A Complete History and Mystery of the Old and New Testament

CHAP. XXI. of Judges.

JUdges 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 woeful Victory, but more especially now to seek God's Direction, 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, others must be stolen, and taken by force, (to save them from the Curse they had Imprecated 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 Damosels 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 entering into a Solemn League and Association of Warring against wicked 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, Judge. 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 endeavors 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 Inconsiderate Oath, backed with a Direful Imprecation, wishing some great Mischief might befall 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 against 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 Uncharitable 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 given them by Israel, or they must Marry Strangers (which was expressly 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 Children, who were altogether innocent of the aforesaid Villany: Such was their outrageous 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 looked upon as a Lamentable ) Victory, ver. 2.

N.B. 'It is 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, crieth 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 public 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 Oil 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 merely from their gross Ignorance in those dark times of Apostasy, 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. 'It is a Rule among the Casuists, As it is a Sin to make an Unlawful 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 Advisedly, 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: 'It is 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, because 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 summoned 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 better than the Offenders. Thus,

N. B. Here Unwise Israel, after they had committed most outrageous Cruelty in the Heat of War against Benjamin (though upon great Provocation, and with as great resistance, 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 Inhumanity upon Jabesh-Gilead, and that in cold Blood, without either any such sad provocation, or any such resistance (for here they met with none at all) yet they run again into 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 sinned for them, that they were under a natural and necessary Duty of preserving a Tribe from a total ruin, whereby their Opinions, as well as their Affections might be inclined to the most favorable 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 applied and both cover and cure so far as it would reach; in order hereunto Ambassadors of Peace are sent to the poor Remainders of the Tribe of Benjamin, who had been shut up in the Rock Rimmon for Four Months, Judge. 20.47. where undoubtedly they were not a little hardly put to it to procure Provisions necessary for their Subsistency: It may be, they might meet with some Opportunities the more, because, when the heat of the Battle 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 thoroughly cooled, and the abundant showers of Tears they shed at this Solemn Assembly at Shilo, had perfectly quenched the Flames thereof, then went those Ambassadors 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, Judge. 20.12, 13. and not have so obstinately tried 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-Counselor to them, they could not do, but over-do, when transported with it▪ They had not reserved this poor Remnant Wives enow, neither out of the Tribe of Benjamin 's Cities, nor out of the Town of Jabesh-Gilead. They reserved 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, therefore Two Hundred of them must be unprovided of Wives, this unhappy Disappointment did sorely grieve Israel, ver. 15, 16. because their Sword of Justice had been no better bathed in the Oil of Mercy, as to spare no more Virgins, to make up a competent 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 Politicks, 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:

But the other Elders Exploded this Opinion, out of an utter Abhorrency to the very mention of Perjury: Hereupon (saith he) Judge. 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 destroyed 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 possessed by any other Tribe: Their State must not be dismembered, 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 Dealing: 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 authorized 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 favorable 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 pacify.

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 Apostasy 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 looked 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 heavily 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 Bloody 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 Emperor 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 Emperor, &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 shows, though Polygamy was practiced by some, yet was it not approved even in those Times, yea, and in this case never more needful cause was found for the allowance 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 Replenishing 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. Judge. 11.34. 1 Sam. 18, 26. and 2 Sam. 6.20, 22. but not anywhere 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 Judge. 2.11. unto Judge. 3.11. under the Government of Othniel, whom God made their First Judge after Joshua. Famous Sir Walter Rawleigh saith here, 'It is not improbable that the War betwixt Benjamin, 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 General) Judge. 1, 2. did likewise lead up the People in the War against Benjamin, Judge. 20.18. but Dr. Lightfoot steps farther, beyond Sir Walter Rawleigh 's Probability, and fixeth those Stories in this place, as most proper, which he proveth by many Arguments aforementioned, Judge. 2. from ver. 11. to the end, together with the Seven first Verses of Judge. 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 Oppressors Hands; for Judge. 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 Israel's 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 Up's and Down's, Deut. 11.11. Sometimes they were up on Hills of Prosperity, 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 into Singing, their Musing into Music, 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 Oppressions 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 Marriages with them, whereby they became corrupted, ver. 6. and then their Apostasy 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 Instrument 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 called him unto, and who subdued the Oppressor, 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 Apostasy 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 Judge. 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 Ashtaroth, the He-God's and the She-God's of the Heathen, or the Sun and Moon, which many of the Pagans Worshipped, all which was expressly 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 Covenant 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 Notable and Terrible, [Cushan Reshathaim] which the Chaldee rendereth [Chusan Impij,] a wicked King, of Reshang wicked, H • br. and this teacheth how Tyrants delight in Terrible 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 Country of this King is called 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 Seller the thing sold into the hands of the Buyer, and yet was he but a Lessee, his Possession was by virtue 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 Places (the Thick Groves wherein his Children of Darkness might more closely commit their deeds of darkness:) It surely seemed 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 Suffering bears a due proportion to the time of their Sinning.

The Third Remark is, The Marvelous proportion God observed (as it were by a Geometrical 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 Israel '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 multitude, 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, Judge. 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 threatened, Levite. 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 readiness 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 threatening to reduce them into obedience, and he raiseth it all by Sevens, which are Discords in Music, 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, until they humbled themselves, casting down the Bucklers first, when God (they saw) would get the better of them: They being brought into most grievous 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 Savior: Hereupon the Lord (who is a None such God, forgiving even None-such Sinners, Mic. 7.18.) stirred up Othniel with extraordinary influences 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, intimating hereby, that God 's Time and his Hour was now come (as John. 2.4.) for Israel 's Deliverance. 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 Oppressor, 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 number, which gives the main Denomination, and not insisting upon the Fractions, or broken 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 Governor, is sometimes the loss both of Church and State: Othniel dieth, ver. 11. and almost all Godliness dieth with him, for Israel immediately 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 mollify 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. 'It is 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 Zion 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 corrupted Consciences.

The Second Remark is, No sooner had Israel sin'd away their God (who was their Defense) but the Moabites (under Eglon their King) bestir themselves to Tyrannize over them, nor may this be wondered at, because of the ancient Enmity, Moab had against 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 incense them against Israel; and being Enemies to God, and to the true Religion, they watched all opportunities to ruin them, and that they might effect it at this time, they call into their Confederacy the Ammonites and Amalekites (both of the like Malice against 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 called 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 Neighbor 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 Apostasy 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 punished more than double, and must serve more than a double (even almost a treble Apprenticeship 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 Defilement 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 cried 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 stir'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 afterwards; and thus the Honor of Benjamin (that was lost in the defense of Gibeah 's Villany) was somewhat restored in him, who sprung from the same Gibeah, and as Othniel of the Tribe of Judah, made good Jacob 's Prophesy, 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 Benjamin should be a Ravening Wolf, in the Morning devouring the Prey, and at Evening dividing the Spoil, Gen. 49.27. which was accomplished in Ehud, as Judah had the first honor 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 Warriours, Judge. 20.16. and which might be the encouragement of the Benjamite 's Confidence, or rather Impudence to Patronize the Notorious Iniquity of Gibeah 's Belialists against all Israel: However Ehud was Left-handed, whether it came from some Infirmity of Nature in his Right Hand, or from an ill Custom in Childhood, which in time becometh a second Nature (especially if it be affected) is not told us: Yet this is expressed, 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, whereby he might more advantageously and more unsuspectedly give the deadly Blow at God's Appointment, which teacheth us, That the Lord oftentimes bringeth to pass exceeding 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. signifieth praising, God chooseth 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-handed 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 Learned 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.

The Fourth Remark is, The Manner how this Israel 's Redeemer wrought Israel 's Redempiion: The Senate, or Sanhedrim (which bare the sway, Judges not ruling as Monarchs, but being as Chief Commanders, or Generals) sent a Rich Present by Ehud to Eglon, this Present was not their ordinary Tribute, but some extraordinary, large and liberal Donative, thereby to Ingratiate themselves the more into Eglon 's Favor 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 expressly said) in ver. 18. Ehud furnishes 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 delivered 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 entice 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 God's, 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 Unweildy 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 proved 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 stabbed 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: 'It is 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 looked upon as God's Enemy, and such like Enthusiastic 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 Savior alone destroyeth Satan: He treads the Wine-press alone, Isa. 63.3. and beside him there is no Savior, 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 harbor any suspicion of him, ver. 23. He locked 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 extraordinary Call to undertake this extraordinary Enterprize, would by his Special Providence 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 notoriously 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 Lord's 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 Execution of Justice, carried him off in a constant Composure (both of gesture and posture) as if indeed unconcerned, therefore Eglon 's Attendants had no Jealousy concerning him, for the Lord hid it from them.

Secondly, Those Servants (after Ehud had passed 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 supposed he was only easing Nature, may be much questioned, though it be commonly so taken both here and in 1 Sam. 24.3. not only because a Summer-Room is properly designed 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 Excrements, 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 Infatuation. 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 pampered 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 conveyed 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: 'It is 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-Parlour, 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 plunged into, especially when they heard that Ehud was approaching to Assault them, &c.

The Second Circumstance is, No sooner was Ehud returned 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 present to Eglon, and whom he had sent back to make all ready, himself having a particular Faith for success in his secret Service; then comes Ehud Captain General, marching 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 succor those he assaulted in Canaan; then, like a Politick Commander, takes this Golden Opportunity of falling 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 Apostasy; together with the Eighteen Years wherein they were oppressed 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 enjoyed 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 Apostasy begat their punishment under Tyranny: God never wants Arrows to shoot at Sinners. It might be said of the Pagan Jove,

If Jove should throw his Thunderbolts every time that Men offend him, his Magazine of Arms would in a little time be exhausted: But this cannot be said of the true Jehovah, who threateneth 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 abide, God's Judgments abide also. Man must leave sinning, before God leave punishing: 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 showing of what Tribe he was, nor that he Judged Israel, nor doth it relate anymore 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 expressly declared to be after him.

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

3. Though it be nowhere 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 revenging their Wrongs upon the Invading Philistines, as Samson did afterwards, when the Philistines ruled with Rigour over them.

5. He is expressly called Israel 's Savior, or Deliverer here, which was the proper Work and Denomination of a Formal Judge.

6. By this one Miraculous Deliverance of Israel, he seemed to merit the place of Chief Governor, unto which the whole Body of the People might call him by a common 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. 'It is probable Shamgar 's Judgship was very short, lasting (as some say) only 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 probably 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 Governor, 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 Figure, 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 rendered an Ox-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 Ox, as the Goad is, that teaches him to mend his pace, when pricked with it; nor ought the Ox-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 Ox-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 Ox 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 Instances: he saith,

First, 'It is usual with the Hungarians to leave their Ploughs standing in the Field, and to fall upon the Turks, (who make frequent Incursions into their Country) 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 Romanorum Heroes.] In like manner those famous Heroes among the Ancient Romans, were called 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 Highways were Unoccupied, &c. Times were then so troublesome, that there was no peace to the Traveler 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 forced 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 Execution 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 Conquered; 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 God's [God's] 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 God's] Gen. 3.5. [New God's] mere Upstarts, compared with the Ancient of Days, the Eternal God, [and unknown to their Fathers,] therefore the Lord sold them into the Hands of those Heathens, whose God's 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 aforesaid: 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. 'It is justly to be wondered 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 Mercies 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 sinned 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 voluntarily on their own accord, chosen now God's, &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 Joshua, 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 Canaan, 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, slaying 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 cried 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 cried 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 befall his Church and Children, but he hath a Remedy ready to redress it, when unfeigned Repentance hath ripen'd them to receive 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 Philip's 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 Be] 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 deliver 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 showeth 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 Honor 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 killed his person: As this War was undertaken by a Woman, so it was completed 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 Thousand 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 Moses 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 Battle, with Thunders, Lightnings, and Hail-stones from Heaven, that 'tis said, [ The Lord discomfited Sisera, &c.] ver. 15. and Deborah in her Song doth acknowledge it, Judge. 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, Judge. 5.21. 'It is the more probable, that the Lord raised such an Impetuous Storm, by sharpening the Influences of the Stars, and disposing the Air to receive 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 Battle (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 killed 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 looked upon it as one of the deepest disgrace (that could befall them) to fall down dead by the Hands of a Woman, as Abimelech did, Judge. 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 Meditations upon the Law, and pasturing their Cattle, so Jabin was at peace with them, fearing 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 enticed 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, commands 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 looked 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 Kitchen Girl, and not the Mistress, and she as subtly 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 effected 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 listening (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, looked 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 recruited 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 seeming tenderness of Hospitality, she tacitly promises Protection, saying, [fear not,] ver. 17.

Answer. Though the Anti-Scripturists do reject the Divine Authority of the Scriptures, because this Fact of Jael is so highly commended in Deborah 's Song, Judge. 5.24. which they call an horrid Violation of all the Laws, both of Hospitality and of Humanity itself, seeing Peace was concluded betwixt her and Sisera, and she had pretended present Friendship, &c. Yet seeing she is so highly commended for this fact by the Spirit of Truth, and called, Blessed above Women for so doing, Judge. 5.24. The Act must be looked 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 inspired 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 alleged 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 betwixt 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 ruin.
• 7. Jael had not done her duty, if she had not killed 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 substance was good.
• 8. See Psal. 83.9, 10. justifying this fact, where the Psalmist prays, that God would serve all his Churches Oppressors, as he had served Sisera, &c.

Judges, CHAP. V.

JUdges 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 before 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 Country-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 Heroic 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 Battle, 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 Battle. (1.) Of Israel 's Enemies, ver. 19. where they are commended for their Unanimity; all the Confederate 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 luster to their Unanimity, though many) for they were so vastly numerous as to fill all the Champion Country betwixt the Waters of Megiddo, and the River Kishon; yea and lastly, they could all be Volunteers, 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 Besome 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 Deborah 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 Apostasy brings new Plagues and Punishments 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 putrefy by a constant Stagnation; Solomon saith, Ease slayeth the Foolish, Prov. 1.32.

N. B. 'It is 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: 'It is 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 Apostasy 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 chastise Israel for their present Apostasy: 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. 'It is 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 about 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 threatened 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 sundry 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 woeful Apprenticeship of Seven Years under 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 Midianites 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 threatened [ They should Sow, but another would Reap, Deut. 28.51. as John 4.37.] but they had nor feared 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 Favors 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 called (a Man-Prophet] Ish Nabi, as the Hebrew hath it, nor are Angels in Scripture called Prophets, though Prophets sometimes be called Angels, Mal. 3.1, &c.

Answer 2. Some say it was Phinehas, because he is mentioned after in Judge. 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 Unholy 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 cried mightily to God for Mercy and Deliverance, then comes the Messiah 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 called Jehovah, ver. 14. and the Lord, ver. 16. to whom Gideon built an Altar, which is a Prerogative 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 Incarnation, 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, Judge. 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 Expostulation, the publicness of his Spirit, and his sensibleness of the common Calamity, looked 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, wherewith 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 Zion, [Arise, and Thresh and I will make thy Hoofs Brass, and thy Horns Iron, and thou shalt beat in pieces many People, Mic. 4.13. And notwithstanding Gideon 's modest Refusal of this Call and Commission, because 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 satisfy 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, Judge. 5.23. even this Lord Christ. He presseth here after assurance of good success in so great an undertaking, 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 Traveler: Thus Lot did, as well as Abraham, Gen. 19.3. and Manoah did so afterward, Judge. 13.15. no doubt it was not intended for a Sacrifice (for the Requisites to a Meat-Offering, Levite. 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 into 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, Levite. 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 thoroughly 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 Mediator, but he yet understood not this, but cries, [I am an undone Man, and shall doubtless die.] This he thought from the weakness of his Faith, and not like himself 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 called 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 farther 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 Chapel 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 Command to Gideon was a sufficient Warrant, for by his Commission to be Supreme Magistrate, he was now made his Father's Superior, &c. ver. 27. Gideon must first reform, and remove those stumbling Blocks of Idolatry, before he can expect any success against the Midianites; nor was this privative part of Piety (in Demolishing the Worship 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 Cattle upon a Thousand Hills are the Lord's, 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 lessened 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 bloody is Idolatry, nothing can satisfy but the Death of those that oppose 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, Judge. 18.24. when he made that Out-cry, [Ye have taken away my God's, 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 decried their Idolatry. This Superstitious Mobile comes here in a blindfold Career, crying out, Justice, Justice upon the Sacrilegious Fellow; no doubt, but they had observed, that