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 ...

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.