A Complete History and Mystery of the Old and New Testament

Judges CHAP. VII.

JUdges the Seventh contains Gideon 's famous Fight with the Midianites, &c. The History of this Battle consists of three parts. (1.) Antecedents. (2.) Concomitants. And (3.) Consequents.

First, The Antecedents of it are the preparation, and double purgation God commands Gideon to make, and to take in order to it.

The First Remark upon this first part is, Though Gideon 's Army which he had prepared for the Battle, consisted only of Thirty two Thousand Men, and the Host of Midian, with their Confederates, was made up of an Hundred Thirty and Five Thousand at the least, Judge. 8.10. so that they were above four to one odds against Israel: Yet God saith to Gideon, [Thy Men are too many,] ver. 2. This was at the first Purgation; they then thought-themselves too few, yet God thought them too many, ( his Thoughts being not as ours, Isa. 55.8.) and therefore that Law of Moses [every Man that is fearful and faint-hearted, let him return home, lest his Brethren's heart faint as well as his,] Deut. 20.8. must be proclaimed in the Ears of this new-raised Army, upon which no fewer than Two and Twenty Thousand trips off, because they feared that they were too few to grapple with Midian 's Multitudes, ver. 3. Now must there be a second Purgation when but Ten Thousand be left, and still they were too many, ver. 4. N.B. God is sometime troubled with too much help, but never with too little: He will have all the Glory of this Miraculous Victory: And therefore again, he shrinks in this Ten Thousand into the small Remnant of Three Hundred, ver. 5, 6. God knows what is in Man, John 2.24, 25. that he is a Self-vaunting Creature, apt to Autotheism, which is a Man's falling down to Worship himself, and to say as here, [Mine own hand hath saved me,] ver. 2. mine own Valour hath got me the Victory: So prone are Men to Sacrifice to their own Nets, Habak. 1.16. which the Lord prevented here.

The Second Remark from the first part is, The marvelous means God used to reduce this Army of many Thousands into so poor a Remnant as only Three Hundred.

The first Means was a Proclamation, that, because Cowardice is catching, the Cowards are commanded to cashire themselves, least they should infect their Brethren, Deut. 20.8. and what was become of that Courage they seemed to have in their first coming into Gideon, where they had God 's Promise of Conquering their Enemies (who had so long oppressed them after a most grievous manner, and now had a fair opportunity of recovering their Ancient Liberty, which they could not but long for as much as the Rich Glutton did for a drop of cold Water to cool his Tongue, when tormented in Hell-fire, yet away went Two and twenty Thousand Cowards, and deserted their Brethren, so little trust is there to be put (as one saith here) in the fickle and faithless Multitude. N. B. The Reason why two parts of three were so timorous and returned home, is supposed to be that they now understood the prodigious Multitudes of Midianites, &c. all well Arm'd and Disciplin'd, yea, and in great heart, because of their long success; whereas on the other hand the Army of Israel was but a small handful (in comparison of their Innumerable Enemies) and of such as were dispirited by long Slavery, and many of them unfurnish'd with Arms, and necessary Provisions: Both those Considerations might probably cool that courage they seemed to have before.

But the Second Means of purging the Ten Thousand into Three Hundred by the posture of drinking Water, was far more Remarkable, than was the purging of Two and thirty Thousand into Ten Thousand by Proclamation only, which referred the matter to themselves either for going or staying, as their Courage had brought them Volunteers to Gideon, so their Cowardice carried them off Volunteers from Gideon: But this Proclamation not making a thorough Purgation, many that were fearful indeed, yet loath to be accounted Cowardly Disserters, did put on a good Face, and desired the good Opinion of Gideon, that he might look upon them as more Valiant Soldiers than those Twenty two Thousands that had shamefully deserted him: Therefore God bids Gideon try one Trick more, to make a stricter Scrutiny, which made a Discovery by an Occult and Indiscernible Evidence of Nine Thousand Seven Hundred more Cowards that still remained with him as seemingly Couragious, ver. 5, 6. All excepting Three Hundred did lay them down to drink, whereas the Excepted and Accepted number only took up a little Water into the Palms of their Hands to put into their Mouths: This latter posture of lapping Water like a Dog, was an Indication of stoutness of Body, and of Temperance of Mind; they only drank a little of the Brook in the way to relieve Nature in necessity, then lift up their Heads to pursue their Design, Psal. 110.7. Those were the fittest to follow the Lord, not surfeiting with worldly Pleasures, but taking only a little taste of them: Whereas the bowing of the Body, and falling flat to the ground (which had been their posture in Worshiping Baal ) thrusting their Mouths into the Water as thirsty Horses do, that they might drink their fill with Greediness, was a sign of a weak weary Body, and of an Intemperate Mind, &c.

N. B. Gideon had asked of God two Signs before, and both were granted him about the Fleece in an open and obvious way of Ocular Demonstration; and now God gives Gideon here unask'd a third Sign of an Occult Nature, and of an obscure Quality for no Natural Reasons can be rendered why so many of the Ten Thousand did fall down prostrate upon the ground to drink like an Horse, and so few of them did lap Water out of their Hands like a Dog, save only such as are uncertain Conjectures: And therefore it is safest to say, That there was an over-ruling Hand of God in this matter of disposing the Minds and Bodies of those Ten Thousand so, that all of them, save Three Hundred only, should lay down to drink, because it was his Divine Pleasure to have those over-lowly and over-liberal Drinkers dismissed home, and to save Israel from Midian by the hands of Three Hundred Men only.

The Third Remark upon the Antecedents of the Battle is, A new Confirmation of General Gideon 's Faith; needful enough another Sign seems to be, when his Army and Auxiliaries were shrivel'd away, and shrunk up into so narrow a compass of Three Hundred Men, which the Midianites might scornfully call Gideon 's Three Hundred Lap-Dogs: How might their Army that consisted of above an Hundred Thirty and Five Thousand Soldiers, ridicule this despicable handful, and contemn them far more than Great Goliath did the Stripling David; and no doubt but Gideon himself (had he consulted with Flesh and Blood, as 'tis said, Gal. 1.16.) must have some misgiving Motions in his Mind about his present Enterprize: Surely Sense and Carnal Reason was not Gideon 's Counselor in this case, but Faith upon God 's Promise still bears him up, believing [it was all one with God to save by few, or by many.] 1 Sam. 14.6. and a little help in God's hands, will help God's People to Victory, Dan. 11.34. that through weaker means they may see God's greater strength: Augustine saith God is, Magnus in magnis, nec minimus in parvis.

N. B. Howbeit, Though Gideon was famous for his Faith upon Record, Hebr. 11.32. yet doubtless his own human Imperfection must suggest some Doubts to him; 'tis but rational to argue (according to Christ 's Parable) that Ten Thousand Men may not presumptuously wage War against Twenty Thousand, because two to one is great odds; Ne Hercules contra duos, in all probability, as they are over-matched, so they will be over-mastered by them, Luke 14.31. How much more improbable was it in Gideon 's case, that his Three Hundred Men should be able to match and Master an Hundred Thousand and upwards of Midianites, &c? Therefore we may well suppose that he here cried out with that Man in the Gospel, [Lord, I believe, help my Unbelief,] Mark 9.24. at which cry of Gideon, the Lord condescendingly came, and did corroborate his staggering Faith by Three Marvelous Means.

The First was God's express Precept to proceed, and promise to prosper with his contemptible Company, ver. 9. God came to Gideon in a Dream, or Vision in the Night, and thus assured him to be as certain of the Victory, as if he had already obtained it: That his Faith, thus fortified, might devour the difficulty, and despise the danger of so hard a Duty, but hard, or not hard, Duty must be done, God bids him go down, &c.

The Second Means was, If he feared to go down to the Host of Midian alone, God bids him take Phurah his Armor-bearer with him, ver. 10. Just as Jonathan and his Armor-bearer went down to the Camp of the Philistines, 1 Sam. 14.1.6. The same God that said at the Creation, ['It is not good for Man to be alone,] in another sense, Gen. 2.18. consents here, that Gideon should have his Companion: Optimum solatium est sodalitium, & Comes pro Vehiculo est; 'It is a comfort to have Company, and in Society is safety: But woe to him that is alone, two are better than one, for if one fall, the other helps his Fellow, saith S • lomon, Eccles. 4.9, 10. Therefore Christ sent out his Seventy Disciples, by two and two, Luke 10.1. as he did his Twelve Apostles also, Mark 6.7. 'It is probable Gideon feared to go alone, because God supposeth it saying, [ If thou fearest, &c.] One would think, his Servant Pharah (though faithful, therefore recorded by Name, when many mighty Monarchs have no Name in God's Book, but are either passed over in Obscurity, or wrapped up in the sheet of shame) must needs be but a sorry Anodyne, and an Insufficient Antidote to his Master's Fears: For the Scouts, or Watch of the Host of Midian might have snap'd up Gideon, when Phurah with all his faithfulness could not have protected him; yea, both Master and Man might both have been taken Prisoners, and what would or could the Three Hundred Men have done, had they lost their General, and his Armor-bearer: But God was the best Guard to Gideon; he that commanded him to go, was his covering from danger, and conveyed him safely and securely both to and fro, Blessing him in his goings out, and comings in, according to his Promise, Deut. 28.6. While we keep in God's Precincts, we are kept by God's Protection, Psal. 91.11. but we take God's saying to Gideon, [if thou fearest to go,] that is, with thy Three Hundred Men to fight the Midianites, because thou art so small in number, and they so many and mighty; then go thou first with Phurah down privately to the Host, where thou shalt hear something that may confirm thy Faith against thy Fear; and though thy Servant cannot protect thee, yet I am both able and willing, and thy Servant may serve for a Witness of my Wonder, though not for a Protector of thy Person, yet for an Ear-Witness of this Fourth Sign I will show thee to strengthen thy Faith; and this must be

The Third Means, namely, The Dream of an Enemy, ver. 11, 12, 13, 14. for Gideon 's encouragement to his prodigious Undertaking: Herein we have a Bundle of Wonders. As,

First, Behold here the Wonderful Divine Tenderness and Condescension to Human Frailty and Faint-heartedness. Gideon had said to God, [Let not the Lord be angry, if I ask a second Sign,] Judge. 6.39. So gracious was God to Gideon, and so far from being angry with him for so doing, that he not only gratified him with granting that Sign he there asked, but he also freely and of his own accord, even unask'd, gives him a Secret Third Sign, a private Character, whereby Gideon might know who were the Men, though but few whom God would employ as his Instruments in conjunction with him, and honor with a complete Conquest over the numberless number of his Enemies, and this was to be done by a few Lappers only.

N. B. Now as if this were not still enough for a gracious God to grant freely and without asking unto Gideon; God comes again out of his good will to Gideon, and gives him, without any suit from him, a Fourth Sign, as remarkable as any of the rest; thus low doth the Most High God liberally stoop to Man's Meanness.

The Second Wonder here is, Gideon goes down to the outside of the Armed Men, where the prime strength of the Midianitish Army lay, and where the very Sentinels stood, that he might there hear the despondency of their chiefest hopes in a Dream, and this Dream that he heard must be a Dream of Despair and Despondency, to intimate unto him, that if the strongest part of their Army did now despair of Victory, he might well imagine, the rest of that over-grown Body (as 'tis described, ver. 12.) did accordingly despond much more thereof, seeing all this while, the Lord hid it from Midian, how he had contracted Gideon 's Army into so narrow a compass as Three Hundred Men, they know nothing of it, but their fear was from his first Mustering of Thirty two Thousand Men, whom (as Solomon saith) Oppression had made mad for Revenge, Eccles. 7.7.

The Third Wonder was, How Gideon and Phurah could come so near those Armed Men as to over hear their Discourse one with another, and not be discovered; for though it was in the Night-time, when the whole Body of the Midianites Army was asleep, yet must their Sentinels be awake, and we may well suppose these were the two Midianites, that were talking together, the one was the Dreamer, and the other was the Interpreter; and both were discoursing each to other within Gideon 's hearing, who could better hear them in the Night, than they could see him without light: However seeing Gideon goeth here the Lord's Errand at his Command, therefore it may well be presumed, that the Lord hid him and Phurah, as he did Jeremy and Baruch afterwards from being discovered, Jer. 36.26.

But the Fourth and greatest Wonder was, The Dream itself, and the Interpretation thereof; 'tis both wonderful in its Substance, and wonderful in all its Circumstances.

First, For the Substanee of it, [I have Dreamed a Dream,] ver. 13. no doubt but this Dream was to be ranked among those Dreams that are called 〈 in non-Latin alphabet 〉 , sent of God, a Divine, and neither a Natural, or a Diabolical Dream, (see the difference of those Dreams more largely handled in the first Volume upon Joseph 's and Pharaoh 's Dreams. ) Homer himself, though an Heathen, telleth of some Dreams that are 〈 in non-Latin alphabet 〉 , sent of Jove; he should have said, [ sent of Jehovah,] and the Sacred Scripture gives sundry Examples of significant Dreams given by God to Heathens; as to Pharaoh, Gen. 41. and to Nebuchadnezzar, Dan. 2. and Dan. 4. and to Filate 's Wife, Matth. 27.19. So likewise some Heathens had the Gift of Interpreting Dreams, which sometimes they did by Study, and sometimes by Divine Direction; even Wicked Men may have common Gifts, as the Interpreter of this Dream had, God spake thorough this Fellow, as thorough a Trunk, and enabled him to give a right Interpretation, ver. 14. making the Cake to be Gideon, &c.

Secondly, The Circumstances of it.

Inquiry 1. Why must Gideon be this Barley-Cake baked, that acts those Feats, &c?

Answer. For various Reasons rendered by the Learned.

The First Reason, Some read [Tselil lechem] a Cake that made an hideous noise, saying, A Cake, that is baked under hot Ashes, (especially if made of Barley, which is colder and moister than Wheat) will by the force of heat, make a noise, and sometimes fly forth of the fire, like a Thunderbolt leaping out with violence, as we oft see roasting Chesnuts to do: This was a lively Representation of Gideon, that rushed suddenly upon them with sounding his Horns, and the rather because the Dreamer used the Hebrew Language, and as one of those Hebrew words Tselil ] comes of Tsalal to make a noise; so the other word [lechem] is an Ambiguous word, and signifies either Bread or War; and War never wants noise.

Secondly, Barley-Bread is vile and contemptible, compared with Wheat-Bread, and now had the Midianites so robbed the Israelites of their better food, that they had made them glad to eat Barley-Bread, and well might Gideon be compared to such a contemptible Cake, seeing he Characterizeth himself as one in a mean and despicable case, Judge. 6.15. Much more was he despised by the Midianites, who fed upon the Wheat of the Land, but scorned to eat Barley-Cokes, the forced food of the poorest People.

Thirdly, God will have Gideon called a Cake in the Dream, because he had in his Hospitality to the Angel of the Lord, or rather to the Lord of Angels, entertained him liberally with Cakes of Flour, &c. Judge. 6.19. probably made of the Flour of Barley, the best that the Midianites had left him, for he was but threshing his Wheat when the Lord came to him, so had not time to turn it into Flour: Therefore the Lord made Gideon hear this Dream of a Cake, as an happy Omen of his Victory, for a Reward of his Hospitality to himself, &c.

Enquiry 2. Why this Cake tumbled down a Tent, &c?

Answer. This Cake being of a round and Orbicular form (made like a Loaf) might the better tumble down the Hill with violence, and dash against a Tent, which Josephus calls the King's Tent, and not improbably, for the Hebrew word [Haohel] with its notifying Article [He] signifies, Tentorium omnium elegantissimum & fortissimum, the fairest and strongest Tent. Now the Analogy and Comparison in the Dream standeth thus N. B. As 'tis no less than a great Miracle if so poor a thing as a Barley-Loaf, should (by rolling down upon it) overturn a well pitched Tent, though of itself it be as unable to remove a Mountain, as to over-throw a Tent, yet being thrown by a Divine Hand, overturns and ruins not only the King's Tent, 〈 in non-Latin alphabet 〉 , by way of Eminency, but even all the Tents of the whole Camp of Midian, even so Gideon, a Man kept long under Vassalage, (so that he durst not show his Head) must be as wonderfully employed in the Lord's Hand even with a small handful of despised Fugitives gathered together, to rout and ruin such a prodigious Army as they were; what this Dreamer saw done in his Dream, that, his Interpreter told him, (which was represented by it) he would certainly see would come to pass.

Now come we to the second part of the Concomitants of the Battle, from ver. 15. to 21. The Remarks hence are,

First, No sooner had Gideon heard this Dream, and the breaking thereof, Hebr. (a Metaphor from breaking a Nut to come at the Kernel) or its Interpretation (which he might understand, though spoke in the Midian Language, being only a differing Dialect from the Hebrew, and being accustomed to it for Seven Years Slavery: But he immediately falls upon a double Work.

First. Upon Praising of God for confirming his Faith in such a miraculous manner.

And Secondly. Upon Praying to God, that he would signally bless him with success in his Enterprize, ver. 15.

The Second Remark is, The Marvelous Stratagem Gideon makes use of in Assaulting the Enemy in the Night. Josephus saith in the Fourth Watch of the Night, which was the very time wherein Christ came to comfort his Disciples half Dead with a long Storm, Matth. 14.24, 25, 26, 27. and now the same Messiah comes at the same time here to comfort distressed Israel, &c. but the Scripture of truth saith it was [in the beginning of the Midnight Watch.] Gideon chose the Midnight, ver. 19. because then the Watches were changed, and the Army soundest on Sleep, and so most subject to astonishment, if suddenly awakened. N. B. Now comes Christ to comfort Israel after an hard Apprenticeship of Seven Years under Midian, even now when Israel was low enough, even as low as God would have them, and reduced from Thirty two Thousand Men to Three Hundred only, then the Lord comes 〈 in non-Latin alphabet 〉 , as out of an Engine, to rescue them out of the hands of their Oppressors, who were now high enough also: And this the Lord did by so strange a Stratagem, he directed Gideon unto, as cannot easily be paralleled; as Joshua did Conquer Jericho only by the noise of Trumpets and Astonishments, &c. So Gideon with his Three Hundred Men Conquers this vast Host, only with each Man's holding a Jug-pot with a lighted Torch in it in one hand, and a Rams-Horn for a Trumpet in the other hand; no light was to be seen, no noise was to be made until they set themselves on all sides of the Army, ver. 16. Then must they break their Pitchers at Gideon 's Example, that their Lamps might give a sudden light, ver. 17. And then must they sound their Trumpets, as if there had been so many Troops at their Heels following them, as there were Trumpets sounded, ver. 18. And then must they likewise each Man give a most lusty Shout, and cry, [The Sword of the Lord, and of Gideon.] All this being done by Divine Direction, the whole Host ran, and cried, and fled, ver. 19.20, 21. They were so daunted and dismayed both with sudden light and noise, that the Curtains of Midian Trembled, as 'tis said, Hab. 3.7. and all the Tents both of King and People were over-turned by this Barley-Cake.

The Third part is the Consequents, The Lord set every Man's Sword against his Fellow ver. 22. Such a Spirit of Giddiness was upon them, that they took Friends for Foes, and slaughtered one another in the place; so that (as Josephus saith) there was little need of the Sword of Gideon: Who yet out of Modesty, and not willing to ingross the Glory of the Victory to himself, sent a Summons to the White-liver'd Deserters, namely, the Two and Twenty Thousand Timerous Soldiers, who first forsook the Army out of fear; and to the Nine Thousand Seven Hundred Slothful and intemperate Water-Drinkers also, none of which were so far honored by God, as either to bear a Torch, or to break a Pitcher, or to blow a Trumpet; yet all those Cowards can come with courage, at Gideon 's Summons, to pursue a flying Enemy, and to share in the Spoil of those who had already slain one another; for they being frighted out of their dead Sleep, with the sudden noise, &c. so could not distinguish Friends from Foes; or (as Josephus saith) they understood not the Language one of another, being made up of many Nations, Judge. 6.3. so hereby a great part of the Army was slain, through the Darkness of the Night; and perhaps (as God would have it) suspecting Treachery among themselves under Divine Infatuations, as in other cases is exemplify'd in Scripture, 1 Sam. 14.20. and 2 Chron. 20.23. Now upon Gideon 's Summons the Ephraimites bestir themselves, take the Passes of Jordan, stop the Midianites from fleeing home to their own Land, slew the two Princes of Midian, whose Names shown their Natures, Oreb signifying a Raven, or Carrion-Crow, and Zeeb a Wolf. Conveniunt rebus nomina saepe suis.

N. B. The former was slain upon the Rock, because he had oft forced Israel to hide themselves among the Rocks; and the latter at the Wine-press, because he had oft driven the Israelites to lurk in the Vineyards, where now the Midianites fled to hide themselves, but were found out by the Hand of God's Justice, which wrote their Sin upon their Punishment. • er quod quis peccat, per idem punitur & ipse. From hence were they Ferreted forth and slain, in all to the number of an Hundred and Twenty Thousand, ver. 23.24, 25. and Judge. 8.10.

N. B. This was a just Reward against Midian, that had so cruelly oppressed their near Kinsmen Israel, for Midian was the Son of Abraham by Keturah, Gen. 25.1, 2. so nigh a Kin to Israel, whom they oppressed seven Years; and no doubt but the great Losses that the Israelit • s sustained by that long Oppression, God marvelously made up out of the vast Spoils of those Midianites that came forth of their Country into Canaan, to refund all that Riches they had brought along with them, and what they had plundered from their near Kinsmen: 'It is marvelous, that all the time the Midianites were killing one another, the Three Hundred Men stood in their places, ver. 21. Not only to make the Midianites think they stood to light a great Army coming to surprise them, but especially to show, the Lord only fought the Battle and got the Victory.

Judges, CHAP. VIII.

JUdges the Eighth hath for its Subject, the Manners, State, and Death of Gideon. First, He is described by his Manners, and that is Two fold. (1.) For his Virtue. And (2.) For his Vice.

First, His Virtue is Three-fold. (1.) His Prudence in pacifying the Ephraimites, ver. 1, 2, 3. (2.) His Justice and Severity both against the Citizens of Succoth and of Penuel, ver. 4, 5, 6, 7, 8. where the Cause of his Threatning them, with (what he Threatned) is related, and the Execution thereof, ver. 13, 14, 15, 16, 17. and against Zebah and Zalmunna, the Kings of Midian, whom he pursued, took and executed, ver. 10, 11, 12, 18, 19, 20, 21. (3.) His Modesty in refusing Regal Honor, when it was tendered to him, ver. 22, 23.

First, The Remarks upon Gideon 's Virtues are,

First, Great was Gideon 's Prudence in appeasing the Wrath of the Ephraimites, with a soft, meek, and humble Answer, which might have cost Israel even a worse War, a Civil Uncivil War, than this with the Midianites; had they not met with a Man of a milder Temper than themselves; the Men of Ephraim (being a proud People, Isa. 11.13. prefer'd above Manasseh 's Tribe (whereof Gideon was) in Jacob 's Patriarchal Blessing, Gen. 49.19, 20.) took it as an high affront in Gideon to them that he had not called them to his help against Midian, as well as the Tribes of Manasseh, Asher and Zebulon, Judge. 6.34, 35. And for this slight they being pricked with Pride, from a Conceit of their Strength and Number, they then chide him sharply, ver. 1. N. B. He pacifieth their furious Anger by a soft. gentte, and humble Answer, ver. 2, 3. According to Solomon 's Saying, Prov. 17.1. and 25.15. the halians have a Proverb. [Duro con Duro non Fa' bon Muro.] Hard with hard, never makes good Wall: A Flint may be broke upon a Cushion, and the force of a Cannon Bullet may be smothered by a Wool-pack: Gideon threw Milk and not Oil upon the flames of their Fury, which Jephthah would not do afterwards, Chap. 12. where those proud Ephraimites meet with their Match with a Witness; but here mild Gideon hears high Words and hard Censures from those Ambitious Accusers, yet returns a smooth Answer, doing little less than ascribe the Victory to them under God; who (he tells them) had given the Conquer'd Kings into their Hands, whereas he had but the Gleanings of the common Soldiers: Herewith (as well it might) their Anger was abated.

Here we may observe, That the most and first faulty are frequently most free and forward, and will be first in excepting and exclaiming: Gideon had more cause to say so to them, than they to him, [Why have ye served me thus?] in coming no sooner with your Assistance in the common Cause, and to help the Lord against the Mighty, for which neglect Meroz was Cursed, Judge. 5.23. And when Pride had begot Envy in Ephraim, which made them chide Gideon, [Bechazkah,] Hebr. in fortitudine, with much vehemency; they should rather have Extoll'd him for his Valour, and Blessed God for his Victory; whereof, perhaps, those Ephraimites (pricked on with Pride and Envy ) never thought on.

The Second Remark upon Gideon 's Virtues, is,

First, His Just Severity, and Act of Justice upon the Citizens of Succoth and Penuel: Gideon pursues the Remnant of the Midianites over Jordan, comes to Succoth (not that in Egypt. Numb. 33.5. Exod. 12.37. but that which Jacob called so, Gen. 33.17. Josh. 13.27. and Psal. 60.8.) in the Tribe of Gad, and gently requests of them, not like a Conqueror with his Commands, and not Arms, nor Dainties, but a little Bread▪ and not for himself, but for his Fellows and Followers, who were now faint with their Pursuit; and this he beg'd of Israelites too, who were themselves Embark'd in the same bottom with him, and would have had their share in his Conquests: All these made their Inhumanity to Gideon the grosser, ver. 4, 5, 6. The Princes of Succoth do not only deny him so reasonable a Request, but also do scornfully Deride him, as Churlish Nabal did David afterwards in the like case, 1 Sam. 25.10.11. Those Proud Princes laugh at his fool hardy Undertaking; as if he with his Three Hundred faint and weary Soldiers were likely to Encounter and Conquer the two Kings of Midian with Fifteen Thousand Men at their Heels, and withal they might fear, that Zebah and Zalmunna might recruit, and return upon them, (for all Gideon 's weak and weary handful could work to hinder it) and revenge themselves of Succoth for relieving their Enemies.

N. B. This Repulse from Brethren, and Refusal of such an Act of Mercy, as is a common kindness to mere Strangers, moved not meek Gideon a little, as Nabal 's Churlishness, in the like kind, did most highly incense Holy David. Hereupon Gideon threatens them with most Severe and Just Revenge, for their Treacherous Deserting the Common Cause of Israel, and for their favoring God's Enemies, who had so long Tyrannized over them, by this Act which they did in such a Proud, Scornful and Contemptible manner, ver. 7. And Penuel giving Gideon no better a Treat, but rather worse, for they having a strong Tower in which they trusted, and which they probably pointed at to show it Gideon, not only their Rulers, as at Succoth, but even the Common People also, gave the like Scornful Taunt to him; whereupon he threatened them with the same Severity, and with Demolishing of their Tower (wherein they placed their confidence) into the bargain, ver. 8, 9. And Gideon was as good as his word, for that very night he Conquers the Kings of Midian, and early next Morning he comes to execute upon Succoth (before they could hear of his Victory, to shut their Gates against him) what he had threatened for their upbraiding him, &c. ver. 13, 14. And because this Just Man would not punish the Innocent with the Guilty, therefore learns he the Names of those Proud Princes and Elders of the City, that had so sin'd both against God and against Man, and finding them to be Threescore and Seventeen, he taught them better Manners than to be so Barbarous to their weak any weary Brethren, and tore them with Thorns, and tortured them till they died; and he slew the Men of Penuel, who had been equally guilty with the Elders of Succoth, and therefore their Punishment must be alike Capital in both: Only the Tower of Penuel was beaten down, because it was the ground of their Confidence, or rather Impudence in scorning Gideon, ver. 15, 16, 17.

The Second Act of Justice Gideon executed, was upon Zebah and Zalmunna, the two Kings of Midian (after Ephraim had executed the other two, Oreb and Zeeb, and brought their Heads to him, Judge. 7.25.) for Midian had many Kings, we read of Five Kings of Midian in Moses 's time, Numb. 31.8. Those two Kings Gideon pursues after his first Nights Conquest, keeps no common Road with his Three Hundred weak and weary Men, but went by the way of them that dwelt in Tents. ] ver. 10, 11. Among whom probably he might meet with better Succor than he had at Succoth and Penuel; however God strengthened his Men for what he called them unto: This Demonstrates that God had qualified Gideon with much Dexterity in Military Matters, and with excellent skill in improving Politick Stratagems: He had no due to Hannibal 's Character,

Gideon knew better (than he) both how to win, and how to wear a Victory: More like this brave General was to Julius Caesar, of whom Lucian saith, [Nil Actum Credens, dum quid Superesset agendum.] He thought nothing was done, while anything remained that was yet undone: Gideon accordingly well knew, that now was his time, and he took it without delay to complete his Victory, while the Consternation of the last Nights Conquest continued upon that odd escaped Remnant, which yet were at this time grown secure, and laid down to sleep, being wearied with their hasty Flight all the Day before, and never expecting that Gideon could pursue them, when got so far from the place of the last Nights Battle, and so near their own Country, without resting his Army some part of that day, being so tired with their hard Service, and their great Slaughter, therefore is it said, [the Host was secure,] ver. 11. And therefore was it that Gideon then assaulted them in the very next Night of their Security; well knowing, not only that the weakness of his Army appeared not to the Enemy by Night, which Day-light would have discovered, and so have encouraged them to have waged War against them; but also, because the terror of the last Nights Defeat still lay with force upon them; so Gideon fetched a compass, and falls upon them on the East-side of their Army where they never feared an Enemy, and their Security ushered in their Destruction: The like Cry being now likely made on their second Onset, [the Sword of the Lord and of Gideon.] This affrighted them the more, because of its sad effects the Night before. Gideon smote the Host, takes the two Kings Captive, and returns early next Morning to Succoth, as before, ver. 12, 13. And now he brings Zebah, and Zalmunna (after he had shown them, as his Capitves to Succoth and Penuel, who had upbraided him with them, that they were not yet in his Hands ) to be Judged by the General, according to Martial Law.

N. B. And in order hereunto he asks them, [ What manner of Men were they, whom ye slew at Tabor?] in which Mount many Israelites hid themselves at the Midianites Inroad and Invasion, Judge 6.2. and some of them were found out in their Holes and Holds and were slain there, whom Gideon suspected might be his Brethren, because he missed them, and could hear no Tidings of them, therefore he makes Enquiry, [ What was the Outward Shape and Quality of those Men, whom they slew at that Mount? ] The two Captive Kings answered him, That they were like [Beni Hammelech] Hebr. the Children of a King, brave portly Men, and of a Majestick Carriage and Countenance, ver. 18. By this Description of theirs (which was only to Ingratiate themselves with the Conqueror) Gideon plainly understood, that the Men Murthered by those Kings of Midian, were his Brethren, whom he knew to have a stately Comportment like himself, though all of them were of a mean Family, Judge. 6.14, 15. Hereupon Gideon passeth Sentence upon them, That both of them should Die, ver. 19. making their Murder the moving Cause thereof: Seeing his Brethren 's Beauty had not moved them to no more Lenity, but so barbarously to Butcher them in cold Blood; therefore he was by the Law, Deut. 19.6, 12. the avenger of their Blood: Otherwise those Kings being not Canaanites, he was not obliged to kill them, unless by that Law, Numb. 31.2, 3.

Now though Gideon had found out a moving Cause, yet wants he an Instrumental Cause to kill those two Captive and Condemned Kings: Hereupon he calls forth Jether his First-born, (and so the beginning of his Strength, Gen. 49.4.) to be his Executioner, ver. 20. This Commission he gave his Son both to animate him in the use of his Arms against God's Enemies, and to Inure him in Manly Warlike work from his Youth, as likewise to make him have some share with himself in the Honor of the Victory: Thus Joshua had Honoured his Captains, Josh. 10.24. But Jether, not from any neglect of his Father's Command, but merely from his own Youthful fear, refused the Office.

N. B. Note well, First, The two Kings were glad of their not Dying by the Hands of a Boy; which, as it was more Ignominious and Dishonourable to Die by such an Hand, so it would put them to more torment, before the weak hand of a Boy could haggle them to Death; therefore they desire Gideon to dispatch them himself, ver. 12. looking upon it both more easy and Honorable to Die by the Hands of a Valiant Man like themselves, who were likely, of a tall Stature, of a fierce Countenance, and of an Undaunted Magnanimous Disposition, (which might well affright Young Jether to fall upon them) as appeareth by their not fearing to Die at all, so they might but Die by Noble Hands.

N. B. Note well, Secondly, And this is not always the Sign of a good Cause, and of a good Conscience, for the Old Roman Spirit hath oft bid defiance to Death; and the like Fool-hardy Frame hath been found in the Devil's Martyrs in our Days.

The Third Virtue that Gideon is commended for here, is his Modesty and Humility in refusing that Regal Honor which the Israelites would have confer'd upon him, as well as offered it to him, as a Reward of his Glorious and Miraculous Deliverance he had wrought for them, ver. 22, 23. wherein they requested his Compliance to have an Hereditary Kingdom settl'd upon himself and upon his Family. This was so fair an offer, as few would have refused to be King of the Land, which was more than to be a Judge, extraordinarily called only, and guided by the Sanhedrin; but here Absolute Power is tendered to him, and God needed not be consulted about his Successor, for the Crown must be settled upon his Son, and upon his Son's Son forever. Here Gideon 's humble and modest Refusal is highly commendable; saying, [Neither I, nor my Son, but the Lord shall Rule over you] As he hath hitherto done in a special manner by Judges, whom he hath particularly appointed, and directed by Urim and Thummim, and hath wonderfully assisted in many former Marvelous Deliverances; therefore I will not take upon me the Place and Power of a King, over God's People, nor entail it upon my Sons after me, but the Regal Rights shall yet (for all me and mine) remain still in God's Hand, until he be pleased to alter the Government himself according to his Promise, Deut. 17 14, 15. So that upon this ground did Gideon refuse their offer of Kingship, (after which it seems Israel had an early Itch long before Saul ) because he knew it entrenched upon God's Royal Prerogative; and had he accepted of their Electing him King, this would have been no less than their Rejecting of God, for God's Raigning over them, as it is expressly said, 1 Sam. 8.6, 7. and 12.12. for then God had not continued to be owned as the Special King of the Hebrews, but only as a General Lord over them, as he is over all other Nations of the World; and this odious Itch after Kingly Government (which now only exerted itself, without any consulting with God about it) did powerfully break forth in Saul and Samuel 's Day.

Now having shown in the first place Gideon 's Threefold Virtue, take a View of his Vice in the second place, ver. 24, 25, 26, 27. No doubt but Gideon was a good Man; because.

First, He stands Inrolled among the Saints of the greatest Magnitude, Heb. 11.32.

Secondly, He is said to die in a good Old Age ver. 32. here, as Abraham is said to do, Gen. 25.8. And,

Thirdly, He kept Israel by his good Conduct all his Days, from that Horrible Apostasy and Idolatry they backslided into as soon as he was dead, ver. 33. here. N.B. Yet was he not perfectly a good Man, but this piece of Ambition and Vain-Glory was found in him, that he must make some lasting Monument of his Miraculous Victory, without any Warrant (we read of) from God for so doing; For here Gideon begs one Golden Ear-ring, a Man which they had taken in the Spoils from the Ishmalites (as the Midianites were promiscuously called, Gen. 37.25, 28, 36.) this was easily granted to him, who had just now refused a Crown and Kingdom: Their Gold Ear-rings came tumbling in abundantly to the weight of one Thousand and Seven Hundred Shekels of Gold, besides the Collars (like the Moon) about their Camels Necks, which he took, ver. 21. of some part hereof he made an Ephod, probably with a good Intention for God's Glory; this might make it the more excusable, but still a good Aim alone, cannot make a good Action; Peter had a good Aim in cutting off the Ear of Malchus, and Paul Aimed at God 's good Service, while he persecuted his Church, and this Act casts an Aspersion here upon all his former Acts, and seems to be added here to stain the Glory of them, if not to Stigmatize the Act itself; however the Issue and Event of it doth intimate no less.

First, As to the Act. (1.) An Ephod seems to be much less congruous for a Monument of Victory, than his Erecting of a Pillar would have been as Samuel did, 1 Sam. 7.12. &c. (2.) Nor was it lawful to set up an Ephod in Ophrah, (though God had indulged him upon an Emergency to build an Altar there, Judge. 6.26. So he might presume to grace his Altar (without Divine Direction) with an Ephod, seeing an Ephod was proper only for the Tabernacle then in Shilo, and for the use of the High Priest.

Secondly, As to the Event of it, Gideon gave the occasion hereby of Israel 's Will-Worship, Superstition and Idolatry after his Death, unto which he knew they were so naturally and generally addicted, nor was it only a Stumbling-block to the People, but it became likewise a Snare to his own Family; for this was the cause which moved God to suffer so many Tragical Stories befalling his Posterity after his Death, whereof the next Chapter, Chap. 9. giveth a most sad account.

The Second Branch of Gideon 's Description (after that of his Manners, Virtuous and Vitious ) is his double State and Fortune.

First, Public, in procuring Peace to Israel for Forty Years, ver. 28, 29. Reckoning them from the Death of Deborah; the Country was quiet from the noise of War, no Clamours of Soldiers, no clashing of Weapons, no sounding of Trumpets, with any Alarms for Battles, no loud Acclamations from the Conquerors, nor sad Exclamations of the Conquered, or wounded Captives, &c. Every Man sat under his own Vine, and drank under his own Fig-tree, and there was none to make them afraid: This was a transcendent Favor of God, after Seven Years Slavery, had it been well improved by Man: Midian was so subdued, they could never make head again, and though Gideon went and dwelt in his own House, yet was it not privately in his Father's House, as he did before, nor so publicly as a King in his Court, as the People desired, but in a middle State as a Judge, for the preservation of their Religion and Liberties to his Dying Day, as is intimated, ver. 33.

Secondly, His Private Capacity: Wherein God blessed him with Threescore and Ten Sons all lawfully begotten by his Body, and none of them Adopted only, ver. 30. and he had one Son by his Concubine, who moved him to call his Name Abimelech, which signifies [my Father the King,] probably out of her Pride, and out of design to have him a King, though his Father had refused it, ver. 31. That design breaks forth in the next Chapter. This Eighth Chapter closes up with the Third Branch of Gideon 's Description, to wit, his Death and Burial, and Israel 's Horrible Apostasy after it, ver. 32, 33, 34, 35. Their Piety died with Gideon.

Judges CHAP. IX.

JUdges the Ninth contains the History of Abimelech, the Sixth Judge of Israel, so called, though indeed he did Usurp the Kingdom: He is described,

First, By his Name, Father and Kindred, ver. 1.

Secondly, By his double State of Prosperity and Adversity, from ver. 2. to ver. 28.

Thirdly, By his Deeds, in conquering the Seditious, and Besieging the Tower, from ver. 29. to 49. And,

Fourthly, By his Death, as Jotham had foretold it, from ver. 50. to 57.

The Remarks are, First, How great a mischief many times is the Death of a good Governor (as it was observed before) the loss of former Judges, was again and again a mischievous loss to Israel, both as to their Religion and Liberties. So here again, no sooner is Gideon gone, but Israel is gone both from God, and from all Godliness; they make Baal-Berith their God, to whom they become professed Covenanters, as the Name importeth, Judge. 8.33. Yea, this People were of such a wicked Temper, that they neither remember'd the Favor of God, nor the Valour of Gideon, but so mad they were after their Idols, Jer. 50.38. that they neither feared God, nor Reverenc'd Man, Judge. 8.34, 35. Apostates from God, prove Devils to Man: Therefore, as God had scourged them for their former Folly, Apostasy and Idolatry, by Forreign Foes: So now he comes to plague them for the like Provocation, and worse (as it was against more light and love, against more Means and Mercies added to the large number of all their former Deliverances) with the Plague of a Civil Uncivil War among themselves, insomuch that they are made to sheath their Swords in one another's Bowels, through Abimelech 's, Ambition, &c. N.B. Gideon 's Ephod (left behind him) did indeed become a Snare Judge. 8.27. making a most fearful Schism and Division among the People, for some of them went to Worship God as Shilo, as they had done for many years, from Joshua 's Judgeship; others new-fangl'd were for this new Altar and Ephod at Ophrah: This was enough to sow Seeds of Sedition, amongst them, and because good Gideon gave the occasion hereof, he therefore got to himself a new Name; namely, [ Jerub-bosheth, 2 Sam. 11.21. Bosheth, Hebr. (as Ish-bosheeb ) signifies a Man of Shame: Gideon got this Name of Shame, for leaving this shameful thing the Ephod behind him, but his Bastard Son (he left) proved worse, &c.

The Second Remark is, Abimelech 's Prosperity in promoting his Plot and Project to compass a Crown and Kingdom: His Ambition rode without Reins; therefore goes he to Shechem, (where his Mother dwelt, Judge. 8.31.) Communes with his Kindred, Uncles and others, what might be the likeliest means for effecting his Design, puts a starch'd Speech into their Mouths, how to Court the Men of Shechem, supposing they would willingly enough comply with a Regal Government, which his Father had modestly refused; and upon this Supposition grounds he his Oration, That the Multitude of his Father's Sons was such, they all affecting Domination (as he Insinuated, measuring them by himself, for so ill minded Men do Muse as they use ) will occasion horrible Dissensions in dividing the Kingdom amongst them all, that each may have his share, this would cause dismal Stirs in the State: All which confusion might be prevented by making me King, (saith he) who am so nearly related to you; and therefore shall be your no small Honor and Advantage, Chap. 9. ver. 1, 2. and his Glozing Wheedles did easily captivate the Men of Shechem: They readily complied, because it seemed to suit well with their Interest, which will not lie at any time, ver. 3. and now having got a Temple built for their Baal-Berith, after the Death of Gideon ) which he would never have suffered while he lived) and endowed with considerable Revenues (for those Men that were close-sisted in the Service of God, could be open-handed enough to their Idol 's Contributions ) they take out of this supposed Sacred Treasury, Threescore and Ten pieces of Silver, ver. 4. N.B. All this the Devil in the Idol was willing to part with, that therewith he might purchase the Heads of Gideon 's Threescore and Ten Sons, whom he found did Patrizare, and were like their Father in opposing Idolatry: With those Seventy Silver pieces, Abimelech hired the Dehauched Desperado 's (as with Press-Money, or Entring Penny, promising them rich Plunder) to execute his Devilish Design: They march like a Ragged Regiment along with him to Ophrah, and there Massacre Gideon 's Seventy Sons upon a Stone, as so many Sacrifices unto Baal upon this Altar, to revenge the wrong that their Father had done to Baal, in throwing down his Altar, Judge. 6.27, 28. Thus the Money out of Baal 's House was expended in Baal 's Service; yet the Lord hid Jotham out of the Assassinates hands, ver. 5. he after did Jeremy and Baruch, Jer. 36.26.

The Third Remark concerning Abimelech 's Prosperity, when he had thus bloodily removed those Seventy Sons' of Gideon (excepting Jotham ) that were Rubbs and Remora's in his way to his Regal Government, that his Bowl might run more roundly endways; then the Men of Shechem are called together to make him King, ver. 6. This may well be looked upon as an highly presumptuous Act, for one single City to choose a King for all Israel, especially considering how God had appropriated the choice of a King over all Israel to himself, Deut. 17.14, 15.

N. B. But it may be supposed, this City had many Advantages at this Juncture for promoting this presumptuous Project. As,

First, The eager inclination of the Israclites in general to Kingly Government, as appeared by their offer of it to Gideon, and to his Sons, Judge. 8.22. and though Gideon refused it for himself, yet could he not give it away from his Sons, to whom they then offered it also, as well as to him.

Secondly, There was now after Gidoen 's Death, a General Defection of the Israclites from God to Baal, whose powerful Patron, Abimelech only pretended to be at this time.

Thirdly, The Proud Imperious Spirit of the Tribe of Ephraim, unto which Shechem belonged, did manifest itself, Judge. 8.1. and 12.1. as if they had the prevailing power over all the other Tribes, and could cause them to close with a King of their choosing among their Brethren.

Fourthly, They here got the start and whipping hand of all the other Tribes, actually at this time, putting the Crown upon Abimelech 's Head, and having an Army already to maintain all this Cruelty and Tyranny, &c. Now the Men of Shechem having all those Encouragements, make an Adventure to Inaugurate their new chosen King, to Rule over all Israel, as 'tis expressly said, ver. 22. and this was done in that famous noted place, where Joshua had erected a Monument by an Oak, Josh. 24.26, 27. for the more Solemnity of the Action.

The Fourth Remark is, The Relation of Abimelech 's Adversity, first begun by the Direful Curses of God, that Jotham Thundred out from the very Mountain of Blessings, Deut. 11.29 and 27.12. Josh 8.33. in a most Elegant Parabolical Oration, both against the Men of Shechem, and against their new King Abimelech, upon his Coronation Day, ver 7. to ver. 21. All which severe Apologue, could not but very much sour the sweetness of that days Solemnity, if their Hearts had not been steeled, and their Consciences seared with the Hot Iron of Ambition and Apostasy. What Jotham spake (in telling them their own) was by Divine Inspiration, and a Spirit of Prophecy.

N. B. A short Abstract of this long Apologue, or Parable, is this, Jotham standing upon the top of Mount Gerizim, speaks aloud to the Men of Shechem (who were Assembled in the Valley betwixt it and Mount Ebal, to Crown their new King.) And,

First, He useth a persuasive Prologue to procure their Attention, ver. 7. Then

Secondly, He begins his most significant Apologue, or Parable, the sense whereof might more powerfully convince them of their Iniquity, as Nathan did David, and Christ did the Pharisees afterwards. The sum of the Similitude the Rabbies Interpret thus. Jotham meant Othniel, by the Olive-tree, that gave Israel the Oil of gladness, &c. ver. 8, 9. by the Fig-tree, Deborah a Governess full of sweetness, ver. 10, 11. and by the Vine-Tree, Gideon, who was exceeding fruitful in his Numerous Off-spring, ver. 12, 13. But all these aforesaid refused to rule with Regal Sovereignty: Then comes in the Bramble Abimelech, a wicked and worthless Man (the Son of Gideon 's Maid-Servant, ver. 18.) and seeks greedily this Regal Honor, that all the aforesaid refused, when offered them. The Bramble (though not a Tree, but a Shrub, base, barren, prickly, good for nothing, but for stoping Gaps, or kindling Fires ) thinks it a great matter to Reign over the rest, and therefore though least worthy of Honor, yet is most hot in the pursuit of it, as Abimelech was in courting the Shechemites to make him King, ver. 1, 2, 3, &c.

Thirdly, The Epilogue and Application drives the Nail to the Head, from ver. 16. to 21. wherein,

• 1. He taxeth them for being weary of God 's Government, and for being over-desirous of a King.
• 2. He vindicateth his Father for his Modesty in refusing the offer of it, and all his Brethren, with himself, for not any one of them Aspiring after it. And,
• 3. He Stigmatizes and Brands that Bramble Abimelech, for his so thirsting after Regal Sovereignty, that (though wicked and worthless) he made way to it through a Field of Blood, &c.

And Lastly, After he had Ironically bid them Rejoice in their King, (which he hardly thought they ever would do,) he foretells them their Fate, that this Bramble would not only be like that which the Sheep shelters itself under in bad Weather, where it is sure to lose part of his Fleece, if not of his Flesh, but also that such a fire of Discord would come out of it, as shall Devour the Cedars, namely, the Nobles, such as the House of Millo who were most forward in this work, and who met with Destruction from him, instead of Protection under him.

The Fifth Remark is, As Jotham 's Prophetick Spirit had Abimelech 's Adversity, so the Seditious Spirit of his Subjects did procure it, and made him an example of that common Adage, [No Tyranny is of long continuance] for this base Bramble, after he had hoised himself up into an high Room, to Domineer over others, within three Years time, ver. 22. began to scratch, tear, and vex his Subjects so, that they began to hate him; yea those very Men of Shechem, who had lent him their hand to lift him into the Throne, dealt treacherously with him, and laid Liers in wait for him, either to slay him, or to seize his Person, &c. For God most justly gave them up to a Reprobate Mind, and let loose the Devil (that Make-bate, Kindle-Coal, and Sower of Sedition ) among them, who, working upon their Corruptions on both sides, filled them with Envy, Deceit, Debate, Malignity and Murder, ver. 23, 24, 25. and though Abimelech at this time escaped the Ambushment of the Shechemites, yet this present preservation proved but a Reservation for another time: Those Men of Shechem might have foreseen (if the God of this World had not blinded their Eyes, 2 Cor. 4.4, 5.) what kind of King Abimelech would be, by beginning his Reign in the Blood of his Brethren, the Lives of 70 Innocent and near Relations must lay the foundation of his nocent Kingdom; but they were set upon it, and they soon had enough of it: Quos Deus vult destrui, priùs dementat. They were under sublime Infatuation, because destinated to utter Destruction.

The Sixth Remark relating to Abimelech 's Adversity is, The practic part of that Sedition against him, which is described, (1.) By its Author: And (2.) By its Evidence.

First, As to its Author, it was Gaal, who he was, or of what Tribe, it is not told us, he must be some Man of a considerable Figure among them, both for Wealth, Strength, Interest, Counsel and Conduct; yea, and discontented with Abimelech 's Misgovernment, which caused the Shechemites to place Confidence in him, and to make him General of their Forces, ver. 26.

N. B. Note well. How changeable were those Shechemites, they had put Confidence in Abimelech heretofore, and that Arm of Flesh had failed them, and now getting no good by that disappointment, they again put their Confidence in Gaal, whereas they should have put their Confidence in God alone, Psal. 56.3. But because they trusted in Baal, they trusted in Gaal also. He is Cursed that trusts in Man, but he is Blessed that trusts in God, Jerem. 17.5, 6, 7. That this Gaal was an Ambitious Boasting Thrasonical Fellow, appeareth by his words, saying, [ Who is Abimelech, &c?] ver. 28. and [ I wish this People were under my hand, &c.] ver, 29. Challenging Abimelech to a Battle, yet proved but a Coward therein, ver. 38, 40. Now the Shechemites trusting in such a Braggadocio, was a sign that they ripen'd apace for their own utter ruin.

Secondly, As to the Evidence of this Sedition against Abimelech, this appeared partly in the Shechemites Deeds, and partly in their Words.

First, In their Deeds, both of their Robbing, and of their Rejoicing.

1. They Robbed all the Retainers of Abimelech in the High way, ver. 25. and under that pretence the Conspirators, going beyond the bounds of their Commission (which extended only against Abimelech 's Party ) robbed all Passengers promiscuously, and thereby their Plot and Conspiracy was discovered to Abimelech.

2. They Rejoyced one with another at the Gathering of their Vineyards, which they durst not do for fear of Abimelech, until Gaal came in to head them; but with his Assistance they trod the Grapes, and made merry, which the Septuagint reads, [ 〈 in non-Latin alphabet 〉 ] they made Dances, little dreaming how soon that Merry Dance would end in a most miserable and dismal Downfal. Notwithstanding their Jovial Feasting in the Temple of Baal-Berith, and praising that Idol, both for giving the Fruits of the Earth now received, and for their hopes of recovering their lost Liberties, ver. 27. and in the midst of this merry Mood, mad Merriment they not only Contemned, but also Cursed Abimelech, which they ought not to have done, seeing they had made him their Ruler, Exod. 22.28. Yet they Cursed him by Baal-Berith (as Goliath Curs'd David by his God's, 1 Sam. 17.43.) and likely called upon their Idol to Ratifie their Curses Denounced against him. And thus,

Secondly, Their Sedition was seen openly in their Words as well as Deeds, and not only by the Opprobrious and Contumelious words of the Shechemites themselves against their King, whom they had Crowned, but also by the Seditious words of Gaal, whereby he moved the Shechemites to Sedition, ver. 28. saying, [ Who is Abimelech, &c? ] what is he but a base Bramble (as) Jothan rightly styled him, that grew in the Hedge-Row of a Concubine, and hath scratch'd us with a Vengeance now, that he is scrambl'd up to be King of Israel, and shall such a base-born Fellow hold the Sovereignty over you; and is Shechem so Pusillanimous and Contemptible a City, as to truckle under so sordid a Tyrant? And shall this free Corporation (that ought to be governed by none, but by its own Magistrates) couch so low as to be Slaves to his Tyranny, &c. And is not he the Son of Jerub-Baal, who robbed us of our Religious Worshiping of Baal (by throwing down his Altar, &c.) which now is happily restored and re-established? Thus this Crafty Sophister Musters up many Arguments of all sorts, wherewith to wind himself into the Shechemites Minds, and thus ingratiates himself into them to get the Government of the City into his hands, &c. ver. 28, 29.

The second part of this History of Abimelech, after his State and Fortune, is his Famous Facts and Exploits.

First, His Victory over the Seditious Shechemites, which he got the first Day of the Fight; and then again the second Day Fight also. In the first Day Fight Victory was obtained,

1. By the Crafty Counsel of Zebul, ( Abimelech 's Vice-Roy in Shechem ) who had hitherto temporized and complied with the Shechemites Seditious Humour and Plot against Abimelech, (possibly he had his Master's private Instructions thus to dissemble for Abimelech 's Advantage) but hearing both his Lord and himself so notoriously traduced, &c. He can hold no longer in, but becomes his Master's Secret Intelligencer, sticking close to him, though but an Usurper, ver. 30, 31. and giving him advice to hasten away with those Forces he had ready, and march all Night, that in the Morning he might set himself with some small Party against the City (which was now in fortifying against him:) The other three Parties laying in Ambush out of their sight, ver. 32, 33.

2. By the Politick Practice of Abimelech, according to Zebul 's Crafty Counsel. Gaal saw Abimelech approaching, but was not so Valiant, as he was Vigilant, with a misgiving Mind, tells Zebul of it, who still seemed to side with him, that he might betray him into Abimelech 's Hands; and here in a Jear answers, That he took Mountains for Men, and Shadows for Substances: But Abimelech really appearing, Gaal 's Courage quailed, and thought of retiring into the City, to stand only upon his own Defense; upon which false Zebul replys, [Where is now thy Thrasonical Bragg, and Challenging Abimelech to a Duel? For shame go forth and Fight him, for thou seest he hath but a small Company, ver. 34, 35, 36, 37, 38.

N. B. Then Gaal goes forth, partly because Zebul 's Taunts made him ashamed to retire; and partly, having hopes of prevailing over that handful which only appeared; but more especially, because God had his Holy Hand in it for his just Punishment; but being surprised by Abimelech 's unexpected Ambushments, this proud Bragger and Insolent Challenger betakes himself to his Heels, and all his Men after him; so more were slain in the Flight, than in the Fight; seeing Abimelech pursued them to the very Gates of Shechem, and slaughtered them all the way thither, ver. 39, 40. pursuing his Victory no farther in the first Fight.

N. B. Again, Abimelech retreating to see the effects of his first Victory, as well as to refresh his Army, Zebul 's Interest was not strong enough to reduce the City into Obedience to Abimelech; he can only prevail with them to expel Gaal and his Brethren for their Cowardice, and mismanagement of their Martial Matters in the first Fight: Then choose they a new General, recruits the Army, and goes forth to a second Fight, to revenge upon Abimelech the former great loss in the first, and if possible, to drive him away, not liking so Malicious an Enemy should be so near a Neighbor.

N. B. Hereupon their rage against Abimelech (God also did harden their Hearts to fetch in their own Destruction) forced them forth not to their Grape gathering, for that was before; nor to their Husbandry (as Josephus saith) but to renew the Battle, and to rid the Country of their odious Adversary: Abimelech orders two Companies to fight them, and he with a third Company rushes in betwixt them and the City Gates, to prevent their Retreat, and to give the other two Companies opportunity to cut them off: This was the Issue of the second Battle, Abimelech storms the Town, and makes a most Merciless Massacre, the Streets run down with Blood. N. B. Shechem is again a most miserable Stage of Blood-shed, as it had been before by Simeon and Levi, Gen. 34.25, 26, 27, 28, 29. even so it was the second time here, ver. 42, 43, 44, 45. and worse, for [He beats down the City, and sowed it with Salt.] Thus this Bramble barbarously butchereth his own Native Country-men, and turns the place of his own Birth, into a place of Nettles, and Salt-pits, for a perpetual Desolation, Zeph. 2.9. though he failed of his end; for it was Re-built again hy Jeroboam, 1 Kings 12.25. and Inhabited after, 2 Chron. 10.1. Jerem. 14.15.

The last Exploits of Abimelech was his burning the Tower of Shechem (supposed to be Millo, which Jotham Cursed, ver. 6.20, 57.) and the strong hold of Baal-Berith, whither they fled from the Massacre, and where they hoped to be safe under the protection of their Idol, if not by the strength of this Sanctuary, which was built upon high ground like Rome 's Capitol, and Jerusalem 's Temple, and must be strong, because they laid up their Treasure there, ver. 4. However Abimelech by a Witty and Woody Wile, makes a shift to burn both the Tower, and the Sacred Fort, wherein about a Thousand Men and Women were burned, and Baal-Berith (their helpless Block) became a Burnt-Offering with them: From thence Abimelech marches to Thebez, near Millo, out of which fire came forth and devoured him, according to Jotham 's Prophetick Curse, ver. 20. The Towns People ran into their strong Tower, that were not slain in the taking the Town; taking up great Stones to the top of the Tower (which was flat Roof'd) to beat off the Assailants: Abimelech, Intoxicated with his former Success, was not Timerous, but too Temerarious; he, being Fool-hardy, went har'd to the Door to burn it also; but a Woman throws down a piece of a Mill-stone upon his Head, and breaks his Scull. There lay this Bramble Brained, and this brings in the last part of his History, i. e. his Death, described by its Concomitants, and Consequents.

First, The Concomitants. He Died desperately in his sin; his Wicked Life, ended in a Woful Death; he taketh care of his Credit, but none of his Soul; saying to his Armor-bearer, [ Slay thou me, and let it not be said, a Woman slew me: ] Yet this means, whereby he thought to smother it, did divulge it the more, 2 Sam. 11.21. N. B. Behold the Just Hand of God upon him; he had slain his Seventy Brethren upon a Stone, ver. 5. and now he loseth his own Life by a Stone; his Head had stolen the Crown of Israel, and now a Woman of Israel breaks his Head into pieces for so doing: His Sin was writ upon his Punishment.

Secondly, The Consequents of his Death; his Army immediately dispersed, not staying to take the Tower, &c. to Revenge their King 's Death, but likely were glad to be rid of such a Tyrant, who Entred like a Fox, Reigned like a Lyon, and Died like a Dog. This Cursed Bramble was fit for nothing, but as to burn others, so to be burnt itself for the wrong done to his Father: That Hainous Sin, had an Heavy Punishment; and Jotham proves a True Prophet, though it was three Years after he had uttered his Prophecy, ver. 46, 47, 48, 49, 50. to the end.

Judges CHAP. X.

JUdges the Tenth relateth Israel 's Relapsing and Repenting in general; for they enjoyed Peace under their Seventh Judge Tolah, and under their Eighth Judge Jair; but after them they Relapsed into Idolatry, and were oppressed by the Ammonites, &c. Therefore in this Chapter is the double State of Israel to be considered.

First, The State of their Liberty. (1.) Under Judge Tola. And, (2.) Under Judge Jair, from ver. 1. to ver. 6.

The Remarks upon this first State be, First, This Tola is described by his Parents, Ancestors, Tribe, and Seat, ver. 1. and by his Life, Death and Burial, ver. 2. He thrust not himself into this Office, as Abimelech the Usurper had done, but was raised up by God, and was accordingly qualified to Reduce Israel into Right Order▪ (when notoriously disordered by Abimelech 's Tyranny) to abolish Idolatry, (which much abounded during Abimelech 's Licentious Monarchy ) and to Restore Religion to its Native Purity, &c. Here was work enough for Tola, though he had not (as we read) any Oppressing Enemies to deliver Israel from in his Day. N. B. He beareth the Name of the first born of Issacher, Gen. 46.13. A Tribe of a sluggish Disposition, Gen. 49.14. fitter for Subjection in Couching, than for Dominion in Commanding, and not much Memoriz'd in her Men, anywhere: Deborah doth indeed celebrate them in her Song, for having Valiant Princes and People that assisted her, Judge 5.15. and David made great account of them in his Day, for their understanding in the times, &c. 1 Chron. 12.32. This Tola likely was such an one 〈 in non-Latin alphabet 〉 , by way of Eminency, who knew what Israel ought to do, and who by a prudent and pious Government, kept them from Sedition and Civil Wars, from Oppression and Tyranny, as also from Idolatry for Twenty and Three Years, while he lived in Samaria, where likewise he lay buried. ver. 1, 2.

The Second Remark relateth to Judge Jair, who was a Man of great Wealth and Worth in Gilead, having Thirty Son, that were Lord's of Thirty Cities, and that rode upon Thirty Mules of State, like Judges, or Men of the greatest Figure and Quality, as Judge 5.10. and 12.14. 2 Sam. 13.29. and 18.9. 1 Kings 1.33.38, 44. and these were all Princes Subordinate to Judge Jair.

N. B. Note well. This was not that Jair whom Moses mentioned, Numb. 32.41. for that was above Three hundred Years before this, and he had but Twenty Three small Towns (Conquered from the Canaanites ) 1 Chron. 2.22. But this Man's Sons had Thirty Cities, supposed to be the same with Addition, but now Wall'd about and Fortified, for this Judge Jair 's Honor; and therefore were called Hanoth-Jair after his Name given them by his Honorable Ancestors; and now both Increased, Beautified and Fortified in his Day. This Judge was of the Tribe of Manasseh, beyond Jordan, he Judged Israel Twenty and Two Years, appeasing all Tumults (such as had broke forth in Abimelech 's Tyranny) restoring the true Religion, and administering Justice according to God's Law. N. B. The Sequel demonstrates, that Judge Jair could not reclaim them all his Days, though he did his Endeavor. Then this Judge died, and so went to be Judged at the Tribunal of the Supreme Judge, ver. 4, 5. Hebr. 9.27.

The Second State of Israel, was their State of Slavery, after a long State of Liberty: The Lord sold them again into the hands of their Enemies: This State is described, (1.) By its Cause, ver. 6, 7. (2.) By its Adjuncts of Time, Persons, and Place, ver. 8, 9. And, (3.) By its Effects, bringing Israel to Repentance, &c. ver. 10. to 16, &c.

The First Remark hereupon is, The Moving Cause of their Bondage now was, the breaking forth of their old Itch of Idolatry, and that worse than ever, after a long Restraint; for they Worship not only Baalim, and Ashtaroth, as formerly, but they must have Cheimosh, and Molcch, and Dagon also; mean while they quite forsook the Lord, because his Service was too severe; but the Service of Idols was more Flesh-pleasing, allowing of Stage-Plays, Dancings, Comedies, Tragedies and such like Mad Merriments; and because they saw those Idol-Worshipers flourish in Wealth and Honor, while themselves were Poor and Contemptible; and lastly, because themselves were but few, compared with the Idolatrous World, therefore the Lord sold them into the hands of those, with whom they hoped to Ingratiate, by serving their God's.

The Second Remark is, 'It is said, [That Year they vexed them,] ver. 8. both the Persons vexing, and the time of their being vexed, are just matter of Inquiry.

As to the Persons vexing, it is Answered, Though the Philistines be named in ver. 7. as well as the Ammonites, to be the vexing Persons, yet in the History of Jephtab, the Ammonites were the principal Persons that vexed Israel; and the Vexation of Israel by the Philistines must be reserved to be discoursed upon, in the History of Samson, to which it properly and peculiarly belongeth; But as to the Year wherein the Ammonites began to vex Israel; though some do say, that time of their oppressing Israel Eighteen Years, began at Jair 's Death to let them know, how great the loss of a good Magistrate was by their forfeiting of him: Yet the Learned cannot concur with this Opinion, because this enlargeth the time of the Judges, beyond the just bounds expressed, 1 Kin. 6.1. So that the greatest part of Jair 's Judgeship was Contemporary with this Affliction of Israel by the Ammonites, which Jair, though a good Man, could not possibly (with all his Prudence and Prowess) redress: On the one hand Israel was now become so mad after their Idols, Jer. 50.38. that he could not work a thorough Reformation of Religion among them; and therefore God on the other hand gave a Commission to the Ammonites to correct those Tribes beyond Jordan about the fifth Year of Jair 's Judgeship; and when the baseness and backwardness of Israel was not reclaimed by sundry Deliverances from the Enemies Incursions under Jair 's Conduct; then the Ammonites passed over Jordan into Canaan, ver. 9. and sorely distressed Judah, Benjamin and Ephraim on this side Jordan, in all for Eighteen Years; because the scab of Idolatry had spread itself from the fifth Year of Jair, upon both sides of Jordan, and continued to an Horrible Increase: In the same Year that Idolatry began to break out in Israel, the Ammonites began to break in upon them; and God would not Inable Jair to deliver them from their Oppressors, but gave them up to this sad Oppression.

The Third Remark is, The Blessed Effect of this long Slavery: Hereby Israel were recovered from Relapses, and Reduced to Repentance. For,

First, They cry to the Lord, ver. 10. which no doubt they had often done before, (a Beast will cry when hurt ) but their former Cries were only the Fruits of Flesh for their own ease, not of Faith for God 's Favor. Now they cry with their whole Heart, and confessed their double Iniquity in particular, (and that with utmost Detestation) both of forsaking God, and of following Idols, ver. 10. Then the Lord was pleased to Expostulate the Case with them, upbraiding them with divers Deliverances.

( N. B. Note well. Some whereof are not Recorded in the Holy History, to show Israel had many more Favors from God's Hand than are upon Record) ver. 11.12, 13, 14. wherein the Lord Christ (appearing in an Human Shape, as he had done before, Judge. 2.1. and 5.13. and 6.23.) tells then, He would show them Mercy no more, that is, except they repent, as Revel. 2.5. and derides them for crying to their Idols, (which could not help them in their need) as Elias derided the Priests of Baal, 1 Kings 18.27. Hereupon Israel both Repents and Reforms, then puts themselves into the Hands of God's Justice, in hope of his Mercy; and though we read not that the Lord gave them an Answer of Comfort, yet 'tis said, He Repented upon their Repentance, and gave them Courage to Encamp against the Enemy, yet still want they one to head them, ver. 15, 16, 17, 18.

Judges CHAP. XI.

JUdges the Eleventh is the History of Jephthah 's Expedition against the Ammonites, the last Verse of the Tenth Chapter being an Introduction to it: Israel there was at a loss for want of a Leader; none durst, upon their Proclamation, undertake so dangerous and desperate an Enterprize, though the Principality of Gilead was promised to the Undertaker: Hereupon they resolve to send for Jephthah, (whom they knew to be excellent both for Valour and Conduct) and to stipulate with him for his Encouragement, That if he would accept of this place of a Leader, and give the first Onset, he should be their Judge and General ever after, ver. 8, 9.

The First Remark in this History of Jephthah is, this Man was Banished by his own Brethren, because he was a Bastard, and quâ talis, as Moses Law banished him out of the Congregation of the Lord, Deut. 23.2. So his Wanton Brethren do Banish him (as such) out of their Father's Family, little thinking that they should another Day be glad to be beholden to him. He flies into the Land of Tob (not far from Gilead ) where he musters up many ill-minded Men, yet manageth them well in fighting against the Ammonites that bordered upon them, wherein he had oft looked Death in the Face, and done brave Exploits in the Field, which made Israel more forward to choose him now for their Chieftain, who had so prospered in plundering the Enemy for his own and his Followers Livelihood, ver. 1, 2, 3, 4.

The Second Remark is, After this Adversity of Jephthah, is ushered in his Prosperity: The Principality of Gilead is offered to him by the Elders of Gilead upon condition that he would be their Captain in their Warring against the Ammonites, who were at this very time come forth to fight against Israel; Jephthah at first refused their offer, upbraiding them with their public Act, wherein they had corroborated the base private Act of his envious Brethren in Banishing of him, and so had thereby made his Banishment Legal: The Elders (some of whom might possibly be some of his Brethren, being Sons of Gilead, a great Man in the Country of Gilead ) answer his Objection, saying, [this pinchig necessity hath brought us to a right sense of our former oversights; we did then indeed work our own Wills without Wit and Wisdom, but now we come to make thee due Reparation: Jephthah (being Jealous through former Injuries) makes his bargain wisely, taking an Oath of them, and so accepts of being their Captain only, but not a word of being their King, because Abimelech 's Kingship had been so fatal to them, ver. 5, 6, 7, 8, 9, 10, 11.

The Third Remark is. Jephthah being now formally constituted ( by a Parliament at Mizpah) the Judge, and Supreme Governor of Israel, doth most prudently and piously Treat with the Ammonites, before he will fight them, and that in obedience to Moses 's Law, Deut. 20.10, first offer Peace; accordingly he sends Ambassadors to Expostulate with the King of the Ammonites about his present Invasion, saying, [Why art thou come to sight against me in my Land?] ver. 12. he could not have called Gilead Jabaad [his Land,] unless Israel had made him their Head, and now hath he a just Title so to term it; The King of Ammon answered his Ambassadors, That Israel were the Invaders, and not he [for he only came up to recover his own right, which Israel had robbed him of,] ver. 13. Then Jephthah Replys again by his Ambassadors, declaring that the Ammonites Allegation was no better than a loud Lye, both negando & pernegando, he denies it, and better denies it, ver. 14, 15. strenuously affirming, that the Land in question was Israel 's out of all Question, and that by a Threefold Right. (1.) By the Right of Conquest. (2.) By the Right of a Divine Donation. And (3.) By the Right of a long prescription: And more particularly, what he affirms, he also confirms by Three Cogent Arguments.

The First is, A Narrative of all the former Transactions concerning this Affair, which are Recorded, Numb. 20.14. and 21.24, 26. Deut. 2.9, 19. and 3.12, &c. unto which I must refer the Reader, all related in their proper place in the first Volume Supplement. Here Jephthah argueth, that the Israelites had nothing to do with the Ammonites at that time, but only with the Edomites and Moabites, ver. 16, 17, 18.

His Second Argument was drawn from the Justness of Israel 's War against Sibon, &c. ver. 19, 20, 21, 22.

And his Third Argument was from [ That the God of Israel gave it to Israel, which he amplifies from the lesser to the greater, according to the Law of Nations, arguing, If Ammon absurdly and ridiculously ascribe the Land of the Zamzummims, as given them by their fondly reputed God Chemosh.

N. B. Note well. Whereas indeed an Idol is nothing, 1 Cor. 8.4. Jerem. 10.5, 15. and therefore can give nothing; but it was the true God, that gave them that Land for Lot 's sake, Deut. 2.9.19. However, this was Argumentum ad Hominem (as 'tis called in Logic ) a prevalent Plea to them that had this Impious Opinion of an Idol. How much more may we (saith he) receive thankfully, and defend valiantly that Land which the Lord Jehovah giveth unto us? ver. 23, 24. and then he backeth all his Three Arguments.

First, With an Instance in Balak, saying, [ Hast thou better Right, to this Land, or more Power and Policy to maintain it, than he, who never made any claim to it, nor strove with Israel to recover it from them, though Sihon had taken it from him, or his Predecessors? Numb. 21.24, 26. and 22.2. Deut. 23.4. Josh. 24.9, 10. and if the Moabites made no challenge of their Land, which Sibon had bereaved them of, after Israel 's Conquest of Sihon, &c. Why should the Ammonites challenge it now? ver. 25. And,

Secondly, He backs them with the Law of Elapsing Rights, as our Statute Law saith, [If a Debt be not claimed once in Seven Years, the Right of the Creditor is disannul'd, and the Debtor is cleared:] So he pleads here their forfeiture of their Right, (supposing they had any) by their long silence in not challenging it for about Three Hundred Years past, ver. 26. Then comes he to draw up his Conclusion from the Premises, saying, Therefore [ I have done thee no wrong, my Title is just, and my Cause is good, and with God's help so shall my Courage be, I appeal to the Supreme Judge to Judge of this Controversy; by the Success of the War, the Lord will discover that thou art the Aggressor that wrongs Israel, ] ver. 27.

N. B. Note well. No doubt but Jephthah, though a Bastard, was one that the Lord had blessed with prodigious Accomplishments, rarely all found in one Man: For,

First, He was a mighty Man of Valour, enabled to achieve Heroic Acts, both by the strength of his Body, and by the fortitude of his Mind, ver. 1.

Secondly, He was an excellent Historian, exceeding skillful in Sacred History, and in the Chronicles of Israel 's Divine Conduct through the Wilderness into Canaan, otherwise he could never have composed such a convincing Apology as is here recorded.

Thirdly, 'It is manifest likewise that he was a most Elegant and Eloquent Orator, having both fiumen & fulmen Orationis; he here doth not only pour forth a whole Flood of Eloquence, but also he plainly Thunder-struck the King of Ammon with his forcible Arguments, so that he stood as one stupefied, and could give no reply, but stop'd his Ears, and became stubborn, for the Lord had a purpose to destroy him for his Obstinacy, ver. 28. And,

Lastly, Jephthah must be a Man very eminent in Piety also, which did indeed sanctify all his other high Endowments (as the Altar did Sanctify the Sacrifice ) and without it they had all been [ 〈 in non-Latin alphabet 〉 ] Giftless Gifts: That he was so, appeareth by his Pious Apology which savoreth of Sanctity from its Prologue to its Epilogue, and a Divine Tincture showeth a luster in his whole Discourse, a due Veneration to the true Jehovah, running all along through it, as the Woof doth run all along through the Warf in a Web of Cloth on the Weaver's Loom, &c.

The Fourth Remark is, The War of Israel against Ammon under Jephthah 's Conduct, after the Offers of Peace were rejected: Herein he did well, and like a Pious and Prudent Prince to send his Heralds (as the old Romans did) to require Right, and to proffer Peace before he proclaimed War. Cuncta priùs Tentanda (saith the Poet) & omnia priùs experiri consilio, quàm Armis sapientem decet, saith the Comedian. It becomes a wise General to try all amicable Means for composing of Controversies by Treaties, to prevent Blows if possible; let Fighting be the last Remedy. So Wise Jephthah made his War here, which falls under a threefold Consideration. (1.) Its Antecedents. (2.) Its Concomitants. And (3.) Its Consequents.

First, The Antecedents were Two.

• 1. Jephthah 's Expedition, ver. 29. What the Lord called him to, he qualified him for; the Spirit of the Lord came upon him, and endued him with more than ordinary Prowess and Prudence, and mightily working upon his Spirit to undertake the War.
• 2. Jephthah 's Vow, ver. 30, 31. which was a Rash, Inconsiderate, and Perplexed Vow out of a Preposterous Zeal, as after is shown.

Secondly, The Concomitants: He falls upon the Ammonites, not staying till they came to him, but he passed over to them, ver. 32. broke all their Army, and took from them many Cities, ver. 33. so that they saw (when it was now too late) they had better have kept at home content with their own Country, a great part whereof they now lose, by their over-greedy Incroaching upon their Neighbors Country for Inlarging their own Territories; like the Dog in the Fable, they catch at the Shadow, and loseth the Substance; they are so beaten as beyond a Reçruit.

Thirdly, The Consequents was, Jephtab 's performing his Vow, which he had Vowed, from ver. 34. to ver. 40. In the general, Jerome saith of Jephthah here, [In vovendo Stultus, in praestando impius,] he was a Fool for so Vowing, and yet he was a worse Fool in so performing: That he did perform his Vow is most certain, ver. 39. but how and in what manner, the Doctors of the Church are divided about it, and this ushers in

The Fifth Remark about Jephthah 's Vow, What he vowed, and what he performed (which both concenters in one Question) is hard to determine.

The first Opinion is, That Jephthah did really Sacrifice his own dear and Dutiful Daughter. The Sentiments of the Fathers do generally concur in saying so; as Tertullian, Athanasius, Nazianzen, Jerome, Ambrose, Chrysostom, Augustine, Theodoret, and many more; and the Ancient Hebrew Doctors say the same, as the Chaldee-Paraphrast Onkelos, Rabbi Solomon, &c. But above all Josephus 's Words are 〈 in non-Latin alphabet 〉 ,] that is, he, Slaying his Daughter, offered her up for a Burnt-Offering: This Authority of the Ancients (both Jewish Rabbins, and Primitive Fathers, both Latin and Greek ) hath captivated the Conjectures of many late Learned Interpreters, into a concurrence with this Opinion, and the rather, because the Letter of the Scripture seems much to favor it; which saith, [Whatsoever cometh out of my House to meet me, shall surely be the Lord's, and I will offer it for a Burnt-Offering.] But,

The second Opinion is, That Jephthah did not Sacrifice his Daughter, but only devoted her to a perpetual Virginity: This likewise is the Sentiment of divers of the later Rubbins, and of many Modern Judicious Divines, above all Exceptions: It cannot assuredly be denied, that the Parties in both those Opinions, are very strong, both in their Parts and Proofs on both sides; therefore I dare not take upon me to determine the Controversy, yet do I lean to the latter Opinion, upon these Respects.

First, Because I find the Particle Vau (used in the Declaration of the Vow, ver. 31.) is no more than a Conjunction Disjunctive for [Or] and not for [And] as Gen. 26.11. Exod. 21.15.17. Levite. 6.3.5. 2 Sam. 2.19, &c. So that Jephthah 's Words in his Vow, may be read thus, [ or (and not and ) I will offer it up. ] ver. 31. meaning thus, If it be such a thing as may lawfully be offered, then will I offer it for a Burnt-Offering; but if not, it shall however be Consecrated unto God; and should it be read conjunctively for [ and I will offer, &c.] this Absurdity is introduced thereby, suppose Jephthah 's Dog had come out of Doors first to meet his Master; (as many Dogs do) after a long absence, to welcome him home after their Natural Instinct: This Unclean Creature had been an Abominable Oblation unto God, who hath expressly forbid it in his Law, Levite. 27.11, 12, 13. Isa▪ 66.3. as well as Man 's Flesh, Deut. 12.31.

Secondly, The 2d. Respect or Reason is, I find likewise the Execution of the Vow, ver. 39. is delivered in such Ambiguous and General Terms, (far darker than that, [And] for [Or] in the Declaration of the Vow ) Jephthah did to his Daughter according to his Vow, &c. where no intimation of his Sacrificing her to the Lord is given, but rather that he did Consecrate her to the Lord, as a Virgin, to serve him in a single Life, 1 Cor. 7.32. for the latter Clause in ver. 39. [and she knew no Man, ] seems Exegetical, explaining the Nature and Matter of the Vow; that Text saith not, [He did to her according to his Vow, and offered her up for a Burnt-Offering;] but it saith, [and she knew no Man] immediately after, which implies, that she lived ever after in a Devout Virginity, as her Father had Vowed, and she herself had nobly Assented.

The Third Reason is, I find also, that this Daughter did not bewail her Death (which would have been the chiefest cause of her Lamentation, had she been Vowed to Die, and that by the hands of her own Father; ) but 'tis said, [she only bewailed her Virginity upon the Solitary Mountains, ] ver. 37, 38. and not any expectation of the loss of her Life: And though it be said, That Jephthah at the first sight of his Daughter (coming with many more Maidens to sing Songs of Triumph for his Glorious Victory) immediately falls into a most passionate Lamentation, ver. 34, 35. crying out.

N. B. I have been troubled by my bad Brethren that Banish'd me, and by the Oppressing Ammonites that Warr'd against me; but now, after God hath given me a complete Conquest, I meet with my greatest Trouble of all the former by my own dear and only Daughter, which hath plainly put a damp to all the Joys of my Victory; and all because of my Vow, &c. This extraordinary pang of passionate Sorrow in Jephthah, hath indeed moved many Learned Men to believe that his Daughter was really offered for a Burnt-Offering, because had he only vowed to Consecrate her for serving God in a perpetual Virginity, he would not have sorrowed after so unspeakable a sort, Rending his Cloaths, &c.

N. B. But if it be seriously considered, How great a Blessing it was looked upon in those times to become Parents of Children, and how a Barren Womb, and want of Posterity, was then accounted a most cruel Curse, Gen. 30.23. 1 Sam. 1.6, 7. Isa. 4.1. Luke 1.7. and a dreadful Disgrace also, because such were excluded from that great privilege of Increasing the Holy Seed, and contributing to the Birth of the Messiah, who was to be Born of an Israelitish Woman; we cannot but confess, Jephthah had exceeding great cause of this his most bitter Grief and Out-cry.

N. B. Seeing Jephthah being the chief Magistrate in the Common-Wealth of Israel, had hereby all hope of living in his Posterity cut off from him, because God had blessed his two Predecessors in the Judgeship ( Gideon and Jair ) as also were his two Successors, Ibsan and Abdon, with a very Numerous Off-spring, and himself must die as good as Childless, this Danghter being his only Child, beside her having neither Son nor Daughter, ver. 34. and she now Vowed to a perpetual Virginity.

The Fourth Reason, that makes this case more dubious (as to any Sacrificing of her ) is, The Monstrous Nature of that Horrible and Unnatural, yea, worse than any Inhumane, yea, than any Belluine Fact; it seems very improbable, that such a Man as Jephthah was, so eminent for Piety, Wisdom, and Godly Zeal, and for his Paith also, (insomuch that he stands inroll'd amongst God 's greatest Worthies, and his Name Eternalized by the Holy Scriptures for his Exemplary Faith, Hebr. 11.32, &c. ) should dare to perform such barbarous and unparalleled a Massacre upon his own and only Daughter, who was a Pious and Innocent Virgin, so obsequious to her Father's Will, and such an Act of Murder, as was directly contrary to the Light of Nature, much more to the Law of Scripture, &c.

N. B. The very Heathens abhor'd such unnatural Acts, excepting only those few who were so blinded with a Diabolical Zeal, as to devest themselves of all Humanity and Natural Affection, and Sacrifice their Sons and Daughters to the Devil in Moloch, therefore assuredly the Judgment of Charity doth partly prohibit us from involving a Man of his Figure, (as above) in a deeper degree of sin, than the Scripture of Truth doth clearly charge upon him, and from aggravating his Faults with our fond and ungrounded Fancies; and the same Law of Charity doth partly command us to put as favorable and as candid a Construction upon his Action, as the Grammatical sense of the Sacred Text will warrant us, we ought willingly to entertain all Advantages, which the Word of God allows us (taking all Expressions about it by the right handle) to clear so great and so good a Father and Governor from all undue and unjust Imputations of such an Abominable Iniquity, seeing 'tis safer to be over-Credulous, than over-Censorious, and better to be blind in Charity, than to be rash in Censure; especially considering the Holy Ghost hath been pleased to leave it so dark and undetermined.

The Fifth Reason is, Suppose Jephthah had been so far Infatuated, as to make such a wicked Vow as to Sacrifice his own dear Daughter, if she came the first out of his Doors to meet him; yet when he saw this was the Result, he might easily understand, he was not bound to keep it, for Vows bind only to that which is good; and though the thing vowed seemeth good, but afterward proveth evil, yet there is no Obligation upon the Vower in such a case, save only to Repent of his Rashness.

N. B. As it was a single Sin to make that bad Vow, so it becomes a double Sin to keep it: For the first may fall out by a preposterous precipitancy; but the second must be done by a Mature Deliberation, which is always recorded as a Brand for the Aggravation of Wickedness: What is done in cold Blood, is far worse than what is acted in a pang of Passion: This was Jephthah 's case, he had the space of two Months, ver. 37. wherein to inform himself about the Unlawfulness of his Vow.

N. B. No doubt but so tender a Father was willing enough to receive Information, especially in a case wherein his Interest, yea his All was so highly concerned, and in a matter so agreeable to his own Natural and Paternal Affection: And though he was bred up a Soldier, so possibly was ignorant of the Law of Redemption, Levite. 27.3, 4. where the Male that was Vowed to God might be Redeemed for Fifty Shekels of Silver, and the Female is set at a lower valuation, because less serviceable in the public Service of the Commonwealth, than the Males of Mankind are: Now it may easily be supposed, that this Judge of Israel would have given many Hundreds of Silver-Shekels to have Redeemed the Life of such a Generous, Morigerous and only dear Daughter, as bid her Father [do to her according to his Vow,] ver. 36. and suppose his more Morose Education, in Military Matters had made him either Ignorant, or forgetful of this Law of Redemption, yet had he the Priests of the Lord and the High Priest at Shilo to consult them about so weighty a case of Conscience as this, which so mightily concerned both him and his, and so profoundly conduced either to his Weal, or to his Woe; though he a Soldier, might not know the Law of Moses, either concerning the Dispensation God gave for Redeeming Vowed Sons, or Daughters, Levite. 27.1, 2, 3, 4. or the prohibition of God, from Sacrificing the Flesh of Sons, or Daughters (which was the Abomination of the Cursed Canaanites (who were peremptores potiùs quàm parents, rather Parricides than Parents. Herein, saith Bernard ) Deut. 12.28.31.

N. B. Yet sure I am, he could not but be acquainted with the famous Story of Father Abrham, how the Lord refused his Sacrificing of his Son Isaac, though he tried him concerning his willingness to it only: However there could not be wanting some of the Priests of the Lord (whose Lips preserve knowledge, Mal. 2.7.) even in those corrupt times, that knew all those Premises, and were able to resolve his Doubts, especially the High Priest with his Urim and Thummim, at the least, considering they had the whole space of two Months time before the Execution of the Vow, wherein to consider on the case.

The Sixth Reason is, It is not Intelligible in any sound sense, how Jephthah could be invested with any such Lawful and Laudable Authority, to Sacrifice the first Person or thing, (for the Hebrew word [Asher] may be read either for [who] or for [what] ) that came to meet him in his return from the Victory: We may say, [Who gave him this Authority?] Assuredly God gave it him not. For,

First, As to things, it might have been his Ass, out of the Doors of his Stable-House, or his Dog, out of the Doors of his Dwelling-House, or any other Unclean Creature, such things were forbidden by the Law, to be Offered up to the Lord, (as above,) Levite. 27.11, 12, 13, &c. And,

Secondly, As to Persons, It might have been his own Wife, or the Wife of one in his Family, over whom he could have no color of any Rightful Power to offer them up as Burnt-Offerings, in the doing of which, he can never be excused of being guilty of Wilful Murder. Nor had he any such Parental power over his own Daughter as a Father, no nor any such Legal Civil Power, as a Judge, to kill an Innocent, and to take away the Life of his Only, Obliging, and Obedient Child, without any Offence committed by her, either to God, or Man: This had been a Wickedness with a Witness, hateful to God, and hurtful to Mankind.

Reason the Seventh, Nor could