypocrisy. How happily effectual is a word spoken in season! Samuel's exhortation wrought upon the hearts of Israel, and fetched water out of their eyes, suits and confessions and vows out of their lips, and their false gods out of their hands; yet it was not merely remorse, but fear also, that moved Israel to this humble submission. The Philistines stood over them still, and threatened them with new assaults; the memory of their late slaughter and spoil was yet fresh in their minds; sorrow for the evils past, and fear of the future, fetched them down upon their knees. It is not more necessary for men to be cheered with hopes, than to be awed with dangers. Where God intends the humiliation of his servants, there shall not want means of their dejection. It was happy for Israel that they had an enemy. Is it possible that the Philistines, after those deadly plagues which they had sustained from the God of Israel, should think of invading Israel? Those that were so mated with the presence of the ark, that they never thought themselves safe till it was out of sight, do they now dare to thrust themselves upon the new revenge of the ark? It slew them while they thought to honour it; and do they think to escape whilst they resist it? It slew them in their own coasts; and do they come to it to seek death? Yet, behold, no sooner do the Philistines hear that the Israelites are gathered to Mizpeh, but the princes of the Philistines gather themselves against them. No warnings will serve obdurate hearts: wicked men are even ambitious of destruction. Judgments need not go to find them out; they run to meet their bane. The Philistines come up, and the Israelites fear; they that had not the wit to fear, whilst they were not friends with God, have not now the grace of fearlessness, when they were reconciled to God. Boldness and fear are commonly misplaced in the best hearts: when we should tremble, we are confident: and when we should be assured, we tremble. Why should Israel have feared, since they had made their peace with the God of hosts? Nothing should affright those which are upright with God. The peace which Israel had made with God was true, but tender. They durst not trust their own innocency, so much as the prayers of Samuel: "Čease not to cry to the Lord our God for us." In temporal things, nothing hinders but we may fare better for other men's faith than for our own. It is no small happiness to be interested in them which are favourites in the court of heaven. One faithful man, in these occasions, is more worth than millions of the wavering and uncertain. A good heart is easily won to devotion. Samuel cries, and sacrificeth to God: he had done so, though they had entreated his silence, yea, his forbearance. While he is offering, the Philistines fight with Israel, and God fights with the Philistines: "The Lord thundered with a great thunder that day, upon the Philistines, and scattered them." Samuel fought more upon his knees, than all Israel besides. The voice of God answered the voice of Samuel, and speaks confusion and death to the Philistines. How were the proud Philistines dead with fear ere they died, to hear the fearful thunder-claps of an angry God against them! to see that heaven itself fought against them! He that slew them secretly, in the revenges of his ark, now kills them with open horror in the fields. If presumption did not make wicked men mad, they would never lift their hand against the Almighty: what are they in his hands, when he is disposed to vengeance CONTEMPLATION IV. THE MEETING OF SAUL AND SAMUEL. SAMUEL began his acquaintance with God early, and continued it long. He began it in his long coats, and continued to his grey hairs. He judged Israel all the days of his life. God doth not use to put off his old servants; their age endeareth them to him the more: if we be not unfaithful to him, he cannot be unconstant to us. At last, his decayed age met with ill partners; his sons for deputies, and Saul for a king. The wickedness of his sons gave the occasion of a change. Perhaps Israel had never thought of a king, if Samuel's sons had not been unlike their father. Who can promise himself holy children, when the loins of a Samuel, and the education in the temple, yielded monsters? It is not likely that good Samuel was faulty in that indulgence, for which his own mouth had denounced God's judgment against Eli: yet this holy man succeeds Eli in his cross, as well as his place, though not in his sin, and is afflicted with a wicked succession. God will let us find, that grace is by gift, not by inheritance. I fear Samuel was too partial to nature in the surrogation of his sons: I do not hear of God's allowance to this act; if this had been God's choice, as well as his, it had been like to have received more blessing. Now all Israel had cause to rue, that these were the sons of Samuel: for now the question was not of their virtues, but of their blood; not of their worthiness, but their birth. Even the best heart may be blinded with affection. Who can marvel at these errors of parents' love, when he, that so holiy judged Israel all his life, misjudged of his own sons! It was God's ancient purpose to raise up a king to his people. How doth he take occasion to perform it, but by the unruly desires of Israel: even as we say of human proceedings, that ill manners beget good laws. That monarchy is the best form of government, there is no question: good things may be ill desired; so was this of Israel. If an itching desire of alteration had not possessed them, why did they not rather sue for a reformation of their governors, than for a change of government? Were Samuel's sons so desperately evil, that there was no possibility of amendment? or, if they were past hope, were there not some others to have succeeded the justice of Samuel, no less than these did his person? What needed Samuel to be thrust out of place? What needed the ancient form of administration to be altered? He, that raised them up judges, would have found time to raise them up kings. Their curious and inconstant newfangledness will not abide to stay it, but with an heady importunity labours to over-hasten the pace of God. Where there is a settled course of good government, howsoever blemished with some weaknesses, it is not safe to be over-forward to a change, though it should be to the better. He, by whom kings reign, says, they have cast him away, that he should not reign over them, because they desire a king to reign over them. Judges were his own institution to his people; as yet, kings were not: after that kings were settled, to desire the government of judges had been a much more seditious inconstancy. God hath not appointed, to every time and place, such forms which are simply best in themselves, but those which are best to them unto whom they are appointed; which we may neither alter till he begin, nor recall when he hath altered. This business seemed personally to concern Samuel; yet he so deals in it, not as a party, not as a judge in his own case, but as a prophet of God, as a friend of his opposite. He prays to God for advice; he foretells the state and courses of their future king. Wilful men are blind to all dangers; are deaf to all good counsels. Israel must have a king, though they pay never so dear for their longing. The vain affectation of conformity to other nations overcomes all discouragements. There is no readier way to error, than to make others' examples the rule of our desires or actions. If every man have not grounds of his own, whereon to stand, there can be no stability in his resolutions or proceedings. Since, then, they choose to have a king, God himself will choose and appoint the king which they shall have. The kingdom shall begin in Benjamin, which was to endure in Judah. It was no probability or reason this first king should prove well, because he was abortive: their humour of innovation deserved to be punished with their own choice. Kish, the father of Saul, was mighty in estate; Saul was mighty in person, overlooking the rest of the people in stature, no less than he should do in dignity. The senses of the Israelites could not but be well pleased for the time, howsoever their hearts were afterwards. When men are carried with outward shows, it is a sign that God means them a delusion. How far God fetches his purposes about! The asses of Kish, Saul's father, are strayed away: what is that to the news of a kingdom? God lays these small accidents for the ground of greater designs. The asses must be lost; none but Saul must go with his father's servant to seek them: Samuel shall meet them in the search; Saul shall be premonished of his ensuing royalty. Little can we, by the beginning of any action, guess at God's intention in the conclusion. Obedience was a fit entrance into sovereignty. The service was homely for the son of a great man; yet he refuseth not to go, as a fellow to his father's servant, upon so mean a search. The disobedient and scornful are good for nothing; they are |