The high-priest's defence, however, had no effect upon Saul, for his fear was so prevalent, that he could not give credit to any apology that was very just. So he commanded his armed men to kill him, and all his kindred. But as they durst not touch the high-priest, but were more afraid of disobeying God than the king; he ordered Doeg the Syrian to kill them. Accordingly he took to his assistance such wicked men as were like himself, and slew Ahimelech and his family; which were in all three hundred and eighty-five.* Saul also sent men to Nob,† the city of the priests, and slew all that were there, without sparing either women or children, or any other age, and burnt it. Only there was one son of Ahimelech, whose name was Abiathar, who escaped. However, these things came to pass as God had foretold to Eli the high-priest; when he said that his posterity should be destroyed, on account of the transgressions of his two sons. Now Saul, by perpetrating so barbarous a crime, and murdering the whole pontifical family, by having no pity for the infants, nor reverence for the aged; and by the overthrowing the city also which God had chosen for the property and support of the priests and prophets which were there; and had ordained as the only city allotted for the education of such men; gives all to un"derstand and consider the disposition of men: that while they are private persons, and in a low condition, because it is not in their power to indulge, nor to venture upon what they wish for, they are equitable and moderate, and pursue nothing but what is just; and bend their whole minds and labours that way; then it is that they have this belief about God, that he is present to all the actions of their lives, and that he does not only see the actions that are done, but clearly knows those thoughts, also, whence their actions arise. But when once they are advanced into power and authority, they put off all such notions; and, as if they were no other than actors upon a theatre, they lay aside their disguised parts and manners, * Eighty-five, Hebrew. Three hundred and five, Septuagint. † Nob was not a city allotted to the priests; nor had the prophets, that we know of, any particular cities allotted to them. It seems the tabernacle was now at Nob; and probably a school of the prophets was here also. It was full two days' journey on foot from Jerusalem. The number of priests here slain, in Josephus, is 385, and but 85 in our Hebrew copies; yet are they 305 in the Septuagint. I prefer Josephus's number; the Hebrew having, I suppose, only dropped the hundreds, the other the tens. This city Nob seems to have been the chief, or perhaps the only seat of the family of Ithamar; which here perished, according to God's former terrible threatenings to Eli, 1 Sam. ii. 27-36. iii. 11-18. 1 Sam. xxii. 20. and take up boldness, insolence, and a contempt of both divine and human laws. And that at a time when they especially stand in need of piety and righteousness; because they are then peculiarly exposed to envy, and all they think and say are in the view of all men; then it is that they become so insolent in their actions, as though God saw them no longer, or were afraid of them, because of their power. And whatsoever it is that they are either afraid of by the rumours they hear, or they hate by inclination, or love without reason; these seem to them to be authentic, firm, and true, and pleasing both to man and to God. But as to what would come hereafter, they have not the least regard to it. They raise those to honour, indeed, who have been at a great deal of pains for them, and after that honour they envy them, and when they have brought them unto high dignity, they do not only deprive them of what they had obtained; but on that very account, of their lives also: and that on wicked accusations, and such as, on account of their extravagant nature, are incredible. They also punish men, not for such actions as deserve condemnation, but from calumnies and accusations without examination; and this extends not only to such as deserve to be punished, but to as many as they are able to kill. This reflection is openly confirmed from the example of Saul, the son of Kish; who was the first king who reigned after our aristocracy, and government under the judges; and that by his slaughter of three hundred priests and prophets, on occasion of his suspicion about Ahimelech, and by the additional wickedness of the overthrow of their city; and this as if he were endeavouring in some sort to render the tabernacle destitute both of priests and prophets; which endeavour he showed by slaying so many of them, and not suffering the very city belonging to them to remain, lest others might succeed them. But Abiathar, the son of Ahimelech, who alone could be saved out of the family of priests slain by Saul, fled to David; and informed him of the § We have here an admirable reflection of Josephus's, concerning the general wickedness of men in great authority, and the danger they are in of rejecting that regard to justice and humanity; to divine providence and the fear of God, which they either really had, or pretended to have while they were in a lower condition. It can never be too often perused by kings and great men; nor by those who expect to obtain such elevated dignities among mankind. See the like reflections of our Josephus's, VII. 1, at the end, and VIII. 10, at the beginning, also XIII. 7, about the middle. They are to the like purport with one branch of Agur's prayer: "One thing have I required of thee; deny me not before I die: give me not riches, lest I be full, and deny thee, and say, Who is the Lord?" Prov. xxx. 7, 8, 9. CHAP. XIII. OF DAVID'S GENEROSITY IN REPEATEDLY SPARING THE LIFE OF SAUL, WHEN OPPORTUNITIES OFFERED FOR HIS DESTRUCTION, AND OF THE DEATH OF SAMUEL AND NABAL. calamity that had befallen their family; and of || him, and saluted him, and exhorted him to be of the slaughter of his father. David replied that he good courage, and to hope well as to his future conwas not unapprized of what would follow with re-dition, and not to despond at his present circumlation to them, when he saw Doeg there; for he stances; for that he should be king, and have all had then a suspicion that the high-priest would be the forces of the Hebrews under him; but told falsely accused by him to the king; and he blamed him, that such happiness uses to come with great himself as having been the cause of this misfor- labour and pains. They also took oaths, that tune. But he desired him to stay there, and abide they would all their lives long continue in goodwith him,* as in a place where he might be better will and fidelity one to another: and David called concealed than anywhere else. God to witness, as to what execration he had made upon himself, if he should transgress his covenant, and should change to a contrary behaviour. So Jonathan left him there, having rendered his cares and fear somewhat lighter, and returned home. Now the men of Ziph, to gratify Saul, informed him that David abode with them; and assured him that if he would come to them, they would deliver him up; for that if the king would seize on the straits of Ziph, David could not escape to any other people. So the king commended them, and confessed that he had reason to thank them, because they had given him information of his enemy: and he promised that it should not be long ere he would requite their kindness. He also sent men to seek for David, and to search the wilderness wherein he was, resolving to follow them in person. Accordingly they went before the king, to search for David; and used endeavours not only to show their goodwill to Saul, by informing him where his enemy was, but to evince the same more plainly, by delivering him up into his power. But a failure attended the unjust and wicked desires of these men, who, while they underwent no hazard by not discovering such an ambition of revealing this to Saul, yet did they falsely accuse, and promise to deliver up a man beloved of God, and one that was unjustly sought for to be put to death, and who might otherwise have lain concealed; and this out of flattery and expectation of gain from the king. For when David was apprized of the malignant intentions of the men of Ziph, and of the approach of Saul, he left the straits of that country, and fled to the great rock that was in the wilderness of Maon. ABOUT this time David heard that the Philistines had made an inroad into the country of Keilah,† and robbed it. So he offered himself to fight against them, if God, when he should be consulted by the prophet, would grant him the victory. And when the prophet said, that God gave the signal of victory, he made a sudden onset upon the Philistines, with his companions; and he shed a great deal of blood, and carried off their prey, and stayed with the inhabitants of Keilah till they had securely gathered in their corn, and their fruit. However it was told Saul, that David was with the men of Keilah; for what had been done, and the great success that had attended him, were not confined among the people where the things were done; but the fame of it went all abroad, and came to the hearing of others; and both the fact as it stood, and the author of the fact, were carried to the king's ears. Then was Saul glad when he heard that David was in Keilah; and he said, "God hath now put him into my hands, since he hath obliged him to come into a city that hath walls, and gates, and bars." So he commanded all the people to set upon Keilah suddenly; and when they had besieged and taken it, to kill David. But when David perceived this, and learned of God that if he stayed there the men of Keilah would deliver him up to Saul, he took his four hundred men, and retired into a desert, that was over a city called Engaddi. So when the king heard he was fled away from the men of Keilah, he left off his expedition against him.‡ Then David removed thence, and came to a certain place called the New Place,§ belonging to Ziph. Where Jonathan the son of Saul came to Hereupon Saul hastened to pursue him thither. For as he was marching, he learned that David was gone away from the straits of Ziph; and Saul removed to the other side of the rock. But the report that the Philistines had again made an incursion into the country of the Hebrews, called Saul of the Hebrew word: Bahadesa, in the new place, instead of that in our present Hebrew, Bahoresa, in the wood. Which was the original reading can hardly now be determined. Only two of the best copies may well be preferred to one copy, which is not so good. another way, from the pursuit of David, when he was ready to be caught; for he returned back again to oppose those Philistines, who were naturally their enemies; as judging it more necessary to avenge himself of them, than to continue the pursuit of a single enemy, and to overlook the ravage that was made in the land. By this means David unexpectedly escaped out of the danger he was in, and came to the straits of Engedi. And when Saul had driven the Philistines out of the land, there came some messengers who told him, that David abode within the bounds of Engedi. So he took three thousand chosen men, that were armed, and hastened towards him. And when he was not far from those places, he saw a deep and hollow cave by the way-side. It was open to a great length and breadth; and there it was that David, with his four hundred men, were concealed. Saul, having occasion to enter here alone, was seen by one of David's companions, and he that saw him said, that David had now, by God's providence, an opportunity of avenging himself of his adversary, and advised him to cut off his head, and so deliver himself out of that tedious wandering condition, and the distress he was in. David accordingly arose up, and cut off the skirt of Saul's garment; but he soon repented of what he had done; and said it was not right to kill him that was his master, and one whom God had thought worthy of the kingdom.* For that, although he were wickedly disposed, yet was it not lawful to touch his life. But when Saul had left the cave, David cried aloud, and desired Saul to hear him. Hereupon the king turned his face, and David, according to custom, prostrated himself before the king, and said, "O king! thou oughtest not to hearken to wicked men, nor to such as forge calumnies, nor gratify them so far as to believe what they say, nor to entertain suspicions of such as are thy best friends; but to judge of the disposition of all men by their actions. For calumny deludes men; but their own actions are a clear demonstration of their kindness. Words indeed, in their own nature, may be either true or false; but actions expose intentions nakedly to our view. By these, therefore, it would be well for thee * If it be asked, how David could do this without Saul's perceiving it? the answer might be, that this possibly might be some upper loose garments, which Saul might put off, and lay aside at some distance from him, upon this occasion; and that as there were several rooms, or particular cells in these large caverns, which might have secret passages from one to another, Saul, at the mouth of one of these cells, might lay down his upper garment, which David perceiving, and knowing all the passages of the place, might go some secret way, and cut off some small part of it. Nor could the noise which David's motion made be well heard by Saul, because it must have been drowned to believe me, as to my regard to thee and to thy house, and not to believe those who frame such accusations against me as never came into my mind; nor are possible to be executed; and to this farther by pursuing after my life, and have no concern either day or night, but how to murder me; which thing I think thou dost unjustly prosecute. For how is it, that thou hast embraced this false opinion, as if I had a desire to kill thee? or how canst thou escape the crime of impiety towards God, when thou wishest thou couldst kill, and deemest thine adversary, a man, who had it in his power this day to avenge himself, and to punish thee, but would not do it, nor make use of such an opportunity; which if it had fallen out to thee against me, thou hadst not let it slip? For when I cut off the skirt of thy garment, I could have done the same to thy head." So he showed him the piece of his garment, and thereby made him agree to what he said to be true: and added, "I certainly have abstained from taking a just revenge upon thee; yet art not thou ashamed to prosecute me with unjust hatred. May God do justice, and determine about each of our dispositions." Saul was amazed at the strange deliverance he had received; and being greatly affected with the moderation and disposition of the young man, he groaned; and when David had done the same, the king answered, "I have the justest occasion to groan; for thou hast been the author of good to me; as I have been the author of calamity to thee. And thou hast demonstrated this day, that thou possessest the righteousness of the ancients,† who determined, that men ought to save their enemies, though they caught them in a desert place. I am now persuaded, that God reserves the kingdom for thee; and that thou wilt obtain the dominion over all the Hebrews. Give me then assurances upon oath, that thou wilt not root out my family; nor, out of remembrance of what evil I have done thee, destroy my posterity; but save and preserve my house." So David sware as he desired, and sent Saul back to his own kingdom. But he, and those that were with him, went up to the straits of Masteroth.‡ About this time§ Samuel the prophet died. by a much greater noise which Saul's army, waiting for him at the mouth of the cave, may be supposed to make. Poole's Annotations. B. Whence this determination of the ancients is derived, I cannot tell. 1 Sam. xxiv. 22. § An. 1098 B. C. The Jews are of opinion that Samuel died only four months before Saul; but by the generality of Christian chronologers, he is supposed to have died about two years before the death of that prince, and in the ninety-eighth year of his age, twenty of which had been spent in the government of Israel, (though Sir John AN. 1099.] ANTIQUITIES OF THE JEWS. He was a man whom the Hebrews honoured in an extraordinary degree; for that lamentation which the people made for him during a long time, manifested his virtue, and the affection which they bore him; as also did the solemnity and concern that appeared about his funeral, and about the complete observance of all his funeral rites. They buried him in his own city Ramah;* and wept for him a very great number of days; not looking on it as a sorrow for the death of another man, but as that in which they were in-have learned from his shepherds, that he had done dividually concerned. He was a righteous man, and gentle in his nature, and on that account he was very dear to God. Now he governed and presided over the people alone, after the death of Eli the high-priest,† twelve years; and eighteen years together with Saul the king, and thus we have finished the history of Samuel. There was a man that was a Ziphite, of the city Mahon; who was rich, and had a vast number of cattle; for he had a flock of three thousand sheep, and another of a thousand goats. Now David had charged his associates to preserve these flocks from damage; and to do them no mischief; neither out of covetousness, nor because they were in want, nor because they were in the wilderness, and so could not easily be discovered; but to esteem freedom from injustice above all other motives; and to look upon the touching of what belonged to another man as a horrible crime, and contrary to the will of God. Such were the instructions he gave; thinking that the favours he granted this man were bestowed on one that deserved to have such care Marsham will have it no more than sixteen,) before Saul's inauguration, after which he lived about eighteen. He was at first interred at Ramah; but in the time of the emperor Arcadius, his body was transported from Palestine to Constantinople, and (as St. Jerom informs us) received both by the clergy and laity with a joy unspeakable, and honours almost infinite. He was indeed, while he lived, an excellent governor, and through his whole administration, above vanity, corruption, or any private views. Those that attend to his life may observe, that he was modest without meanness, mild without weakness, firm without obstinacy, and severe without harshness; or as the author of Ecclesiasticus has recorded his actions, and consecrated this eulogy, to his memory: "Samuel, the prophet of the Lord," says he, "beloved of the Lord, established a kingdom, and anointed princes over his people. By the law of the Lord he judged the congregation, and the Lord had respect unto Jacob. By his faithfulness he was found a true prophet, and by his word he was known to be faithful in vision. He called upon the mighty God when his enemies pressed upon him on every side, when he offered the sucking lamb; and the Lord thundered from heaven, and with a great noise made his voice to be heard. He destroyed the rulers of the Syrians, and all the princes of the Philistines. Before his long sleep, he made protestations in the sight of the Lord, and his anointed, and after his death he prophesied and showed the king his end." Eccles. xlvi. 13, &c. But besides the things that are recorded of this prophet in the first book of Samuel, there are some other passages concern taken of his affairs. This person was Nabal; a Hereupon, one of those that kept the flocks of to her husband, he had received no civil answer, but on the contrary, very reproachful language; while yet David had taken extraordinary care to keep his flocks from harm; and what had passed would prove very pernicious to his master." When the servant had said this, Abigail, (for that was the wife's name,) saddled her asses, and loaded them with all sorts of presents; and without telling her husband any thing of what she was about, for he was not sensible on account of his drunkenness, she went to David. She was then met by David, as she was descending a hill, for he was coming against Nabal with the four hundred men. When the woman saw him, she leaped from her ass, and fell on her face, and bowed down to the ground; and entreated him not to bear in mind the words of Nabal; since he knew that he resembled his name: now Nabal, in the Hebrew tongue, signifies Folly. So she apologized. by saying, that she did not see the messengers whom he sent. "Forgive me, therefore,” said she, "and thank God who hath hindered thee from shedding human blood. For so long as thou keepest thyself* innocent, he will avenge thee of wicked men. For those miseries which await Nabal, will fall upon the heads of thine enemies. Be thou gracious to me, and think me so far worthy as to accept these presents; and out of regard to me remit that wrath and anger which thou hast against my husband, and his house. For mildness and humanity become thee; especially as thou art to be our king." Accordingly, David accepted her presents, and said, "O woman! it was no other than God's mercy which brought thee to us to-day. For otherwise thou hadst never seen another day; I having sworn to destroy Nabal's house this very night, and to leave alive not one of you who belonged to a man that was wicked, and ungrateful to me and my companions. But now * Here we may perceive how Josephus, nay, how Abigail herself, would understand, the not avenging ourselves, but heaping coals of fire on the head of the injurious: Prov. xxv. 21, 22. Rom. xii. 20: not as we commonly do now, of melting them into kindness; but of leaving them to the judgment of God; to whom vengeance belongeth: Deut. xxxii. 35. Ps. xciv. 1. Heb. x. 30: and who will take vengeance on the wicked. And since all God's judgments are just, and all fit to be executed; and all, at length, for good of the persons punished, I incline to think that to be the meaning of this phrase, of heaping coals of fire on their heads. So also, as it seems to me, do the Apostolical Constitutions understand it, I. 2. We may note here, that how sacred soever an oath was esteemed among the people of God in old times, as I have fully shown in my Scripture Politics, p. 54-65, they did not think it obligatory where the action was plainly unlawful. For so we see it was in this case of David; who, although he had sworn to destroy Nabal and his family, yet does he here, and 1 Sam. xxv. 32, 33, 34, bless God for preventing his keeping this oath, and from shedding of blood as he had sworn to do. The words in the original are, "He became a stone;" but our translation has wisely supplied the particle as, which should hast thou prevented me, and seasonably mollified my anger; as being thyself under the care of God's providence. But as for Nabal; although, for thy sake, he now escape punishment, he will not always avoid justice for his evil conduct, which, on some other occasion, will be ruin.” When David had said this, he dismissed the woman. And when she came home, and found her husband feasting with a great company, and oppressed with wine, she said nothing to him about what had happened; but on the next day, when he was sober, she told him all the particulars, and made his whole body to appear like that of a dead man,‡ by her words; and by that grief which arose from them. So Nabal survived only ten days, and then died.§ And when David heard of his death, he said that God had justly avenged him of this man; for that Nabal died by his own wickedness, and had suffered punishment on his account; while he had kept his own hand clean. At which time he understood, that the wicked are persecuted by God; that he does not overlook any man, but bestows on the good what is suitable to them, and inflicts a deserved punishment on the wicked. So he sent to Nabal's wife, and invited her to come to him, to live with him, and to be his wife. Whereupon she replied to those that came, that she was not worthy to touch his feet. However, she came with all her servants, and became his wife; having received that honour on account of her wise and righteous course of life, and also partly on account of her beauty. Now David had a wife before, whom he married from the city Abesar. For as to Michal, the daughter of king Saul, who had been David's wife, her father had given her in marriage to Phalti, the son of Laish, who was of the city Gallim.|| After this came certain of the Ziphites, and told |