Obrazy na stronie
PDF
ePub

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 satisfac tion 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 supereminent and revenging hand of God over their gods; they parallel their plagues with the Egyptian; they make use of Pharaoh's sin and judgment: what could be better said? All religions have afforded them that could speak well.

[ocr errors]

These good words left them still both Philistines and supersti tious. 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? Oft-times 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, 5 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 toward 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 the Philistines nor Israel saw aught that drove them; yet they saw them so run, as those that were led by the 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 Bethshemesh 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.

Bethshemesh was a city of priests: they should have known bet ter 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 could 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 mean while, they may sacrifice, but they cannot satisfy; they cannot escape.

The kine are sacrificed; the cart burns them that drew it: here was 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 back-reckoning for their sin: fifty thousand and seventy Israelites are struck dead for this irreverence to the ark: a woeful 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 irreverent 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 irreverence of the Israelites was no more faulty than their curiosity; Secret things to God; things revealed to us and to our children,

1 Sam. vi.

THE REMOVAL OF THE ARK.

I HEAR of the Bethshemites' 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 cannot charge any earthly thing with the blame of their suffering, they will cast it upon Heaven: that a man pleads himself guilty of his own wrong, is no common work of God's Spirit.

Bethshemesh bordered too near upon the Philistines. If these men thought the very presence of the ark hurtful, why do they send to their neighbours of Kirjath-jearim, that they might make themselves miserable? Where there is a misconceit of God, it is no marvel if there be a defect of charity.

How cunningly do they send their message to their neighbours! They do not say, "The ark of God is come to us of its own accord," lest the men of Kirjath-jearim should reply, "It is come to you, let it stay with you:" they say only, "The Philistines have brought it." They tell of the presence of the ark; they do not tell of the success, lest the example of their judgment should have discouraged the forwardness of their relief and after all, the offer was plausible; Come ye down, and take it up to you; as if the honour had been too great for themselves; as if their modesty had been such, that they would not forestall and engross happiness from the rest of Israel. 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 Bethshemesh were not more crafty, than these of Kirjath-jearim (which was the ground of their boldness) faithful. So many thousand Bethshemites 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 love him no less: they can warm them at the

fire, wherewith they see others burned; they can feed temperately of that, whereof others have surfeited to death.

Bethshemesh was a city of priests and Levites: Kirjath-jearim a city of Judah, where we hear but of one Levite, Abinadab; yet this city was more zealous of God, more reverent and conscionable in the entertainment of the ark, than the other. We heard of the taking down of the ark by the Bethshemites, when it came miraculously to them; we do not hear of any man sanctified for the attendance of it, as was done in this second lodging of the ark: grace is not tied either to number or means. It is in spiritual matters as in the estate; small helps with good thrift enrich us, when great patrimonies lose themselves in the neglect.

Shiloh was wont to be the place, which was honoured with the presence of the ark. Ever since the wickedness of Eli's sons, that was forlorn and desolate; and now Kirjath-jearim succeeds into this privilege. It did not stand with the royal liberty of God, no not under the Law, to tie himself unto places and persons. Unworthiness was ever a sufficient cause of exchange. It was not yet his time to stir from the Jews, yet he removed from one province to another less reason have we to think, that so God will reside amongst us, that none of our provocations can drive him from us.

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 unto 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 Ash

taroth. 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 subEmission.

3

t

for

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 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 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 while 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 Mizpeḥ, 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 to go find them out; they run to meet their bane.

The Philistines come up, and the Israclites 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 truc, but tender. They durst not trust their own innocency, so much as the prayers of Samuel; Cease 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

« PoprzedniaDalej »