Mischief to Israel might perish by the Sword of Israel among the perishing Midianites who as some say sinned that unpardonable sin against the Holy Ghost because so much Light in God's Mysteries was given to him as above Thus as Shimei sought his Servants and lost his life so Balaam did by seeking his Wages c. He who had said God sees no sin in Jacob now saith They have sinned and now may be cursed and conquered yet God bafflies him herein and disappoints his own desire of dying the death of the righteous he dying among the wicked as Ezek. 32.27 28. Oh that God would cause the false Prophets and the Vnclean Spirit for whom they act and by whom they are acted to pass out of our Land according to his Promise Zech. 13.2 The Sixth Remark is The great Spoil and Prey both of things Animate and Inanimate which those Conquering Israelites the twelve thousand Souldiers obtained from the whole Nation of the Conquer'd Midianites v. 9 10 11. as appeareth more largely by the distribution thereof v. 32 33 34 35. wherein one half of the Prey was given to the twelve thousand Souldiers who had hazarded their lives in the War and the other half to the vast body of Israel that staid still in the Camp v. 25 26 27. So that tho' the two parts of the Prey were made equal yet the two Parties betwixt whom they were divided were very unequal for the twelve thousand Warriours had one half of the whole Prey whereas the other half was divided among almost six hundred thousand that warred not in this Expedition David did indeed decree another Order of Division concerning the Spoils of War as his part is that goeth down to the Battel so shall his part be that stays with the stuff they shall part alike 1 Sam. 30.24 25. where that Case was differing from this for there First David's Men did go forth with minds prepared to fight but being wearied with their March sat down to refresh themselves that after a little rest they might also fall on upon the Enemy Secondly Their staying with the Carriages so nigh the Enemy did expose them to the peril of their lives as well as if they had fought yea sometimes such are in greater danger than they that manage the Battel where the Enemy is more Covetous than Valorous and wheels about to plunder the Carriages c. The Seventh Remark is Israel's Army did also burn down all the Cities of Midian and all their Castles v. 10. which the Chaldee expoundeth their Temples being places of their Idolatrous Worship and Houses of Heathenish Adoration c. Two Reasons may be rendred why those were thus destroyed The First is Lest they should make use of those places again at another time for their Superstitious services for this Cause our Henry the Eighth demolished so many Monasteries saying Corvorum Nidos esse penitùs diruendos ne iterùm Corvi ad Cohabitandum convolent those Crow-Nests were utterly to be destroyed lest the Crows should rally again and flye together to a farther employing them for their foul work The Second Reason is rather Lest Sloth or Avarice should have drawn any of the Israelites to roost themselves in any of those Crow-Nests and thereby neglect to pass over into the Land of Promise therefore their Cities Castles and Temples were all destroyed The Eighth Remark is The Expiation of the Conquerours from their Ceremonial pollution contracted by blood-shed from v. 13 to 25. As Melchisedeoh met Abraham returning from the slaughter of the Kings Gen. 14. so Moses meets those Children of Abraham returning from the slaughter of these Kings of Midian to Congratulate their return with Victorious Revenge and to receive a Rich Present for the Camp that went not out from the hands of those Conquerors v. 12 13. yet this stop'd not Moses's mouth as Bribes do too many Judges Hos 4.18 c. for he was wroth with the Captains for saving the Women alive saying that these were the tempting tools by Balaam's Counsel unto Israel v. 14 15 16. Tho' Moses was the meekest Man upon Earth in his own Matters yet was he blessedly blown up with zeal notwithstanding his transport of joy for the Victory in the matters of his God the Lord of Hosts to whom belonged the Victory Psal 98.1 he was a Lamb in his own Cause but a Lion in God's Holy Zeal is the Cream of all the Affections from hence he passed the Sentence saying Have ye saved those alive by whom ye so lately sinned and so lately suffered let all those Women who have known Man be killed v. 17. This was the first part of the Expiation which seemeth to have Cruelty in it that all those Captive Women who had known Man should be slain after quarter was given them but 't is probable the Souldiers had spared those Women not taking notice either of God's Command for sparing the Women c. Deut. 20 13. or they had no notice that this War was God's Vengeance upon the Women for their being so mischievous to the Camp of Israel Beside Women and Children being unable for War are not feared to fight the Conquerours and therefore are usually spared But Moses in this case might have a Warrant from God to give out this Command justly since all these by their sin are liable to God's justice at all times and are to give up their lives by what kind of death the Lord pleaseth God is the Lord both of life and death and can do nothing unjustly being justice it self and their little ones must be slain as a punishment to their Parents for their heinous wickedness and lest they should live to revenge their Parents slaughter but they reserved the Virgins whose Virginity might be known 1. By inspection of Matrons on the Tokens Deut. 22.15 17 c. 2. By their Age non apta Viro. uncapable to receive Man 3. By the Revelation of God 4. A probable Conjecture and no moral certainty was requisite yet this is one of Solomon's Secrets Prov. 30.19 Those Virgins were reserved either for Wives if Converted or for Servants or for Slaves to be sold c. The Ninth Remark is The second part of the Expiation which is purely legal as the former was seemingly cruel here Persons and things were purified by Ceremony only and herein appeared more Mercy than Cruelty from v. 19 to 26. War tho' lawful and taken up upon God's Command as this was yet v. 19. shews from God it hath a polluting property at least a Ceremonial uncleanness contracted by him that killeth as well as by him that toucheth the Party killed Numb 19.14 which should teach all Men not to have feet swift to shed blood Rom. 3.15 and things taken Captive as well as Persons must be purified v. 20 c. Beside the common Ordinance of Purifying by the water of purification Numb 19.9.12 15 19. Eleazdr here declares from God a particular law of purifying by fire those Vessels
or Mother and all the People shall say Amen Deut. 27.16 Prov. 30.11 17. and many other Scriptures The Fourth Remark or Remarkable means whereby Jacob obtain'd the Blessing was the mutual diligence of the Mother and Son in the use of the most commodious means tending to that end Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratia gratiam parit there was a Reciprocation of Affections betwixt the Mother and the Son and no love was lost between them The Mother overhearing what Isaac had said secretly to Esau proposes this project to Jacob for preventing the design and for pre-occupating the Blessing that it might be placed upon the right Object according to Gods Oracle v. 6. Gen. 27 and she injoins her Son in all filial Obedience to her Maternal Commands v. 8. he obeys yet not until his Objections which she thought not of were answered v. 11 12 13 15. In Rebekahs project for her purpose aforesaid there be three particulars First the Means prescribed that Jacob should take two Kids of her Dressing which Rupertus makes to be the Two Testaments as he doth by Blind Isaac represent Carnal Cardinals selling Spiritual Blessings for Temporal Morsels that the daintiest Bits might be pick'd out of both and that if the one were not dressed up pleasing to Isaac's Palate the other might be Rebekah knew her Husbands Diet and could Dish up what was delightful to his Tooth and Tongue ver 9. Wives ought to please their Husbands 1 Cor. 7.34 and Oh that we could bring Savoury Meat to our Maker who is our Husband Isa 54.5 and to our Father as we are his Children that he might bless us He hath said That he will eat our Honey-comb with our Honey Cant. 5.1 Crust and Crumb he will take in good part our sorry performances which come from sincere Hearts and such as regard not sin Psal 66.18 yet will reject the fat of Rams where Hands are full of Blood and Hearts of Sin Isa 1.11 15. The second particular is The putting into practice or Execution of those projected means Jacob must bring this Dish of Kids to his Father Isaac for Venison and personate his Brother Esau in so doing Against this Jacob objects plus vident oculi quam oculus many Eyes see more than one Esau my Brother is an hairy Man my Father peradventure will feel me c. ver 11 12. Here the plain Man must act the part of a Politician and of a subtle Man Gen. 25.27 yet not without some controuls and contradictions of Conscience Jacob saw more than his Mother and therefore saith I shall seem to him as a Deceiver This teaches 1. That the Pious could be Politick as well as others were not their Wit Wisdom and Understanding over-ruled by the working of their Consciences they are not so simple or filly as the World deems them And 2. A Pious mind hath a more mind to seem so than to be so So Jacob saith I shall seem to my Father as a Deceiver though this he could not be without fear and scruple 3. Plain Piety sometimes without some honest Policy is too simple to be safe as always Policy without Piety is too subtle to be good Our Lord bids his Disciples be wise as Serpents yet harmless as Doves Mat. 10.16 The Head of a Serpent and the Heart of a Dove are two good Ingredients in compounding the best Christianity which calleth us not to a silly simplicity and sheepishness to suffer every Crow to pull all the Wool from off our Backs when 't is in the power of our Hands to Right our selves in a right way both of Law and Gospel Christianity allows us as much of the Serpent as of the Dove A Serpents Eye is a singular Ornament in a Doves Head The Dove without the Serpent is caught easily the Serpent without the Dove doth Sting Mortally when Piety and Policy are well matched together this makes themselves secure and many safer from casting themselves into needless dangers All its Activity is Dove-like that Flies Provokes not the Hawk nor Projects Revenge 4. Policy is never matched aright with Piety but when 't is manag'd in such Means and Methods as are manifestly Subordinate and Subservient to the declared Will of God all the wicked Wits and Wiles of evil Men are indeed Subservient to the secret Will of God who doth order Mens most crooked ways of wickedness to a right and straight end for his own Glory The secret Will of God is no rule for Man to walk by for we may cross Gods secret Will and do well as David did in praying for the Life of his Child 2 Sam. 12.16 18. though God had decreed yea declared ver 14. it should die and Men may serve the secret will of God and do ill as Judas and the Jews did in Betraying and Crucifying of Christ Acts 2.23 God over-rul'd their worst of Actions for his Best of Ends the Redemption of the World This Subserviency to Gods secret Will will not warrant Humane Actions But Rebekah's project here was Subordinate to the declared VVill of God and her policy here was not only from a strong Affection to her Son but also from a strong Belief of Gods Oracle Gen. 25.22 23. which made her have such a strange Opinion of the success of her project saying to her scrupling and curse-fearing Son Upon me he thy curse Gen. 27.13 which she could not have so boldly spoken without a firm Faith upon the Promise and a real reliance upon the Oracle of God Though the Methods she took to deceive Isaac might be of her own devising rather than of Gods directing for setting him to the Rights that he might comply with not cross and contradict Gods revealed Will. ☞ Christians are frequently call'd the Meek so Mat. 5.5 and in Psalms and Proverbs often overcoming envy and ill-will more by patience than by pertinacy committing their cause as Christ did 1 Pet. 2.23 to him that judgeth righteously hereby with honest Naboth they come to be Sworn out of their Patrimony yet that place assures us there 's nothing lost by meekness for it both pronounces the meek blessed Ones and promises they shall inherit the Earth so much as God sees good for them and leave it to their Posterity Prov. 13.22 As Heaven is taken by violence Mat. 11.12 so is the Earth by meekness God loves no Tenants butter and he is the great Landlord Psal 115.16 nor grants longer Leases to any than to the meek whereas frowardness forfeits all into the Lords Hand Abraham makes a meek Remission of his own right of choice unto his Nephew Lot Lot taketh it and behold Lot is crossed in that which he chose but Abraham is blessed in that which was left him God never permits any Man to lose by meekness Objection the first Why did not Rebekah and Jacob shew meekness in committing their cause to God in the Contract 'twixt Isaac and Esau Answer 'T is answered This meekness of Christianity is a
raise themselves to an equality upon his ruine c. The 3d Remark is The event of this murmuring while meek Moses is dumb God speaks in his behalf and while he was deaf God hears and stirs v. 2 3 4. No doubt but this was a great exercise of Moses's patience to be thus traduced by his own Sister and Brother To be derided by Egyptians is threatned as a misery Hos 7.16 but to be reproached by those that are Professors of the same Religion with our selves is far more grievous Zedekiah feared more to be mocked by the Jews than by the Caldeans Jer. 38.19 However meek Moses was a Lamb in his own Cause yet knew how to be a Lion in God's Cause How blessedly blown up was he with a Zeal for God in the case of the Golden Calf and what a stomach shews he in that matter Exod. 32.19 c. But God comes as a swift Witness Mal. 3.5 pleads the part of this silent Sufferer The Lord spake suddenly v. 4. not only as a sharp revenger of his Servant's injuries for wrong done to an Embassador reflects upon the Prince that sent the Embassage but also to prevent all surmises that God came at Moses's complaint to him and seeking revenge the Lord hearing and seeing all that was said and done by those Murmurers and being highly displeased immediately all the three both the Parties offending and offended are judicially Summoned to appear before the Great Judge to the Tent of the Congregation not before the People from whom Aaron's folly must be concealed and then the Judge speaks to the Offenders out of the Cloud as from the Throne of his Glory v. 4 5. Wherein He First Accuseth the two guilty Persons saying Why were ye not afraid to speak against my Servant Moses ver 8. Secondly He vindicates innocent Moses and absolves him v. 6 7 8. preferring him not only above Miriam and Aaron but also universally above all the Prophets Thirdly He passeth the Sentence of Condemnation upon the Offenders v. 9 10. Fourthly The Execution of the Sentence followeth God departs with the Cloud the sign of his presence then woe to them from whom God departs Hos 9.12 all evil comes in as by a Sluce Leprosie rushes upon Miriam a proper punishment of pride c. yea the worst sort and most incurable Leprosie 2 King 5.27 and Exod. 4.6 nor was this all her punishment she must have Banishment also for seven days She was punished for her Pride both in her Body and in her Honour 't was a great disgrace to her to be Excommunicated so long out of the Camp and Congregation This Banishment was a Civil Death as the Law of Nations terms it and her Leprosie made Aaron look upon her as under a natural Death also v. 12. so compareth her to a dead abortive Birth whose flesh was half consumed with this fretting Leprosie Inquiry Why was not Aaron likewise plagu'd with Leprosie Answer First She was first in the fault and likely a mover of Aaron to it Secondly Aaron escaped saith Chrysostom for the Dignity of the Priesthood which was now newly instituted and it would have been a great dishonour to that Order in that legal Worship if the first High-Priest had been made a Leper which would have excluded him from his Ministry who should by his Office be always at hand in the Tabernacle Thirdly But seeing the first Institution of the Priesthood did not secure Nadab and Abihu Levit. 10.1 2 c. a better Reason must be found that Miriam was more passionate and peremptory in her reproofs of Moses and in her reproaches against him than Aaron was But Fourthly The best Reason is that Aaron met God by Repentance and so disarm'd his indignation and thereby redeemed his own sorrow so remained to interceed for his Sister The 4th Remark is The removal of this Remora and Rub that retarded Israel's marching from this Station and the gracious withdrawment of Miriam's double punishment 1. By the intercession of Aaron to Moses and 2. By Moses's Intercession to the Lord in her behalf ver 11 12 13 c. First Aaron cryes to Moses Alas my Lord c. God was now gone in the Cloud not forward as a sign of Conduct but upward from off the Tabernacle where it usually resided aloft in the air and probably disappeared for that time as a Testimony of Divine displeasure gainst Miriam's unclean Leprosie beside had the Lord been present in the sign of his presence Aaron was how conscious of his own unworthiness by his being an Abettor of Miriam's sin to make any immediate address to God therefore requests Moses to mediate for Miriam to teach us both to present our Prayers to God by the Mediation of Christ whom Moses here Typified and also when our own Key of Prayer is become rusty we must make use of the Key of others Favourites of Heaven who live with us on Earth to open the Cabinet of God's loving kindness to us and ours and though Aaron was the Elder Brother and High-Priest yet here he maketh his Request to Moses honouring him with the Title of His Lord Hebr. Bi Adoni confessing their sin and craving pardon which made amends for his former fault he begs his younger Brother's intercession for their Sisters Cure Hereupon Moses like a loving Brother passing by past affronts and injuries which is the most Noble kind of Revenge prays earnestly to the Lord for healing his Leprous Sister as one much afflicted with her affliction He cryes Ael Na repha na Oh God of Might and Mercy as that word signifies heal her I beseech thee c. To which God returns this Answer v. 13 14. Had her Earthly Father spit in her face a sign of anger shame and contempt Job 30.10 Isa 50.6 Mat. 27.30 she should be sorrowful for it seven days the time that Lepers were shut up by the Law c. Levit. 13.4 5 21 26 and 14 8. and Numb 19.11 c. how much more when her Heavenly Father had put this stamp of shame upon her Table of Beauty defiling the face of his undutiful Daughter with such a loathsom Leprosie She shall be shut out of my Church seven days that her sorrow for her sin might be sound and soaking This was a perfect pattern of Impartial Justice against Sinners without respect of Persons for Miriam tho' a Prophetess and Vzziah tho' a present King must thus be separated for their Leprosie Numb 12.14 2 Chron. 26.20 21. both must be ashamed to be seen and shut out from Church-Society When this time of seven days justly inflicted for Miriam's humiliation and purgation was expired she was restored to the Church N. B. And this was done without the Ceremonial expiations prescribed in the case of Leprosie Levit. 14. because her Cure was as Miraculous as her Disease and therewithal her restoring to Society as Authentick as was her separation from it for God's healing her by a Miracle from so sore and
may well be supposed that Joash might threaten with Punishments from God as well as from himself telling them in Defence of his Son That God had appear'd to his Son and had commanded him to do all that he had done and that it was their Worshiping of Baal for which God had punished them by Midian's Tyranny seven years and that if they persisted therein still God will punish us seven times more c. It is usual in Scripture to give only some short hints of those things that were more largely discoursed But his Third Argument is From the Office of Baal himself by an Ironical Concession saying If Baal be a God let him plead for himself as the God of Israel hath done often times when any Indignity or Injury hath been done to him as when Nadab and Abihu offer'd strange fire Levit. 10.1 2. and in the case of Corah and his Accomplices Numb 16.31 35 c. The sense of his saying thus was this If Baal have such a Divine Power as you imagine then is he able to maintain his own Honour to right himself and to revenge the Wrongs offered to him so needs none of you to plead his Cause but if he be only an idle Idol and Image then is he not worthy to be Worship'd and defended by you who is unable to defend either you or himself such as dare any farther to plead for so silly a God as could not protect himself deserveth to die for their own Folly and Impiety The Tenth and last Remark in this Chapter is Gideon's undertaking to deliver Israel from the Tyranny of Midian from ver 33. to the end No sooner had Joash thus prudently stop'd the rapid Torrent of the Rabble's Fury with those Three forcible Arguments afore-mentioned but he Knights as it were his Son with an honourable Title calling him Jerub Baal that is let Baal plead against him that hath broke down his Altar this Name of Honour was given to Gideon by his Father as a Memorial of his Sons Noble Exploit and to Stigmatize Baal with this black brand of Infamy a fair caution for those foul Successors that would needs Worship Baal in after Ages Gideon's undertaking Israel's Deliverance is described First By the occasion of it the Midianites and their Confederates made a new Invasion as far as Jezreel ver 33. where the Kings of Israel afterward had a Royal Palace 1 Kings 21.1 and not far from Ophrah where Gideon dwelt therefore well might he fear their sudden coming upon him to surprize him but this proved the unhappiest time to the Enemy now to invade Israel when Gideon had begun a Reformation in the Land ver 25. c. N.B. He began at the right end first to abolish false Worship and then to set up the true Worship seeing there can be no Concord betwixt Christ and Belial betwixt the Temple of God and the Temple of Idols 2 Cor. 6.15 16. and if we will serve God the Service of Baal must first be rejected 1 Kings 18.21 Gideon's suppression of that Superstition and Idolatry which caused God to give Israel up to Midian's Tyranny and his begun Reformation of the true Religion must needs make him more couragious and consident of Victory for hereby a door of hope was opened in order thereunto A good Cause a good Call and a good Conscience could not but breed a good Courage in him all these are needful in Civil Sacred yea and in Military Undertakings more especially because they carry their Lives in their Hands and by these they die in peace though they die in War as many good Men do The Second part of the Description is by the efficient Cause namely the Spirit of the Lord came upon him and cloathed him as the word signifies with extraordinary Wisdom Zeal and Magnanimity ver 34. this was a rich addition to that Courage he had from the goodness of his Cause Call and Conscience and hereby the Qualifications of a Judge of Israel did so shine forth that even the Men of Abiezer those of his Father's Houshold ver 27. who were so corrupted with the Idolatry of the times and so zealous then for Baal that he feared to acquaint them with his design of destroying Baal's Altar yet now they are so convinced that God had called Gideon to this great Work both of Vindicating God's Glory and his Countries Liberty that they are the first Voluntiers that will follow him as the person whom God had not only protected in that dangerous attempt of destroying Baal but had also pick'd him out of all the Tribes and pitched upon him by whose hands the Lord would work Israel's Deliverance from Midian Thirdly This Expedition is described by its Instruments whereof Gideon's own Family were a part Joash is call'd an Abiezrite ver 11. the first Soldiers that offered themselves willingly to be as Instruments in God's Hand for this undertaking were the Abiezrites when Gideon an Abiezrite also blew his Trumpet and when he sent Messengers to the other Tribes ver 35. they freely Muster and march up to meet him even the Tribe of Asher it self which was justly blamed by Deborah for their backwardness to fight against Sisera Judg. 5.17 God never starves his Work for want of Instruments but always stirs up those that he will employ therein and where Men are not at hand an Oxe's-Goad in Shamgar's Hand or the Jaw-bone of an Ass in Samson's Hand shall be enough The Fourth part of the Description is the Motive that bore up the Spirit of Gideon in this great Enterprize namely the confirmation of his Faith by a double Sign of the Dew and the Fleece of Wooll ver 36. to the end These Signs he beg'd of God not out of Infidelity but in all Humility not only for the corroborating of his own Courage and Confidence but also for the Encouragement of his Army now gathered together at their Rendezvous in Ophrah that they might more faithfully follow him in this Heroick and Hazardous Attempt we do not read that the Lord answered his Prayer by any words spoke to him but by Deeds he did in this double Sign which was by a wet and by a dry Fleece A proper Representation of Israel which was wet with the Dew of Divine Doctrine when all the World besides was dry and now dry when all the World besides was wet namely with the Dew of Peace answerable to the Prophet's Vision wherein he saw all the Earth sitting still and at rest but Jerusalem only under grievous Indignation Zech. 1 11 12 13. We must suppose their Floors then were not under a cover as ours are now but placed in the open Air as this floor was upon which the Fleece was laid so that nothing interposed to receive the falling Dew N.B. This Fleece was Israel which properly belonged to the great Shepherd of the Sheep Psal 23.1 the God of Israel but now alas how was Israel fleeced and sheared of their Corn and Cattel by the
B. This Repulse from Brethren and Refusal of such an Act of Mercy as is a common kindness to meer 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 favouring 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 shew it Gideon not only their Rulers as at Succoth but even the Common People also gave the like Scornful Taunt to him whereupon he threatned 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 threatned 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 sinn'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 Zeba and Zalmunna the two Kings of Midian after Ephraim had executed the other two Oreb and Zeeb and brought their Heads to him Judg. 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 Succour than he had at Succoth and Penuel however God strengthened his Men for what he call'd 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 Vincere scis Hannibal uti Victoriâ nescis 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 any thing remained that was yet undone Gideon accordingly well knew that now was his time and he took it without delay to compleat 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 Battel and so near their own Countrey 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 encourag'd them to have waged War against them but also because the terrour of the last Nights Defeat still lay with force upon them so Gideon fetch'd a compass and falls upon them on the East-side of their Army where they never feared an Enemy and their Security usher'd 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 Zeba and Zalmunna after he had shewed 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 Judg 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 Conquerour 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 Judg. 6.14 15. Hereupon Gideon passeth Sentence upon them That both of them should Die ver 19. making their Murther 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 Honour of the Victory Thus Joshua had Honoured his Captains Josh 10.24 But Jether not from any neglect of his Father's Command but meerly from his own Youthful fear refused the Office N. B. Note well First The two Kings were
our Dear Jesus the one was Damned and the other Saved to shew that God will have Mercy on whom he will and whom he will he hardeneth Rom. 9.15 18. The 3d Note of observation is The Repentance and Faith of this Dying Malefactor the truth of the former and the strength and greatness of the latter may be in this manner plainly demonstrated First That he was truly Penitent is made Apparent thus 1st By his rebuking the Raillery of his Fellow-Thief saying Dost thou not fear God seeing thou art in the same Condemnation Luke 23.40 This speech clearly discovers that this Malefactor had the Fear of God upon his Heart which the other Thief wanted for which this Penitent reproved him intimating hereby that the Fear of God is the beginning of Wisdom Psal 111.10 Prov. 9.10 't is not only the Beginning but 't is also the Middle and the Ending of Wisdom A Man never begins to be Wise till he begin to fear God which is the best Wisdom and without which Rein to restrain and retain them within compass all Impenitent ones run riotously into all Extravagancies and Exorbitant Courses Thus Abraham told Abimelech Surely the Fear of God is not in this place therefore they will not stick at committing any Sin Gen. 20.11 Whereas Joseph tells his Brethren I dare not wrong you because I fear God Gen. 42.18 The same saith Nehemiah to the People Nehem. 5.15 but because the Cursed Amalekites feared not God they met Israel with Fire and Sword when they should have met them with Bread and Water Deut. 25.17 18 19. Exod. 17.8 and the Apostle saith Where the Fear of God is not before Mens Eyes Rom. 3.18 there the Throat is an open Sepulchre belching out stinking blasphemies as this Impenitent Thief did against Christ and breathing forth the Poison of Asps and bitter Cursings ver 13 14. and their Feet are swist to shed blood c. ver 15 16. Thus was it the fear of God that caused Job to commiserate those that were in misery and perishing Job 31.19 20. which because this Penitent Thief saw his Fellow-Thief did not therefore he reproved him in love to his Soul that was now almost ready to depart out of his Body by Death and just upon going to be judged by the Great God so he most seasonably exhorted him that he should not die in his Sin c. The 2d Demonstration of the Truth of this Thief 's Repentance is by his Ingenuous Confession and from his free and full acknowledgment of his own wickedness Assuredly the sense of his own sin lay with much weight upon his Spirit otherwise he would never have so taken shame to himself and so publickly before so many People as then were present have owned his own just condemnation saying just as the Church of God saith I will bear the Indignation of God because I have sinned against him Mic. 7.9 This was his hour of God's finding him when he had wearied himself all along in his ways of Wickedness Jer. 2.24 This was the time of God's love to his Soul when he had been wallowing all his life long in the polluted blood of his own Iniquity Ezek 16.8 even then was God's Promise to his Church made good to him there remembring his own Wicked Ways and Diabolical doings while he hanged in the midst of his misery and loathing himself for them Ezek. 20.43 44. even then on the Cross did he thus know the Lord c. Judging himself as receiving but his just reward his sinning he was sensible was the cause of his suffering Luke 23.41 that he might not be judged of God nor condemned with the World 1 Cor. 11.31 32 The 3d Demonstration of his true Penitency is taken from his Apology for and Vindication of the Innocency of our Saviour saying This Man though a Fellow-Sufferer with us hath done nothing Amiss Luke 23.41 who can but wonder that this poor wretch and miserable dying Malefactor should thus boldly and publickly proclaim the unjust condemnation of Jesus and speak thus confidently and conscientiously for Christ when all the Chief-Priests and so many of the People were Impudently making their Mocks at him as above and so blasphemously speaking against him N. B. Note well Some say that the other Thief Mocked Christ designedly to please the Priests that they for this meritorious fact might Interceed with Pilate for saving his Life and for taking him down from the Cross before he was dead minding himself and his own Body his bodily good only But so was it not with this good Thief he was more concerned for the Glory of Christ's Innocency which he vindicated than he was for his own bodily deliverance not much unlike Moses that Man of God and the Meekest Man upon Earth who was a Lamb in his own cause and concerns when himself was Affronted he carried meekly not speaking one Angry Word Numb 12.1 2 3 c. but was no less than a Lion in God's cause Exod. 32.19 where this meekest of Men was transported into such an high pang of Passion as to break all the Ten Commandments in one Act He was hotly Angry and brake the two Tables in pieces c. When he saw God's Glory so notoriously dishonoured by the Peoples Calf-Worship and their Gross Idolatry Thus this Thief bad not one word to say for his own Justification Yet will justifie Just Jesus to the last breath in his Body c. The Second Branch of this third Note of Observation is To demonstrate the strength and greatness of his Faith together with the Truth of his Repentance this is done thus The 1st farther Demonstration hereof is by this Penitent Thief 's Prayer for Mercy upon his Soul Luke 23.42 Lord Remember me c. This must be the Prayer of Faith and Repentance The other Thief was all for his Body and nothing for his Soul 'T is thought by some N. B. Note well That another reason of his Railing so against Christ was because he who had saved so many other Bodies from Diseases and Death yet would not save his sinful Body from the Tortures of the Cross oh how oft is God murmured at by a Wicked World because he doth not gratifie their Bodies with such and such Accommodations but this Good Thief prays not Lord Remember my Body that is let these Spikes and Nails that fasten my Body to the Cross be drawn out that I may be delivered from Death not a Word of that Nature no now is he under such a neglect of his Body here as if he cared not what became of it so his Soul might but be saved Would to God it were our care when we die to do so c. The 2d Demonstration hereof is By not only his praying being now dispossessed of the Dumb Devil for now behold he prayed as Acts 9.11 but also by his praying so humbly asking only Remembrance Lord remember me for as he was sensible of his so great sins this great