Contemplations vpon the principal passages of the holie historie. The third volume: in three bookes. By I. Hall, Doctor of Diuinitie

Gideons Calling.

THe iudgements of God still the further they go, the sorer they are; the bondage of Israel vn∣der Iabin was great, but it was freedome in comparison of the yoke of the Midianites. During the former tyrannie, Deborah was permitted to Iudge Israel vnder a Palme-tree; Vnder this, not so much as priuate habitations will be allowed to Israel: Then, the seat of iudgement was in the sight of the Sun, now their very dwel∣lings must be secret, vnder the

earth. They that reiected the pro∣tection of God, are glad to seeke to the Mountaines for shelter; & as they had sauagely abused them∣selues, so they are faine to creepe into dennes & caues of the rocks, like wilde creatures for safegard: God had sowen spirituall seed a∣mongst them, and they suffered their heathenish neighbors to pull it vp by the rootes; and now, no sooner can they sowe their materi∣all seed, but Midianites and Ama∣lekites are ready by force to de∣stroy it. As they inwardly dealt with God; so GOD deales out∣wardly by them; Their eyes may tell them what their soules haue done: yet that God whose mercie is aboue the worst of our sinnes sends first his Prophet with a mes∣sage

of reproofe, and then his An∣gell with a message of deliuerance. The Israelites had smarted e∣nough with their seruitude, yet God sends them a sharp rebuke. It is a good signe when God chides vs, his round reprehensions are e∣uer gracious forerunners of mer∣cie: wheras his silent conniuence at the wicked, argues deepe and secret displeasure: The Prophet made way for the Angell, reproofe for deliuerance, humiliation for comfort.

Gideon was threshing Wheat by the Wine-presse. Yet Israel hath both Wheat and Wine, for all the incursions of their enemies. The worst estate out of hell, hath either some comfort, or at least, some mi∣tigation;

in spight of all the ma∣lice of the world, God makes se∣cret prouision for his owne. How should it be but he that ownes the earth, and all creatures, should re∣serue euer a sufficiencie from for∣rainers (such the wicked are) for his houshold? In the worst of the Midianitish tyranny, Gideons field and barne are priuiledged, as his fleece was afterwards from the shower.

Why did Gideon thresh out his corne? To hide it; Not from his neighbours, but his enemies: his Granary might easily bee more close, then his barne. As then, Is∣raelites threshed out their corne, to hide it from the Midianites: but now, Midianites thresh out corne,

to hide it from the Israelites. These rurall Tyrants of our time, do not more lay vp corne, then curses; he that withdraweth corne, the peo∣ple will curse him; yea, God will curse him, with them, & for them.

What shifts nature will make to liue? Oh that we could be so care∣full to lay vp spirituall foode for our soules, out of the reach of those spirituall Midianites, vvee could not but liue, in despight of all Aduersaries.

The Angels that haue euer God in their face, & in their thoughts, haue him also in their mouthes, The Lord is with thee. But this which appeared vnto Gideon, was the Angel of the Couenaunt, the

Lord of Angels. Whiles hee was with Gideon, he might well say, The Lord is with thee. He that sent the Comforter, vvas also the true Comforter of his Church; he wel knew, how to lay a sure ground of Consolation, and that the onelie remedy of sorrow, and beginning of true ioy, is The presence of GOD. The griefe of the Apostles for the expected losse of their Master, could neuer be cured by any re∣ceit but this, of the same Angel, Behold, I am with you to the end of the world. What is our glory but the fruition of Gods presence? The punishment of the damned, is a separation from the beatifical face of God; needs must therfore his absence in this life, be a great torment to a good heart: and no

crosse can bee equiualent to this beginning of heauen in the Elect, The Lord is with thee.

Who can complaine either of solitariness, or opposition, that hath GOD with him? With him, not only as a witness, but as a par∣tie: Euen wicked men and diuells cannot exclude God, not the bars of hell can shutte him out; Hee is with them perforce, but to iudge, to punish them: Yea, God will be euer with them to their cost; but to protect, comfort, saue, hee is with none but his.

Whiles he calls Gideon valiant, he makes him so. How could hee be but valiant, that had God with him? The godless man may bee

carelesse, but cannot be other then cowardly. It pleases God to ac∣knowledge his owne graces in men, that he may interchange his owne glory, with their comfort; how much more should wee con∣fesse the graces of one another? An enuious nature is preiudiciall to God; Hee is a strange man in whom there is not some visible good; yea, in the Diuels them∣selues wee may easily note some commendable parts, of know∣ledge, strength, agilitie: Let God haue his owne in the worst crea∣ture; yea, let the worst creature haue that praise, which God wold put vpon it.

Gideon cannot passe ouer this sa∣lutation, as som fashionable com∣plement,

but layes hold on that part, which was most important; the tenure of all his comfort; and (as not regarding the praise of his valour) inquires after that vvhich should be the ground of his va∣lour, the presence of God: God had spoken particularly to him; He expostulates for all. It had bin possible GOD should be present with him, not with the rest; as hee promised to haue been with Mo∣ses, Israel: and yet when God saies, The Lord is with thee, he answers, Alas Lord, if the Lord bee with vs. Gideon cannot conceiue of him∣selfe as an exempt person; but puts himselfe among the throng of Is∣rael, as one that could not be sen∣sible of any particular comfort, while the common case of Israel

laboured. The maine care of a good hart is still for the publique, neither can it inioy it selfe, while the Church of God is distressed. As faith drawes home generali∣ties, so charitie diffuses generali∣ties from it selfe to all.

Yet the valiant man was heere weake; weake in faith, weake in discourse; whiles he argues Gods absence by affliction, his presence by deliuerances, and the vnlikeli∣hood of success by his own disabi∣litie; all gross inconsequences: Rather should hee haue inferred Gods presence vpon their correc∣tion; for wheresoeuer God chasti∣ses, there he is, yea, there hee is in mercy. Nothing more proues vs his, then his stripes; hee will not

bestow whipping where he loues not. Fond nature thinks GOD should not suffer the wind to blow vpon his deare ones, because her selfe makes this vse of her own in∣dulgence; but none out of the place of torment, haue suffered so much as his dearest children. Hee sayes not we are Idolaters; there∣fore the Lord hath forsaken vs, because wee haue forsaken him: This sequell had been as good, as the other was faultie; (The Lord hath deliuered vs vnto the Midia∣nites, therefore hee hath forsaken vs:) Sinnes, not afflctions, argue God absent.

Whiles Gideon bewrayeth weak∣nes, God both giues him might and imployes it; (Goe in this thy

might, and saue Jsrael.) Who wold not haue looked that God should haue looked angerly on him, and chid him for his vnbeliefe? But he whose mercy will not quench the weakest fire of grace, though it be but in flax, lookes vpon him with compassionate eyes; and to make good his owne word, giues him that valour hee had acknowled∣ged.

Gideon had not yet said, Lord deliuer Jsrael: much lesse had hee said, Lord deliuer Israel by my hand. The mercy of God preuents the desire of Gideon: if God shold not begin with vs, we should be e∣uer miserable; if hee should not giue vs till we aske, yet who shold giue vs to aske; if his spirit did not

worke those holy grones, & sighes in vs, wee should neuer make sute to God. He that commonly giues vs power to craue, sometimes giues vs without crauing, that the benefit might be so much more welcome, by how much less it was expected; and we so much more thankfull, as hee is more forward. When he bids vs aske, it is not for that he needes to be intreated; but that hee may make vs more capa∣ble of blessings, by desiring them: And where hee sees feruent de∣sires, he stayes not for words; and he that giues ere wee aske, how much more will hee giue when we aske.

Hee that hath might enough to deliuer Israel, yet hath not might

enough to keepe himselfe from doubting. The strongest faith will euer haue some touch of infideli∣tie. And yet this was not so much a distrust of the possibility of de∣liuering Israel, as an inquiry after the meanes; Whereby shall I saue Israel? The salutation of the An∣gel to Gideon, was as like to Gabri∣els salutation of the blessed Vir∣gin, as their answeres were like: Both Angels brought newes of deliuerance; both were answered with a question of the meanes of performance; with a report of the difficulties in performing: Ah my Lord, whereby shall I saue Israel? How the good man disparages himselfe! It is a great matter (O Lord) that thou speakest of, and great actions require mightie A∣gents:

As for me, who am I? My Tribe is none of the greatest in Is∣rael; My Fathers family, is one of the meanest in his Tribe, and I the meanest in his family; Pouerty is a sufficient bar to great enterprises.

Whereby shall I? Humilitie is both a signe of following glory, & a way to it, and an occasion of it: Bragging and height of spirit, will not carry it, with GOD: None haue euer been raised by him, but those which haue formerly deiec∣ted themselues; None haue been confounded by him, that haue been abased in themselues. There∣vpon it is that he adds, I will ther∣fore be with thee; as if hee had an∣swered, Hadst thou not beene so poore in thy selfe, I wold not haue

wrought by thee. How shold God be magnified in his mercies if wee were not vnworthy? How should he be strong, if not in our weake∣nesse?

All this while, Gideon knew not it was an Angel that spake vvith him; Hee saw a man stand before him like a Trauailer, with a staffe in his hand. The vnusualness of those reuelations in those corrup∣ted times was such, that Gideon might thinke of any thing rather then an Angell: No maruell if so strange a promise from an vn∣knowne messenger, found not a perfect assent; Faine would he be∣lieue, but faine would hee haue good warrant for his faith. In mat∣ters of faith we cannot goe vpon

too sure grounds. As Moses there∣fore being sent vpon the same er∣rand, desired a signe, whereby Is∣rael might knowe that God sent him: So Gideon desires a signe from this Bearer▪ to know that his newes is from God.

Yet the very hope of so happy newes, not yet ratified, stirres vp in Gideon both ioy and thankful∣ness. After all the iniury of the Mi∣dianites, he was not so poore, but he could bestowe a Kid, and cakes, vpon the Reporter of such tidings. Those which are rightly affected with the glad newes of our spiri∣tuall deliuerance, study to show their louing respects to the mes∣sengers.

The Angel stayes for the pre∣paring of Gideons feast. Such plea∣sure dooth GOD take in the thankfull indeauours of his ser∣uants, that he patiently waites vp∣on the leysure of our performan∣ces. Gideon intended a dinner, the Angel turned it into a sacrifice. He whose meat and drinke it was to doe his Fathers will, calls for the broth and flesh to be poured out vpon the stone; And when Gide∣on lookt hee should haue blessed, and eaten, hee touches the feast with his staffe, and consumes it with fire from the stone, and de∣parted. He did not strike the stone with his staffe (For the attrition of two hard bodies would natural∣ly beget fire) but hee touched the meat, and brought fire from the

stone: And now whiles Gideon saw and wondred at the spirituall act, he lost the sight of the Agent.

Hee that came vvithout intrea∣ting, vvould not haue departed without taking leaue, but that hee might increase Gideons vvonder, and that his wonder might in∣crease his faith. His salutation therefore was not so strange as his farewell. Moses touched the rock with his staffe, and brought forth vvater, and yet a man, and yet continued vvith the Israelites. This messenger touches the stone vvith his staffe, and brings foorth fire, & presently vanishes, that he may approue himselfe a spirit. And now Gideon, when he had gathered vp himselfe, must needes thinke,

Hee that can raise fire out of a stone, can raise courage and pow∣er out of my dead breast; He that by this fire hath consumed the broth and flesh, can by the feeble flame of my fortitude consume Midian.

Gideon did not so much doubt before, as now he feared. We that shall once liue with, and bee like the Angels, in the estate of our im∣potencie thinke we cannot see an Angel, and liue. Gideon was ac∣knowledged for mighty in valour, yet he trembles at the sight of an Angel. Peter, that durst draw his sword vpon Malchus, and all the traine of Iudas, yet feares when he thought he had seene a spirit. Our naturall courage cannot be are vs

out against spirituall obiects. This Angel was homely & familiar, ta∣king vpon him for the time, a re∣semblance of that flesh wherof he would afterwards take the sub∣stance; yet euen the valiant Gide∣on quakes to haue seen him: How awfull and glorious is the God of Angels, when he will be seen in the state of heauen!

The Angel that departed for the wonder, yet returnes for the comfort of Gideon; It is not the wont of God to leaue his children in a maze, but hee brings them out in the same mercy which led them in, and will magnifie his grace in the one, no lesse then his power in the other.

Now Gideon growes acquainted with God, and interchanges pled∣ges of familiarity; He buildes an Altar to God, and God conferres with him; and (as he vses where he loues) imployes him. His first task must be to destroy the god of the Midianites, then the Idolaters thē∣selues. Whiles Baals Altar & groue stood in the hill of Ophrah, Israel should in vaine hope to preuaile: It is most iust with God that iudg∣ment should continue with the sin, and no less mercy, if it may re∣moue after it. Woldst thou fain be rid of any iudgment? Inquire what false Altars & groues thou hast in thy heart; down with them first.

First must Baals Altar be ruined ere Gods be built, both may not

stand together; The true GOD will haue no societie with Idols, neither will allow it vs. I doe not heare him say, That Altar & groue which were abused to Baal, conse∣crate now to me; but as one whose holy ielousie wil abide no worship till there be no idolatry, hee first commands down the monuments of superstition, and then inioynes his owne seruice; yet the wood of Baals groue must be vsed to burne a sacrifice vnto God: When it was once cut down, Gods detestation, & their danger ceased. The good creatures of God that haue beene profaned to Idolatry, may in a change of their vse, bee imploy∣ed to the holie seruice of their Maker.

Though some Israelites vvere penitent vnder this humiliation, yet still many of them persisted in their wonted Idolatry. The very houshold of Gideons father were still Baalites, and his neigh∣bours of Ophrah were in the same sin: yea if his father had been free, what did he with Baals groue and Altar? He dares not therfore take his fathers seruants, thogh he tooke his bullocks, but commaunds his owne. The Master is best seene in the seruants: Gideons seruants (a∣mongst the Idolatrous retinue of Ioash) are religious, like their Ma∣ster; yet the mis-deuotion of Ioash, and the Ophrathites was not obsti∣nate. Ioash is easily perswaded by his sonne, and easily perswades his neighbours, how vnreasonable it

is to plead for such a god, as can∣not speak for himselfe; to reuenge his cause, that could not defend himselfe. Let Baal plead for him∣selfe. One example of a resolute onset in a noted person, may doe more good then a thousand se∣conds in the proceeding of an ac∣tion.

Soone are all the Midianites in an vprore to lose their god; They need not now be bidden to muster themselues for reuenge: hee hath no religion that can suffer an in∣dignitie offered to his God.