A COMMENTARY UPON THE WHOLE BOOK OF JUDGES. PREACHED FIRST AND DELIVERED IN SUNDRY LECTURES; SINCE collected, and diligently perused, and now published. For the benefit generally of all such as desire to grow in faith and Repentance, and especially of them, who would more clearly understand and make use of the worthy examples of the Saints, recorded in divine history. PENNED BY RICHARD ROGER'S PREACHER of God's word at Wethersfield in Essex. HEBR. 12. 1. Wherefore seeing we are compassed with so great a cloud of witnesses, let us cast off every thing that presseth down, etc. Whatsoever is written, was written for our instruction, that we through consolation of the Scriptures might have hope. BY WISDOM PEACE BY PEACE PLENTY. printer's or publisher's device LONDON, Imprinted by FELIX KYNGSTON for Thomas Man, and are to be sold at his shop in Paternoster Row, at the sign of the Talbot. 1615. TO THE RIGHT HONOURABLE, SIR EDWARD COKE KNIGHT, LORD chief justice of England, and one of his majesties most Honourable privy Counsel: R. R. wisheth all blessing internal, external, and eternal, from God our Father through Christ jesus. RIght Honourable, as it hath always befallen the best both Divine and human laws to be perverted by common profaneness and lewd custom: so may it be verified in all other things of like precious nature, that they could never escape the taint of human error and abuse. Witness the institution of the holy feast of Shiloh mentioned in this book: which though first was chiefly used as a memorial of God's benefits, yet in process of time grew to extreme abuse, and gave occasion to the unlawful stealing of the virgins in their dances. Nay, witness even this approvable custom of Dedicating books: which though it hath been long taken up and continued for good and respective reasons: yet hath it been of old the practice of heretics, and still is of unworthy writers to convey the poison of their books into the inferior sort, by styling and gracing them with the names of remarkable personages. Religion and Christianity, the ministery of the Word, and the Profession thereof, are things in name and nature, of the highest value: howbeit, as the fairest apple to the worm, so are these exposed to the treble corruption of error, infidelity, and hypocrisy. Semblably, the writings of Divine argument (whether upon Scripture, as this, or Treatises consonant thereto) are of singular use in the Church: yet never free from the malignity of some men. Especially such as who either out of their curiosity can endure nothing which claws not their leprous humour: or through their carelessness, profess either to meddle with no man's writings at all, or without putting difference to embrace good and bad with equal affection. For the two former of these three, (I mean the ungraciously nice, and the gracelesly sensual:) this I must say, that since the Scriptures themselves (the most solemn of all other both for matter and style) cannot relish with them: I despair that my writings should procure their appetite. Yea peradventure this work of mine will displease their dainty eyes and fingers, by the very bigness, and so prejudice their further handling. These therefore (if their disease be incorrigible) I profess not myself a cook, for to dress their diet; but rather leave them to feed upon the chalk and mortar of their unsavoury Pamphlets, while others nourish their minds with more wholesome meat: and send them to the trough and acorns, since they refuse Angels food. For the latter sort, (since there is more hope to correct their error, than the others vice) I pray to God, that with their general willingness to read, he would give them an understanding heart, to discern aright of things that differ: that the holy eye of their judgement may be, like a Musical ear in the distinguishing of sounds, and like the fining pot of the Goldsmith, in severing the gold from dross, or his touchstone in discovering of metals. Also my hope is, that such as buy new books of all sorts, may happily light upon this, among others: which if they shall do, I wish them no worse, then that the gain they reap, and the taste they get from this, may disgrace and distaste with them, all fruitless and offensive authors. Pardon me (right Honourable) if I have been over bold, in adventuring to publish these poor labours, and thrust them under your patronage. I have not sinisterly aimed at the Poet's mark, who wisheth all writers, to set a gloss upon their work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. by a glorious entrance: But partly to shroud myself in God under your authority, against the tempest and violence of all unjust censurers (such as I named before:) and partly (yet chiefly) to commend the diligent perusal of this book to all religious or indifferent Readers, by your Honour's example: persuading myself, that you will not more willingly become patron to the writer, than a pattern of the things contained in the writing itself. And, as by God's ordinance, the oil of Consecration was first powered upon the head of Aaron, yet Psal. 133. 2. stayed not there, but ran down thence upon his beard, and to the nethermost skirts of his clothing: so, I judged this order no whit preposterous, if first I presumed to power this oil (fetched out of the Lords Tabernacle) upon your Honour's head: that so from you (as the sweet showers trickling down from the hill to the valley) the fragrancy and fruit hereof might descend lower unto meaner persons. Among sundry other books of holy writ, which, in the course of my ministery, these forty years past, God hath assisted me to explain and go through with my Audience; I have (for some causes) chosen this, to leave as a poor pledge and memorial to God's Church of my fidelity, pains, and love. And, though I respected also the good and request of my own Congregation herein, into whose hearts I desire doubly to fasten the nail of wholesome instruction (which soon slippeth out): yet seeing my time is short, and my voice cannot reach beyond her usual limits, I have endeavoured with my pen to draw a long and a wearisome line, that the other defect might be supplied: looking up to him for a requital, who hath promised not to conceal the labour of our love. Heb. 6. 10. I have (Right Honourable) purposely altered the course of my writing, which formerly I have used in my Treatise. As Elisha the Prophet put his hands upon the King of Israel his 2 King 13 16. hand, when he bade him shoot: so, when we undertake the handling of Scripture, the holy Ghost allows us not to say all we can invent, but requires us to put our hands in his hands, and to apply ourselves more strictly unto his drift, then in Tractates of our own, wherein generally our scope and liberty is more large. Yet as the text hath led me, I have held myself to these two marks: The one more general to build up the Christian Reader in faith and good life: To the which end as I have already written a large Discourse, (if it have yet come to your Honour's hands) containing grounds and directions for the more easy practising and growing in them both, so now in this I have annexed lively examples out of the Scriptures to illustrate those precepts: the natural repugnancy whereof to flesh and blood might otherwise break out into gainsaying the Art itself and the practice thereof. The other, particular: to show to the diligent Reader, what use the historical examples of the old Testament (especially) do afford us: a matter in this our contemplative but cold age, little respected, and less understood. The which (such as it is) I have boldly presented unto your Lordship upon a threefold consideration. The first this: God who hath made you a principal member in this great body of our land, both in gifts personal and public, hath justly proportioned a principal place of employment for you above others. Your compliments of Nature, Art, Experience, he hath (I doubt not) accomplished with saving grace. Your piety towards God, testified by your reverend hearing his word, and reflecting itself in love upon his ministery: your sage and well managed government of civil affairs: your learning bewrayed by your judicious and assiduous reading of scholars books, and favouring their authors: all these argue strongly, that though Popery, ignorance, injustice and evil manners could well forego you, yet the Church, the Commonwealth and literature could ill want you. And the same God who hath thus enriched you, hath crowned his gifts in you, so that while you live, your Name is blessed, and at the end of this life, you shall not die undesired▪ Why hath the Almighty thus graced you? Doubtless not for yourself only, but to this end, that as the Sunbeams drawing up the sweet vapours from the earth, suffer them to fall upon their thirsty mother again, with a doubly fruitful influence: so God's talents measured out largely unto you, might entirely return their honour unto the giver with overplus. The vessel that is full, and runneth over, hath for itself, and bedeweth the earth also which is near it. And seeing the greatest goodness of the best creature cannot reach so high as God himself: therefore he expects that you drop it upon this lower region of Saints who Psalm 16. 2. excel in virtue; yea upon his Church and Gospel, (whereto he hath by letter of Attorney made over all such debts) to the promoting and advancing whereof, the advantage of your Honour and authority (besides your other gifts) is chiefly to be employed. Give me leave then (I beseech) to improve that common interest, which our Mother the Church claimeth in you, for the undertaking of this my writing. You are chief among the sons of wisdom, which is justified of all her children. Matth. 11. 19 Secondly, your Lordship knoweth well, that the Church and Commonwealth are friendly neighbours, each bordering upon other, both compassed with one wall, and both yielding Eadem sunt Ecclesiae & Civitis moenia. mutual aids & defences each to other. As outward peace could hardly be settled, except human laws enjoyed the brotherly assistance of the spiritual sword: (which is a law present when no other is, even to the conscience) So the ministry of the word should not so much prevail as it doth, (little though it do in comparison) except the pleasant dews of Hermon did So Moller and others motralize that in Psalm. 133. 3. refresh the barren mountains of Zion, I mean, except the civil sword of justice did back and authorize the same against them, who profanely contemn the word, as the smartles stroke of a leaden edge. The due observation whereof (right Honourable) hath caused me to offer you this gift, that so I (one of the meanest) might thankfully acknowledge in the behalf of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 24. 2. whole Church, that under his Majesty she hath obtained much quietness through you, and that many things are worthily done to this nation by your providence, (as sometime that evil man but not evil Orator said to a person and in a case far unlike:) which I have therefore uttered in your ear, not only for that your Honour is well able to digest your own felicity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. and merit, but that I might exhort you to excel yourself in time to come, and to bring forth most fruit in your age: remembering that it is as hard a thing to stand to the reparations of some house, as to build it out of the ground: and it hath ever biniustly questionable whether the purchase, or preserving of virtue be the more difficult. Sure it is that the Prologue and Scene of your life hitherto worthily carried, promise to the beholders a close deserving rare applause. Lastly, your place and name seemed to claim this Dedication. The book I write upon contains the most famous history of the renowned judges of ancient Israel. And God hath set your Honour in the chief seat of justice, even made you (under his Majesty our highest judge) the principal judge in our English Israel. Besides, the argument of the book (if it please your Honour to take a view of it) doth as peculiarly concern you, the precedents of these Worthies well deserving your imitation. As that Roman Captain beholding the images of his victorious ancestors, found himself inflamed with earnest zeal of equalling or surpassing them: so, I doubt not but the laying open of these jewish Captains in their lively colours, will ravish your religious spirit, with the love and emulation of their graces. And here (ere I finish) suffer me to recommend unto your Honour, two of the most heroical virtues in these Governors. The one, their invincible courage, (the Epitome of a Christian Magistrates worthiness) though josh. 1. 2. they lived in the most forlorn times, and dissolute, wherein the Idolatries and iniquities of Israel, seemed to strive with her captivities and calamities, and whether man sinning or God revenging should get the upper hand. A manifest token of the immediate warrantise of these judges from heaven; enabling and encouraging them with so incredible fortitude and success. The other (last named, but in nature first) is their admirable faith: which as the Author to the Hebrews could not Heb 11. throughout. silence in that thick cloud of witnesses, so thereby he importeth, that is generally the life whereby all Christians live; and Heb. 10. 37. especially the fortress, yea armour of proof for the Magistrate. Not only the sword of the Lord in the hands of Gedeon, Barak, Jphtah, and Samson (mentioned in this book) to fight with against their foreign enemies: but also a singular both offensive and defensive weapon, for your Honour first, and then for your inferiors in place of government, against the intestine adversaries (no less hurtful) of God, his Gospel, and our common peace. For this sword rusteth not, nor looseth her edge with time. In the desire of this happy blessing upon these my poor travels, I most humbly recommend myself and service to your Lordship, and your Honour's person and weighty affairs to the protection and direction of the Almighty. From my poor house at Wethersfield in Essex. january 20. 1615. resting Your Honour's most humbly devoted in the Lord, RICHARD ROGERS Minister of the Gospel. LECTURES OR SERMONS UPON THE WHOLE BOOK of JUDGES: and first, the entrance into them. I Confess, it is no small matter for a man to take upon him to set forth Lectures or Sermons of any part of the word of God, especially of an whole book thereof: and the rather for that it is a matter of much greater difficulty and danger so to do, then to preach them (seeing for mine own part, I would easilier be brought to preach three Sermons, then to set forth or pen one:) and beside, we see that learned men (I speak of many) who might for their excellent gifts profit many, and do the Church much good, are haraly drawn thereto. I leave their reasons to themselves: perhaps they think it a needless work to set forth more books. For mine own part, I knowing that many would read little, if there were not new books set forth, I think it to good purpose to labour in that kind: especially when the things set forth are for the quickening up of the present drowsy age. And so I testify my judgement by my writings, that I am of another mind: not for that I would dissent from learned men, or seek glory and praise by this my practice, when (to speak as the truth is) I confess freely, that Reasons of this my attempt. as I come many degrees behind them in gifts for that purpose: so I would not take upon me this exercise of writing, unless I were led to it by weighty reasons: but in the simplicity of my heart I speak it, that I set myself to this work, as I can have time and leisure from my public employment in my ministery, and other private duties, even to keep myself from danger in this evil world, as idleness, too much tampering in the world, and such like needless and hurtful business, as well as for the desire I have to benefit any other hereby: and beside, I think it better to benefit the Church while we live, being but a short time, (other may rise up after to perfect such beginnings) then to bury our gifts utterly, and so to deprive it altogether of the same by death. Also I see that every age of men hath sundry troubles annexed to it (the old as well as the young) and occasions are offered of sinning and offending God many ways by one occasion or other, which are not thought of before they come. In so much as when the danger of youth and of the former years of our life is passed with inwara peace, and without any gross and just offence to others (which yet to do is few men's cases, and rarely obtained, and not without much striving and watching to enter in at the strait gate:) yet the devil so much the more envieth our credit in the Church, and the comfort we have from God, in such an estate, especially the Ministers: and therefore he doth the more bend his force against such, that he may in their latter end disgrace them by winding them into some reproachful and foul offences: that so he may (as much as in him lieth) make their former virtues and part of life, to be ridiculous and of no account. And therefore, as I am not ashamed to confess, that I have received wonderful cause of thanksgiving to God, for his so great bounty and favour towards me (the most unworthy) in my younger years, to keep me from the infection of the time, and sins of the age wherein I have lived, (yet God be merciful to my many slips and infirmities) so I am not (I say) ashamed to confess, that I fear in this my declining age, hasting apace to the grave (as with grief of heart I have seen in many) that I may possibly, yea and that full easily, be drawn to an unprofitable, earthly, idle, and dead course of life, and thereby, to greater offending of God, and blemishing of my profession and ministery, unless I should labour to prevent it by some set labour and study, and so to hold fast that which I have received of the Lord: and that is, by the occupying and using the gifts which he hath given me, as in this kind of study, namely of writing, I may: and also if I should not endeavour to grow forward in grace, experience, 2. Pet. 3. 17. and in the knowledge of our Lord jesus Christ, (from the which a man may be easily hindered by the error of the wicked) rather than to look what I have done heretofore, I might easily flatter myself thereby, and so (at least) stand at a stay: or (which is worse) go back, and so lose my part of happiness with them that continue to the end. For I make chief account of that, having it not in fruition as yet, but by hope only: and I know it may easily and many waits be hindered and stayed, as Satan can handle the matter, and as I see many go to work. And for this cause I desire to be occupied until the Lord come, and in this manner, having more than one foot in the grave. And to the end I may tie myself to live the freer from dangerous falls and offences, while I am here a stranger and absent from home, and therefore I say, I have set myself to this kind of work, as being not able through debility of body, and lameness, to travail abroad, and help other neighbours, more than at home, by preaching, as I have done since I first began (where my labour was desired:) and by conferring much, as occasion was offered, as I used in health to do. And if any laugh at this which I have said of my fearing myself, as thinking it mere folly, I cannot do with it, neither am moved for their so censuring me: but I tell them this, that while they fear not their frailty also but count it foolishness, they hast apace to utter misery. Now for taking this book in hand, to set out my Sermons upon it, which I have before preached, though I have gone over, in the course of my ministery, many other besides this: I take this book in hand, not as making comparison betwixt it and other books of Scripture: but partly seeing no Lectures or Sermons are set out upon it, that I know, to give light and help to such as need it: and partly at the earnest desire of those that heard my Sermons on it: and if I may know and perceive my labours in this to be thought worth the setting forth, I would be willing, as much as in me lieth, to do the like in some other book. In this work, beside the people, who are not brought up in learning, who may see that their whole life may be directed hereby and may much profit by it, so I intended also in it to benefit Students and Preachers, who are not yet experienced: nor best furnished with matter for the edifying of the hearers: so that beside the fruit they may reap hereby in common with the people; so they may learn how to make use of the historical part of the Bible, and learn to draw doctrine and instruction out of the examples thereof, fit for the people (and that out of the bad as well as the good) even as well as out of other Scripture: which all have not learned to do, neither have attained unto: and therefore do oft times offer violence to the Scriptures, by making allegories of them, and so wresting them to another sense then the holy Ghost hath made of them; without which manner of handling them, they can draw none or little matter out of the most examples in the stories of them: and so beside that their doctrine is not sound gathered, so they give too fearful suspicion to the ignorant, that such parts of the Scripture are barren and dry, while they do by such shifts, and yet indirect, so hardly draw matter and doctrine out of them, when yet it is certain and clear, that they are full of sound instruction. But to come to my purpose, I will now set down some general things before I enter into the text, which may give some light to the better understanding of the whole book: such as I gather partly, by observing & laying together that which I read in it, (comparing one thing with another:) and partly out of that learned and reverend Father Master Peter Martyr, whose works neither the most private men can understand, nor many Ministers, though they may understand them, can come by, neither if they can, shall they find there, that which shall be much for their simpler hearers benefit. And first let the reader mark, how this book agreeth with all the former, from Genesis to the end of joshua, and what is the sum of them and this. Concerning the book of Genesis, after mention is made (in the beginning of it) of the creation of the world, and the generations to the flood: it doth afterward show, how God chose his people out of Abraham and his posterity, and how they were sent into Egypt to avoid the famine. In Exodus these things are the principal: how the people of God multiplied and increased in the land of Egypt, till there rose a King who cruelly oppressed and vexed them sore: and how they were delivered out of the bondage, which they were in there, by Moses: and how they had laws given them, to govern them And this last point is the sum of Leviticus also. The book of Numbers declareth their divers resting places in the desert, and their goings forward toward the land of Canaan. In Deuteronomy, Moses being to depart out of this world, and to leave the people, doth most faithfully repeat the law to the generation which came after the former, and which then lived, I mean, to the posterity of Abraham. Then came joshua and led the people into the promised land, and divided the land of the Amorites and Canaanites, which partly was subdued and gotten out of their hands, and partly remained to be conquered: he (I say) divided it amongst the twelve tribes, according to the commandment of God, after he had brought them over jordan, slain many of the Kings of Canaan, and possessed their cities and grounds in that country. This is the sum and contents of the book of joshua. After his death, (to come to our purpose) the Lord governed his people the Hebrews, being placed in that land, by judges: whom to that end he endued with excellent gifts, and by them delivered and kept the people out of the hands of their enemies, who as yet did all the days of the judges remain in great numbers to vex them. But to understand better the meaning of the word [judges] a material point in this book to be understood, though to judge signify to know the cases of such as contend, and be at variance, and to give sentence of judgement betwixt men: yet these judges mentioned in this book, had not that office, neither were called judges in that respect. But (as the word signifieth also, to revenge and to redeem out of bondage) thus did those judges deliver and redeem the people, as in this book is at large declared. (I speak● not of Samuel, who is said after, to judge them also, by deciding 1. Sam. 7. 6. and 15. controversies and civil causes) But these judges had that office assigned them of God, to deliver the people (as I have said) out of their enemy's hands, and so to judge them: and therefore were called by that name of judges, and this book that entreateth of them and their acts throughout, is called, The book of judges. And briefly to lay out the state and condition that these people, the Hebrews, then lived in: whereby the office of the judges may the better be understood: they having not yet conquered the land, were occupied (as at their first entrance into it, and after joshuas' death a while) in subduing it, and their enemies: but afterward they suffered them to remain, and become tributaries to them, and were thereby (as God saw it meet, and as need required) in great peril and misery by them, and then, because they were his people, lest they should have been utterly destroyed, these judges were raised up by him, without the election of men, to rescue and deliver them. But afterward when they were at rest, and peace, God governed them not by those judges: (therefore Iphtah, when he was desired, would not reign over them) neither had they authority over them: but he used the help of someother excellent persons, fit by their virtues and gifts for that purpose, and they ruled the people: but the judges (as I said) were stirred up by the Lord, in great dangers, brought upon them by their enemies, to be helpers and deliverers unto them, and to keep them in peace afterward, while they lined. So that these judges were not chosen by succession, as Kings: neither by the voices of the people. but were raised up by God (as we have heard) indifferently, as well out of one tribe as another: and how mean and unfit soever they were before, for that purpose: God did furnish them by and by after he had stirred them up, with most excellent gifts for that end, to the which he appointed them. And it went far better with the people while they were under them, than it did afterward, when they would needs have a King to reign over them. For they did always deliver the people of Israel out of the calamity with which they were oppressed: whereas their Kings did sometimes waste them, and bring them into captivity, and were (the most part of them) Idolaters. And although under the judges, the people were sometimes oppressed grievously by strangers, and especially under Samson by the Philistims (for why? we must know, their horrible sins deserved it, and provoked God to deal with them in that manner:) yet they were never led into captivity while they lived with them. Again, there were few of the King's good men, in Israel, not one: the judges (for the most part) were all such. A good testimony whereof, we have in the Epistle to the Hebrews: where we thus read of the commendation of them: The time would be too short for me to speak of Gedeon, Barak, Iphtah, and Samson: these the holy Ghost commendeth. And though some of them (as men) did sometime fall, yet we are to think they returned and rose up again: seeing the Scripture (as I remember) doth never condemn them. So that in respect of them, and by their help, (if the people could have seen it and made benefit of it) we may say, they lived in a golden age. Now whereas it is not so apparently to be seen, that this book doth set forth Christ unto us, in all the commendations of these judges: (who yet is the end of all books of Scripture) to such as demand about it, I answer: that Christ is not clearly set forth in any of those books of the old Testament first written: but darkly, and by types and figures, as God saw it meet for those ages: and so we are to think of this book, where the deliverances from so great enemies, as are mentioned herein, are types of that great deliverance and redemption of men wrought by Christ, out of the jaws of the devil. And let the commending of sundry of those judges by the holy Ghost satisfy us, that they could not have been good men, nor have lived by faith, as they were said to have done, if they had not believed in Christ, and been sanctified thereby. Besides, what authority shall we give to the old Testament, if they who are commended in it, to have been men of God, as divers Kings and Prophets, with many other, did not live and walk by faith, (seeing it is not expressly set down) without which they could not please God? Now the sum of this book is thus much: first, a declaration generally, of the estate of the religion and manner of worshipping God, which these Israelites used in their Common wealth from the death of joshua to Eli the Priest, (for the story of Ruth contains things done in the days of the judges, Ruth 1. 1.) and more particularly this book layeth out their sins, and Gods calling them out of them by sundry warnings and judgements, unto repentance, with many fearful examples of their revolting and turning back again: whereby may be seen how corrupt they were both in religion and manners: and this book is a lively glass (if we well consider it) of this our age. The parts of the book are three. The first setteth down the slothfulness of the Tribes in executing the commandments of God against their enemies, and the punishment threatened for it, Chap. 1. and 2. and their slothfulness is illustrated by the contrary course of judah and Simeon (who were forward to go against them) as in Chapter 1. to verse 21. is to be seen. The second part is from the 2. chapter to the 17. which treateth of the judges, and their great acts, according to occasions offered, who in their due time were raised up. The third part is from chapter 17. to the end: and setteth forth some odious and monstrous acts committed in those confused times, when there was no ordinary Governor: and therewithal, the punishments which followed. The author of this book is unknown, but yet the book is canonical, and authorized also by the new Testament. The time of the acts of it, from the death of joshua to Eli the high Priest, is gathered to be about 300, years. The end of this book (as shall better appear in the particular handling of it) is to instruct and persuade us, in this latter age of the world, to carry ourselves uprightly, and in a straight and well ordered course, both in prosperity and adversity: I mean, to hold the fear of God in both, and to keep hope and patience in and through out this our pilgrimage, with prayer and repentance: which if we do, God will be no less with us, than he was with the good people mentioned herein. The order which I purpose to observe in the Lectures upon this book, is first to give the short sum of the Chapters: then to divide every Chapter into parts, for the better distinguishing the points thereof, that they may be better understood, and more clearly seen into: thirdly, I give the sense of the verses more fully, and lay forth the doctrine with the reasons, and use thereof, though for the most part, they be not always expressly set down, which manner of handling the diverse histories of this book (as also I think the same of our preaching out of all other Scriptures) namely, that after the meaning and sense, apt and fit instruction should be drawn out, with the application to the present state, need, and use of the hearers, plainly and pitbily as may be for their best edifying I hold meetest to be used. And I weuld to God, that there were consent given thereto of all Preachers, and that this course were aimed at: I wish that every one did not follow his own private course who hath never learned any good way or order of preaching. Whereby it cometh to pass, that some fill their Sermons with the froth of their own brains, or the bare authorities of men, and least proof is brought out of the Scriptures: Also some preach darkly to the little benefiting of the hearers, not to mention all which were endless. And although for many other things I leave the consideration thereof to my reverend and learned brethren, yet in this I hope without ostentation, and arrogating ought to myself, I may be allowed to speak: in regard of the long time which I have spent in studying, learning, and practising (as I have been able) the holy exercise of preaching. And now to end these my Lectures, this I say: that beside the variety of much good therein contained, there are some points to good purpose, occasioned touching faith, and repentance: and sundry directions given how to seek the Lord when we have slipped, and how to bear trouble aright. Thus much I thought good to say before I enter into the several Sermons, even to this end, that some good light may be given, as to him that marketh duly it may appear. Now I will proceed to the text itself. THE FIRST SERMON UPON THE FIRST CHAPTER OF THE BOOK OF JUDGES. VERS. 1. And it came to pass after that joshua was dead, that the children of Israel asked the Lord, saying: who shall go up for us against the Canaanites, to fight first against them? VERS. 2. And the Lord said, judah shall go up: behold I have given the land into his hands. IN this Chapter two things are chiefly contained, The sum and parts of this Chapter. (to set down the sum of the Chapter and parts of it together:) The first is the commendation of the tribe of judah, to the 21. verse: (the cause we shall hear afterward.) The second is the setting down of the sin of the tribes that are mentioned after, in that they slothfully suffered the Canaanites to live by them, and did not expel them, and that is to the end of the Chapter. judah is commended in a double manner: first for the acts they did now at this time after josuahs' death, and they are to the eight verse: and then for that which that tribe had done before his death in the rest of the verses to the 21. The first part of the Chapter. To come to the meaning of the first 7. verses, seeing they lie together, after the death of joshua, who had been their guide and had gone before them, The meaning of the 7 first verses the children of Israel saw that they must make war with the foreign nations: for unto that day the whole land though it was promised and divided amongst them, was not yet won by them, nor conquered, but in the lot and inheritance of every tribe there were the Canaanites their enemies still dwelling and remaining. And seeing they knew they must be driven out by force and strong hand, as God had commanded; therefore they doubted not, whether they should go out against them to war or no: but which tribe should first begin, and go before, and govern the rest. And the thing was of such weight, that they went to the Lord about it, and asked of him by the high Priest before the propitiatory and Mercy seat, as the manner than was in doubtful cases, which of their tribes should begin the battle. Exod. 28. 30. And so they had an answer from him to their satisfaction, who should go up before them, and in that their attempt, God prospered them, for he had promised so to do. And judah sought help of Simeon his brother and neighbour tribe, who consented readily so to do: and they prospered in that their attempt, and had victory over the Canaanites, as is set down; together with the destruction of Adonibezek their King. Thus much for the meaning of these 7. verses in some general manner. Now we have the meaning of these verses, it remaineth that we draw from thence such instructions as are afoarded us out of them, beginning with these two former here set down: and first out of the first verse. In that this people was now constrained to look about them, and (now joshua was dead) to do that themselves for their peace and quiet, which he Doct. 1. in verse. 1. was wont to do for them: we are taught, that when chief & special persons are taken away, who were wont to bear the burden for many other, than they who were left behind, must put forth themselves, and take the more pain, and be put to greater plondges than they were before. Oh it is a great ease, if men could consider it aright, when they have others to bear the brunt for them, while they themselves may as it were, sit in peace: while our Saviour Christ was conversant with his disciples on earth, he sheilded Note. Matth. 9 11. 12 them, provided for them every way, and bore off the blows from their shoulders. As when the pharisees cavilled with them, (whereby they might easily have been discouraged) he took their part, they being too weak, and defended them. So he said to Peter a little before his ascension: When thou joh. 21. 18. wast young thou girdest thyself, and wentest whither thou wouldst: but when thou art old, another shall gird thee, and lead thee whither thou wouldst not. When Kings govern wisely and conscionably, the people sit under their vine and 1. King. 4. 25. figtree, as it was said they did, that lived in the days of Solomon, when he had about him Nathan the Prophet, Zadok the Priest, Benaiah a most worthy Counsellor, with such like. Also when people are settled under faithful and able teachers, who watch for their souls, they live (as it were) in a corner of heaven, (if they can see) who obediently sit at their feet to hear them. And so I may say of children, who have their provident and godly parents to regard their welfare, they know not what sorrow and trouble mean: for the glory of children are their fathers. And of other inferiors, while they have their good friends and governors about them, who seeth not, that they be privileged and provided for above others: but when all these fail, then beginneth the woe and sorrow of all those, whom they leave behind them: which in the unwelcome parting of couples in marriage, (the husband from the wife, or she from her husband, where true love was betwixt them, is daily seen and proved, to the deep sorrow of the longest liver of both. All this which I have said, should what on such as are so backed by others, to weigh the great goodness of God in giving them such helps, and to yield them due reverence, love, and obedience in the Lord, and to be more carefully given to every good work, while they have so great encouragements. But because the enjoying of such is made so common a matter, and a thing of no great rejoicing while they live with them: (for according to the proverb, we best know what a good thing is worth when we feel the want of it) therefore it were good for them to suppose oft times, and to put the case, that such worthy helps and friends are taken from them, and what they should then do being left without them; for as the vine wanting his rail to prop it up, runneth on the ground and waxeth wild and unfruitful: A simile. so inferiors being destitute of their godly superiors, wax degenerate, and grow out of kind, lying open to mischief as Saul did after samuel's death. 1. Sam. 28. 15. But to speak the truth (the more is the pity) this is rare and hardly to be found, that such take any great good by those helps while they enjoy them, (unless it be in things temporary, for their ease, maintenance, and seeking Note. of liberty to the flesh,) neither when they forego them, have grace to bewail the loss of them in any other respect then that which is earthly: neither do they look to stand up as they ought (in the want and room of them) with care and confidence to become lights and good examples, and to keep themselves from evil, as they were kept some of them (no doubt) by their good friends before. Such provide ill for themselves, seeing as it was with this people of Israel here, when joshua was dead, that they had a great loss, and were constrained now to look better about them than they needed to do before, even so they having now the like befallen them, must now take the burden on themselves, which was borne by others for them before. The which being so, men should make this use of such changes, to Use 1. provide and learn to want their good helps and friends before hand, and arm themselves as job did, to look for their change, when they see they must needs forego them. They should also acknowledge daily with hearty thanks to God, what a benefit they have of them, while they enjoy them, Use 2. and do all good that they may by the help of them. Which they cannot do, but they must of necessity feel the loss of them, to be very great, and see that they must now lay their shoulders to the burden, and therefore labour to be the fitter to bear and undergo it, and to want them, who were wont to stand them in so great stead. This as it is wholesome direction and advice to such as have their helpers and friends as yet remaining with them: so it is easy to see every where, what calamities they sustain, who made no such use of them, while they comfortably enjoyed them. For the which purpose, this I add, and so I end this point: oh how sweetly and to their good liking have many lived, when they had others to bear their burdens for them? as husbands, wives, subjects, children, neighbours, and other by their friends: in which benefits they who enjoyed kindly and aright, there is no doubt, but that (which is the chiefest of all) they have therewith, that God is their friend also: but seeing many depend only on them in a carnal manner, and on their living still with them, and rest not on God; therefore their props fail them, and their desolation cometh upon them, as the enemy upon an unarmed man. More particularly, we are taught hereby their example, who sought to God in their doubts for counsel and resolution, that in all our doubtful Doct. 2. cases, (which are not few) partly touching our estate towards God, and partly particular duties and actions of our special callings and conditions of life: while we remain here on earth: we should consult with and ask counsel of God for our resolution, in such manner as he hath taught us: and in no wise to conceal and bury our wants and defects that trouble us, or pass by the sins that cleave to us, or other difficulties in our dealings and business that oppress us, for so we provide ill for ourselves, even to live in ignorance and sorrow (with other inconveniences annexed thereunto) for ever after. And yet when we seek answer and resolution, we must not think, that we are enjoined of God to do it in the same particular manner that these did, by the high Priest, for that might be thought a great trouble to us, seeing there is none in these days to ask counsel for us: but we must know, that we have Moses, the Prophets and Apostles: and (by the help of them) the Ministers of God, Pastors and Teachers, to bring us Gods message and mind out of his word, and thereby to instruct us. And we ourselves, as occasion serveth, are to search the Scriptures, and answer our own doubts thereby, and settle our estate to God ward, as David did in the Act. 17. 11. Psalms oft, and namely where he saith: Why art thou heavy (O my soul) and Psal. 43. 5. why art thou so troubled within me? Still trust in God, and praise him which is the best of all. And again: whereby shall (a man yea) a young man (who doth Psal. 119. 9 more hardly overcome his passions) deny his way, that so he may prove himself blessed? he answers out of the Scripture, even by taking heed thereto as God's word teacheth. Thus I say, we are to search the Scriptures by hearing and reading them, which do reveal God's will unto us, or consult with the men and brethren whom the holy Ghost hath set over us to that end. But this is the misery of this age, nothing is to be called into question among Note. us: we think we have all knowledge, and doubt of nothing, no, not in the weightiest matters: why so, I pray you? is it because we be diligent and careful to learn, and daily to search into ourselves and into the word to see what is a miss, that we need no help of other? Nay, that is few men's care, the most are no such: but they chiefly are desirous to inquire further what the good will of God is toward them, who have most profited thereby already, and so ought other to do: who if they were not both careless how they lived, and so observe no want in themselves: and drowsy or wandering when they hear, it could not be, but where there is an ordinary ministry, they should grow much in settledness and sound knowledge: whereas we see, strangers who are not taught at home, but resort where sound teaching is, they I say, though they know as much as other, are more inquisitive and desirous to be answered in their doubts, than such as have the daily means at hand whereby they might be resolved. It were to be rejoiced for very much, if hearers of the Gospel did frequent the houses of Preachers, as they do Physicians to inquire of their bodily health: then there were some hope that they looked to live for ever, as they desire to live long here in bodily health, though that can be but for a very short season. But those days are gone, which yet I in my time have seen, when in the places, which I mean, both men women and servants would rise early to dispatch their business on the Lecture day, to the end they might repair thither, and inquire of God in the congregation, and would be as ready to take good privately also by questions to very good purpose, and necessary, when they might. About maintenance and bodily provision, how many questions (I pray you) are moved before one days or weeks work be brought to an end? and is any so ignorant, that he knoweth not, that he that mindeth his way to eternal life, hath many causes in the day and week, to ask of himself by secret questioning, whether all be well with him concerning his account making to God? But there are few or no doubts about such matters as do greatly trouble us now a days, we run on at six and leaven as the blind man casts his staff, not looking before us, that we might be safely guided. But what cometh of such rash proceeding without consulting with God, by that one example in the book of Numbers may sufficiently Numb. 14. 45. appear, when certain of the people of Israel would needs go up to fight with the Amalekites and Canaanites of their own head, not sent by the Lord: for they came out against them and destroyed them. There is another fault committed in this kind, though, I am persuaded, not with so bad a mind: but seeing it is not without great danger, I will give warning about it. And that is, when men do feel many doubts to arise, by reason of their sins, and fore trouble of conscience: but yet through fear lest they should not have an answer to their liking, or for shame, lest they should bewray their ignorance, and secrets, and so be reproached and mocked for the same, they do conceal them, till sorrow devour them for not opening their minds about them, even as water penned in, bursteth out violently Note. and doth much hurt, which in time having been let forth and vented, might have avoided it. What had become of the people in the book of the Acts of the Apostles, when they were pricked at their hearts, as with the point of a sword, if they had not come to the Apostles, and made their complaint, saying: Men and brethren, what shall we do? and yet they had Act. 2. 37. strong temptations not to open their grief to them, because they had much provoked them before, and railed on them. Therefore if any be troubled, as these were with doubts, especially in their conscience, and be in great straits and unquietness, through fear of God's displeasure and wrath, if they cannot with their own knowledge put away their trouble of mind, let them inquire of the men and brethren, whom they are well persuaded off, for resolution and comfort, as they did: who, as they have been instruments of God to prick and wound them, so are they also to help to ease them: and they need not fear (God having promised) but that they shall find rest to their souls, how impossible soever it seemed to them to be so. And this be said of the first verse. In this next it is manifest, that God gave them an answer from the Propitiatory Verse 2. or Mercy-seat: which they received by the high Priest: for so he used to do, and it was one of the ordinary means, whereby God spoke to them in those days. And he did not only so, whereby they were satisfied, (their question being answered:) but he also encouraged them to go to the work he set them about, promising them the victory in that war against the Canaanites, saying: I have given their land into the hands of judah, who shall go before the rest in attempting the war against them. Out of the which words witnessing so gracious an answer to them from God, we may clearly see, that our seeking to God in our doubts and necessities, is not in vain, neither is the labour lost in so doing. For we are to know and be persuaded, that God answereth his in their suits and demands, and indeed otherwise it were a deadly discomfort, and would discourage us much from the well doing of duty, as it maketh (we see) the wicked at their wit's end, when they being in great danger, can have no help from God, as we read it was with Saul; who, when he sought to God and asked counsel of him, to serve his own turn thereby against the Philistims, rather then to please him, and he answered him not; he in depth of sorrow complained and cried out, saying: The Lord hath forsaken me, and answereth me no more, neither by Prophets, nor by dreams. But blessed be his name, he dealeth not so with his: neither let this trouble them, (for so they will say) that although God answered this people of Israel here, when they sought to him, yet he doth not so to us now: for they are to know, that it is his promise to us, in all that we ask of him according to his will, to grant it, as well as here he answered 1. joh. 5. 14. to them in that they asked. Therefore in the Psalm he saith. Call on me in the time of trouble, and I will hear thee, and thou shalt glorify me: which agreeth Psal. 50. 15. with the words of our Saviour uttered to all his; Ask, and it shall be given you: seek and ye shall find. Matth. 7. 7. So that it is certain, that every child of God, that maketh his moan, and thus poureth out his complaint to him, shall be heard, which should not a little whet us on, and animate us to draw near to God: we having so sure a word of promise, that he will draw near to us. For in seeking to a mortal man jam. 4. 8. in our distress, though he be little above us, we know how readily & cheerfully we go about it, when we are persuaded of a good answer, and when we doubt not of his kind and loving affection toward us: and on the contrary, how hardly we are drawn to sue to one, that is alienated from us. And seeing the care thus standeth betwixt God and us, that the oftener we come to him, the more welcome we are, (for this is as true as the former speech) seeing such are most inward with him, and beloved of him, as Abraham, Moses and David, who of others repaired oftest to him, and received most of him; I say, seeing it is thus betwixt God and us, how lamentable is it, and to be bewailed, that this is not more common for men to repair to God? who if they could mark it, may easily perceive, that while they neglect to do so, they increase their trouble, and get nothing. But seeing I am entered upon this matter, I think it not amiss, to show, how three sorts offend about this. The common sort wholly neglect and omit prayer altogether: the first thinking that though they pray not, they shall speed as well, and have as good luck (for so they term it (as others shall: boldly affirming, that they see no good come of it, they: and yet in their distress they think they should pray: but then they having neither will nor skill thereto, in stead thereof, do curse and rage for that they are not helped and delivered: though some of them do utter words in their passion, the Lord hears them not, as we read, Pro. 1. Pro. 1. 20. For it is all one as if they uttered none. And though they cannot pray to God, yet they make their complaints, and moan to every man that they have acquaintance with, and that will hear them. And for them to break their minds to them that cannot help them, when yet they would so gladly find help, and to pass by him in whom there is present and sure help to be found, what folly? nay, what madness is it? for (to say the truth) God is not sought unto in any sort of such, no, not when all other shifts fail: (as I have said.) But to speak of the second sort, who being professors, a forwarder sort in religion then the former, these should pray, and that in faith, confidence, and repentance with comfort, as well as in desire of obtaining the things which they want, with patient waiting God's leisure, but even they seek not to God in this manner, which yet is the only right way of praying, that he teacheth us, or alloweth in us. For prayers made to him without these properties, are but a bare noise of words, vain repetitions, and idle Matth. 6. 7. speeches, which God abhorreth: neither may such look to receive any thing, as S. james saith: Ye ask and obtain not, because ye ask amiss. jam. 4. 3. And when they see they receive not the things they ask, even they as well as the other who are further off, do gather, and imagine, though falsely and unjustly, that prayer doth no good, and that it is but lost labour, seeing they are not heard in theirs, when they pray amiss, and so they wax more slack and negligent therein, as the other omit it altogether. And the less marvel it is, seeing even good Christians (to come to the third sort) who go far beyond both, do so forget themselves ofttimes, and are so deluded by the devil, that even they omit zealous and servant praying, and fall to pray coldly, deadly: so many vain deluzions, and allurements stand up in their way to unsettle them, and misty clouds of trouble to discourage them. And while it is thus with them, and while the flesh iustleth against all that good is (they not resisting it in time) it cometh to pass, that even they who have Gal. 5. 17. learned to pray aright, and have oft and usually done so: do yet soon decline, sometime and before they be aware, fall to pray more by custom Matth. 6. 57 and course, then heartily and aright. For we are not to be ignorant of this, that we are as well undermined and slily deceived by the malice and subtlety of the devil and our evil hearts, about our prayers to corrupt and hinder Luk. 18. 1. them, as we are in our lives to break out and be offensive therein. And we ought to mark our declinings and decay in the one, as well as our coldness and deadness in the other: for pray well and live well, and contrary. For want of the which, it goeth so ill with us as it doth, that we walk oft times Note. heavily, and cannot say that God heareth us, as it is here said of this people, that God answered them: for even after we have prayed, yet we are not satisfied, neither rest we by faith persuaded that God will hear us: which yet is one of the chiefest fruits of prayer. And thus much of God's answer to them. But yet further we are to mark, that he did not barely answer them, as he might have done, and have said only, Let judah go up: that shall be mine answer to you: but he addeth to it a gracious encouragement, which was more than they demanded, saying: I have given the land into his hands: Commonly men in their suits to their betters, ask more than they look for: thinking by that means to obtain somewhat answerable to their expectation. But God gives more than is asked, or thought needful. The which dealing of his doth add yet greater heartening and encouraging of us to prayer, when we see that he oftentimes promiseth and giveth more to us than we looked for: as the dear Saints of God have found in their time. joseph whose feet were pinned in the stocks, prayed that he might be delivered Psal. 109. 18. out of prison, whereinto he was thrust at the suit of his whorish mistress, Gen. 39 19 20. for not consenting to her unchaste request: but God not only delivered him, Gen. 41. 14. but brought him out with great honour. Esther prayed against the spiteful attempt of Haman, and that she and her people, which were also God's people, might be preserved from the deadly Esther. 7. 10. snare, which he had laid for their lives. But what did the Lord? He not only saved them, but utterly destroyed, and cut clean off, in a most shameful and reproachful manner, both Haman and all his seed. So, the woman of Esther. 9. 10. Canaan asked of Christ help for her daughter possessed with a devil: but Mat. 15. 22. he granted unto her, beside that she asked, even what she would. And we Luk. 15. 22. know, that when the prodigal son, in his penury and misery, being glad to refresh himself, and fill his belly with swine's food, desired that he might be recevied, but as a servant into his father's house: and he was entertained, and taken in as a son, and nothing of the costliest apparel, and daintiest food was thought too good for him. And whereto tend all these examples, but to encourage us, to acquaint ourselves with God, by seeking to know his will, and by oft and earnest repairing to him: assuring ourselves, that we shall not only obtain of him that which we come for in our prayers; but oft times much more, according to that in the Epistle to the Hebrews: He that cometh to God, let him know Heb. 11. 6. that he is a plentiful rewarder of them that seek him. And he hath no experience of God's loving kindness, who knoweth not, neither hath found this himself: for do we ask all particular benefits every day, which we enjoy? no, nor one of many. But we should lead a poor life, maimed, as a body wanting fingers, eyes, tongue, etc. if we received not more oft times than we ask. But to omit other things too long to stand upon, who hath not had proof of this, (a matter of greater weight) that whereas sometime, in the anguish and heaviness of his soul for fear of the wrath of God, justly provoked by his sins against him, he would have thought it happiness not to have been at all, but especially in living here, to have been freed from fear of condemnation: who (I say) hath not proof of this in himself, that he hath yet lived to see by good and infallible evidence, beside that which he desired) himself to be made assured of eternal glory? so true it is that God giveth his, more than they could ask or think: because they ask in the name and mediation of the son, whose merit and intercession is infinite. So likewise we have oft times been in the depth of other calamities: and seeking to God for help therein, we have not only found deliverance, but therewith blessings unlooked for, to our great admiration and comfort. And if God hath not given us our desire that way, yet, lest he should seem any way to come short of his promise, he hath suffered the cross to remain, till he hath made us see, and therefore to say, that it hath turned to a far greater benefit to us, then if he had presently delivered us out of it, or (which is more) then if he had never laid it upon us at all: so true it is that God giveth his more than they could look for in ask, or think to receive. This should uphold us against grudging, when at other times we think God deals too sparingly, and shortens us of our desires. But we are blind in revel. 3. 18. observing these things, because we want the eye salve of faith, which only can make us see it to be thus. But, before I leave this verse, another thing here is worthy to be marked, that he doth not only encourage us to seek to him earnestly, by the Hebr. 2. 6. like large offer which he made here to this people: but here withal, he giveth us sufficient encouragement to the work, that he setteth us about. As Psal. 1. 3. he doth here to the tribe of judah: Thou (saith he) shalt fight my battles against mine enemies, and thou among others shalt go about this work: and though this were enough to hearten thee to it, in that I command thee; yet know this for thy better encouragement, that I will be with thee, assisting and blessing thee, yea and I will also give thee the victory, by delivering them into thy hands. And for better certainty to them, he telleth them, that he hath done it already, when yet it was to do. To teach us, that if God speak the word, it should be counted all one of us, as if he had done the deed. Much like to this is that in Hebrews 6. Where Hebr. 6. 10. God is denied to do as ill masters do, that is, to take no knowledge of their servants work: no, he is not forgetful of his servants labours, nor unjust to leave them unrewarded, but telleth them before; that he will deal liberally with them. Hebt. 2. 6. Men promise much and perform little: yea many are so unjust, that they set other about their work, but they are never willing to pay them their hire, and to come to a reckoning, because they are well content to defraud them of their due, and to take their labour, in a manner for nothing. But God is a liberal paymaster, he promiseth afore hand more than we can look for: even to make us able and fit for the work, that so it may not be toilsome nor tedious unto us: beside the reward that he giveth afterwards: even as he did to josuah before, when he should lead the people at the first into the land of Canaan: he not only promised him the Ios. 1. 5. whole land, but added therewith, I will be with thee, I will not leave nor forsake thee. And this being duly considered and believed, were the strongest motive to set us forward cheerfully, not only in those duties and works of out callings, which do cause some delight, and are joined with some profit: but also in other, which require much toil and have nothing to encourage us, but this, that God commands us, and would have us go to work otherwise, and namely, both the Magistrate and Minister to do those great works required of them, with that cheerfulness and readiness, that I have mentioned: yea the husbandman and the artificer, after the same manner to set upon john 4. 34. their works enjoined them, and so likewise even servants, door keepers, and hewers of wood, and drawers of water, which are the basest services, and meanest of other callings, as also the keepers of sheep and swine, Psal. 84. 12. to be so occupied in their callings, that as long as they know they are in the condition in which they should live and serve God, and that he will be with them and bless them therein, they may abide in the same with comfort, resting upon his providence, and trusting in his promise, that they shall reap the fruit of it assuredly. And the same I would say of women, in their places and condition, and the work that they are occupied about, in brewing, baking, sowing, spinning, and such like housewifery but that I should stay to long. The which behaviour Deutr. 12. 7. so heavenly in their earthly business, would better become them, (a man would think) and should be desired and sought for of them, if they were wise: that so they might live cheerfully and peaceably: it would better become them (I say) than the life which now they lead, which for the most part, is led distrustfully, unquietly, in fretting, raging, and earthly mindedness, etc. And all because they trust not in God for success, neither believe that he will be with them to direct and help them, as also to give a good end to their labours, though they do not always attain the outward profit which they seek: God providing better for them, even in that hardness, (as they count it) that their contentation and patience, shall be a greater blessing to them, then if they had enjoyed all the commodity that might have been looked for of them. Oh woeful people, who like not their labours and work, which God alotteth and appointeth to them: but take in hand what they think good, and therein promise to themselves, as the worldly men did who are mentioned in Saint james, namely, what gain they shall have without the promise jam. 4. 13. of God: and therefore, if they be disappointed, they could find in their hearts to contend with God, for not yielding their hope and desire unto them, for though they will not be directed by him, what and how they should do: yet they will quarrel and dispute with him, if they fail of that they look for: for what else are their secret murmurings and frettings; but against him in their disappointments? Thus we see how ill they provide for themselves, who take not the work they go about from God, that so they might also prosper therein: but they are wise, and shall not repent it, who, as judah here did, desire God to teach them what his good pleasure is, to have them to do: for therein they are sure that it shall go well with them, whatsoever they take in hand. In which respect David wished the Psal. 84. 12. meanest place in God's house, that is to say, where he ruleth: rather than the greatest and highest elsewhere. Well showing by his example, that the poor who in their simplicity can make the like choice, may live far more sweetly Note. and peaceably, than the mightiest which refuse to learn so to do: and that Solomon meant, when he said: A dish of green herbs with peace, is better than a staled ox with strife. But from this and such like places it is objected, that God dealt far better Objection. with that people, than he doth in these days with us. For they in a particular doubt or trouble might go and ask counsel of God, and he gave them an answer again thereto: which if he did grant to us in like manner; then (they say) we had good cause in deed why we should serve God, as readily and joyfully, as they did: but we have no such liberty to ask in that manner: nor the like prerogative in his answering us again. To the Answer. which I say, that this liberty was granted them in one respect, (which diminisheth nothing of God's favour to us) and this it is: That people of Israel had a promise of God, that their common wealth should in some sort abide unto Christ's coming. For the which cause, when they were in great jeopardy to be rooted out by enemies, God gave them leave thus to ask of him what they should do, and he resolved and satisfied them according to the promise which he had made them, to wit, that they should not be driven out of the land: whereby they knew, that those troubles should not be (as they feared) their utter overthrow. And as for their captivity afterwards, it was but for a season, and they were at the appointed time, restored again, Psal. 126. 1. and returned into their own land. Now what great prerogative had they by such answers from God about that particular, more than an earthly benefit? They had this temporary blessing which they needed: we as we have it not, so we stand in no need of it. But we have far greater than they had, as the means of our salvation far more clearly brought to light, and this is the greatest of all benefits. And seeing we have many books of holy Scripture which they had not, especially when these things were done, which now are spoken of: as the Prophets and the new Testament, we may well allow them somewhat, which we want. And for praying to God, either about and for things heavenly or earthly, we have far more easy access to God, than they had, this one thing excepted, that they had this one liberty granted them, (as I have said.) And it would aswell appear by the fruit of our prayers, if we were zealous, and oft, and constant therein with uprightness of heart in the use of that liberty of praying, as God hath allowed Rom. 1212. compared with jam. 5. 16. and taught us to do. But it followeth in the third verse. THE SECOND SERMON UPON THE FIRST CHAPTER OF THE BOOK OF JUDGES. Vers. 3. 4. VERS. 3. And judah said unto Simeon his brother, come up with me into my lot, that we may fight against the Canaanites, and I will go with thee into thy lot; and Simeon went with him. ALthough God had promised to deliver the Canaanites into the hands of judah, yet it was not to the end they should sit idle; The sense. and wait for it: but that they being so well encouraged, should use such help thereto, as was at hand, and such whereby they might bring it to pass. And because the tribe of Simeon his brother had his possessions mixed with, and lying among the fields of judah; therefore they called him to help them, and they two mutually assisted one the other. So that there near dwelling and neighbourhood caused them to defend one the other. From their practice and example, justified by the Scripture, we learn two lessons: First, that although God hath promised any blessing to us of his own free goodness, yet it is no let to our faith to use Doct. vers. 3. all good means that he offereth us, for the effecting of the same: but rather we ought to do so, as judah here did, for as they were to join both God's promise and providence together in this action of war; so are we bound to do in all actions of peace; I mean to believe the one and serve the other, as we have seen. And we should tempt God if we do otherwise. And so we are commanded to do: When God promised help in the Psalm, yet he willeth all his to wait for it by means using, fit and like to bring it to pass: For thus he saith; commit thy way to me and be thou doing Psal. 37. 3. 5. good, and I will bring it to pass. Therefore David, when God had established the kingdom in his hands by promise, yet in the treason of Absalon his 2. Sam. 15. & 16. 34. son, he did not only provide for himself to save his life, and keep the kingdom to himself by flying, but he used also the help of Hushai the Arkite, and the sons of the Priests jonathan and Ahimaaz, to frustrate the attempts of Absolom. And when Paul had received answer from God by an Angel, that there Act. 27. 30. should not one of them that were in the ship with him, lose their life in that dangerous voyage and sore tempest; yet afterwards, when the mariners would have gone out of the ship; Paul said to the Centurion, Except these abide in the ship, ye cannot be safe. Therefore Solomon saith, that the slothful Pro. 20. 4. who will not work in Summer shall starve in Winter. David, though anointed King in Saul's stead, yet did so much the more cheerfully use means to attain it, by how much he was secured of the issue by promise: Even so we (except God should reveal his meaning to be otherwise, that is to help without means) are bound to do in all actions both spiritual and temporal: neither can we have peace otherwise, whither we enjoy our desire or not. This doctrine we have great cause to learn and mark well, for both in matters of this life, and also concerning our salvation, we must be guided by it. If in sickness, poverty, or any other bodily distress we feel cause to complain; then with our prayer of faith use we the help of the Physician; labour we diligently in our calling, and use we all other good means, as we have occasion, and as godliness will suffer, to obtain and come by that help which we want, and God hath promised. So in the trouble of mind, wherein we have large promises of Gods upholding and comforting us, repair we to the men and brethren, who as they are skilful to wound, so are Act. 2. 37. they also to heal; and God who hath promised, will thereby, and by the like means, send deliverance. And here slackness and negligence are much to be taken heed of, than the which there is no greater bane, if we by faith wait for the promise: yet there is another extremity to be avoided, as well as the neglecting of means, and that is, that we ascribe not so much to them, that we tie God thereto, so that if we use them, we imagine we cannot fail of the help we desire. In one of these two extremities, wicked men are continually holden, that either they use no means, (as they that hearing God hath elected to salvation those whom he will save; conclude, that if they be elected, they shall be saved, howsoever they live, whereas God hath predestinated the means, as well as decreed the end:) or if they use means, they attribute all to them, and nothing to God: as they who glory of their great wealth, which by their wisdom and travail they have gotten, which is to sacrifice to their nets. And thus much of the first point. The second thing that we have to learn of these men of judah, is that as Doct. 2. they used the help of their next neighbour Simeon (as they might more commodiously do then those who were farther off: so it is to instruct us, Rom. 12. 10. 20. that there should be love and a readiness to help one another, as need requireth Luk. 10. 34. 35. among neighbours, and not an unkind refusing mutually to be aiding one another, as though we could live alone on earth, because sometimes we have no need one of another; and as though Christ's charge were so little to be regarded of loving one another. The reasons why we ought to have a great care of this duty is, (besides Christ's commandment) first, seeing one time or other all stand in need of the help and gifts one of another. I to day, and thou to morrow, and God hath dealt with the societies of men as with the members of the body; giving to every member a distinct faculty, that they might all agree to the good of the whole, seeing that none could well be spared without blemish. Secondly, neighbours are set near in habitation, to the end they should be nearly knit together in affection, and be readier to help, than they who are farther off. The benefit of this, though it be greatest in trouble; yet it is in all times amiable and full of comfort. It is preserved by due and daily meeting in the public assemblies at the preaching of the word, prayer and the use of the Sacraments: also privately, as they may conveniently, by good communication, Heb. 10. 24. 25. and by kind greetings, salutations, and avoiding all wronging one another, and discourtesies, in word, deed or countenance. Whereto they Note. who will not be subject, and that readily, knowing that they nourish and uphold neighbourhood and love thereby, they show that they are willing to break off this knot. It is hindered by self-love, whiles every man regardeth himself only, or for the most part: and especially where men are more frowardly and churlishly disposed, who had need oft to remember the words of our Saviour, saying, Hereby shall all men know that ye are my disciples, john 13. 35. if ye love one another. But I cannot tell how it cometh to pass, that one man is a wolf and lion to another, (yea, even such as dwell together nearer than in one town,) by his Nabal-like churlishness, and blockish, if not mischievous, behaviour: who when they should also the more nearly be linked together, do thereby take occasion to be sooner weary one of another; to contend also, and fall out for small trifles, as there shall not want matter sundry ways, if men be not careful to prevent the same. Wherein yet this is worse; that such as are ever at jar with one or other that dwell near them, or with them, do cover their sin by answering, they agree well enough with others who are far from them. Whereas it were monstrous if we deserved bad report among them who know us not. For who seeth not that it is an easy matter to be at peace with strangers, with whom a man hath no dealings, neither cometh oft in their company? But the Apostle teacheth, that we should fetch testimony of our Christian behaviour and good conscience, not so much from them that are a far off, where weseldome come; but from them especially, with whom we dwell and converse usually and deal: for thus he saith to the Corinthians amongst whom he had lived; This is our rejoicing, 2. Cor. 1. 12. the testimony of our conscience, that in simplicity and godly pureness we have had our conversation in the world, and most of all toward you. And to draw to an end in this point also, it should be thoroughly resolved to every good Christian, not to grieve and offend the meanest that he liveth with, either by private contention, or injuring them, or by any other reproachful Note. behaviour; but to live peaceably with them, so much as in him lieth, and Rom. 12. 18. to look carefully that he do so, and offer them friendly and good measure; that so he may stop the mouths of the ill disposed, and have interest in the other: such persons when God shall visit them, to bring them on to Christian religion, and exhort them, and so to have hope to bring them to repentance, and thereby to enjoy the fruit of such wise, kind, and peaceable living with them, in love and inward comfort, which passeth understanding. But yet if any will needs break off from us, because we will not have fellowship Ephes. 5. 11. with them in the unfruitful works of darkness, and walk after the same excess of 1. Pet. 4. 4. Heb. 12. 14. riot that they do; here we must remember, that we must join speech with holiness, and no further. And (though it grieve us) forego that agreement, which we cannot lawfully hold: and we should be comforted in this, that we have sought it as much as in us lieth. Thus as I have showed God's people how to keep neighbourhood and love one with another, that they may beware of strangers, which never doth good: so I will give a watchword to the unruly and disobedient, of their gross and common contentions and jars, with such as they live among, wishing them to consider, how wearisome they make their lives and displeasing, and therefore to study to live quietly, and not to be companions in evil with them, to think thus, that if God's dear servants sometime disagree, and live unkindly, for that they have no more grace; (though they have some;) then much more they should begin to avoid and mislike all such their uncharitableness, and other ill parts of their lives who have no grace; and that speedily; lest if they bite one another, they be consumed one of another. I Galath. 5. 15. deny not, but they have show of neighbourly fellowship, among them, but it is most chiefly in wickedness, wherein many join easily together; but as concerning friendship, they are inconstant and hollow, and are only friends while they have that which they would have, and no longer, nor no further. And this of them briefly and by the way. And now seeing I have said; I will add a word to another sort, and that is this: that if the nearest in place and kindred, should be most near in affection, (as the very law of nature teacheth, and all will acknowledge) how much more than the married couples? In whom to see this band of love broken, it is not only strange, but monstrous. And let this shame all such to hear this, seeing that which hath before been spoken in reproof of others, who offend this way, shall most of all condemn them. It followeth in the next verse. Vers. 4. And juda went up, and the Lord delivered the Canaanites, and the Perezites into their hands, and they slew of them in Bezek ten thousand men. judah, as he was commanded of God, so he did: for so it is said here, he went up, etc. so that as he counseled with the Lord, what he should do; even so, when he knew his mind, he was as ready to obey. This condemneth the rash zeal of many, who are as ready to ask and go to the word, and pray in the congregation after their manner, as the best: but they consider not why they do so; as though they thought God were pleased with such half service as they use, much like to Saul who was forward to sacrifice, thinking God to be highly pleased therewith: but as for the obeying the commandment of God in destroying the Amalekites, he was far from it, he did it by halves, so that the Prophet Samuel was feign to say to him, Hath God as great 1. Sam. 15. 22. pleasure in burnt sacrifice, as that his voice should be obeyed? Behold, to obey is better than sacrifice; and to hearken is better than the fat of rams. So to make a show of much forwardness, and to have no heart nor readiness to do as men pretend; and to say, Lord, Lord, and not to be willing to do his will, is abomination Matth. 7. 21. Psalm. 50. 16. Psalm. 51. 6. Deut. 5. 29. to the Lord. For he loveth truth in the inward parts: he saith, Oh that there were an heart in this people, to keep all my commandments always, that it might go well with them. God cannot abide that men should show more than is in them; which also his servant Paul abhorred to do, as we read in that place to the Corinthians, saying: I would have none think otherwise of me 2. Cor. 10. 6. than they see in me. Thus we see, what use we ought to make of this example of judah, that is, to give God this honour, that as we pray and resort to him to know his will, so we be as ready to endeavour to do it; and to seek to be faithful and true servants unto him, rather than to be so accounted, for it shall otherwise be little to our comfort. This of judah's obeying, now let us see what the Lord did to him. We have heard of the promise made to them by God of subduing the Canaanites; now it is showed how he performed it, in this, that the men of judah Doct. 2. slew 10000 men of them, & of another people that joined with them, namely, the Perezites, which were also of the 7. cursed nations. (And here this victory is briefly set down, but the manner how it was gotten, is more at large laid forth in the verses following). The rest of them (seeing their army was very great) it is to be thought, fled away, out of whom their King was taken and caught. By this the Lords keeping of promise with judah, we see it proved, which was before affirmed, that God having spoke the word once, it is as much as if he had done the deed, his word and deed are both one. Which, in so great matters especially as he promiseth, is worthy to be regarded. For we may say now of ourselves, as the Prophet said of former times; Our fathers hoped in him, and were not disappointed: they put their trust in Psalm. 22. 5. him, and were not confounded. This, when we see how hardly it is found in men to keep their promise, and that they cannot be trusted of their word, though they promise; yea, and bind it with an oath, no, though they be depended on in weighty cases; this (I say) should make us to think our estate twice happy, who may be allowed to rest and put our affiance in God, without fear of being disappointed in the greatest matters. For if we can but wait patiently, we may be sure it shall come to pass which he hath promised; yea, till heaven and earth perish, one jot or tittle Matth. 5. 17. of that which he hath spoken, shall not fail, but be fulfilled. What comfort ought this to bring to all believing Christians, who have promises made them by him of temporary deliverances, and benefits, and of eternal happiness? Oh what were wanting here, if there were faith to believe them? Note. Besides, whereas it is one of the greatest griefs of God's people to see vile Psal. 73. 13. men prosper in their wickedness, and to flourish as the green bay three, and to have more pleasure, honour, and wealth, than they could look for, whereby they seem to men, to be here placed in an immortality; yet seeing it is Psal. 1. last. certain they shall come to nought, and to destruction, who abide in that estate, 2. Pet. 3. 9 Heb. 10. for the mouth of the Lord hath spoken it, what patience and contentment should this be to the faithful, to remain constant in their hope and well doing, though they have many discouragements? and to wait with patience a little while, seeing he that will come, will come, and not tarry. But this point is often taught, therefore it shall suffice to have said this of it: only apply we this truth to the bad in God's threatenings, as the promise hath been applied to the believers, that if he threaten them, and they stand it out with him, he will surely pay them home, as he dealt with Nabuchadnezzar Dan. 4. 31. 32. and others. Now for Gods delivering the Canaanites into their hands, we must Doct. 3. know, that this was done without all injustice and severity, (which some will be ready enough to think otherwise of) though there be no mention here made of their deserts and transgressions: but it is manifest in the Scriptures, that they were most grievous. And that appears by the Lords own words in the book of Genesis: where, when he would show a reason, why he would hold the posterity of Abraham so long a season in Egypt, before they came into the land of promise, he makes it to be this, namely, for that the sins of the Canaanites were not then come to the full, which time then was not, but now Genes. 25. 16. was fulfilled and come to pass, and therefore they were now justly punished; Abraham's seed being long before this, brought out of the Egyptian bondage. Now as the sin of the Canaanites was grown ripe and known to God to be come a great height, though it be not here set down; (yea, though it be not manifest to all that read the story) and yet clear enough, as I have said, and therefore they suffered and were punished most justly: so we that hear this must be persuaded, that God dealeth most righteously in all his visitations and judgements, though men do not always see the cause. Which we have great need well to learn; seeing we are ready with Cain to Genes. 4. 13. to charge God with rigour and hard dealing, by the smallest occasion, when (yet) we neither have argument to uphold us, and we might have learned of job, that there is no disputing with God; (and if he gave us nothing at all, yet he job 9 3. should owe us nothing, we are indebted to him for all that we have.) This David confessed, when the Lord corrected him: and whereas he Psalm. 51. 6. might have been thought to have dealt too hardly with him, reproving him so sharply, and sending so heavy a message to him, as he did by the Prophet Nathan, yet David himself confesseth his fault to have been so heinous, 2. Sam. 12. 7. etc. and his sin so great, that God did show mercy in correcting him, rather than severity; and added this, that he should always be justified, and Psalm. 51. 4. found righteous, howsoever men should judge of him. This, though men dare not in words deny, if they should be asked what their opinion is, concerning it: yet when God taketh them severally in hand, and that his rods be upon themselves, rare are they, that shall then be of that mind, and so confess Note. to him, or before men, especially if their afflictions be long, or smarty, that yet the Lord is just, & his dealings are righteous: but rather they cry out impatiently, that they are handled as no other men be, and that they would they had any other affliction upon them in stead of that which they suffer. And if they be exhorted to patience, they ask with the wicked king jehoram, how can they attend on God any longer, in their so great calamities; whereas he having 2. King. 6. 33. a merciful respect of us, regardeth, what we are fit to bear, and moderateth his chastisements accordingly, and promising that he will lay no more 1. Cor. 10. 13. on us than he will make us able to go under; it is (most certainly) our great sin, when we labour not to contain ourselves meekly, and to see so much amiss (as full easily we may) in our evil hearts and lives, as that we may say always in his sorest correcting of us, the Lord is righteous, and ever to be praised. Secondly, this should teach us, not to take part with the wicked, in moaning and pitying them for that he so pursueth them, when we see the hand of God upon them, but rather justify God, nay, give thanks unto him for his just dealing with them: and although we wish their salvation, yet we may rejoice in their punishment, even as mourn for their impunity, when they provoke them. Especially if we know them enemies to the Church, seeing then we judge not before the time, and we know it is just with God to render 2. Thes. 1. 6. tribulation to all that have troubled his: but when the estate of the afflicted is unknown to us, although we may be assured that God is just, yet we must not condemn them, but leave him to God. Now to speak a little of the Canaanites, because they escaped long, being Doct. 4. so great offenders, yet in that they were met withal at last, it teacheth us; that as God will not always suffer his rods to lie on the back of the righteous, so neither Psal. 125. 3. will he suffer the wicked to escape and go unpunished, but he will be revenged on them in his due time, yea and that quickly, whereas they (yet) Luk. 18. 8. think the clean contrary, and imagine, that if they be not punished as soon as they have trespassed, they shall never come to any reckoning; and therefore they merrily promise themselves, and say, Doubtless the bitterness 1. Sam. 15. 32. of death is passed, and think that God will neither do evil nor good: Nay, they begin to applaud themselves in their wicked doings, as we may see in the Psalm: where the Lord himself chargeth them for it. Psal. 50. 21. Therefore this and the like Scripture cometh in fit season to be urged upon all such, that though they cry, peace, peace, and cast the remembrance of 1. Thes. 5. 3. punishment behind their backs, yet God will set it before their faces, yea and make them smart, as if they were stung with adders and hornets; their sin will most certainly find them out. Haman, after all his cruelty and Ester. 7. 10. malice, was powered out against God's people with great joy, notwithstanding also the Kings countenancing and backing of him therein, had yet a snare set for him at a sumptuous banquet, and by the prayers of the faithful, received just punishment for his doings, when he little looked for any such matter. jezabel being suffered to go forward in her murders, and spiritual whoredoms along time, not sparing the Lords faithful Prophet Elias, but 2. King. 9 30. 31. etc. threatened death to him also, when she was in the midst of her pride, braying boldly against the Lord's avenger jehu, coming to do execution upon her, was cast down out at the window by her own eunuchs in great disgrace; her brains being squashed against the stones, till she was made dogs meat and dung, for all her former glory. The same I might say of infinite other who scorned to hear of any thing, or judgement to be coming against them; who yet were made as unlike Luk. 12. 20. to the persons they were before in their jollity, as if they had never been they, (as the rich man in the Gospel, and the Epicure) even as if one should see a Luk. 16. 22. 23. goodly palace with all the rich furniture thereof, to be burned unto ashes. A Simile. But alas, what is our speaking of such things to a new generation, risen up after them, as far gone as they in their iniquities, yea adding to them also other sins both strange and fearful: Are any made wise by former examples, though they come not short of them in their abominations? (that I say no more) but they have one thing or other to wash away the remembrance of such works of God, or to tush at them who tell them that they shall be like them in their punishments. And if they be scared at any time with fear of God's judgements it is with them, but as it is with thieves, when there is hue and cry after them, than they give in, but if it be past, they peep out of their holes, and fall to their trade a fresh, till they be found out and taken: and so do these. But I will turn away from this kind of people, as fearing that I do but lose my labour about them, I will bestow my words where I have more hope to prevail, and do good by them. I am not ignorant that right worthy and good Christians do sometime fall into this disease; and are rocked a sleep with them before mentioned, in some particular falls: that when they have found sweetness in some baits of sin, and have so far forgot themselves, that they are snared by the deceitfulness thereof, they have begun to think that it is good being for them there, and to continue still in so doing, and they are loath to be diseased, they love not to think for the time (behold to what point the best may easily be brought) that God will come against them for their so being disguised. This is more than with the five Matth. 25. 5. wise virgins to begin to nod; nay it is with the Church in the Canticles, Cant. 5. 1. to fall a sleep: doubtless, this is as dangerous an estate for godly Christians, as it is unbeseeming them. But what of this some (perhaps) will say? what doth the punishment of the Canaanites concern these? I answer, it concerns them very much. For though they are not seated nor saped in sin as they, and their like, of whom I have spoken already: and therefore are not in danger to be punished like to them, yet is their sin great, for that they have been tenderly regarded of the Lord, and have set this love more sweet than the honey comb; and have been advanced to honour, (greater than Princes) to be sons and daughters, to the Lord almighty, yea and they have sworn with David, and Psal. 109. 106. therefore should perform it, to keep his righteous judgements: now then, for them to look back only to Sodom, and to give place to their evil lusts, but so far, as to take liking of, and please themselves in any unfruitful works of darkness, so as they could be content still to solace themselves therein, it is in them perjury; against God treachery, and in itself, sin, for such persons to commit, most fearful and horrible. And if they espy it not betimes, which they ought to have prevented and shunned at the first entrance into it, God will rouse them out of it to their Note. cost, with terror and abashment, especially if they have fallen so oftentimes, and have experience, what woe it hath brought them in times past before they could rise up again: and in what a torment and hell they lay, before they could return. And yet I would have no man take me thus, as though I thought, that a man truly converted to God, can always be in one, and the same state of liberty to serve God, or hold the same measure of grace at all times, or as though he might not possibly, yea easily, through his evil Note. Rom. 7. 19 heart, (which in great part remaineth lusting after evil, and rebellious against God) as though he might not (I say) be easily carried after the evil, Psal. 30. 6. 7. which at an other time he wholly abhorreth, and hath victory over. I do not deny but this may be, and is with the best; but to nourish these ill desires, and to delight in them, and so to be in danger to commit the sin, which hath drawn the heart to be made drunken with it, whether it be whoredom, revenge; unjust dealing, etc. (for so it may come to pass) this I say, changeth his sweet life into sowernes, and (to show the danger of such boldness further) it doth utterly disguise him; and make him and his profession rediculus. And to let him see what this will grow to, he may further understand that God dealeth with such, after this manner; that first, he suffereth them to be unsettled in their course, so that they serve God awkly and untowardly, (as he goeth to work, that useth dull edged instruments) they cannot pray, nor walk roundly and cheerfully in their calling, but are full of unquietness, with much grudge of conscience, and a very taste of hell, which to continue many hours, or days, is yet an heavier burden, and greater bondage. Note. And yet if they relent not, when they be unsettled, and when they see themselves thus far out of the way of godliness; a greater danger is like to follow, that is, that they shall be hardened, and so, far from repentance, and then they fall from evil to worse, till they breaking into other open offences be met withal and requited, with sundry open and shameful punishments. This is the Lords manner of dealing with his own, even as he dealeth with the ungodly, first to warn them secretly by the accusation of their conscience: and if that do them no good to call them back; then he casteth them into bodily or visible judgement. And so the bestende they have of Rom. 6. 21. their bad doings, is to go back with shame and sorrow, whereas they might have shunned both, and have lived in peace and with comfort. Which being duly considered, hath made me oft to marvel, that men jer. 31. 18. 19 whom I know to be very careless, can yet be so quiet. Me thinks where much sin is committed, and such as the persons cannot be ignorant of it, when they have done it, they should not put it up so cleanly, and sleep upon it so easily, but that it ought to trouble them, even as the stomach overcharged, seeketh to be unburdened. So (I say) I think they should have but Note. small peace within, when so much may be seen to be amiss without; for let them set as fair a face on their bad doings, as they can; yet can they not be the whole men that they go for, and God will not be mocked, they must cast up their unsavoury gorge, and cleanse their hearts and hands from evil before james 4. 8. God will accept, and take knowledge of them for his. For if the conscience, being tender, and like the apple of the eye, can suffer no violence; how can they load it with so great a burden of known sins, but they must needs cause it to cry out, if they do not with true repentance seek to God for mercy to ease it? For a penitent soul cannot feel the least violence to be offered to the conscience by sin committed, but it crieth out to be cured; and therefore, they who give greater cause, cannot be in good case, when they set it light, having so sore offended. And thus much by occasion of the Canaanites sin: It followeth. THE THIRD SERMON UPON THE FIRST CHAPTER OF THE BOOK OF JUDGES. VERS. 5. And they found Adonibezek in Bezek: and they fought against him, and slew the Canaanites and the Perezites. VERS. 6. And Adonibezek fled, and they pursued after him, and and caught him, cut off the thumbs of his hands and of his feet. VERS. 7. And Adonibezek said, Seventy Kings having the thumbs of their hands, and of their feet cut off, gathered [bread] under my table: as I have done, so God hath rewarded me. So they brought him to jerusalem, and there he died. TO make entrance into these verses which I have read, ye have The sense. heard how God gave victory: now it is showed more particularly, how the victory before mentioned, was gotten, the place being set down where the battle was fought, that is, in Bezek: and the King of the people is mentioned, who was Adonibezek, who fled in the battle, as being too weak, but was taken, and handled, as is set down in the text, to wit, he had the thumbs of his hands and feet cut off. Whether the men of juda knew that he had so dealt with other, or no, or whether the Lord directed them so to do, without knowing any such thing, it is not expressed, but he himself confessed that he had done so to others, and that God had requited him with the like. That which was said of the Canaanites punishment, that it was inflicted upon them when their sin was grown ripe, may as truly be said of their King, as by his own confession may be gathered: but having spoken of that point already, I omit to say any more of it. But seeing this Adonibezek, being taken as he fled, had his thumbs cut off, Vers. 5. Doct. as he had cut off others before; out of these verses let us first note this, that God measures out to men, even as they measure and meet to others: according to the words of our Saviour, With what measure ye meet, shall be measured Matth. 7. 1. out to you again. So that, as we have done to other, so shall we be dealt with. The Lord confirms this truth, where he saith, He that sheddeth man's blood, by Genes. 9 6. man shall his blood be shed. Which was rightly verified in Haman, and that in many points: For first, as he accused God's people unjustly, so he was charged, and that by the King himself, where yet he was not guilty: and he was Note. condemned without solemn judgement, seeing he had done so to others; and when he was handled most reproachfully and adjudged to most shameful punishment, yet there was none that pitied him: (a wonderful thing to be spoken of one, that had been in so great favour with the King) and why this? even because he had been pitiless towards other, that it might be verified which was then true, and afterward written, judgement shall be merciless james 2. 13. to him that showeth no mercy. Why was he hanged, and that upon the gallows, that he had set up for godly Mordecay? I say still, even that the scripture might be fulfilled every way, that as he had done, so it might be done to him again: Ester. 7. 10. for in that he purposed to do it, it was done already in God's account. Now that we may bring this nearer to ourselves; many among us complain, how they be wronged in their dealings with men; they are evil spoken of, slandered, railed upon, (they say) and many other ways abused. And they think they receive very hard measure at men's hands hereby; they marvel at it, and complain, that none are used as they be: but what blindness Note. is it, that covereth there eyes? For do not all that live with them, know, at least, their own consciences can tell them, that they have dealt even so with other, and thereby have given cause to be so dealt withal, again? But oh blind self-love, that cannot see that, which all other do see I mean, which thinks that tolerable in one's self, which yet he accuseth and condemneth in another, and seeth not the just judgement of God upon himself by other men's wronging him, which he himself by his just deserts, hath brought upon his own head. Hereof it is, that if we thus tell them, (which is the very truth) that their sin hath found them out, they have no ears to hear us: and if we waroe the like offenders, before their punishment cometh, that God will after the same manner be avenged of them, yet they will not believe us, till he visit them in some such heavy manner indeed, and then (with Joseph's brethren) they begin to say: We remember our sin this day, that even as other have done Genes. 42. 21. to us, so we have done to other before: and as this cruel King Adonibezek said here, seventy Kings thumbs, have I cut off, &c: as I have done; so God hath Note. rewarded me. And this men shall come to either in God's favour, to their amendment, or in his displeasure to their hardening, and confusion. And therefore it were wisdom to confess it in time, while we may be taught and told of it: for all men's consciences will cry out to them that it is true, that they have by word or deed injuried other, before they have received such measure themselves: but if they had not in that kind, and particular manner offended, yet they are sure, they have done it, some other way; so that they have just cause, if they well weigh it, and look to God's hand therein to bear all such indignities (as they count them) as are offered them, both with meekness and contentedly. And were it not that God dealt thus with men, they would never acknowledge nor dislike the sin which they are guilty of: but suffer it to lie secret in them, and work them a mischief. Whereas yet it being ferreted out by such judgements of God, they cannot but confess it, especially when they be in any great fear, and danger of death. And for us who are now warned, if we have had our part in this sin, that with the common sort we have smitten others with our tongue, or wronged, or intended evil any way against them, learn we with great regard, to put a speedy end thereto by repentance; lest God awake and prevent us by some such like judgement again, as we have caused to other, and to this end put we these two lessons in practice, neither in heart, word or deed, offer we any hard or unequal measure to any man: and if any offer it Rom. 12. 21. to us, if it be possible, that it may be without our great hurt, let us quietly and meekly pass by it, and make no great matter of it, for the time shall come wherein we shall wish we had done so, and not have laid that so near our heart, which might more easily have been passed by of us. But in saying, God hath rewarded him, it is to be noted, that he an heathen Vers. 7. Doct. Idolater, could see so far, as to ascribe to God his affliction. Whereby we may see, that very bad men do acknowledge God to be the striker and punisher of them. But where should he learn it? for though it did him no good, to acknowledge it, yet it is that, which many who have been baptised, do not come to, but curse and ban, rage and fret in their afflictions, crying out of their ill fortune, as they call it, so far are they from resting in the justice of God, and to say, he hath done righteously. Also as they ascribe to chance and fortune their calamities, so do they run for help to Witches and Sorcerers, when they be oppressed with them, which is greatly to the convicting of them. For why should not they much more see the hand of God when they are visited: if Heathens have seen so far, as to ascribe to God their troubles, and to confess their sin, as this Adonibezek did here. This not only checketh such as I have mentioned, but layeth hard to their Psalm. 95. 20. charge also, that make some show of goodness, who yet do harden their hearts under their afflictions, and will not know God's ways, though they see well enough that they suffer for their evil deeds, neither will relent, nor fear his judgements, though they cannot deny, that they are due to them for their deierts. More particularly, such as this Heathen King was, shall rise in judgement against such professors, as will not see their cruelty, unmercifulness, their uncleanness, which they nourish in themselves; their oppressions also and injuries they do to their neighbours, though they be most clearly laid before them. When yet Pharaoh and other such, have (especially when Gods hand was heavy upon them) acknowledged that the Lord had done it. For even the Exod. 9 27. wickedest man's own conscience sometimes accuseth him, that he doth evil: and ought not these much more, we have far greater light; to tremble when they have so grossly offended, & say, Against thee, against thee (O Lord) we have done this evil? And especially; when they know what danger they be in thereby, and what heavy plagues hang over their heads for the same. Although such must go further than so, even to tell it to themselves, that God will not be at one with them, unless they acknowledge their faults also, and submit themselves to him, as his word teacheth, howsoever it shall please him to correct them; and withal, to resolve, in all conditions of their lives whatsoever, to endeavour, and be ready to obey him. Also this should teach us, when we receive indignities at men's hands, yet Doct. 2. 2. Sam. 16. 10. to look to God, who set them a work against us, as David said of Shemei, and not as the dog doth, to catch the stone, and leave the smiter. And though they have wronged us willingly, yet if we considered, that the Lord did it, we should the less be moved or offended with the instrument: whereas we on the other side, beat our brains, and strain ourselves, all that we can, to pursue them, and seek to be revenged on them, whom yet the Lord will sufficiently punish for the wrong they have done. For example, we are so out of quiet for a word spoken against us, as if it were treason. when in the mean while, we do not once think, how we have provoked the Lord, to stir up such ill persons against us. Adonibezek (we see here) would not ascribe it to the Israelites, but saith, it was God that did thus unto him. Furthermore here, by this that we hear his cruelty, thus laid out by his Doct. 3. own mouth, that he had played the tyrant against many, and those no meaner persons than Kings, to cut off the thumbs of their hands and feet, and not to some few of them, but even seventy persons; we see what a raging fury this vice of cruelty is, and to what depth of evil it carrieth men, that do not wisely consider the foulness and shamefulness of it. For whereas one man should be sociable with another, yea with strangers, if occasion be offered, (seeing every one is our neighbour,) this cruelty cutteth of all fellowship, Luk. 10. 37. nay all liberty of enjoying such benefits of peace, goods, or the like. So that the cruel man is far worse than the thief, who (yet) is odious, and driven from habitation with men in their free dwelling houses, into a loathsome prison among brutish companions. For he, unless he be cruel also, is content to take a share in his goods, whom he robbeth; but the cruel man is not content with a share, but if his might be suitable to his mind, he will have all, at one time or other, that is his whom he pursueth, yea he will thrust him out of house and home, yea, and out of the world also, before he can be satisfied. Cain, a little after the corrupt estate of things entered into the world, was a Genes. 4. 8. pattern of cruel ones, who when he had no cause given him by Abel his innocent brother, of hard handling him; yet because he was accepted of God, and himself not, did not hate him only without a cause, but which was most unnatural and monstrous in him, roseup against him, and slew him. Pharaoh, Exod. 5. 9 when he had almost tired the poor people of God, who were strangers in his land, with burdens and toil as much as they could bear; yet was not satisfied therewith, but made their burden far greater, till their life was more unwelcome than death itself, that his cruelty might be manifest to all. Haman so exceeded herein, that it was too little to take the goods of God's people Ester. 7. 4. from them, and to hold them bondmen, unless he might have their lives also. And what should I speak of jezabel, who being a woman, exceeded men who were cruel also? And of Rehoboams' cruel handling his subjects, as his story declareth, and of Joseph's brethren, who consented to sell him into a far country, whence he might never return to trouble them, as they hoped, but further, the most of them agreed to take away his life also, and yet if they had killed him, even they themselves had lost their lives also in the famine that God sent afterwards, they being preserved by joseph among all other men. These might make cruelty odious to us. But many that hear this of it, desire to know what manner of thing it is, that rageth after this sort, and like the flaming fire, devoureth and destroyeth, where it cometh. Their demand is godly, and I will briefly satisfy it. That they may therefore cease marveling, that this fury, cruelty I mean, bringeth such strange effects forth, they may know, that it is a vile and vicious habit or custom, whereby men are carried to do things both harsh and hard, and that beyond all course and compass of reason. Now where men are thus set upon their will, to deal with other, and are led to it without reason, much more without religion, there how can they choose, but to be rigorously handled, and cruelly dealt with, who fall into their hands? Which maketh the cruel man to be hated of all: For such are barbarous and uncivell, as if they had sucked the Dragons in the desert, and their hearts so bound with the sinews of iron, that they spoil them whom they pursue, as raging rain and tempest rendeth the trees, and destroyeth the fruits, and they are no more moved with the life of a man, then if a dog had fallen before them. And therefore no marvel, that David having his choice of plagues presented to him, made a present exception to his own nature and kind, fearing and knowing the cruelty of men; saying: let me not fall into the hands of man. This the Heathen Seneca saw, when he said; Thou art deceived, if thou givest credit to the looks of those that meet thee. They have the faces of men, the minds of wild beasts. If he spoke this of man in general, what would he have said particularly of the cruel man? with whom this speech is as common; [burn, kill, cut, Poison young, old, men, women, brethren, kindred,] as to eat their meat. Whosoever do but cross them with a mistaken word, or wry countenance, it is but a word and a blow with them, and though they murder upon light occasions, and have no gain by their death, they have enough in that they take pleasure in it. But whither might a man go in this argument? I will give an instance in lower matters of this kind. Hereof it is, that if one neighbour be trespassed by another, in his corn or other commodities, by cattle, or any other way, though it be without any fault of him that hath done the trespass, the other is ready in rage and fury to seek revenge, by laming and hurting the cattle; which he would do to the owner, (like Lamech) if he durst, or will with spite and railing and exacting at his hands six times the value of the damage and detriment that he sustained, though if he annoy the other in a worse manner, he yet maketh nothing of it, but will shift it of. This is a cruel part, in things of so little value unto a neighbour: What would he do (think we) or he that is like minded to him, in matters of weight, and to a stranger? and so much the more, I may call such dealing cruelty, seeing it is offered by such an one as trespasseth another time in a far worse manner himself. The like may be said of cruel Landlords, Masters, Guardians, Stepmothers, etc. which measure not them whom they offend against, by themselves. For though there be divers degrees in the many kinds of this foul vice of cruelty, yet we must know, that the least and lowest is unseemly in a man and odious. Indeed it is more noisome and furious, if it be accompanied with envy, therefore Solomon saith, Who can stand before envy? for the envious Prou. 27. 4. are obstinate, and cannot be reconciled. Therefore whatsoever measure be offered by such, it is certain, that it shall be hard enough, seeing Prou. 12. 10. their very mercies are cruelty. What remaineth then for such persons to do, to the end they may (if it be possible) cast of this cruelty, as a most filthy and loathsome garment, but this? that they give themselves no rest, till it become as odious and loathsome to them, as it is to other, which is not hard for him to obtain, that will be persuaded to look into the odiousness of it: that when he hath found it, he may fall down at the Lords feet for mercy to cover the foulness of it, and forgive it; and that being believed, embrace gentleness and mercy, and kindness toward others, in stead of rigour. Like Act. 16. 30. the jailor in the Acts: who, though he had usedg reat cruelty against Paul and Silas, yet when he repented, did wash their wounds most lovingly, which before scourging of them, he had made in their bodies, and set meat before them in his house most cheerfully, whom he had before thrust hungry into the inward prison most cruelly. Also let it teach us, both to pray that we be not given over into the hands of unreasonable and unconscionable men, who are as absurd as cruel in their malice. As the Apostle willeth the people to pray, 2. Thes. 3. and to give thanks that we have 2. Thes 3. 2. been either kept from being a pray to such devourers, or mercifully snatched out of their jaws, as a costly garment out of the fire. But to pass from this, let us weigh that he had used this cruelty upon seventy Doct. 4. Kings: so that he was not satisfied, by ten or twenty times continuing his cruelty toward so many, no nor three times twenty and more; and would have done the same many hundred times more, if he had not been cut off, and so hindered, as God in much mercy provideth that such doings shall have an end. And by it we may learn, that when men have entered into a bad course, it is never time for them to leave and come out of it, especially, if they have benefit thereby, and take liking and delight therein; and most of all, if with profit and delight it be grown into a custom with them. Simon Magus had a long time bewitched Samaria with his sorceries, even Acts 8. 9 etc. almost the whole city: and never went about to desist from that practice, till he was, against his will, broken off by the preaching of Philip. Demeirius Acts 19 24. the Siluer-Smith had done the like in another kind, in the city of the Ephesians, deceiving the people along time for his own gain, in making silver shrines or temples for the Idol Diana. And this is so true, that if a man do but fall into any particular sin, once or twice, he is readier to commit it twenty times, then once to be think himself Note. about breaking it off. As if it be by making of a lie, and false swearing, deceiving, breaking the Sabbath, picking and stealing, or the like bad tempering and needless meddling any other way. In Peter this may be seen, who never went so far, as to intend and purpose any evil, but being demanded a question only on the sudden, which he looked not for, whither he were Christ's disciple, denied the truth, but through fear, against his Mark. 14. 17. conscience, and having once so done, being asked the same the second time, did so again; and the third time being provoked so, denied it with an oath and a cursing of himself, if he knew the man. jehosophat could not be warned to forbear fellowship with Ahab and his son jehoram, having once suffered himself to take pleasure therein, though he had a sharp warning of it, and smarted also for the same. And Samson for the love of a Philistine woman, suffering her unlawfully to move question to him about that which tended to the losing of his life, and the graces of God in him, which were most precious; because he cut her not off, neither stayed her at the first, but answered her, which he should not have done, though he meant not to tell her the secret that she asked, yet he answered and trifled with her so long in needless and dangerous talk, that at last, through importunity she got that which she sought, and which he never meant she should obtain, till he found, when it was to late) what it is to yield and give place to evil, though but once or twice. For as the breaking out of waters by cutting the bank that holdeth A simile. them in, is the overflowing of much ground, and spoileth it: so the making of a breach in the conscience, and the yielding and giving place to evil but Note. a little, layeth open a man to much bondage and annoyance thereby, so that he goeth on, as on that runneth a pace from the top of an high and steep down hill, who is not able to stay till he come to the bottom. This truth which is verified in so many things, Solomon hath most lively exemplified in Prou. 23. 27. one: saying, An harlot is a deep grave, and a narrow pit: which he that falleth into, can hardly get out of to escape? And therefore to come to make use of this which hath been said, we are to know, that the counsel and rule that the Physician giveth for the preserving of health, namely, that we should resist the beginnings of danger; and so we shall be free from the evil that would follow, the same is meet for all such to be followed, as desire to enjoy their spiritual health, and that their souls may fear well, and that is, that they take great heed, when they be first enticed by the deceitfulness of sin, that they resist strongly before delight be kindled, and dally not with that which they are tempted with; lest they be also hardened: which if they do, they shall, by purging out that corruption, find the fruit of that holy counsel and promise in the Gospel, Watch and pray, so shall ye not fall into Matth. 26. 41. temptation. Oh, if some could have done it, when with joseph they have been Gen. 39 12. Note. enticed, and could have shaken of the lewdness of their evil hearts; at what ease, and in what freedom might they have walked, who have, by giving place to their lusts, and not kurbing them up in due time; brought themselves into a loathsome state of life, and to a continual bondage? And this confutes them, who being reproved for sin, excuse themselves like children, that it was the first time: or, that they went not so far, but they could easily desist. As they that dally with, women or maidens by unchase speech, Psalm. 51. 5. behaviour, or evil thoughts, of whom many fall by degrees to commit folly, nay filthiness, because they resisted not dalliance, and nipped not that cursed fruit in the blossom. Now that which remaineth in this verse is a question to good purpose: and that is, why the Israelites did not kill this tyrant Adonibezek out of hand, but reserve him to this bondage, and to die so? The answer is, God giving them commandment, not to spare the Canaanites, and he having been more cruel than some other; God (to be sure) inclined their hearts to do so, both that he might have the measure that he had offered other, and also that it might be known, that he died not in war, which had been some glory to him; it being unmeet, that so cruel a person should have so honest a death. Another question may be this concerning himself why this tyrant, when he had so shamefully defaced and dismembered so many Kings, yet why he would have them to feed under his table. There is no doubt, but that he did it, to remember and show the glory of his victories, and while they were made to feed so basely under his feet, as dogs to gather that which fell from his board, it was to satisfy his proud and vainglorious humour therewith, as well pleasing to him, as if his ears had been filled with music. By the first, namely, that fact of the Israelites; we may learn that it is meet that monstrous doings & villainies, with the persons who wrought them, should be made odious according to the desert of them. As murderers of Princes, the Lords anointed, to be put to the extremest torments before their fearful death. As we have been certified of the exquisite tortures that were lately executed in France upon a popish and base fellow, which imbrued his hands in the blood of his Sovereign. So wilful and common murderers to be hanged up in chains to the view of all, for the unnatural kill of their neighbour or companion. And so it is meet, that other malefactors should be dealt withal according to their wicked ways, and according to the commandment of God, that evil may be taken away from the land, as it was said of joab. Our laws have well provided for many 1. King. 2. 31. such: and if it pleased our Governors to think well of it, that Atheists, Blasphemers and Adulterers might have their share among the rest according to their deserts, the case would be much better with us by many degrees at this day. And this be said by occasion of the first question. From the second, and the answer of Adonibezek glorying in his cruelty and subduing so many Kings under him for his pleasure, (as the Philistines when they listed, called in Samson out of the prison, his eyes being put out, to make them pass time;) it gives occasion to us to consider the excessive pride, lust and other badness of people, (this present age not being behind any of the former therein) that when God hath brought them out of their swaddling clouts, after they came naked into the world, wherein they were like to have miscarried a thousand times before they were able to run about, being so shiftless and unable to help themselves, (that I say no more in this place of their misery beside) yet they are no sooner out of the shell (as we use to say) nor come to man; estate, but they show themselves to the world as players on the stage, no less disguised in their stomachs, behaviour, and qualities, than many of them be in their apparel. And especially if they be great and borne to any thing, it is admirable to see, what profaneness, licentiousness, riot, gaming, and such like intemperance is every where to be seen in them: who for their own pleasure, care not how they domineer over their inferiors who are under them, and ripen them a pace who are about them, in all kind of evil. For what else, (for the most part,) is to be learned in such service? and how they seek to match their equals in any Italienate fashions and disguised carriage of themselves, and to desire to rise up to the higher places of their betters, chiefly to this end, that they may have more liberty to do evil: that as this tyrant took pleasure in his kind, in the sins which he liked, (which yet was no admirable thing in him who was an Heathen Idolater) even so do men in this age, (who living under the Gospel, should blush to hear it) not seek what pleaseth God, who hath set them up, but their own pleasure. And it is so usual and common among many of the greater sort, that it is taken up among the meaner also; in so much, that many of them degenerate from their profession thereby, and become little better than brutish: but a greater number of them (to be sure) do little honour it in their lives, which I say rather to comfort and encourage them, who have no fellowship with them in their unfruitful works of darkness, then in hope to do good to many of the other offenders. THE FOURTH SERMON UPON THE FIRST CHAPTER OF THE BOOK OF JUDGES. VERS. 8. Now the children of judah had fought against jerusalem, and had taken it, and smitten it with the edge of the sword, and had set the city on fire. VERS. 9 Afterward also the children of judah went down to fight against the Canaanites that dwelled in the mountain, and toward the South, and in the low country. VERS. 10. And judah went against the Canaanites that dwelled in Hebron, which Hebron before time was called Kiriath-Arbah: and they slew Sheshai, and Ahiman, and Talmai. VERS. 11. And from thence he went to the inhabitants of Debir: and the name of Debir in old time was Kiriath-Sepher. THese verses and the other that follow to the 17. verse, are repeated The sense. out of the book of joshua, chiefly out of the 15. chapter, and are brought hither to this end, that we may understand that the Tribe of judah possessed jerusalem, while joshua was yet alive, and therefore they might the easilier and better bring Adonibezek thither prisoner. And the things that are here repeated out of joshua, are partly these, in the four verses which I have now read, namely, the taking of jerusalem, Hebron and Debir, and their fight against the Canaanites that dwelled in the mountains; and partly those things following afterward to the 16. verse, as shall be showed when I come unto them. And that they are here repeated, is manifest hereby, for that it is declared in that Chapter of joshua, that the King of jerusalem was then taken, and was brought into the hands of the people of God, and that the children of judah dwelled there with the jebusites. In the 17. verse, the holy story returneth to set down what judah and Simeon did further at this time, as he began to declare before from verse 4. to the 8. That which concerneth Hebron and Debir shall be set down in their place. Now this repetition out of the book of joshua here brought in, unto the Doct. generally out of all these verses. 17. verse, (for the 16. is a short interlaced story of the Kenites) this repetition (I say) is here brought in, lest the Reader should be troubled, as though the same things which are mentioned here, had been now done after the death of joshua, which are set down there to have been in his life-time. And this is done that there might be no stumbling nor offence thereat, we may therefore note out of all these verses in general, the great care that the holy Ghost had in setting down the Scriptures, freeing them from error, and making one to agree with the other: so that if men were able to discern, they might ever see it to be so. It is true indeed, that many things in them are hard to be understood, which the wicked pervert, as S. Peter saith, to their own destruction: 2. Pet. 3. 16. but where care is joined with gifts of knowledge, (which gifts some attain See Pro 30. 5. Psalm. 12. 6. to,) there may be seen a most sweet agreement betwixt them, and no one either to jar with another, or any one to be frivolous, or absurd, as some are bold to affirm, but seven times tried in the fire, and, pure and holy, as the Psalmist Psalm. 19 8. 2. Tim. 3. 16. Rom. 15. 4. saith: and therefore to all good uses of knowledge, and confuting of error, or practise in life, and comfort, profitable. For though all Scripture is not alike, but some plain and some obscure; yet, first, they are plainest which are more necessary for faith and life; and, they that have obscurity in them, serve to exercise and sharpen our understanding rather, and to provoke an appetite, in us to diligence and care for attaining the true meaning of them, then to drive us from in reading them. To the shame of Popery, this that I have said is to be marked, for the professors thereof do challenge them for their difficulty and hardness, so as they are not to be suffered in the hands of the common people, whom if they withheld not from the true unfolding of them, they might reap great profit by reading them. Also to the just reproof of many, both Atheists, and other not much differing from them, this is to be noted; for they, that is the Atheists, scoff at the Scriptures, and boldly justle against Moses and Christ: these, who are the profane, as boldly, and yet blindly, reason, dispute, and quarrel against some particular Scriptures, which they understand not, as if they were competent judges, as that in the Psalm, Moab is my washpot, over Edome will I Psalm. 108. 9 cast my shoe, which yet is (as they would see and acknowledge, if they were not more bold and rash then wise and skilful) to very good purposes, as setting down Gods threatening of judgements against his enemies; as also that of Samsons tying fox's tails together with firebrands, to spoil the Philistimes corn; with such like also they rail against the doctrine of predestination, and the sin against the holy Ghost. But not counting them worth the answering, I conclude: seeing the Lord hath left the Scriptures so pure and free from all error, (the matters in them being so profitable and heavenly,) I conclude (I say) that if we desire to live comfortably by the benefit of them; let them be our treasure, while the world trample them underfoot, yea, and let our meditation and delight be so much the more in Psalm. 1. 2. them, and that continually. And this be noted out of all these verses generally, to the 17. in that they are a repetition out of joshua. Now more particularly, in that so worthy things were done by this Tribe Doct. vers. 8. before, and that therefore they were chosen now, rather than any of the other Tribes to guide the rest, seeing that they were wisest and faithfullest in Gods matters, as appeareth by the mentioning of these great acts, done by them; let it teach us this; that such as are wisest and faithfullest, aught to be used and placed in the chief rooms of the service of God, above the rest. So Paul was endued with excellent gifts, and counted faithful, before God put him 1. Tim. 1. 12. in his service, and then he employed him in the most weighty business. So josh. 2. 14. joshua sent faithful spies, to view the land of Canaan. This thing had such force in the heathen Kings, as in Pharaoh, that he preferred joseph above all Genes. 41. 40. the chief Nobles of the land, though he was but a stranger? saying, where shall we find a man like this man fitted for this work? and in the Kings of Babylon, that they committed the great and weighty matters of the Kingdom Genes. 41. to Daniel, and the three Children, because they saw, that the spirit of Dan. 3. 30. & 6. 2. God was in them to do well above others. So Abraham trusted Eliezer his servant, in that weighty matter of the marriage of his son Isaac, having none like him: yea, Ahab himself made Obadiah (a worthy man) Steward of his household, though he had enough of other beside. The holy Ghost makes mention at large, of those Worthies which David (for their good service 2. Sam. 23. in the wars against the enemies of the Lord) exalted to the highest rooms next him. So did jehoiada. Hence it is, that the Wise man saith, Woe to that land, whose Princes are chilaren, and being not fit for any government, rise Eccles. 10. 16. etc. up early to drink strong drink. Yea Solomon being put to his choice, desired an understanding heart, wisely to go in and out before the people. And such aught 1. King. 3. 9 Masters of families, Magistrates and Governors in Towns to be, as well as Ministers. And this order God hath set and taught us, in commending and commanding faithfulness and diligence (which are excellent virtues,) in servants, who yet are the meanest persons, thereby teaching us, much more to prefer these gifts in them who are used and employed in higher callings and places, and so much the more, if wisdom be joined with them. And these qualities jethro required in such magistrates as should be chosen; and the like Paul required in such as are called to the ministry, besides other like furniture: Exod 18. 21. 1. Tim. 3. 2. which giveth us great cause of mourning, when we see the contrary: and of rejoicing, where these virtues are to be seen and found in them, who are put in trust. And such should executors of wills, and schoolmasters be, into whose hands men are constrained to put their children, and goods; and comprimitters of cases betwixt neighbours, should be like unto them, who are trusted with much oftentimes. And this honour, honest and 1. Sam. 26. 21. faithful men have with many, that in judging of matters, they will, if their case be good, desire to have such to give their sentence, and judgement for them in their doubtful causes rather than others, though they set not greatly by religion themselves. And this aught to encourage us all, to labour for God's graces, seeing they make a man stand before the honourable: though money, favour, or other respects are the chief gifts which most obtain great places by. Now whereas a doubt may arise here, where it is said, that judah had taken jerusalem, how it appears to have been so, seeing it is not expressly set down in joshua, chap. 10. To that I answer, though it be not plainly so Objection. Answer. said, yet it may well be understood, by the things that are written there: namely, that the King of jerusalem was taken and put to death, and that judah dwelled in the city, and could not cast out the jebusits that dwelled therein. By which, I say, it appeareth, that the city was then taken, although it was not as yet wholly possessed, and so did they slay the inhabitants, and set the city on fire. Here by the occasion of the destroying of these cities, jerusalem, Doct. out of ver. 8. 9 10. Hebron, Debir, and others many, let us consider the desolation that God sendeth upon goodly places, and the inhabitants thereof, when his hand is against them, and when he is purposed to blow upon them, and to set them, as it were, on the stage to the view of the world. Yea doubtless, when he pleaseth to take the judgement into his hand, all the beauty and glory of the world must vanish at his presence, and the gloriousest solemnities and monuments come to utter decay. And to put us in mind hereof, is this written and set down, to show us the changeable estate of the flourishingest prosperity of flesh. The which a man would think, that should behold them in their beauty and time of their glory, that the enjoyers thereof, did live in a paradise and petty heaven, even here upon earth: whereas, when God hath blown upon them, they are more desolate than the winter, and like to an house waste and ruinous. When Nabuchadnezzar and the fooler in the Gospel prided themselves, the one in his great Babel, the other in his abundance, suddenly comes a voice to both of them: to the one, Thy Kingdom is departed from thee: and to the other, O fool, this night Dan. 4. 28. Luke 12. 20. shall they take thy soul from thee. For we must know, that as there is a time to flourish, so is there a time to fade, a time to be borne, and so to grow up, and a time also to die. Therefore when the disciples, much like the foolish people of the world, looking upon the goodly buildings of the Temple, began to have them in admiration, saying: Behold, Master, what goodly buildings are Mark. 13. 1. here; he making small account of their speeches, answered them fitly in this manner: I say unto you, there shall not a stone remain on a stone of all that ye see so costly and beautiful. Where are all the great persons become, that possessed the earth not long agone, with all the glory thereof? They that made others afraid with their very countenance and look, behold, they may be troad upon by the meanest, that were abused by them? As David saith, I Psalm. 119. 96. Eccles. 1. 1. have seen an end of all perfection: which Solomon his son proved by clearer experience, saying of all; Vanity of vanities. Of feasting and banqueting, to speak a word, how well pleasing and welcome so ever it be, yet how harshly and fearfully it endeth many times, let Balshazzars' example teach Dan. 5. 6. us. As for favour and beauty, another of the precious things of this world, whatsoever it promiseth in outward show, how can the glory thereofbee more basely spoken of, than we see, and in few years find it to be, and in the Proverbs, it is said to be in these words: Favour is deceitful, and beauty is a vain Prou. 31. 30. thing. The same may be said of all other things, that are precious under the sun, Note. as solemn marriages, inheritances, advancements, with such like, they all fade, as doth the flower. Now was their time come here mentioned, to be brought to destruction, and the time of those that remain is coming apace, even as the fall of the leaf in due season. And they that carry their hearts most high, must remember that this day is not far off, though it shall be a day of lamentation and woe, to them that have their delight here. For oh death how unwelcome art thou to a man that hath laid up no better treasure then transitory? And yet what is less thought on? but as the Psalmist Psalm. 49. 14. saith, the children that see all this, approve of their father's course, and follow it. The twelve days, as the time of the nativity, commonly passed in revel rout, a lively picture of this short and painted Paradise, as they count it, in many great houses, where their play and belly-cheer is soon and suddenly at an end, with more sorrow than their pleasure was in the midst of their enjoying of it. And therefore, who can think of the madness of the world without mourning? but oh that there were many to bewail it. To see the carking and caring, the deceiving, the cozenage that is almost every where, and all to climb up to this hill of promotion and liberty seeking, to live as men list, in whoring, in drunkenness, in play, and such like passing the time, Note. and yet when they are come to the top, they must by and by be thrown down again with greater violence and shame. But if the change itself be so unwelcome, then much more, when it cometh upon them both suddenly and fearfully. So that the vilest would not change their estate for theirs, See Psal. 73. 19 whom erst they admired. But, say some, ye trouble us with telling us these things, show us as well, how we may remedy them. I answer to such as fear the changes, that I have spoken of, and are troubled to hear of them; fear God, and ye shall not need to fear the coming of these, whensoever they Psalm. 112. Note. shall befall you; else that which you fear, shall come upon you even to utter desolation. And whereas many demand, if we, who so disgrace the ungodly practice of the world, and are out of love with it, are not subject to changes also, as well as others; as from wealthy to want, from health to sickness, till death do follow. I say this to them who have laid up their treasure in heaven, it is the welcomest day to think of going hence, whatsoever they leave behind them, and they have so valued the transitory and momentany pleasures of this life, that they are willing and desirous to forsake them all, if they were all theirs, for that which there they hope to enjoy. In which respect, is that spoken by the Preacher, The day of death is better than the day of birth. But to proceed. Eccles. 7. 3. The holy story mentioneth further both generally in this verse, how judah had fought against the Canaanites that dwelled in the mountain, and toward Vers. 9 10. the South, and in the low country, and more particularly against them that dwelled in Hebron, and so, describeth that city by another name that was given it in former times, that is, Kiriatharba, or the city of one Arba, who josh. 15. 13. was a Giant, and the father of Anak, which Anak having three sons, Sheshai, Ahiman, and Talmai, judah slew them there. These Anakims' so called of their father, were mighty, tall and strong, as appeareth by many other Scriptures, so by that which describeth Goliath of Gath, by the shaft of his 1. Sam. 17. 7. spear, that it was like a weavers beam, and that, which speaketh of the spies that went to view the land of Canaan; who returning, feared the people with the report of their stature, saying, that they themselves were but as grasshoppers to them. Num. 13. 34. These giantlike men therefore, and those which were about and under them, being taken away, what a benefit must it needs be to the children of Israel? Now though these were properly called Anakims' and Giants, and that their kind and posterity remain not now to vex faithful Christians, as they did then God's Church, yet as there have been many kinds of enemies, so there are, and always shall be, which shall do the same to the people of God, being cruel and scornful contemners of the humble and innocent, that they did to the Israelites: who make their lives unpleasant, with grievous burdens, which they lay upon them, and deadly fear that they hold them in, and if they take not their life away from them also, yet they make it wearisome to them, so that many of them devour themselves, these therefore may well be called Giants. When therefore God shall weaken such Anakims', and abate their power, or take them away, when they cannot be reclaimed and brought to repentance, Ester. 8. 16. it must be counted the singular mercy of God. For the world is full of such, in whom the proverb is verified, that might overcometh right. When men who have power, authority, and wealth, so deal and live with others, that they hold them in continual slavery and fear. Thus Pharaoh was a Giant, and as the son of Anak to josepbs' posterity, laying burdens upon them, which they could not bear, and not thinking he had oppressed them enough by doing so, added yet more unto them also. And thus they play the parts of giants, which grind the faces of the poor, to whom sound reason, even the commandment of God, dissuading them from it, is utterly unsavoury, and craving of pity at their hands, is in vain. This is apparent in suits and controversies, betwixt the mighty and the mean, the one eating up the other, as if they were bread. So such as are set in place to chase away wickedness, receiving and devouring gifts out of the hands of the guilty, and lion-like roaring against the innocent, and so sucking advantage out of them, and living by the sins of the people, are very Giants, and no better than Anakims'. All such and the like aggricuances, are to be groaned under, by the godly in the ears of the Lord. And they who are delivered from such burdens, have great cause with rejoicing, to praise God, as the people did, when they were brought back out of the captivity, saying: Our mouth was full of laughter, and our tongue filled with joy. But of this Psalm. 126. 2. enough, because I have spoken of the like point before, in vers. 7. Now to go forward in the story, it is said, that judah had not rested in Vers. 7. josh. 10. 26. these destructions of the Canaanites, and of many other mentioned in the book of joshua, but proceeded further to take Debir, another city situated by Hebron, but more of this in the next verse. And in the mean season, here it is to be considered, how unwearied judah is said to have been in the work of the Lord, even in procuring the destruction of his enemies, the Canaanites, with joshua while he lived, who was the chief guide of the rest. For this diligence of theirs, in going from one piece of this work to another, should be a notable encouragement to all that are servants to God in any work that he sets them about, that they should not do it negligently, nor stand at a stay after good beginnings, as though they had done sufficiently already. They must not repeat their labours and cumbats which are past, as though they had done enough, but look to those which are to come: as the Apostle teacheth in the Epistle to the Philippians. And this is carefully Philip. 3. 13. to be regarded, whether it be in performing outward duties, as these men of juda did, or inward, as in resisting temptations, patient bearing of afflictions, and the like; they should always be unwearied in the work of the Lord. For to this end God hath promised strength by the armour of a Christian. And thus it is meet for all such to grow from strength to strength, and from faith to faith, (as God hath given commandment,) and to verify that which is written by Solomon; the righteous shineth as the light unto the perfect day. Rom. 1. 17. Prou. 4. 18. As plants when the be rooted in good ground do burnish and spread their branches, and bring forth fruit plentifully. And such must know, that it is Note. a sore discouragement to the weaker Christians, when they shall see damps and deadness in the ancienter professors, who have been sometimes provokers and stirrers up of others to the duties of godliness. A great blemish, doubtless, it is in them who may justly be charged to do so. For beside other inconveniences, this is one, that it beateth a strong conceit into the hearts of the weak, that they find not that liking in God's service that they are told of, and promised in the word of God which they hear. As if God were not to be trusted in setting forth so large offers and privileges therein: or as though he were weary of well-doing to his: the which to affirm is rank blasphemy. They should all so know, such I mean, as God hath put in his service, that they ought now after long continuance therein, and in his house, to be as fathers to procure and seek the good of the weaker sort of their brethren, and to have great care that none become faint by their example; but therefore to shine as lights, and grow daily in grace, and in the 2. Pot. 3. 17. knowledge of our Lord jesus. Oh it is comely for others to behold, and their own glory, to see that they follow the Lord still directing and going before them, as they did at any time past. Like Caleb, who forty and five year after josh. 14. 8. the Lord had set him about his work, as one of the two, who were counted more faithful than the rest, was as strong and fit for it, as he had been so many years before. I know it is a rare thing, partly seeing few live so long; partly seeing many wax soon weary of well doing, and either have not means to set them forward, or else have no desire to use them with that delight which once they did; beside their many discouragements; it is therefore (I say) a rare thing to see men faithful and constant for any long time, Note. in goodness. But so much the more commendable it is, where it may be found: oh, it is a good thing always to be constant in a good matter I deny Gal. 4. 18. not but the best may easily, and do, with the wise virgins begin to nod, and Matth. 25. 5. with the Church in the Canticles fall a sleep; but therefore is it the needfuller for them to be quickened up by God's promises, and other encouragements, Cant. 5. 2. as where he saith, To him that overcometh will I give the tree of life, that Reu. 2. 7. is, everlasting life, and such like. And also to quicken up themselves, as I have Matth. 26. 41. said, by diligent, watching and fervent prayer, etc. that they perish not with the wicked of the world, while they live among them. For they know that by faithfulness and constancy therein. they grow at last to perseverance, and to a good end of their conflicting days: and that they must depart from many ill actions and bad companies, which other make themselves merry with all. But if such shall begin to think that their reward here, and in the life to come, will not be answerable to the loss of their pleasure that they forego, (which reward (yet) is an hundredth fold more even Matth. 19 29. in this life, beside happiness afterwards) let them cast their account before they begin: but if they fear nothing but their own weakness, let them not be discouraged, God will be their strength; let them cast their care on him, Psalm. 27. 1. and he will care for them. Thus by this which I have said of this matter, it may easily be seen, that they take the right course to happiness, who with these 1. Pet. 5. 7. men of juda, hold out constantly and unwearied in well doing, notwithstanding all discouragements, temptations and opposition to the contrary. THE FIFTH SERMON UPON THE FIRST CHAPTER OF THE BOOK OF JUDGES. VERS. 12. And Caleb said, he that smiteth Kirlah. Sepher, and taketh it, even to him will I give Acsah my daughter to wife. VERS. 13. And Othniel, the son of Kenaz, Calebs' younger brother took it, to whom he gave Acsah his daughter to wife. VERS. 14. And when she came to him to ask of her father a field, and she lighted off her ass, and Caleb said unto her, What wilt thou? VERS. 15. And she answered him, Give me a blessing, for thou hast given me a South country, give me also springs of water. And Caleb gave her the springs above, and the springs beneath. THis city Debir, it is said, was in times past called Kiriah-sepher: The sense of the vers. 12. 23. that is, the city of one Sepher, to put a difference betwixt that and some other of that name. And it is said here, that Caleb seeing more difficulty to win this city, offered a reward to him that would set upon it. But I must again put the Reader in mind, that these things mentioned from the 8. verse to the 17. were done in the days of joshua, and are but repeated here, to commend the faithfulness, and care of this Tribe of juda: and as they were done then, so the subduing of this city is ascribed to joshua, in josh. 10. because he was their chief guide, and governor in all these wars, though Caleb offered a reward to him that joshua 10. 38. win it, because it was his inheritance, and Othniel here mentioned was the person that took it, and enjoyed the reward. This be said for the meaning of these two verses, and for reconciling this place with that which I cited out of joshua. Now for the benefit which we are to reap from hence, it is manifold; first by this, that there was more difficulty and danger in the winning of this Doct. 1. city than other; it giveth us to learn and to mark, that in going about the duties of our particular callings, (as this warring against these cities of the Canaanites was theirs) we must not think it strange, if some part of our life, and at sometime, be more encumbered than other parts, and at other times: and that we should not be discouraged, nor disquieted, when we see it to be Psalm. 30. 6. Psal. 42. 4. 5. so, even these good servants of God did find it so in some part of their work, more than in some other: and yet they did not for all that break it off, but wisely bethink themselves, how to overcome the difficulty of it, by more than ordinary pains, and care, when the business required it. The like may be said of the religious duties of our general callings, both concerning the first, and second Table, there is not always that confidence, joy, cheerfulness, diligence, and fervency in the use of private means, or fruitfulness Note. in doing good to others: we find these come off with much difficulty sometime, in respect of others. And this cometh not to pass by chance, as neither it did to them, (as men use to say) but by the providence of God, who most isely disposeth so of it, that it may not oftentimes be so with us, that we have hard success, lest we should be discouraged, and also lest we should not bring our work to any good point, but (as they say) our labour should be lost, and in vain, and nothing should go forward; as if in husbanding the ground by sowing, reaping, and all other work belonging to it, the weather should always be dropping. And although it be not often so, yet he seeth it convenient that sometime men should find it so, I mean hardness, to bring their work to pass, and some difficulty about it, though they have skill in it, to the end they may have proof of their patience at such times, and be thankful to God when it falleth not out so oftentimes, but that they have good success for the most part. And also that they may learn experience against other like times, to be contented, when it shall so fall out again, that so they may show one even tener in their life (as much as may be) and in every part of it, Note. some equality, in care, contentment, cheerfulness, hope, and patience, and not to to be carried into extremities, as many are, by the occasions that are offered, and that come to pass daily. And this aught to guide all men in their callings, and in the actions of their lives, that, as well when things go against them, as when they go with them, they may in all estates be thankful, (as we read holy job was) especially, seeing they know, that God ordereth job. 1. 21. both good success, and also the contrary to the good of his. The husbandman is hindered sometime by the rainy weather: but yet so, as he hath his seasons free from it, to do his business in. The Artificer is troubled about putting away his wares, and the falling of the price, so that he cannot always make his advantage of them, as ordinarily he doth, for the maintaining of himself, and his charge. But God changeth those times, so that they do not always keep at one stay. The good minister is sometime troubled about the carelessness, and profaneness of his people, and is grieved for the ill success that he seeth on his labours, but God giveth him encouragement again, that some do regard his ministry, and receive the Gospel to their amendment, and salvation. Besides the diligentest labourers in preaching are oft to seek of necessary helps for this life; and more than their due they rarely find and seldom meet with, (what need soever they have) if they get that truly paid them; the ministry being in so little account with men of the world, of which sort the greatest number is. So women in their places have many cross of them by their husbands, servants, and about children and matters of family, beside other unlooked for accidents and troubles, which we see do cause many of them, who are not 2. King 6. 33. seasoned with grace, and saving knowledge, to be exceedingly impatient, disquiet, and out of order. Therefore if they, who are religious should not under the like crosses be better governed, though they enjoy many comforts in the married estate, they should ever, and anon be out of frame, and unquiet, and in no sort enjoy the benefit of that estate, as God hath allowed them to do, as too many can testify. In more particular manner I might show the disapointments that all sorts of people meet with and have. As the labouring man for his part, is not behind the rest, in finding much hardness, by means of his poor estate, and the great prices of necessary things at sometimes especially: but I should be too long, if I should stand upon particulars. To these when we add other disapointments and crosses, as ill debtor, suits in the law, loss of friends, who were upholders of them, while they lived, diseases and sickness, with a thousand more, which cannot be remembered: all may see there arise many things in all conditions and dealings, to make some part of men's lives hardlier passed in peace and quietness to their good liking, though they have, for the most part, good success, and do usually labour with some ease, as I have said. And why do I set down all this about the matter in hand? but that we may see the wisdom and mercy of God herein, who mixeth both together, because if all our life should be smoothly carried, and easily passed, we should be made thereby unfit for our change, especially for great trials, when they come; and so likewise, if it should be for the most part tedious and troublesome, there should be nothing (in a manner) but weariness and discomfort. And therefore all sorts should seek to be in God's favour, that so they may also be under his government in both estates, and that while they are so, they may daily keep so; and that above all other things, which estate of life only hath the promise of blessing in every calling and condition, and where it is wanting, all confusion (for the most part) breaketh in amongst men, that they be not only unquiet in their troubles, and do most uncomfortably, go under difficulties; but also when they enjoy any more freedom and prosperity, they be even in their best estate, unprofitable, if not offensive and troublesome. And if it seem strange to any, that God thus disposeth of men's travels and dealings, that the success be uncertain, let them look to the end why he doth so, before set down; and namely, if they be much troubled, for that many casualties fall out in their lives, they must know, that if it were otherwise, they would keep no compass, and therefore God seeth 1. Pet. 1. 7. it meet sometime that it should be so. But another thing to be noted here in Caleb, is this: that when he saw it required courage, as well as skill, to adventure and set upon this city, for the Doct. 2. destroying of God's enemies that were in it, as he was commanded, promiseth his daughter to him that would set upon it. This was no small matter that he offered, but mark why? as I have showed, all may see he did show this forwardness to the rooting out of God's enemies. And it teacheth, that Matth. 5. 12. 13. for the Lords sake, we ought to do much, and yet count it no great matter that we do. To advance his name, and help to setup his true worship, and the sincere preaching of the Gospel, the overthrowing of his enemies, and for such like service of his, every man ought to be ready and willing to be abased Heb. 10 33. Note. in his countenance, weakened in his wealth, and sustain much hardship, if need be. David may be brought in here, and set in none of the meanest rooms, for that which he did in this behalf. For beside that there was none in his time, that honoured God more than he did in the loving, frequenting, and longing after his being in the Lord's house, and the place where his honour dwelleth: so he bare reproach as mighty as he was, and that willingly for his zeal toward God: for when he brought the Ark of God with shouting, and sound of trumpet into the city of David, dancing before it, Michael, Saul's daughter, looked out at the window, and despised 2. Sam. 6. 16. him, as thinking it too base a thing for a King to do so: but he answered, it was before the Lord, and that he would yet, for his sake, be more vile. So Ester, Ester. 4. 16. for bringing the people of God out of desolation, and utter rooting out, put her life in danger, saying, If I perish, I perish. So Moses and Paul desired Exod. 32. 32. Rom. 9 3. rather to perish, than the people of God should be forsaken, and so God his glory be impeached. And why should they not, all these, (I mean) and other such, as well as they, even Kings and Queens lay down their Crowns at his feet, and advance him, who hath honoured them above others? And much more we, how are mean and inferiors, should think ourselves happy if we may be employed by him, or if any thing that we have might do him service. According to that which is written, Mark. 1. He that loveth father or mother, more Mark 1. 31. than me? is not worthy of me. And it is true indeed, that we should love nothing so well, but we should forego it for the Lords cause; therefore when he saith, Give me thine heart (my son,) we should rejoice that he will ask and Prou. 23. 26. take any thing that we have, and yield it him with all readiness. But for aught I see, I may justly complain, and say: we are like those children, which having gotten what they can at their father's hand, cast him off, and flourish boldly with that which they have gotten of him. So to speak what I think, as I see with mine own eyes, when God hath enriched men with his manifold blessings, there is not one of many that considereth it, of whom he hath received all that he enjoyeth; but glorieth of that which is 1. Cor. 4. 7. not his own, and setteth out himself with another's goods, as though he owed nothing to him, of whom he received him. And yet, to aggravate our sin, I must needs add one thing, I am persuaded, (greatly to our shame and conviction) that many in the Papacy, who shall never have reward for it, are brought (through error) to do many things and give much, in a superstitious zeal to this end, that they may be saved. But if they do that which God never required at their hands, and therefore amiss; ought not we, who have learned better, to do readily that which we are commanded, especially our reward being certain? If they do it to merit that which they shall never attain; ought not we much more, to do the duties which we are commanded, who believe that we have the best things freely promised, I mean eternal life, which also in due time shall be given us of God, and that of his mere mercy; and bounty? And if Caleb would give his daughter, should not we much more give some part of our substance to feed the hungry, and to help clothe the naked, when we may yet reserve sufficient for ourselves besides? Whereas the truth is, that all is too little that we can do to good uses, that we might honour God: (as Caleb here could afford him the best thing that they had) and yet all is of us thought to much (when it is but little) that we do this way, lest we should hinder ourselves. And to end this verse, this Caleb being a godly man, and as well renowned Doct. 3. and approved for his grace, as for his greatness; in saving, that he would give his daughter to wife, showeth, that he had well learned Moses Deut. 7. 3. doctrine, in whose days he lived, and namely in this point, (as he had in many other) that children are not to dispose of their own marriage, but the father. To whom, though many have lost their honour that way, as being unfitter to make choice, than their children themselves; yet God hath given them this liberty, that if they do no good with it, they may be convicted by it, who for their place and years, should be fitter to make the match in good sort, than the children, who for the most part are carried, not so much by religion, and good advisedness, as by will, and rash beat to make their own choice: and therefore it is ofttimes justly requited by God, who ought chiefly to be obeyed in that action, that to make their sin the better appear, their match is as soon repent of, many times, as it is enjoyed. Moses therefore, who was God's mouth to the people, was commanded by him to teach this, that the parents had authority in providing marriages for their children: for thus he saith, Thou shalt not give thy daughter to the son of the Canaanite, nor take his daughter to thy son. And therefore we read that Samson gave this honour to his father and mother, for the granting of their consent in his marriage, (as many other did the like) for thus he saith: I saw a judges 14. 2. woman, and she pleaseth me well, now therefore give me her to wife. And Paul coming long after Moses, agreed with him, as being both faithful servants to their Master; he teacheth that this duty belongeth to the father, saying: He 1. Cor. 7. 38. that giveth his daughter in marriage, doth well, signifying who should give her. Although I speak not this, as though they might force their children to what marriages they list, but to give their consent, and advice must be had, with some special and just cause showed (if it be expedient,) when, and why they may not. So that this being clear, it doth the more bewray the boldness, wilfulness, and disobedience of many children, who would be thought wise enough to know their duties, who yet do not meanly grieve their parents, but also provide ill for themselves, in making their matches at their own pleasures: who, beside, that they bring in one little better, than a Canaanite ofttimes at least, a wasp, an hag, or otherwise, badly qualified into, and amongst a good kindred, so they themselves seldom agree, and especially if the one party draw any thing nearer to God, than the other. Hereof it cometh to pass, I will not say only, but doubtless in great part, that there are so many disordered, and offensive, matches and marriages, and the persons so wearisome one to the other, that they must either be parted by other, or they will part themselves; or if they cannot, yet they do little better: for dwelling both in one house, yet, they may not (many times) meet, but be parted at bed and board, and they must have them that are of another house, to set them together; whereby, it may be easily gathered, what manner of Christian and sociable life they enjoy together; and what fruit they reap of justling a side the commandment of God about their coming together. But it is not my purpose to show the annoyances that be in all unlawful marriages, I do but point at some, which fall out, yea, and come oft, and ordinarily, where God's ordinance and commandment is rejected, as when the children make their own marriages without their parents, or against them. But seeing occasion may be taken here, of moving a question or two, I Vers. 12. 13. will stand a little upon these two verses for the satisfying the doubts that are raised: and make use thereof afterward. It is therefore objected here, whither Objection 1. Caleb did advisedly, and whither he was to be commended for this offering of his daughter to him that should win Debit: for what knew he, whether he might lawfully keep promise with the party, such an one, as he might have been? Also it is objected, that he who did win it, was thought 2 to be too near a kind to him, Othniel by name, being said to be his younger brother, so that he might not lawfully take her to wife. These things therefore require an answer. To the first, that we are chiefly to look to this, Answer 1. namely, the commendation of Caleb, that he would offer so largely for the destroying of God's enemies, according to God's commandment, and this the holy Ghost intended to declare, and not that we should make question, whether he did it rightly and lawfully, or no. For as charity is not suspicious, 1. Cor. 13. 5. josh. 14. 11. so he being so rarely commended for his piety, and obedience to God, it becometh not us to judge him for that, which we cannot accuse him of, neither can any such thing be gathered against him out of the text. It is true, he offered his daughter upon the condition mentioned, and there is no more set down in what manner, or with what respects; but he did it so, as he was commended for it, neither is he charged to have done it rashly: what hath any man therefore to do to challenge him for it? But if they can prove him to have done rashly (which they shall never be able to do, seeing the holy Ghost commendeth him for it) than it is not denied, but that it was his sin. Now, if any urge this against him, to take liberty thereby for dealing The use of this answer. rashly, and without due consideration in weighty cases, or in the case of marriage, particularly, affirming that they do but as Caleb did, and they adventure it, either in their own, or in making of their children's marriages, with such persons whose conversation they do not know; Let them seek a better defence for their doings, than the example of Caleb; for beside, that we must live by rules, and not by examples; so neither can they draw any such liberty from his practice. But whatsoever may be said to have been done by any good man concerning this matter, it skilleth not, we have a commandment to marry in the Lord. And as for them, that seek to defend 1. Cor. 7. 39 their matches, which have slightly been made, wherein God hath had either small or no hand: he hath sufficiently branded, and set his mark upon them, that as they have not been gone about, nor finished by his allowance and direction, so they are not by him allowed, (though marriage otherwise be honourable,) and therefore not beautified with the sweet sociableness and other commodities, which he hath annexed to those marriages, which he approveth. But I will speak more at large of this matter, when I shall have more direct occasion offered. That which I have said of rash marriages, I may say, and so take me) of all unadvised and inconsiderate actions and attempts whatsoever, that as men can have no authority for the taking them in hand, from Calebs' example, no neither have from the Scriptures in any place; even so, and thereafter shall their gainesaying be by them, who will needs go to work in that manner. To the next objection, that he gave his daughter through his rash offer to Answer 2. one of his own flesh, who could not marry her by the law of God, being his brother, and therefore uncle to her: to this I say that, he was not his younger brother, to whom he gave her, I mean Othniel, but his kinsman, and the least every way among his brethren, the children of his father, both in years, authority, and wealth. But ye will object, that the text calleth him his brother: I answer, that Christ's kinsmen were called his brethren, and yet were not so; and all Divines almost grant, that Marie, the mother of our Saviour had no more children than Christ only; and therefore they expound those places, Mat. 13. & 12. of his kinsmen and kinswomen. And that this the Matth. 13. 55. and 12. 46. Hebrew word, here used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth a natural brother, is put as usually for a kinsman also, and the posterity of brethren, the Scripture is clear, and plentiful in showing it. Read for Example, Leuit. 25. Leuit. 25. 46. where the word brethren signifieth the children of brethren: Over your brethren, Numb. 32. 6. the children of Israel, ye shall not rule one over another with cruelty. And numb. 32. shall your brethren the children of Israel go to war, and ye tarry here? In both places, by brethren, the Scripture meaneth the posterity and children of the 12. sons of jacob, and so many other Scriptures do. And so to return, if this Othniel and Achsah had been within the degrees forbidden, that he might not have married her, but it had been against the commandment of God, who doubteth, but that he would have been better advised, and that he meant not in offering her to do any thing that should offend God? I say therefore if either Othniel, or any other winning the city, could not lawfully have married her, Caleb would have supplied his offer some other way to the contentment of the party. And upon the answer to the question, I say much like as upon the answer of the former question, as the matter requireth, and giveth occasion. Let none gather from this speech of Caleb, that it is lawful to marry within degrees forbidden, as though Caleb had made such a marriage for his daughter. And although he were called his kinsman, yet seeing it is not said, he was his brothers, or sister's son, therefore I have no necessary occasion offered to answer the question, whether Cousin Germane may marry together: but yet seeing I have thus spoken of it, I therefore signify my judgement agreeing with such as I have read and conferred with, and that is this, that although the word of God do not expressly forbid it, yet seeing it prohibiteth those degrees that be further off, it is of great probability, that Christishould more than in a common manner consider and examine for what weighty and special causes they do embrace, and not abstain from such marriages. And me thinks he hath given some watchword thereof unto us in this, that the life of many couples so marrying together, hath been found tedious, and accompanied with mutual dislikes betwixt the parties, when no reason could be seen thereof beside that, and for proof hereof, it hath been acknowledged, that to have been the cause thereof. For my part, when the question hath been propounded to me about such marriages, I have (as I know the practice of many my betters to have been) I have (I say) dissuaded from them for inconveniences, not as unlawful: and so I leave this point. But to return to Caleb, although he had married his daughter within degrees forbidden, yet it had given no liberty to us to do so, neither to do any thing else, that is unlawful, or forbidden by the word of God, forasmuch as we have our direction there, what we may do, either in matters of marriage, or in any thing else whatsoever. And therefore we ought little to regard examples, that lead any other way. And thus these objections being answered, I will proceed in th' story. And first that it is said here that Othniel, being a valiant man, took the city Verse 13. Doct. 1. Debir, notwithstanding that the difficulties to win it were very great, by this we see, that besides this verifieth the proverb which is here spoken of him, that a man's gift preferreth him, (as the like may be said of joseph, Daniel, and others) and that all men should seek for the gifts of God, which they may attain, to honour the giver, who preferreth them thereby: I say, besides that, we may learn that Othniel being religious, and his prayers being most faithfully 1. Cron. 4. 10. made to God, as we read in the chronicles, so that God heard them, and yet he took encouragement by the offer of Caleb to set upon that great work; we may (I say) learn, that even godly men may take, and use the benefit of such encouragements, as are lawfully offered them to the going about any work that God commandeth them. It is true indeed, that even his bare word alone ought to put life into us, and quicken us to our duties, and much more, because there is a promise of blessing annexed to the obeying of every commandment of his, yea a great promise of reward: but yet, Psalm. 19 11. seeing we are weak, because of the flesh that striveth against the spirit in us, Gal. 5. 17. therefore we have need of all helps and furtherance that may whet us on. And therefore, though it was the duty of Othniel to set against the enemies of God, as the rest of the Israelites were bound to do, yet there is no doubt, but he was much more earnestly set on by this encouragement. So, it is the duty of every faithful minister of God to preach the Gospel diligently and willingly, even for the commandment of Christ, If thou lovest me, feed my john. 21. 16. lambs, and my sheep: yet if the Lord bless his labours plentifully, and the people minister to him, readily, so that he be sufficiently provided for, no man doubteth, but that he shall do his duty much better, as seeing thereby that he is (as good reason why he should so be) highly and well regarded. So a Christian man that laboureth with his hands in the calling God hath set him, aught to be occupied therein willingly, and for conscience sake; but if God bless him with good success, he shall go about the duties of it far more cheerfully, and in better sort. In all things we find it thus. If the Gospel be sound and diligently preached, all aught to be ready to hear it, but if magistrates themselves be forward that way, and cause others by their authority to do the same, so that they see the Gospel be had in good account, shall it not (think we) quicken even the best much more than they should otherwise be? not that these meaner encouragements should most prevail with men, but the Lords commandment; yet that shall the better do it, when these also be added, to help our weakness. But to look to these principally, while the chief is neglected, that is a thing merely preposterous, and the next way to pull down all right manner of going about our duties, what shows thereof soever men will make, and how commonly so ever the the greatest part offend this way. And yet God seeing the infirmity of his people, and their unto wardness to godly duties, and how hardly they are brought to the well discharging of them by his bare commandment, hath drawn them on by fit rewards, promises, and encouragements. For who doubteth, that the dear servants of God are much heartened and helped forward thereby? and yet God's charge (as I have said) ought most to prevail with them, though hypocrites and time-servers do make their greatest account of them, other, little setting by this in the mean while, till God open their eyes to repent, or till they be hardened. For what one of a thousand in any calling or condition would labour and travel even for the necessary helps to this life, by the virtue of the bare commandment [thou shalt labour] if gain and profit came not in thereby? To proceed, Othniel being the meanest in his father's house, and yet Caleb Doct. 2. keeping promise with him, in giving his daughter to him; it commendeth his faithfulness in that he did not wind out dishonestly from making good his word, as men use to do; even as he is set forth, and praised in many other respects before. To be praised of men, or to praise a man's self is matter of small reioucing, but he, whom the Lord praiseth is blessed; as job was, seeing 2. Cor. 10. 18. God himself spoke of him thus to Satan, Hast thou not considered my servant job, that he feareth God, and departeth from evil. And so he commended Zacharie job. 1. 8. Luke 1. 6. and Elizabeth, and Cornelius. But to come more particularly to that which Acts 10. 2. he is commended for here, I mean his faithfulness in keeping his promise, and that in so great a matter; and when he had that which he would at Othniels' hands; how many (think we) shall be found that will do so? but wind out from standing to their word, dishonestly, and with subtle distinctions, wranglings, and wrest of the matter, and other setting down their meanings then they had, when they promised, especially if it be for their own benefit and advantages? Oh, it is lamentable every where to behold it, so that the innocent (who are for the most part of the poorer sort) go commonly by the hardest; and yet, let us know in the mean while, that God will take part with the wronged and oppressed, and therefore let us beware of it. But the world is come to this, that there is no hold of the most men's word: no, nor of their wrighting neither, if by any means, it may be shifted off, and denied. Which caused Solomon to cry out, saying: Every man will Prou. 20. 7. boast of his own goodness, but where shall we find a faithful man? It is a virtue that God requireth to be in him, whom he will put in his service, I mean faithfulness, as Paul showeth of himself, that he was counted faithful, and 1. Tim. 1. 12. then put in his service. And we in our earthly dealings, what other good parts soever we find in our servants, yet we are glad to forego them all, if we cannot have them faithful, and trusty to us. And so unfaithfulness on the contrarv, is so dishked and hated even of those who are faulty in it themselves, though blind through self-love in seeing it, that they who can no way hide it, but that it breaketh forth in them to be seen openly, are brought into utter discredit by it. And even so, if others, who as commonly offend in Note. it, but can more cleanly convey, and hide it with setting a fair face on it, were brought to light, as they are, who cannot so easily cover it, they should (doubtless) be in little account, how many so ever they be who are tainted with it. Gehezay, judas, Ananias, with Saphira his wife, and Simon Magus, who john 1. 47. gave show of faithfulness, after he heard Philip preach, these with many such do testify, how this faithfulness is justled aside, and rejected. But happy was Nathaniel, a true Israelite, in whom there was no guide, who then did rejoice for it, and now doth enjoy the fruit of it in heaven, while the stain, and reproach of the other mentioned, will never be put out. And so (to conclude) must they all show this faithfulness, who desire to enter into the Lord's Tabernacle, Psalm. 15. 4. and consequently truly perform that which they have lawfully promised, as in the Psalm is plainly showed. And but for the avoiding of tediousness, it might further be laid out more at large. For, as I have said somewhat to the disgracing of this sin of unfaithfulness in general, & in deceiving one another by breaking promise, so it is much more odious when it is practised under pretence of religion: I mean, while men shall profess with their mouths to fear God, and yet deny the power thereof in their lives, as some of them did, of whom I have spoke before. Now to show Calebs' liberality to Othniel, it is showed, that as he had given Verse 14. 15. his daughter to him; so he gave him a liberal and rich dowry with her, which we understand to have been so by her own words; when she said to her father, thou hast given me a country: and this he did, that it might be seen that he gave her freely to him, as he had promised to do: for he was a great Prince, and Othniel was of the same Tribe. Moreover, (to show the the liberty that children have allowed them of God,) it is said here, that she desired other ground of her father, (as she had moved her husband before to do, with springs of water fit for their use, seeing that was dry ground, which he had given her. And she took the fittest opportunity to request it, when she having gone to abide and dwell with her husband, and they both had (in all likelihood) viewed the ground, after that, she returning to her father, who came to meet her, she cast herself from her ass, that she might do reverence, and her duty to her father, and then she made this petition to him. This be said for the clearing and better understanding of these two verses. This story, though brief, doth give good light to us both about one duty of parents in marrying their children, to wit, to provide for them, and as they may conveniently also of and about the liberties of the children again, when they are bestowed in marriage, namely, that they may make request for necessaries, if there have been neglect thereof before. And first, concerning parents, seeing Caleb gave possessions with his daughter at her marriage, according to his greatness; even possessions of ground, which had not been lawful for him to have done, but that the young couple were both of the same Tribe, it teacheth that parents at the putting of their children (which have been obedient to them) from their charge, at their marriage, should as sufficiently provide for them as they may, and as it may stand with other conveniences. They should not seek and desire to please them in marriage without their charge, for many inconveniences go therewith: as Abraham gave portions to Isaac, and Ishmael, and the Lord declared Genes. 25. 5. 6. joshua 14. & 15. 16. & 17. to us in the story of dividing the land of Canaan, that he was well pleased with this, that provision should be made for posterity, one generation after another. Neither could societies be otherwise maintained among men in good sort, nor children be bestowed in fit and due time in marriage, whereby very great hurt and detriment must needs fall out, both to Church and commonwealth. But herein I mean in parents providing for their children, (as far as my knowledge reacheth) there is for the most part, no great fault to be found: although indeed, there are some unnatural and hard hearted men, from whom little or nothing can be wrong, (though ability fail them not) till they must leave their goods to be scrambled for by their children with much strife and contention seeing they could never be brought to dispose of them in any reasonable sort while they lived. But to leave these, and come again to the other, their fault is twofold otherwise, though the most of them be not to be charged this way, as I have said. The one is, that they get much of their wealth by ill means, which they leave richly to their children at their death, or bestow it as they please upon them in their life. The other is, that they oft put all out of their own hands into their children's, to prefer them in marriage, and setting them up so high, they bring themselves as low. These two evils are very common, and require good looking to, for the amending of them. For the first, it is a sweet coming in of their goods to them which they wring from others by oppression, extorsion, violence, or fraud; it is (I say) sweet in the coming in, but as bitter it shall be, (to the full) at the going out. The Lord hath set us our bounds, that we should in no wise offer others Matth. 7. 1. 12. that measure, which we are unwilling should be offered to us again, which rule, though I am persuaded that Preachers may tear their tongues to the stumps, before they shall bring many to be guided by, yet some (I hope) will submit themselves unto it. But in all dealings, there are so many ways found out to uphold men's estates, or to augment them, and the greatest pretence is for their children, that they will hear nothing, if it be spoken to persuade to equity, and innocency which make the practisers thereof bold as a Lion, Prou. 28. 1. and to the trying of their doings, whither they be good or no. Such, and so many kinds of deceive, and cruel dealings there are practised, as by Executors in detaining the goods committed to their fidelity, to be put to good uses; such rackings of men's rents, that they never regard how the tenant with all his toil may, in any poor sort, be maintained; but they are forced by necessity to leave their farms, and some to run clean away. Such exactions in their loans, till they fill the prisons with them, who cannot pay their unreasonable demands, whereas they should look for no benefit thereby, but that only which might stand with the benefit of them that use and employ the stock. And to give a taste of the rest by these, who are occupied in greater dealings, (for who can reckon up all) to come to smaller matters, who almost deals justly in them? But jointing there is one of another in two penny dealings (as pinching in measures and weights to get a groat or a shilling or in the whole bargain, with the like, so that such gain is more sweet to them, than all the rest, which they may lawfully take for their commodities, as it is in the Proverb, stolen things, though they be but Prou. 9 17. waters are sweet. But by this, conceive of the rest. This shall suffice to say of the first sin of parents about providing for their children; that I say nothing of the great hurt they do themselves hereby: for while they are thus greedily set to seek commodity for their children, they bereave themselves of knowledge and grace: yea, and they wax very slothful and negligent in using the means to increase both; and that also beside the omitting the doing of good to others. By this means leaving no blessing, (as Caleb did) but a curse to their posterity, who must pay the shot full dearly, for all those comings in of unrighteous Mammon. Better it is to be the beast, than the child of such parents. The second fault of parents followeth, that is, to put themselves out of all, even house and home, (as they say) and that for the preferring of their children to great marriages, (little else being respected of them) wherein, though they deal ill in the former to the loading and burdening of their consciences, yet in this latter, they provide most unwisely for themselves, and their bodily estate and maintenance, and thereby it must needs go the worse with their souls. True it is indeed, their children gain well by the bargain, (if all other things be suitable in their match, as religion in both parties, and good liking betwixt them, for that very cause, that they be both heirs of the promise) but what wisdom is that in the parents, to deprive themselves and many poor neighbours, of the benefit, which they might, and by good right aught to have enjoyed by keeping their estate, especially the greatest part of it in their own hands, and to thrust their heads under their children's wings; to lift up them, and pluck down themselves, when yet, for the most part, their children are very unfit for it? But be they as they may be, I mean fit enough to use that estate, yet they having once obtained a right in all, and being put into possession thereof, how unmeet is it that the parents must be beholding to them for that which they have to live with all? And yet, that shall be with grudging enough yielded unto them, especially after a while. For they deal with them as flatterers do with their benefactors, when they have sucked what they can, then unthankfully they cast them off, and turn them over perk, nay, more than that, if their parents have kept any thing in their own hands to relieve themselves, some children are never well, till they have, under some colourable show of reason, wound even that from them into their own hands: or if they cannot, than their death is longed for, that so they may have all. So that their old age is tedious, and irksome to them, wherein they should look for most kindness and quietness at their children's hands, and the greatest respect and regard to be had of them. For their occupyings; I deny not, but when age hath made them unfit for labour, or overseeing their commodities, it may be convenient to yield them into their children's hands, those I mean, which in all respects shall be thought meetest for the same; but upon good conditions, yet, that their parents may be well dealt with by them, and keep the chief hold in their own hands for the time. And these two dangers being wisely avoided by parents, I freely affirm, that they ought to provide for their children, as I 1. Tim. 5. 8. have said, when they bestow them in marriage, wherein (yet) this must be observed of them, that they strain themselves the further to do them good, and more good, as they have showed themselves most obedient to them in the Lord, and most humble, and are qualified with other good fruits of religion. And this be said of the parents providing for their children, at the putting of them forth to marriage, by occasion of Calebs' so doing to his daughter. Now followeth the other point in this short story, that is, the liberty, which the children have at that time, to make request for themselves to their parents: But I will here cut off, as having been over long. THE six SERMON UPON THE FIRST CHAPTER OF THE BOOK OF JUDGES. NOw to go forward in the story where I left concerning Caleb Vers. 14. 15. The opening of them. and Acsah his daughter, we are here to consider what Acsah, Calebs' daughter said to her father when he met her, as we have heard what he himself her father did to her, when he gave her to Othniel in marriage. She (it is said here) when she came first to her husband, moved him to ask of her father a field; but whither he was loath and refused, or whither he tarried too long, she lighted off her ass and made the request to her father herself, he giving her opportunity by ask of her, what she desired; for it seems, he saw, she came to some such end, than she besought him, that as he had given her dry ground without water, so he would give her springs of water to it, for her bounds were great and large; and she requesting this of him, he gave them unto her contentation. Now from hence we may learn (as I said,) besides the reverence she showed to her father in lighting from her beast, what the liberty of children is Doct. when they are bestowed in marriage, and that is this: They may desire of their parents, as their ability will give leave, such things as they see to be needful for them in their place, to the honest supply of their wants, if their parents have neglected, or not seen, and remembered it; seeing they are to look to it, and none are fitter nor meeter to help them. For through want of necessaries, there is much discouragement oft-times to young beginners, and the parents are to provide and lay up for the children. But whilst it is allowed them to desire things needful and meet 2. Cor. 12. 14. of them, it is not fit for them in a stout and stately manner to require it, and so to forget themselves, but in humility to request it. Neither is it fit for them to serve their own turn in what they list, for the setting up their own countenance, or to pluck from others, who are as well to be regarded as they; (which yet is too common,) that every one is for himself, and doth not consider another by himself. This, I say, must be taken heed off, lest it raise disagreement and hard thoughts betwixt them and their brethren. As for her demand, the text plainly showeth, that it was very needful that she asked, though her father had granted out her portion before; for we know in those dry and South Countries what need there was of water. And we see that her request being so reasonable, her father never stood about it, but yielded to her freely and liberally, even springs in the upper and neither grounds. In like manner parents should do to their children according to their ability, as I have said before. It followeth. VERS. 16. And the children of Keny, Moses father in law, went up out of the city of Palm trees with the children of juda, into the wilderness of juda, that lieth in the South of Arad, and went and dwelled among the people. WE have heard of Caleb, Othniel and Acsah. Now to proceed in the The sense. Chapter, there is added here in this next verse interlaced betwixt the former, and the next following a brief mention of the Kenites, the posterity of Keni Moses father in law, how they came down with the Tribe of juda, at the time when they destroyed Hebron and Debir, and they dwelled by them in tents. For Hobab, the son of Keni and his retinue, being persuaded by Moses (when the children of Israel were in the wilderness going toward Numb. 10. 29. the land of Canaan) to go with them he promising them, that as the Lord had said to him, he would do them good; so he (I mean Moses) would likewise make them partakers thereof. Hereupon some of these Kenites went with him and the children of Israel, and were guides to them in the wilderness, the way that they went; and these Kenites came over jordan with Israel, and abode with the Tribe of Benjamin at jericho, the city of Palm-trees, and from thence they came and abode with the men of juda, after they had won the forementioned city, and other thereby. And the story recordeth that these went and lived with the people of Israel, to be better instructed in the right manner of worshipping God, as they had by their predecessors made beginnings therein before. This dwelling of the Kenites with the people Doct. of God, and in leaving their own country, for the joining themselves to them, as it highly commendeth them, so it teacheth, that it is behoveful for us, and our duty, and much to our benefit, to join ourselves, (as we may have opportunity,) to the godly and their fellowship. These Kenites, if they had done as the most do, they had been ignorant of the law of God, and so had lain in darkness, and had not known the Lord, their hope and happiness, but they more regarding to seek true knowledge, and therefore leaving their own country, and being much kindled and encouraged thereby with the love of God's promises, they prospered among the people of God. And so, I say, we ought to seek and join ourselves in acquaintance with Note. the religious and godly, who live by faith and hope, such as maketh not ashamed. For though we live not among the Heathen, yet we live for the most part among Papists, Atheists, blind and profane Worldings: whose conversation and example we are easily infected by, and made like unto them. I wrote to you (saith Saint Paul) that ye company not, that is, that ye have 1. Cor. 6. 11. no fellowship with fornicators, drunkards, extorsioners, Idolaters, railers, and such like, for we know, that evil words corrupt good manners. So that, although 1. Cor. 15. 33. we cannot but live where such be, as Israel did with the Egyptians: yet we are bound, even in our civil contracts and dealings with them, (which we cannot choose but have, and use with them sometime;) to beware, that we be not drawn to near society with them, lest we learn their manners, or at least wink at them, and bear with them, of the which we should show our utter dislike; seeing we know, that two cannot walk together, but they must be of one mind, and yet we must not scorn or disdain the worst or meanest of them, but live among them in all innocency, humility, and good Note. carriage of ourselves, lest we harden them; but rather that we may wait patiently, to see if God at any time will give them repentance. And if the company and near acquaintance with the godly be so precious, then beware lest we forsake our fellowship, as the manner of some is, but make Heb. 10. 25. we much of such, and let our delight be, (as David said his was,) in the Saints Psalm. 16. 3. that are on the earth, and in such as excel in virtue. And such as dwell among them, and have dealings with them, as neighbours that are near seated together, must needs in some sort have; let them take heed, that through commonness of living with them, they wax not weary of this blessing, as we easily are brought to be, and so we be easily alienated from them by testiness and conceits, as too many are) even by small occasions, and for very trifles; when we have yet learned, one to bear another's burden: and religion teacheth us to make especial account of, and in any wise to seek peace with them, and ensue and follow after it, though it fly from us, that by so doing, Heb 12. 14. john 3. 35. all may say, we be the very disciples of Christ indeed, for that we so love one another. Thus let them do good and take good mutually together every way as they can. But to whom are good people commonly daintiest? even to such as dwell a far off from them: God declaring thereby, that they who dwell by them, are blind in not discerning and seeing what such a benefit is worth, and therefore that they provoke God to give them their habitation, and to send them among such as they themselves be, that is, unquiet, and froward people, yea and worse than so, I mean profane & skorners, that they may thereby the better know what godly friendship is worth, who, if they had been wise, would have kept themselves well, while they were well, that is, in better company. I have seen in my time, some that took a pritch against Note. such as feared God, and were truly religious, and in their distempered heat, and overhasty dislike and weariness of their fellowship, though they were far better than themselves, (thus are men carried of their sections rashly, wilfully, and in passion:) in this their heat (I say) they would needs resolve to remove their dwelling, and when they had made choice of it to their own liking, when no persuasions might stay them from it, they were so handled by strangers that knew not God nor their duties, and so vexed and crossed among them, that they cried out one to another, Woe is me that I am Psalm. 120. 5. constrained to dwell in Meshec, meaning, that they were then so troubled with them that had no pity nor regard of them, that they with shame confess then, and cry out, that godly neighbours are a treasure, and wished with much loss to dwell by them again. This example of the Kenites should further teach us, that though it is both lawful and meet to regard maintenance, yet we ought to respect chiefly in Doct. 2. removing our dwellings, the true knowledge of God, which now is to be attained of us by a sound ministry, and that is seldom without some whose company is to be desired, and whose acquaintance may make our lives sweet and joyful. As Ruth the Moabitesse did therefore follow her mother Ruth. 1. 16. in law Naomi into the holy land, out of her own country, and could not be plucked from her by all the prerogatives thereof, her kindred, acquaintance and such like. It was the commendation of strangers, as we oft read in the Ester 8. 17. Zach. 8. 23. Scriptures, that when they saw God's blessing upon the jews, they turned to their religion, and said with Ruth to Naomi, thy God shall be our God: whereas we see that the most sort are rather content to part with some good commodity, than they would dwell among God's people, thinking it a bondage to live with such as will not run to the same excess of riot with them. Commonly 1. Peter 4. 4. when men change their dwellings they respect some sinister end thereof, as profit, or the fulfilling of their lusts, and let religion go where it will. But, to pass from these, such a mind should they have, as Ruth and the like had, that travel into far countries to see them, that they might with the Queen of the South, seek the wisdom of God to guide them, as well 1. King. 101. Matth. 12. 42. as to see the countries, or reap commodities and pleasures there, or else it is out of question, that they shall bring home the vain fashion, with the rude and heathenish manners thereof, to the tainting of other, and their own utter undoing, as by too woeful experience we see at this day. To return from travelers to the other, and though I confess that men in their removing their dwelling may, yea, and must regard their commodity; yet not that only, but withal they should with Abraham, set up an altar, that is, retain Gods true worship, and see how it may be upholden where they shall become. VERS. 17. But juda went with Simeon his brother, and they show the Canaanites, that inhabited Zephath, and utterly destroyed it, and called the name of the city Hormah. 18. Also juda took Azzah with the coasts thereof, and Ashkelon with the coasts thereof, and Ekron with the coasts thereof. 19 And the Lord was with judah, and he possessed the mountains: for he could not drive out the Inhabitants of the valleys, because they had chariots of iron. NOw this 16. verse of the Kenites being spoken of, we are come to an end The sense. of the long repetition of the acts of judah, done in the time joshua, mentioned from the 8. verse to this 16. which was, as we heard interlaced, and here the holy Ghost returneth to Simeon and judah, and proceedeth in these two verses, to set down other acts of theirs after joshuahs' death, as he began to do in the beginning of this chapter unto the 8. verse, and showeth how they destroyed another city of the Canaanites Zephath by name: and that they took more cities besides which were after, as by their names here set down, we know, possessed of the Philistines. Now it is to be noted, that they wasted some of the cities utterly by fire, as Hazor and jericho, and so they dealt with this here mentioned. Zephath: whereas they inhabited others of them. Why they dealt so with this, it is not set down, but they did as they were commanded. We are sure it was, that God might show his kindness to Israel, when some of them were utterly subverted, where greatest danger was to be feared: and to testify his severity and his justice to such of his enemies; and therefore it is not for any to cry out of it as cruelty, which the righteous God saw meet to be done. And by this we must learn, that though we be forbidden to hate the Doct. vers. 17. persons of our enemies, yet when we be set by the Lord to execute judgement upon them, our eye must not spare them, under the colour of charity or compassion, for their properness, manhood, or any other foolish respect; Neither may we do the work of the Lord negligently. Thus joshua, though he pitied the state of Achan, yet plainly tells him, In as much as thou hast troubled joshua 7. 25. us, the Lord shall trouble thee this, etc. Thus the Lord punished Saul severely for sparing Agag, and Ahab for so dealing with Benhadad, saying Thy life 1. Sam. 15 23. 1. King. 20. 42. shall go for his. And therefore we must be well assured of God's commandment, when we go about any such thing, against such persons as beeleaud, stubborn and wilful. This commandment of God is to be extended not only against all traitorous enemies of the Church, but also against that ravening and roguish progeny of spoilers of the peace and government, and havoc makers of the commonwealth, as murderers, etc. And therefore confuteth the cursed practice of Jesuits, who, if they be not as yet practisers in that kind themselves, do yet by all means labour to extenuate the odious facts and treacheries of their complices by false reports: and treducing the just proceedings of Christian Princes, and the execution of their laws for the restraining of such monsters, by infamous libels, and the like. But we must here take great heed also, that we colour not our cruel and uncharitable actions with a pretence of zeal to God, and yet give place to our affections, under a colour of seeking the glory of God: which may easily be done, as the Apostles did, calling for fire from heaven upon the Sam●●itans, when Luke 9 54. they would not receive Christ into their cive: but we must know, that all men being our neighbours, we must be enemies to none. For the which cause David praved for his own enemies as namely for Saul, when yet he Luk 10 20. 30. etc. prayed against God's enemies, having also good warrant to do so. And Moses being the meekest of other in his own case; yet against Corah and his Psal 69 22 etc. Numb. 16. 30. company who were the enemies of God, how earnestly did he deal, pronouncing that the earth should open, and swallow them up alive for their rebellion. And Paul, who teacheth us to overcome evil with good do yet pray Rome 12 last. fervently against the false teachers, saying to the Galarhians, in great compassion towards them, I would to God, that they were cut off, which do disquiet Gal. 5. 12. you. So that as we hear they did, it behoveth us to bear our own injuries and indignities committed against us withal meekness, and to deal mildly in our own matters, but in the Lords far otherwise. And where it is demanded, whether may the godly pray against Tyrants, by whom the true worship of God is hindered; I answer, that against their tyranny and cruel doings we ought to pray, but not against their persons, who may possibly repent. For the Lord not having revealed to us, that for all their wickedness, they have yet committed the unpardonable sin, therefore what good meaning so ever we have therein, we are not allowed to pray for their confusion. But if God once make known his mind to be such as he will have them destroyed, or not to be prayed for, than we must both approve of it, and execute it accordingly: and yet so, that as they are men we pity them, as our Saviour denouncing against the people of jerusalem, Luke 19 42. shortly after to be destroyed, yet wept in beholding the misery that was coming upon them. In this next verse, it is showed that juda yet prevailed further, and won The sense verse 18. 19 other cities named in the text, which yet, in the 3. chapter of this book, are said to have been in the hands of the Philistines, as they were also long after. For the people of Israel oft provoked the Lord, and so lost again some part of that which they had won, even as it was like now to be, that for their sin they lost these cities which they had before enjoyed. In the 19 verse it is said, that juda possessed the mountains also; and to the end that nothing might be ascribed to the men, namely, to them of judah, and to Simeon, for Simeon had entered into covenant to join with them their brethren in these wars, and so did here (though juda, who was appointed thereto, be only named) to the end (I say) that nothing may be ascribed to them, it is expressly added, that the Lord was with them in those their great enterprises. To teach us by Doct. ver. 18. 19 whose might they prevailed, and what was the cause that they did so, even this, seeing God was with them. And all men will grant as much, that if God be with a man he shall prosper, and none shall be against him, to do him hurt, as the Apostle writeth. And there is sufficient reason of it. For who shall resist him? or if he say the word, who shall call it back? Now we are to know, Rom. 8. 31. that God is not with any man idle or weak, but mighty, as he saith himself to Asa by the Prophet: The Lord looketh down from heaven to see who is weak, 2. Cron. 16. 9 that he may be strong with him. But to the end so worthy a point as this is, may thoroughly do us good, we must understand that to have God with us, so as we may rest surely persuaded that he is so, and enjoy his presence constantly while we live, (which is a treasure unvaluable and unknown to the world, it is required of us by God, that we first have him for our God; and be truly reconciled to him by our Lord jesus Christ: for than he will never leave us, neither forsake us, but safely keep us to the resurrection day: but otherwise, josh. 1. 8. except God be thus made ours, and we united to him by faith, which howsoever it should be done, cannot here be more set down, what portion of wealth, wisdom, etc. we have out of that communion with him, it is accursed. And further we are to know, that God may be with men in some sort, as by his power and bodily help, and at some time, and yet not be with them to their effectual comfort and always. These are great matters, and duly to be considered of us, for he may be with the wicked, so as he was with Ahab, when he gave the great hosts of Benhadad into his hands: yea, and that which is more, he may be, and is present with the unbelievers in the congregation, when he enlighteneth them to understand that which is sound taught, and to take liking of the same. But this is by his power only, but not by his effectual grace and favour; as he was with Mary, who being freely Luke 1. 28. beloved of God, he was also with her: and his being with her, made her blessed and joyful: and if he be thus with us, he will both spiritually grace us, and also bodily bless us, as shall be expedient for us, even as he did Gedeon, judges 6. 12. when he was said to be with him. And this, to the end we may not deceive ourselves, it behoveth us to mark, for our singular and continual comfort: and therefore let men give all their diligence to make their salvation sure, and to come into the favour of God, that so they may abide therein, then will he be with them to guide, keep and comfort them: and otherwise, they 2. Pet. 1. 5. john 15. ●0. may have God with them (I deny not) sometime, as I have said, though he owe not even that to them, but so (yet) they may be miserable and unhappy still, but in a better manner he was here with juda, both before and at the time here mentioned; also he declared the same by giving their enemies into their hands. This confuteth the conceit of such as measure Gods being with them by his raising them in wealth, or giving them their desires. As Micah an Idolater applauded himself as beloved by God, because he gave judges 17. last. him a Levite to be his priest, whereas he giveth many wicked men their desires in wrath, when yet he denieth to his own, theirs in favour. And this is that, which we have to make profit of, out of the words before mentioned, that judah prospered, seeing God was with him. We have heard that they overcame the inhabitants of the hill country, Vers. 19 The sense. seeing God was with them. Now in the same verse it is added, that they did not overcome the inhabitants of the valleys, seeing they had chariots of iron. And hereby this unbelief of theirs began their sorrow and miseries, which the other tribes followed them in, to the end of the Chapter. The common translation is, they could not drive them out: but it is not so in the Hebrew: the better translation addeth another word, namely, that they went not about it. Neither of both is out of the original, but that seemeth to be the sense, for it is otherwise unperfit. For it is thus there, they did not to drive them out, which is to be supplied, they went not about to do it. Whither of both soever it was, that they did not either go about it, it was their fault: or whither we take it thus, that they could not, even that was their fault also. For God promised, that although they had chariots of iron, yet he would deliver them into their hands, than they failed in believing Gods promise; joshua 17. 18. and so they going from God by unbelief; God likewise went from them: so that God being with them, and they believing him, they overcame them them that dwelled on the mountains; but they not believing God, as he had promised in joshua 17. seeing they had iron chariots, therefore they did not overcome them in the valleys. Therefore, howsoever we take it, there was a fault in the men of juda. For though it may be objected, that God would not give them victory over the one as well as over the other; I answer, that is true, but that was through their fault, that they believe not that his word, as he had promised. So that the doctrine which we are taught from hence, is this, that though Doct. 1. God bestow many good blessings upon us, while we believe in him, having promised it, even as he did here on juda, and so long, he shows himself to be with us: yet if we give in, and withdraw ourselves through unbelief, and believed not his promises, he will fail us in other blessings, and deny us them. A most worthy truth, and much to be regarded of us. For so it is now with us, as it was then with the men of juda. So saith our Saviour to the man that brought his son to be healed that had a dumb spirit, If thou canst believe, Mark 9 23. all things are possible to him that believeth, meaning thereby, that all things that are agreeable to the will of God shall be granted to him that believeth: for faith seeketh nothing that is contrary to his will, or not revealed in his word. So saith Saint james; If any man want wisdom, let him ask of God, who giveth to james 1. 6. all plentifully, and casteth no man in the teeth: but let him ask in faith, and waver not: and so speaketh the Scripture throughout. And to bind this more sure, the Lord himself saith to the Hebrews; If any man withdraw himself, my Heb. 10. 38. soul shall have no pleasure in him: that is, if he believe not. Excellent is that saying of the Lord to this purpose in the Chronicles: 2. Chro. 16. 7. 9 The Aethiopians and the Lubims, were they not a great people? yet because thou didst rest upon me, I delivered them into thy hands: but now thou hast done foolishly in relying on the King of Syria, and not on the Lord, therefore he leaveth thee to thyself to believe, and so driven and dissuaded from the contrary. Yet this causeth me oft to marvel, that we being so encouraged, neither the unbelievers do haste or long and thirst for faith, as though it were little worth, neither can other who yet should be most ready, be brought to wait daily and constantly to grow in this grace of believing: neither do, although they have obtained already to believe; for all that, nourish faith as they are taught, that so they may abound therein with thanksgiving. And much it is to be lamented, that seeing God is not with us, to bless and beautify us otherwise; we should for all that neglect so great good, as we might get thereby, and rather with others, follow fancy and reason, sloth and example, and that is, to believe no more than we see. Oh woeful unbelief, that fillest our lives with so many fretting sorrows and deadly discomforts! True it is, that many to make their fault small, do answer, that the people that lived before the coming of Christ, might much easier believe than we now, because they read in the stories such examples, not only of Abraham, but also of joshua joshua 6. and many of the people in the destroying of jericho to have done so. And the Priests adventuring to set their feet on the waters, believing that they joshua 3. 15. should give place to them to go over them on dry foot, as God had promised; with many other like. But they are grossly deceived who think so, even as much as they, who will say that in the dawning morning light a man may see as clearly, as at noontide. For who is ignorant of this, that the mystery of faith is nothing so clearly revealed in the old Testament, no, not by many degrees, as it is in the new? So that although some of the chief fathers, (who were to go before the people, and be lights to them, as Moses, Noah, Abraham, and others, received enlightening of God, more and in greater measure than we do in these days; yet the Church consisting of the common people at this time, hath cause a great deal more to believe, and far more easily may embrace the promises,) by the ordinary means they they have, (I say not what God may do,) and so live by faith more easily, I say, than they did or could do. But this is our sin, that we search not into ourselves so much, as to see whither it be so; neither if we find it to be otherwise, are we grieved for it, or seek to amend it. But there will be occasion offered to speak more largely of this matter in many places of this book, therefore I will here contain myself. But one thing more here, by so good occasion, I will note about faith, worthy our remembrance and regard, and that is this: that though the Tribe of juda believed the Lord and his promises in one thing, and did therefore valiantly; I mean in expelling the Canaanites that dwelled in the hill countries, and the Lord was with them accordingly: yet in another thing they did not believe, namely, that God would expel the enemies that dwelled in the valleys, because they had iron chariots, and therefore they went not about it, neither did they obtain any such thing of God. Whereby we see, that we may possibly believe one promise, and yet not another: and (which Doct. 2. is no great marvel) we may believe when the case is more easy, and the thing which is promised is of less difficulty to obtain, (as here it was with Note. them) then when it is otherwise. Even so, we may believe at one time, and yet not at another. The reason of both is, seeing we are fickle and inconstant, therefore we fleet and change in time, and we are also timorous by means whereof it cometh to pass, that although we may be brought to believe a thing of less moment, or which in former time we have believed; yet at some other time, and in another thing, where in we have no experience, and which striketh us with greater fear, there we faint and give over. The use of this is: that we accustom acquaint, and bend ourselves, when we Note. have given credit in some things to God, that we may do the same in other; and if we find it otherwise, then that we take knowledge of our weakness, and think our strength in believing not to be very great. And therefore we thus seeing our wants therein, are not to please ourselves and rest in that which we have done, but look to that which is yet to be done of us: and as Saint james speaketh of patience, that it should have her perfect work, so faith james 1. 4. must have her perfect work also. That thus we may go a degree further, as the Apostle willeth the Colossians, namely, to abound in faith. Colos. 2. 7. Rom. 15. 13. Which cannot be without thanks giving to God, and much joy to ourselves. VERS. 20. And they gave Hebron to Caleb, as Moses had said, and he expelled thence the three sons of Anake. Verse 20. THis giving Hebron to Caleb is repeated, for it had been given to Caleb by Moses before; (as it is said in the book of joshua) and now the wars of the Tribe of juda being set down, the chief captain whereof, Caleb was, josh. 14. 13. this is again spoken of. And it is said, that to him this city, with the coasts thereof was given, namely, by joshua, as God had appointed in deuteronomy. Deut. 1. 36. That which is the chief matter here of giving Hebron to Caleb, as it was before promised, and he was not holden back, no, nor deferred, nor defeated of it; teacheth, that we ought in no wise to detain any man's due Doct. 1. from him, though it be in our power to do it; nor to withhold reward from him that hath deserved it. God's will is, that every man enjoy his own (as we would ours) which he hath bestowed upon him. And this being so sharply reproved by Saint james, in masters towards their servants, withholding their due from them, doth much more challenge them, who in weightier cases have wrought unrighteousness against any. Thus he writeth, Behold the hire of the labourers which have reaped your fields james 5. 4. (which is of you kept back by fraud) crieth, and the cries of them that have reaped, are entered into the ears of the Lord of hosts. It hath been a policy used by governors, to promise great rewards to such as shall bewray dangerous practices of traitors, or find out open malefactors, or perform good service against the enemies of the Church and their country, which if they be not regarded and rewarded accordingly, how shall the hands of men be strengthened and they encouraged to do these duties? Ahashuerosh an Heathen King, when he had been delivered from the treason Ester 6. 10. that two of his servants intended against him, and that by Mordecay, who detected it, as soon as he understood (after it had been forgotten a time) that he had not been rewarded for his faithful service, he did in most ample manner command, and saw it effected, that he should be rewarded. So Belshazzar did to Daniel, for his faithful service, and Pharaoh to joseph in an admirable Compare Dan. 5. 7. with 2●. manner. Much more that which is a man's own is to be restored, or pay him at the due time; as by the executor, the borrower, or any other who by right aught to do it. But even among Christians the neglect hereof, and the shifting of many, contrary to covenant, oath, promise and bond, calleth their profession into question among such as would gladly conceive better of Psalm. 15. 4. them. But God meets with such justly: for neither are they trusted in their health, nor yet pitied in their distress, but bear a mark of their untrustines, and unfaithful dealing unto the day of their repentance, or to their grave. And therefore they who are put in trust, and defeat the orphan, or other to whom it is due; as also those bankrupts, who enrich themselves with the goods of other men, and then give it out, that they are not able to pay, though they have it in their power to do it, or disable themselves by their unthriftiness & carelessness; and all such as hold from men that due that belongs to them, shall feel God's anger as bitter, as masters shall, who detain & hold back their servants wages. But they do no better who will claim it before it is due, or else will be displeased, and will provoke to suit, although they know no just cause: for that which is sought in such a case, I mean before it be due, is to be obtained either by entreaty (if it may be yielded) or by agreement and composition: but the rule before mentioned, bindeth only to lawful, not irreligious promises. As for that which is here said in this 20. verse, that Caleb expelled out of Hebron the three sons of Anak, understand, that they are those three who Doct. 2. are mentioned in the 10. verse, Sheshai, Ahiman and Talmai: where the driving of them out is ascribed to juda in the general, which in this verse is particularly said to have been done by Caleb, who was chief in the work. For the doctrine to be gathered hence, read verse. 10. THE SEVENTH SERMON UPON THE FIRST CHAPTER OF THE BOOK OF JUDGES. The second part of the Chapter. VERS. 21. But the children of Benjamin did not cast out the jebuzites, that inhabited jerusalem; therefore the jebuzites dwell with the children of Benjamin in jerusalem unto this day. NOw followeth the second part of the chapter, which layeth The sense of vers. 21. out the beginning of the calamities of the people of Israel, as to the end of the chapter may be seen, namely, that all the Tribes suffered the nations, who were their enemies, to remain among them, contrary to the commandment of God in the book of Numbers: for thus he saith, When ye are come over jordan, into the land of Canaan, Num. 33. 52. 55. ye shall drive out all the inhabitants of the land before you. And a little after; If ye will not drive out the inhabitants of the land before you, than those whom ye let remain of them, shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein you dwell. The first of the Tribes that is said to have suffered the Canaanites to remain in their coasts (that excepted that we heard of juda in vers. 19) and did not cast them out, was Benjamin, which was near joshua 15. 63. to juda. And although it be said in joshua, that the Tribe of juda could not cast out the jebuzites that inhabited jerusalem, but burned some piece of the city; yet there it is said they dwelled with them therein: so it is said here of Benjamin, seeing that city of the jebusites was a part of it in the lot of them, and part in the lot of juda, that they dwelled also with Benjamin still, and were 2. Sam. 5. 8. not cast out till the time of David; but they of Benjamin built it again, after juda had burnt it. Now seeing they had a precise commandment from God to expel the Doct. vers. 21. jebusites, thence it was their sin that they did it not: the least that they may be charged with, was sloth and negligence, and the seeking of their own ease, which to do in things forbidden, is most dangerous. By this than we see the evil that slothfulness and ease seeking bringeth, to wit this: that itself holdeth a man from obeying God, though there should be nothing else to do it. And that is when, for the ease and pleasure which is taken therein, men dull the edge of courage and forwardness to good duties, which was in them before: such an one is the slothful, whose words are these; A lion is in the way, meaning thereby, that he cannot labour, Prou. 22. 13. even as a man in a sweet slumber is most unwilling to be awaked. This sloth is a sweet poison: keep from it he that can, but he that doth not, it will slay him, as Solomon saith; As the common sluggard doth loath and shun Prou. 1. last. labour, and therefore loveth to be doing any trifling thing, rather than to work, and be well occupied, so doth he that is slow in the duties of God's service; he lets them pass and omits the opportunity of doing them, which ought much to be regarded. For as a word spoken in season, is much worth, even like apples of gold and pictures of silver, even so is an act or deed done in due Prou. 25. 11. time, as namely among other, that wise and godly courage of Ester showed in due season in going to the King, for the preserving and saving her own life and her peoples from the train that Hamon had laid for them in season. Oh, even so is forwardness and readiness to go about the work and business that God enjoineth us in every condition of life. But there are extremities on both sides: There are some that fall to their work, but look after nothing else, whereas all should be first sanctified to God themselves first, that then their works may be accepted of him. Others would seem, and be taken for godly; but they are careless and slack in following the works of their callings, nay they condemn the provident and diligent, as worldly and miserable muckwormes. Both these are extremes to be avoided of Christians, by joining both callings together, I mean religion and labour. But for this sloth (to say a little more of it) if we take not great heed, the best of God's servants may soon be drawn to it, and no way sooner, than if we begin to wax weary of well doing in our general or particular calling, 2. Peter 3. 17. and suffer ourselves to be plucked from our steadfastness therein, by the error of the wicked, and to be caught and snared with the deceitfulness of sin: for so we are rocked a sleep ere we be aware, in which case it shall be no easy Heb. 3. 13. matter to awake, or bring ourselves back again into our former good course. And so shall we live unprofitable, fit only to consume and waste the good benefits of God. Oh! what a death it is to a slothful person to be urged to the duty that he hath cast off, and hath now no pleasure in, nor ability unto? (as to a Minister to preach in his old age, who looked not after it in his youth?) to the which estate he hath brought himself; even as a ruinous house falleth down altogether; when it is let go to decay for want of repairing in time. For the remedying of the which mischief, in all that are annoyed with it, I see no better direction, then that which our Saviour hath given us in these words, when he saith; occupy till I come. Whereby he meaneth not only the Luk. 19 13. work of our calling, but also that every one that will prosper, should use his talon, even such gifts as God hath bestowed upon him; as knowledge, wealth, time, grace, and such like, to the doing of good with them, and not to bury them unprofitably in the earth. For beside that the fruit of idleness is poverty, theft, beggary, etc. God also loveth and blesseth the painful and diligent; and thus if we be careful, after God's direction, to be well occupied, we shall be free as from other evils, so from this danger of sloth. The like counsel to that which our Saviour giveth, is that of Saint Paul to the Ephesians, that they redeem the time: that is, buy it out of the hands of Ephes. 5. 16. idleness, unprofitableness and evil: and then employ it faithfully to necessary uses and ends. And the rather, because so much precious time is already spent in vain, let that which remaineth be better passed to recover our loss. The life of a Christian can least of all other stand with idleness. It is without respect of the particular calling, as husbandry, merchandise, or other trading, full of diligent heed taking, that the conscience may be kept pure and good: but much more (all may see) when labour in these is adjoined to the other: therefore the punishment of the sloth is not small, but as the Wise man teacheth. The idle man's back shall be clothed with rags, and his belly pinched and starved for want of food, and by this we may guess what Prou. 23. 21. & 6 11. & 20. 4. his soul's diet shall be. It followeth. VERS. 22. They also that were of the house of joseph went up to Bethel, and the Lord was with them. VERS. 23. And the house of joseph caused to view Bethel (and the name of the city before time was Luz.) VERS. 24. And the spies saw a man come out of the city, and they said unto him, show us (we pray thee) the way into the city, and we will show thee mercy. VERS. 25. And when he had showed them the way into the city, they smote the city with the edge of the sword: but they let the man and all house depart. VERS. 26. Then the man went into the land of the Hittites, and built a city, and called the name of it Luz, which is the name thereof unto this day. NOw after the mentioning of the Tribe of juda and Benjamin, and what The sense of these verses. they did, it is in order set down what the other Tribes did, to wit, how they suffered, and did not expel the Canaanites neither. And yet the house of joseph is exempted, which comprehends the Tribe of Ephraim and Manasse together. First therefore it is declared what these two jointly together did, to vers. 27. in the words of the text here set down, and then, what they did severally, to verse 30. That which is said of them jointly together, is to their commendation, that they went against Bethel, which fell to their lot, and the Lord with them to encourage and strengthen them, so that they feared and tried which way they might most easily take it. (Now the name of this city had in times past been called Luz, as we read in Genesis, but jacob Genes. 28. 19 as he went to Padan Aram from the wrath of his brother Esau, resting there, and the Lord appearing to him, and comforting him, called the place Bethel, that is, the house of the mighty God.) But to go forward, they that were sent about that business, namely, the Tribe of joseph, seeing a man to come out of the city, asked of him in which part of it they might set upon it, and on which side was their going out and coming into it, (for thereby it appeareth that they had shut it up for fear of Israel, and that they had left but some secret way for their necessary use to go out and in thereby,) and they promising the man largely, he showed the way to them, and they entered and slew the inhabitants, and took it, and sent the man away well rewarded, or rather (as it was indeed) he banished himself from them into another country, and was so wealthy, that he was able to build another city, and called it by that name, Luz. This work of the house of joseph which they went about; namely, to take this city Bethel, (which was before in the division of the land of Canaan joshua 16. 2. given to them,) as God had enjoined them, doth lively set before our eyes, Doct. out of vers. 22. 23. as in a glass, the duty of all God's people, that is to say, readily to go about and set upon the work that God hath appointed them and laid upon them, yea and this is to be done, whatsoever lets and discouragements may stand up in the way to hinder them. For hath not he commanded them? And is not he able to remove those impediments, rather than they shall hinder his work in the hands of his servants? which they believing, are to go forward, and commit the success to him that hath promised to bring them through all difficulties which might hold them back. For otherwise, if we look Note. not to God by faith, but what let is in the way, and be hindered thereby; we shall cast the commandment of God behind our back, and do as they who Eccles. 11. 4. observe the wind, and therefore sow not; and look too much to the clouds, and therefore reap not; and so for fear of inconveniences we shall let pass necessary duties. Again, when we thrive and have good success, we bless God, and are merry; but if we be crossed, we curse & disguise ourselves with impatience. Whereas it ought to be enough to us, that God hath brought it to pass either thus, or otherwise. And beside the authority he hath over us, his bountiful rewarding of us in his service, aught to encourage us to address ourselves to all such work: and not only so, but further, seeing he commandeth and would have us do it, as it may be most for our own ease, Deut. 28. 47. that is, willingly, readily, cheerfully; for the Lord loveth that, in all his service; as he loveth a cheerful giver. And we know (for our own parts) that 2. Cor. 9 7. men go awkly and untowardly about that work which they take in hand unwillingly. And we are all to learn of our Saviour, who hath given us example john 4. 34. herein, saying, that his meat and drink was to do his Fathers will. Besides we are made, redeemed & set here to that very end, to serve the Lord Luke 1. 75. 75. in holiness and righteousness without fear all the days of our life, and not to please ourselves, how hard soever the work is, that is to be done of us. And that is our life, joy, and comfort, no other course of walking is life but death: no other is savoury, or sound joyful. And this should be thus in all callings and conditions, as with Magistrates, Ministers, Husbandmen, Artificers, Masters of families and others, who do (I deny not) many things required of them by God, but not one work as another; neither that joyfully which they do, and as if it were the work that God hath set them about; for than they should do it readily, but for their bellies, and in other carnal respects. For why? they can indeed do them no otherwise, because they do not first know themselves to be the Lords redeemed ones, that so they may easily obtain other things at his hands. But I would that even they who are so, did go about that which they do by God's commandment cheerfully, and with delight for the Lords sake; then should there many excrements be cut off from the infinite actions which are done in our lives, and with so much sin removed; many plagues and annoyances should be avoided from men's lives also. But alas, the most professors are not acquainted with going to work in God's service after this manner, neither find any savour in this Christian course: but respect only their own commodity, and that they may be without fear of want and penury, and the most do worse, that is, spend their precious time in idleness, play, and vain pleasures at least: and as for seeking first God's kingdom to be under his government, and to rest on him for other things by lawful labour and means using, it is one of the hardest things for them to fasten on: though God hath yet promised that such only shall be blessed. But of this somewhat hath been said before. It is further added in this verse, that while the house of joseph went up against Bethel, the Lord was with them, which seeing it is here added, I will say somewhat of it, though I have spoken thereof before by another occasion. Now this house of joseph, thus going about the work that God had commanded them, is said to have God with them in their work; for so he had promised. Which teacheth, that this assurance we have from him, that if we attempt aught by his commandment, he hath set his seal to it, that we shall have success and prosper in our work. So was it said to joshua in his first going against the Canaanites, I will be with thee, and he believed and josh. 1. 5. prospered even so, these and the like promises of God being believed of us, are our comfort, and thereby we learn experience how to do the like for the time to come, in what work soever the Lord shall employ us. This would make men use their callings not so as they should be burdens to them, but recreation, going merrily to their work as they may with God's good allowance, and leaving it of with fitness to other good duties, as prayer, reading, singing, meditating, etc. If this were believed, men should be free from the plodding and distracting cares of the ungodly, who make their lives wearisome by distrust of God's providence, fearing they shall beg ere they die, etc. and from the moiling and toiling labour of such as tyre themselves with their callings. For God gives rest to his beloved, as David saith, Psalm. 127. 2. Eccles. 5. 18. And from this temporary rest, he will in due time, translate them to eternal rest. All which I say, not only to the denouncing sharply and heavily against the common professors of the Gospel, who will believe God no further than they see him; but also to the just reproving of those, who have obtained of him to believe in deed, that they shall have eternal life, and yet their particular trials, in which they are taught to depend upon him, and to cleave to his promises made and granted out unto them to that very end, that they should do so, they yet stagger and doubt, as if they had never had faith. He that desireth to hear more of Gods being with his, let him read Note. that which hath been said on verse 19 This place Bethel being so called, that is, the house of the mighty God, Vers. 23. Genes. 28. 19 because the Lord appeared to jacob there, whereas it had in times past been called by another name, it very well teacheth (seeing nothing is set down in vain in the Scriptures but to good use) that it is commendable, as occasion is offered, to give convenient and meet names, such as may instruct in some good thing, drawn from some good example, or putting us in mind of duties either to God or men. As God gave the name by the Angel unto our Saviour, calling him jesus. Some care not what name they give to their children, of most notorious persons, as counting it their credit that they may be like them: resembling herein the Idolatrous King of Babel his Eunuches, Dan. 27. who purposely altered the names of Daniel and his fellows, in token that they should renounce the true God and his service, and embrace the contrary. Some give such names to them, as the rehearsing of them, causeth laughter. Which is unseemly, seeing the name is given in the assembly of the faithful, and in the presence of God, and when they are to be entered into the Church of God. We do not place religion in names or titles: yet nevertheless a wise and godly choice in this matter may be had, that the names given, may be in stead of instructions to the parties named. In the appareling of our bodies in comely manner, we will have care that the very shoe, which is the least matter, be decently put on, and suitable to other parts of our attire: so there being required a proportion in all our actions, this one is not to be neglected. Therefore in the old Testament, the names were given either according to the event of things, about the time of the birth of the child, as Moses called one of his sons Gershom, that is, stranger, because he Exod. 2. 22. was then a stranger in another land: or their names were borrowed from their holy predecessors, to put them in mind to follow their steps, or some such like respects they had in giving them. Now let us hear of the spies. In this verse, where it is said that the spies met this man coming out of Vers. 24. 25. the city (for what cause he went it is not expressed; somewhat is to be noted by occasion of the man, and somewhat from the spies. By the man first, Doct. 1. going in his simplicity, out of the city, (whither to save his life, or upon some other necessary occasion,) meeting with these spies, and falling into such a straight thereby, that either he must lose his life, or betray the city, (for the spies said to him, show us the way into the city, and we will show thee mercy.) We may see what straits and difficulties we meet with, be subject to, and in danger of, in this life: for that peril which we neither fear nor once think of, may befall us, even to the hazarding of our lives, much more of our undoing, or the loss of the best of God's blessings that we enjoy, as wife, children, goods, etc. In the story of the French Massacres we read, that by the popish faction, a whole assembly of Protestants were slain at the Sermon. The Shunamites child went into the field in the morning well, but 2. King. 4. 20. died at noon. The widow of one of the children of the Prophets, who lived 2. King. 4. 1. in good estate for a great part of her husband's time, yet through the debt he was in at his death, she was brought into that straight, that her two sons must be sold to pay the debt, and carried away from her, perhaps to be brought up by Idolators in an idolatrous land; and she knew no other for a time, though God provided better for her. job his children in the midst of their merry make, were destroyed by the fall of the house, and he himself job 1. 18. 19 & 27. lost all at once, and his body was filled with scabs and sores. Samaria was besieged, and the danger so great, that the king thereof was resolved, and 2. King. 6. 25. looked for no other, but that he and all that he had, must be at the pleasure of another man. And jerusalem was so overwhelmed with griefs, that she Lam. 1. 12. was driven to complain, that no sorrow was like her sorrow: when yet before she had been the beauty of the whole world. These difficulties, as I have said, with many other both mentioned in Scripture, and seen in experience, may fall out in our lives, so that we shall be driven to cry out every one of his own burdens, what shall I do? yea, and it may be an innocent man's case, to be brought into such straits, and his, who is godly, and he shall not be able to avoid it till God send help. As for the wicked, such straits come upon them, as an armed man upon a naked. Now seeing God hath such vantage of us thereby, and that throughout this present life, & may most justly inflict them upon us, (that I say no more) oh what cause have we to make precious use hereof? for the which cause in so necessary a matter, I think good to set down some uses thereof to the Use 1. Reader: And first this is one, that we should every day (which is a part of our journey home) as oft as we find it so, acknowledge with admiration, God's goodness in that he spareth and freeth us from such straits, and not only so, but also from so many great calamities and casualties as we are kept from, and much more, if our life be freed from smaller afflictions also, but most of all if we be loaden with his benefits. Which I speak to the just reproof of such as having their part in all these, yet pass over all blockishly Psalm 68 19 and unthankfully, but if some cross befalls them, than they break out against God impatiently and brutishly. Secondly, make we this use of it, that seeing Use 2. we are all subject hereto, and by our just deserts be always in danger and fear to be thus abased; therefore to be humbled, and prepare ourselves daily for them, and as job did, to look for our change. Thirdly, we have little need Use 3. Note. Luke 9 23. to trouble ourselves with an ill conscience any manner of way, and so to procure needles sorrow, if we be daily in danger of so great vexations. And lastly, set we little by the best things here, they being subject to a thousand Use 4. changes, but lay we up treasure for ourselves, that shall never fade nor be taken from us. And to them that object upon this, that seeing we may fall into so many and great straits, what prerogative have the righteous, and what shall they do, living in such an estate as well as other? I say, let them trust in God and fear him, that so it may be well with them, as he hath promised Deut. 5. 29. it shall, and so doing, he will keep many such calamities from them, and give them deliverance out of many such difficulties; and turn those that abide upon them, to their singular benefit and good, or receive them unto glory, when others in the mean while shall be at their wits end with Psalm. 3. 25. the strangeness of their plagues, or, which is much worse, be cast into hell. This we have to learn by occasion of the man: Now of the spies. The spies offered him kindness, if he would show them the way into the city: in that they dealt kindly with him, rather than roughly and cruelly, Doct. 2. seeking such a matter at his hands, they did as became them. But he being one of the cursed nations, how could they (ye will ask) promise him mercy? Objection. for though they did so to Rahab before, yet she turned to their religion: and so did the Gibeonites serve them as bondmen, and embraced their religion also. But no such thing can be said of this man, for he went unto the Hittites, out of the seven cursed nations, and dwelled there. I answer: we must Answer. interpret the laws of God against the Canaanites, and concerning the rooting them out, by mitigating them with this equity, that if they made peace with Israel, they should not root them out. And this appears by that which is written in joshua, that these nations were rooted out, seeing none of josh. 11. 19 them save the Gibeonites, made peace with the Hebrews. And this being so, teacheth all men to deal even with the bad kindly, and to be harmless toward them. And though they be of them who have deserved punishment (as this man of the city Bethel might by as good right have been put to the sword as the rest in the city, until he yielded himself) yet for as much as they be in misery they are to be pitied, unless their facts be horrible and beyond the course of common trespasses, in which case they must be punished by authority accordingly: for in so dealing with them, there is hope that their hearts may be mollified, and they in time be brought to repentance: whereas by rigour and rough handling of them they will (questionless) be hardened. And if they fall into the Magistrate's hand, and must needs for their fault be put to death; it is enough that they have that inflicted upon them which is their due, though they be not pursued with cruelty also. joshuas' dealing with Achan, who yet for his trespass must be put to death, may be a pattern for all men, to teach them to avoid cruelty, josh. 7. 19 and to show kindness and mercy to such as be in misery. Thus he saith, when his sin was found out against him, My son give glory to the God of Israel, and make thy confession to him, and show me now what thou hast done. And as joshuas' example, for his loving dealing toward the offender: Achan, is to be highly commended: so the contrary is as odious in the Priests and jews: for when they had gotten that which they sought at Pilat's hands, to have our Saviour, against all law, to be condemned, they were not content with that, but most cruelly and despitefully handled him with mocks, and taunts, and all disgrace that might be: But it was as good as might be looked for at their hands. But while I am minding this matter of dealing kindly and mercifully with the afflicted, it cometh to my remembrance, among many other things justly to be wailed, how lamentable the estate of malefactors is in some places at least in this land: as they are miserable throughout their whole life, so especially at their death they are most of all, seeing that, after they be condemned, that they go to execution without any means to bring them to conscience of their wicked lives, fear of the judgement to come, and to some knowledge and hope of eternal life: whereas, if it pleased those which are in authority, some fit Minister of God might be appointed to take them in hand after they be adjudged to die. I will not say what good might be done to the poor prisoners thereby. But for mine own part, when I was young, and able to travel, I did that duty myself ofttimes in compassion of their misery, and saw blessing on my labours; and the word which I preached to them, in that little time which they had to prepare themselves, I saw it (I say) to be apparently blessed of God, to my great contentment and comfort, and good hope of them. I remember well, that at sundry times, that though I was but a stranger to them, yet after that I had through God's blessing brought them to see their damnable and miserable estate by means of their sin, and had showed them, that even then they were nearest mercy, I was received of them with great liking, especially after they had tasted of the glad tidings of the Gospel to quiet and comfort their heavy hearts. Yea, I may truly say, as I did clearly see, I was to them more than their own father could have been unto them, for the message brought unto them. And beside this that I have said of them, the like meditation unto this, I had of the estate of many people in the land, who run as swiftly to hell as the other; through ignorance (most falsely called the mother of devotion, but rather the mother of all mischief and confusion) also profaneness, and other gross sins, though not so liable to the law of man to be punished as the other. These are also without a Minister that is able and willing to lead them a better way: who, if they had such means as might convert them to God, and that they who are such good instruments, might be encouraged and backed in their labouring to reclaim them, they should have cause to give God great thanks, and the persons also, by whom they be so well instructed and comforted. But if I should here bewail all such also, as being taught yet are little the better; as I cannot choose but pity them, seeing the Gospel is hidden from them, and therefore they dying so, shall most certainly perish; I say, if I should bewail these, how far should my complaint reach? I shut up this point therefore, concluding thus, Oh that there were not so much hardness of heart in many Ministers and others, who might help this, wishing that they had a little of the compassion that was in our Saviour, as the Evangelist recordeth, when he saw the people dispersed, as sheep without a shepherd. Matth. 9 last. And again, Oh that we could deal pitifully, kindly, and lovingly with the miserable and the afflicted; and that all the gentlest means were used to reclaim offenders, of whom there is hope, such as are as this man of Bethel was, in great distress, which is not done but very rarely, and therefore is there much hardness of heart, in those to whom it is neglected, and wilfulness, that carrieth them to all profaneness and impenitency. And thus (to return to the spies again) seeing it hath been proved that Doct. 3. ver. 24. they did not unlawfully in saving this Bethelite alive, the most that can be said of their so doing, could be but an inconvenience (seeing he gave no token that he turned to their religion,) for aught that we can see) and yet this was a smaller inconvenience then if they had killed him, and so to have been put to their shifts how to have found the secret way that led into the city: this also teacheth us a good point, that when we see in attempting of our lawful business and labours, that some inconvenience must needs be borne, that which is lesser of two, if it be without sin, is to be gone under: that so we may avoid that which is greater. For want of which consideration, and due regard of that which I say, while men stand at the smaller, to avoid that, they run into a greater, if not into sin itself. As in many instances it may be showed; and this among other, may be one. Many a man will not make others privy to some of his dealings, being such as may bring him in good comedy: and this he forbears to do, only for that he would not have the commodity and benefit that he reapeth thereby, to be known to any other, which were not so great an inconvenience, if it were known to some faithful friend. And what falls out in the mean while thereby? even this, which is much greater: that for want of skill how to use that dealing or traffic aright, and in the best manner (which by the help of some wise friend he might have learned) he loseth a great part of his commodity, which he might have enjoyed; yea, and thereby falls to offend God by impatience and murmuring, when he seeth that he cometh short of his expectation and hope. So many a man falling upon thieves, in a desperate mood, refuseth to yield his money, though he be unable to resist, and so loseth both money and life too. And so do many refuse, through stomach, to agree with their obstinate adversary, because they are loath to lose and forego any thing. Whereas by standing out with him to the utmost, they forego not a little, but ten times the value. Much like to that which many do about their bodily health. They doubt at least, if they know not also, that some sore disease is breeding in them, yet will they not consult with some experienced Physician. And why? I say, to avoid some inconvenience, as the taking of physic, which is nothing pleasant to them, or to save charges, or because they would not lose any time in following their profits. And what falls out thereby in the mean while? even this, that a greater inconvenience meeteth them: so that for the avoiding of that which was but small, they lose both profit, and life also. This thing is the more to be regarded, because we see by experience that commodities are so mixed with discommodities, that in things indifferent, the one goeth not without the other. This is true, as in all comforts of this life, so particularly in marriage: and that as well in going about it, as living in it. For the first, many to avoid the troubles of the married estate, which is the smaller; are put to many inconveniences; as to live in unquietness and discontentment, and by unsettledness in a single estate to fall to fornication, (that I say no more) which will prove to be far greater. Many again resolves by marrying, (if they can make themselves great thereby) to shun a mean and low estate in poverty, and think, if they can do so, they shall be void of trouble, and yet while they look no further, they weary themselves with many more sore and dangerouser troubles; though marriage be lawful, yet such an attempting of it, is not good. Again, by this rule among married couples, the one party should yield to the other without too much rigour and austcritie, or contending in a thing indifferent: the husband in giving liberty to the wife to speak when there is cause; to visit friends; to take use of some commodities to her own behoof and benefit, rather than to deny them, because they fear some inconvenience may come thereby; when yet it is certain, there shall far greater be seen to fall out by doing otherwise. And so in all other dealings: if all inconveniences cannot be shunned, yet let us be sure, by labour, prayer and godly wisdom, to avoid the hardest. And one special good use of this doctrine, is, that we take heed, we be not too ready to judge our neighbour for bearing with some inconveniences, (as we are too forward and too ready to do) when they must do it to free themselves of greater; and in so doing we condemn ourselves, seeing we ourselves are subject to the same doctrine also. For what have we to do to judge our brother in such a case; who if he have sustained an inconvenience, we may well think, he hath done it, to him a greater. This also condemneth them, who, if they be a little crossed with some hard accident, do by and by grow desperate, and make the rent greater by their rashness and impatience, etc. scorning to stoop to the necessity which God hath laid upon them, and not wisely declining extremity. Though they cannot avoid the inconvenience befallen them, yet they should shun the sin of murmuring which is greater, for else they bear the burden of both. But I cannot go through this story at this time; I will therefore here cut off. THE EIGHTH SERMON UPON THE FIRST CHAPTER OF THE BOOK OF JUDGES. IT followeth further about this Bethlite, (for it is to good Vers. 25. A question. purpose) to inquire here, whether this man did well in betraying the city, and what is lawful in the like case. For as concerning the spies, no question is to be made of their drawing the man to it, whether they did well or no; for it was their work assigned them of God to destroy Answer those nations, and therefore to use the means in going about it. So was it also lawful for him to do it, they signifying to him what Gods will was in that behalf. But whether the man believed that, and therefore whether he did it in faith, or to save his life, and his friends and goods, it is uncertain. The first is more possible, then probable, to have been the cause that drew him to do it; but the last is most likely; yet we may not determine which, except the Lord went before us: therefore according thereto was his act good and commendable in him, or otherwise. Now for us, the case standeth far otherwise, than it did with him. For it is Doct. ve. s. 25. not lawful for us to yield to any such thing as he did, in betraying the city, but odious and horrible. The Lord jesus speaking of the like matter, as a thing most monstrous to attempt or go about. He saith, many shall hate and betray one another: a fearful thing to hear, much more for one to do it to Matth. 24. 10. a whole City. Nay all bitter violence and cruelty is odious in us one towards another, simply, and without all respects; much more when it shall be done for gain or preferment. No, neither is it any way tolerable for the saving of one's own life. We must in all these cases, have our discharges and warrant from God, for that which we do; as Rahab had for hiding the spies: which we josh. 6. 25. having Scriptures most clearly to direct us in all our actions, no such thing, from what example soever, is to be followed of us in these days. Neither is the fact of joel in killing Sisera, nor the Israelites borrowing and carrying away judg. 5. 24. Exod. 12. 35. of the Egyptians treasures, any thing to embolden us to do the like: she doing it against God's enemies the Canaanites; they doing that which they did by the Lord's appointment. In a word, to do any evil that good may come of it, is odious. Lastly, out of these two verses it is good for us to mark, in that this poor Doct. 2. Bethlite was the instrument of taking the city; what poor means and helps God oftentimes ministereth, for the effecting of that which he commandeth to be done; yea though the work be great, and the means weak and unlikely to bring such a matter to pass, it skilleth not. Both these things may be seen, both in stirring up and preparing that silly woman in joshuas' time, to receive & lodge the spies, whom he sent to view jericho before they took it, as also by blowing trumpets of Rams horns, and Iosh 6. 16. etc. by compassing of the city jericho seven times, to make the walls of it to fall down. Who seeth not that these were poor engines to batter walls? and also to give this Bethlite into the hands of these spies, that they might by his help easily take the city? For when God will have a work to be brought to pass, he appointeth the means also for the same purpose; which being always known to him, but seldom to us ordinarily, till we meet with them (not by chance, but by his will and appointment) it doth often take heart from us, and much dismay us from cheerful going about that which we are commanded, so weak is our faith, when with unbelieving Thomas we do not see and behold with bodily eyes the means which are yet sufficient and at hand through God's promise. So much the more it behoveth us to be well acquainted with that which is taught us here: for it is a singular encouragement to us, (we being so weak) when we have an hard labour laid upon us, and we see no means to bring it to pass, to know (yet) that God will provide help, though we see not how; as he did provide a sacrifice for Abraham to offer in stead of Isaac. Indeed, if he should deal with us as Pharaoh did with the Israelites Gen. 22. 8. (who enjoined them an hard task, and great work, but yet they must make shift how to effect it, (which was impossible for them to do) than it were no marvel if we were pensive, and at our wits end what to do. But (God be thanked) if we can believe him, that he will make it easy, and provide accordingly; most cheerfully may we be occupied, from day to day, in all that by God's Commandment we set our hand unto. This caused the Apostle Paul to be so diligent and unwearied in bringing so many nations Act. from 13. 10 21. chap. by his preaching, to embrace the Gospel, and salvation thereby; when yet there were so many and great discouragements in his way. This caused those worthy servants of God, Zorobabell, Ezra, and Nehemiah, Nehem. 2. 17. not only to return into judea; but to build both the city up again, being greatly ruinated; and even the walls thereof, and also the Temple; when having commandment from God so to do, they believed that he would show them how, and be with them, to enable them, though we are not ignorant, how many blocks and main enemies there were in their way to hinder them. And we have no other stay to look for the promised salvation, but this, that he that hath commanded us to live by faith, and wait by hope, will find means to bring it to pass, although we see little how, many times; in so much that we oft fear and doubt, it being the weightiest case of all other; even as Saint Peter also saith, that the righteous are scarcely saved. And even so, the labouring man, and the Artificer could never be upholden 1. Pet. 4. 18. to follow their calling with any peace, if they should look only how hardly they are like to be maintain, and should not stay themselves by faith, that God will provide for them, they themselves not being negligent. And be this the stay of us all, in our hardest condition wherein we be set by God, that he will bring us through, though we see not how, and that also in good sort, because he hath promised. Now it remaineth, that we see how well this man was rewarded that did Vers. 26. help forward God's people in their work, to the destroying of his enemies, by showing them the way into the city, though it be not set down with what mind he did it. Thus they dealt with him: they did not only set him free, and his whole family, from the destruction that lighted upon the other citizens, but they did also suffer him to carry away his wealth: yea and so greatly enriched him, that he was able to go build a city. And by this we see, that such as be helpers and friends to God's people, never lose their reward: as Rahabs' example and the Kenites do most clearly Iosh 6 24. prove & declare. A notable encouragement both to God's people, to know that the Lord so careth for them, that he will cause many, even of the wicked, 1. Sam. 15 6. to be friends to them, and helpful: and it is no less comfort to them Prou. 16. 7. that are so affected to them, they may be sure they shall not lose their labour, but be well rewarded. And so much the more we ought to be quickened by this doctrine, seeing God's people have many and strong enemies in this world, and they themselves are weak and soon discouraged. And this is a great refreshing to them, when they have promise of such helps, as whereby their but then is made easy. And the Lord hath said much in his word to the encouragement of both; and therefore the Psalmist speaking of jerusalem God's people, saith. Let them prosper that love thee. Psal. 122. 6. And to Abraham the father of believers (which alike is spoken to all that are believers, as Abraham was) thus he saith; I will bless them that bless thee, and curse them that curse thee. So that as Ahab was spared, insomuch that the Gen. 11. 35. plague threatened came not in his days, but in his sons, because he repented, and yet it was but outwardly, wherein he gave but a bare show of it, even so, they that do to his people any good, though it be but in an outward action, as this Bethlite did here to the Lords people, shall not lose their reward. It is true indeed, that this but temporary for the most part, which they receive, as the help that they minister to them is so: but besides that it is much that God will regard them at all, who are not faithful to him (for they might fear rather the contrary, that he would pursue them as his enemies) because they be not repentant: besides this (I say) they get acquaintance with the godly hereby ofttimes, whereby they be in hope, that they Note. shall learn their religion, and follow their conversation, which if they so like and approve of, that they love them the better for it, then do they gain exceedingly by it indeed, I mean by that friendship that they show them. For than they come within the compass of a better blessing, and are partakers of a greater promise, even that in the Gospel; Whosoever receiveth a Prophet, Matth. 10. 41. in the name of a Prophet, shall receive a Prophet's reward: and he that receiveth a righteous man, in the name of a righteous man, (that is, for his goodness, and because he is a good man) shall have the reward of a righteous man also. This aught for just cause to astonish and terrify them who are professed enemies to them because they walk uprightly, and hate none more deadly; 1 joh 2. 12. Prou. 29 27. according to the prover be; The righteous is an abomination to the wicked. This aught also to draw the hearts of the common sort who profess religion, better to regard God's people, and not to be more brutish than the Hest. 8. 17. heathen nations who feared Israel, seeing they saw God was with them, yea and let them while they live among them observe their example, and profit by them, as they in the Acts. 9 31. If they will say they know not Act. 9 31. who they are; I answer, that they speak untruly; for in the time of their own affliction and misery, they can discern and do know them, and will ask for them; although at other times they are thought of them to be too precise and devout, and call them Scripture-men in contempt; yea even such as against whom they will set themselves: to these therefore, if they will show that they be wise indeed, let them adjoin themselves, and make much of them, till they verify the Scripture; the Lamb and the Lion shall feed together: for if God in their trouble and abasement have given them Esa. 11. understanding and discretion to know them, and afterward they make no more reckoning nor account of them; they cannot be ignorant that they have done wickedly, and are able to see what they do in casting them off. And let them be sure, that their sin will find them out in time, and the Lord Numb. 30. will cast off them, for that they have dealt so with them. But much more if they or others begin to smite them with their tongue, and to kick at them, and disgrace them. This be said of the house of joseph jointly. It followeth in the text. VERS. 27. Neither did Manasses destroy Bethshean with her towns, nor Taanach with her towns, nor the inhabitants of Dor with her towns, nor the inhabitants of Ibleam with her towns, nor the inhabitants of Megiddo with her towns, but the Canaanites dwelled still in that land. 28. Nevertheless when Israel was strong, they put the Caananites to tribute, and expelled them not wholly. 29. Likewise Ephraim expelled not the Canaanites that dwelled in Gezer, but the Canaanites dwelled in Gezer among them. 30. Neither did Zebulon expel the Canaanites that dwelled in Kitron, nor the inhabitants of Nahalol, but the Canaanites dwelled among them and became tributaries. 31. Neither did Asher cast out the inhabitants of Accho, nor the inhabitants of Zidon, nor of Ahlab, nor of Ache zib, nor of Helbah, nor of Aphik, nor of Rehob. 32. But the Asherites dwelled among the Canaanites the inhabitants of the land: for they did not drive them out. 33. Neither did Napthali drive out the inhabitants of Beth-shemesh, nor the inhabitants of Bethanath, but dwelled among the Canaanites the inhabitants of the land: nevertheless the inhabitants of Beth-shemesh and Bethanah became tributaries unto them. IN these verses the holy story layeth out the sin of the other Israelites The sense. beside Benjamin, for that they cast not out, nor destroyed not those Canaanites which dwelled in their several lots, according to the commandment of God, but only made them tributaries to them. And before all the rest the tribe of Manasse is reckoned to have done so. But whereas it is said in joshua, that this tribe did then so, that is, make them tributaries then: it is not josh. 17. 12. so to be understood, but that is said there by an anticipation; that is, by setting down that before, which came to pass afterward. For that was afterward to come to pass, that is, at this time here mentioned, which was after joshuas' death. For in the days of joshua, and of the Elders that lived with josh. 24. 31. him, the people contained themselves, and did their duties in resisting their enemies, by his worthy conducting and going before them. And by this their departing from the commandment of the Lord, which for a time they obeyed, we see how they declined in a short time and waxed weary of obeying. The which, and namely in so many of them, teacheth, how ready men Doct. Out of all these verses in general. are to leave and forsake a good course, although they have hardly, and with much ado, been brought to embrace and fasten upon it; which much concerneth us to mark. For we are easily deceived about this, and think both of ourselves and others, that if we begin to dislike, and turn away from some gross and common faults that we were wont to commit; then the worst is passed with us, and that we ought justly to be reckoned among the godly; whereas it is nothing so, but we be yet, for all that, far off. For a Note. far greater matter is required to the endeavour effectual calling to repentance may be approved of God, and be sound indeed, as in other places I have showed, how we ought to try and search into ourselves, and cannot Luk. 14. 31. Lam. 3. 40. now stand about it. But although we were truly turned to God, and had, as these, obeyed God for a time with a good heart, yet ought we to fear danger, in respect of our own frailty, and according to the present occasion, when we see to what point these tribes came, for all they had followed the Lord commendably for a time, in beginning to cast out the nations as they were commanded. And the reason of this, to wit that we should thus carefully look to ourselves, is this, that we are reform but in part, and that in small part: in which respect yet, because we have received some grace, we are able thereby to desire and go about to do God some service, and specially at some time; namely, while we be watchful to hold under our rebellious passions, assisted by grace: but what then? For we having a sea of corruption ever flowing in us, and our own concupiscence beside outward objects enticing us a contrary way; it must be drained and purged out daily, by little and little, Note. and not be let alone in us, lest it should choke and drown the grace that we have received; which if it be, we become impotent by and by, so that we do not only cease to obey, but we are carried rather as with a stream to any evil that we be tempted to; and namely, to this one here mentioned that overtook these tribes; that is, to be weary of well doing: and so much the rather, seeing there are so many allurements and occasions in every place to provoke us and set us forward. And although we are not without help, nor naked in the midst of all these storms, yet if we know not these things; yea and if also we do not resist carefully such evil as I have mentioned; neither strive to nourish such sparkles of grace as are kindled in us, our hearts being set wholly hereupon, as the weightiest thing that we have to deal in; what marvel is it, though we fall from the goodness that was wrought and begun in us, and so become Note. others than we were before? Which I speak not as though we must do nothing but watch and resist some one or few enticements which would (I grant) soon wax tedious to us; neither is that imposed upon us by God, but we are to know, that while we be aiming at one good thing or other, our work goeth well forward, so as we do wisely labour to discern among good things, what the best is, and most necessary to be done for the time, and what sin and corruption is most to be resisted. Thus I have stood somewhat long in this point, to show how easily we may possibly fall from our steadfastness in a good course, and what care should be in us against the contrary; which I entered into (as ye may remember) by so good an occasion of the coldness and declining of the tribes from the known commandment. Now I will go forward, as my purpose was, to show somewhat more particularly, how we use to decline, and break off good beginnings; even as these tribes did, who began well to execute God's commandment for a season, in rooting out his enemies, but went not forward. And this let us see in some sort, both in ourselves and also toward others. For the first, we cannot be ignorant that many of us of good hope have sometimes carefully searched into ourselves, to find out such corruptions of our hearts as have Lam. 3. 40. brought our whole lives out of frame: and therein we have done God good service; and when we have found them out, as carelessness, slothfulness, unclean desires, and worldliness, etc. we have had them in the chase, Note. and hunted them, with disgracing them, watching and praying heartily against Matth. 26. 41. them for a time. This also hath been another piece of good service done unto the Lord: but our not being always alike forward, but neglecting care (as through corruption and untowardness it will soon come to pass) and the use of good means, or our fervency therein. Oh how have we drooped and hanged the wing; yea and if more speedy heed hath not been taken, how near have we been brought to this bondage, to be well content to let these and such like our sins to be quiet in us, without any great pursuit, or offering of any great violence to them, till they have recovered some strength in us again, and prevailed, and begun in most unseemly manner to master us, and bring forth noisome fruit, even like themselves; as the Canaanites did grow strong and mighty against Israel, when they were not held down as God required, but suffered to live and be let alone? But to proceed no further in this, if these noisome weeds be not plucked up, how can good seed bring forth her fruit, (for all may easily see what followeth, seeing the roof must needs totter if the groundsels be plucked away) therefore if we slothfully suffer ourselves to grow to this point, who seeth not that we offend God as sore, and as grievously provoke him to displeasure by such disobedience, as these tribes did by making a league with the Canaanites, and not expelling them as they began, and should still have done? For the transgression is alike in both, and that of one and the same commandments, while they ought to have rooted out persons out of the land, and we sins out of our hearts and lives. Thus I have showed how like we are to the Canaanites in suffering sins in ourselves, which should have been rooted out rather: now let us also see it in some particular manner how we be too like them in our dealings toward others. For even as they failed in suffering the Canaanites to remain amongst them, and did not expel them; so do we suffer them who are little better than Canaanites in their behaviour and manners to abide therein, till they A simile. corrupt and taint them that dwell among them; as if an infection were dispersed round about to poison men's bodies. The people of Israel set themselves to seek their own quietness and ease (though they broke the commandment of God) in letting the Canaanites live still, and abide in the land. And to this point things are come in our days, that whatsoever God command to be done, and good and wholesome laws enjoin against many fowl sins, yet if the executing of them require labour and any cost, and it bring any toil and trouble, and hinder men's ease and profit; behold, a Lion is in the way; they will not at all take them in hand; or if they Prou. 22. 13. have begun, they soon wax weary of the work, and give it over (never enjoying Gods promise to hearten them to the obeying of his commandments, but yielding to their own corrupt reason) so that there is little rooting out of grievous disorders and lewdness of life, in town, country, or family: as whoring, drunkenness, gaming, ill companies, and such like: and as little pursuing of the persons that disguise themselves therewith, either in Church or Commonwealth. And this was a greater fault in these tribes to let the Canaanites remain, and not expel them; because they were strong enough to have done it; and stronger by much than they on whom they should have executed God's charge: for so it is said, verse 28. When Israel waxed strong, yet did they not expel them wholly, but only put them to tribute. So this aggravateth the sin of our time, forasmuch as Note. God hath given authority into men's hands to remove such disorders, and greater gifts of knowledge and ability to overmatch such evils as he would have to be rooted out, and yet there wanteth zeal, and courage to go about it. And though things shall never be brought to that perfection that were to be wished, yet much might be done that is utterly neglected. This be said and noted out of all the verses in general, and of all the tribes mentioned therein. Now more particularly, somewhat is to be said of Manasse and Ephraim: who did not alike behave themselves when they were severed, as when Vers. 27. 28. 39 they were joined together: then they went the one with the other roundly to the work, and prospered: but now they being divided, they were Doct. out of vers. 27. 28. compared with the former, from verse. 22. to 27. backward and slothful, and so let the Canaanites grow and multiply. That which I will observe here is this: That we look heedfully to this, that we make much of godly society, and labour to enjoy it therefore, and to take all the good that we may by it. For we have much encouragement thereby, whatsoever good we go about, wherein it may be used. For as the Wise man saith; Two are better than one; if one lie alone, how should he be warm? And Eccles. 4. 11. so many good persons being joined together in a good work, (like firebrands in a chimney, that give a glowing heat when they are laid together, when one alone soon goeth out) one is refreshed, helped, heartened, A simile. and comforted by the other; according to the kind of work which they take in hand: and so one alone is much weakened, made heavy, and soon discouraged. As Moses his hands failed against Amalek, till Aaron and Hur propped them up. But Moses and Aanon, Caleb and joshuah; David and jonathan, and so much more many together, as their employment required, who doubteth but that they did much more roundly and readily dispatch the work appointed them of God, then if they had been disjoined and asunder? Therefore doubtless, where both, if there be no more, or many are sound hearted in several to God and his worship, and like minded and upright hearted each to other, the Lord is doubly honoured, the Gospel graced, even in the eyes of the wicked; the adversary stronglier resisted by their united force; besides the strengthening one the others hands in the way to happiness. And therefore the public assemblies of the faithful have great force to quicken and to comfort the people of God, in the seeing the faces of one another, all being present together to meet the Lord there; far otherwise then one alone can find it, though he be well minded also, and enjoyeth no such benefit of the ministry at all, unless it can be no otherwise. Even so Christian fellowship in private betwixt the people of God, for their mutual edifying and comfort, as they have opportunity to enjoy it, is many ways gainful. And though solitariness hath also her kind and sweet use; and though there is a time to be alone, when a man desireth it, who is fit to use it; yet to be tied to it, or (which is worse) to be in bad company every while, it is such an uncomfortable estate, that if it were not for employment in their particular calling, wherein they may bestow their chief time, they Note. should make their life merely tedious and wearisome. Therefore I marvel, that godly fellowship and acquaintance is no more sought and made account of; nor the communion of Saints (which is but one fruit of the Gospel) in no heartier and greater request, nor no better use made of it where it is enjoined; but broken off among some, by every light and small conceit, teatch, or sinister report and slander, and by such like occasions. And seeing I have spoken this of fellowship, one thing I have thought good to add, and that is: if it be possible let a wise Christian be never to seek of some one faithful friend at the least, to whom he may break his mind in Note. all doubtful cases, and communicate with him about necessary matters, and who may be to him as an eye to watch over him, and as another himself to comfort him. Let this suffice to show what a benefit Christian society and godly fellowship is many ways, to them that can rightly use it; according to the words of the Psalmist, Behold how good and pleasant a thing it is, brethren to dwell Psal. 133. together in unity: and what danger and discouragements there arise in the private condition; where no help by Christian communion of neighbours is enjoined; and therefore what heed is to be taken therein that such a band be not broken where it is, and where none is, that it be speedily (as may be) sought and procured: that for want of advice, fellowship and good company, so many ways requisite, men be not plunged into depth of troubles, both in matters of soul, and in things of this life; many of the which might easily have been avoided. Now it followeth, which I will defer to the next Sermon. THE NINTH SERMON UPON THE FIRST AND SECOND CHAPTERS OF THE BOOK OF JUDGES. VERS. 30. Neither did Zebulon expel, etc. as before to vers. 34. VERS. 34. And the Ammorites drove the children of Dan into the mountain, so that they suffered them not to come down to the valley. VERS. 35. And the Ammorites dwelled still in Mount Heres in Aijlon, and in Shaalbim, and when the hand of Joseph's family prevailed, they became tributaries. VERS. 36. And the coast of the Amorites was from Maaleh-akeabim, even from Selah, and upward. NOw it followeth. From this 30. verse, to the 34. the holy Vers. 30. Story setteth down particularly, how the tribes of Zebulon, Ashur and Naphtali, did even as the other tribes before mentioned, of Benjamin, Manasse, and Ephraim; that they let those Canaanites live still among them, and did only put them to tribute. Wherein to see the agreement that was in this sin betwixt them and the other, it is worthy the noting, and may be of singular use unto us. For they did as if they had consented together, one to do as the other did, (whereas they could (yet) but hear one of an others doing) they did (I say) even as the other before mentioned, for their ease and quiet, make leagues with the Canaanites, contrary to that which God commanded them. Which showeth us, that it is the less marvel that we see it so in our age, and that it hath been Doct. 1. so from age to age, that there is agreement in fin among all estates, yea in the same sin, as if they did mutually resolve to join therein. For Paul 2. Tim. 3. 1. speaking of gross sins which should reign in the world, in the latter age after Christ, tells us, that the times, that is, the people in the several ages, should be tainted therewith. And as it was in the days of Lot, so shall it be in the ages following; they did eat and drink, and marry; that is, they made them their paradise. And as they have done, and lived in former times, so they do, and will do, still. And as they sought their Matth. 24. 37. felicity and hearts desire here in some transitory things; as in gathering wealth, hunting after vain pleasures, and seeking of promotion: even so, this do many at this day, who profess the Gospel, and yet this is the estate of the civiler sort; there are greater abominations than these: the way of truth they have not known; the fear of God hath not been before their eyes; but is this done in one place as in another, ye will ask, as the sin here spoken of, was alike spread throughout the tribes? I answer; never more then at this day. Therefore when the meaner sort received not the word with fruit, I turned (saith the Ppophet jeremy) to the mighty, to the learned, to the Priest, etc. as declaring that he looked to find it otherwise jer. 4. there; but behold, all were alike. So is it said by our Saviour, as it was in the days of Noah, so shall it be at the coming of the son of man, and (as he saith) in the latter age, whereof this in which we live is a part, they did then eat and drink, marry, and give in marriage, (these were things what they did then most mind and set their hearts on, and knew nothing of any danger) till the flood came and took them all away. And what do men now, or have done in our remembrance in the former days, but even so, and the same things? What pleasure have men, save in eating and drinking, and following after their delights? and as the tribes did, for their ease and pleasure commit sin, every one his own way: so what do men, but every one that which doth best serve his own turn. What effectual and saving knowledge of God is there to be found, save only here and therein a few persons? and generally the Gospel is a mystery, Note. and the pearl in it is hidden from one, as from another, though it be hidden from none but from them that shall perish. What excessive and unsatiable seeking 2. Cor. 4. 3. after the world's good is there, as in other ages? what bold profaning of the Lords Sabbaths, when yet he hath plainly charged us the contrary, saying: Remember ye keep them holy? And what should I further set down other agreements betwixt men in their lives and practice, whether we compare our days with the former, or in the same days one man with another? And yet one would think that the examples of former times should teach the latter wisdom. That seeing they who now live may behold, how they have been taken away, and that oft times in the midst of their delights, and could keep themselves from death no more than others; therefore it ought worthily to cause them to look further, and to prepare a better, and a more enduring inheritance against they must go hence. But to grow to an end; seeing it is so that the world is like itself, and the sins of it have entertainment alike for the most part, with one as with another, I will show the cause of it why it is so, and teach the use of it before I end. (For besides the devils malice, who ruleth alike in the hearts of the children of darkness, & draweth them to the same evils, in the most places) besides this, I say, all men are corrupted in their hearts, imaginations, and desires: Gal. 5. 19 Gen. 6. 5. they all love evil, and loath that which I good. Whereby it cometh to pass, that the sins that one embraceth, an other delighteth in also; having no ability nor will to resist or turn from them, but drinketh them up, as the fish doth water. And there is nothing able to make it otherwise but one: and that is the grace of regeneration & new birth, which changeth a man, & gives him a new heart and will, whereby he disliketh the former inclination and disposition that led and carried him amiss before. And hereby the deceitfulness of his sinful heart being found out, he groweth to be out of love and liking with the desires which came from it, and consequently from the vill words and actions that proceeded from it; and both mindeth and doth the contrary things. Thus he is, as we see, turned into an other course of life, different from the men of the world. But because few light on this change, and this grace entereth not into many; but is resisted rather, and that in a deadly manner, even when by sound preaching it is offered unto them; Note. therefore they abide in the same estate wherein they were before, so that they are not subject to the grace that should guide them, neither indeed can be. Thus it cometh to pass, that few being new borne, the most agree in the same evil, to the which (the heart being alike disposed unto it) they are carried. And whereas it will (perhaps) be objected, that the good nature that is in many, more than in some others, and good education do put difference betwixt men, as well as sanctification, and the changing of the nature of man; be it known unto them, that the best nature is poisoned, and inclined Note. to all sin, and hath the seed thereof: and the best education, being not seasoned with religion, can but work civility in a man; or (at the most) restrain him from some outward and open wickedness; it cannot give him a new heart, neither therefore make him a new creature. And I conclude with the use of this doctrine, that all such as desire to be better guided then natural men can be, must seriously labour to be acquainted with their hearts, searching out by the Law of God, the depth of falsehood and evil that is in them, which is great and much: and (as they are taught) bewail jer. 17. 9 it, as that which bringeth forth fruit unto death, till they obtain pardon thereof, and of their other sins: with the which grace they receive will and strength, though weakly, to live well, and to please God; yea and for the obtaining of all these, let them attend to sincere preaching, not by fits, but ordinarily and constantly as they may, and so God will draw them out of the puddle in which other lie still, and work that grace in them, whereby they shall be reform to the image of Christ their head, and to the similitude of the members of his body, which are all uniformly governed by the same spirit, which worketh alike fruits in all. And this is the only way to come by it. Gal. 5. 22. jam. 3. 17. But another thing is to be noted by these tribes beside, (which I have said already, and that is, seeing they could not choose but hear one of another Doct. 2. what they did) how one was led by the example of the other. For though one easily agree with another in evil (as I have said before) yet I cannot tell how it cometh to pass, that when we have example also from others of any bad course, we are much more easily riveted into it thereby. Nay this example so much prevaileth, that although we have God's commandment never so plain to the contrary, with threats annexed thereto, we boldly break through it, and not only affect and commit the same, as in the former doctrine I said we do; but we bear it down before us as it were a stream. It could not easily have been thought that this people of Israel, one tribe after another, could (there being so many of them) have sought their own ease, in making peace with the other nations, having received so strait a commandment that they should expel them: and yet they did so handle the matter among them, that it was as it were utterly forgotten among them, and they grew to be confirmed in a contrary course. But when one tribe had broke the ice to another in breaking through the commandment, it became as a matter that lay dead, few looked after it. So it would hardly have been thought, that Saphira could have been brought to consent to the holding back of that sum of money which was consecrated to so good and holy an use; which was by making a lie, and standing stiffly in it; but when she knew her husband's mind, and had him to go before her therein, so that he made no matter to commit such a trespass, she was emboldened to do it also by his example. Likewise, who would have said that well nigh the whole city of Samaria should have been drawn to receive Simon Magus his sorceries? but after that some had begun, and there was none to reprove and shame them for it, the rest fell to it, having such examples before them. And a man would wonder to see how such clear & straight charges as God hath given to men, of departing from iniquity, and of not following the multitude to do evil, should Exod. 23. 2. be so trodden under foot, and cast behind men's backs. Ministers are commanded joh. 21. 15. as they love Christ, they should feed his sheep, and his lambs: the people, that they should give all diligence to make their calling and election 2. Pet. 1. 10. Eccles. 11. 9 sure: young men not boldly take their pleasure, and spend their youth licentiously: old men, that they should be patterns to the young in good life, etc. But as if God might be mocked, hell agreed withal, and as if the Scriptures that straightly urge these things, were an old wives fable, so they are regarded. For what one of many, either Minister maketh ever the more conscience of zealous and diligent preaching; or how many of the other sorts fear the commandment to depart from evil? It is enough to them that they have others to go before them in the evils which they do. For even as sheep and beasts follow the foremost rank, whithersoever it lead them, even so these like beasts do. Thus by the seed of ill example sin increaseth, and iniquity aboundeth in all places, till at length a confusion of all things follow, in offices, duties, and estates both in Church and Commonwealth. And the rather, if men see such go before them in evil as seem to have excellency in any gifts, whereby they can maintain their sins; as by wealth, learning, authority, or any such like. In which respect the sin of the tribe of judah was the greater, in that they believed not that God would enable them to cast out the inhabitants of the valleys, seeing they had chariots of iron, and so they becoming examples to their brethren therein; and being the chiefest, though they had done commendably in expelling many other of them; therefore the rest of the tribes thought their sin more tolerable, and made the less of it, though they yet had not so good a pretence for their doings as judah had. But to return to ourselves, we are to know, that it is great boldness to follow bad examples, the damnation of such sleepeth not. Let not men be deceived, God hath all these things and such like registered and written, not with ink and paper, (for then there were hope that in time they might be worn out) but in his remembrance, which never faileth. If Paul wish that men follow not his example (so rare a pattern of piety) further than he follows Christ; what shall they have to answer, who look no further then to this, that they see others do so, how odious soever their doings are? Let that serve us for doctrine concerning examples, forasmuch as they that lead and toll us on by their example, cannot help us to bear our punishment, when their own shall be intolerable to them, seeing company shall not ease the torments of the damned in hell; howsoever here they could join hand in hand to commit their sin with pleasure and consent. And let us be so far from following others in their doings, further than they follow the rule that should guide us all, that our own light may so shine before men, that they may bless God for us, and learn of us. So shall we show ourselves wiser than these tribes, whose sin we have seen laid open unto us, and be well fenced against all danger by ill examples. The last verses in this chapter now follow VERS. 34. And the Amorites drove the children of Dan into the mountain; so that they suffered them not to come down to the valley. 35. And the Amorites dwelled still in mount Heres, in Aijalon, and in Shaalbim, and when the hand of Joseph's family prevailed, they became tributaries. 36. And the coast of the Amorites was from Maale-Akrabbim, even from Selah and upward. NOw in the shutting up of the chapter, the holy story bringeth in the The sum. tribe of Dan, showing that these Danites had not the liberty that the other tribes had: for they yet had strength to expel the Canaanites that were in their lot, and did not: these were couped up in a narrow room unto the mountains, and yet were not suffered to possess them neither: but they were not permitted at all to dwell in the valleys, but their enemies had them out, and kept a great part of their possessions in their hands by force. So that we see that the negligence of the other tribes in suffering the forbidden nations to remain and wax strong; caused these their brethren to be wronged, and to go without their due which God had allotted them: For if they had kept their enemies out, they might have been able now to help this tribe of Dan: who if the house of joseph had not done more than the rest, they had been left almost without habitation. And by this we may see, that men's sins do not only redound to their Doct. own hurt, but also to the hurt of others. Whereas none are hurt, neither themselves, by those that fear to offend God, and be careful to do their duties, but they may receive great benefit thereby. But the other hurt many, as well as themselves. As we see bad parents, what woe they hoard up for their unhappy children, as Ahab, and the like. What they do to themselves, this place gives no occasion to show directly, but by consequent, but how other fear the worse by them. And the same may be seen in many particulars among us also, both touching body and soul. As first, how many souls doth an ignorant, idle or scandalous Minister destroy and cause to perish? How many good people doth an ungodly Magistrate grieve, discourage, and make faint in good duties, and flesh the ungodly? as Solomon saith; When the righteous are in authority, the people rejoice; but when the Prou. 29. 2. wicked beareth rule, the people sigh. The riotous, ill company keepers, and such as give ill counsel, how many do they spoil? as in the Epistle to the Corinthians we read; where it is said, Evil words corrupt good manners. And what discredit to the godly, and to the Gospel itself, hypocrites who profess 1. Cor. 15. 33. it, do bring, Saint Paul declareth, speaking thus to the jews; Thou that teachest another, and teachest not thyself, causest the name of God to be evil Rom. 2. 21. 24. spoken of: so that both when the Gospel is truly preached, and also practised of some, yet both are ill spoken of by the wicked, because of the offence that hypocrites give. And generally the wicked are the causes of mischief and punishment from God, upon the places where they live; causing the earth to mourn, and be weary of the inhabitants, yea Gods children are of the worse for their neighbourhood, not only while they gather infection by them to their souls; but they smart bodily also with them, and by them oftentimes in a public calamity which their wicked lives have caused. Further to give briefly some instances of this also, in the hurts that wicked men do to others in things of this life (for it would be too long to show it at large) what doth the gamester, spendthrift, and the slothful person, but bring all to nought, and undo his family, as well as bring himself to beggary? What doth the oppressor and the usurer, in exacting that which is agreed upon (how hardly soever it can be yielded) but fleece the borrower, till he makes his skin to grow to his bones for want of flesh? How many cormorantlike rich men do the like in other kinds, imposing rents upon their poor tenants, which constrain them to labour for them only, in providing their due against their day, and cannot maintain themselves so well as servants may and aught to be? whereas God alloweth them to live, and be well maintained by their labour? And other defraud the labourer of his wages, or pay what they list; and yet Saint james saith, Their cry is entered into the ears of the Lord of hosts. Oh! it cannot be expressed, what are the discommodities and annoyances, which the sins of men, and their wicked lives, do cause and bring upon others as well as themselves (as the the tribes here wrought woe to their neighbours these Danites) seeing all the plagues and mischiefs which are every where to be found, are to be imputed unto them, to verify that which is written; Woe be to the world, because of her iniquities. jam 5. 4. And this be said of the tribe of Dan and of all the rest. Now there remaineth a question to be answered, and so I end the whole An Object. Out of these verses of the second part. The Answ. chapter. And the question is this; seeing the tribes dwelled with the Canaanites, and took tribute of them, whether it be lawful for a godly man to dwell and be conversant with the ungodly, as Papists, & c? I answer, that seeing Christ kept company with the publicans and great sinners; and seeing Saint Paul would not give leave to a believing wife to depart from an Matth. 9 10. 1. Cor. 7. 13. unbelieving husband, if he will dwell with her; therefore it is not simply unlawful to dwell with such: but if the godly be well settled in sound knowledge, Certain cautions to be observed in companying with Papists, etc. and strong in faith, so as they be not tied to communicate with them in their false worship of God, they may: but yet with certain cautions. As first this, that in companying with them, they intendand endeavour to persuade 1 them to sound religion, and that to this end they show themselves kind and gentle, the better to draw them on. But if they be in fear and danger to be drawn themselves, they ought to cut off such fellowship. The second thing that they must take heed of, is; that they live unreproveably 2 and without just blame among them: for otherwise they shall do them hurt, and harden them, rather than do them the least good. Thirdly, 3 they may not in the least matter under any colour of friendship mix themselves with them, either in their false opinions, or in worshipping God; no not although they should hope thereby to draw them on the easier to embrace Christ: as many hypocritical professors do, and thereby cover their voluptuousness, covetousness, and profaneness; who should rather remember this, that they may not do evil, that good may come of it. Lastly, they must take heed that they seek not their own profit at their 4 hands by companying with them; nor to take their pleasure in gaming & play with them, whereby they bewraying their weakness (as impatience, greediesse of gain, wrangling, or being immoderate in spending the time therein) they should set them further back from embracing the Gospel. Therefore, if these cautions be not regarded, and also if we have no hope to win them, we must crave pardon, and leave them to God; having no more to do with them in that familiar manner, further than of necessity which may possibly be, either on our part, or on theirs; (as if their need should be great, and they had no other way to be relieved by, then by us, or if our lives should be preserved by them: In which case we ought to be very wary, lest we be entangled by them. Also we may company with them, if we be linked to them by the bond of nature; as they being our parents, brethren, kinsfolk, or in civil respect, as being our magistrates, masters, etc. But as for putting children to school with teachers that be of that religion, it is no way fit nor lawful, seeing by their gifts of learning, they may so draw an high conceit of them from the children, that they may the easier distil and drop poison into them by their corrupt religion. And this for answer to the question, and withal an end of the whole chapter. THE SECOND CHAPTER. VERS. 1. And an Angel of the Lord came up from Gilgal to Bochim, and said, I made you go up out of Egypt, and have brought you unto the land which I had sworn unto your fathers, and said, I will never break my covenant with you. 2. Ye also shall make no covenant with the inhabitants of this land, but shall break down their altars: but ye have not obeyed my voice. Why have ye done this? 3. Wherefore I said also, I will not cast them out before you, but they shall be as thorns unto your sides, and their gods shall be your destruction. 4. And when the Angel of the Lord spoke these words unto all the children of Israel, the people lift up their voice and wept. 5. (Therefore they called that place Bochim) and offered sacrifices there unto the Lord. The sum of the Chapter. WE have heard in the first chapter the notable victories of Israel over the nations, while they obeyed the word of God; and also the sin of many of them in suffering the Canaanites to live. Now it followeth, how the Lord of his goodness reproved them for the same, by the messenger that preached to them; and the fruit that followed thereof. And afterward, unto the end of this chapter, the holy Story setteth down the sum of almost the whole book; namely to the 17. chapter; taking occasion to do this from the acts of former times: beginning at the things which were josh. 24. done before. joshuas' death. The sum of all the rest of this chapter from verse 6. is thus much: I shua a little before his death, having called the people together, and given them their charge (as appeareth in chapter 23. and 24. of that book) that they should beware of Idolatry, and fear the Lord, after that, he sent the people away, and died: in whose days, and in the days of the elders that lived after him, the people obeyed his charge, as it is to be seen in this chapter, from the 6. to the 11. verse. But after that, it is showed how the next generation that arose after them, declined from that good course: and so did the ages that followed them, one was like another, throughout this book unto the 17. chap. and here with it is declared, how God dealt with them. And that in few words was thus; they fell to provoke God by Idolatry and other sins: then the Lord was displeased with them for it, and delivered them into their enemy's hands: after that they cried to the Lord, and he raised them up judges or deliverers of them; yet they obeyed not even them, which caused him to be again offended with them, and to threaten them as is to be seen to the end of this chapter. And this is declared and laid out by the divers examples of the people, throughout all this book, unto the 17. chapter, according to the general division made of the whole book in the beginning. According to the meaning now set down, the parts of this chapter follow, The parts two. which are two: The first, is a calling of the tribes that had offended, to repentance, to vers. 6. The other, is the setting down of the estate of the people after joshuas' death, and Gods dealing with them under the judges, throughout these 15. next chapters, unto the 17. and this is to the end of this chapter. I will leave the last part to the due place, wherein it is to be considered, and examine the first as order requireth. And here in this first part we may see these two things: A reproof of the people by the Angel, to verse 4. and the effect that followed thereon; that is, the people's repentance, to the sixth verse: so that in the first part of this chapter is showed, how the people had provoked God already by not driving the nations out, after their first entrance, and the death of joshua: as we have heard in the former chapter: and that they were brought to repentance. In the second part is declared, how another generation that knew not the Lord did much worse: for they not only made covenants with the Canaanites as the other did, who were brought to repentance; but also served all manner of Idols, and provoked the Lord thereby. To begin therefore with the former branch of the first part, that is, their reproof, the messenger that was sent to them, (to make it The sum of the first 3. verses. more forcible to prick their consciences) first rehearseth the benefits which God had bestowed upon them, which ought rather to have drawn them to obedience. And this he doth in the first verse, as ye may see: then he setteth down the faults for which he reproveth them. One, that they made leagues with the Canaanites, contrary to God's commandment; the other, that they had not cast down their Altars; and he expostulateth with them for the same, saying, why have ye done this, contrary to the charge which the Lord gave you? in the 2. verse. And lastly, he threateneth them, that their disobedience should be to their great punishment, saying; I will not drive them out, but they shall be pricks in your sides, and their gods shall be a snare unto you, and this in the 3. verse. Now it remaineth to speak more particularly of these in order. But before I come to speak of the message, I will say a little of the messenger. The word Messenger, or Angel, signifieth sometime a created nature Of the first verse particularly. Heb. 1. 14. without a body, (as Hebr. 1. Angels are called ministering spirits) and these assumed some form at God's commandment for the time then being, the better to accomplish their office, as Genes. 18. Sometime this word signifieth Gen. 18. 2. any other messenger that God sendeth to execute his will: as revel. 2. and 3. where by the Angel, is meant the minister that was sent to them, a messenger from God. And whether of these soever is meant here, it maketh no matter, and it being not particularly expressed in the text, it is sufficient for us, that we know it was a missenger sent of God; and therefore sufficiently authorized: and of those to whom he was sent, one who ought to be reverently received and believed. And let it teach us, that God always used Doct. 1. Out of vers. 1. the ministry of his servants to reveal, as it hath seemed good unto him, and to declare his will unto men; either about the general covenant of Heb. 1. 1. grace and promise of salvation, or about any other particular thing as he saw cause; and this he did whether they were patriarchs, Angels, Prophets, or Apostles, by whom he did it in ages past, or (as he doth now) other ministers of the Gospel, as Pastors and Teachers, whom he useth at this day to reveal his will unto the people. The which declaration of his will by them out of his word from time to time, as it highly commendeth his great kindness to these to whom he sent those his messengers, (seeing we know he hath not done it at all people in any age) so it teacheth us (as others that were before us, it did the like) that we are bound to hear them, in all that Act. 10. 33. the Lord shall say to us by them. According to that which our Saviour himself saith, He that heareth you, Matth. 10. 40. heareth me, and he that despiseth you, despiseth me. And so much more we are to hear them, and receive their message with all readiness, seeing as it hath 1. Thes. 4. 8. been glorious in all ages, so it is most of all in this latter age; wherein is revealed to us, that all things hath been performed by our Saviour which appertain to man's happiness, and which were in ages passed only foretold; and therefore they may much more fully and clearly be made known to the hearers now, if the messages who should bring the tidings, be faithful and able to do their message. In which case we must receive them as the Lord himself, and the word which they preach, not as the word of man, but (as it is in deed) the word of God; that so it may work in us effectually, as physic Gal. 4. 14. in a corrupt body, both to make us sick, and to recover and heal us again; 1. Thes. 2. 13. God having provided, that in what estate soever the people be, every one should receive his portion, by the right dividing of the word unto them. And the ordinarinesse of their message, should not make either their Esa. 50. 4. ministry the less set by: but rather we should have them in so much the more estimation, and admire therein the unspeakable providence of God and love of our Lord jesus, who (as he sendeth us not to extraordinary means) so yet he hath promised the ordinary unto his Church, even to the end of the world: as in the Epistle to the Ephesians is to be seen. Ephes. 4 11. Which being duly considered, doth bewray the woeful and lamentable estate of the most hearers (though they are in most fearful estate that hear not) who even where the word is preached with power and authority, have it in small account and reverence. And what should the Lord do more unto Hos. 6. 4. Matth. 11. 17. them, having thus offered his dainties unto them? and yet they are so full stomached, that they find no savour nor pleasure in them. They give themselves leave, so to wallow in their sensualities, and to take their fill of earthly Note. delights, that they find no savour in his heavenly delicates: yea and yet some of them are such, as heretofore have heard with joy; yea and a man might have thought, they would have plucked out their eyes for them that brought the glad tidings unto them, now are waxen full, and count them their enemies for telling them the truth; and some think themselves within a few weeks, able to teach their teachers: as other have turned their zeal into lukewarmness, their reverence into contempt, conceitedness, wordliness, and depraving of the Scriptures. And so like fools, while they loathe this wholesome and sweet Manna of the word of life, which is the approved truth of God: they relish fantasies, and have great taste and delight in dreams and lies: in somuch as that if any would feign himself to come from the dead, and affirm, that he brings them news from thence for any sound knowledge or faith that they have, they are ready to receive them. Oh people infatuated and bewitched (as Paul saith to the Galathians) seeking, as one that runneth upon a sword's point, their own destruction. Gal. 3. 1. But of these enough. THE TENTH SERMON ON THE SECOND CHAPTER OF THE BOOK OF JUDGES, on the same text. vers. 1. NOw further let us mark, that the Lord sending his messenger to the people here did (after they had fallen The further laying open of this verse. from his covenant that he made with them) to move them to repentance (as in these 3. verses is to be seen.) And here let us mark (I say) how God is feign to prevent them by this messenger, while they lay in their sins, before they could accuse themselves, and complain, saying once among themselves, What have we done? and so to seek recovery. They were fit to be more and more hardened, and to run on still, yea to cover their sins as Adam, and flee Gen. 3. 10. job 31. 33. Gen. 31. 54. from God as jonas, and to sit down upon them and hide them, as Rahel upon Laban's Idols; bet to bethink themselves, what they should do to come out of their sins, and so to help themselves out of danger thereby, they were utterly to seek, and altogether unfit. They may be likened to David, 2. Sam. 12. 7. who having lain long in two fearful sins, was so far from repenting of them, that Nathan was feign to leave off parables, and to speak plainly before he could conceive him. And to Peter, who having denied his master, Mat. 26. 74. 75. had no power to rise out of his sin, till the Lord jesus looked back upon him, by the which watchword, Peter called to mind, together with the the cocks crowing, the words which jesus had spoken to him; to wit, that he should deny him, and then he went out and wept bitterly. And by this we may see, what a dangerous thing sin is; I mean not Doct. 2. only the committing of it, which one would think were fearful enough, but for that afterward they are not able to rise out of it, but lie still in it (when yet men think they can repent of it at their pleasure) and when they list, though it trouble the conscience, as raw flesh doth the stomach: but they are hardened in it for a time, especially soon after the committing of it, so that they cannot at all humble their hearts, and bewail their sin to God. And if they come to themselves again after a time, yet it is by Gods preventing of them, as I have said; and while he reneweth his grace in them, as relenting and remorse for it, and the renouncing of it, and craving of pardon. Thereby indeed they are enabled to repent, and so to return to their former works. But this is not (we see) any power in them, for they are not able to bring their hearts thereto, nor to do any such thing of themselves. And yet I say more, that many times when they have fallen, they do not attain this grace neither; before God brings them to hear by preaching, or by affliction calleth them to a deeper consideration, or by some such like means bringeth their sin to light, and into disgrace with them; as to these people he did here at Bochim; and than it may be they stay their course and return. But now let this be well weighed herein, what a distraction and disquietness it hath been to them all this while, to lie bound as it were with the chains of their sins, as they have been, that they cannot help themselves; and to be so bereaved of the graces of God, as faith, hope, joy in the holy Ghost, fear of offending, and such like; that they lie dead in them, as if they had no part in them, and they having no use of them to strengthen them to Note. any good doing, although they be in themselves profitable to all holy uses; whereas in the mean while, who would lose his sweet communion with God, if he be wise enough to consider what I say; though it should never be brought against them? no though it were but for an hour or a day, with the comforts belonging thereto? which yet these whom I have spoken of, when they have sinned against their knowledge, do deprive themselves of, whole months and years. And why do they thus? If they sustained all this, as from their trial from God, their patience were commendable; or if it were possible to honour him thereby, it were some commendation to them: but when it is for the having of their own will amiss, and for the enjoying the pleasures of sin for a short season, oh how lamentable is it to think? So that this wisdom shall well beseem the servants of God, to Note. give all diligence to keep well, while they are well, and in no wise to have their teeth set on edge with the deceivable baits of sin, which the world so greedily runneth after, forasmuch as they shall see how dear it shall cost them; and yet let them know this, that such shall not be only void of the forementioned graces, but they shall also smart through many punishments. And now if it be so hard for them to come to repentance when they have fallen, who yet before had enjoyed that gift sound: how much further off are they, who never have part in it at all? neither are like to have; even as we see by daily experience (how fearful an estate is that to live in) unless they wait on God diligently in the ordinance of preaching to attain it. Now we have heard how God was feign to provoke them to repentance, Doct. 3. Out of vers. 1. before they could set themselves toward it: It followeth to see by what reason he urged them to it, after I have said a little of the places here mentioned, Gilgal was a city in the plain of jordan, not far from jericho, from this Gilgal the messenger is said to have come. And Bochim is a place near adjoining to it, in which this message was done to the people of Israel, who had by their sins caused it. It was not called Bochim before, but had the name given by occasion of that which fell out there, that is, the weeping of the people, when their sins were brought to their remembrance; for so the word Bochim signifieth, namely, weeping. At this place therefore (to return to the purpose) the Lord told them of their disobedience, and beginneth to make it odious to them by rehearsing his benefits great and many: as if he should say, what cause have I given you to deal thus unthankfully and disobediently with me. Hath my kindness been thus requited of you, that you return me evil for my good will? here as in sundry other places we may see what effects the benefits of God do commonly work in men; and that is, forgetfulness of them, and unthankfulness for them, and a mean account making of them; also boldness in seeking of carnal liberty thereby (unto the which we are so readily carried, and to provoke God much more than if they had never enjoyed them; little remembering that the Lord gives them a watchword, that they should rather look in all things to be thankful. justly therefore was this 1. Thes. 5. people here challenged for their unthankfulness. This was the cause why they were warned before, that they should take heed when they were come into the land of promise, and should there possess great and goodly cities, which they builded not, and houses full of all manner of goods, which they filled not; Deut 6. 10. 11. 12. and wells which they digged not; vineyards, and Olive trees, which they planted not; and when they had eaten and should be full, they were warned (I say) that they should beware, they forgot not the Lord, which brought them out of the land of Egypt, etc. signifying unto them, that wealth and ease would go nigh to make them to Deut. 32 compare from v. 9 onward to vers. 19 forget God's mercies, by which they were delivered out of their miseries. By which we see the perverseness of our depraved nature, which turns the wholesomest food into poison, as the corrupt stomach doth the daintiest meats. We abhor him who having received freely good turns, and benefits, forgetteth his benefactor when he is promoted, etc. yet it is certain that men are the worse for God's benefits, and are more bold in sinning against him, by the abundance of his earthly and common blessings. So David confesseth, that before he was afflicted he went astray: so that his benefits Psal. 119. 67. (we see) did him not so much good as his chasetisements. And so jeremy said, that he was as an untamed calf, till God corrected him. Woeful experience teacheth, how rare the man is who may truly say otherwise? to wit, that benefits knit his heart nearly to God, before he be taught it by affliction. And yet we must know, that neither that of it own nature draweth men to love and obey God any more than his benefits; but as God worketh that grace,, of his especial favour; without which our whole life is mere disobedience, I say, further than his grace guideth us, and keepeth us within compass in both estates. Common blessings and general we think and say, belong to others as well as to us; and as for special and private, while we reap and feel them, we say, [Blessed be God] but we are not for the most part, knit to him in duty ever the more. The ten leapets being Luk. 17. cleansed, returned not to give thanks, save one. And he to whom ten thousand talents were remitted, shows this fruit of his thankfulness, that he caught his fellow by the throat who owed him an hundred pence, bidding Mat. 18. 28. him pay that he owed. And why this? For the heart of man naturally is puffed up with prosperity, and vain estimation of himself, and he prideth in that which will be his overthrow and waxeth hardened, and is so far off from humility, and mean thinking of himself, that all may perceive (who can rightly judge) that it maketh him prouder, and more scornful, yea utterly unlike him he should be, and disguised: and yet to become great and get much in this vale of misery, while things of greatest price are not asked after, how eagerly do men run after it, as fish follow the bait with greediness: nay they laugh all such to scorn that find fault with them for so doing, and who do not follow them in that excess, and let better things pass by them as little worth? yea and yet this do they, who lawfully come by wealth and promotion, and to whom the Lord giveth prosperity without any indirect or unlawful means: even such (I say) do offend in the like manner of excess and greediness, and fall into the same danger thereby that the others do, who attain to it by shifting, and against conscience. What then, some (perhaps) will say, it is lawful for us to enjoy the earthly Object. benefits of God? And again, are there none that rightly use prosperity and plenty? I answer, God forbid; for men may, and some do much more good thereby to others especially, then under the cross, and in adversity. Answ. But this is rare: for a contrary mischief rather in prosperity befalleth men, and that is, that (for the most part) they suspect not, neither fear any danger: What maketh prosperity to be abused. no not when they grossly forget themselves, and abuse their prosperity, when yet it hangeth over their heads, and is most hardly avoided. Moreover, neither 1 do they observe themselves, lest they should become drunken with it, 2 neither search into themselves to find out how they offend thereby. Both which are necessary for a man in prosperity to do, yea and to use to do so daily, for the cutting off the dangers that may otherwise ensue thereby. And yet as the best practices against this and other sins, yea though they be never so conscionably and reverently put in ure, do by little and little grow Note. common, and lose their strength; so therefore besides both these, a Christian man must oft with job, tell it seriously to himself, that he must look for 3 his change, and say, it will not always be summer; and thereby crack the job 14. 14. pride of life, and abase the excess of carnal delight, which prosperity will otherwise full soon raise up in him most dangerously. And last of all, if God 4 continue his days of health and welfare, so that smartie crosses be kept from him, let him cross his naughty and unruly affections, and those especially by which he is most like to offend, and be in danger, chase them away by servant prayer against them, and grow in fruitfulness thereby, as he who received five talents, brought five more, which he had gained thereby. And these things being duly observed, as being those which be most necessary, Luk. 19 18. Mat. 25. 20. I will not doubt to affirm, that the man who doth so, shall use prosperity well, and be profitable many ways thereby, which yet of another man that doth not so, I cannot warrant: nay, I dare be bold to say he shall not. But seeing the godly do rarely thus, by this judge, how the world useth prosperity, if the godly so hardly use it well. Another thing is worthy to be marked here, where the Lord moveth the people to repentance, by rehearsing his benefits bestowed upon them, Doct. 4. Out of vers. 1. and that is this: that of all reasons, this aught most to prevail with God's servants, to dissuade them from their sins which they have fallen into, and to raise them out of them or to prevent the committing of the like, this (I say) ought most to prevail with them, even the often remembrance and due consideration of God's benefits, though with grief it may be spoken, this advice prevails too little. This reason God used here, and the people were convicted thereby, and yielded, and confessed themselves guilty: For why? the love of God constrained them, which having been before shed 2. Cor. 5. 14. Rom. 5. 5. plentifully into their hearts. Now when they heard this sharp and just reproof, and that from God himself by his messenger, they saw clearly their sin, and namely their unthankfulness, how they had forgot God's benefits, and trod under foot his loving kindness, it being the most precious of all other things, which went near them, they knowing that he had done so many & great good things for them; and this, with the remembering of his benefits in some particular manner, as they heard them repeated, caused them to cast up their unsavoury gorge, and so to return from their deceivable and damnable offences, & to embrace again the mercies of the Lord, who was their first husband. And with this putting the people in remembrance of his many and great benefits, God doth draw them on oft in other places to fear him. As when he saith in Deuteronomie, I thy God have blessed thee in all that thy heart could desire. Thus in another place also he Deut. 28. calling the people to repentance, whom he compareth to a vine, and labouring Esa. 5. 2. to draw them from their ingratitude, putteth them in mind, that he had planted them being his Church, in a place most plentiful and abundant. This caused David evermore to have God's mercies in great remembrance, and to set his benefits before his eyes, that he might shame himself for his sin passed, and by all means seek to come out of it. And therefore in the psalm 103. he as though he had not been thankful (when yet he excelled all men therein) quickeneth up himself thereto, saying; Praise thou Psal. 103. 2. the Lord, O my soul, and all that is within thee praise his holy name. And in the 51. Psalm; to persuade himself to repentance, he saith, that his mercies Psal. 51. 1. are great, and that there were in him multitudes of compassions. Other reasons, drawn from the dreadful fear of God's judgements, may (I confess) terrify for the time the hearts of God's people and hold them in awe, as it were by violence: but they work not kindly to bring them to duty with cheerfulness, though they may stay them from further evil for the time, till forcibler persuasions come. But when all is said that can be, it is the love of God that constraineth men that they should live to God, not to 2. Cor. 5. 14. Note. The first benefit bestowed on them. themselves. And yet I will not say that this reason shall always prevail with us, although where it doth not, we may well conclude, that we are much out of order, and have grossly forgot ourselves. Now I come to the particular benefits which he bestowed upon them, Doct. 5. In vers. 1. forbearing to repeat them every one together, seeing they may be read in the text, for times sake, but one after another as they lie in order. The first is, that he had brought them out of Egypt, which was a country which was wholly infected with superstition and idolatry; and therefore most dangerous to dwell in. And what a benefit was it then for them to be delivered from thence, even as from Rome; or in another respect, from Sodom? For Ezok. 20. 7. 8. there they must have been corrupted with the pestilent contagion of their idolatry, beside the most heavy burdens and bondage, with which both they were, and still also they must have been pressed with, if they had remained there. Hence it is, that almost every where in the Scripture, where mention is made of God's goodness to Israel, this their deliverance out of Egypt is most commonly reckoned as the principal, because without it all other blessings had been as nothing. Therefore let us also know, that it is a singular mercy of God, to be freed from the false worship of God, and idolatry, if I should say no more; but especially when there is joined with that a deliverance from bodily troubles also. A benefit, whereof many thousands in this land are partakers, which their fellow brethren in other nations, being as Israel was in Egypt, juda in Babylon oppressed with idolatry, would think they obtained an unvaluable benefit, if they might have freedom from it. And so they may well think: For oh what a liberty is it both to soul and body? and yet we may have it with far more ease than they had it; that is, without travel or journey. And although they cannot value it in any sort according to the worth of it, who have never felt the burden of a troubled conscience, and bodily vexations; yet we that have, though they be nothing so grievous as they Note. had; we (I say) are every day (that we rise out of our beds to do our necessary business) to confess this marvelous work of God for our deliverance. And yet I deny not, but that other benefits of God are to be sought for also; as the enjoying of the sincere preaching of the Gospel to the further welfare of our souls, and things necessary for this present life, that so there may want no encouragement to God's service. But howsoever the Lord should deny us the one, I mean plenty for our bodies, which yet for many years he hath most graciously yielded and granted us: yet we should contend for the other, I mean sound and saving knowledge by an happy and sound ministry, by all means, if possibly we may enjoy it. Which I speak to the just reproof of all such as do only regard their outward estate in the world, little or nothing looking after the benefit of true happiness by their soul's welfare: forecasting altogether to plant themselves there, whither the hope of earthly commodities doth lead them. And though the towns, families, and kindreds be never so profane and superstitious, to the which they make haste, yet that they little regard; but so as commodity and honour may be gotten (as their common question is, may we look for any good there?) they will dwell, there they will live and dei, Psal. 4. 7. and there they will match and leave their children to remain after them. But as from holding them from the infection of Popery, or labouring to shield them under a settled good ministry, and so to mind and seek their salvation, it is no part of their thought. Nay there be thousands in this land that lust after the servitude of Popish Egypt again; earnestly desiring that day (which God turn away) the Lord forgive it them, (as our Saviour prayed for them that crucified him) they know not what they do. So far are they from thankfulness for their freedom, that they are voluntary slaves under that Pharaoh of Rome, even in their own country. But to return and so to draw to an end, let it be counted of us a rare and singular mercy of God, to be free from great calamities, and extremities both of soul and body, as these Israelites were, who were delivered out of Egypt, and the bondage thereof. And by occasion of this which I say, this I further add, that such as live void of grievous pains and diseases, (as well as Egyptian bondage) which others, yea and those many of God's dear children are under, as the stone, colic, gouts, ulcers, gripings, and such like; also such as be not in utter penury and want, nor yoked with unquiet, unkind and supestitious companions in marriage, nor with unmerciful land lords, and cruel overseers and governors (which do make their life Note. wearisome to them, and consume all their cheerfulness and comfort, as as the moth eateth up the beauty of a garment) let all such (I say) bear their other petty and small discommodities, troubles, and visitations, patiently and contentedly, and be highly thankful for that they are delivered from far greater: yea and let them acknowledge, that if with freedom from these and the like, they hold sound peace with God, and be free from the stings of an evil conscience also, that they enjoy a piece of a paradise, though in a mean condition: and let them pity those which are in such depths of grief, that their fervent prays may move the Lord to pity them also: and let them that be free from them, resolve with themselves and endeavour to use their liberty and health to all possible good doing. And yet let this be known also, that where God layeth these great burdens upon some of his, he giveth them the greater grace to go meekly under them. And let us beware, lest through our security and negligence God may justly Note. upbraid us with his benefits (as here he doth Israel) that having elbow-room and liberty to serve God in our places and callings, without any to disturb us, or hold us under, we enbondage ourselves by an ill conscience, looseness, security, earthliness, and the like evils, by which our life should be as irksome as in Egypt, or Babel. The second benefit here mentioned, that God bestowed upon them, Doc. 6. in ver. 1 The second benefit. was, that he brought them into the fruitful land in which they dwelled, which was a far greater matter than the former; as showing them plainly that he thought it not enough to deliver them out of bondage, except he filled them with good things also. He had done much for them if he had only delivered them out of that fearful bondage, though he had left them in the wilderness; but to bring them also into that fruitful land, and to give it to them, oh admirable kindness! Behold then here the great bountifulness of God, that he can as well and willingly give abundance to his children, as keep them out of great troubles. He is not thereby wasted nor diminished in his blessings, by giving them out & liberally bestowing them; being a fountain of riches never drawn dry. So he said to the posterity of his people: Oh that Israel would have harkened to me, and have walked in Psal. 81. 13. my ways; I would soon have brought down their enemies: I would have fed them with the fat of wheat, and with honey out of the rock. Neither need we think that he standeth at it to give us these, whose honour it is to bestow great things; and hath already given us the greatest of all; even his own son; and therefore can much more afford us these smaller benefits Rom. 8. 32. also. As we know that he did give great riches to Abraham, Isaac, job, and to other his faithful servants, whom he loved dearly. And we in this land have good proof hereof, in that (with deliverance from bondage) we have the Gospel, peace, government, plenty, and such like. And more particularly, we in this land have cause to admire the goodness of God, in delivering us from the cursed practices of those Jesuits & Locusts, whom that beast hath sent forth to destroy us, Prince, Nobles, Magistrates, Ministers: and to root out Church and policy among us, and bring in darkness and confusion again. We owe (doubtless) as great thanks to God for these mercies (and specially in the late Treason) as Israel did for their freedom out of Egypt, and the overthrow of Pharaoh when he pursued them. Now then to this common objection, why God doth not enrich so his Objection. faithful ones in this latter age? (which objection many are readier to put forth questions, then to take any adswere to it) for (say they) though men of the world have great substance, and swim in wealth and riches; yet God's people are seldom so; but are held down with poverty and wants; in so much as one is hardly able to relieve another; and thereby also (they say) they do the less good in bringing on, and persuading to religion, seeing they whom they go about to persuade, do fear that their God loveth them not whom they serve, seeing he bestoweth not wealth upon them, as he doth upon others who are not for the most part, especially in some places, religious at all: also they fear that if they themselves should be religious, even they should become poor also. This (I say) troubles many, them therefore I answer after this manner. To do them good, he is ready to bestow riches upon them, and better Answer 1. things also. As he said to jeroboam, when of a servant he made him a King: If this had not been enough, I would (saith he) have given thee more: If then to 1. King. 14. him a bad man he would have given more, if he had used that well; than who doubteth but that he would be liberally handed to his dear children, if it were for their good? But otherwise (indeed) he thinketh them better held back then bestowed; as he answered by Saint james, when they asked, jam. 4. 2. they obtained not, because they asked amiss; that is, to bestow the things they asked, upon their lusts but if they might have bettered by them, he would have liberally given unto them. And as he answered Paul, when he gave him not that which he asked (and yet that which he asked was a better thing than riches) my grace is sufficient for thee: so in denying them to his 2. Cor. 12. 9 faithful servants, he giveth his grace, which worketh contentment in them, and thereby though their outward estate be weak, he yet even in that, keeps them from the noisome evils of the days they live in, that I say no Answ. 2. more. And further to answer them, they must hold this for a truth, that every man's estate wherein God setteth him (I say not that which he by his sin hath brought upon him) is best for him, as we in the Lord's prayer are Petic. 4. well taught, when we are directed to ask our daily bread; even such success in our estate, poor or rich, as our heavenly father seeth best for us, even that is our daily bread, with the which we must be contented. And yet this is further to be added, that he that hath meat, drink, and apparel, he is not to be counted poor, when indeed the wealthiest hath no more, neither is better satisfied with that which he hath then such an one being gracious: and as for the superfluity that he hath, which is counted his glory, how commonly do we see it to become his bane? And where is the man that is not the worse for his wealth, it being his strong hold, which maketh Pro. 18. 11. him bolder to sin, that way that he is most carried by his sensuality, much more than the poor man dare do. And though God setteth up some, it is for their trial, and for the maintaining of all estates, & preserving of fellowship in the Church and Common wealth. And as for the godly, they should not want wealth, but that it is for the most part, used of many even of them, to snare and entangle them in this deceivable world; which as the beast that is caught by the horns in the bushes and briars; and as a man with bolts on his heels is holden from running: so doth it hold them back from running apace to the heavenly life. Neither let this trouble any, that while most of the godly want, our fathers under the law, and before the coming of Christ, had great wealth and possessions; and yet were godly and saved; and therefore if God loved us, he would as well bestow them upon us now: for we must know that his outward service than was more costly than now it is, which required more wealth: and moreover they had one use of their riches, which we have not that by these earthly things, God did figure out to them things heavenly; as by the earthly Canaan, he did the heavenly jerusalem: for when that earthly country was promised our fathers, they enjoyed it not, but lived Heb. 11. 13. strangers in it, but they in those promises looked further, that is, for a better, which they enjoyed. This that hath been said may fully answer the question. I conclude therefore, that God can freely and willingly bestow liberal portions upon his faithful servants, as well as keep them out of great calamities, if he see it to be best for them when their estate is weak: and seeing it were not like to be good for them to enjoy, which he thinks not good to give them, let them the more contentedly labour to be without it. Now followeth the third benefit here mentioned, and that he had promised The third benefit, the laying out of it. Object. that he would never break covenant with them. here the Lord may seem to give them great advantage: for if he bind himself thus to them, they being such as did oft times (as they are charged here to have done) break their covenant toward him, it may seem that he is tied to them, that he shall never break his covenant with them, seeing he hath promised so unto them whatsoever they do, or howsoever they break theirs, or behave themselves toward him. Then the which what is more absurd? For the answering of this therefore, and for the understanding these words Answ. of the verse, two things are to be considered: One is, of what covenant he speaketh, when he saith, he had granted this unto them, that he would never break it. The other, whether he spoke this simply; or upon a condition; namely, if they should obey him. These two being answered, will make the matter clear. Now for the first, we are to know, that by the covenant here mentioned, he neither meaneth the particular covenant which he entereth into with the faithful, to be their God all sufficient for ever (for that he will never Gen. 17. 1. go from, but whom he loveth, as he loved them ere they loved him, so to the end he loveth them,) neither doth he mean the general covenant of sending joh 13 1. Christ to redeem the world: for the unbelief of man could not make that Rom. 3. 3. promise of God frustrate, and of none effect: but he meaneth the covenant of enjoying the land peaceably, into which he brought them, with all the commodities therein. Now that covenant was made with them conditionally, if they should be obedient to him. And this is the other thing, which I said was one of the two, which serveth for the better understanding of this speech; where he saith by his messenger, that he had made a covenant with them, which he would never break; and that was, if they should endeavour to walk with him, he would continue them in that good land which he had given them, and bless them therein; otherwise he would be free from his promise, and he would cast them out after long bearing their disobedience, and punish them sundry ways in the mean season. And even so he did to them, seeing they kept not covenant with him Deut. 28. as he required of them, and which he bound them to, as in the next verse is to be seen. And this for the clearing of the forementioned doubt. This point being thus determined, doth minister this heavenly instruction Doct. 7. in ver. 1. to us, that if we did faithfully, and with a good heart set ourselves to obey the Lord, and yet I mean no otherwise, then as may of us be performed, he would do great things for us even in this world: he would feed us with good things, even with the bread of wheat, and that the finest, as he saith in the Psalm; and other earthly blessings answerable: and would not suffer Psal. 81. 16. the proud to domineer over his inheritance, but soon bring them down. And yet we must know, that if his own people shall sin against him, he will correct them with the rod, and often withdraw from them the sweet fruit of his favour, and the light of his countenance, which was wont to refresh Psal. 89. 31. and comfort their souls: so that even the privileges which issue from this covenant, may in great part, and for a great while lie drowned in them and be to seek, as joy, peace, confidence in prayer, with such like, and their temporary benefits utterly lost. Oh therefore notwithstanding many See Doct. on vers. 5. large and great and worthy promises be made to us, yet when we do not labour to be faithful in our covenant, but take our liberty amiss, every one his way, as he thinks good: behold, our sins deprive us of many blessings which we might have enjoyed, and hold many good things from us, as jeremy jer. 5. 25. saith, and bring many evils upon us: and even so the Prophet Esay witnesseth, though the Lords hand is not shortened that he cannot save, neither is his ear Leuit. 26. heavy, that it cannot hear, yet your iniquities (saith he) have separated betwixt you and your God, and your sins have hid his face from you, that he will not hear. So Esa. 59 1. that if these things be rightly weighed, it may truly be said, what we will not Note. suffer the Lord to do us good, nor to fill us with his blessings, as he is ready to do; even we ourselves, because we will not cease to provoke him. And this is lively laid out by the Prophet Amos, where he saith, that it reigned Amos 4. 7. upon one piece of ground, and not upon another: and wherefore was it, but for the sin of those that possess it? contrary to our blind reason, who look (as Samson did) that it should always go well with us, howsoever we deal with God, or defraud him of his due, breaking covenant with judg. 16. him. If this be so, than our Saviour agreeth well with it; who saith, The meek Matth. 5. 5. shall inherit the earth: for that which they have, shall be sweeter to them, then great riches of the ungodly; and it shall multiply also when God seeth good. So that it might make one to marvel to see them who are counted God's people, many times to run so greedily after the world, and the vain allurements of it, in such wise, that they go back in grace as fast, as though Gods caring for them were nothing like their own; and as though they had forgotten that he promiseth sufficient wealth to a godly life, godliness 1. Tim. 4. 8. having the promises of things both earthly and heavenly; and yet so it is with them, that he who can catch fastest, imagines he shall speed best: when all may see that they who seek to be guided by God, have best success and blessing, others going without it. But whereas they object, that they are richest for the most part who savour no goodness; that aught to trouble no man, for full soon shall the riches of iniquity, and those riches that cause it, right soon (I say) shall they betake them to their wings, and leave the reckoning behind to be made, by them who have ill gotten and spent them, which shall be little to their liking: for know we this, that they are never to be counted blessings, without the grace of using them aright. THE ELEVENTH SERMON CONTINUED UPON THE SAME TEXT, Vers. 2. 3. VERS. 2. Ye shall make no covenant with the inhabitants of this land, etc. THe second verse now followeth, wherein the covenant in the behalf of the people, is set down, as it is on God's behalf Vers. 2. 3. The sense. The covenant of the people with the Lord. in the former verse. For a covenant is betwixt two parties at the least. The points of their covenant are these two; one, that they should make no league with the inhabitants of the land; the other, that they should break their altars down. Then he findeth fault with them, not for Idolatry we see, (which as yet they had not fallen to) but for the not keeping of their covenant. And having clearly convinced them, he expostulateth with them, and asketh them why they had done so, as if he had been ready to hear their excuse, if they could allege any; if not, their sin must needs be the greater. After this he proceedeth to show the punishments that should be inflicted on them: and they were three. The first, that he would not expel these nations for them: and what then? The other two arose from that: for it followed then, that they should abide still in the land, to the great hurt and annoyance of the of Israelites who dwelled there. And the two ways, as I have said: first, that they should be as thorns to prick them, and put them to pain: the other, they should be as snares, in which they should be taken, and caught with their sins: and when they should afterward fall to their Idolatry, they should most grievously be punished. These things being thus set down, we may observe these four things in these two verses: first their covenant with God: secondly, the convicting them by the Angel, of breaking it: thirdly, the Lords expostulating with them for it: fourthly, the punishment threatened for it. Concerning Doct. 1. the first, in this that the people was bound to covenant with God, as he did with them, learn all of us, that if we will look for benefit by God's covenant made with us, we must enter into covenant with him, and look to be faithful in keeping it with him: which I speak not as though we may claim any thing by due desert thereby, but that we may know that God hath so appointed, and we ought to perform it accordingly. And though God maketh promise here but of earthly benefits, yet in other places he covenanteth with his, to give them heavenly also; as pardon of their sins, and jer. 31. 31. life eternal, and he will most surely keep promise in both. So although the godly are bound here only to some particular duties, yet in the general covenant, they are urged both to believe those things which God promiseth them, and also to walk before God continually in their whole course, wherein yet their failings are not reckoned against them, which by frailty they offend in: but if any will boldly tempt God, being careless in looking to their covenant; let such know that God will not be mocked, their sin will find them out. And so understand it of particular covenants, such as this was that God made here with this people. If he promise to bless them in their marriage, earthly affairs and business, with such like, if they be faithful therein, as they covenant; then if they fail, and be falsehearted, God is free from his word and promise. The next thing in the covenant is, that God in forbidding them fellowship Doct. 2. with those nations, and commanding them to pull down their altars, on which they were wont to offer to their false gods, did thereby cut off occasion from them of committing Idolatry: teaching us thereby, that if we will avoid the occasions of evil, we shall also be kept from the evils themselves, yea gross sins; as idolatry, drunkenness, adultery and the like, though we be very prone to commit them. And yet on the contrary, if we will not shun the occasions of them, and the means that lead to them, we shall undoubtedly fall into them. Take one for example, the most common of the rest. If we be foolishly and unbeseeming our profession snared with some woman, as having been caught by her eye lids, and taken with that which is precious in her; we must, to avoid the fowl and shameful sin of adultery; first with chaste job, to make a firm covenant not to look upon job 31. 5. her: secondly, neither talk of her, nor with her, whereby we might easily nourish wicked lust and desires. And thirdly, come we not in her company if it may be, as godly joseph refused to do, or at least look we not after her, Gen 39 10. neither let our thoughts linger nor carry us that way, but by fervent prayer be chased away far from her, and then there is no fear of committing the sin, or of falling into any further danger, for the word of the Lord hath spoken it. So I might say, many a man might have eschewed murder, if he could have withdrawn his heart from wrath and revenge; and so might many have avoided oppression, and miserlinesse, if they could have snibbed the first straying concupiscence and their unlawful desires after another man's commodity. I propound these instances among the rest (not having time to speak of all, or many,) for that the devil spiteth the servants of God, and seeketh more specially these ways to bring his malice to pass, casting a blindness upon them, that they shall hardly see, no not when they be in great danger, Note. till they be fallen into it, by being taken with the bait that he laid for them. Yea woeful experience hath made us to see this to be too true: and they who have broken out of this snare, know with what difficulty they have escaped; and as for the common sort, who show no great religion in their lives, there are few of them but are brought to shame, if opportunity serve, some of these ways, or be made to hang down their heads by reason of guilty consciences; and such mischief both the one and the other might have avoided, Note. and namely uncleanness one of the foulest, if they could have been persuaded to shun the occasions thereof, in keeping out of the company of such as by whom they become besotted and impotent; and also if they could walk soberly in their particular callings by them, as having nothing to do with them. So that we may see what good they get by their dallying, unseasonable companying, and loose talking which they use with women, which yet is one of the chief delights that the civil sort of men do take, and yet they would think they should have great wrong offered them, if they should be warned of it. But to come more particularly to this covenant which the heads of Israel Doct. 3. must keep toward the Lord, of casting down their altars, and of having no fellowship with the Canaanites, they afford a several lesson. By the first that I mentioned, this may be learned, that Christian Magistrates are by their authority to pull down all Idols, and abolish superstition both Deut 7. 5. of the infidels and heretics, and the occasions of Idolatry, and to purge their dominions and jurisdictions from such dross and abominations. (Hezekiah broke down the brazen serpent being abused, and called it Nehushton, that is, a piece of brass.) And so much the rather, seeing God's worship is 2. King. 18. 4. simple and uncompounded, and he that addeth thereto any superstitious ceremony, tainteth the substance as much as lieth in him. And all Christians ought to do the same in their private houses, and places subject to them, as their fields, farms, Chapels, etc. And yet let them take heed, that they attempt not to do so out of their callings, or in other men's houses, or other places where they have no authority to meddle, upon any devotion or good intent (as they call it) either to honour God, or benefit others, or though it were to win the Idolaters themselves. For that course is not only not ordained of God, to win the Idolaters to sound religion, but also forbidden: and other means, as the preaching of the word, conference, etc. are appointed to root the same out of men's hearts, and to turn them from such blind devotion. The other may be termed zeal, but unadvised, corrupt and sinful; neither of an wise Christian to be used. And this be noted by occasion of the one part of the people's covenant: namely, that they must pull down their altars. The other, to wit, that they should have no fellowship with them, I have, spoken of before, chap 1. vers. last, save only that I spoke not particularly of Doct. 4. making marriages with Idolaters; which yet followeth by good and necessary consequent. For if a private Christian fearing God, may have no familiar conversing with such, then much less in marriage making with them, which is the nearest fellowship of all other. And so I briefly conclude with the charge given by the Lord in Deuteronomie, Ye shall make no marriages Deut. 7 3. with them, neither give thy daughter to his son, nor take his daughter to thy son. Now the messenger of God having told the people of the covenant Doct. 5. which they were bound to, he shows them their sin, that they had broke their covenant; and convicteth them of it saying: ye have not obeyed. Which being so spoken to them, they could not deny it. And this Scripture teacheth, that men ought to be convinced of their sin by the word of God, and to have them so proved to be just provocations of God, which yet they live in, as that they may not be able to deny them; and all to the end they may the easilier be brought to repentance, and not only told in preaching what is sin, which I grant must be done; but as far as may be, they are to be charged as guilty who are so: and to be urged as they have given cause, so far as that they may be pricked in their consciences, unless their hearts be flinty, and so to say from their hearts, we have sinned. And this is one principal point in preaching to be aimed at by God's commandment to Timothy, where it is said, preach the word, in season and out of season, rebuke, 2. Tim. 4. 2. convince, and exhort with all lenity: and this convincing is most available, (through God's blessing) among other means to awake the drowsy conscience, and so to quiet and reform it. This is that which our Saviour foretelleth us in Saint john's Gospel, that the spirit of God, that is, the power of Act. 2. 37. joh. 16. 8. the word inspired by the holy Ghost, and preached by his Apostles and Ministers after his resurrection, should convince the world of sin. So we read in the second of the Acts, that Peter proved against the jews, and convicted them in their consciences that they had crucified the Lord of glory who consented thereto. And it is said immediately following there, when they heard it, they were pricked in their hearts. Thus when David could easily yield to the truth generally set down to him by Nathan, but 2. Sam. 12. could go no further; namely, to see himself faulty, whose sin reached to the heavens, the Prophet Nathan convinced him, and told him, saying; thou art the man that hath dealt so cruelly and wickedly; and then he could say, I have sinned. So in Sam. 24. when God had showed David his sins, in 2. Sam. 24. 16. 17. numbering the people, he repented and yielded. vers. 17. Thus Paul dealt with the Romans, when he sought thoroughly to make odious to them their former ill course, What fruit had ye (saith he) in those things whereof ye are now ashamed? their consciences bore them witness that that they had none. And as this kind of dealing with the people in our preaching is most profitable, and like to do most good, so it is one of the hardest matters, namely, to rouse up the conscience, and to convince it. Profitable I say it is, for that if it be awaked and pricked, it cannot but acknowledge Note. the sin in all likelihood, and bleed and so relent for it, and crave pardon, and abandon it, which is the direct way whereby the holy Ghost guideth men to salvation: but if any be drowsy and sleepy conscienced, so that they be not moved by hearing any reproofs, or do strive against the light of their own conscience, being convinced which is more, or wax hardened, which is worst of all, and a most unkind abusing of that gracious work of God in them: I bewail their case, for they not only receive not any benefit thereby, but do wax worse, and so depart from God, so as they seldom return to him again (for the most of them) of which sort judas was, and some others. And yet these shifts men will use when they are convicted: for either they are not pricked, or struggle against it and seek to shift it off; or else they are hardened by the deceitfulness of sin; all which ought Heb. 3. 12. most carefully to be taken heed of. To return therefore, it is profitable for the hearers to be oftentimes convinced, and otherwise our ministry doth them little good, but so it is also hard to wind in with them, and to pierce their hearts, as I said; I mean to bring the hearers to this point, that they shall cry out and say, every one for his own part, I have sinned. For concerning the ministers, who should be one special means to do it: they, for the most part abstain from this work altogether; either winding up all in obscurity, that they are not understood, or at least contenting themselves with the bare propounding of the truth, without applying it to the conscience, or discovering the corruption of the heart, that so the hearer may not escape. This work they leave to the people's discretion. And alas they are so far from working the word upon themselves, that they have many starting holes and excuses for their sins, and extenuate them, and allege their own infirmities, and other Note. men's examples, so that though they be stricken by our preaching as with an arrow, yet they be harnessed and bumbaced in such wise, that they will shift off the blow, and not be wounded thereby, but rather will follow their own evil courses the more, and harden their hearts still, who may well set the best side outward (I deny not) and for a while carry a fair show, as though all were well with them, but God knoweth their hearts, and let them be sure that their sin shall find them out, and it shall not go well with them in the end. The use of this is, that we so look to ourselves in the whole Numb. 32. 23. carriage of our lives, that we fear not what may be said to us, or brought against us (so verifying the proverb, the righteous is bold as a Lion) and Prou. 28. 1. the rather seeing we have judged ourselves, that we may not be judged of the 1. Cor. 11. 31. Lord; and have kept our consciences pure and good, to the end we may not fear convincing of them, (for the word of God can offer no violence to Note. them who offer it first to themselves) especially for any wilful offending: but yet if for all this we be found too light, and in somethings worthy to be blamed, (as who can look so narrowly about himself but he may be justly charged) or if we break out amiss, than our duty is to desire that the word may challenge us even for that: and being convinced of it, let us willingly and readily yield, whereby we shall free ourselves from the just blame of blockish, sleepy, of secure and obstinate hearers. But now I pass from this convincing of them by the messenger of God, Doct. 6. to the expostulating with them for the breach of their covenant, saying: Why have ye done this? As if he should say in the person of God to them, if ye can show any reason why yeemay do thus, I give you leave, come forth, and make your answer: but the people answered not a word, in token that they held themselves guilty. This teacheth that God is equal and righteous in his proceedings, yea even toward those who have provoked him: as he saith in the like case by his Prophet, to those that were the posterity of this people here mentioned, come and let us reason together, etc. He Esa. 1. 18. doth not as men do, who will smite them who have done them wrong before Note. they shall know why; and are never willing to come to good conditions with them, how tractable soever they might find them. These are indeed cruel and unmerciful men, who will not offer any indifferency; the Lord (I say) dealeth not so; but offers to them who have dealt treacherously and broken covenant with them; that if they can allege any sound reason for their doings, yea even from himself, as that he hath dealt hardly with them, and hath been void of compassion to them, he will hear them, and give them leave to plead their own cause. Which advantage he giving them, he doth stop all mouths and is justified himself, in all his words and jer. 12 1. Psal. 51. works. Which makes greatly for the convicting of all such as say like them in Ezechiel, the Lords ways are unequal, and that he could have kept them from Ezek. 18. 25. such falls and dangerous estates thereby, as come upon them. Where yet who seeth not, that he hath set double hedge and ditch betwixt them and their sins; nay rather brazen walls, to the end they might not come near nor commit them. He hath (to speak plainly) sent his Prophets among Note. Gen. 2. 17. them, to forbid and threaten them, even as he did to Adam, if he should reach out his hand, and eat of the forbidden tree. He allureth and seeketh to win them, and persuadeth them to embrace the good way, and not to Luk. 15. come near the way of death and punishment; even as he seeketh them who are lost, but few of them will hear and come: so that he may say, what shall I do more for this people: yea he may as well say to them, as he did to the people by Hosea the Prophet, when he said; O Ephraim, what shall I do unto thee? O juda, how shall I entreat thee? So that if any harden their hearts Hos 6. 4. See job 39 37. 38. in such manner, to charge God for their sins, from which yet by no persuasions nor reasons they could be reclaimed: nay for the maintaining whereof they have showed themselves rebellious and obstinate: know they, that while this Scripture and such other shall remain to witness against them, they shall never be able to find the smallest ease by such caviling, whereby they do but as it were by patching new with old, make the rent worse. And by this we may see, that we were not best to trust to our own imaginations, nor to follow our own ways: neither to deal as Adam, to excuse job 31. 33. ourselves; nor to be like to them in the Gospel, who when they were bidden to the marriage, sent their answer as it pleased them, but so as it little became them; for thereby we wade but the deeper into danger, and Luk. 14. 18. bear away more blows, as it may be said of them that strive against his Esa. 54. 17. chastisements. For every tongue that shall contend with him in judgement he shall condemn. And this we may see if we list, in that fearful example of him that hid his talon in the earth, which he was commanded to put to use, and occupy it. He thought he had reason enough to say for his defence, that he knew him to be an hard man of whom he received it; and therefore would be sure to return him his own again. But what answer heard he? even this, Take the unprofitable servant and cast him into utter darkness, Mat. 25. 30. there shall be weeping and gnashing of teeth. Therefore we see by this, as also by our text, in that the people had nothing to answer, when a reason was demanded of them why they had done so; that when men have followed their own swinge, in sinning as they have desired, they shall never be able to answer any thing in their own defence sound, nor justly; but to the further increase of their sin, as I have said already, but shall be tongue tied: whereupon it followeth, that which I have proved, that the Lord hath so good right when he dealeth against sinners, that entering into judgement with them, he feareth not to give them all vantages that they think will serve their turns: but in the end they shall see that they do but make themselves thereby the more guilty. For by these means in giving this people liberty to answer what they could, their sin was the more aggravated against them, they having not so much as any colour to defend themselves. And this being so, let us learn hereby not to yield only by silence, but to be humbled also and relent; and proceed on to true repentance: yea, let us beware that we have no controversies with the Lord, by being bold to offend and provoke him; thinking (though foolishly and falsely) to make a good end: for be we sure we shall never make our part good against him: neither let us sin in hope; for when we are threatened punishment for the same, or when we shall be arraigned, we shall easily be found guilty, and the Lord shall be justified, and then all our fair shows must vanish, leaving us in the briars. Thus we have heard the people reproved for their sin: now the threatening Verse 3. The sense. of the punishment followeth, which is sharp and sore; and is set down in three points. The first is, that God would not expel their enemies, as he had upon condition promised: the second, that their remaining still in the land should be as thorns in their sides: the third, their gods should be as a snare to catch them in, to their destruction. And for the first of these punishments, namely, that God should not expel The first punishment. the Canaanites, it is well to be weighed what he meant by it, that we may the better see what a punishment it was: Now his meaning in thus speaking was this: for as much as ye have not stood to your covenant to drive the nations out, but have suffered them to remain there still; neither will I stand to mine, which was but conditionally made with you: so that whereas I promised to be with you, and strengthen you, and to expel them for you as I have begun to do, now I will do so no more. And what will follow of that? even this, that if I do it not, you shall not be able to do it of yourselves; for ye are too weak, as ye have good proof. And yet if they be not cast out, they shall remain to your destruction. This the Lord meant by saying that he would not cast them out. This first punishment teacheth us this; that when we remove not annoyances Doct. 1. while we may, we shall not be able afterward, when we would. Now our greatest annoyances are every man's special sins, even as this one, Note. their breaking off covenant with the Lord, was theirs. And when we see some of the speciallest of these our sins, and what eye sores they be to us, while our hearts go after them, and what trouble and sorrow they bring with them to us; and yet we cast them not from us, but still retain them; it shall come to pass afterwards, that they shall get such strength in us, that we shall not be able to depart and come out from them, no not then when we would. For they shall so wind themselves into us, and so draw our delights after them, especially through long lying in them uncontrolled, that we shall become drunken with them, and besotted, so as we shall be utterly impotent, and not by our prayers or other means (if we use any) be able to prevail against them. Nay I say more, when God shall visit us with sickness or otherwise, or when his word hath in special manner wounded our consciences, and feared Note. us with his displeasure for them; yet even then we shall not be able to break off from them, and come out of love with them; they have so strongly and forcibly drawn us after them, even as an husband, a natural man upon his death bed can hardly depart from the wife of his youth, whom he hath dearly loved. And if (as in that case it comes sometimes to pass) if, I say we do cry out of such sins in the anguish of our consciences, or when we think we shall die, (as such afflictions will search deep, and (perhaps) constrain us to utter in our extremity and pain, some confessions of them, and dislikings, and to make purposes, while God holds us (as it were) on the rack with promise and protestation, never to return to them Note. any more; yet it shall appear, that even those promises are but wrung from us by force and fear, as Saul's confession was, when he heard he should lose his kingdom. For when Gods heavy hand shall once be off, from wring and paining either our minds or bodies, we shall be ready to run to our old bias again, as Ahab did after his rash and hasty putting on sackcloth, and to embrace those and the like sins, with as great liking (that I say no more) as we did before. Behold therefore what a bondage it is to be deluded by, and overcome of such base commanders, and what injury we do ourselves, when we fall into league with any special sins; and why do we not thoroughly and heartily dislike and set against them while they be as it were in the bud, and as yet but newly sprung up in us, and in their first alluring of us? yea rather why did we not rather keep than out at the first, so that they might have had no such power over us? For there is hope in the beginning of our acquaintance with them, to withstand and shake them off, if we would set ourselves to the purpose to do it; namely, as the word of God teacheth us, that is, with diligence and uprightness, knowing that we should not lose our labour. Whereas if we give place to temptations, and foolish allurements, and do not wisely and seriously withstand the beginnings thereof, we be not only in danger to become slaves to them afterward, and unable to chase them away when we would, as I have said; but also to prostitute ourselves to many other which are their companions, till we find that which this Rom. 13. 13. people found here in expelling the Canaanites, that we cannot possibly be rid of them; or if some few do, yet it is with exceeding difficulty. So that they are wise who give not up their members as weapons of sin, but by Rom. 6. 13. faith set themselves to mortify it betimes, after they have attained sound hope to be sane: knowing that otherwise the strong man Satan will hold and keep possession, if a stronger than he come not, even the Lord himself by his power to drive him out. And yet if this be well begun and attempted of us, I think this caveat or watch word not unprofitable, but necessary, that although we have got the upper hand, and cast out the unclean spirit, yet if we shall suffer (by our carelessness and sloth) this good work to slake and to be broken off, our enemy will make another assault upon us, and gather strength to recover his possession again. For though he be once driven out, yet he imbarkes himself (if he can get in again, as he laboureth to do) and stronglier keepeth the hold with double force and courage; nay seven fold more than at the first he did, and then what will the end be, all may see; to wit, though not worse then in the beginning, as it is with him, who did but go about it, but did it not in deed, yet with exceeding difficulty and peril, though he had expelled him before. From hence it is, that many at this day, and those also of the forwarder sort, have no courage in them to root out sin in their towns and families, seeing they entertain the same in themselves. And if they attempt any such thing, yet they do it but faintly, and soon leave it off. And hereof it is, that numbers never grow to any great ripeness in religion, I mean the practice of it, neither do ever come to see the tenth part of the fruit of it in Note. the comfort that it bringeth, because they are not wise to chase away those common sins, to the which they do most lie open, nor do but dally with them, and never oppose themselves against them any thing heartily, especially any long time together. So that many live in whoredom, in malice, in oppression, deceiving, and the rest (for the most part) who are kept from reproachful evils, yet live but a dead and uncomfortable life, seeing they do not resist offers to sin, when they have any made to them, as Gedeon did the kingdom, but seek and hunt after them rather: and such a life hath small force in it to persuade others to repentance. And this of the first punishment. THE TWELFTH SERMON ON THE SECOND CHAPTER OF THE BOOK OF JUDGES. NOw to proceed. The second punishment threatened, to wit, that they should be thorns in their sides, is The second punishment. next to be weighed. Oh how fearful is this? For what is more irksome, then continually, night and day, lying or going, to have thorns pricking our flesh? which must needs breed grief upon grief, and sorrow upon sorrow. And this came to pass afterward unto this people of Israel, who were oft brought, as is manifest in this book, and in the Scriptures following, to sin after sin, and punishment upon punishment, for suffering the Canaanites and Idolaters to live amongst them, and the Lord to be provoked, and the land defiled thereby. And in the large laying out of this punishment upon the people of Israel, let it teach us, that fellowship and familiarity with such, Doct. 2. and with profane persons will prick our consciences, as thorns our flesh, when we must oft remember, that we have thereby not only allowed them in their bad speeches and examples, against our knowledge and conscience, Note. which will prick and vex us afterwards if there be any true fear of God in us: but also, that we ourselves be tainted by their fellowship, and not dulled only in grace and gifts. But of this before. This doctrine may also more generally be applied to all sins which we shall suffer to lurk and lie in us, they are as thorns in our flesh afterwards. Howsoever in the committing of them, they be as sweet and pleasant baits, yet after, they become as chokes and bitter vomiting unto us. We may not think that their ending will be as their beginning at the committing of them: when Adam should eat the fruit forbidden, oh how the Serpent baited it with pleasantness to the taste, beautifulness to the eye, but unspeakable Note. Gen. 3. 6. benefit to his fond persuasion, for that it should bring with it the knowledge of good and evil, to make them like unto God himself. But when it was tasted of them, what gall or wormwood was ever like bitter unto it? what thorns, did prick the heart of David, after that he had been deceived 2. Sam. 11. 2. and overcome with the bait that the devil had laid to catch him withal? what thorns, I say, did prick him after, as in that Psalm made by him Psal. 51. 2. doth lively and plentifully appear, and in some other which lay out his sorrow, shame, anguish, doubting, and fearing that he had lost all grace, by having his desire in committing of that sin. And it is the best that can be said of those, who (having having had warnings and charges given them, to tie up their unruly affections, and outrageous lusts, and not to dally with the sins that they have been alured by) have yet been so far from regarding such instructions, that they have given over themselves unto these defilements. They have, I say, found them thorns, as David did, though few of them have ever had the thorn plucked out of their flesh, to disquiet them no more, as he had; I mean to be brought to sound and kind repentance, as he was. The third punishment was, that their gods should be snares unto them. 3 A snare we know is set to take and catch the bird or conie unawares, that so it may be killed at the pleasure of him that set it. And so he shows them, that they not foreseeing wisely, that their not rooting these nations out, would prove a joining with them in the worshipping of their gods, and so would become their destruction; for their so foolithly running into the snare, he shows them, I say, that they should be taken therein, and fall thereby, and by other noisome sins, into the hands of the Lord, who would scourge them grievously, one generation after another, till they should perish out of that good land. And even so it came to pass, and they found all true that was told them: for to those enemies to whom they had most wickedly joined themselves in league; they were often in subjection and bondage, and thereby spoiled of all their goods, liberties, and blessings, and afterward cast out of the land among the Babylonians and Assyrians. And by this we may see, that by idolatrous and wicked company keeping we have snares set for us, to bring us in fellowship with them in their foulest sins. For so the Lord hath said, if we will converse and have fellowship Exod. 23. 32. with them, by making of marriages, and eating with them, we shall also fall to their fashions, and partake with them in their sins as this people did. For great is the force of friendship, to draw us to that which we never intended; nay against which we resolved to keep ourselves. And who is strong enough among us to withstand all the allurements & persuasions Note. of carnal friends (we being oft in their company) who have so many ways to draw and allure us, but that one time or other he shall be constrained to yield, or if he should not, how can he bear all the dislikes, frownings, displeasures, and hard handle, with the which he shall be set upon and pursued? And we see as much: and theremedie is, to refrain their companies 2. Tim. 3. 5. and near fellowship with them altogether; and yet although we do so, and thereby be free from danger on that side, yet we must know, that without as great care had to keep our lives free from all other offences, we shall some other way lie open to some of them, whereby as great danger is like to ensue. And by this gather, that we should neither be idle nor unprofitable in the acknowledgement of Christ, if we seek to prosper. But seeing we behold the practice and unwearied labour of the bad and popish sort, to win men to their ungodly course, this one thing I must add more particularly: Let us that profess ourselves Christians, be ashamed to be so careless and slothful in the companies where we come, to draw and move men to faith and repentance, and to stir up better persons to love and to 1. Thes. 5. 11. good works, and through self love so to please ourselves in rotten talk as Heb. 10. 24. we do. And this be said of the punishments. Now I have set down the words of God's messenger, whereby he Object. sought to turn the people from their sins, unto God by repeating his benefits, and by reproofs and threats. I should here have ended with his speech, but that I see an occasion of propounding an objection and doubt, will be taken from hence. For which cause I will set it down and answer it, before I go to any new matter. The objection is this, seeing the messenger of God moving them to repentance, doth with his reproving and convicting them, make no mention of faith, it may seem that faith was not of such price then as it is now, no mention being made of it, or if it were, that the people might be driven to desperation rather, then brought to repentance, being not encouraged to believe the pardon of their sin, as well as to forsake it. To the which I answer; first, that they could not be moved Answ. to repentance, if they had not had with all encouragement & persuasion to believe: for though he name not faith expressly, yet seeing repentance and that cannot be separated, neither could repentance therefore be urged upon them without it. Secondly, I say, this people did repent, as it is clear by the text; therefore they also believed. And thirdly, the messenger repeating Gods promises to them; what doth he but find fault with them for not believing the same before? I conclude therefore, that he moved them to believe, which is the chief thing in our turning to God. And so let all be persuaded, though it be not always expressed, even as it was said to the jailor, when he asked what he should do to be saved; believe in the Lord jesus. And as without faith it is impossible to please God; so let it be Act. 16. 31. 34. Heb. 11. 6. looked unto principally, that we rise up, and lie down, and walk accompanied with that, for so we shall resist the temptations, allurements, and discouragements, 1. joh. 5. 4. Vers. 4. 5. with other difficulties of this life. This being thus answered, now I proceed to the second point in this first The sense. part of the chapter, and that is the fruit of the sermon that the people reaped by it, which was repentance, and that is set down in these two verses, not in express words, but by signs thereof, and those are set down to be three. The first was, that they lifted up their voice; the second, they wept; the third, they offered sacrifice. By the lifting up of their voice, we can conceive no other thing, but that they heartily confessed their sins, and cried out of them, which they heard to have been reproved by God's messenger, and craved pardon of them, accusing themselves. They being guided therein by God, as the Prophet Hosea in his time taught the people, that in repenting they should take to them words, as well as to have a good heart. By their weeping, they signified deep grief conceived for displeasing God, and provoking his wrath against them. And their weeping was so great, that the place took the name thereof, and was called Bochim, that is, a place of weepers, and by their sacrifice they declared their faith, that their sin was pardoned. For the sacrifices were shadows of Christ's death; and they in offering them, believed as the fathers of those times did, they constantly believed (I say) that all their sins were forgiven by the death of Christ, resembled by the offering of them. To the which also there is no doubt, but that they added thanks, as the Lord directed the people in Hosea to do in Hos. 14. 3. the repentance which he required of them; which also was resembled by their peace offerings. Now to examine these things more particularly, this doctrine of repentance which here occasion is offered to speak of, I will the brieflier pass over, seeing I have spoken largely of it in other Sermons, though not in this book, save only so far as the words require somewhat to be said. And first, seeing the hearing of that sermon did work so good things in the people, I mean many of them, and bring forth such fruit, we are taught Doc vers. 4. and 5. not only to pray the Lord of the harvest to send such labourers into the harvest, as may be able and fit to bring home the Lords harvest; but also what we should do when we hear such divine sermons, and doctrine as this was which the messenger of God here preached unto them which do urge our consciences by laying out our sins: for all doctrine is not of that argument. I grant we ought by all doctrine to be moved, according to that which we hear, and as occasion is offered, either to grief or to comfort: but when we are more specially taught the doctrine of repentance, we should follow the example of these here mentioned, who cried out of their sins, and mourned deeply, and craved pardon. And likewise of other that did the same; as the people that came after these, when they heard Samuel reproving them, lamented after God; and they who are mentioned 1. Sam. 12. 1. in the book of the Acts, at Peter's sermon, were pricked in their hearts, and Act. 2. 37. sought comfort. So (I say) should we do, I mean, both such as have repent already, to renew it, and such also as are yet to enter upon it. And it is fearful when these fruits may be seen in them and others, that so many among us, hearing the like sermons, can go untouched in their consciences. and with dry eyes or hearts: for though these be not sufficient, yet with faith they are commendable. Secondly, and more principally here, as this people lifted up their voice Doct. 2. and wept, when they were reproved for the abse of God's benefits, and for breaking of their covenant, by God's messenger: so among all other good instructions (which are infinite) we should be greatly moved and sore grieved, when we shall hear that we are justly charged by preaching, for the like faults; as for the ill using of the blessings which God hath bestowed upon us, and for breaking the covenant which we have made with him, because these two ought to be so thoroughly minded of us daily, that we should give no just cause to be rebuked for the neglecting of either of them. For what Note. do we in our lives commendably, if these two be wanting, and neglected of us, I mean if we do not bind ourselves by covenant, to be more fruitful in duty, and more cheerfully to go about the same, while we see Gods benefits continued to us, whereby he doth (as it were) hire us thereunto? And secondly, if we make not new covenants with him from time to time to walk constantly in our uprightness, rather than to deserve just rebuke for breaking and looking loosely to the old? But if we have due regard of both these, from time to time, we shall both keep all other parts of our lives within compass the better, and also we shall not need to fear that we can sustain any sharp reproof justly, (which is ever unwelcome to flesh) for the same. But yet further, to say somewhat more particularly of these three signs of their repentance; we must know, that the inward graces which are testified by the outward signs thereof here set down, are rather to be sought of us in our repentance, as relenting and melting of the heart for offending God, humiliation, faith, and the like; then the outward signs themselves; the last especially, as the offering of sacrifice, both expiatory, to seek forgiveness of sins, and eucharistical, representing their thanks, which were merely ceremonial, and proper to the jews; therefore not now to be used of us; and yet in them laudable, this ceremony being then in use to express their faith and believing in Christ, and their thanksgiving, as we do simply offer to God both, and without them. This be said of their offering sacrifice first, though mentioned last. The other two, of lifting up their voice, and weeping, are always to be aimed at in our repentance, but cannot always be attained, neither are therefore of necessity to be urged, neither Note. to be rested in if we have them. For the first of them; namely, the lifting Doct. 3. up the voice in prayer and confession of sin, and accusing of ourselves, it is required by the Prophet Osea, of such as could show it: for in urging the people at that time to repent, saying, O Israel, return to the Lord thy God, he addeth: take unto you words, and say unto him, take away all iniquity and receive Hos. 14. 2. us graciously, and we will offer the calves of our lips, etc. But all cannot express their minds in words; as namely, the ignorant, especially some of them, and some in the bitterness of their hearts power out their prayers without words at some time, as Anna did. Therefore if it may be, and that also it be most expedient (as if it may be an help to quicken us in fervency) the voice is to be 1. Sam. 1. 13. lifted up, but not always of necessity to be enjoined. Now concerning weeping, which they also here are said to have adjoined, Doct. 4. it being a further degree of sorrow than many can attain unto, it is not of necessity to be imposed upon us, (as I have said) as though repentance could not be without it: though where it can be, and accompanieth repentance, it doth more deeply search into the heart, satisfy the party so moved, and quiet the mind, which was before troubled and unsettled. This I have thought good to say of their outward signs of repentance. And seeing they were set down to testify the same in the people, therefore all may see that this repentance must be ever found in us, whether any of the signs be present or no. And the points thereof are these; that the heart be deeply The sum of repentance briefly. pricked for sin, that it bewail the same, as purposing never to turn to it or the like again: which is all that can be for the present time, and that there be yet for all this aggravating of the sin, a believing according to the promise of God, that it is all freely remitted by God through Christ, Doct. 5. which more or less quiteth the heart: and if that believing be there, it will purge it from dead works also afterward, and keep it from sinning any more, in such manner as it did in former times, the heart and whole man being sanctified already through believing. And this is the substance of repentance, which we are to practise by the example of this people, as also of many other in the Scripture; as in jeremy, Hosea, and divers other. jer. 31. 18. Hos. 14. 2 3. Object. But here may a doubt arise about the repentance of the people, that it may seem not to have been such as it hath been set down to be. For if they repented at this time, why did they not bring forth fruits of amendment? whereof this was one, yea a chief one; to wit, that they should after this, have rooted out the idolatrous Canaanites, they being now so sharply reproved for that they had not done it before, but rather made leagues with them, when yet that making of peace with them, was one of the chief sins that was laid to their charge? and in all sound repentance, the sins bewailed, acknowledged, and repent of, must needs be amended (we know) in the persons. For answer hereto, it is to be thought, that the Lord held back Answ. strength and courage from them, so that they could not fight against them, prosperously, as they had done in the days of joshua. And this he did, to the end they might bear that as a mark of their sin and disobedience. For God, according to his accustomed manner, did receive them into his favour, when they repented: but he did not by and by restore again to them the other particular gifts, which for their just deserts he had taken from them; as strength of body, and courage of mind, they having both been abused of them before, neither necessary to salvation. Which thing is most needful for us to mark for our great benefit: For even so he dealeth at this day, as he did in former times, and with that people. Note. So he dealt with our first parents after their fall: for though they repented, and were received again into favour, yet the evils and discommodities which they brought upon themselves and mankind, did not the Lord take away; neither was that quiet and sweet abode of theirs in Paradise, enjoyed of them at any time after. So Samson lost the gift of his bodily strength for a time, after he had so greatly displeased God; which I might say of many other, to wit, that they lost the use of such graces as before they enjoyed. And so doubtless, such as after a commendable profession of the Gospel, when they had before been truly converted to God by faith and repentance, did fall again to their old sins, or to drowsiness and coldness in his service; such, I say, have found and received the like measure at his hands, as most clear experience hath been hereof in this late deceased generation, and in some who still remain of them; whose first zeal and love which they had at their first receiving the Gospel, being after slaked, hath never after been as it was, recovered. For though they have seen their falls, and repent, and obtained mercy, yet the Lord hath left a mark of Note. that their sin behind, both to minister and people, so that they have rarely recovered their former zeal, the one in fervent preaching, and care taking over the people, the other in cheerful profession, uprightness of heart, and holy walking; but have limped in some sort afterwards, and they do come short of the grace they had before; the which the Lord hath suffered to put them in remembrance of that their sin; even as a man having fallen from an high beam or tree, and broken his bones, though he get A simile. them set together again, so that they may serve the turn in some sort, yet he never feels them perfectly cured, but ever painful and lame afterward, or much impaired. And to add one instance more; such as after they truly repented have fallen into adultery, or any such heinous crime, though they have risen again out of it, and given good testimony thereof, although they come to be truly persuaded, that it is forgiven them, yet what unquietness do they oft find within themselves, what shame and holding down of the head Note. doth it cause outwardly before men, whereby they are much appalled and held back, in respect of that they might have been, from good doing? beside, how many of the lovers of the truth are strong enough to receive them as they did before, (though it be their sin that they do not) and as freely to communicate with them every way; but are much estranged from them, and hardly conceive of them, whereby it may be seen, that their credit is much impaired thereby among men, although they be still in favour with God, as David and others were. The which the Lord in his providence doth to them, and such like, to keep them in awe, who are so ready to break out again, and that all may see how God detesteth sin, even in his own, and also that he may thereby stir up more serious repentance, and constant holding on in that course, and that they be notled away from it by the error of the wicked, in such as are brought into the right way already. That which hath been said of this point, (that I may teach a further use of it) ought to provoke all such as by the grace of God are kept from such reproachful sins, to yield continual thanks to God for it, (which it is to be feared, is much neglected) as well as for other benefits, which give them just cause to do the same. But if any lie in known and offensive crimes, and yet can cunningly keep them from men's eyes, and look no further; let such Note. know they are worse than the worst I have spoken of, whose sins yet have broken out before men. And seeing the best may fall possibly, and that dangerously, and so doing are sure that their sin will find them out, and that they shall smart accordingly; let the other much more think that God will unskirt and unuizor them to their shame, in his good time, and let the best count it no lost nor needless care to keep themselves well while they are well, I mean, free from notorious and known sins, and let them endeavour to give good example without weariness, that so they may be free from such fearful offences. And this be said of the people's repentance. To all the former instructions out of these two verses, this I add, that if the Doct. 6. bitter weeping of the people there, caused the place to take the name from thence, so that to this day it is retained, and is called a place of weeping: and further, we see how long the remembrance of it is kept for many years after: than it doth strongly commend to us, what care we should have while we live, to possess the generations coming after us, of good examples given by us among them that live with us, which may do good when we are gone: either Ministers by their diligent and fervent preaching, and godly living; or the people in more than ordinary receiving the message of the Gospel with thanksgiving, and other commendable fruits following. The place of such inhabitants, whether it receive a name from such things done there, as this Bochim did here, or no, it is not so material. But this is to be thought, that the remembrance of such good things done them, might hearten and encourage many that shall come after them, not in that place only, but also in many other, to follow such examples. But whether they do or no, this is too true; that no vile actions shall be done to lead the people from God and goodness, no disorder, I mean unruly behaviour, and revel rout keeping; but their example shall be taken up (to be sure) not only of them that have seen them; but also of them who shall come after them, having heard of them, and be made customs, if not petty laws among themselves, as the custom of spending the twelve days at the Nativity, etc. doth too truly testify. And thus I end. THE THIRTEENTH SERMON ON THE BOOK OF JUDGES. The second part of the Chapter. VERS. 6. Now when joshus had sent the people away, the children of Israel went every man into his inheritance to possess the land. 7. And the people had served the Lord all the days of joshua, and all the days of the elders that outlived joshua; which had seen all the great works of the Lord that he had done for Israel. 8. But joshua the son of Nun, the servant of the Lord died, when he was an hundred and ten years old. 9 And they buried him in the coasts of his inheritance, in Timnah-heres in mount Ephraim, on the north side of mount Gaash. 10. And so all that generation was gathered unto their fathers, and another generation arose after them which neither knew the Lord, nor yet his works which he had done for Israel. 11. Then the children of Israel did wickedly in the sight of the Lord, & served Baalim. 12. And forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other Gods, even the gods of the people that were round about them, and bowed unto them, and provoked the Lord to anger. 13. So they forsook the Lord and served Baal and Ashteroth. NOw followeth the second part of the chapter to the The sense. end; which also containeth the sum of the rest of the second part of the book unto the 17. chapter, and setteth down the estate of the children of Israel unto the death of Samson, and that was after this manner. 1. The people provoked God by their sins. 2. God punished them for them, and that by other nations. 3. He raised up judges to them: and 4. When they cried unto him delivered them. 5. After that they broke forth and fell to Idolatry again. And this was their estate all the time that passed till the acts mentioned in the 17. chapter, as is showed by particular examples through all the chapters before that, beginning in the third. But if any see reason not to consent that these verses in this second part of this chapter do lay forth the sum of the second part of the book in general, it maketh no great matter. He must yet grant, that in them is set down the estate of the people generally at the time after joshuas' death, who knew not the Lord: and in the chapters following, more particularly; unto the seventeenth chapter. The distinct matters in this second part of the chapter are these five now mentioned. 1. Their sin. 2. Their punishment. 3. Their crying to God. 4. Deliverance. 5. Their revolting. The first of them was their sin, the which is set down from the eleventh verse to the fourteenth, with the occasion that they took to fall in that manner, and that is from the sixth verse to the eleventh. And the occasion was the death of joshua, and other good governors here mentioned, that outlived him: for though in their time the people served the Lord, as here it is said, yet after them arose another generation that knew not the Lord, and then they forsook him. Of these now as it follows in order. And first let us consider what is said of joshua, then of the people, and lastly of them both. Of joshua first in his life, and so come to his death; then of the people after his death. In that it is said of him that he had sent the people away to their inheritance, before he died; as it is recorded, josh. 24. it causeth a question to be moved, why he had called them together before his death; that appeareth in the chapter mentioned now, throughout unto the 28. verse: and it was to this end, to rehearse God's benefits to them, and to josh. 24. 28. exhort them to serve the Lord, and this was a little before his death, at which time also he renewed a covenant betwixt the Lord and the people: the like to which we read that jehoida did betwixt the Lord, and joash the King. And so did Nehemiah, josiah and other, whose rare & godly example is 2. King. 11. 17. set forth most clearly and lively, to be a pattern to all Christian magistrates, even the highest, how they should count it their greatest honour to honour Doct. 1. In vers. 6. the Lord among the people, and cause them to do so likewise; to advance his true worship also, and therefore to see true and sound doctrine taught and not to suffer superstition, nor false opinions to be thrust upon the Church: and to provide, as near as may be, that the people may know, that they do not require these things of them for fashion, but in sincerity; and that seeing the Lord is a plentiful rewarder of them that seek him: therefore Heb. 11. 6. they must not think themselves discharged, in that they provide for the outward peace of the people only (wherein yet they do very commendably) but that they may live godly also; because under God they are the maintainers and preservers of both tables. And the best that they can yield Custodes utriusque tabulae. Psal. 2. 11. the Lord for advancing them is, to serve him in fear themselves, and kiss the son, and provide that others may do so, and that without disturbance, by them that are corrupt in their religion, and profane. And thus they are to go before them zealously, and faithfully in their own practice, as this noble man joshua here did, professing it openly that he would do so, saying, josh. 24. 15. Deut. 17. 19 whatsoever other do, I and my house will serve the Lord. And that then and now these things might the better be done, the Lord commandeth in Deuteronomie, that the highest in authority should be studious in the book Deut. 34. 11. of God. All the forementioned things did Moses, who gonerned the people before joshua: who both are to be followed in their religious course; because experience hath always taught us, that if the chief rulers be zealous and religious, the inferiors will embrace piety and godliness likewise; at least, not be against it. And chose: but if they should not, yet the people must themselves walk with God. And thus did joshua send the people away, as it is said in the text, and with Doct. 2. gracious words exhorted them, and spoke to them when he was ready to die; as in the forementioned chapter of joshua appeareth, that he might leave his last words so fruitful among them, that their print might remain in them after his death, even as it did. And seeing he sent them away in this manner, we should know, that it becometh meaner persons much more to do so; I mean, to give exhortation to their children, servants, and neighbours, if they have freedom from pain, which often times hindereth right good men, and this is the best memorial that they can leave behind them at their death. There should be a wise putting of the house in order, & a setting of men's estates at a stay before death come, as Hezechiah was willed by 2. King. 20. 1. the Lord to do; a chief part whereof is this giving of exhortation: and this should be; both that the mind of the visited party may be eased and at quiet, and to prevent all trouble among those that remain behind. For if this be not done before sickness) as commonly it is neglected, it had need to be then gone about with all speed. But whiles this duty ought to be performed, of using good speech to the standers by, how many are there who are scarce able or willing to take direction themselves, when they lie upon their death bed? so far are they from bequeathing gracious counsel and exhortation to others, and all because they sought no such matter in the days of their peace, health, and liberty, nor desired that their family should. And this be said of joshua; now of the people, according to the division made before, in the entering into this verse. They being now sent away, went Doct. 3. every man to his inheritance, as it had been before divided to them by joshua, and so rested at home in peace, after their many hard battles and troubles. Thus the Lord dealeth with his people, that for a time they find hardness, and afterward deliverance and peace; as after a storm cometh fair weather. Thus heaviness endures for a night, but joy cometh in the morning. Psal. 30. 5. We all shun trouble, and it is of itself grievous and unwelcome; but herein we are much faulty, that as tedious as it is, few of us lay to avoid it aright, by eschewing the sins that cause it: but rather bring it upon ourselves by our rash attempts, and other wilful, careless, and bad doings; whereas we might be free from many troubles, if we could take counsel of God in our matters, and stoop to his government. And for example, it may be said, we prise not outward peace (to live safely and quietly in our houses) at any high reckoning, in which estate yet we might do much good; but we trifle out our precious time at least, if we be not worse occupied; whereby, when we raise trouble against ourselves, we take not the best way commonly to go through it cheerfully, and meekly committing Psal. 37. 3. our way to God wholly, by doing all the good we can, and so wait upon him patiently, for a good issue. Now after the people were said to be sent away, it is further said, that Vers. 7. Doct. 1. they served God while joshua and other godly governors lived. Oh therefore how happy a thing it is to enjoy such? For much help, encouragement See more of this in chap. 1. ver. 1. Doct. 1. and ease the inferiors have by them (they bearing the burden off from the shoulders of the other being more weak and unfit thereto) who if they were not they must bear it themselves. For when the people have by their means the Gospel purely preached, and live safely under their vine 1. King. 9 and fig tree, as they did in the days of Solomon, with the liberty to exchange and utter their commodities and wares, little do they weigh it, for the most part, what a benefit it is, who do commonly enjoy these blessings by the kind, wise, and religious care of their governors. So to come lower even among ourselves, they who live under inferior guides, as people of the meaner sort under godly headburrowes and guides in their towns, who have great encouragement to Christian duty by them, together with Note. good example, rather than checks taunts, and discouragement (which many feel in bad towns) oh how sweet a liberty do they enjoy that can prise it aright? what a furtherance to godliness? So to be in a religious and well ordered family, where God and his true service is chiefly regarded, it is a corner of heaven in respect of other houses, though there want not in them many bodily comforts. And if such a thing be set down here of the people to their commendation and their governors also, and for us to behold and think upon, that while such lived together, the one was well guided by the other, and God religiously served of both; then let all such as enjoy the benefit of good and Christian government, in house, or out of house, especially in both, fall down before the Lord, and acknowledge it to his great praise, and the binding of themselves unto him, and pray earnestly that they may give good testimony of it, by seeking to be settled in the fear of God, and to grow up in faith, knowledge, and grace thereby. I know it is no common thing either to find the one or the other, but where any are under the authority and wing of godly guides, let them make account that it is their summer season, not like the winter snuffs and brunts. And as for such as favour not good Note. dwellings, but rather shun them, as Esau did good marriages, I deny not but they may hold up their head with the highest, and bear out matters with the bigest, and shift to get a share in the pleasures of sin for a season; but they are as far from true happiness as they are from spiritual and sound comfort, though few have ears to hear it, till they smart by it. Now further, for people that live under a good ministry, (to say a little of them, Moses his being among the people, doth woefully prognosticate, unto what a pass they are like to grow, if they had elbow room. For though none might live happilier than they, yet who (for the most part) do less look after it? for as they in Moses absence from them but forty days, made themselves a calf to worship: even so the people are so brutish in these days, and disordered, even while their faithful pastors live with them, that the greatest part of them, take no good by them: what did I say? nay they live most offensively under them. A sign of a woeful condemnation ready to come upon them, all may see it is in their so doing, for loving darkness, in the clear light of the Gospel more than it. And though some of them joh. 3. 19 who are more subtle do carry the matter more closely, yet they are restrained by necessity or shame, not reform by grace, and the power of the word. And let others who are not so bad, and yet not brought to true repentance, let them (I say) make better use of such helps while they enjoy them, as they did in the Acts of the Apostles, and especially let them see that all be well betwixt God and them; yea and let them get furniture of grace to uphold them afterward also, lest too late they lament, that they took no good by them, and bewail the want of them (as Saul did Samuel) 1. Sam. 28. 11. when there is no help. But here in as much as we see these people held out in God's service but Doct. 2. for a time, and that was, while they had good governors and overseers living with them: it availeth much therefore to observe in ourselves what it is that maketh us embrace religion, and what is the chiefest thing that causeth us to hold on the same. (A worthy point for all to learn, and namely such as pretend they love the Gospel) it much concerneth us (I say) to know and be assured whether it be favour of men, commodity, credit, example, or other outward respect, which moveth us to profess any thing more zealously than some other do, or whether for conscience sake, in that God commandeth us so to do, and for the savour and sweetness that we find therein and in the Gospel which we hear. For even thereafter shall our welfare, prosperity, and perseverance be. For if we have tasted how good Mat. 19 29. the Lord is, and have found that hundred fold that is promised, and verified in us which is written in the Psalm, that a day in God's house is better to us Psal. 84. 11. then a thousand else where; then we may know that we have builded upon a Matth. 7. 24. rock, and our building shall stand, and till we meet with a better booty than that, and may serve a better master than the Lord is (which shall never be) we will keep close to him, and count his service to be perfect freedom. And to such as demand of us whether we will continue and hold on in a godly course, or go back, as Christ demanded of his Disciples, we shall be joh. 6. 68 able to answer with Peter: whither shall we go? we are in the way to eternal life, and we will not change our Christian course for any other. Otherwise it is not enough to boast of our love to God, and to say [Lord, Lord] when yet we will take no pains thoroughly to gauge our hearts and to see our affection well ordered, that so good life may follow. Now while the holy Ghost speaketh of the people, how they followed Doct. 3. the Lord all the days of joshua, and the godly elders; he stayeth a while about them, giving them this testimony, that they had seen the works of God which he had done among them: meaning that they had not barely looked Luk. 1. 38. upon them but observed, and (as Mary did the words of the Angel) had laid Luk. 2. 51. them up in their hearts to consider them. For what profited it then otherwise to see them? For there is no doubt, but that there were many more alive at that time, who had seen the miracles and great works which the Lord had wrought in placing them in Canaan; but they were not worth the naming, seeing they had not also made use of them; but these had seen them in another manner, so that they acknowledged the Lords power and goodness toward them thereby; declaring that to be the cause of their constant serving of God, and cleaning to him, even because they had seen them. And it is no less (doubtless) than a great cause of the godliness of them that have any in them; namely, that they are such as have seen and weighed Gods wonderful acts, as his mercy and gracious working by the power of the Gospel in themselves or other; as also for that they have had proof of his mighty upholding of them in a good course against all adversary power of the prince of darkness, and his band. In like manner this hath heartened them to duty not a little, for that as they have seen it always to go well with them while they feared the Lord, and departed from evil; so they ●●ue seen the heavy hand of God to have been against others, that Note. have perverted their ways, & followed a bad course; so that although they have prospered here for a season, yet when God in his due time hath blown upon their visored felicity, they have wanzed away in his displeasure. This Solomon commendeth to us in his example, who professeth that it Eccles. 7. 15. 17. was his practice to behold and consider all things (not impertinent matters as a busy body, but profitable) and especially the courses and issues of the righteous and wicked. By which means he attained to great experience and wisdom, both to guide himself and others. Even as his father David did also; saying, that he was made wiser than the ancient, because he considered such things. But this meditating of God's wonderful works; and namely this one, the greatest of other, how he hath appointed to save some from utter perdition, and letteth others go on in their sins, though it be a strong motive to draw men to God, yet (with grief it may be spoken) it is utterly wanting among most men. Their hearts are set on folly and vanity. He that hath lived to see many laid in grave, hath scarce a thought that he shall follow, and go the way that all have gone before him in. As for that they hear, that except they repent they shall all perish, although they know their Luk. 13. 3. hearts are hardened, so that they neither can repent nor have the least desire after it; yet they cry peace, peace, as though all were safe. So that it may now justly be complained of, which Solomon hath long ago bewrayed, that the fools eyes are in every corner of the world; meaning that they are busying Prou. 17. 24. themselves any way needlessly, and amiss; but as for things out of the world or above it, that is (as Saint Peter speaketh) a far off, their eyes are 2. Pet. 1. 9 sore and purblind, they cannot look after them; and as the Prophet speaketh, they are wise to do evil; but to do well, they have no knowledge. jer. 4. 22. The Lord himself bewaileth this brutishness in men, that like unreasonable creatures they mind only that which is present, and before their eyes; but oh (saith he) that my people were wise, and did consider their end. For that is Deut. 32. 29. wisdom indeed, which seeing the most do want, therefore they never enjoy the thousand part of sweet living here, as they might do. Now the holy story having spoken of the works which joshua and the Vers. 8. people did in his life, maketh mention of his death, as that which followeth, when all the actions of life are ended. And therefore David, when he was departing hence, said; I go the way of all the world. As we have therefore 1. King. 22. heard much of the actions of our life; so let us hear some what of death, as the text giveth us leave and occasion. And in that we hear that he died the Doct. 1. servant of the Lord, as he had long lived, and had done so many worthy things in his life (death and departure hence being so solemn a thing as it is) we should be much moved, not only to think upon the end of all flesh, but especially of our own death, and to prepare for it above all things, Psal. 37. 37. and to learn to die; that so we might with him, die the servants of God. Which though to a natural man it be impossible, yet the Lord maketh it tolerable, yea easy, and a welcome thing, to all such as have first learned to live well here, or at least are fit to die. For perseverance in good life, meeteth with a good death, and joyfully embraceth it: in which respect Solomon saith, that the day of death is better than the day of birth, as being the entrance Eccles. 7. 2. into life. And therefore the text saith, joshua the servant of the Lord died: noting that his death was not as the death of every common man, but a blessed death, and a rest from the work of the Lord, in which he had been faithful in his life; and therefore now looking for his reward, from the Lord Heb. 11. 6. a bountiful paymaster, death was welcome to him. As it is reported of an ancient Father of the Church, that being 80. years old, and being then to bid farewell to his friends, said; Thus long have I served the Lord, and now it grieveth me not to die; for I have a good master, thereby meaning that death was far more welcome to him then life; even as that day is to a faithful servant, wherein he is to receive liberal wages for his long service, than all the days are that went before. And thus S. Paul speaketh of David, that when he had served his time, he slept: meaning that he rested from his labours Eccles. 12. 7. Act. 13. 36. in body, while his soul returned to God who gave it. And when we have learned, and fitted ourselves to die, than the hearing of death, and the beholding it in other, is a fit mean to quicken us to the looking after it ourselves, and to further and confirm us in readiness to die well; considering deeply of it and of our own mortality with it. And it much helpeth to think upon the infinite thousands mentioned in the Scriptures (who have been taken hence by death) and namely, the rolls of Kings, such as have been more noble and memorable persons, who seemed to have an eternity here, by their dignity, pomp, and prerogatives above other men, as also among ourselves more nearly to hearken after, and think upon the death of such as we have known or lived with; oh it doth not a little help to crack the pride of life in us, and to prepare for death. All which in fit seasons and upon good consideration, being set before our eyes, are singular means to fasten this meditation upon us, that we also may willingly and readily give place to death: and this shall much easilier and the better be, while by our rejoicing that we have in Christ jesus our Lord we die daily 1. Cor. 15. 33. before death do come. By means whereof, as it is uncertain, when we see any to die among us, who shall be next; so every one should put forward himself, as the Apostle did in a case not unlike, being told by their master that one of them should betray him; every one asked for himself, saying, is it I Matth. 26. 22. master? Even so (I say) we ought to resolve, every one for himself, that he may be the next, that so death may the better be provided for. And let this serve by this occasion, for a meditation of death. His old age being an hundred and ten years, are reckoned as an honour to him, that being so commended for his godliness, he lived so long. To Doct. 2. whom Moses and Caleb may be added, full of years and grace. Doubtless it is no less to a man serving God so religiously, so long a time. For it is not an honour bestowed upon all, to become fathers and worthies, in the Church for their long continuance in grace, when we see the love of so many to wax cold, and a far greater number to be reproachful in their age. But grey hairs are a comely ornament, when they are found in the way of righteousness. Prou. 16. 31. For although it be happiness for the people of God to die betimes seeing to be with Christ is best of all, yet to live long here, (if God Phil. 1. 23. may be honoured by us in our life, is an high honour also another way, even by doing much good. And so David confessed, saying, If I may live to keep thy word (for thereby God is glorified) I shall count it a great bounty Psal. 119. 17. unto me. Which reason David and Hezekiah used, desiring life to this end, saying; The living, the living shall praise thee, Esa. 38. 19 And in the Psal. Esa 38. 19 None can worship thee in the grave. This, a man would think, should stir Psal. 6. 5. up all that have made good beginnings in Christian life, to long after perseverance therein, yea though they live unto old age, and that they may be experienced and well seen in the ways of God, that so they may declare them to others. Which as it is rare, and few men's cases to do; so it is their 1. job. 2. 14. honour that do it, and their benefit who enjoy it. I speak this to the shame of such as do by small occasions depart from good beginnings, and in the pride of their hearts, and contempt of other, take conceits against their brethren, who hold constantly the profession of their hope, and break off their fellowship with them, directly contrary to the word of God, or some other way depart from a good course; so that few such do hold out to the end in their good beginnings, but lose that honour that joshua had, who in his Heb. 10. 25. old age died as he had long lived; to wit, the servant of the Almighty, than the which title, the Angels had no greater honour. Heb. 1. 7. It is further added of joshua, that he was buried in his own inheritance, Vers. 9 which was in mount Ephraim, in the place mentioned in the text, and that without superstition. Now concerning burial we are to know, that God hath appointed that it should be for the honest and decent covering of the body, until the resurrection day; and that the bodies of the faithful should be as it were, laid up in the earth, in hope of their honour at the last day; though many righteous persons have by the cruelty of their enemies especially, been denied this liberty of burial, which is the comeliest manner of bestowing them, but it hindered not their happiness. Beside, the bodies of God children, for that they be the temples of the holy Ghost, ought (if it may be) decently to be buried, and not to be cast forth into the fields. And it was a kind of a curse to jehoiakim, to be buried like an ass. But to say no more of this, yet about burial I add one thing that whereas it goeth against the jer. 22. 19 edge with men and women, that their bodies should so be abased at that time, as to be wrapped and wound up, and laid in grave, some of them having lived sumptuously, and daintily here before, and therefore costly clothed, and in fine apparel; they must know, that this mortality and corruption must, by God's ordinance be put off, before immortality and glory can be put on, and that this abasement, together with the laying of them by the walls, in the utmost and meanest rooms, which were wont to have their abode in the costliest and seemeliest places, as also the homely laying forth of them by mean people, they themselves in their life time having had company with the wealthier and better sort: this I say, with all other abasements Note. and disgrace, serveth to this end, even to abate and pull down the pride of men that is in them, and to cause them to esteem meanly of their bodies, in their flourishingest estate, which they have too much pampered, and gloried in, by setting out of them so vainly. It is a fit cooling and check for such as have so abused them, to see in the usage of other men's, what shall be done to their own. As for other who have glorified God in their bodies, and used them as meet instruments of their souls to make them fitter to serve God, they knowing that their grave is made (by the grave of Christ) a sweet bed for their bodies to sleep in, till by the power of his resurrection, they shall rise to partake eternal life with their souls; and that it is not as a prison or dungeon to lock them up in, till the resurrection of condemnation, as whereto the wicked are reserved: they (I say) knowing this, are not dismayed but comforted in thinking of this. And further, they having Heb. 9 jast. 1. Cor 15. Note. learned that it is appointed that all shall once die, and that such abasement of their bodies must be, before they enjoy immortality and glory, they I say, do both submit themselves willingly thereunto while they live here, rather than take a pride in their bodies, as too many do (yea even in their hair) and they bewail the sin rather which hath brought such reproach, and far greater misery then that upon men, and with our Saviour, despise the shame that is set before them, and bear contentedly such reproach, Heb. 12. 2. in certain hope of the glory which they are going to. To this which I have said of burial, one thing more let us consider: that Doct. 2. seeing joshuas' burial is only spoken of simply and barely (without any addition) which also ye shall read of the Kings and great persons burials in their histories: it is worth the considering, what superstition the Prelates of Rome have brought into this ceremony of burial, as they have done about all other pieces of their religion; partly to blind fold poor souls, in making them to think, that their dead shall far the better for their trumperv (when yet they do but deceive and feed them with false comforts) and partly while they seek their own, and their shavelings gain thereby; but both for the advancing of their superstitious religion. In particular, some of these abuses are, that there must be prayers made for their souls, ringing, to help them the sooner out of Purgatory, burying them near the high altar, with candles burning upon their tombs; and divers other such superstitious orders whereby they persuade the ignorant, that God is as busy in making provision for them in heaven, as they are in heaping and Note. using much trumpery about their burial here on earth. And this of burial, and so of the rest for this time. THE FOURTEENTH SERMON ON THE SECOND CHAPTER OF THE BOOK OF JUDGES. AFter the holy story hath spoken of the life and death of joshua, it proceedeth to show what the people did after his death, Vers. 10. The sense. and makes two sorts of them. The one were they, who about that time died: the other they who being another and new generation lived after them, when the good elders were dead and thereby took occasion to fall to wickedness. Of the first it is said, that they were gathered to their fathers, meaning they died: and those were they that were left alive, a young seminary in the wilderness, and came into the land of Canaan, with Caleb and joshua; these I say, who then came lusty and young into the land, were now full of years, and died. The phrase of speech here used, that they were gathered to their fathers, is oft used in the Scriptures, to signify thereby that they died; and the reason why they that died were said to be gathered to their fathers was this: seeing both their bodies were buried in the earth with theirs, and their souls were joined to theirs, according as they were good or bad. And in that these were gathered to their fathers, now that they had lived Doct. out the age of men, which even then was threescore and ten; or at the most fourscore, and that with much weariness, we see that they who live to the utmost of their years cannot pass threescore, or a few more, with any fitness to be employed profitably in any calling (without which, life is but burthemsome) and so Moses saith in his time; therefore how necessary Psal. 90. 10. is it that the precious time which is allotted us to live here should be employed to the best uses by us, who profess that we live to that very end especially, considering how few attain even to these years; and how much time is of necessity to be bestowed in eating, and rest taking, that I say nothing of many other anokements, and beside both how fast & suddenly our end cometh. The which I say, not only for that I see how men lengthen out their lives endlessly, in their own foolish reckoning; stretching them on the tenters, and saying, they may live yet 30. 40. 50. years longer: and thereupon, how vainly & badly the common sort do spend their time (whom I have little hope to persuade to do better) but for that many of good report do nothing carefully redeem their precious time from either endless and needless busying their minds about the commodities of this life, or trifling it out little better than idly (if not as the other do) so that they can give small good account of the well passing of it; as that good man Hezekiah did. 2. King. 20. 3. and as the Apostle commandeth to the Ephesians, 2 King. 20. 3. Ephes. 5. 16. Luk. 19 24. without which the so passing of it shall be reckoned among their other sins. This be said of that generation that died; now of that which lived, and Doct. 2. took occasion to do wickedly when their forefathers were dead. This people it is said here, knew not the Lord; that is, effectually; neither therefore acknowledged him, nor they knew not his works; that is, as we heard before, made no use of them, neither profited by them, without which the bare knowledge of them was nothing. A description therefore ye see here set down of an evil people, to wit, that they were such as neither knew God, nor his works. And no marvel; for if they who did both, I mean the former generation, of whom I have spoken, did see that which they did by the means of good teaching and example, it is no strange thing, that these did neither of both, who had not these good helps which the other had: It is not possible for such coming out of darkness, to walk before God in reverence and cheerfulness. For how should men come to understand mysteries, as the saving knowledge of God in Christ is, and the effectual knowledge of his great works, to be brought to his fear by them, and so to do more than they that only say, Lord, Lord, and do not the will of the Lord; how (I say) should they come to such knowledge, unless they should be plainly taught, and have some to break the ice to them, in following and practising it, and so in giving good example to them? Therefore in places where both are wanting, such persons as I speak of, are not to be sought, unless they enjoy both, by the benefit of other places, being destitute of them in their own habitation: which is sufficient to move all such of us as enjoy better helps, to mourn for the desolation of those that want them: as we cannot choose, if we have the spirit of our Saviour, who pitied Mat. 9 36. such as they were; and to entreat the Lord to supply their wants. And further, this bewrays the unhappiness of all such as do not heartily seek after both, but are content to live without them; I mean the getting of the knowledge of God, and Christ, to the certainty of salvation, joh. 17. and also joh. 17. 3. to live with such, as near as may be, who may be shining lights to them, unto sanctification of life. This last sort of the people affordeth also an other lesson unto us, that the Doct. 3. latter generations are for the most part backwardest in goodness, and more declining from it, than the former. It was no wonder if it were so in these that wanted the means, for it is so, even where they are enjoyed. We see how those plants and flowers that were rare a few years ago, grow now A simile. in every garden; for one getteth them of another; so sin grows by tradition and example, and daily increaseth, each age adding some new, till they come to the full measure. And though commonly old things decay and wax worse, yet old Adam the older, the stronger. Sin hath his ages of growth for as the world grows older, so sinners multiply who trading in Note. sin, do still exceed the former age in all kind of lewdness; and one consenting with the other in exalting folly, whether we consider number of persons (equal comparison being made) or the foulness, or boldness in sin, we must look that the latter days will be worse. The pride, covetousness, and drunkenness of our presentage was not seen in our forefather's days as now: nay (which is monstrous) not in the midst of Popery, although this extenuateth not their other sin, for even they in subtlety and ill conscience exceed their former ages also. There is now more knowledge indeed where long teaching hath been, but because men receive not the truth in love and sincerity, God accurseth it with barrenness. Honest simplicity, which is not tainted with craft and subtlety, and therefore fitter to receive the print of the Gospel, is iusled out, by such as are (for the most part) risen up more profane and filthy; more scornful also and hardlier persuaded to goodness then the former generations. And though this may be found true in the general estate of all (as toward the end of the Mat. 24. 12. world, and in the latter days our Saviour foretold it should be so) that iniquity should abound, and have the upper hand: yet in particular generations one after another, it may also be seen to be so; that if the Gospel be planted in a nation country, or town, and be continued from one age to another, though the means be like, yet the latter generation shall come behind the form, in fervency, diligence, and every way in yielding fruit of the Gospel commendably in respect of it; they will verify the proverb, New things are dainty, and old loathsome. For I cannot tell how it cometh to pass, that ye must grow glutted with the word, and weary and ashamed in some sort of the godly zeal and forwardness that they have seen in others of former times. They will receive the Gospel, as other have done, but they think it more than needeth, to stoop to the simplicity of it, and to be zealous patterns to other in practising the particular doctrine of it, in one point, as well as in another; but seek to take more liberty than they are willing to examine upon what good grounds they do it: neither will they be forward in going one before another in mercifulness, in justice, and in seeking to punish notorious faults in their families and towns, and in the like good example giving, and thereby discourage them, who else were like to come forward, if there were not laid such blocks in their way. So that we had need to stir up ourselves by the examples of them that have gone before us commendably, rather than to please ourselves in that which we do, and to rest therein without contending, and striving to do better. For who is ignorant that such an estate cannot be good? And if we will be advised, let us know that our reward shall be great, if we honour the Lord with greatest forwardness in religious duties, when iniquity aboundeth in the world, and when the Psal. 19 love of many shall wax cold. Now I have showed the occasion of this people's sin, namely, that their good governors were dead; their sin itself now followeth in these 3. Vers. 11. The sense. next verses: and that in this manner: first generally, then particularly. In this verse thus; that they did evil in the sight of the Lord, and that they fell to Idolatry. here to stay a little, till I pass to the other two verses: the evil which they did (most certainly) displeased the Lord in a most grievous manner. As by the same word here used, the like is meant in other places, where it is said, that the Kings of Israel did that which was evil in the sight of the Lord. And so on the contrary, those things which were good in the eyes of the Lord, as the acts of many of the Kings of juda were; they were 1. King. 16. 2. 27. said to please him highly. But when God hath given us many encouragements 2. King. 18. 3. to his service, and yet we regard not to be the better by them, what marvel if he abhor such doings, and make open exclamation against them, as he doth here, when both he hath set hedge and ditch to hold us Doct. from committing them, and also hath given us many causes of doing better, both by teaching us, and by other his manifold benefits, and also looketh for it at our hands that we should do so? So that although the sin of this people was manifest to the view of the world, as well as before God; yet if it had been secret and hid from men, it had been evil in the sight of the Lord: even so I say of ourselves, if we mind not Gods matters and service chiefly, but walk loosely, and hollowly, we shall justly be challenged to do that which he cannot abide, howsoever men find no fault in us. For though there be degrees in sin, and one is more grievous than another, yet they that set not their hearts wholly to seek the Lord, with a great care to please him in all things, even they do that which is evil in his eyes, seeing the eyes of the Lord search narrowly, and spy that which men see not; Therefore what may be said to the lives of the greatest number, and yet some of them, such as reprove others, and are not in many of their doings to be charged justly by any, yet when they be not upright in heart, and faithful to God in one thing as well as in another, yet (while they be not so bad as other) they do evil in his sight. For seeing not they whom man, but whom God approveth are praiseworthy; they therefore shall have this still and ever against them, that they did evil in the Rom. 2. last. Luk. 1. 6. eyes of the Lord if he commend them not, as he did job, saying thus, they are upright, fear God, and depart from evil; which if it were well thought on, there should small cause be found, why they who are tender conscienced, job 2. 3. and fear to do evil, should be so scornfully and spitefully railed upon, and disgraced by the men of the world, for that they dare not be so loose in their lives as other are, showing thereby that they can abide none but such as do evil in the sight of the Lord. And this of the eleventh verse. For of the word [Baal] I will speak in the next verse together, with other Verse 12. The sense. of like sort. But first in this twelfth verse the holy story saith, that they forsook the Lord, who yet was the God of their fathers, and had brought them out of the bondage of Egypt. This as it was more than to displease God in some particular actions (for it was a leaving of the true worshipping of God, which is the fountain of well doing duty in our life:) so it is aggravated by the favour and benefits here mentioned; to wit, what God had done for them: and further, the greatness of their sin may be laid out more fully by comparing it with Peter's answer to our Saviour. For when he saw some of his hearers to depart from him, upon no just cause, but only a bare conceit; and he asked Peter, if they and the rest of his fellow Apostles also would depart from him; he answered, saying, Lord whither should we go? thou hast the words of eternal life. As if he should say, that they joh. 6. 68 having found them so good and bountiful to them already, and having such hope still of greater good from him hereafter, as they knew not where to find the like, it should have been absurd for them to depart from him as the other Disciples did. And to speak the truth, who can say any less? And so might this people well have answered, and so they ought to have said also, even as Peter did. But it was far from them, because some of them had never cleaved to the Lord in truth before, nor trusted in him, but walked hollowly and unfaithfully towards him, though now they did much worse. And by them Doct. we may see to what a fearful estate they may grow, to what depth of sin they may fall, who embrace not religion conscionably, even for the worthiness and excellency thereof, and for the good they have, or aught to have gotten by it, and for the love they should bear to God, who hath loved them first; but rather began to profess in a passion, or in some other outward and mutable respects; such (I say) may be like in time to depart from God altogether, and then in what other state are they, but without God in the world? For when men's hearts become hardened once by the deceitfulness of sin, they do next after that grow worse, and so depart from the living God, as it is written in the Epistle to the Hebrues. Now as I have Heb. 3. 12. spoke of these who were but outward professors, when they were at the best, how they did wickedly in the sight of the Lord; so there being some better among them who did so likewise. We may further note hereby, that though we begin well as some of these did, in the true renouncing of evil, yet we not holding on faithfully and carefully, by considering duly Gods goodness toward us, and zealously embracing good means, we may easily, and by little and little, yea and shall also together go back, even as these did: but of the revolting of such I have spoken a little before. Now therefore it followeth. I will show how this people fell to Idolatry, Vers. 11. 12 13. The sense. even to worship Baal and Ashtaroth, and such other Idols as the people and nations served, who dwelled about them: but first what is meant by these names of the Idols here named. Baal signifieth a patron or helper, as they took the Idol Baal to be. Ashteroth was the God of the Sidonians, an Idol which in the form of a sheep was worshipped. And by the word Baalim here, is meant all manner of Idols, such as were worshipped among them. To this point the people of Israel were now come, that seeing they would not expel those idolatrous nations while they might; neither continued to serve the Lord, as they ought to have done; behold, they themselves now departed from him also, and fell to idolatry with them. Where, beside that we may learn, that when we avoid not the occasions of sin, we cannot look to avoid the committing of the sin itself, of the which Doct. vers. 11. 12. 13. 14. I have spoke in the former chapter; we may further see, that after men once forsake the Lord, and his ways that have been made known unto them, they fall to most loathsome sins, even to most gross and fowl Idolatry: yea and there is no end of such abominations with them, if God restrain them not. Even so the Lord complaineth in jeremy, saying: My people have committed two evils, for they have forsaken me the fountain of living waters, and have diged jer. 2. 13. to themselves pits that will hold no water. It would never have been thought, that people so well provided to live happily, as these were by their manifold encouragements (even as we have seen ourselves in our time many to have been among us) it would never (I say) have been thought that such could grow to be so monstrous and profane, that none might seem to go beyond them therein: Even so it may be said; and to apply this to ourselves, oh, if men could see what God hath done for them in these days, when he hath granted them to live in the days wherein the Gospel hath showed most clear light, and made manifest the way to eternal life, to them who sat in darkness, and when herewith he hath given peace and abundance of earthly commodities also, etc. Oh (I say) that they could in this their time see these things? how happy might they have been thereby? but they are hidden from them. Now therefore when for all these they have yet followed their own hearts desire, and the course of such as know not God; we may say on the other side, oh how justly may it be complained of, to their no less shame than misery? Now if any desire to know what Idolatry is, and what is meant by that they were said to commit it; let them know this for answer to both: Doct. 2. Idolatry is a worshipping of Idols; and hath two parts, outward and and when we give that to them which is proper to God, in either of these inward: we commit idolatry. The inward, when we trust in, pray, give thanks, or subject ourselves unto them, whatsoever in heaven or earth, or in the water under it. The external is; when we manifest our affections to them by any outward things, as bowing the knee, veiling the cap, prostrating ourselves to them, or in using any other ceremony appointed by God for his own service. Now whereas this being urged to the Idolaters of our time, I mean the Pope's votaries: their answer is, that they give not honour or worship to the Image, or that which they give reverence to; be it stock, or whatsoever, but only to God and Christ himself in the Image; let them hear to their shame what Saint Paul saith to the Corinth's, the Image or Idol is nothing saith he: that is to say, God 1. Cor. 8. 4. is not in it, or under it, whom they say they serve in them, and that he is represented in such images: and what do they worship then but the creature? Whereby we may truly gather, and all that list, may clearly see that their bowing to them, and prostrating themselves before them, is gross Idolatry, whatsoever they pretend, as they have been oft and learnedly answered. The same may be said of their offerings, burning of lights, their going on pilgrimage to the Saints departed, and such like. Now as for their miracles, 2. Thes. 2. 9 they are false and wrought by Satan, which God doth suffer for two causes: one to try his, whether they will go from God thereby; the other to punish themselves and other wicked ones, by believing lies. And as for Cornelius bowing to Peter, and john to the Angel, they did not take them for God, and yet because they went too far, they were forbidden by them. But yet in these verses, let us note a thing or two more. For seeing this Doct. 3. people saw and heard that God allowed their father's worshipping of him; as abraham's, Jacob's, Moses and others, and yet they followed nor their example, it made their sin greater: For our fathers, such as the holy Ghost here meaneth, are to be followed; namely, Moses and the Prophets; as Paul Act. 24. in the 24. of the Acts affirmed, that he in serving God, worshipped the God of Act. 24. 14. his fathers, and followed them therein. Such fathers if the Papists would follow, when they boast that they have the fathers on their side, all controversies about matters in question betwixt them and us: as transubstantiation, real presence, adoration of Sacraments, and such like; would soon be at an end. And let us see that we retain the true serving of God, that those our holy fathers did, seeing with such service we have heard God to be pleased. And further note, in that the miracles of Egypt are repeated, and applied here to this generation, which yet were done long before, as though they Doct. 4. had been brought out of Egypt themselves, being not yet borne: and this was to the end that they should profit and be moved by them as well as their fathers; note (I say) that the miracles and works of God in times past wrought by the Prophets, our Saviour, and the Apostles, aught to serve for our benefit, and we ought to have use of them, as well as they before us, in whose days they were wrought, although we saw them not done: whereupon this is set down, that whatsoover things are written, are written for our learning, both that we should, among all other uses of them, be confirmed Rom. 15. 4. in the doctrine of the word, and also look for no more proof of it by other miracles to be wrought in every age following. And if we be resolved of the truth of this, let us see that we be guided by it also. And this be said of the sin of the generation that rose after the death of the good elders: now of their punishment. And the wrath of the Lord was hot against Israel, and he delivered them into the hands of spoilers, that spoilt them: and he sold them into the hands of their enemies Vers. 14. round about them, so that they could no longer stand before their enemies: Whithersoever they went out, the hand of the Lord was sore against them, as the Vers. 15. Lord had said, and as the Lord had sworn unto them; so he punished them sore. We have heard of the first point of the four, in this second part of the The sense. chapter; namely, of the sin of the people. The next point followeth (as I said before,) of the punishment, with the which the Lord pursued them for it, which was two fold: the first was, the anger of God conceived against them for it, the second the fruit of it. And that is set down here to be partly the spoiling them of their goods, and partly bondage to their enemies; and more generally, that God's hand was against them, so that they were not able to stand before them; by means whereof they were in anguish and straits, not knowing what to do. Behold how their estate was changed, yea and that so soon, after they turned away from the Lord: even so shall all find it. But come we to the particulars. When therefore it is said here, that God was angry with them, we must not so take it, as though God were subject to passions as men are, as either anger or repentance, etc. but such speeches are used, and now this one, of 1. Sam. 15. 30. God's anger, to the end our faults may appear the more grievous, in that they are said to provoke him who is so hardly moved. Again, to our capacity they are uttered, to give us to understand, that God doth and will do the same things that men, being angry for faults committed against them, will do; that is, be revenged upon the offenders: and yet he is free from passion. What are we then to think, when we hear that God is angry? to set light by it, as the most do; when yet we hear that he is not led by passions? no, but to be troubled for it, because we cannot but fear that God will do the same to us, that an angry man, being offended, will do to such as provoke Doct. vers. 14. him. For why? are we stronger than he? or think we that we shall eschew and decline danger? when yet in his anger he is compared to a Lion, who seeketh his prey? No doubtless; for his wrath is assisted with power, and with presence. And therefore it is said in the Psalm, If his anger be kindled, the earth is moved, and the foundations, of the hills are shaken. And again, If Psal. 18. 8. his anger be kindled but a little, happy are they that trust in him. Which places, Psal. 2. last. with many other such, do lively show the danger of them that provoke him; and that as he is angry justly, so his anger is (without respect of persons) or parciality declared against all sorts without exception, that provoke him: the greatest shall as well smart as the meanest, as the text there importeth. But the use of this is, seeing God is provoked by our sins, that we should beware that we offend him not in the common manner as men do, in the profaning of his Sabbaths, his word and Sacraments, in slander, lying, dissembling, incontinency, and unchasteness of body and mind, in deceiving, oppressing, and a thousand ways more: and especially we must look that we live not in unbelief, which is disobedience in an high degree, even to the Gospel; for which Paul saith, the wrath of God is revealed from heaven. 1. Thes. 1. 8. joh. 3. last. But if we have fallen into any such, the next heed to be taken of us is, not to sleep upon them, but tremble, for that we know God's wrath is kindled against us, and who knoweth whether vengeance may come forth Ephes. 5. 6. and take hold of us, before our hearts relent, and before we meet him with repentance? When the Lion roareth all the beasts of the forest quake; and is it not time for us to do the like, when the mighty Lion of the tribe of judah is moved? And if it be meet that even the children of God be held in awe, by considering that he their God is a jealous God, yea a consuming fire; and again, if they cannot but tremble to behold him in displeasure sometime, with his enemies, as well as they see him in his smiling countenance toward his own people; how much more should they tremble, when it is their own case, and when they themselves are the persons upon whom he frowneth? And if the Prince's wrath be death, as we see it is by Ahashuerosh, Hest. 7. 7. when he was inflamed against Haman; how dangerous is the estate of them who most justly have stirred up the Lord against them? For which cause our Saviour saith; Fear not him who can but destroy the body: but fear him that Mat. 10. 28. can cast body and soul into hell: I say fear him? So that the man lying in known sin, not repenting, is the man of misery, if he could see it, howsoever he soothe up himself, or be soothed by other, for the mouth of the Lord hath spoken it. And I have wondered oft, that so many offending, as are known daily to do, and that willingly and loosely, yea and with boldness; and that they being in so great danger thereby of sundry punishments every Note. day; I have wondered (say) that so few make haste to rid themselves out of that fearful condition; and especially they seeing so many to smart from time to time for the same and the like sins that swarm in them: and yet further, to give too apparent tokens by their impenitency, that it will be infinitely worse with them, when they be gone hence. Thus much for this time. THE FIFTEENTH SERMON UPON THE BOOK OF JUDGES, THE REST OF THE fourteenth and the fifteenth verses, a part of the former text, and on these verses following. VERS. 15. Whithersoever they went out, etc. 16. Notwithstanding the Lord raised up judges, which delivered them out of the hands of their oppressors. 17. But yet they would not obey their judges; for they went a whoring after other gods, and worshipped them, and turned quickly out of the way wherein their fathers walked, obeying the Commandments of the Lord, they did not so. 18. And when the Lord raised them up judges, the Lord was with the judge, and delivered them out of the hand of their enemies all the days of the judge (for the Lord had compassion of their groanings, because of them that oppressed them and tormented them.) OF God's anger and the fear thereof, being the first punishment, we have heard. Now followeth the next, which is the effect of it. For they who are angry, consult and devise, how they may revenge themselves upon such as have offended them: the 〈…〉 out ●ffect: the effect of whose anger is set down, first to be the spoiling 〈…〉 good, and then the bondage they came in to their enemies, which was far greater. And these are the sorer because God dealt not with them himself, but gave them over to men, yea cruel men, such as David desired he might not fall into their hands, because there was no mercy with them. But to say some what of the former of these two; to such as be in prosperity, we know that the loss of wealth is found by experience, and taken of men to be one of the hardest judgements that do befall them; the reason is, for that they love their money and goods almost if not altogether as well as their lives. And yet a great punishment is this which they sustain by them, that when the Lord hath given them as blessings, they lose the right use of the, for and through their foolishness and sin, and cause that for the most part they become curses to them. And God in his wisdom doth send such penalties oft times among many other unto them, as it is said here, he gave them into the hands of spoilers. But this was yet far worse, when they must go under it, and yet never consider by whom, and why they were thus punished. Behold in this people, the extreme folly of sinners at this day; who though their hearts are set upon their wealth and commodities, yet never bethink themselves to be freed from the danger of God's wrath, which often wasteth them to nothing. Know we therefore, that if we decay in our goods, by barrenness Note. of the ground, or unseasonableness of the weather, by debt, suretyship, Pennie-wise. Pound-foolish. or by any other such like, and especially by misspending them; know we (I say) we have a warning thereby, sent us of God, for some ill parts of life, as it is said in Deuteronomie, If thou wilt not obey the voice of the Deut. 28. 15. 33 Lord thy God, than the fruit of thy land, and all thy labour shall a people that thou knowest not, eat: and the heaven that is over thee shall be brass, and the earth under thee, iron. And again, A nation that is of a fierce countenance shall eat the fruit of thy cattle, Deut. 28. 51. and he shall leave thee neither wheat, wine, nor oil, neither shalt thou prosper in thy ways. By all which, and this which is in the text, that they here were spoiled of their goods, as it should make us careful to prevent even his Vers. 29. judgement among many other, by upright walking with God, and harmless living among men, how foolish and precise soever that course of life seem to many: so when we have gone out of the good way, and fallen Gen. 17. 1. from that obedience which we have covenanted to yield unto God, and sustain such loss thereby, above all things let us seek to find out the cause thereof, and that speedily, as jeremy requireth, and bear our loss because Ier 8. 4. Mich. 77. joh. 5. 14. we have sinned; and sin no more lest a worse thing befall us. And let us not count it our hard fortune, (as foolish men term it, for there is none) when we are so wasted in our goods, neither please we ourselves in condemning and charging the second cause thereof, whereby we are 〈…〉 of them; for whatsoever be the instrument of our loss or undoing, sure it is, that the Lord is the effecter and worker of it. And thereof 〈…〉 Deuteronomie, of this and all other his fearful judgements, after that 〈…〉 sent them, when it shall be demanded wherefore hath the Lord done this? how fierce is his great wrath? they shall answer, because they have forsaken the covenant of the Lord God of their fathers, therefore hath the Lord's Deut. 29. 25. wrath waxed hot against this people, to bring upon it every curse that is written in this book. And the same doctrine that I have taught of the spoiling of men's goods, that it is a fruit of the wrath of God for their sin, (this being excepted, that the Lord may impoverish his people (who fear him) in favour and mercy) The same I may as fitly and truly say of the bringing or them into servitude and bondage unto vile and cruel persons: but let the one be understood by the other, seeing I speak of this in another place. But I will further observe Doct. 3. another thing here, that seeing it is said that they were led into bondage after they were spoiled of their goods, and so smarted by both, we may note how God so dealeth with the disobedient out times, even as he did here with these, that as their sins go not alone, so neither do their punishments. So that God dealeth with such as offend him not one way, but many; as he did puinsh Achan, both with shame, and with pain: so Pharaoh was visited with terrors, and with bodily plagues also: even so now many are Note. pursued with crosses in their goods, reproach in their name, and in their body with pain and diseases. And this he doth, that men may know they shall pay dear for their stolen pleasures, how sweet soever they be to them in their fond account, and that so both together may hold them back from provoking him. For as Esay saith, one judgement shall not serve the turn, if Esa. 9 last ver. joel 1. 3. men struggle and fight against it, and stand out with God, when he smiteth gently, his hand will be stretched out still; and look what the former hath not done, the latter shall make good. As we read in joel, that fruit which one plague consumed not, another did, till an utter riddance follow of all. But men bite upon the bridle, and curse their luck, but look not into themselves: so when God strippeth men of their goods, and then casteth them into bondage, as he did deal with them here; or when he doth the like to us, that one judgement come in the neck of another to us, I think it may be said truly without respect of damnation, that we have paid dear for stolen pleasures, and our bold taking of our liberties amiss. And seeing I have not spoken particularly of going into servitude, and our nation hath not known what it meaneth, nor how sharp a scourge it is; yet seeing many fall into it by Turk and Spaniard, who have little feared it; therefore I wish them to read of it in Deuteronomie: secondly, to consider of it by the estate of the people of Israel in Egypt: and lastly, to lay it out, and set a Deut. 28. 48. 49. 50. view of it before their eyes, by the Popish and cruel tyrannising over our souls here in our own land in the days of Queen Mary, when we could enjoy no liberty of the word and Sacraments, but our brethren who refused their Idol-service and false worship, were tortured and tormented by the bloody persecutors: and what may men look for then at the hands of strangers? And this to be said of bondage. Now further, in that it is added in general in the text, that they could not stand before their enemies; for being so weakened by them in goods, number, and strength, what marvel? Let this be observed, that God useth his Doct. 4. and our enemies against us his children, when we provoke him by our sins: as he used Nabuchadnezzar against jerusalem, and Senacherib and others. Not that God putteth new poison and malice into them, who had nothing else in them before; but that he justly suffereth and letteth them alone (without any bridling or restraining them) to vomit up their venom, and Note. their cankered hatred, and letteth them lose to Satan. Whereby this among many other things may be learned, how uncertain the comfort is that some take in this, that the Papists (they hope) shall never prevail against the Protestants, nor Popery ever yoke them any more. Yes, if God be displeased with them, he may plague them that way, by raising them up as enemies against them, as easily as he did here the Canaanites against Israel; and if they were without fear that way, he may and can meet with them after sundry other sorts, little to their comfort, as they may see daily if their sins be not removed out of his sight: so that as the Prophet speaketh, it shall be with them, as if though they escape the Lion, a Bear should Amos 5. 19 meet them: or went into the house, and leaned his hand on the wall, and a serpent bite him. By this which we have heard of the punishment of this people, it appears Doct. 5. that they had load enough upon them, as one would think, and yet, as though there had not been enough said of the hand of God against them, the holy Ghost addeth here, that whithersoever they went forth, the hand of the Lord was against them; as if it should be said, whatsoever they took in hand or went about, it prospered not, but they were crossed therein; whereas of the godly, we read in the first Psalm, the contrary to be said and set down. Psal. 1. 3. The like is spoken by the Prophet Azaria to the people of juda, in the second book of Chronicles. This though it be not seen of many, nor marked of 2. Chron. 15. 6. the disobedient, and therefore not complained of, yet their misery therefore is the greater, seeing they go on brutishly, as the fool to the stocks, and the ox to the slaughter, till a dart pierce through their liver. But some feel and perceive Pro. 7. 23. it, when God being angry with them, his hand is against them, as experience witnesseth (though he deal not now so much nor apparently against his enemies in bodily as spiritual plagues) for do not many laden with sorrow and misery crieout, that God fighteth against them, though there be no outward punishments to be seen upon them? and that they neither prosper nor enjoy any inward peace, but are wearisome to themselves, cursing their lot, and wishing themselves out of the world; nay laying violent hands upon themselves, for very anguish of heart and madness: thinking (falsely) so to escape their misery. And how heavy a thing is that, (think we) especially when they know not how to remedy it? And as it is thus with them, even so God's hand is ever with his faithful servants in all their ways which God hath set them in. They are like the tree planted by the rivers Psal 91. 11. Psal. 1 3. of waters, that bringeth forth fruit in due season: and whatsoever they do it shall prosper. Indeed this is the less seen to be, because they find it so hard a thing for them, in the midst of so many discouragements, to continue in their uprightness as we may see who mark it; but they are oft unsettled and broken off by the burden of the flesh from their innocency, or else are forced with much ado to recover themselves being fallen, and are in great heaviness thereby. But while God upholdeth them by his grace, he doth also make them well liking, and to prosper, yea in their weakest estate, in respect of other, and to recover. And whereas it is added, that this pursuing of them by the Lord in all Doct. 6. that they set their hand unto, was as he had sworn to them, it is to teach us, that it could be no otherwise: seeing God speaketh nothing in vain, much less if he swear to it, according to samuel's words, the strength of Israel will 1. Sam. 15. 29. not lie. One jot or tittle of his word cannot fail. It is far more firm than Mat. 5. 17. the law of the Medes and Perfians, which yet altered not. So that if the Lord speak the word or swear (except it be conditionally) whether it be a threatening to such as provoke him, or a promise of any good things to such as trust in him, it shall most certainiy come to pass, what attempts soever there be to the contrary, as is daily to be seen. And therefore it is to be wondered at, that men are so little moved thereby; but for all his threats, go forward in their bad course, till the evil threatened do come upon them, and cause them to cry out; even as God's servants also do smart, when his promises being certain, are for all that, not believed of them: But this matter is oft occasioned. And this be said of the people's sin, and of their punishment. It followeth now in the text. VERS. 16. Notwithstanding the Lord raised up judges, which delivered them out of the hands of their oppressors. 17 But yet they would not obey their judges; for they went a whoring after other gods and worshipped them, and turned quickly out of the way wherein their fathers walked, obeying the Commandments of the Lord, they did not so. 18. And when the Lord had raised them up judges, the Lord was with the judges, and delivered them out of the hand of their enemies, all the days of the judge: for the Lord had compassion of their groanings, because of them that oppressed them and tormented them. NOw follow the other things which I mentioned before in the sixth The sense. verse in laying out the points of this second part of the chapter, and that is, how the Lord raised them up deliverers in their oppressions when they cried unto him, who were called judges. This cannot be understood of any one time, seeing he sent not many judges at once among them, in any time of their affliction. Therefore he showeth here to the end of the chapter, what was the condition of the people of Israel, and the changes and diverse courses that they were, in the time of the judges. In few words it was thus: when they cried to the Lord in their oppressions, he pitied their groans, and raised them up judges, which were deliverers of them, as I said, and he was with them to bless them, and yet they turned away from him again for all that, and so he was provoked to go against them afresh as is set down in the latter end of this chapter, & in some of the verses that follow. And first, in that it is said in the eighteenth verse (for these three verses are Verse 18. to be joined and read together) that they groaned to the Lord under their oppressions, who saw nothing amiffe in themselves before; it must teach us, Doct. that calamities will search and stir us up to grief, and to make our moan Note. to God for very anguish of heart, how careless and jolly soever we have been before, when we boldly provoked him, and when we have been so careless and headstrong, as that nothing could serve to pluck down our stomachs, yet sore troubles have broken our hearts, as if we never had been otherwise. Therefore when his word will not prevail, the Lord is feign even to master men by strong hand, that at least he may tame them by violence, if he cannot bow them to repentance: even as men handle horses and such beasts as they cannot rule; they cast them, and keep them under by binding them, that so they may work their pleasure on them. The wild Ass must be taken in her months, when she cannot resist: and this course job 33. 15. the Lordis driven to take with us, to wit, to make our hearts to smart, and to load them with sorrows, or else there would be no rule with us: thus I say he is feign to take us down. According to that which is said in the Psal. When he smote them, they sought him, yea they sought him early: Pharaoh himself Psal. 78. 34. when he felt the smart of the plagues of Egypt, sought for Moses to pray for him to the Lord. Long it is before men are fitted and framed to hear the Lord speak unto them: but being bitten with sorrow, they are glad to See Hos. 6. 1. compared with cap. 5. 13. 14. cling to him. But alas what cometh of the most of these his corrections and sharp dealings with such? Nay, for that I can say no more but this, that the most of them do but bow for the time, as a bulrush with the wind, their goodness being as the morning dew, and so it goeth away, and they cry out only while the rod is held over them, and afterward they return again to their old bias. And so did these here, and so do many seek the Lord for a time, and yet turn aside again as a broken bow. But if such as be thus cast down (as these were) when God afflicteth them, so that one would think they would never lift up their bristles against him any more; if these I say do yet wax bold, and kick up their heel against him, what shall we think of them who relent not at all for their evil doings, no nor for God's heavy hand upon them, but harden their hearts, as the dog which biteth the staff that beateth them? What then, ye will ask is to be done; if groaning under men's burdens of sin and punishment have no good effect? All the remedy here is this, that men in such cases finding out their sins, do also seriously consider of the foulness of them, and the woe that they bring with them, and so tread them also under their feet, and believe better things to be coming from God toward them, even mercy and forgiveness, which only are able to crush their sins in pieces afterwards, as well as to make them kindly and truly acknowledged and cried out of, while the smart taketh hold of them. This be noted of their groaning. Now behold what the Lord did when they did thus complain and cry Vers. 16. 18. out; he had compassion on them, and raised them up judges, that should deliver them out of the hands of their oppressors and spoilers, and he did so, and was with them; and it repented him that he had so suffered them to be oppressed. He doth oft as he did to Ahab, pity sinners, when they smarting for their faults cry out of them: but he doth not receive them to mercy, except they truly forsake them; which I say for our instruction, that we may know that the Lord is easily to be entreated of us, waiting indeed our repentance. And when we do but give signs of disliking our sins for the time, Note. he stayeth his heavy hand from pursuing us: what would he do, think we, if we came home to him with all our hearts? But so we must know on the other side, that he in so dealing with us, heapeth hot coals upon our Note. heads, add maketh us unexcusable, when we having such fair encouragement at his hands, shall yet keep a loof from him, and show unfaithfulness, when we have made covenants with him of amendment. But here cometh in their misery, as in this verse is to be seen, that Vers. 17. when he did all this to them that here is set down, yet for all his pitying them, and showing so great kindness toward them, yet their judges, who called them from Idolatry, were not heard nor regarded of them. They considered not what a benefit it was to enjoy such, although they cried in the anguish of heart for help in trouble. Now in that this was a common thing with them after their deliverances, thus unthankfully to deal with the Lord, in not obeying their judges; for so they are charged here to have done: and in the chapters following is to be seen that they did so: by this briefly let us learn, that men are rarely the better for their deliverances out of their troubles, howsoever they cry to God in the midst of them. Whereas a man would think it should be the thing most regarded of them, and they should be oft in considering both how irksome and uncomfortable it was to them, when they lay in affliction; as in pain of body, by sickness or disease, or in pursuit by enemies, or in any other distress: also what a gracious liberty it was, and what ease to them, when they were delivered yea and with all this they should yield rare thanksgiving to God for the same; especially seeing it is the end of all deliverance, even the greatest, and withal this, that we may serve the Lord ever after without fear. Luk. 1. 74. Again, another thing is not to be omitted in this verse, that in stead of hearkening to, and obeying God and their judges, they fell again directly to Idolatry, and so forsook the God of their fathers; and most brutishly bowed themselves to their Idols which were but blocks, and could do nothing for them. A deceivable pleasure they took therein (as man's nature is very prone to serve God after a gross and false manner) yea and the holy story showeth, that they did quickly fall to this, and turn out of the way; to teach us how soon a well ordered course, and good things are forgotten and laid aside. This as it may be observed, in this people, that they soon waxed weary of their good beginnings; so also it is apparent in others that come after them; who though they have good example before their eyes, to go before them therein, yet they are soon carried another way; especially when the chief persons are gone, who delighted in well doing. And yet further to lay out their sin, it is set forth by an apt and fit similitude of fornication, even as holiness to God is in the Scripture oft times compared to chasteness in marriage. For as the whoremonger is drunken and besotted with his lewd companions, so that he can regard no counsel, neither can see it to be his discredit, to be linked in with such an one: neither is moved with the wasting of his goods which is caused thereby: even so the spiritual whoremonger, which is the Idolater, is as blind as his Idol, and cannot be dissuaded from it; but an Image and Crucifix overswayeth him, when the worshipping of God in spirit and truth is tedious, and utterly unsavoury to him. The reason of all this which I have said of him, and of all such at this day, who aggravate their sin in the like manner, is this; that men regard nothing but their ease & vain pleasure, & have no consciences to perform their promises & vows made to God in the time of their affliction. Again, they being either void of faith utterly; or having received some small measure of it, and being slow & negligent Note. in the means using daily and duly, whereby it should be confirmed; they having also others to join & keep company with them in doing as they do, it easily cometh to pass, that they so soon decline, and their promise which they made to God of repentance, doth vanish like the sparkles. THE SIXTEENTH SERMON UPON THE SECOND CHAPTER OF THE BOOK OF JUDGES. Vers. 19 20. 21. VERS. 19 Yet when the judge was dead, they returned and did worse than their fathers, in following other gods to serve them, and worship them; they ceased not from their own inventions, nor from their rebellious way. 20. Wherefore the wrath of the Lord was kindled against Israel, and he said, because this people hath transgressed my covenant, which I commanded their fathers. and hath not obeyed my voice; 21. Therefore will I no more cast out before them any of the nations which joshua left when he died. 22. That through them I may prove Israel, whether they will keep the way of the Lord to walk therein, as their fathers kept it, or not. 23. So the Lord left those nations, and drove them not out immediately, neither delivered them into the hand of joshua. NOw followeth the last branch of this second part of Vers. 19 the chapter; that is to say, that when the judge died, the people did worse than their fathers, (as is set down in this verse,) whereupon the wrath of God was kindled against them, as appear in the twentieth verse, and then the fruit of it, namely, Gods punishing of them is set down in verse 21. and the end why he did so, in the 22. that was, to prove them, and therefore it is said in the last verse, that God left the enemies in the land still in joshuas' time, and did not cast them out. Now of these as they lie in order. That it should be thus with this people as in this verse it is said, it is no The cleared of the text. less lamentable than wonderful. For when God had pitied them, (they groaning to him) and sent them judges, who should deliver them out of their oppressions, and they likewise did deliver them indeed: after that blessing, who would not have said that they would have proved a rare people in thanks and obedience unto God? Now therefore, in that they turned another way when the judge was dead, who was sent to deliver them, and kept not their covenant which they had made with God, but rebelled against him, what trercherie was this? And to that end is their sin aggravated in this verse, to wit, that they did worse than their fathers, but following their own inventions and evil ways. By all which it is to be gathered, Doct. vers. 19 what light-headednesse and inconstancy is in men, who have sometime made earnest profession of amendment; also what lewdness accompanieth the same, to set it on work. Hereupon it is, that all good exercises of prayer, and purposes of good life are soon forgotten, and worn out of memory with many. A simple minded man would think, that where there hath been so much knowledge in people, and show of good conscience going with it, as that they both do cause confession of sin, and accusation of themselves, with breaking forth into solemn protestation and couenan●● of turning to God with all their heart; he would think (I say) that if after ten or twelve years absence from them, he should return again; that he should find rare profiting in the Christian trade; at least much forwardness in knowledge and in all good duties, and they so settled therein, that they could not be removed any more from them. But as people much to be lamented! they who might look for such a thing, shall be like rather to find it far otherwise, and much worse, as we see here it was with these. And in stead of growing in knowledge and grace, at least of settledness and steadfastness in their good beginnings, they shall be found revolters from the same rather; as it goeth with men now adays, and to have devised with themselves, or consulted with others about new ways and courses of life, clean contrary. Some to fall in with Papist and sectaries, other to be drawn to whoredom and uncleanness; and the greatest part into depth of worldliness, suits, uncharitable contentions, and the like: which though it be fearful to hear of, yet it is common, and easy to be found, even while good exercises of preaching and some good neighbourhood continue, and be enjoyed of them: and therefore how much more shall this be found where such good means are wanting? Oh if goodness prevail not with them, and have not the upper hand, yea if it be not loved above all other things, and in price above them, and diligence used daily in the practice of good duties, all shows of the best beginnings will soon turn to the contrary. And good reason it is, that where men profess godliness, which is the greatest riches, and hath the promises of this life 1. Tim. 6. 6. & 4. 8. and of the life to come, good reason (I say) that there they should not be ashamed, to seek by all means to advance and honour it, to the end that all may know the worthiness and price of it; and that it is not without reward even in this world. Which while few regard to do, they are worthily put to reproach and shame. But here, beside that which hath been said (a good occasion being offered Doct. Out of all these verses together. out of all these verses together) we may gather a good direction for a great part of our life, and that as well before affliction come, as in the time of it, and after deliverance out of it. Before it come, and while God giveth us 1 leave to serve him with cheerfulness (which is a sweet portion in this life) we should greatly labour to keep well, while we are well, and not do as this people did here, to wit, provoke God to punish us for sinning against him as the world doth, negligently or wittingly. Secondly, if we have, for all 2 our heed taking, broken out against conscience, (which without good heed taking, may full easily be) we should cry to God after our fall, & from under Note. our burden, not tarrying till we be driven to it by extremity, as these here were: and further when we cry to him, we should wait patiently, (and the rather because we have by our sin provoked him against us) till God deliver us. Thirdly, seeing he will most certainly help, being thus sought to, let us believe and be persuaded, that he will hear us graciously, as we see 3 Psal. 50. 15. here he did them, who yet were great offenders, and thus let us strengthen and enable ourselves to this patience with confidence. Fourthly, when we 4 be delivered, let us afterward oft remember & consider in what an uncomfortable estate we were before, and how good and gracious the Lord hath been to us, to bring us out of such adversity, and with daily thanks cleave to him yet more nearly than before; and in no wise provoke him by renewing Psal. 89. 31. our sins, as these did here, which were monstrous, and to our own cost (be we well assured) it shall be. And thus if we be careful to do, it shall go well with us, and good days shall we see, as may be looked for in so bad 5 a world; and such as have their thousands of gold, shall not be able to buy and purchase with all their abundance. Deut. 5. 30. Note. But to pass to the next verse. I having spoken of the revolt of this people Vers. 20. in the former verse, (beside the direction which by occasion I set down there,) the holy story goeth on here to show what the Lord did to this people thus turning from their good beginnings, after the death of the judge; He was sore displeased with them, and his anger was kindled against them. Here to say the same that I did there of God's anger, were but a needless thing. That which I note of it here, is this; that as before hath been Doct. seen, so through the whole book it appeareth, that it is usual with the Lord to do thus; namely, when men sin, to be angry; that is, to do as men will, when they be angry: for otherwise we have heard that neither anger, repenting, nor any such affection, or change is in the Lord. And is it not meet that God should thus deal with us think we, when we are so ready by every occasion to provoke him? For if this held us not in awe, we should, even we who are his own oft times break out as the common sort do (the flesh being weary of penting in) whereas the love of God (I grant) should be sufficient to constrain us to our duties. And what a thing were it, that God 2. Cor. 5. 14. should always be angry with a man? doubtless if any one could be persuaded that he were so affected to him, not only his whole life should be in daily and deadly unquietness; but he should also be overwhelmed with the thought of it, and driven to desperation. And yet we may know by that which hath been said, that God hath just cause to do no less, but to let his anger burn as fire against such as provoke him. But indeed he oft defers the declaration of his wrath, giving men time and liberty thereby to repent, and doth not once show it many times, when he is often provoked. Hereof it is, that when God being justly displeased, and yet men do not in in the mean while repent and turn to him, humbly seeking mercy; that he doth afterward declare by his manifold or sorerevenges, that he was long before provoked to anger, and justly offended with them. But this is wisely to be marked of us, that though his own people sin, (as there is none that sinneth not) to wit, by oversight, infirmity, unavoidable ignorance, 1. King. 8. 46. Note. Psal. 130. 3. and such like; whereas he doth not by and by, suffer his anger to break forth, the reason is this: he hath said himself, that he will not look straightly what is done amiss of them: and beside, when they see that they have fallen so, they rise again, and this they do daily and ordinarily returning to him again, & cast themselves down in true humiliation before him, in the meditation & application of the work of their redeemer Christ, and so the Lord is pacified with them again. Therefore such as are wise, will be most careful to keep away occasions of God's displeasure; seeing the Lord's anger is a consuming fire, and while that is provided against, men may possess Heb. 12. 29. their souls with peace, and may go out and in with him daily, with good liking and comfort, thus much of Gods being angry again, now of the punishment that followed upon it. God being thus displeased with them, seeing they had so shamefully Vers. 21. transgressed and broken the covenant that he made with their fathers; therefore he will no more (he said) cast out any of the nations that joshua left behind. For although Israel was oft delivered out of the hands of sundry of them by their judges; by whom also many of them were slain, yet they were not utterly rooted out, but their posterity sprung up again afterward, and multiplied in the land, to the great disquieting, vexing and annoying of his people. This I say was the punishment: And how sore it was, may be thought by this, that these nations were left among them to their destruction; as in verse 3. we have seen, where we heard the same punishment threatened by the Angel to them at Bochim. But then they repented, and there is no doubt, but God accepted it, as he promised. But this was more grievous, that afterwards their posterity did worse than they. For they there were reproved, and threatened, for making covenants with the Canaanites: these for falling flatly to Idolatry with them. here, besides that we may see that for the most part, men wax worse and worse, and the good decline, and the bad decay and wanze away in their sins, as may be seen by the example of these compared with that we read in the second verse; we may further learn again, as in verse 3. we heard, that God will be discharged of his covenant towards men, in and concerning the outward benefits of this life, if they stand not to their covenants which they have made with him. And if they be his own people, he will punish their offences with the Psal. 89. 31. rod, and their iniquity with strokes; though he take not his mercy utterly from them: and if they be other, he will much more leave them helpless, and to shift for themselves, so as they fall into depth of evil, who might have thrived and prospered through his blessings. Yea and they might have been in good hope to have embraced his covenant of grace and mercy also: as many are brought by God's temporary benefits to seek after spiritual, so might these have done also. Therefore, little do men know, what vexation they they bring upon themselves, when they wax careless in their covenants keeping which they have entered into with God; (as the leaving of some gross sin, or the forsaking of ill company, worldliness, or such like offences;) and so forgetting themselves, fall to them again afterward. They shall surely run on from evil to worse that deal so with God, and from smaller punishments to greater judgements, so little cause they shall have to rejoice, for glory of their win thereby. So that beside other manifold punishments which cannot be reckoned up, they that break covenant with the Lord, shall always have some special eye sores left to vex them, as these nations were to Israel. And as this worthily layeth forth the forementioned punishment, in vers. 15. that the hand of the Lord was sore upon this people of his; even so we shall find it who are unfaithful to him in our covenants, as that either stubborn and disobedient children (none of the least plagues) shall rise up to make our lives wearisome to us, which (as Solomon saith) shall be as corruption to our bones, and Prou. that many ways; as in wasting our goods riotously, and with harlots, and unthriftiness, or by embracing popery, and otherwise by waxing profane. Or we shall be crossed by unkind, spiteful and unquiet neighbours; who with suits, brawlings, and sundry disagreements, shall make our best pleasures to be turned into bitterness and wormwood: or we shall be plagued with servants, who shall consume us, and bring reproach and vexation unto Note. us, by defiling our houses, or working us some other annoyance: so likewise with unfaithful and scandalous Ministers, suits, or controversies, so that by one or other of these, or such like, we shall have no comfort in any thing; beside the many diseases, as colic, stone, burning agues, consumption; for which we shall be constrained to cry out, and say, we have no pleasure in our lives. And yet a greater punishment than all these, we shall not know, when these plagues be upon us, that they are for our unfaithfulness in our covenant, (though more or less, it is the case of the most that profess the Gospel, thus to forget ourselves) which thing yet (in great grief I utter it) is to be seen in many, that when God's hand is sore against them, yet they know not why it is so, namely for their sins, to the end they might amend. In this verse the end is set down, why God would not cast out the Canaanites: Vers. 22. & 23. to wit, to prove them whether they would keep the way of the Lord; (and therefore it is said in the next verse, that he left, and did not deliver them into the hands of joshua: and if they did obey the Lord in fight against them, and making no leagues with them, but follow and do as their good forefathers had done, than they might reap the fruit thereof, I mean, the Lords promise; to wit, that he would be with them to assist them, to enjoy the land to their hearts desire: If they should do otherwise; then they should declare thereby that their strength was never great, if they fainted being tried; and beside, they must bear the burden that should light on Prou. 24. 10. them. And by this we may learn, that God hath this end in afflicting his, that they may have exercise of his graces in them; as patience, faith, hope, and Doct. vers. 22. such like, that being found furnished therewith, they might give God praise, and they themselves might rejoice: and that they might be humbled, if the contrary should be. And this we ought to be resolved of in all our troubles, even when we cannot find out in ourselves any particular sin, for which the Lord afflicteth us. So that we be far wide, and offer ourselves great Note. injury, when we do not resolve of this, that in Gods afflicting us, he trieth us, that so we may behave ourselves accordingly. The same may be said, if heresies spring up among us, that God trieth us what we will do: as Saint Paul saith, There must be heresies even among you, that they who are approved, 1. Cor. 11. 19 that is, of sound religion and godliness, through long experience, may be revel. 13. 10. known. It should teach us, seeing God doth so, always to have our hearts carefully set upon it, and to tell it oft to ourselves, that whatsoever baits of sin are set before us (as a cup of pleasant wine well coloured, yet mixed with poison) we should not meddle with, nor reach out our hand Note. thereto, and how bold and busy soever we behold other to be in snatching greedily at them, and to devour them; yet we may not be enticed with them, nor look on them; for why? God doth try us thereby what strength of grace is in us, to resist and turn from them; and as for them that do most readily embrace them, they shall soon vomit up their sweet morsels with bitterness. Now to add this last verse with the former 22. whereas it is said, that Vers. 23. God did not deliver all the nations into the hands of joshua, as he did some, and could as well have brought under all the rest; it further teacheth us, to have an eye to God's works, what things he doth, and to resolve ourselves, that he seeth always good reason thereof: and follow we his direction, and he will lead us to see as much. It is a good grace in us, if we can justify him in all that he doth, and to say with the people in the Gospel, he hath done all things well. And yet it is so, whether we affirm it or no. But seeing we are graveled and amazed at many of his works, not seeing any reason in them, but we are rather ready to reason against them, and rebel; [as when he crosseth us in our attempts and doings, and that not once, but often, nor in one thing, but in many, and that apparently, and more than in ordinary manner, about our goods and bargains, health, and the like] here therefore I say, humbly to submit ourselves to that which he doth, though it be no other than we pray daily to do [thy will be done of us] oh it is a thing well beseeming us, and yet but our duty. And thus we should say; (if that go not with our liking which God doth) he could have done otherwise, as here he could have cast out the Canaanites in joshuas' days: but as he left them to try the people; so he advisedly letteth things alone to prove us how wise, confident, and obedient we will be therein. He could give learning without study, and deliverance out of trouble by and by, or withhold it altogether, that it should not take hold of us, but he doth not, neither seeth it best so to do, to the end we may frame ourselves to his good pleasure, and in every part of our life be subject to him. And this be said of the second part of the chapter, and of all the branches drawn out of the same, and so of the whole chapter. It followeth in the next. THE SEVENTEENTH SERMON ON THE THIRD CHAPTER OF THE BOOK OF JUDGES. VERS. 1. These now are the nations which the Lord left, that he might prove Israel by them, even as many of Israel as had not known all the wars of Canaan. 2. Only to make the generations of the children of Israel, to know, and to teach them war, which doubtless their predecessors knew not. 3. Five Princes of the Philistines, and all the Canaanites, and the Zidonians, and the Hivites that dwelled in mount Lebanon, from mount Baal-hermon until one come to Hamath. 4. And these remained to prove Israel by them, to wit, whether they would obey the Commandments of the Lord, which he commanded their fathers by the hand of Moses. 5. And the children of Israel dwelled among the Canaanites, the Hittites, and the Amorites, and the Perizzites, and the Hevites, and the jebusites. 6. And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods. THe sum and parts in general of this Chapter may The sum of the chapter, and parts 2. be fitly set down together: for in the first six verses is showed, why God left the nations in the land, and which those nations were. In the rest of the Chapter there are three defections or fall away from God in the people of Israel mentioned, and three plagues sent upon them for the same, and a threefold deliverance by three several judges. And thus the holy story beginneth to set down the state of the people, as was said in the former Chapter. The first part of the Chapter. ANd first why these nations were left still in the land, two reasons are set The meaning of the four first verses. down: one in the first and fourth verse, and that was to prove them: the other in the first and second verse, and that was, to make them know war; not meaning thereby to make them skilful warriors, (though necessity drove them to that, when they saw they must trust to their skill) but to let them see what it was to be put to their shifts, and to fight with weapons, who had never been wont to do so, neither their fathers, seeing the Lord had in the former wars with their enemies, extraordinarily fought for them without their own labour and skill. To come to the first reason generally set down in the first verse, and particularly Doct. vers. 1. and 4. in the fourth, I have spoken of it in the former chapter, and the last two verses: It is here repeated to beat it into them deeply; and to make them thoroughly persuaded thereof, that they might then, (and so we now) bend all the force of our hearts to look well about us, how we bear our troubles meekly and patiently, depending upon God for a good issue: Psal. 37. 3. Psal. 50. 15. which duty he most certainly looketh for at our hands, as throughout the Scripture he teacheth and admonisheth us to do; and we cannot but be much disquieted by our afflictions, if we do otherwise, notwithstanding that our corrupt nature do carry us much to rebel against the same. This is that which we have to learn by the repeating of those words in this verse, namely that it is said, God left the nations in the land to try the people of Israel, and to try them in this, whether they would keep his commandments or no. Moreover, we must mark that which is set down here in this first verse: Doct. 2. in vers. 1. that the Lord is said to have held these nations still in the land, which was to the exceeding sore vexing of his people: to teach us, that the raizing, remaining, or removing of troubles, they are all of the Lord, and by his appointing; even by his will, and of his wise disposing, whether we respect the whole Church, or any part or member of it: and they come not by chance, or a man's ill fortune, as the ignorant people speak, (neither is there any such thing) but as the Lord himself saith in the Prophet Amos, there is no evil in the city, that is, no trouble, but I the Lord have Amos. 3. ●. sent it. And if it were otherwise, the best people, as the worst are, should (by their afflictions) be at their wit's end. We may not therefore rest ourselves Note. in the second causes, neither vex ourselves about them (as we do too oft) which is a spurning against the Lord, but patiently bear them: seeing that whatsoever the instrument be, it is certain, the Lord is the overruling cause, howsoever it is evident, that oft times we cause and bring them ourselves: and therefore we ought to bend ourselves in all earnest manner, to patience: and so much the rather, seeing he further certifieth us, that he doth all for the best to such as fear him: so that we do but increase our Note. sorrow, who by impatience increase our sin; and therefore provoke we not him, from whom all trouble cometh, and who through his Almighty power can cast into hell also, but fear we to do evil in his sight evermore, that we may avoid both, and ascribe unto him our deliverances also, that seeing all such deliverances are from the Lord, he may have his due praise from us. Vers. 1. 2. The sense. In the end of this verse and the second, where it is said, that God left the nations still in the land, that he might teach this generation of Israel, war, which neither they, nor their fathers had in times past known: which is another reason, why those nations were not driven out; this is the more clear meaning of it. When the Lord by trying them, had found (though he was never ignorant what they would do) and made manifest the impiety and idolatry of the people of Israel to themselves: he took away from them their strength in war, and withheld his aid from them, which he had in times past given to them, and to their fathers in battle with their enemies, so that now when they went to war by their own power, the Lord withholding his from them, they knew what war meant, which before they knew not, when the Lord had fought for them: for than he gave them strength, and terrified their enemies and weakened them, and gave good success to the Israelites, but now he left them to shift for themselves: and therefore we see what is meant by this (that they had not known war) when as yet they had not broken their covenant with God, for he had fought for them. They knew not then what it meant to go to war, for the Lord had fought for them, but now they did begin to learn. And here we may see, that when by God's kindness and many comforts Doct. ver. 1. and 2. ministered by him, we cannot be kept in compass, nor be brought to cleave to him with all our hearts, he will take another course with us to bring us thereto: for he will acquaint us with wants, trouble and sorrow, as he did this people here, to see if they can bring us thereto: and yet such is his love to us, if they prevail with us, and work kindly upon us to bring us to repentance, he will return to us again graciously, and continue still his former bounties toward us. When joshua, and the good generation in his days josh. 6. 16. 17. truly served the Lord, they were preserved from their enemies, and knew not what war meant, the Lord himself fought for them, while they did little more many times than look on. And in our first parents we may clearly see this to be exemplified: while they yet lived in innocency, and were upheld with the grace of God, they neither knew nor felt any evil: but when they had disobeyed by eating of the forbidden fruit, they began to know Gen. 3. 7. what good and evil meant. In like manner, children, while in their younger years they have been subject and obedient to their parents, they are tenderly handled, and have all things with ease provided for them: but when they grow up rude and stout, and for that, are put forth to their shifts, they come to know what hardness means (who before were not acquainted therewith) by the rough handling of strangers. And let it be well thought of by us, for even so God dealeth with us, if we can by his mercies be drawn to duty, he is ready to bestow them plentifully Note. upon us, he thinketh nothing too good for us, so as we need not know the sorrows and vexations that are in the world, in comparison of that which many thousands do feel, and smart by them. But if we will follow the common course of others, to be like to them in evil, we shall soon know that it was no mean benefit to be so sheltered by the Lord as we were before; and namely, that shall be, when we begin to feel his heavy hand against us. And we in this town, and hereabout have seen, while we Note. have made it our chief delight, to follow the Lord, not regarding the examples and multitudes of bad and irreligious persons (who dwell among us) to be withdrawn by them, we that have done so, we have seen, I say, Gods exceeding goodness toward us (I speak to his praise) and desire I may never see the contrary. And in comparison of the world, I mean, the ignorant and profane sort, who desire not to be acquainted with the Lord and his ways, it may truly be said, that we have seen many good days, when our chief care hath been to live under his government; and when we have failed at some time more than at others, and through frailty forgotten ourselves, he hath mercifully quickened and brought us back again: so that (for the most part) we have not known what the sorrows of the world mean. And our worst days have been, when we have forgot ourselves, and forsaken the good and right way, and walked or stepped aside into Note. byways, than he hath taught us (by woeful experience) what sorrows and vexations mean. For example: when we have in the simplicity of our hearts joined in the sweet doctrine of the Gospel preached unto us, and have minded it chiefly as our best treasure; and when we have as well feared to offend the Lord in those things which have liked us best, provoking one another to love and to good works, oh how hath he made us to prosper? and when hath he frowned upon us, but when we have perverted our ways. In this verse the nations are reckoned whom the Lord would have to remain in the land, among whom his people the Israelites must dwell: Vers. 8. 5. read them in the text. By this that they must dwell with these wicked nations, Doct. we are taught, that it is one of the punishments among many other, which our divers kinds of sin draw upon us, that even because of them we must sometime dwell with the wicked: for though all must have to do with them, (or else they must go out of the world) yet this that I now speak 1. Cor. 5. 10. of, is another matter. David dwelled among the haters of peace out of the holy Psal. 120. 5. 6. land: as for the Church of Pergamus, whose habitation was where Satan's throne was; that was God's trial to them. But the dwelling of Israel in Babylon, and their fathers before them among the Egyptians: and the dwelling of these here mentioned among the Philistims, Canaanites, and Hevites: these habitations (I say) were God's punishments and curses, even the fruit of their deserts and grievous sins: who vexed them many ways, as if Hornets should have stung them: and because such dwellings are brought upon men by their own provoking of God, and that sundry ways; therefore beside the smart that they sustain by them through outward troubles, they have this added thereunto, that they cannot meekly and quietly bear them, for the wound that they have made in their conscience by their known sins, which is most grievous unto them, seeing they must and cannot but remember, that they justly sustain them. One example of our time I will allege of two persons, a yeoman and his wife (I might bring many) These two dwelling among sundry good neighbours and religions, because they were not like minded to them, because they distasted the Gospel, took a sore pritch against them, without any just cause given them, and thereupon in wilfulness removed their dwelling from them. Their going away was to enjoy better neighbours, and to bring in the world, and the commodities thereof the faster. But (to be short) seeing ye will long (no doubt) to hear the end; so it was, that they enjoyed not that which they sought and went for; for their wealth wasted, and their neighbours, who had never known what it meant, neither had learned to use them neighbourly, dealt roughly with them, and sore vexed and wearied them: upon this, the Lord visited them both, with great sickness, even both of them together. And then they had leisure to bethink themselves of the change they had made, and especially with what mind they had done it: and then the crying out of their doings in this behalf, and that they did (as it fell out) in the presence of some of them, whom they had first dwelled among, being sent for by them upon occasion though they dwelled more than twenty miles distant from them; not sparing to charge themselves deeply, and to show their great repentance for their rashness and wilfulness in their removing even to them. So the man died there, the woman in a marvelous manner bewailing her offence, which was compounded of many, and this from day to day. In which time it fell out that I was an eye and an ear witness of much more than I say: She by little recovered so far, as she might be carried from thence, and so she returned to her first dwelling (no friend could persuade her to the contrary) but never recovered her health; but within a while after died at her own house, acknowledging and bewailing her sin to her neighbours that visited her, bearing the shame of it meekly and with contentment. This example I thought not to be out of season to make mention of, by so good an occasion; to admonish some to make better reckoning of good neighbourhood, who are too ready upon a tetch taken, to ease themselves with thinking to recover their dwellings. Besides, let us not be secure about this, to dwell we care not where, nor in what places soever, (because some can do no otherwise, but it is laid upon them to be yielded to of them, by mere necessity) for though it be God's trial to some of them, and other have it, as their just punishment, yet make we account of Christian and peaceable habitation as more than a common benefit. And yet such must know also, that they must keep themselves unstained among the wicked and ill disposed, and have no fellowship with their unfruitful works of darkness, but groan under their burden to God, that he may ease them of it in time, and seek to supply their want in some other place by the public means (if they want them) as they may. But let other if they can, be free from the company and near dwelling of such as are profane, noisome, and spiteful, enjoy their freedom rather, as Saint Paul saith of servants: if it be their lot to be so, let them be contented, 1. Cor. 7. 21. but if they can be free, let them use it rather. And that not only for the hurt that they may easily get there; but let their delight also be in the saints which are on the earth, and their fellowship with such as excel in virtue, for the manifold good that they may reap by them. But here an end of Psal. 16. 3. this matter. Now before I go from the third verse, which I have joined with the Vers. 3. 5. An Object. fifth; to show that Israel dwelled among the nations, this doubt is to be answered, namely, how it can be affirmed, that the cities of the Philistims are said not to have been possessed of the Israelites, I mean Ekron, Askelon, and Gaza, but to be at the time here mentioned, in the Philistims hands: seeing in the first chapter of this book, vers. 18. it is said, that they were taken and enjoyed with their borders, of juda and Simeon in war made with them. Answ. To the which it is answered, that they were indeed at that time taken by them; but now after that, they were not in the possession of them, but for the sins of Israel, their strength was abated, and the Philistims power was confirmed. Whereby without any difficulty it came to pass, that they recovered them again. By the which it may be observed, what changes and alterations sin worketh, (God in his providence so appointing) for by their sin this came to Doct. vers. 3. 5. pass. By eating the forbidden fruit, what an alteration was wrought in the estate of our first parents, that they lost their honour, their holiness, and their happiness in one moment of time, and were brought to the contrary, even to utter misery. And David for that one sin with Bathsheba the wife of Vriah, what a breach made he of the most sweet peace of conscience, which Psal. 51▪ 8. he before enjoyed, beside the changes that it wrought in this life, by many punishments, and in his posterity also? The like is well known of Samson, Solomon, and many other of the Lords people. That we may see that he spareth not his own, if they provoke him, as he saith in the Psalm; If mine own children break my laws, I will punish even Psal. 89. 31. their sin with the rod, etc. And are they exempt in this age who sin in the like manner? How are many of them plagued for breaking covenant with God, in committing some reproachful sin; as adultery, deceit, spite, and revenge, oppression or wrong, gross worldliness, forsaking their constant course in a godly life, and their zealous worshipping of him? These, I say, and such like iniquities (for so cunningly can the devil handle the matter, that they may all possibly fasten upon them) what changes (think we) do they bring to pass? as sorrow for joy, fear in stead of godly courage and confidence, shame for credit and good report, with many such like? Note. This is foretold in Deuteronomie 28. a chapter to this purpose, worthy to Deut. 28. 16. to the end. be often read over, because it containeth a prophesy of all the evils which were inflicted upon this people in their times, for their apostasy and backsliding from God. If a man be absent but seven years from his acquaintance, Oh, how will they say, he is changed? But this is nothing to the change that sin worketh. Yea and not only the forementioned sins, which are gross among men, do work these great changes in their lives; but also those which are gross in the eyes of the Lord, even they do the like: as the minding, delighting in, and attempting the forementioned sins, or the like, though it be but underhand (as they say) and not effected nor committed, Note. what alterations do these work in a man also? And beside their other punishments which change and disfigure them, the often buffeting of the conscience (which is some taste of hell) doth also as hornets torment them. What doth idleness of mind work, and the wandering after other loathsome lusts and desires? also a slight following of men's callings, and much more the gross neglecting of them (wherein yet faithfully and diligently to be occupied is a piece of Paradise) what do these (I say) and such Note. like bring to pass, but unwelcome changes, decay, and wasting of their estate with bondage, and disguisednesse, which they bring themselves into, in such wise, that they have not the benefit of the Christian life themselves, and they are afraid through an evil conscience, to reprove sin in other; and if they should, yet are they not regarded in that which they say: for they have dishonoured the Lord, and he hath taken their honour from them, that their words shall not be set by: So that I may truly say, their sin hath brought many changes into their lives, and they never almost recover the comfort of their former days, (for I speak of such as have known better) since they unhappily lost it. I have but showed in some sort what changes sin worketh in God's people. And seeing it is less doubted of, that it doth much more in the lives of them who were never well governed: I will not make the like discourse of the effects that it worketh in them, but shut up briefly that which I mean to say thereof. And to speak the truth, as sin swarmeth, rageth, and getteth the upper hand in them, so it maketh strip and waste where it goeth, and havoc of all that good is, where any appearance was of it in them, as the unseasonable frost or East wind doth of the tender blossoms in the spring: and Note. the like it doth work in their estates and lives that commit it, by bringing in punishment and judgements of God thick and threefold. As by whoredom and riot, the wasting of body and goods; by drunkenness, diseases; by quarreling and uncharitableness, suits; and loss of their sweet peace in neighbourhood; by pride, stoutness and stateliness a fall; yea ruin and utter misery. Examples are infinite: as in the destruction of Babel for their insolency against God; the swallowing up of Chorah for his rebellion Numb. 16. 31. Exod. 14. 28. Eccles. 11. 9 Luk. 16. may be seen: also in the drowning of Pharaoh for mocking of God so oft: to the young man the threatening of judgement for his jollity: the rich man's going to hell for taking his pleasure here: in all these (I say) with a great number more, this is to be seen, what woe sin hath wrought to the committers of it: and it would much more in Scripture and experience at this day appear, if men were not wittingly blind in beholding it; as also but that God hath had a regard to maintain and preserve society among men; for which cause, many wicked ones are spared for a time. And this be said of the changes that sin worketh, which I have said by occasion of the Israelites losing and yielding again the cities of the Philistims, with the privileges thereto belonging, into their hands because of their sin. Whereas it was said before, vers. 1. and 4. that those nations were left to Verse 6. The sense. try Israel, whether they would obey the commandments of the Lord; here it is set down how they carried themselves in the trial: namely, that they made marriages with them, and served their gods; they had no power to resist and do otherwise. And by this we may see, with what danger we live among Idolaters and wicked men: for in that it is said here, that they joined Doct. in marriage together, which was specially forbidden them in Deuteronomie, it is that which the Lord did foresay would come to pass thereby. Deut. 7. 3. 4. And he forbade them such marriages principally for this cause, seeing he foresaw and knew that by unequal matching together, his worship would be greatly impaired, if not turned into the contrary. For godly and religious persons are often alienated by the parties contrarily minded unto them, from the true God; as in Salomon's example (so wise a man) is to be seen: who was exceedingly corrupted, and builded places for strange Gods to worship them in, being enticed thereto by strange women, whom he loved. And our age hath sustained most grievous shipwreck of conscience and goodness, in that many therein have joined in marriage with Papists, and other profane hellish Atheists: For when they have by their familiarity together, made marriages with them; what remaineth, but that they, as these did here, do turn to their religion also, and serve in the manner that they do? But of this before, chap. 2. vers. 2. THE EIGHTEENTH SERMON UPON THE THIRD CHAPTER OF THE BOOK OF JUDGES. The second part of the Chapter. VERS. 7. So the children of Israel did wickedly in the fight of the Lord, and forgot the Lord their God, and served Baalim and Asheroth. 8. Therefore the wrath of the Lord was kindled against Israel; and he sold them into the hand of Cushan rishathaim King of Aram-nabaraim, and the children of Israel served Cushan-rishathaim eight years. 9 And when the children of Israel cried unto the Lord, the Lord stirred up a saviour to the children of Israel, and he saved them, even Othniel the son of Kenaz Calebs' younger brother. 10. And the spirit of the Lord came upon him, and he judged Israel, and went out to war; and the Lord delivered Cushan rishathaim King of Aram into his hand, and his hand prevailed against Cushan-rishathaim. 11. So the land had rest forty years, and Othniel the son of Kenaz died. NOw I having showed how God tried his by people dwelling among the idolatrous nations, what they would do, and we having seen also what they did, to wit, that they made marriages with them, and served their gods, both which have been set down in the first part of this chapter: I will now proceed to the second part, and come to the three examples therein set down by the holy Ghost; and herein I will speak chiefly of these things therein, to wit, of the sin, punishment, repentance and deliverance of the people, and how they turned away again from the Lord afterwards. The first example is to the twelfth verse: the second to the 31. verse: the third, to the end. The first hath these four things to be considered; one is the people's revolting from God, in this verse: another, the punishment brought upon them for it in the eighth verse: the third, the people's crying to God under it, vers. 9: and the fourth, the Lords sending help in the rest, unto the 12. verse; with the fruit that followed. Their sin is set down, first generally, that they did evil in the sight of the Lord; and then more particularly, that they forgot him, and fell to Idolatry. here I give this watchword to the reader, that seeing I shall in this book often meet with things that I have already spoken of, at least, that there are diverse things mentioned oft and sundry times herein; therefore I will not go over them again, as oft as I meet with them, being the same specially in the same manner, which were but a wearying of the reader with repeating one thing oft: but I will note and chiefly follow such things, as beside them are occasioned there. All the things in this verse are such: I will therefore do as I have said, and refer the reader for the rest, to that which hath been said of them before. Their sin set down in general, that they durst offend God secretly, and do that which was evil in his sight: and that they forgot the Lord, and remembered not his kindness, and many benefits; and their Idolatry and worshipping the gods of the nations, which arose of the two former: these things (I say) duly considered of us, do teach this worthy point; to wit, how men break out into gross and foul sins, by the forgetting of God's goodness toward them, and the taking of boldness to sin against him, in doing that which is any way evil in his eyes. And so by the contrary; the direct way to live godly, and to be free from reproachful sins, is to fear to do any thing amiss in the sight of the Lord in secret, and to keep in mind his benefits, by daily recording them with Note. fervent and hearty thanks. For if the child be drawn to a natural love and joying in the parents, and so to be afraid to displease them, seeing they make much of it, and give it all good things: what marvel is it if the Lords benefits, which are renewed upon us every morning, being duly recorded of us, should draw us to delight in him, and make our songs of him; also that we Lam. 3. 23. being ready to do his will, and afraid to offend him in secret, what marvel (I say) if we should abhor to dishonour him openly? And if elder children endued with grace, will be faithful to their parents in their absence, and so shun boldness in offending them in presence: who doubteth, but that if we fear to offend our God in secret, we shall shun open and greater offences also? So by the contrary this is clear, that if we grow to this point, that we dare do that which is evil in God's eyes, and to forget him, and his unspeakable kindness, though we commit not by and by the grossest and most odious things, yet it will not belong before we break out even grossly, wax bold also, and work that which is odious in the sight of men. Whereas we ought ever to have before us God's bounty and kindness in such wise, that they may be bars in our ways, to keep us even from small offences, that so the groser sins may much more be kept from us. And so David affirmeth, that if he had not been bold to sin against God in secret, he had never broke out shamefully before men. We know the devil is called Psal. 51. 4. a serpent; which word signifieth properly a creeper, because his property Gen. 3. 1. is, by little and little creep and wind into us, to withdraw our hearts Note. from uprightness and constancy therein; also to cause that God's benefits shall be more meanly accounted off of us: and then boldness in sin will creep upon us easily, and after that we shall not fear the attempting of great and grievous sins also. It is our wisdom therefore to consider God's goodness to be so great, and the same so continued to us daily (as who shall but meanly observe and weigh the same, but he must needs confess as much) that we should be afraid and ashamed to offend and displease him, through negligence much more by forgetting ourselves in both to sin openly and wilfully. This be said of their sin. The punishment follows. For this the Lord was sore displeased with them, and what marvel? so Vers. 8. The sense. many sins being wrapped up together, as we have heard. And he raised up against them this King of Aram here named, who held them in bondage eight years. here it plainly appeareth, that when God is provoked, he will be revenged: (as we have seen in the former chapter) and not Doct. wink at us, as we are given to think. And this is not a matter that falls out now and then (as we say) but ordinarily, and that upon countries, towns, families, as well as persons, accordingly as the occasion is offered. And yet Psal. 50. 21. he showeth it not always immediately; as we see in deferring his punishment to the old world an hundred and twenty years, after he was displeased with them. So he sent a famine in David's time on the Israelites, for sin Gen. 6. 3. committed before by Saul, in slaying the Gibeonites. But though he sometime defer, it is to bring the offenders to repentance, as the Aopstle saith to Rom. 2. 4. the Romans. And if that come not, he will in deferring, do as he that draweth his bow deeply, that the stroke may be the more deadly. And yet oftentimes he deferreth not, as in Corah, Ananias, and Saphira, and others is to be seen. And when men commit known sins, they may make their reckoning, that one of these ways God will meet with them early or late, the least of them both will be deadly and unwelcome. Now than the case standing thus, and we knowing how unwelcome and wearisome his punishments are; we see what we have to do; that is to say, to beware that we provoke not God, by following the devices and desires of our wicked hearts, and so grow hardened through the deceitfulness of sin. Oh therefore that we should be so bold and ready to offend, who yet blank so soon, and are so sore dismayed, yea when there shall but some small correction be laid upon us! Oh that neither examples of other, nor our Note. own experience can make us wise to prevent and avoid so many and great judgements, as are drawn upon us daily by needless folly, or wilful offending! And secondly, if we have already fallen, what should be more looked after, then speedily to remember from whence we be fallen, and to cast up our gorge, and repent, lest the Lord come upon us unprovided. And as for such as at the hearing of this dare object again, that they believe that no such thing shall befall them: for they have (they say) done as much as I speak of, and yet they are safe to this hour, and have escaped punishment: I say of them, what have I to do with them? I tremble to hear of their brutish and bold insenciblenesse. They are as one asleep in the mast of a ship in great danger, but they fear nothing: and as one near death by sickness, but being senseless, feeleth no pain; and as Naball a gross sinner, but regarded nothing that was said to him, till he knew he must die, and then he was as a stone or or block, only breathing. The punishment of such as boast, that they are safe for all their sinning, and have escaped all danger, punishment, (although it be not seen of many, nor of themselves) is yet far more grievous than if it were seen with eyes, that it is the spirit of slumber, or an hardened heart, which is of all other the greatest punishment. Thus we have heard that God was displeased with them; and therefore Another point in this vers. 8. The sense. vengeance could not be far off, but must follow, and now it is showed in what manner that was executed. God's punishing them at this time, was eight years embondaging them under an heathen and idolatrous King, who might command them what he would, and lay upon them burdens at his pleasure. And what the courtesy of strangers was, we may see in Deuteronomy; namely such, as that they should not regard the person of the old, Deut. 28. 50. nor have compassion on the young: and such courtesy as Benhadad showed to Ahab, and yet it was before he was in bondage to him, and when he did but besiege him and his chief city, and had only some likelihood to subdue him, which hope of his, yet was frustrated also. For this it was, & thus he sent him word: Thy silver and thy gold is mine, thy women and thy fair children 1. King. 20. 6. are mine: Or else I will send my servants to thee by to morrow this time, & they shall search thy house, and the houses of thy servants, and whatsoever is pleasant in thine eyes, they shall take it in their hands and bring it away. This was the courtesy which Benhadad showed, when he was but in besieging Israel: but these were here subdued to Cushan-rishathaim, and already in his hands, yea and that for eight years, which time under such bondage was (we may be sure) thought a long time. Now we that hear it may judge, whether they paid not dear for their liberties, that they took in sinning: the chief of the which was Idolatry. Doct. 2. There is no doubt, (considering that which here we read) but that the Idolatry, and other sin which was so pleasant to them in their prosperity, was as bitter to them now in their bondage which it brought them into, neither could it pluck them out of it. But by this let us learn, what woe and misery men sustain and bring upon themselves for a little stolen liberty, and to speak as the truth is, only for having their will: but let none look to find sin afterward, to be, as while it is in committing. Eight years sore bondage, with the discommodities and irksomeness that accompany it, for a little liberty to live at their pleasure? And what excellency or superabounding sweetness (think we) and delight might that be which cost them so dear, and which they enjoyed so short a time? Alas it was but the pleasing of their humour in falling down before a stock or astone. And such are their delights at this day; transitory, vain, and soon flitting away, Note. if not filthy also; for which they pay so dear, that they debar themselves of all sound and true comfort for them here, that I say nothing how they provide for themselves hereafter, beside other annoyances that they meet withal. Sodom and Gomer for a whole city, Zimry and Cosby for particular Gen. 19 24. persons, the former to be destroyed with fire and brimstone for their filthy pleasures; the latter to be thrust through in their tent, as they were about Numb. 25. 8. their uncleanness. What was their gain, if it be laid with their loss? and for them that have been thought to have sped better in their matches by the like doings, they cannot be reckoned up, nor found in the Scriptures, nor yet in experience. So that we might be wise, if we did well weigh it, to avoid the sin, that so we might avoid the punishment also. The third thing noted in this first example of this people, is their seeking Vers. 9 to God; and that in faith and repentance. For when sorrow pinched them by reason of their grievous bondage, and they saw all help of man failed them, they fled to God, acknowledging, that they had now proved by woeful experience, that the worshipping of strange gods had done them little good, my meaning is, they had thereby, and by their other sins, brought those calamities upon themselves. And this their crying to God, was not the action of one man, or family, but of the body of the people in general: and some among them (no doubt) did it sound and unfeignedly: & therefore they repented, though it be not so expressly set down, as in some places; and so we must understand this that is said of them here. It is laid out by this word crying, as the holy Ghost in the first of Samuel, 7. doth set down 1. Sam. 7. 1. the repentance of the people after the like manner; namely, by their lamenting after God; and in other places the same is done either by some sign, or by some fruit of it; so here by crying. As if it should be said, that by this they testified their sorrow for displeasing God, their believing of pardon, purpose of amendment, and their fervent prayer and confession of their sin, as all these are required by the Lord in true repentance, in Hosea, 14. And Hos. 14. 2. 3. this is the fruit of calamity in the elect, or rather of God's goodness towards them, whereby he calleth them to himself by affliction. This place, though briefly, yet pithily, teacheth all God's people what to do, when they have provoked God to afflict them for their sins: and that is this; they should after the thinking upon both, seriously cry unto God, and call upon him assoon as they shall be able; and this is to draw near to him, as the people in james are directed to do. And this I teach by jam. 4. 7. so good occasion here offered, because though men be for the most part, secure and careless; yet if their sins be once brought to mind, and laid before them in any deep and dreadful manner; they are in another extremity, as in fear and terror, doubting that God will not hear them though they pray: for this is their disposition in that time through tentation, when they have provoked God, to be alienated and turned from him by dreadful fear and unbelief; to whom they were wont while they walked uprightly to have access by prayer before. Adam, after his sin, was Gen. 3. afraid of God's voice, (wherein yet before he rejoiced) and did hide himself in the thicket for fear of it. So David crieth and complaineth when Psal. 119. 25. he felt his sin, that his soul cleaved to the dust; meaning that for very grief he was almost brought to the grave; and again, that he was in Psal. 130. 1. the depth of trouble, as not seeing for the time how to get out of it. This anguish he felt in his soul, though he was dear in the eyes of the Lord. And the 51. Psalm testifieth how he was wrapped in sorrow, as if his bones had been broken, thinking for the time, that he had lost all grace of the spirit. Psal. 51. 8. And no less clearly doth this appear in jonas, after that the Lord had pursued him for his sin, when in the belly of the fish he cried thus: I said, I jonas 2. 4. am cast away out of thy sight, the waters compassed me about unto the soul. So I may say of God's best servants, when they have seen the horror of his wrath against them, for some sin that wounded them, they have been dismayed, and almost past hope, and brought to fainting for the time. And by this we may see, that the secure and careless people who (we know are not behind other in sinning, are in a contrary extremity. But to return to the other, if God's servants apprehend his wrath, and then fall into the tentation of the devil, who can cunningly deceive them, in making it seem greater than it is, to be kindled against them, they are cast down, as it were with a deadly blow: and thus (I say do all in that case, till God put away fear from them. And seeing these two are contrary; to wit, to be turned from God by fear and unbelief, and to return and come home near unto him again by faith; and seeing they meet so near together in one person, so that one of them oft times immediately succeed the other; therefore all possible speed and care is to be used, that when fear, through the accusation of the conscience taketh place, faith should be at hand to expel and overcome it. But again to object further, it is said, God heareth not joh. 9 31. sinners, and therefore he will not (they say) hear them crying unto them. But to this I answer, that when men repent, he heareth them, as we see in 2. Sam. 12. 13. David, Peter, and other. And such need not be discouraged from coming to him, but take hope assuredly that he will hear them. Indeed they that dare not come and humble themselves to him after their offence, and so stand firm in their hearts; or other that do call upon him, yet for all that do it in show rather than in faith and repentance, they (I say) do all one, as if they did not cry to God at all. They therefore who have learned that God will certainly smite and punish, if they sin; let them also learn, what they must do, and how they must seek to the Lord when he punisheth, as these men did here, taking heed of the extremities before mentioned. If they desire to turn away God's wrath from them; then cry they to him also in seeing their sin, and laying it near their hearts; and if they relent and turn from it, let them believe that his anger is also turned away from them, they unfeignedly purposing amendment of life, and looking duly to it afterwards: but more happy are they who look warily about them, that they provoke him not at all, but dutifully and constantly hold on their Christian course. And this of their crying to God, the third point. The fourth thing in this first example now followeth; to wit, of their deliverance, Doct. 2. in this and the next two verses: wherein consider these four things: first, God raised them up Othniel to be their deliverer: then secondly, how he furnished him thereto: and thirdly, how he gave his adversary into his hands: and fourthly, what followed thereof. Othniel is described here to be the same man, of whom we heard in the first chapter, and who won the city Debir. He is called a saviour, because he saved Israel out of the judg. 1. 18. hands of their great adversary Cushan, that had held them long in bondage: by which deliverance they had good testimony, that God's displeasure was turned away from them. The Lords thus speedy turning unto them upon their repentance, is marvelous, but yet agreeable to that which is spoken of him in the Scripture; namely, that he is slow to wrath, and very ready to forgive. And it is to teach us that, which we are hardly brought to believe, joel 2. 12. namely, that he is most ready to remit and to remove his punishments, yea when we have provoked him thereto by our sins, if it repent us. When David confessed his sin, the Prophet Nathan being sent of God to move him to repentance, and understood by his confession, that he did so; answered him immediately, thy sins are forgiven thee. So the posterity of this people here 2. Sam. 12. mentioned, when God had sent upon them a strange judgement in their wheat harvest, even thunder and rain, that they might thereby perceive 1. Sam. 12. 19 20. and see, that their wickedness was great in ask a King, contrary to God's commandment, who had forbidden them so to do: and the people had given testimony of their repentance, in desiring Samuel to pray for them, and confessing that sin in ask a King, and their other sins; he answered; Fear not, the Lord will not forsake his people for his great names sake, because 1. Sam. 12. 22. it hath pleased the Lord to make you his people, and I will not cease to pray for you, but I will show you the good and right way. And the whole Scripture throughout is full of examples, that tend to the same end. So that it may boldly and truly be said, the Lord is gracious, and of great kindlesse, and repenteth him of the evil that he had brought upon his. So that it remains, that this heavenly Scripture lie not by us unoccupied, Exod. 34. 6. and without fruit and use. But seeing we do oft forget the Lord, and thereby do that which is evil in his eyes (oh fickle and inconstant people that we are) we should not sleep in our sin, but repair to this remedy to rend our hearts rather than our garments, and never to think ourselves joel 2. 13. well till we have recovered our loss, and by faith, see that we are received into favour with him again; for he waiteth for this our humiliation, and it shall never come before him in vain and be frustrate, but he will most certainly accept of it, and as for us we ought never to be quiet, till we do so. And wonderful it is, and to our great detriment, that the way being so open to God's mercy, and loving kindness, even to them that stand in need of it while they smart for their provocations of him, it is (I say) to be wondered at, that so few take benefit by it, yea and that assoon as they have offended, Note. they hast not to return to him again, but wander in unbelief, and hardness of heart, till they be driven to it by mere necessity to bow and cry unto God. And the more we bewray our blockishness herein, in that we be so hardly brought upon our knees, when we have sinned against God, we are to know (for I thought it meet to utter it) that there are no knots nor difficulties in this doctrine, namely, that God will be found when he is sought unto, and will hear when he is prayed to. It is a most clear and well approved truth, and none fail of help, but such as do not either heartily seek it, if they know how, or else such as are ignorant how to do it. And that which I have said of repenting and returning to God, when we see some special fault committed, either by negligence or wilfulness; to wit, that we should in solemn manner thus cry unto God, as we have been taught, even so we ought to do, though there be no apparent wilfulness seen, in our daily slips and infirmities, to offer up to God daily our suitable repentance for the same, that so we may be no time, or not long in the least manner estranged, no, nor absent from God, but continually go in and out before him through the day, and so all our life long, which is our Paradise and felicity in this world. And this be said of the first, of the three examples, as occasion hath been offered, to the tenth verse. THE NINETEENTH SERMON ON THE THIRD CHAPTER OF THE BOOK OF JUDGES. WE have heard how God raised up a saviour or deliverer to the people of Israel when they cried to him in Vers. 10. their oppression, even Othniel: now it is showed, how he fitted and furnished him for so great a work. And that was thus: Othniel being a private man, and one of the meanest of his father's house, only somewhat enriched by his marrying of Acksah, Calebs' daughter, and a man of some courage, was the person whom the Lord stirred up for this purpose. And he being further off then many other from ability hereunto, it is said, that the Lord gave him his spirit, meaning the fruits of his spirit; as knowledge and judgement to understand the matters of God, and his will; which are things most requisite for a governor, and he gave him also increase of courage, strength and wisdom for war, and besides them all, certified him by his spirit that he was called of God to such a service. Now all things being thus appointed by God, he, as it is said here, judged Israel, that is, he executed his office, in taking upon him the protection of his people; wherein the Lord being with him, he rescued them out of bondage to liberty again, and governed them, and restored the pure worship of God among them: and more particularly concerning the subduing of the adversary of Israel, it is said, that the Lord strengthened him against him, that Cushan-rushathaim I mean, and gave him into his hands. And this clearly teacheth us, that all gifts of the spirit, and all excellent Doct. effects thereof, they are none of ours, they are the Lords, he giveth and distributeth them at his pleasure, as we see here, that it was the spirit of the Lord that came upon Othniel, whereby he brought to pass the great things that he did. And whatsoever is of any note in man for price and exceliency, it is all of God, and cometh from his mere bounty. Alas there is no bird stripped Note. of her feathers more bare and naked, than man in himself, is void of goodness: for what hath he that he hath not received? Insomuch as all jam. 1. 17. that he hath to glory of is his sin. A most holy and approved truth, which giveth God his due, and layeth out man in his colours, that he is nothing else, if her rob not God of his honour, and prank not up himself in his gifts, he is nothing else (I say) but naked, poor, and a mirror of misery. Saul the King of Israel, when he wrought so great a deliverance for Israel against the Ammonites: Moses and joshua in the mighty prevailing for them against the Heathen nations, and that in spite of all their teeth, who were the proudest of them; yea and Solomon in all his royalties, what had they to commend & set out themselves withal, but the gifts which God furnished them with? How do numbers jet up and down, vaunting themselves, who having some gifts given them of God, but to a far other end than they use them for, namely to honour him, and not themselves; do never think of any such matter, but dare more boldly sin against him, than otherwise they durst do, and all because he hath bestowed some gifts upon them, as parsonage, beauty, strength, wealth; even as one should strip a poor body out of his rags, and put costly and comely apparel upon him. For though men be but earth and worms meat, yet how do they set up themselves, some for their high advancement, some for their riches, which yet are but borrowed; and other for their painted sheath, till they take all honour (that they can) from God? yea as if they were petty Gods themselves, and he only to be called God of them. Oh admirable pride, blindness, and forgetfulness in flesh! and oh as great patience and long suffering in God, that he can bear it at their hands! And yet for all that I have said I deny not, but he can afford them these his gifts and far greater, if they could give him his due thereby, and use them to set forth his goodness by them, as were meet. The same I might say of learning, and all other gifts of God, they are the Lords, and bestowed at his pleasure, not to puff them up that have them, but that in love and humility they should use them for 1. Cor. 13. 1. the good of others. And much more than his supernatural gifts of the spirit, as godly zeal, care to please God, and such like aught to be used to the same ends. Now to proceed, when God had given his spirit to Othniel, it is said, He Point 2. judged Israel; that is, he did as a valiant captain, pull them out of servitude, and take the yoke of bondage from their necks, and restore to them the true worship of God, and govern them, and so the land had rest. All this, with such like befell them, when God's anger was turned away from them, at the repentance of the people. In their bondage and misery, who would have said, that it could easily, or in short time have been removed? especially, that such a change might have been seen? But this teacheth, that when God's Doct. 2. anger is removed from a people or person, all things go well there, punishments are turned into blessings, and great heaviness into joy and comfort. Even as a cloudy, dark, and tempestuous day is forgotten, when the clear and fair sunshine overspreadeth and beautifieth the earth: and like as when A simile two great men who by their strife and contention disquieted all, are again made friends, and reconciled; for then the people in that town rejoice, and hold up their countenance. So it is said here of this people, that they having been brought into such extremity for eight years, God sent this Othniel a deliverer and a judge, to whom he gave courage and wisdom, so that he brought their enemies into subjection, and the people had rest and deliverance. By all these signs of his favour, God declared that his anger was removed. And even so, we shall see good days, if we take heed that God be not provoked to anger by us: and though his anger be kindled, yet if we cry and groan to him under our burden, lift up our hearts and believe that he will be merciful unto us, (as most certainly he will) and turn away his wrath and displeasure from us: for in his favour is life, and when his loving countenance shineth upon us, all other things shall turn to us for the best. And the Lord doth either remove outward punishments from us, or else uphold us so with his grace to bear them patiently and meekly, that they shall be no burdens, but matter of comfort unto us. Oh that we should not Note. be so wise as to prevent this one thing, namely, that the wrath of God might be kept from our souls, while the body shall want no looking to, that I say no more, yea and the meanest have both care and skill, when the tempestuous and unseasonable weather cometh, to shroud themselves from it, and beware that it do not annoy them. But further here, in that both estates of this people are set down together, as their bondage with their freedom, their rest with their trouble, the time of the one, with the time of the other; the holy Ghost (I say) in setting down both together, doth teach us to consider of both, in the like case, the one as well as the other, and by the grievousness of the calamity to meditate thus: Oh what should we have done, if we had so long continued in Note. the estate that they were in; we, I say, who by the mercy of God have enjoyed much peace, with plenty of commodities: if enemies even strangers had brought us into subjection to them, how should we have borne the burden? So likewise by our deliverance from them, we should meditate of God's goodness to us after trouble, and from enemies, and to bethink us, (which too seldom is done of us) what a great favour of God it is unto us, when pain, penury, or the like are taken from us, and to prise the same at an high reckoning. And he that desireth to stir up himself to true thankfulness to God for such a change and deliverance will do thus, as he seeth good cause, and he shall in best manner perform it, by supposing in our A Simile. best estate, that the contrary would be very distasteful, painful, and irksome unto us, and yet might have oppressed us, which yet being through his exceeding goodness passed away from us, behold now light and joy is come in the place of it. For as the light is the more esteemed by our being in the dark; and fair weather is the more welcome to us, after tempestuous and unseasonable times: even so is the considering of sore troubles lately oppressing us, an especial mean to bring prosperity into an high reckoning with us; which a man would say, we had need to do, who shall observe, how soon we make it a common thing, and little worth, or rather abuse it to our own great hurt and detriment. Concerning the time of the people's rest under Othniel, even forty years, Vers. 11. I take it to be the true meaning of the story, and agreeable to the original, howsoever the interpreters differ about it, the best translation maketh for it. But in the story of Ehud, vers. 30. more (if God will) shall be said of it, where the use of it shall be also added. So Othniel having served his time, was gathered to his fathers, as we are to look and wait for the same, after the like service in our places. And this of the first example of the three before mentioned. Vers. 12. Then the children of Israel again committed wickedness in the sight of the Lord; and the Lord strengthened Eglon King of Moab against Israel, because they had committed wickedness before the Lord. 13. And he gathered unto him the children of Ammon, and Amalek, and went and smote Israel, and they possessed the city of Palm trees 14. So the children of Israel served Eglon King of Moab eighteen years. Now followeth the second: The sum whereof is this, that the people vers. 12. The sum and parts 4 to the 31. verse. of Israel provoked God to anger again by their sins, when Othniel was dead. And God strengthened the King of Moab against them, with other most wicked confederates; who oppressing them sore a long time, they cried to the Lord as they had done before, and he stirred up another saviour, one Ehud, who delivered them out of their grievous bondage. According to this brief laying out of the story, the parts may be discerned to be four, as in the former. Which being easy to be perceived, I will not stand to set them down, but speak of them as they lie in order. The first thing here to be noted, is, that the people again wrought evil Doct. vers. 12. in the sight of the Lord, as they had done before. And this shows that they broke out further than they did, while Othniel lived, or else nothing should have been said more than before in his days, during whose time though they be not commended, yet neither are they discommended. Therefore to say nothing of either, seeing I have no ground for it, let that be observed whereof the text giveth just occasion how prone and ready we are to break out, assoon as we have any opportunity. Oh the flesh is soon weary of pending in. While we are well fenced against falls by good teaching and company, I must needs say, all is much the better with us, and we be the easilier kept from great offences. here in this land especially, where we have the purity of the Gospel, and of the true worship of God established among us, (for it is gross indeed to fall from a good course, while that is present) and also while godly Magistrates are with us to encourage us, as it was with them while Othniel lived. But for all this, (as gross as it is) when men will Note. let loose themselves with the times to the sins thereof, and such helps fail them, as I have spoken of, what care soever hath been among them of honouring God in former times, they are soon carried away, every man as he is disposed, by his own corruption one to some sin, and another to another. And yet where all the forementioned outward helps be, we being easily brought to make common things of them, the false heart will be ready to break out, and fasten delight in some sinful pleasure or other, if it be not strongly held in by grace, as by a bridle. Whereas we should rather grow up steadfast in our hope, curbing up our unmortified affections, that so we might be unoffensive in our Christian course, and the better be able to help to shelter other weak brethren from being overcome and led away by strong temptations, rather than ourselves (who have tasted how good and bountiful the Lord is) to be plunged into the depth of them, by what occasions soever to their great offence. I have oft lamented, and still do, the lamentable case, and woeful estate of such, who are easily and readily deceived with the baits of sin, when I see to what shameful shift and bondage they bring themselves, by their yielding thereto, who might have walked at great liberty toward God, and with much comfort in their life. But we must confess, that this should be much better done on every side, if diligent teaching were joined with good example in the chief, to give light and encouragement to the meaner sort, and godly Magistrates, according to their duties, encouraging the good, and ready to keep under the bad and disobedient. But oh that many of both sorts were not discouragers. And yet without respect thereof, every particular person should look to his own ways, not promising himself such helps in this evil world to be ever at hand. This be said of the people's provoking of God again, and of their breaking out, after the death of Othniel. Of other things which might be noted here, having already been spoken of, I will forbear to say any more, both in this place, and throughout the book. The punishment which God inflicted upon the people for their renewed The second point in vers. 12. The sense. sins, which is the second thing in this example, followeth in this and the next two verses: and it was this; that the King of Moab, and other who assisted him, held them in bondage eighteen years; and took jericho, which was called the city of Palm trees, and set aid there, the more to oppress Israel, seeing it was by the passage over jordan toward Moab. Where we see again, that if we shall wax bold to sin against the Lord, he will smite, as we have heard, come it sooner, or come it later. But in that he is said here to strengthen Moab, and as it were to furnish him against his own people (the wicked Idolaters against his true worshippers) only for breaking forth now at this time here mentioned, to offend the Lord more than commonly; it may seem somewhat strange. For these Ammonites and Amalekites were most vile enemies of God, and gross Idolaters. But he will Doct. have us to know this, that he doth often punish his own people, by them that are worse than they. And as we see he sendeth these cursed nations upon them, so we need not doubt but that he can and will send the very Papists, (as little as many loose Protestants fear it) to vex us, if we provoke him, even as he hath done heretofore, when the sin of men, and their knowledge was lesser than now it is. And so the Lord speaketh in Deuteronomie, Because ye have provoked me by that which is no God, I will provoke you by Deut. 32. 21. them, whom ye have despised as no people. It is as harsh a thing to suffer by the means of such as be worse than ourselves, as it is for the child to be beaten by the servant. But God will suffer them, partly because he knows that to be the way to abase men, partly because their enemies will set it on to the purpose when they are let loose to hurt them, through the malice that is in them; even as their father the devil doth when he can. But God would have his own learn by the smart which they sustain by their trouble, that their sin is far more odious than they account it, yea then theirs, who whip them, because they have been taught to know the Lord, and covenanted to serve him, but the other are strangers, who are unacquainted with his ways. And all this is well to be marked, because this error sticketh fast and deep in the minds of some, that we need not fear the Papists, Spaniards, Jesuits, or any such Heretics, because we profess the true religion that they hate, and worship Christ jesus whom they dishonour. And therefore having a good cause, they say, why should we fear, God will fight for us. I answer, they must have with their good cause, a good conscience also: for else they may as truly say, that God will not suffer a good man and true, to be robbed of a thief, or hurt by a witch, which Scripture and experience doth sufficiently confute: but as God exercised holy job by the devil, job 1. 2. the head: so he doth other of his dear ones by witches and other wicked people, which are his members: and that he suffereth (as he seeth cause) worse people than his own to domineer over them: the Egyptians tyranny over Israel, the Canaanites cruelty, and the examples of other nations in this book against God's people after both; with the experience of all ages are sufficient to testify. That is clear enough, but let us further see the reason thereof, and God's meaning therein. For he doth not punish his own people by the wicked, his enemies, because they are in better account with him than they: neither to put them in hope that they shall go unpunished in the end, because he useth their service (as he did Satan against job, to try him,) but because he will hereby manifest how great a fin it is to abuse, and live unworthy the Gospel; therefore he beginneth first to visit his own people, and oft times even by them. But afterwards, as Amos saith, he will visit Damascus, Moab, Amos and Ammon, and make them drink of the dregs: for if he do this to a green tree, in comparison of them, how much more will he do it to the withered? And as the Lord will be avenged of his enemies, so after he hath corrected his own he will again return to them. Therefore the Church is brought in by the Prophet Micha to say thus: Rejoice not over me, O mine enemy, for Mich. 7. 7. though I fall yet shall I rise again: as the Prophet speaks, meaning that the Lord would find a time, both to take corrections of them, and yet to be pitiful to them again; even as the father will burn the rod when the child relenteth, and promiseth amendment. And this, if the wicked will not see that he chastizeth even his own, having sinned against his known truth, but once (as it were) and therefore he will much more have a day for them, to pay them to the full for their manifold and long continued rebellions: if they (I say) will not regard it, let God's servants profit by it every way, both they who are justly visited for their sins, and also they who are more free; who know that he doth use to begin judgement with his own house, that they 1. Pet. 4. 17. may thereby return unto him. Besides that which hath been said of these nations, how the Lord strengthened Vers. 13. them against Israel; so we may further note here how they were confederate together against God's people: whereby we may further learn, how the wicked who can seldom agree together betwixt themselves, (for their leagues are soon broken) can yet easily join together to vex God's people. And thus these three nations did consent in one to smite them. Even as we read that Herod and Pilate, which had been enemies one to the other, were made friends by joining both against Christ. As two dogs that fight each with other for a bone, yet both join in biting the passenger. Or A Simile, as thieves who consent to rob the true man, though they cannot agree in dividing the spoil: for in that they disagree each from other, it is because they want the true band of union: but in that they consent, it comes from their mutual hatred of virtue, and fear lest their own kingdom should be overthrown. And we find it as true in these our days, that they who cannot brook one another, but have sharp contentions and broils betwixt themselves, can yet with free consent, band themselves against God's servants. Which, (to leave them to repent for it if God give them grace) one would think should make us cling and cleave fast unto the Lord, that yet we may have him on our sides, and to stand with us against them, whensoever they shall strengthen one another to molest and oppress us; and also to maintain our Christian amity with our brethren the more strongly, by breaking off contentions, which easily arise, lest the children of this world condemn us. The punishment is bondage, and as the former generation was to the Vers. 14. The sense. King of Aram, so now they were in bondage to the Moabites: the time that it continued, was more than double in respect of the former, even eighteen years. The people that now were brought into bondage, though they were neither all that were in the former calamity, nor they only, yet the rest who were grown up at this time, had seen the works of God, and received the religion of their fathers; and therefore they smarted justly with the rest, with whom they had sinned. By them both we learn, that they Doct. provide ill for themselves, who make slight use of God's former corrections for sin, and that thereby they bring and pull down upon themselves greater judgements. As Christ said to the man that was healed, Go thy way joh. 5. 14. and sin no more, left a worse thing befall thee. So he threatened in Leviticus, Leuit. 26. 18. that if they did not amend by the former punishments, he would add seven times more. And did not Pharaoh find it, who for his mocking of God, and hardening his heart against him, when he confessed that God had been just in sending upon him so grievous judgements at the first, provoked him to send many more upon him afterwards? And we at this day, who have had deliverance from trouble, which our sins procured and brought upon us, have too good proof of this that I say: that we smart more by the after sins, and those which we renew daily, Note. then by the former: even as a renewed wound is more smartie and dangerous. And stands it not with the righteous judgement of God, that it should be so? Is it meet that we should tempt God in such a manner, and that we should not bear the mark of it about us in our flesh, or in our consciences? And so we do. For to say nothing of those who sin more willingly, in whom this is more clearly verified, it appeareth in the weaker sort of God's children evidently, who sin but of negligence and some carelessness rather then wittingly, that they smart also for the same. For beside their outward Note. crosses, their oft doubtings also of their salvation, whereof yet they have had assurance before: and by many great fears they have oft times, that all is not well with them to Godward: the which (for the most part) do come of the slight and slenderuse that they make of their deliverance from their first fear and trouble of mind which they sustained. And it would much more appear in many others, that their latter troubles which they bear, and by which they smart; for their latter and new provoking of God are far more grievous than the former, and they far hardlier recover out of them, if they did not bury the remembrance of them, and willingly forget them, through the hardening of their hearts: when yet if they could consider aright of it, even that is the greatest punishment of all. And although they rise out of it again in time afterwards, yet it is done confusedly; or if they see their sin and repent of it, it is after a good space, and so, much time hath at the least been lost, or unprofitably passed over by them. And whereas this punishment that was cast upon them, was bondage to a foreign nation, both cruel and idolatrous; Oh it was a yoke most unwelcome: and so we are to account of it, whensoever, and whomsoever of us it shall fall upon. Subjection in children to parents; in servants to masters; in subjects to Prince, is natural and kind. But no such thing is bondage to strangers, but fearful and tedious, as we have heard oft times, when some persons here among us have been taken by the Turks, yea and Dunkirks, into what woeful state they have been brought. And although God hath mercifully persuaded our nation itself from it; yet we know in what danger we have been, especially to the Spaniard; and namely in that year, 1588. And let us not be senseless in hearing this, or careless: for if these revoltings in the better sort, and profaneness (with many particular sins) in the common sort, continue, if the Lord punish us not, with that one kind, Note. we may be sure that some one or other shall be in the room of it; yea and if we be not blind in beholding it, the plague and dearth hath already seized upon many thousands, whatsoever be behind to arrest such as remain. Vers. 15. But when the chilhrens of Israel cried unto the Lord, the Lord stirred up a saviour to them, Ehud the son of Gera, the son of jemini, a man lame of his right hand: and the children of Israel sent a present by him to Eglon King of Moab. The third point and fourth in this second example follow, namely, the The sense. cry of the people, testifying their repentance, and the Lords mercy, who pitying them, sent them another like Othniel, who should deliver them. The man is named and described in the text. He first slew the King of Moab, and after, ten thousand men of his, strong and good warriors, and so delivered Israel out of bondage. This followeth in the story, but it was necessary for me to mention it here, seeing otherwise, this sending of a present by him to the King of Moab, which the people of Israel are in this verse said to have done, should have been hard to understand, to what end it is set down: whereas the sending of it to him by the men of Israel, was the mean of killing the King of Moab, and the pretence that they had to cover their intent. But more of this afterwards, as the words of the text when I come to them, shall offer occasion. But now let us handle the points that are in this verse, as they lie in order, and as for this time we shall be able. First, it is said that the people cried to the Lord from under their sore Doct. vers. 15. bondage, wherewith they were oppressed. And had it not been better for them to have been without it, and to have served the Lord with comfort, as they did while Othniel lived with them? so should they not have needed to cry. How this their crying was a sign of their repentance, I have largely showed in the former example, vers. 9 and that may serve for both. But that which I will note now from their crying, is this; that the best end of our pleasures of sin, is howling and crying; which though it did here accompany repentance, (as seldom it doth) yet is it painful, but without it, dreadful Note. and deadly: neither do many meet with that (as I said) though too many have their part in this. For the times that follow sin, when it is done and ended, are not like the time in which it is committed: they full of smart and sorrow, this taken up in deceivable pleasure. Consider this all you that are given to your appetite, and will have your pleasure, where ye can come by it, howsoever the Lord forbids it, and how dear soever it cost you. If ye may end with crying (which yet they can ill Note. away with, who hunt after vain pleasure. I mean, that which is companion to repentance) ye have infinitely to thank God for it: but who can assure you that ye shall speed so well, and have so good an end thereof? who may justly fear (an hundred to one) that painful crying, which maketh way to perpetual howling and gnashing of teeth. As your sins have been great, so shall your cries be great, saith the Lord; as namely he doth by Abraham to the rich man: Son, in thy life time thou enjoyedst thy pleasure, but now thou art tormented. Is not this lamentable, when we might live comfortably, Luk. 16. 25. enjoying our health, peace, liberty, and welfare with God's good liking? But oh woeful it is, that none of his benefits, how precious soever, are commonly accounted of us according to their value; to wit, thankfully, nor used soberly and aright, but so as we are enforced to cry out at the last (at least we have cause so to do) of our abusing of them. For there cannot a jot or tittle of God's word fall to the ground, who saith, Rejoice O young man in Eccles. 11. 9 thy youth, and let thine heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes, but know that for these things he will bring thee to judgement. But I cannot go through this whole verse at this time. But thus much of this third point beside that which I have spoken of it elsewhere. THE TWENTIETH SERMON ON THE THIRD CHAPTER OF THE BOOK OF JUDGES. NOw followeth the fourth point in this example, and that is; how God had mercy on the people when they cried unto him, and gave them another deliverer, this Ehud by name, of the family of jemini, which pertained to the tribe of Benjamin, and lame on his right hand. And by this, as Doct. 2. in vers. 15. it appears that God's hand is not shortened in raising up one deliverer after another; so we may see how good and kind the Lord is, in hearing the cries and groans of his people, and that often times; even again and again, when they make their complaint unto him. And this he doth as well in the daily pardoning of our infirmities which are innumerable, (for who can reckon them?) as also in such falls as are more grievous, if it repent us from our heart, as he willeth us to do in Hosea. Which doctrine is warily to be received, for we are ready to fall into Hos. 14. 1. 2. extremities on both sides. For some doubt and fear that God will not receive them again, though they return to him, remembering their former shameful and wilful transgression: but that error of theirs must be amended. Other are ready, when they hear of Gods receiving sinners graciously, and that again and again (they lamenting after him,) they are ready (I Note. say) to think that they shall easily be forgiven, without any remorse or prick of conscience for their sin: which is a gross abusing of God's patience and his readiness to receive sinners, who have offended: and differeth not much from them, who say, [Let us sin, that grace may abound.] The middle way betwixt both is safest to go in: to wit, not to cast away their confidence, when they unfeignedly turn to God, and yet not to take or arrogate to themselves the believing of pardon, while they continue bold in sinning, without broken and relenting hearts. Note. And this lesson being learned of us, as God teacheth it, and hath himself given example unto us, is a sound and certain rule to guide us toward our neighbours who have offended us: that is to say, that as he embraceth and forgiveth sinners returning unto him; so we should not be cruel or hardhearted toward them, but readily to receive them, when they submit themselves. According to that which our Saviour answered to Peter, when he asked him, how oft he should forgive his brother, unto seven times? he answered Mat. 18. 21. him, I say not unto seven times, but seventy times seven. We ought therefore to forgive them: but what? not the transgression of God's law, for we cannot do that, for none can forgive sin but God. But the wrong and injury Mat. 9 3. done unto us, and the evil mind they bear toward us, (I say) that we ought (as we profess in the fifth petition) to remit. As for satisfaction, if he have taken away our goods, we may, in the remitting that, do, as the repentance and ability of the party shall give occasion. and so I say of the punishment which he hath deserved, if he have hurt us in our body, name, or otherwise; yet if it be expedient, and that we sustain not any great detriment Note. thereby, we may remit it. But yet in some case, though we forgive the wrong, yet we may urge the party that is culpable, to satisfaction and punishment, according to the law of God, and the nation where we live; left men should be emboldened to sin thereby: yea and sometime we who are wronged, ought so to do necessarily: otherwise we should sin against God, and the Commonwealth. And thus Achan by josua, and the thief on josh. 7. 25. the cross, were justly punished and put to death, for why? both God's law and man's had else been broken. This I have said of this matter, there being Luk. 23. 41. some difficulty about it, that we may see what we are bound to remit unto our neighbour, and how far. An other thing in this verse is, that this Ehud, who was given them as a Doct. 3. deliverer, is said to have been lame, but in what part of his body? even on his right hand, that member which might worst be miss, especially in a valiant captain and man of war, as he was, and now called to show his strength and skill, wherein we can say no less, but that God doth that which is strange and marvelous in our eyes. For he showeth us hereby, that he when it pleaseth him, (and that is most commonly) useth weak means to effect and bring great matters to pass, that his glory may be more easily seen, and given unto him: yet flesh and carnal reason will not yield easily thereunto. But for proof of the doctrine, look what base and weak instruments the Lord used to vex a mighty King (I mean Pharaoh) namely, Frogs, Lice, Locusts, & such like. So jonathan & his armorbearer flew many of the Philistims: David Goliath. In the Prophet joels' time, how did the Lord plague the drunkards, and the sinners of the land, who were so jolly, having the fruits of the earth in plentiful manner to serve their turn, as though there had been none that could have resisted them, how did he (I say) plague the the stoutest and the mightiest of them by the like weak means, spoiling thereby the fruits of the earth, without the which their jollity must fall to the ground? Thus the Prophet speaketh: Hear ye this, O Elders, and hearken all ye inhabitants of the world; whether such a thing hath been in your days, or in the joel 1. 3. days of your fathers: That which is left of the Palmer worm, hath the Grasshopper eaten, and the residue of the Grasshopper, hath the Canker worm eaten, and the residue of the Canker worm, hath the Caterpillar eaten. And to see the mighty hand of God in other matters, which far exceed these, (for God can and doth this often, but this ought not to cause us therefore to be slight in means using to serve his providence,) How did he by his Apostles, who were simple men, and of no great account in the world, yet how did he by their ministry and weak preaching, (as it was accounted) subdue the proud and stately world to the obedience of the Gospel? Even Paul, but one man, how many cities, yea countries did he bring from darkness to light, and from the power of Satan, unto God; insomuch as whole Asia was filled with his doctrine, and both jews and Grecians heard the word of the Lord. And so Act. 19 10. in our days he hath persuaded many to become true Christians by the ministry and labours of them, who are of small reputation in the world. And why he bringeth to light such excellent tidings of the kingdom of glory, by so weak means; Saint Paul showeth the reason in these words; We have this treasure in earthen vessels (saith he) that the excellency of that power ●. Cor. 4. 7. might be of God, and not of us. Therefore despise not the weak, by whom God worketh; neither let such discourage themselves, who by the grace of humility, meekness, love, and such like, with their small gifts, shall edify and build up the Church of Christ, when the knowledge in the bare letter, of such as are thereby puffed up, shall do little good. And as it is in the ministry, 1. Cor. 13. 1. 2. so shall it be seen in the people, that true godliness accompanying the knowledge of Christ, though ridiculous among men, shall do much in persuading and drawing many to the love of the Gospel, and fellowship therein; which as it is the greatest, so it is (doubtless) the rarest thing that is to be seen among the people. As in the example of the woman of Samaria is to be seen, who brought her neighbours to Christ, being converted herself: yea and this may be seen still at this day, that even private persons truly religious, shall with their humility, diligence, and love, do much more good than they who have variety of knowledge and utterance, being destitute of those graces, though they be little accounted of. The use of all that I have said of this point is, that we have the works of God (how meanly soever accounted of) and specially his work of grace in men, that we have them (I say) in most high reverence, in comparison of the gloriousest acts of men. And this of the four points in this story, from the 12. verse; namely, 1. the revolting of the people from God: 2. the Lords punishing them: 3. their crying to God: and 4. his sending a deliverer to them. And thus much of this matter. But these four things in this second story thus ended, there remaineth The sense of that which remaineth in the 15. verse. somewhat in this verse, that hath not yet been spoken of, and much in the whole chapter by occasion of the last point, I mean of ehud's delivering them; with which I will proceed; and first with that part of this 15. verse that remaineth. The words are these: [And the children of Israel sent a present by him to Eglon King of Moab.] here, if this trouble any, that the largest part of this story remaineth behind unhandled, and wherefore it should be so, seeing the four material points or parts of the chapter have (as we have seen) been handled already: I answer; all that is behind to the 31. verse, doth issue and grow out, and by occasion of the last point of the 4. namely, of the deliverer whom God raised up to the people, I mean Ehud, and is set down to illustrate and amplify the deliverance of the people, as shall appear, even how God delivered them from the bondage of the Moabites, and gave them rest. The person being this Ehud, as hath been said, the story shows how he wrought this their deliverance; and it was thus: first, by slaying the King of Moab himself, which reacheth to the 27. verse: then by killing ten thousand of the men of Moab, which is to the 30. verse; after the which followeth the subduing of the Moabites, and the deliverance and rest of the people, to the 31. Now of the first of these in the first place; namely, of killing the King. For the laying forth of the which we are to consider, first, the things that went before it, namely, by what means he wrought such a great work, and they are set down to the 21. verse: then the act itself, which is to the 23. and the things that followed, to the 27. The things that went before it, as the means to work it by, were the double going or journey of Ehud to the King of Moab: the first when he delivered the present to him only: to the nineteenth verse: the last, when he did the act itself, to the 21: In his first journey to him, note these three things: one, the occasion of it, that was, a carrying of a present to him: the second, his furnishing himself to do the deed, with a short and sharp dagger: then the delivering of the present. Thus the story being set down at large in the text, I have laid it forth in the several parts of it, so far as in this place is expedient for the better understanding of the reader. Now let us go through them all in order. And first, whereas it is said in the latter end of this 15. verse, That the children of Israel sent a present by Ehud to the King of Moab, for so it was indeed, as the word in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, and not tribute: this (as I said) was the occasion by which he went to him: so by this present, the King of Moab was blind folded, that he might not suspect any such matter afterward, to be intended by Ehud, when he attempted and went about the fact in deed. For though it was lawful for him and the Israelites to go about to kill him, yet it was nothing meet, that they should by any undiscreetnesse, give him occasion to suspect it. And by this which was Doct. 4. in vers. 15. allowed in them, we may see, that it is lawful and not displeasing to God, for a good man being in danger or displeasure with another, and namely a superior, to remove it (if he can) by a gift or present. I know presents may be lawfully sent in other respects, namely, to show thankfulness for kindness received: and I know also that a gift sometime is sent to the helping forward of a bad matter, and for the corrupting of judgement, which is most odious; neither of both these is meant here. But to get favour, and namely, with our betters, by such means, when we know no other to be like to prevail, there is nothing against it, but that we may serve God's providence that way, for the removing of displeasure. And so did our father jacob seek to Gen. 32. 13. put away the wrath of his brother Esau, and to procure his favour. And although he who receiveth it, doth oftentimes offend therein, for that he should yield favour without it, yet for the giver we know what Solomon saith; A gift in secret pacifieth wrath. And it doth as well pull down the heart of him that sendeth it, as mollify him that receiveth it, which is far better than that both, or either of them should rankle and be inflamed, each against the other. And this may suffice to have been said of this matter, and so of the whole 15. verse. Vers. 16. And Ehud made him a dagger with two edges, of a cubit length, and he did gird it under his raiment upon his right thigh. 17. And he presented the gift unto Eglon King of Moab, and Eglon was a unry fat man. 18. And when he had now presented the present, he sent away the people that bore the present. 19 But he turned again from the quarries that were by Gilgal, and said, I have a secret errand to thee O King, who said, keep silence, and all that stood about him went out from him. 20. Then Ehud came to him (and he sat alone in a summer parlour which he had) and Ehud said, I have a message to thee from God. Then he arose out of his throne. EHud, whom God had given to the people for a deliverer, was by the consent of them, chosen to go with the present to the King of Moab, and he knowing that he was to deliver the people out of his hands, did thus go about it; namely, to provide him a sharp dagger for more speedy expedition thereof, and girded the same under his right thigh, that there might be the less suspicion of that he intended. For though the danger could not be but very great, and he notwithstanding be doubted not of good success from God, yet he cast with himself how many and great the perils were in going about it, that he might the wiselier avoid them. I confess, that this act that they intended to do, namely to kill the King of Moab secretly, and thus to provide for it, and to cover it by the present that he offered him, I confess (I say) that if God had not called him to it, and set him about it, it had been an action (in many respects) odious, and highly to be condemned. But God raising him up to such an end, he was approved of him therein, and that was his encouragement and emboldening, that God had called him to accomplish that work. And here note from that which I have now said, that this is that which Doct in vers. 15. and 16. must encourage us in the difficultest matters; that we in taking them in hand, are set a work by God, and do know, that he is pleased with the things that we go about: this (I say) is that which we must be persuaded of, that we have him with us, to the end we may cheerfully go through with them. Look we carefully to this, and we shall prosper, and make we it our common practice in our affairs, and we shall throughout see good days. But if we have no allowance from him in doubtful cases, and much more in such as have apparent show of evil, we may not enterprise them any more than Ehud might here without his warrant. And where we have no commandment for that which we take in hand, as in a thing that is indifferent, let us know our liberty, and that we do that which we are persuaded doth please God best, and so we shall have peace in that we go about. But how little this is regarded, and how men take in hand the things which they do of their own head, and to their own liking, and how ill success they have in such of their actions, as it is lamentable to behold it; so I refer the reader that is desirous to know more of it, to chap. 1. vers. 19 22. where I have said more of it. This be said of the first thing of the three, in sending the present. In this second of the three things, in that he went so well appointed; let Doct. in vers. 16. us mark, that when Ehud was sure of good success in this great work, and that God would be with him, he was not idle nor careless, but had greater regard how to go about in the best manner, furnishing himself, and providing this weapon for the purpose. Wherein again we must learn, that it behoveth us to use all good means, as diligence, providence, and wisdom, for the well bringing to pass even of those things wherein God hath promised good success, and to be with us. Yea and further to do them with readiness and cheerfulness, as we see we have good cause, being so well encouraged. And so all may see, and we ourselves may know that we go not to work as men of the world do: I mean coldly and deadly, only for the hope of profit, pleasure, or such like whetting us on, which are the motives and persuasions that earthly minded and worldly men have in doing their business. And what a grace and blessing is that, in our earthly business and common works, that we may be so heavenly minded in them? for much more we may look and hope to be well assisted, as the works which we go about, are more heavenly. But thou mayest read more of this, Chapter 1. verse. 4. The third thing of the three now followeth, which was the presenting vers. 16. 17. of the gift, in carrying and offering this present to Eglon the King of Moab, (which seemed, to such as hear of it, no matter commendable, that Ehud should kill him under pretence of kindness) yet he intending a further Doct. 2. matter thereby, than he showed, to wit, the delivering of God's people by killing him their enemy, it was not only lawful, but also praise worthy in him. And this act of his teacheth, that when we do such things as are not of best note, nor most commendable in the eyes of men, such as this of Ehud seemed, yet lawful & allowed of God, we should (if it may be) intent some further and better thing thereby, as Ehud here did. And although it have no effect for the present time; I mean, that good which we purpose and aim at, yet to wait opportunity to bring it so to pass. But this will be better understood by laying it out in particulars. As for example; if a man be in the company of a bad person, which in itself is no credit to him, (& yet it is not unlawful) or if a man give alms to a poor man who hath no goodness in him, (which may be thought of some to be a maintaining of him,) in both these cases and the like, he that I speak of, aught to have a further reach and meaning, that is, a desire and endeavour to do the parties good; as to admonish and reprove as there shall be cause seen, or exhort & seek to draw them (as he shall see best opportunity) to repentance; and thereby to stay all from taking offence thereat. And so I say of all such actions: Hester, as we read, bad Haman, the enemy of God's people to a banquet. It was like to savour Hest 5. 5. ill to the godly that should hear of it: but at his first coming thither, though she spoke nothing against Haman to the King, yet at the second banquet she obtained deliverance to God's people, who were appointed by Haman to be slain: and beside that she procured is overthrow. To both which, she made way by bidding him to the first banquet, and intended it, though she made no show then of any such thing. So our Saviour did eat Mat. 9 10. Luk. 19 7. and drink with the publicans and sinners. It was hardly thought off by the pharisees: but he sought their conversion by it. Therefore in such actions as have not the best show of goodness (to the end we may bring no violence to our consciences, nor disquiet to the godly, and the better also to stop the mouths of others) it shall be meet for us to aim at and intend better things than are seen at the first show. But than it may be truly said on the contrary, that they who do things in show, scarce honest; as to haunt suspicious places, and the company of those who are of ill note and name, and yet mean worse than is seen, namely to practise whoredom, and fall to drunkenness and ill rule, it may (I say) truly be affirmed, that such are vile Note. persons, and very bad indeed. And most of all they who will show signs of goodness, as of love by friendly familiarity, sobriety and religion, and yet spite us and our holy profession behind our backs, and carry themselves lewdly, are of all other the worst. But to return, the like we see in jehu, who although he seemed cruel to the view of the world in murdering the house of Ahab, yet having an eye to the calling of God, went through it with courage, 2. King. 10. which was to be commended. But here must be a caveat observed, that is, that no man presume by these examples to enterprise such like matters without warrant from God, alleging for himself that his end is good and profitable: this is to go to work of our own head, yea to call evil good, and to do evil, that good may come of it. As in a man's private case to take upon him to revenge his own wrong, which belongs to the Magistrate. For as the Lord warrants a man by the sincerity of his intention, to go forward, when the thing is lawful (as we see in that act of the two tribes and an half building an altar) so when we have no word to bear us out, we run josh. 22. 30. into the lapse and offend against the express prohibition of the Scriptures, which is, [Thou shalt not do thine own will,] whereas that it is written, we Mat. 6. 10. Petic. 3. 1. Thes. 5. should avoid all appearance of evil. It is not unlawful simply for a good man to be in the company of one that is evil; but this excuseth not him, who observeth no circumstances herein, but shall associate himself with such as are of bad note, in gaming, drinking, or haunting of suspected places (as I have said) although he abuse the extraordinary fact of Hester, and the example of our Saviour, or pretend (as some will) the good of the party. But as Ehud was appointed to present the gift to the King of Moab, so it is said here he did: which we know was a great honour and credit unto him. And he was worthy of it, who did afterward adventure so great danger with it. So God alloweth to them that serve him in high places, and perform great duties in Church and Commonwealth, he alloweth them much credit, honour, and dignity. And for the one as Princes and noble persons, such as David, was, Solomon, Hezechia, and josia, with Moses, joshua and others, have enjoyed the same, in respect of some that were as great as they, but not as godly: Even so it is with us: For they that truly honour and favour learning, and good ministers, and make much of them that fear the Lord; resisting and opposing the common adversary; they are highly honoured of the Church of God: and so it is also in the ministry: for (as the Apostle saith) they that rule well, are worthy of double honour: If they 1. Tim. 5. labour painfully and faithfully in the word, and go before their flock, as joh. 10. good shepherds, and so rule and guide them by both, and by other censures, as occasion shall be offered, they worthily enjoy love and reverence, with the fruit of both, as credit, and maintenance. And good reason there is why it should be so with both: for the one laboureth and watcheth directly for the people's souls: the other, in their kind and place, for the maintenance of their peace, lives, and goods. And that which I say of these I may say proportionably of meaner persons, and lower places: that as they do service to God in their lives, places and employments; so are they of greater account, and more set by, (and well worthy) then other who do not so. For their care, faithfulness, and travel for the honour of God is much; and the Lord hath promised to honour them who honour him, and to leave the other without honour. And so it was here, that Ehud had great honour in that he was appointed to deliver the Present to Eglon the King of Moab: And who worthier than he? For beside his other many worthy acts that he did for the people's peace and deliverance: who among them all would have adventured their lives for the rest? Of whom it may be said, as Pharaoh said of joseph: when he directed him how to provide in the seven years Gen. 41. 38. of plenty, for the seven years of famine, a wise man that should be fit for that business; Pharaoh said to his servants, where shall we find a man of understanding like this? let him be set over the land of Egypt about this work. here the holy Story setting this down, that Ehud presented the gift to Doct. 2. in vers. 17. Eglon, addeth this, that he was a very fat man, which may seem to be uttered to no end, seeing it is neither set down to his commendation, nor to his discommendation; but this is mentioned, that we may see a reason of that which is in the 22. verse. And as it is not commended or discommended in him; so by occasion hereof, this I will say, that fatness of body is to be thought of, as a thing neither with a man nor against him in itself. For some are more disposed thereto naturally then other, though they have both one diet, and alike kind of easy life; even as we see how one tree waxeth great and tall in the same soil, where another is both small and low, as one Oak in comparison of another. But where men are naturally apt thereto, good keeping doth set one forward. And therefore no marvel that it is so with such as live deliciously, eating and drinking, and using other liberty at their pleasure. But this may not be spoken without use and profit: this let us learn, that such, either Ministers or other as give over themselves, and let the bridle loose to excess in eating, drinking, sleeping, playing, idleness, ease, and such like, and get fat that way, may little rejoice in it, and shall wish that they had by labour in their callings, and other good means, taken themselves down, as Paul chastized his body, or at least have good testimony that they have not grown to that point through their own sin; Tit. 1. 12. therefore that proverb is used by Paul against the Cretians, out of Epimenides, The Cretians are always ●●ers, evil beasts, slow bellies or Epicures. And their commendation shall be no greater, who in the profession of the Gospel, fat themselves through idleness, sloth, ease seeking, and shunning labour in their callings. And this of Ehuds' first going to Eglon to deliver the Present. The second followeth, in which he slew him. Wherein we may observe, The sum of vers. 18. 19 20. first his conveying home of the men that came with him, and brought the Present (which he delivered) that they might be out of peril, when he should do that work of God, so full of difficulty and danger. Secondly, how he came back again to Eglon, telling him he had a secret errand and message to him, and this was to remove the company which attended on the King, from the place of his presence. Thirdly, when he had obtained that, he repeated his words, adding this, that his message was from God, that so the King might attend to it with more reverence (as he did, and in token thereof stood up,) and that he might the less suspect any danger, and Ehud might have advantage thereby, the more easily to dispatch him. Thus much is in these three verses. Concerning the first, of sending away the people Vers. 18. unto the quarries, a place where stones were digged up, near to Gilgal, a city of the Israelites near jordan. In that he followed them after the present was delivered, till they were past danger, he respected many things; and namely, that he might be freer from care of them, as also lest their tarrying still whiles he went about that work, might have been a means of bewraying it; and further he was loath to bring any more into danger then he must needs. All these reasons moved him to send the people away, and tended to the quiet and peace of his conscience. And his example herein aught to be Doct. vers. 18. our instruction; that we may learn to go about weighty matters with all possible deep and due consideration, wisdom, and wariness, as Ehud here did. And if we be not sufficient of ourselves hereunto, then take we advice of those that be wiser than we. For the which purpose Solomon saith, Without counsel thoughts come to nought, but in the multitude of counsellors, there Prou. 15. 22. is steadfastness. So we must be sure that special care be used, as I have said, that when great and weighty business is imposed upon us, all possible regard be had to see it well brought to pass, and gone about. This lesson being ill learned of Peter, Christ's beloved Apostle, may warn us, by the exceeding danger that befell him thereby, to put it better in practice. For when Christ told him of a most weighty matter; namely, that he should deny him: Peter most slightly regarded it, answering rashly without consideration, that he so little feared that which Christ told him of, that Luk. 22. 32. he was ready to go to prison, and to death with him: and so resting in his bold answer, and deceivable confidence that he had of his own strength, for want of advised deliberation, he fell into the sin that his Master foretold him off, and by a very small occasion, denied him indeed: and so his example is set down and left to us, to learn wisdom thereby. Moses did otherwise and far better: for when he was told that he must be sent to Pharaoh by the Lord to do his message unto him, which seemed to him over Exod. 3. 13. difficult and weighty, yet considering thereof advisedly, when he saw it was imposed upon him by the Lord, he stooped to it, fitted himself for it accordingly, and well discharged it, and prospered. And let these two examples be duly weighed and regarded of us, though contrary the one to the other: and the more urge us to practise this doctrine: and otherwise let us not marvel that we thrive not in our weighty attempts, if God be not reverently hearkened unto in his watchword and warnings, and (as it is most meet) duly attended upon of us. And this for the general. Now particularly let this teach us, that in doing those actions, which specially tend to the glory of God, we have an eye also to the good of our brother. Let us carry ourselves so in our zeal toward God, that in the mean season we neglect not duty toward men, neither cause our love towards our brethren to be called into question. This is to build in heaven, and pull down as fast upon earth. Ehud here did far otherwise. It was highly commendable in Paul, and became him well, that he desired King Agrippa's conversion, without Act. 26. 29. enjoining him with that benefit, his own bands. And it becometh us to be so wisely fervent in God's cause, that yet we would not willingly hazard the safety, liberty, credit, wealth and welfare of others, by our zeal and suffering for it: nay rather, (if there because) redeem their freedom by our own damage and detriment. Many are of this preposterous opinion, that because they think themselves strong enough to undergo trouble and reproach for the Gospel, and a good cause; therefore they look that all other zealous persons should do so too, and are ready to censure them sharply who are not as they themselves seem to be, not regarding their weakness (who not finding themselves fit to bear the burden, should be pitied in that behalf: or else they think that it is a discredit to their good cause, to suffer for it alone: and thus they wind them into a dangerous snare with themselves by drawing them to promise and undertake that which they be unfit for. Whereas we read that some of the ancient, and some of our late Martyrs, who wisely and charitably tendering the peace and good of their weak brethren, resolved to bear the brunt themselves, and counseled them to provide for their conscience, by flight from persecution, if they felt not themselves fit to go under it. For the rest, look in the next Sermon. THE ONE AND TWENTIETH SERMON WHICH IS THE FIFTH ON THE THIRD CHAPter of the book of JUDGES. OF Ehud it followeth still of his conveying away the men when Doctor 2. in verse 18. the Present was delivered, that all inconvenience might be avoided on both parts: of whom let us learn, not only to be wary that we bewray not secrets undiscreetly to any (which he wisely prevented by sending them away) and therefore much more not to many: But also as he did, so let us do; it agreeing with the rule of charity, namely, that if danger trouble, or sorrow must needs ensue and follow by doing such things which we go about, and must needs take in hand, yet let our care be that the trouble be no more to any than it must needs be, nor the danger or heaviness take hold of no more than must of necessity have their part therein. As Ehud saw the burden lay upon him, he might if he would, have laid it upon other beside himself, but that in no wise he would do, but sent the rest of the company home, that they might be out of danger. Which thing I well remember our Saviour also most carefully practised, and that with no less tender love and kindness toward his weak Disciples. For when the Priests and jews with their band of soldiers came to apprehend and take him, they telling him, when he demanded of them whom they sought, that they sought him: he answered them, If ye seek me, let these (meaning his Disciples) go their way: joh. 18. 8. and the reason of that speech was, that they might escape danger. Much like to both these examples, was the doing of the Shunamite in the second book of the Kings. For when her child was dead, which the Prophet Elisha obtained of God for her, she having none before, and she knowing and believing, that it should be restored to life again unto her; 2. King. 4. 21. 22. when she had talked with the Prophet, and made her move and complaint unto him, which she saw she might do, and yet return home again the same day: what did she, think we? Surely this, she locked up the dead child in the Prophet's chamber, (which she had persuaded her husband to build for him in their own habitation, to rest at, when he passed by) and made his death known to none, lest trouble and sorrow should thereby have been caused to the whole family, and neighbours thereabout, and by faith had the child restored alive unto her again. The grief and care for it must needs light on her, and she sustained it herself, and would have no other to sorrow for it, or be troubled about it. But our sin about this thing is great, that when we might with a little trouble to ourselves, free and ease many other, yet we raise and procure it to other also: yea and we be Note. not satisfied, unless they smart as well as we. So far are we off from regarding other, and from seeking their peace, who would live peaceably by us. As for example, it is commonly to be seen, how many rough and boisterous husbands grieve and disquiet both wise and family, by their loud and unbeseeming as well as unseasonable complaints and outcrying, (whereby they disquiet the whole family) for some oversight which they espy; yea they have oft times no cause at all to do so; or at least if they had any just cause to be grieved, yet a little patience and bearing with the trespassers (as the cause requireth) and sober and kind telling them of it, might have done far more good, and have kept the whole family quiet. The same I may say of the wife, if she be given to waspishness, and be shrewish, hot, and wrathful, who thereby troubleth both husband and the whole house: and this accusation reacheth yet further; even to the spiteful and malicious, who are not only oft jarring, and at strife with their neighbours upon small or no occasions, but are ready to sue them at the law for every trifle, and so trouble both them, and themselves also. Whereas the virtuous Queen Hester beholding how she was the only hope and help under God of the Hest. 4. 16. Church's deliverance from Hamans' plot and devising to waste and destroy it utterly; took upon her the going about it, though it was with most likely peril of her life, and that without the hurt of any one beside; saying in so doubtful a case, If I perish, I perish. Yea Saul himself, who yet had no commendation through the story for uprightness and goodness, would not suffer any of the murmurers and repiners against his entering in, to be punished at his first coming to his kingdom, as some would have had it, but 1. Sam. 11. 13. chose rather to put up the disgrace, saying: there shall no man die this day; for to day the Lord hath saved Israel. And this by occasion of Ehuas sending the people away that went with him, being the first of the three things mentioned, to be contained in these 3. verses. Now followeth the second thing, to wit, of Ehuds' second going to Eglon, Vers. 19 20. The sense. and what he said. He returned in haste from the place near Gilgal in the land of Israel, whither he had conducted the people, which could not be far from the place where King Eglon lay: for he having brought the Israelites into subjection to him; it is clear thot he lay near their borders, the better to see them kept under: and he coming to him, told him he had a message which was of secrecy to do unto him. Whereat the King required him to stay the uttering of it, till the company standing by, were commanded out of the place. For he having so lately received a present at his hand, had no suspicion of any treachery to be intended by him. The company being gone, Ehud was admitted to come near unto him. And telling him that his message was from God, he stood up to do reverence at that name: and so by this means he had the way made more easy for him, and the better opportunity to do the work he went about. And in these two verses we may see, considering that the Lord called Ehud to this work, for the destroying of that his people's enemy, and to deliver them out of his hands, (for else it had been a most bloody and treacherous act) we may see (I say) the courage and confidence that was in him, to adventure that great danger that he did, by going about to kill Eglon the King: who, if before his attempt he had been detected and found out, had been put (who doubteth?) to most extreme tortures among enemies, and no friend of his standing by or in presence. And what had he to uphold himself by, in that great difficulty and fearful danger, but his trust in God, and confidence, that he who laid that work upon him, would bring him well through it? And yet how hard a thing it was for him, who seeth not, if he will rightly consider it, in that difficulty and great strait that he was in, to believe that God would make way for him, and enable him to such a work, all likelihood thereof being taken away. And this teacheth us, what Doct. vers. 19 the nature of faith & confidence is, wheresoever, and in whomsoever it is to be found: that they look not upon things that are seen, which may-work 2. Cor. 4. 24. deadly discouragement and anguish: but upon that which is not seen with Note. mortal eye, and that is God's power and willingness ready at hand to help us forward, and to encourage us (to wait for the accomplishing of that which we believe and look for) in our greatest need. This it was that animated and strengthened Ehud to attempt this dangerous work. And this faith and confidence heartened and emboldened the josh. 3. 13. 14. Priests, when the Lord by joshua commanded them for their passing into the land of Canaan, to set their feet on the water, to go over the river jordan, (how unlikely soever it was) their believing (I say) the Lord by the mouth of joshua, that a way should be made for them to pass through safely, as on dry land, even that it was that heartened them to do it, who yet in so doing, must of necessity have been drowned by man's reason and judgement. And this faith made Peter bold to pronounce to the lame and diseased, even while they lay visited, to pronounce (I say) in the hearing of all Act. 3. 6. and 9 34. that stood by, when he saw no likelihood thereof appear: jesus Christ maketh you whole, arise and walk. For he believed Christ who had said to him that he should work a miracle, whensoever it was expedient, and that faith made him bold to say so: whereas if that had not been immediately done indeed, which he foresaid should come to pass, that the parties should be healed; he should have been utterly discredited, and laughed to scorn, and cast out from men's company, as a deceiver. This faith made the holy Martyrs yield their bodies to the fire, for the Note. defence of God's truth, while they believed, not only that they should be received after into glory; but also that God would strengthen them for the present time to endure the flame. And this it is that enableth us to suffer the hardness which we willingly sustain throughout our lives, even this, that we trust and rest persuaded, that God will bring us well through it, and afterwards receive us into his eternal kingdom. Which caused Saint Paul Act. 21. 13. to utter these words: Why weep ye thus, and rend my heart? for I am resolved and ready not to be bound only, but also to die at jerusalem for the name of the Lord jesus: and even so he taught, writing to Timothy; Therefore we suffer because we 1. Tim. 4. 10. believe in the living God, who is the saviour of all, but especially of them that believe. And this of Ehud in these two verses, and of his words spoken to the King. and as for such as ask why he deluded the King with a lie, while he went about to kill him, seeing he uttered no message to him at all; when yet he told him he had a message from God unto him: to them I answer; the word which is translated message or errand, doth not only signify a word or message by mouth, but also a thing or deed, such as that was which he did unto him; for he was sent from God to kill him, even as among the Latins, Verbum & res. Quid hoc verbi est? Quid hoc rei est? both are one. Now followeth the third thing, and that is in this 20. verse, namely, of Ehuds' The unfolding of the latter part of vers 19 and of the 20. last words to the King immediately before he killed him, and of Eglons' behaviour thereat, as it is here set down, let us consider: of which, this I say; In that he should so simply hearken to, and believe him, admit him into his secret parlour, and that Ehud being a stranger, should neither be suspected, nor searched (as the manner is, and great reason was for it) before he should have access to the King, and that none of all the King's attendants should advise such a matter, that he should not be suffered to stand on his feet before the King, which was more suspicious,) but rather commanded to be upon his knees before him, and then that he should cause his own company to go out of the place, and leave them two only together; but especially to let Ehud depart, before they saw all to be well: These (I say) and such like, if the Lord had not blinded, and cast a mist before them, could never have passed as they did. And we may say, it was much like that which we read of Abner, captain of Saul's host, and all his men; to wit, that when 1. Sam. 26. 15. he imagined that David pursued him, and sought his life, and should therefore have more specially watched and attended the King's person, then at other times; yet that even than all the army should be asleep together where they lay; in so much that David challenged Abner for it; was it not admirable? For it could not have been so in any reason, except God had cast a sleep upon them, to the end that David's integrity and innocency toward Saul, might be known, when there was seen no other way to show it, and all saw (that would) how he might have killed Saul. And hereby let us learn, that when God will have any work wrought, Doct in vers. 19 & 20. or any thing brought to pass for his glory, the good of his Church, or destruction of his enemies, he having many ways to bring it to pass, will effect it through infinite difficulties, without our troubling ourselves about it. For his providence always ministereth to, and makes way for his purpose till it be executed. David was so coped in by Saul at one time, that there seemed no hope of escape: but then the Lord whistled him away, and set him about other business. What lets and discouragements (think we) had Noah to hold him from that great work of building the Ark to the preserving Gen. 6. 13. 14. of the world, and the Church of God? I will leave it to the consideration of the reader, rather than spend the time in laying it forth. In the bringing to pass God's promise to joseph in his dream, what a long time was it before it was effected? even well nigh twenty years: and how unlike, and in the mean while, how many difficulties were raised and set in the way to the frustrating of it? as the malice and envy of his brethren, some of them intending and seeking to kill him, but all the company consenting that he should be sold to strangers a far off, from whence they thought he Gen. 37. 21. 22. should never have been any more seen of them, neither his dreams come to pass: and then his imprisonment also after all, by the false accusation of his whorish mistress: who would not have said, that by the means of all these, he should have been utterly deprived of the benefit of the promises which God had made to him? But could they prevail? was any jot of God's word Gen. 42. 21. made void, so that it came not to pass? And was all the cruel malice of Haman easily avoided in plotting the destruction of all the jews God's people: the day thereof being appointed, Hest. 7. 50. the King persuaded by him to let all be as he would have it, and no friend to them, (but they were as sheep appointed to be slain) but they that were in as great danger themselves, that is to say, Hester and Mardocai: and when she the Queen, who was all their hope under God, should go about to help them out of the danger, she brought herself thereby into the present peril of her life. And yet because it could not be possible that the Church of God should be overthrown, did not he most strangely deliver it? But to let pass examples in Scripture; even thus the Lord hath and doth uphold his Church here and there for a time against all enemies and lets, and will do, till he hath accomplished, and made up his number. And when we see that he continueth his favour more specially to any place or people, through many trials, let us say, the Lord hath done great and marvelous things for Note, them, and they had need to acknowledge his kindness, and profit by it more than in common manner, lest their account be harder to be made then other men's. And to come to show it more particularly, and so to conclude this point; if every private person whom this concerneth, could weigh through what difficulties, (as temptations and discouragements,) God hath brought him to hold and keep faith and a good conscience, both in the beginning, middle part of his combat and conflicting days, and more specially when he hath well nigh run his race, and finished his course with joy; oh what thanks would he render to the Lord for it? For all such may well Note. remember how oft they have said within themselves, that they shall never be established and persevere to the end, and that the promise of heaven made to them, is too good to be true. And yet God hath so mixed his power with their weakness, and so upheld them beyond their expectation, that he hath brought them safely through all that they feared. Oh I cannot sufficiently magnify and commend this goodness of the Lord, and withal, the glorious work of faith, and what wonders they effect! and yet little known or asked after. But seeing the arm of the Lord is no more shortened now, then in times past, but he doth great things for them that believe at this day; let us also learn David's lesson: Commit thy way to the Lord (saith he) and believe Psal. 37. 3. that he will effect it, and he will do it in deed, without any needless and indirect trouble, or fretting care of thine: but if we believe not, I deny not but that we may see (as Elisha told the Prince of Israel, and Mordicai Hester) 2 King 7. 2. Hest. 4. 14. God's promises performed to others which he made, as the unbelieving Prince did, but we shall have no part therein ourselves, nor cause of sound rejoicing thereat, in as much as we had no exercise of our faith in believing them. Therefore this worthily deserveth at the hands of all the children of God (to whom the fruit of this doctrine hath in any measure been granted, and who have any proof of their faith at all, that at least they yield the Lord thus much; that as they be thankful (yea even with admiration) to consider how he hath brought matters to pass for them beyond hope: so that they arm themselves to believe still, and that more assuredly that God is able and willing to make way for them in all their desires, or distresses, without which yet they shall lose the benefit of this his power and love. But more of this, as occasion shall be offered. As for Eglons rising up at the mention of God, as though he had reverenced Doct. vers. 20. him, (for this is the next thing that followeth in the text) howsoever they used to do so at that time who were but heathen Kings, as Baalam before, when Balak then King of Moab, came to him, and his Princes with him, to ask what Gods answer was to him, Baalam (I say) then spoke thus unto him: Arise Balak to hear God's voice, and to give reverence to it. Concerning his rising up (I say at the naming of God (that we may make some good use of it, we are sure it serveth to convince Atheists, and profane ones, who are far from yielding any. But if ye will say, what reverence was that which they gave, seeing they were Idolaters, and did it at the naming of God, whether it were the true God jehovah, or any other, I say, sufficient to condemn these. But some make shows of reverence when in truth they offer disgrace. So we read of the pharisees, that when it was proved to them by the blind man, that Christ had opened his eyes, which they joh. 9 24. could not abide to hear, they would not take knowledge of it; but as though they might boldly and freely detract from him whom they hated, (so that they gave words of honour to God) bewrayed their hypocrisy, who would seem holy, and therefore said; give glory to God, we know that this man is a sinner: and so bewrayed that they had no religion, when yet they would seem to go before others therein: seeing this is true, that he that honoureth not the son, neither doth he honour the father. Let all this then, both serve to shame all brutish and profane persons, (who yet are in the visible Church) who ascribe not so much to the word preached, neither regard the message of God, with so much reverence as this heathen Eglon did; who in token thereof stood up when Ehud told him that he had a message for him from God. But to leave these, let it be a watch word to us that profess the true worship of God, that we please not ourselves in the work wrought; I mean in giving outward and bodily worship to God, and in Mat. 15. 9 calling him father; seeing neither they who draw near to him with bodies only, do please him; neither all that say, Lord, Lord, shall enter into the Mat. 7. 21. kingdom of heaven, but he that doth the will of the father that is in heaven: 2. Tim. 2. 19 and again, seeing it is written, that all who call on the name of the Lord, must depart from iniquity: let us regard that duly, without which we shall have no more to commend us to God, than this Heathen King had. But of this enough before, cap. 1. vers. 4. It followeth. Vers. 21. And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly. 22. So that the haft went in after the blade, and the fat closed about the blade, so that he could not draw the dagger out of his belly, but the dirt came out. OF Ehuds' intent and preparation to kill Eglon King of Moab, we have The sense and doctrine of these two verses. heard: now followeth the execution of it. For as jael was strengthened by God, to destroy and kill Sicera, captain of jabin King of Canaan; so the Lord strengthened Ehud here, to bring down Eglon King of Moab, that Israel his people who cried unto him, might be delivered out of the bondage that he had brought them into. And thus God in a moment took Doct. in vers. 21. away the life and honour of him both together, by one deadly blow? wherein he would show us the woeful estate of those, who have nothing but in this world, to what end they may come even here, they know not how soon and suddenly, beside the irksome desolation that shall meet with them when they go hence. Oh the base and loathsome death that God would have him brought unto, and yet in his flourishing estate, so far from likelihood of any change or decay at all! If we regard any thing, we will consider this: examples are infinite. Thus Belshazzar and Herod were taken down in the midst of their jollity. Add to these, Nabal for the uncomfortableness 1. Sam. 25. 37. 38. of his death, with Zimri that burned himself, to burn the King's palace in Tirza, and so died; and with joash the King of juda, 1. King. 16. 19 who was slain of his servants, and jezabel, whose blood was without compassion 2. King. 12. 20. dashed against the stones. Even so, do we not daily see the flourishing Luk. 21. 6. estates of men turned to most desolate decay? in so much as they be justly reproved for making them their Paradise; and that by the words of our Saviour [are these the things ye look after?] and also when he Luk. 29. 42. bewailed them, for that they died without hope. And here by so fit an occasion as is offered by Ehuds' killing of Eglon this King of Moab: I think it not unfit in this place, (though in a word, and by way of execration) to note and bring to the remembrance of the Reader, the cursed practice of Jesuits in murdering, and bringing untimely death upon the Lords anointed, Kings and Princes, under the colour of their heresy (as they call it) or lest they should incur some way the Pope's displeasure for not doing so; as though they would help the Lord to cut off such as flourish and prosper. And the rather I mention them, because they defend themselves by this fact of Ehud, and such like, most impudently and abiurdly, to cover their horrible treasons and murders. The two last Kings of France were thus handled, and the facts with the doers highly extolled by these that heartened them on thereto. Oh villain intolerable! whereby, as by their persecuting the Gospel, they most lively show themselves to be utter adversaries to Christ, and to be most near akind to them who commit the sin against which we should not pray, that cannot be forgiven. But to leave them whom God alloweth not to be instruments of such bloody acts and treacheries, let us return to the persons before mentioned, who lived here in pleasures of sin for a season, and were without God in the world, and soon perished miserably. These with many other mentioned in the Scriptures, and in later Chronicles (for I speak of the chief and greatest persons, seeing they do most move affection,) so highly advanced in this world, and yet so soon and suddenly spoiled and bereaved of all their honour and excellency (as I have said) and to change it with a base death, and a worse estate afterwards; do lively set before our eyes the misery of all such, as look no further, then after bravery, jollity, vain pleasure, and large possessions, which they can neither keep, when their deadly blow is given them, and when their dreadful woe cometh, so that they might be any comforts to them; nor lose and part from them (if they have any time to think thereof) without deadly dislike, and most bitter vexation. So that it may worthily warn all such as be of high degree, and much more us that are inferior persons; and therefore ought first to stoop to consider of, and provide for our end, that when we must departhence, (which time is most uncertain) we may be prepared to die happily, and provide to be received into heavenly habitations. For we see what a pitiful and dangerous thing it is to rest upon that which we enjoy here, as wealth, pomp, young years, or any other earthly prosperity. The Lord scatters men in the imaginations of their hearts. He sweeps down their warped thoughts, as cobwebs with beezome. It had been well with Eglon, and such as he was, (all that hear of him will say) if he had enjoyed nothing; and much better if he had been nothing. Note. Even thus the hand of God is against all his enemies, and when the day of reckoning cometh, they perish. It is reported (in the history of that time) that an Emperor of Rome, Adrian by name, when he should die, and Melanct in Adriano. leave all his jollity, being suddenly stricken with great terror, used these words: Oh my poor wandering silly soul, which hast been long a companion and guest of my body, what shall hereafter become of thee, or whither wilt thou go? Thou hast been jolly, merry, and full of sporting and pleasures, but now thou must go where thee is no such matter, forlorn, desolate, and forsaken. Behold in this great man, the woeful apprehension and fearful presage of the woe to come, even while he lived: the which doubtless seizing upon the mighty and glorious (when no outward thing can comfort them) should flaight and terrifieal sorts and degrees of men from resting upon any earthly props, wanting God's favour for their chief stay and refuge. And here in laying out the fearful manner of kill Eglon, occasion Doct in verse 22. being offered to make mention of that which was loathsome to the ear; in that it was uttered in more seemly terms and words: we may learn how warily we should speak of things more unseemly, or which are more harsh in the hearing; and follow the holy Ghost in our terms, namely to utter that (which might else offend the ears of the most) in more seemly and honest words. So the action of the marriage bed is usually expressed by the holy Ghost in most chaste and seemly words. As it is said of David, 1. King. 1. 4. when Abishag the Shunamite was brought unto him to minister to him, though she cherished him, and lay in his bosom in his extreme age, that he might get heat by her, it is said in modest words, that the King knew her not: so Marry, how can this be, seeing I knew not a man? Such are the terms used Luk. 1. 34. by the holy Ghost, of discovering the shame and covering the nakedness of Noah our father, as Shem and japhei did. And although education and good manners teach us modesty, yet grace must teach the language of Canaan, whereof this is a part. The Lord commanded Israel to cover their Deut. 23. 12. 13. 14. excrements with their paddle, because he walked among them: and so ought we to behave ourselves, especially Preachers must beware of broad, unseemly, and offensive speech in this kind, because they are to utter the will of God, in the most seemly and reverent phrase and manner. And divers other such might be brought forth, but that I would not be long in this matter, where fewer words may serve. Which is to the just reproof of many in our time, who as they are rude and brutish in their behaviour, so have they as beastly and filthy tongues to utter their minds by, in too unseemly manner, as they know who are their companions, and like unto them. And this of Ehuds' killing Eglon. THE TWENTY TWO SERMON ON THE THIRD CHAPTER OF THE BOOK OF JUDGES. VERS. 23. Then Ehud got him out into the porch, and shut the doors of the parlour upon him, and locked them. 24. And when he was gone out, his servants came, who seeing that the doors of the parlour were locked, they said; surely he doth his easement in his summer parlour. 25. And they tarried till they were ashamed: and seeing he opened not the doors of the parlour, they took the key and opened them, and behold their Lord was fallen dead on the earth. 26. So Ehud escaped (while they tarried) and was passed the quarries, and escaped to Seirah. NOw of the things that followed this action, and pertained to it, according to the division made in the end of the fifteenth verse: they are set down in these four verses, and tend all to this end, to show how God made way for Ehuds' safe escaping. And therefore first note we somewhat generally, and then more particularly afterward. For his coming forth, in that none of the King's servants were at hand to go into the King's parlour presently, or if they were there attending, yet that they should be so negligent and forgetful to go in forthwith, but to tarry till Ehud might be gone past all danger, it was as I said of his going about it, so ordered by God▪ that all might say, thus he would have it, and then we know, that none can withstand or resist it. To teach us the same so that although a man would think, that there might be many ways to overthrow and frustrate God's purpose, yet none of them shall stand, for why? there is no counsel against the Lord. Who would not have thought, but Prou. that Pharaoh might have kept the people of Israel still in his land, and that Exod. 12. 41. none could have brought such a mighty people) even many hundred thousands) out of it against his will? But yet behold, seeing God would deliver them, it was not he, nor all his chariots, no nor all the Kings in the world, if they had joined with him, that could have hindered it. It might likewise have been thought an easy matter for King Ahab and jezabel, full of spite and cruelty, with all their strength, friends, and retinue, 1. King. 19 1. 2. whom they might have commanded and set about it, to root out and take out of the way, the poor Prophet of God Elias, which they desired most earnestly to have done: but seeing God would preserve him to honour his name, it was in vain for them to attempt or go about it. So for Paul, one silly Apostle to conquer so great a part of the world by the preaching of the Gospel, which it had utterly rejected, how admirable a thing was it? seeing it is manifest, that the malicious jews resisted, and came against him in all places: but who might withstand God, when he would have it so? For in that one city at Corinth, he bade him go forward in preaching, and faint not, Act. 18. 9 10. 11 where he had much people; adding this for encouragement thereto, that none should be able to hinder it. And let us in these days be wise by so many fair warnings. It cannot be that one of God's faithful shall perish, therefore let us not smite at such, with tongue nor hand as he loveth: he will Note. fight for them, and curse them that curse his, and they shall repent it, if not too late, that they went about to hurt them. But of this I spoke before in the Gen. 11. 35. former Sermon, though not in the same words, nor making the same use thereof: therefore thus much briefly of these verses in general. Now that it is said in this verse, that Ehud, when he had done this work Doct. of vers. 23. upon God's enemy, came forth neither in fear, nor any great haste, in any disguised manner, but as though he had done nothing worthy suspicion, neither gave any token of a guilty conscience, but as one that had served God in that work. It lively setteth before our eyes the peaceable fruit of an excusing and quiet conscience. Behold the like in jael, the wife of Heber, judg. 4. 22. who having slain Sisera, whereas any other doing such an act of his own head with a murdering mind in such a matter, could hardly have avoided it, but he should have bewrayed himself easily and palpably: as is to be seen in judas betraying his master, who cried out of his own fact, saying; I Mat. 27. 4. have sinned in betraying the innocent blood. And it may teach us how greatly the quiet and excusing conscience of the innocent and righteous man differeth from the guilty and accusing conscience of the ungodly. And it agreeth with the words of the Wise man, who saith; The righteous is bold as Prou. 28. 1. a Lion, but the wicked fleeth, when no man pursueth him. The ground of this his peace, was the discharge of that duty which the Lord imposed upon him, in this extraordinary case, the which otherwise had been abominable parricide. And although this viperous brood of Jesuits pretend the like dispensation from their petty god the Pope, and thereupon harden their hearts, and set an impudent face upon the matter, as if they had no wound or terror of conscience: yet the truth is, their ground being nought, the cause of this boldness is shamelessness, impudence, and want of conscience at all, if they be not wounded. Hell can only terrify these hellhounds, for God they fear not, and they have hardened their faces (as it seemeth) to regard no man. Where we may see a double benefit that the godly reap and enjoy by having allowance and warrant from God for the duties they do: to wit, inward quietness of mind, and strength and courage thereby to bear any outward danger or trouble, if need should be, and both the contraries to pursue and take hold of the other, that is, an hellish mind toward God, and terror and dread though they bite it in, in regard of the world, or an hardened heart which is worse than both. As for those which waited on the King, they did foolishly: they should Vers. 24. 25. The clearing of them. have cast the hardest, when Ehud came forth of the parlour, and have stayed him, and not have kept out so long, and have made such delay as they did: for delays are dangerous where the matter is weighty, in which they are used. And they being thought so wise that the keeping of their Lord and master was committed to them: they failed greatly and grossly in their duty; and therefore they reaped the fruit thereof, when after their long tarrying, they came in at the last and found him slain. This is that which delay breedeth Doct. vers. 24. 25. in all things, (not in their doings only) and the more danger, the greater the things are, as I have said. Thus Baa●ah and Rechab by the negligence of the King's officers, slew him on his bed. And as this teacheth every private man to be diligent and wary about the duties that belong to his function and calling, to prevent loss and damage; so especially it commendeth vigilancy and circumspection in all such, as through whose hands great matters of state and government do pass, that neither by their carelessness, connivence, or other sinister respects, they suffer that mischief to grow upon Church and Common wealth, which by their providence might in season be prevented ere it be helpless. The fit season therefore is to be taken, in earthly business and our common affairs, as this was here by Ehud: we must use the opportunity; reap the corn when it calleth for the sickie, and strike the iron while it is hot: so our market must be made, while a good pennyworth may be had. Do all thou hast to do with diligence, while the day Eccles. 5. lasteth: the night will come, wherein such works cannot be done. Remember the rich man, who being in hell in torments, was denied a drop of cold water, because he avoided them not while he enjoyed plenty. So Haman made request for his life too late And by their slackness and delay we may Luk 16. 25. much more be warned in the weighty affairs that concern our happiness, 2. Cor. 6. 2. to take the fit season: that is, to seek the Lord while he may be found, and not drive off from day to day, but to remember our maker in the days of Esa. 55. 6. Eccles. ●● 1. our youth, and to day, while we hear his voice, not to harden our hearts, Psal. 95. 8. but embrace his message both in the Law and promises of God by faith unto salvation. The servants that kept not Saul, but slipped in great danger, were accessaries (as David tells Abner in Saul's case) though they betrayed him 1. Sam. 26. 16. not: even so the careless delayer to get faith and repentance, shall perish, as he that hates to be reform. The five foolish Virgins knocked to be let in, Luk. 13. 3. Psal 50 16. Mat. 25. 11. 12. when the door was shut. Even so in all particular actions of our life, look we before all other things to keep our conscience pure and good. To the like purpose much might be said. And this by occasion of the servants delay, and their astonishment, when they saw how it fell out to them thereby. Ehud reaped the benefit of this their delay, for while they thus drove off Doct. vers. 26. and lost the time in which they should have carefully attended upon their Lord, he escaped out of their hands, and wound out of all danger, he passing the quarries, which it seemeth were places betwixt Gilgall of the Israelites, and the Moabites, which before he could get beyond, he was not past danger: and so coming to Seirah, a place here mentioned in the borders of Israel, further off from danger, he was in safety. And thus we see again, that they who are wise and speedy in their business, do thrive and prosper, when they who delay the time, do apparently sit in their own light, and work their own sorrow and annoyance, as we have heard: even as he who having foolishly refused a good bargain, which might have been for for the benefit and maintenance both of him and his long after, mourneth and dispaireth of the like offer and opportunity. The diligent hand maketh rich, and he that watereth shall also have rain. Cursed is he that doth the Lord's business negligently. The people in john Baptists time received the Mat. 11. word with greediness, happy was he that could enter first into the kingdom of God, and they that make no haste do never come thither. And yet they that strive to enter in at the strait gate shall be received into glory: when other shall seek to enter afterward (too late) and shall not be able. And therefore the Apostle tells us, that such as can redeem the time, are wise men; the foolish believe every thing, and so drive off, and are taken in the Compare vers. 16. with the 15. of Ephes. 5. snare. Thus we see the wise take the opportunity, and bring their matters thereby to a good pass. But for all that I have said of speediness, yet understand me thus: that rashness is as far from commendation, as driving off the time, and delay. Thus much of Ehuds' first work in killing the chief enemy of God's people, that Eglon the King; which was a great mean of their deliverance and rest. Vers. 27. And when he came home, he blew a trumpet in mount Ephraim, and the children of Israel went down with him from the mountain, and he went before them. 28. Then said he unto them, follow me, for the Lord hath delivered your enemies, even Moab, into your hands. So they went down after him, and took the passages of jordan toward Moab, and suffered not a man to pass over. 29. And they slew of the Moabites the same time about ten thousand men, all fed men, and all warriors, and there escaped not a man. 30. So Moab was subdued that day under the hand of Israel, and the land had rest four score years. THe second mean of Israel's deliverance followeth; and that was, the Vers. 27. The sense and sum of these 4. verses. cutting off of ten thousand of the valiant men of Moab, which was the other good help toward their deliverance beside the kill of the King, which now followeth to the ending and making up of this Story, to vers. 31. But first it is showed what Ehud did to the bringing of this to pass. The things that Ehud went about, whereby so many of the Moabites were slain and Israel was delivered, were these three: first, as he was a valiant man, so he coming to the place here mentioned, Seirah by name, (it was not Seir in Idumea, but near to mount Ephraim in the land of Canaan, as was said before) he did not leave the work unperfect, which he had begun in killing the King of Moab, but 1. with a trumpet he called together the men of Ephraim, and by his authority stirred them up to war: and 2. to encourage them the better thereto, he assured them from God of the victory: and 3. with this, they took up and beset the fords of jordan, where the Moabites passed over too and fro out of Israel into the land of Moab: and by this means they stayed such of them as were on that side the river, that they could not escape and go over, and those that came out of the land of Moab over the river to rescue their fellows, and pursue Israel, they slew also, till ten thousand men of good courage were cut off. And this if they had not done, the Moabites being so enraged against them for that which was done to their King, they had made spoil and havoc of them, whereas now they subdued them, and obtained a long time of rest themselves. Thus much for the clearing of these 4. verses. Now of that which we are to learn out of them. Ehud did not delay, as The meaning of vers. 27 particularly. we see, for that had been full of danger, but now while the Moabites through astonishment at that which was befallen them, could not by and by see and determine what was best to be done, he plied it, and went to work, as we have heard. It is as hard a matter to use an opportunity wisely, and pursue the occasion effectually when it is offered, as it is at first to get and take it. But Ehud lost no time, but followed it hard: and as he had eicaped while the servants delayed; so now he gathers his army together, while the Moabites (being amazed with terror) were fit by passing to and fro to be pursued, and discomfited. And as this doth show how unwearied we ought to be in Doct. those actions that tend to the glory of God, the good of the Church, and the confusion of the enemies thereof; so, more generally it teacheth us, when we have made a good beginning in any thing, that we should not be slack in going forward, and following it: but as Ehud here did, wisely and carefully labour to bring our work unto an end. It is a thing much more common to begin well, then to go forward so, whether we understand it generally, to make a beginning in Christianity, or in any particular part thereof, it is most true. For the foremost, many of us come to profess the Gospel indeed, and embrace it commendably, by hearing it joyfully, in conversing with God's people kindly, & in forsaking many parts of our former bad lives. But when we should hold on in this good manner to search Note. further into ourselves, to find out our rank corruptions, and to purge ourselves of them, and to be grounded in our most holy faith, and established as judg. 19 we may attain to, we wax soon wear, and begin to stand at a stay, and so we lose all our labour that we have bestowed already, and frustrate the work that was well begun. And so to say the same of particulars, it is well seen, that many attempt sundry good actions commendably; as the labouring for a good Minister, and the drawing of the people to godly society and love in a town, and to have an eye to the unruly: other begin good exercises and orders in their family, and namely, prayer morning and evening; and some use good means for the well ordering, and good governing of their lives, and labour to root out particular abuses out of them, and to entertain grace and good duties, and many such like I might mention. But I cannot tell how it cometh to pass, that as if they thought these good things should last but for a while, or as though they would hold in good plight without means (wherein they show that they are not well grounded, though they did well for a season) so they go to work, and what with discouragements and crosses on the one side, and allurements and provocations on the other side, they faint and break off: whereas that should not be, till the work were brought to a good end, that so they might go forward in other duties in like manner. Neither should we look to the things past, what good we have done more than other, to become less careful thereby in going forward; Phil. 3. 13. 14. but what remaineth yet to be done till we have brought our good attempts to pass; and one good duty should follow after another, until we have finished our course with joy. We must remember that the Merchant went and bought the pearl when he had found it: and the wise Virgins Mat. 13. 42. Mat. 25. 4. kept oil in their lamps. And here it were to good purpose to think of Ehuds' unwearied care and labour, till he had brought all to a good end, and of such other as did the like; and to consider with ourselves (as he and such did) how all that hath been done of us in such cases, should be but in vain; and beside, great danger and detriment must needs come upon us, if we should (as too many do) break off in the mid way. Oh what do men lose hereby: even beside all their labour, the fruit of it also. But of this we have occasion to speak often elsewhere. Further, in that it is said that he heartened them on against the Moabites, assuring them that the Lord had delivered them into their hands, and that he drew them after him, and they did as he willed them; we see the worth of a good guide, what he may do with those which he is set over, and how much, strong and well grounded persuasions prevail, where they be used in season and good manner, God blessing them as he hath promised. Heathen Captains have done much with their soldiers, and Princes and lawmakers with their subjects: who yet (we know) could neither certify them of the things they promised, and encouraged them to hope for, neither if they could; were the things of any other fort or kind, then temporary. Now then how much more are they like to prevail with men, who both Note. bring infallible promises from God, and also of things which please him (as Ehud here doth) and they do not only glad the hearts of the persons therewith, in as much as they understand thereby that God will bless them here abundantly, and also that their reward is great in heaven. As the Lord spoke to joshua saying: Be valiant and of good courage, for I josh. 1. 3. have given the whole country of the Canaanites into thy hands: so spoke Ehud here unto the men of Ephraim in the name of God, and by his authority. And these are the persuasions that are like to prevail, I say not with the faithful only: but (if any may be) these are of force to move even other also. Not that they can be thoroughly persuaded thereof without faith, but for that they do very much move their minds, and the rather by the example of better than themselves, and also they do cause them the more to inquire into such things, and how they should be done, till they grow acquainted with them, that so they may in time believe and so do them in faith also. And let this which I say be better considered in two things: the one in the promises of eternal life, the other in those which belong to this present life. For the first, when God shall by some faithful messenger of his, assure the hungering soul, and the man of an afflicted spirit, of pardon of his sins, and eternal life, and that he shall undoubtedly enjoy them, requiring this withal that he give credit thereto, and believe the same; how greatly (think we) do they move and prevail with him, as we see Christ's words did with Zachee, and Paul's with the jailor, and with many other? And for the second Luk. 19 8. 9 Act. 16. 33. likewise, I mean the temporary promises of this present life (as this was one, that Ehud here offered and set before the people) as the promise of blessing and good success to such as obey God, by walking diligently in their particular calling, and the promise of a good end and issue out of trouble to them which commit their way to God, and are well occupied under Note. in the mean season: to these, I say, how forcible are such promises, and what power have they to uphold the hearts of such, in a comfortable expectation of the things promised? whereas without them, nothing could do the same. Oh therefore what good may a godly Minister do in both (even as her superiors also, especially being men endued with the gifts of the spirit) if he continue in love to put the poor people daily in remembrance of these things, in the midst of the manifold changes of this life? And therefore as God shall impart to any man in the ministry or otherwise; more light, wisdom, experience, and grace, either in believing or obeying, the more must he apply himself to enlighten, advise, and strengthen those whom God hath set him over for that purpose; knowing that it is not every man's case, to be able to minister unto himself or other, advice or direction, (though it were much to be desired) especially in a matter of difficulty, and in a doubt of conscience, or in tentation, or under the cross. Peter therefore betrusted with this office, to confirm his brethren, as a man of a thousand, as David, Psal. 51. undertook it, who had himself first well learned it, and was the better able to perform it to other. Neither let any man think it a disgrace to himself thus to see, and walk, by the eyes, and upon the feet of others. It is a man's wisdom, and a great portion from God, to receive direction by such means. here I will stay. THE TWENTY THREE SERMON ON THE THIRD CHAPTER OF THE BOOK OF JUDGES. NOw to go forward; the valiant warriors of Ephraim being encouraged thus by Ehud, and other help being called together therewith, as we have heard, and they keeping the passages to and fro, betwixt Israel on their own side, and Moab on the other side of jordan, they killed all the Moabites that offered themselves to stir and be helpers in that time of their great calamity and abasement, wherein they had lost their King: these (I say) whom Ehud drew together, so bestirred themselves, that ten thousand of the best warriors of the Moabites were put to the sword. Thus they of Moab were weakened, and Ehud and the people of Israel did more and more prevail. By all this we see that as there is a time of affliction and calamity to the people of God (as it had been here to Israel) and that is, when they have provoked God, and their sins have made them naked before the Lord, that is to say, destitute and void of the grace and help of God, (as it is said of their fathers when they had made a Calf in Exodus) as I say, there is such a time; so there is a time again of deliverance and joy, and that is, when the people rise out of their sin penitently, and seek the Lord with their whole heart, than he most graciously returneth to them again, in whose favour is life. And this comfortable estate may we enjoy from time to time, to have the Lords loving countenance to shine upon us, far more delightful to our soul, than the fairest and sweetest weather can be to the creatures of the earth, i● we can like to prefer it, as it is the best before all other: and we having Note. obtained grace to do so, if we shall go a step further, and can think it our best wisdom to continue in so doing we shall abide in God's favour joh. 15 10 also, and keep ourselves well when we are well, which is the happiness that can in this life be enjoyed. The Lord doth not stint and tie us to times, in which only we may have peace with him, and see good days; but he would that we should live in safety under his protection all the day long: and so Deut. 33. 12 from time to time, that we may have proof how good and bountiful he is. But we are waily and inconstant, and abuse his lenity and kindness toward us, when he not only holdeth many troubles and sorrows from us, but also loadeth us with the benefits of health, and welfare. inward and outward, Note. Psal. 68 19 and that also while others smart and are in heaviness. We deal with him, as pampered horses, and children much made of, who right soon wax loose and wanton. And we cause the Lord to turn our good and joyful days into glooming and sorrowful times: as through the stories of the book of God doth every where appear, that many after good beginnings did so though little to their comfort. Oh how soon did this people mentioned in this book, and their fathers, as we read in Deuteronomy, with sundry other generations following, as the stories do testify, Deut. 32. 15. kick up their heel against the Lord, when he did yet feed them with the fat of wheat, and make them drink of the sweet? And this revolting worketh such a change in our best states and seasons, as causeth to complain and cry. Let it therefore cause us to be resolved upon this, and that in due and good consideration, so that we may constantly hold the same: to wit, that if we desire to see good days here, and enjoy long life with the Lord hereafter: that (I say) we fly evil, and follow that which is good: and 1. Pet. 3. 11. herein let us see that we deal not hollowly with the Lord: and if by occasion we slip or fall, and forget ourselves (as this people here did, vers. 7.) Note. yet let us take heed that we harden not our hearts, and so lie still, but bear Mica. 7. 7. our punishment contentedly, because we have sinned, and make speed to turn again to the Lord our first husband, who will receive us graciously: and as he hath smitten us, so he will heal us; and as he did before comfort us, so he will restore joy and gladness to us, as in time past. And this being done daily in the smaller slips, shall the easilier be gone about in greater falls, and shall also be a mean to keep us from them. Yea doubtless the Lord will do great things for us; and as he abased the enemies of this people, the Moabites here, so will he bring the wicked under us, and leave them afflicted and scourged in our room. Prou. Now followeth the third and last thing mentioned in this latter part of Verse 30. The unfolding of it. the story, and that is, rest after, for a good while. This long time of peace the Lord granted them, and could willingly afford it them, and it is all one to him to give a long time thereto, as a short. And as it was a great blessing, so it was more than was promised. Indeed the Lord said, that he would give Moab into their hands, and the people enjoyed that (as a fruit of their faith) which laid hold on God's promise. But hesides, he lengthened out the time of their rest, further than he promised them. To teach us that God never cometh short or behind hand with us in performing his promises, but giveth us good measure, heaped up, and Doct. vers. 30. running over; and thereby showeth that he is liberal and bountiful toward us. And this is his usual manner of dealing with his, to give more Luk. 6. 38. than they ask or look to receive; for he giveth more than he himself promiseth. The prodigal child asked, that he might be received but as an hired servant, but his father, who resembled the Lord in kindness, received Luk. 15. 19 22. etc. him for his son, and declared it by entertaining him gladly, with all things agreeing thereto. So the woman of Canaan came to Christ for help for her Mat 15. 22. 28. daughter; but he not only granted her that, but also bade her take what she would. Even as father jacob, who feared that he should never see Joseph's face, thinking he had been devoured of some wild beast, did yet see his children's Gen 37. 33. 34. compared with 48. 11. children. This if it were believed, were able to make our lives comfortable? For to say the truth, all our welfare is according to our faith, and yet the Lord giveth fartee above that which we can believe. Therefore this aught to encourage Note. us, to labour to give him credit in all that we seen imposeth upon us, and requireth of us, in that we understand and see, and rest persuaded that he will have us to go about it. For we may know, that our reward shall he exceeding great in so doing. Let us instance this in two or three particulars, and we shall find the same that other have done before us. If we mark it, we may perceive, that when we have sometime in our afflictions besought the Lord but for some ease and mitigation of the force of them, whether sickness, pain, disease, or any such like, he hath delivered us altogether, and beside, blessed us abundantly. And so to show it in any other particular, when great sorrow hath been rising toward us, he hath oft times turned our sorrow into joy. And even so, as long-continued peace was to this people unlooked for, when their very deliverance from subjection to the Moabites, would have been full welcome, though it had been but for a short time, that they might have had but some breathing from their bondage: so the Lord dealeth with us, that whereas in some of our troubles, we have feared as Hezechiah did, that we should never fee light, nor good days any more; yet Note. the Lord of his exceeding goodness hath restored us to our former sweet Esa. 38. 11. liberties for a long time after. But oh what might be said of this argument? Although we must also know, that he seeth reason sometime, and that for good cause, to hold us off and defer us. But more of this in Chap. 1. ver. 2. And here an end of this story. Vers. 31. And after him was Shamgar the son of Anath, which slew of the Philistims six hundred men with an ox goad, and he also delivered Israel▪ THis short story of Shamgar, is the third and last story mentioned in this chapter of the Israelites deliverance, by an other judge. But who this Shamger was, or of what tribe he came, the Scripture doth not let down. But it appeareth, that when they had enjoyed long peace under Ehud, after his death, the Philistims began to vex and oppress them, and then the Lord stirred up this Shamgar to defend them, that they might not again be brought into bondage as they had been before. And among other of their victories which were many, this one is brought in, as most admirable, though it be but briefly mentioned. For a great number, even hundreds to be slain by one man, and he using so weak an instrument, and the whole nation of the people to be preserved thereby from so fierce enemies, what is in this whole book spoken of, of the like kind, to be for strange and admirable? unless it be the like act of Samson. Wherein we may see, that every slight thing may be a weapon or war for God's people, when he will say, it shall prevail: and that it is not the number of men, nor the means, that God regardeth when he will get the victory. Therefore David's small and smooth stones to throw in his sling, 1. Sam. 17. 40. 4●. judg. 15. 15. were sufficient furniture and armour to slay the Philistims champion Goliath: and Samson with the jaw bone of an Ass slew a thousand men: and jael with a bare nail, killed Sisera, that valiant captain of jabin King of Canaan. And so great an act did this Shamgar, by so weak an instrument, when the Lord pleased to give the victory. And this truth should we see verified as clearly as ever they did, if we would hold this sure and constant, that we are his, and dear unto him: secondly, when we feel our outward oppressions and discouragements, or our inward infirmities, fears, and temptations, if then (I say) we did not look how weak we ourselves are, and unfit to wade through them all, and bear them, forgetting God's power, which serveth 1. Sam. 30. 6. for the use and comfort of his weak servants, and to be made known in their infirmities: even so we see David did, namely in his sore distress, 2. Chron. 12. 9 comfort himself in being wearied with Saul's pursuing of him. And yet what a grace that was in him we may see by this, that he being at an other time, and forgetting himself, in a sore combat, broke out thus, and in his rashness said, I shall one time or other fall by Saul: But we should look how 1. Sam. 27. 1. strong the Lord is who loveth us: who also looks down from heaven, to see who are weak, that he may be strong with them. For indeed when we 2. Chron. 16. 9 see our own impotency, this should lift up out heart, and cause us to reach out our hand to God's mercy, which is in a readiness for us. So that if he be able to help us, that should be enough for us, how unable soever we be to bear the burden ourselves. So we have learned to believe, and to Psal. 27. 1. speak, The Lord is my light and salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? Remember we also what the Apostle said: I am able to do all things through him that maketh me able. And again, Phil. 4. 13. 2. Cor. 12. 10. I will rejoice in mine infirmities: for when I am weak, then am I strong: even so we not fainting in our many troubles, but by faith drawing and deriving God's power unto us, as we have good leave to do, yea as we are commanded by himself to do, we may rest quiet, for God will not disappoint us, and in that respect the Apostle james wille●● us to be greatliest comforted, when we fall into diverse temptations, that to our faith may be tried to be sound (and that is better than gold) bringing patience with it. And yet if jam. 1. 3. the Lord be not with us, nor we cling not to him by faith, no munition or warlike furniture when it is needed, nor the strongest nor surest help in time of peace shall be able to do us any good. Therefore neither could the walls of jericho preserve the city when God went against it, nor Goliahs' josh. ●. 2. sword defend him, but turn against him; not Pharaeohs Chariots get victory for him, but fail him when the Lord would not go with them. And therefore even as it is said in the Psalm, that a King is not saved by the multitude Psal. 33. 16. of an host, neither is the mighty delivered by his great strength; so an horse is but a vain help to save a man. And so we may say of all creatures. If the Lord be at peace with us, they are on our sides, to stand with us; but if he frown upon us, they shall be against us. Lo such a thing it is to be in league and favour with him, that all shall turn to the best unto us thereby; yea even the fierceness of our enemies: the heavens, the earth, the creatures shall be all at one with them, who are in covenant with him, who is the Lord of them. But I will proceed in the next chapter. THE FOURTH CHAPTER OF THE book of JUDGES. Vers. 1. And the children of Israel began again to do wickedly in the sight of the Lord when Ehud was dead. 2. And the Lord sold them into the hand of jabin King of Canaan that reigned in Hazar, whose chief captain was called Sisera, which dwelled in Harosheth of the Gentiles. 3. Then the children of Israel cried unto the Lord, for he had nine hundred Chariots of iron, and twenty years he had vexed the children of Israel very sore. 4. And at that time Deborah a Prophetess, the wise of Lapidothiudged Israel. 5. And this Deborah dwelled under a Palm tree between Rama and mount Ephraim, and the people of Israel came up to her for judgement. IN this Chapter is set down another falling of the children of Israel from The samme and parts of the chapter 4. God, and Gods correcting of them: their repentance also: and lastly his delivering of them by Deborah, Barak, and jael. The first of these is in the first verse, the next in the second verse, their repentance in the third: and their deliverance in all the rest of the verses, to the end of the chapter. The first part of the Chapter. In that this relapse of theirs was said to be after Ehud was dead, as though Shamgar had not been betwixt both, it was most likely it was for that, he was but a very short time a deliverer unto them. But yet he was after Ehud a deliverer of the people, though but for a short time, as appeareth in the last verse of the former chapter. For the first of the four things, I mean the sin of the people of Israel, Vers. 1. which again they committed (for so it is said here, that they did again that which was evil in the sight of the Lord) understand it of them who had seen the former deliverance, and also of their posterity who enjoyed the blessing. Of the phrase or manner of speech uttered by the holy Ghost, to wit, that they did evil in the sight of the Lord; I will not speak any more, having handled it twice before. But of their sin let us consider. And that is, that they abused their long enjoyed peace and rest under Ehud. The sum of it is, that they did leave the right way of serving God, and increased their sin sundry ways. And this is indeed the disposition and common practice Doct. vers. 1. of men, who are not led and governed by God's grace, that they are not the better for their prosperity, but much worse: for by adversity they are held down, and disabled from much sin, and so are restrained at least; so that, as the way is shut up to them from thence by affliction, so their appetite is much abated thereby also. But in liberty, peace, and abundance of God's benefits, they are more easily led on, and enticed, and so the was is set open to them, and they do as readily walk in it; and being ungoverned, they are soon let loose. And we must know, that it is not thus with the wicked only, but even with such as have been sometime under God's direction, that even they are ready to forget themselves, yea and the most do, and waxing bold, break out by means of their prosperity after the same manner. And so it fell out with David himself, who when he had subdued his enemies under him almost on every side, even to his hearts desire, he fell most dangerously to the great provoking of God. And jehosaphat, otherwise a 2. Sam. 11. 4. godly King, when he was lifted up and made drunk as it were, with the company and fellowship of wicked Ahab, did sore forget himself, so that he was feign to be reproved for it of the Lord by his Prophet. A lamentable case, that when they be so sore oppressed either by enemies, or other 2. Chro. 19 2. crosses, that their life waxeth wearisome to them, and their distressed estate causeth all that look on them to pity them: and when the Lord shall in that misery of theirs have compassion of them, and set them at large, it is a lamentable case (I say) that they should become so grossly unthankful, forget their late adversity, and as soon in a manner as God hath enlarged them by his benefits, that they should thus unnaturally (as I may say) disguise themselves, even as if they would set themselves to grieve the Lord for his gladding and comforting of them. This may (I think) be a watchword to us, to take heed how we use our prosperity, and to teach us to make small haste to be made great in the world by God's preferments, great wealth and Note. commodities, unless we lay faster hold of grace whereby we may use them rightly; that is, to be humble under them, and thereby forward and fruitful in doing the good that we may. Let us then take heed seriously, that we count it not happy in itself to live delicately for a season; from whence it cometh through our corrupt nature, that we contemn others, give ourselves to vanity, pleasures, wantonness, and delights, and some of us also to profit seeking and gain, though never so filthy and gross, as our chief treasure, whereby godliness decays, and the use, at least the power of all good means. But what should we do (ye will ask) when God giveth us such a wealthy and a comfortable outward estate? I say we should be rich in good 1. Tim. 6. 12. Tit. 3. 8. works, and do works to necessary uses. Oh, men so well provided for, what good might be done to their own souls, and to the souls and bodies of their brethren. But to this point (alas) things are now come, that we may say with grief, that few have any mind to use their liberties aright, or (almost) to do any good. And this being duly considered, should cause our wonder to cease, why so few godly Christians enjoy any great portion of outward blessings in comparison, (for it is so) even because the Lord provideth a better thing for them, when he giveth them a mediocrity in them all, as of maintenance, of credit, account and favour with their betters, and mixeth each hour of sunshine with an other of cloudy and unpleasing weather; and all to keep their affections from growing too rank, and intemperate, and to contain them within their bounds in that condition, which is best for them, and fittest to serve the Lord in, without loathing or Note. weariness. The earth which is too strong and lusty, runneth up into weed A simile. and stalk, but the well tilled and compassed, bringeth forth a plentiful crop. And rare is the man, whose fruits are not more gracious and constant in a moderate estate, then in a mighty, which caused the wise man to say; Neither to much, Lord, neither too little, for I shall run into the extreme Pro. 30. 8. of unthankfulness or discontentment. Doubtless, if as prosperity groweth, so piety increased withal, and the love of the giver waxed stronger, as his gifts are multiplied, and wax greater, and God would not stint men as he doth. But it is clear, men can bear no excess or abundance in this kind, without notorious defect or decay in godly duties: outward welfare of body (like the spleen) causeth a leanness and evil-favourednesse of soul, as most men use the matter. But this be said of the first of the four things contained in this Chapter; namely, of their sin. THE TWENTY FOUR SERON UPON THE FOUTRH CHAPTER OF THE BOOK OF JUDGES. The second part of the Chapter. OF the first thing of the four contained in this chapter we have heard. Now followeth the second, and that is their punishment, Vers. 2. who so provoked the Lord: namely, that he gave them over to an other adversary, more fierce and furious than the former: that was one jabin King of Canaan, that reigned in Hazor: But ye may object, that such an one in all respects was slain by joshua, Object. much above an hundred years ago. For thus we read in the book of joshua; At that time joshua returned and took Hazor, and burned it, and smote josh. 11. 10. the King thereof, to wit, jabin, with the edge of the sword: for Hazor before time had been the head city of all those kingdoms. I answer, it was so indeed, and Answ. now another of that name and kindred, was risen up, and had builded the city again, and now being grown strong and populous, prevailed against Israel, and held them in the greater bondage; and for this cause, even that he might be revenged upon them for his predecessor, whom their fathers, joshua and others, had wasted and slain, and they did therefore oppress them much the sorer. This I thought good to say for the clearing of this difficulty. Now to proceed: This jabin King of Canaan is further described by his chief captain, which was Sisera, a great warrior, and terrible. Whereby we may know, that the ease of the Israelites was restless servitude, and the hope of their deliverance desperate. Now by this new calamity thus brought upon this people, (to omit that which I said of the punishment in the former examples) where a man would Doct. vers. 2. not have looked for it, we may observe and see, that when all things seem quiet and peaceable to us, and when we think that we are safe on every side, so that no hurt can befall us, yet if the Lord have a controversy with us, he doth in a marvelous manner raise up some great trouble against us: yea and that as it were, out of the sparkles of former afflictions, (when we suspect none) as he did here, which were thought to have been quenchedlong ago, he bringeth a fire and flame, as it were, to burn and consume us. So that when men think all to be sure, God raiseth up vexations that way where one would not look for them. The Amalekites, when they had taken Ziclag, lay drunken and wallowing like beasts, fearing no danger, and were 1. Sam. 30. 16. suddenly come upon and slain. So the Apostle saith, When men cry peace, and that all things are safe, then shall sudden destruction come upon them, when they are 1. Ehes. 5. 3. not aware, like the travel upon a woman with child, and they shall not be able to avoid it. Thus God seeth it good to tame and raw the licentiousness and pride of men, and (that which is marvelous to say) if he should not do so, there were no living for us one by another. The best in town and country, would kick up their heel; yea and notwithstanding he thus pluck down the Note. pride of one or other every day, yet such as are spared be never the better. The long visitation with plague, which hath swept away many thousands, what are the most part the better for it? The irreligious boldness of many in this age, if they be in favour with their betters (whose breath yet is in their nostrils) or if they have but wealth above the common sort, nay if it be but bare health, how do they abuse it? how little doth good teaching, or the diverse examples of God's judgements upon sundry others, prevail with them? And why? because (while they feel them not, the day of reckoning is put far off, and we dream that we have a privilege above all others, till the effect confute us. The casting down of Babel, the drowning of Pharaoh and his army, the thrusting through of Zimri and Cosby in their tent, the swallowing up of Chorah and his company into the earth, with thousands more in ages past, and now all cut off in fearful manner, for their several rebellions against the Lord (lamentable to speak) what little abatement of sin (yet) for all this, do they work in the most? nay are they not worse and worse who live in these latter days, and have heard or seen the judgements of the former times? Therefore let such of us as cannot but confess, that God hath done much more for us, watch and beware, lest for the like looseness and bolddesse found in us, the Lord awake us; and if he seize not upon us with the same plagues, as he did on these; yet (seeing his quiver is full of arrows of all sorts, that is with all kinds of judgements) he will reserve some for us, as he hath done to others before us, and come upon us suddenly in the like manner. Now this jabin had for the chief captain of his army, Sisera here named, The opening of the latter part of vers. 2. who is said to have his abode in Harosheth of the Gentiles, so called, for that it was a country full of woods: (for so the word signifieth) whereto, as unto a most safe and well fenced place, the Canaanites who were Gentiles, did fly, and repair, and dwelled safely therein; when so many of them had been slain in joshuas' days, and there they remained, grew up, and strengthened themselves, unto the time that is here mentioned. Thus they growing up, and not being cut off, as God commanded the people of Israel to do, we see now what a vexation even this one generation of the Canaanites in that corner of the land, were unto them, beside many other in divers other parts of it. And by this we see what mischief and woe we provide for ourselves, Doct. 2. in vers. 2. (even such as cannot be known till they come) and all this through our neglecting duties commended (as this people of Israel here did) and suffering evil persons and their foul vices, to grow up, in and among us, which we might easily in time have subdued and brought under. I say, the suffering of them, which we have been full willing to nourish, and could be brought to offer no violence unto them, have caused sorrow upon sorrow, and most wearisome and uncomfortable days unto us: which when they were come, we would have bought of with much cost, and could not. Thus anger, impatience, wrath, uncharitableness, revenge, teachines', frowardness, Note. lewd lusts, and unclean desires, with many other like, though we have thought them not worthy of rebuke, neither could be brought to deface, and disgrace them, no not to our own selves, that so they might have been overcome and weakened in us;; even these have mastered us, and waxen strong in us, which is enough to disfigure the godly life in us, and to mar the beauty of our profession; besides that these engender in us, and bring forth litters of open and outward sins, (all may easily know what I mean) far more shameful and monstrous than themselves. The third part of the Chapter. NOw followeth the third thing in this Story, namely, the repentance of Vers. 3. the people, set forth as in the former chapter, by crying. The reasons thereof are added, and they are two; the one, because this Sisera had nine hundred iron Chariots, wherewith by continual egress and regress he had vexed them sore: the other, that he had done thus to them twenty years. Of this crying, signifying their repentance, I have spoke before, and also of the repentance which their fathers offered, when God afflicted them. That which is to be considered here, not spoken of before by the like occasion, is this: That where it is said, they were twenty years in bondage, before they Doct. repented and turned to God; we may behold the monstrous and poisoned disposition of our nature, which will not stoop nor bow to the Lord in true humiliation, until it be driven by main and force, even till we be shut Note. out every where else. As we see in children of a stubborn nature it is neither a check, nor a rod will break their stomachs: nay it is not a few stripes that will make them cry out, and when by rougher handling of them, they he forced to roar, it is but for very sullenness; till they see there is no remedy but that they must receive correction for their evil doings, and then the multitude of strokes and the smart they feel breaks their hearts at length, and makes them yield: and even so it is with us, who should be much wiser: whereas if we should but step aside a little from our Christian course, we ought with the like willingness of mind by which we strayed, return and rise up again. For so the Prophet jeremy complaineth; Doth a man fall, jer. 8. 6. and not rise again; or go out of the way, and not return? And if this rebelliousness and bad disposition were in the wicked only, it were less to be marveled at, but let it be well considered, and it shall be found in such as have sometime served God in truth; who if they lose the hold that they had, and have suffered the wicked flesh, that is, their sinful nature, to get the upper hand in them again; oh how hardly is it put out of possession again? So that as the devils said to our Saviour Christ, thou art come to torment us before Mat. 8. 29. the time. So it is ever too soon, and very imprisonment to the wicked flesh, to be brought under the Lords wing again, and to put on his yoke, though it be easy as it is said to be. This is the cause why licentious dissoluteness is in so great account at this day in all sorts, and so dim light shineth out of them who should be lights to other. And if it should be demanded, how God's people can keep so long from under his government, and are so loath to return again under it: I answer, partly confused knowledge, ignorance and forgetfulness how to return (if they were ever well grounded at all) is one cause; and partly the loathness and untowardness of the flesh to be penned in, seeking liberty rather amiss, even that is the other. And thus while men have any shelter how rotten and helpless soever it be, they fly from God. But for as much as when no shifts will serve, they must return again to the Lord their first husband, as it is said in Hosea, let all that be wise, with all speed return to Hos. 2. 7. 1. Tim. 6. 6. him, and make godliness (as it is indeed) the greatest riches and chief stay, seeing that is always and only comfortable. As it is the Psalm: A day is Psal. 84. 11. better therein, than a thousand elsewhere. And seeing we in miseries and troubles do as this people here did, often fall a sighing and sorrowing, yea murmuring and fretting, and yet turn not to God, nor from our sin; but bite on the bridle of our punishment, and yet at last we must be brought to it for all our unwillingness; therefore as we should take heed that we keep the profession of our hope firmly, while we may; so yet when we have fallen, let us not despair, no nor yet delay to turn to God with the soon, as I have said. Again, by this people many may learn good. They were held under The unfolding of the other part of vers. 3. and pursued by him that had nine hundred Chariots of iron, always going out and in among them, to vex and oppress them on every side. A plague great enough one would think, for even the mercies of such are cruel. And Prou. 12. 10. yet this was not the worst that befell them, for God was also against them, and had sold them into their hands: and now while it was thus with them in so great misery, what should they do? and yet which is more, twenty years to be in this estate, how should they be able to abide it? By the fearful example of these, and yet some of them belonging to God, it is good for us to take occasion to consider the estate of them, who are under sundry sore and great calamities, the Lord sending them for their rebellions and grievous provoking of him, and himself frowning upon them, who should have been their comfort in their troubles. Oh how should it grieve us to behold it? For when they are in perplexity and vexation, by men or otherwise, and then have God against them also; this cometh near the saying, Woe to him that is alone. Herein David showed himself wise: for when he Eccles. 4. 10. heard God's message from the Lord, concerning the choosing of his punishment; he answered; Let me fall into the hands of the Lord, and not of men. The 1. Sam. 24. 14. reason was, because he knew himself to have repent, and therefore that in judgement the Lord would remember mercy. But oh how terrible a thing is it to fall into the hands of God being our enemy; or into the hands of men, when he hath given us up to their pleasure, to be handled as we deserve? Every affliction is sharp and heavy, when God makes it so, by setting an edge upon it, and by pressing down the conscience under the load of his wrath. Consider some particulars: for example. The poverty and penury of many thousands, and the same as poor in knowledge of God, and grace. Others in marriage unquiet, thrusting one another out of doors, Note. children crying about them, the neighbours disquieted among them, all going to havoc in family, and God in the mean time also an enemy to them, what an heavy calamity is this to behold? Others to be taken captives by foreign enemies; as Samson put to grind, or (which is worse) to judg. 16. 21. the galleys; and which is worst of all) to have no God to fly to in this their distress, which yet is the case of many, who have held their heads full high, and were also far enough in their own conceit, from such an estate, oh how woeful is it? And if the sore diseased, sick and pained persons should be added to these, with other miserable ones, and yet without God in the world; all these thus to be distressed, which I have mentioned, with such like, almost without number, oh how lamentable is it to think on? And whereas some of these be Gods children, they must know, that if they will do as his enemies, he will make them somewhat like them, in bearing the mark of it: so that as the wicked fly from God, and hate him for smiting them for their sin: so his own children having likewise provoked him, shall oftentimes make but slow haste to him, through an ill conscience telling them that they are not welcome, till they come in another manner; to wit, in unfeigned repentance. All this I have spoken to a double end; one, to persuade all to labour above all things to make God their friend, that is, by seeking to be reconciled to him, that thus in their troubles they may have a refuge to fly to for comfort. The other is, to move such as are free from both kinds of miseries, to pity them that are under both; and to consider, that seeing they may go in and out before the Lord without fear, both in their daily course of life, and also in their suits, etc. therefore they should deadly abhor sin themselves, which only makes them fear his power and justice, and that as much as ever they rejoiced in his favour, and so doing, mourn for them whose misery I have mentioned, that are in an estate both dreadful and damnable. And this be said of the first three parts of this chapter, out of these three verses, to wit, of the sin of the people, of their punishment, and of their repentance. The fourth part of the Chapter. THe fourth part of this story followeth, of God's deliverance of them out Vers. 4. The sum in general to the end. of the hands of Sisera: and this unto the end of the chapter; and that deliverance was wrought, as I said before, by the help & ministry chiefly of the three persons mentioned afterwards in this chapter, Deborah, Barak, and jael. Deborah, though a woman, was stirred up by the Lord to judge Israel, that is, to declare the will of God, in that time of extreme calamity, unto the people; to answer their doubts what they should do, and to be the chief mean of their deliverance, by counsel giving, and encouraging of Barak and the rest. Barak was he that should lead the army, and pursue the enemies, and with a small army of the people to overcome and destroy them: and jael killing the great captain of their enemies, I mean Sisera, with her own hands, had her due commendation among the rest, all were diversly employed, and yet each of them helping forward the execution of God's justice and charge upon that huge army of the Canaanites, and for his people's deliverance. This be said in general of the whole work that followeth, spoken of in this chapter. Now I will go to the particulars, verse by verse. And to begin with Deborah to verse 14. and to see what she did. First, the holy Story describeth her in this verse and the next. Secondly, it is said the children of Israel came up to her for judgement, vers. 5. And thirdly, it is showed what she said to Barak, having sent for him, vers. 6. 7. then how she answered Barak, when she saw him not forward, vers. 9 and last of all, how she encouraged him to the battle, after they had prepared themselves on both sides to it, as is showed to verse 14. She is described, first by the extraordinary place that she was set in, to wit, that she was a Prophetess: secondly, by her condition of marriage, that she was the wife of Lapidoth: thirdly, by her calling, that she judged Israel: and fourthly, by her dwelling, under a Palmtree, between Ramath and Bethel, in mount Ephraim. And by this woman, and the other two persons before mentioned (as I have said) God gave a new and great deliverance unto his people out of their twenty years bondage, under that jabin King of Canaan. And this unspeakable Doct. Out of all the verses following in general. goodness of the Lord in passing by their so great and foul indignities so oft times wrought and committed against him, doth yet better and better confirm us in that which we have been taught before, that the Lord is so tenderly affected to his people, that he cannot turn away his ear from their prayers and groans under their heavy burdens, but pity and deliver them. No, as the Prophet saith, if a mother should forget and be hardhearted to her own child, yet the Lord cannot be so to his, which doth justly lay to Esa. 49. 15. their charge the wilfulness and stiffneckedness that is in many, and heap hot coals upon their heads, seeing that when they may have ease and help in their oppressions and miseries for the ask of it and praying for it, without their further charge and trouble, they cannot bring their hearts to it, but choose rather wilfully and frowardly to lie still in their sorrows, then to humble their hearts, and seek after God for deliverance. And as God is kind to his, so he setteth out himself to be so, to the end he may hearten and embolden us to believe the same, we being in our greatest need most hardly persuaded so to do, through the great unbelief that is in us. Also he showeth such compassion to us in another respect, even that we should also learn to show the like goodness and kindness to our brethren in their calamities, that we may so much the better resemble him. But of this before. here I will end. THE TWENTY FIVE SERMON ON THE FOUTRH CHAPTER OF THE BOOK OF JUDGES. NOw to proceed: besides that which we have heard, we may note hereby what weak and unlikely means God Doct. 1. in verse 4. delivereth, when it pleaseth him. For as before he raised up Ehud, a man lame of his right hand, to deliver his people, and after him Shamgar, who had no other weapon than an an ox's goad thereto; so now he used a woman, (for she was the wife of one Lapidoth) as his instrument, to the effecting of so great a work as the overthrow of that jabin was. To show, that his power is not tied to valiant and mighty men, lest his glory should be given to them also; nor to strength and forces, though he allow them to be used, and yet not trusted in, but to this, that we put confidence in him, who is our strong rock against our strongest enemies: as Proverbs 18. 10. and to our prayers which avail much with him, if they be fervent. jam 5. 16. And this he requireth straightly to be believed of us. And so he useth to do 2. Chron. 20. also in the deliverance of his people's souls out of the bondage of Satan and hell. For by mean men, and those that be of no great note for their wealth or preferment, he subdueth the hearts of the mighty, piercing and breaking them with the powerful force of their preaching, (if they will lend their ears to hear them) that so the excellent gift of faith may be wrought in them, he so putting heavenly treasure in earthen vessels, to that end and purpose; 1. Cor. 4. 7. and that all may say to his praise when they see it, that it is he that worketh, and whose the power is, though silly man be used by him as his instruments. This woman, as God used her to deliver his people, so she was also endued Of Deboras calling that she was a Prophetess. with the spirit of prophesy, to reveal the will of God to them, and to answer their doubts. For which cause it is said in the next verse, that the people came up to her for counsel and judgement: For it is thought, that Doct. 2. in vers. 4. their oppression by that jabin was so great, that the people of Israel could not have ordinary judges. Now though it was rare to have women Prophetesses, vet now and then God stirred up such, as Miriam the sister of Moses, Hanna the mother of Samuel; and Hulda in the days of josias the King: and 2. King. 22. 14. in the new Testament, as Anna the daughter of Phanuel, and the 4. daughters Luk. 2. 36. Act. 21. 9 of Philip, in the book of the Acts recorded. And it is not unlike, that some of these women that were endued with the spirit of prophesy, did instruct and teach the people, declaring to them those things which God had revealed unto them, seeing the gifts of God are not given to be buried, but to be used for the edifying of the Church in public and private. And for proof of this which I say, we are to know, that prophesying is not only taken for the foretelling of things to come, but for making known the will of God in matters of salvation, and to both ends God used women sometimes, 1. Cor. 14. 34. though now he forbid them. (As for those forged, or diabolical she saints and Prophetesses, of whom the Church of Rome boasteth, we ascribe as much credit to them, as the dreams of Monks deserve.) Therefore we must also here take heed, that we bring not that into example which the Lord hath wrought extraordinarily, when it hath pleased him: For we are tied by Paul's rule, set down to the Corinthians, to wit, that women keep 1. Cor. 14. 34. silence in the congregation. He addeth a reason, because they must be subject to their husbands. But the teacher's office is to have authority over those which are taught by them, and to govern them also as well as to instruct them, which is not permitted to the wife over her husband, neither over other men. But seeing the Lord in these latter times useth not commonly extraordinary instruments as he did in former days, especially unless he furnish them also with extraordinary gifts, but ordinary: therefore we are to admire and reverence his goodness in both: and the use hereof is, that as it is our bounden duty to praise God highly, for that he hath stirred up some in all ages to be lights and helps, in and for the good of his Church, yea and 1. Thes. 5. 20. Heb. 13. 17. extraordinary, as we see here, in the want of other, so (to come home to ourselves) while he provideth ordinary helps and means for us in these days to the building up of the same, his Church among us, it behoveth us that both we receive them with all due reverence, making right use of them; and that none presume to set up themselves extraordinarily, as many of these separatists do without gifts answerable, although God hath done so sometime, and fitted them for the same, and granted that privilege to his, when it hath seemed good unto him. Now further to proceed, this which is said of the marriage of Deborah, being Of Deboras married estate. Doct. 2. in vers. 4. a Prophetess, can teach us no less than this, that they who have attended on God in the ministry in former times, whether men or women, or such as do it at this day, are not despised of God for their married estate, but counted of him faithful, and put in his service, as this Deborah was: which though there is no cause to make question of, (seeing they who teach other the whole counsel of God, and so by consequent, how to use the married estate aright, a man would think should much more be fit to use it in the best manner themselves) yet I say so, for that the Romish prelacy, who snatch at every occasion to rail on the Ministers of the Gospel, (and so they do because of their marriage,) do what they can most spitefully and injuriously to bring the faithful Preachers into an odious account with all men. And they have thought this a meet matter in them to bark at, under a pretence that the marriage bed, (for they think better of the whorish bed) can no way stand with such an holy calling as the ministry is; which being God's ordinance for all states of men to enjoy, were shameful in them to Heb. 13. 4. spurn against, though they themselves lived most chaste, seeing while they go about to disgrace the persons, they fight against the ordinance of God, yea and that which is highly commended of him: but much more reproachful and odious it is in them so to do, seeing the same devout persons, (as they would be counted) are, and that many of them, as is well known, gross whoremongers themselves, (that I say no worse) and such as live in filthy uncleanness, though Priests by their calling. But for further proof of this truth, I mean the marriage of Ministers to be lawful, seeing I have begun to speak of it, this I will add: that the examples of the ministery under the Law, as well as their practice at the coming of Christ, and after in the Apostles times, do maintain and justify it: yea and since those times, the Church of God for many hundred years, (till Gregory's and Siricius times, who were Popes of Rome) do prove and testify the same. The Prophet's first, as a 2. Chro. 15. 1. Obed, Hanany, and other: the b 2. Chro. 16 14 Levites, as Mattaina and his predecessors; and c Exod. 29. 4. for Priests, Aaron, Eliazer and their posterity, all under the Law married, declare that they are by malice blinded who condemn marriage in the ministery. And for the latter times in the new Testament, Zacharie and Elizabeth so lived in their marriage, to wit, just before God, and Luke 1. 6. walking in all his commandments, as had been impossible for them to do, if their condition of life had been unlawful. And for the Apostles, Peter himself was married, to go no further. This by the occasion offered, I have spoken as briefly as I could. And let them that serve God in the ministery, preach Christ jesus diligently, and endeavour faithfully tobe unoffensive in conscience toward God, and in their lives toward men, and they shall not need to fear such Scorpions, for their sting is plucked out from doing them any hurt. And if the uncleanness and lewd lives of some persons in the ministery, gave no more occasion to the adversaries of insulting, (which yet is the fact and sin of some persons, and not any blot in the calling) then that some do take the benefit of the ordinance of God, in that they are married; many Ministers might sit without red cheeks and a glowing conscience, and the adversary with shame hold his peace, without any triumphing And let this also that hath been said, check and control that relic of Popery, that still hangs about many of the people, in the Ministry, who verily think them worthy and good Ministers who lead a single life, without any other respect, whereas marriage is nothing, and singleness, yea virginity are nothing of themselves, but a pure spirit in a body underfiled in both, which some of these little regard. The next thing in the describing of Deborah, is, the setting down of her Verse 5. Of Deboras dwelling. dwelling, that it was under a Palm tree in Mount Ephraim, and the naming of her husband, being (no doubt) a man of good note then, though to us unknown; these things, I say, seeing nothing is set down in vain in the holy Story, had (as it may seem) more use in that time, than we now can see: which I may truly say of many other things therein contained, which should somewhat satisfy the reader, when he seeth not so much in some places, as he doth in another. And yet the holy Ghost sets down many circumstances oftentimes, as for the fuller credit of the history, especially where it else might seem questionable, as the time, places, names, etc. so to give more light to the thing handled. Only let this content us, that, as a dwelling was allowed her, though she being a Prophetess, was married, and Doct. vers. 5. perhaps of some note, it being expressly spoken of, and set down: so it may serve to assure us that God doth the same to such at this day as are in the same condition, serving him with honest and good hearts in the ministery; I mean he alloweth them a place to live in, to their good contentment, even such as he seeth fittest for them: though the Popish Clergy, and some other also, count them unmeet to live at all, but rather worthy to be rooted out of the earth. But of this thus much. Now it is further said here, that the children of Israel went up for judgement Doct. 2. in vers. 5. to her, I mean Deborah; who by the spirit of prophecy, answered their doubts, and determined of their controversies, and declared to them the will of God; by all which, they might the better do the duties that concerned them. Where we are to consider the loving kindness of the Lord, as to them, that they might even then in their oppression by the King of Canaan, have one to answer their doubts that troubled them; so in other ages, and much more in this of ours, that he hath provided, that such as make question of any thing that troubleth them, may be answered and satisfied. If that which she did, being but one person, and a woman, was to be accounted a singular favour of God (as who can deny it?) what a mercy of God is this to us, that we have solemn and public assemblies, not in one place of the land, but in many, (and but for the sin of some persons, should have them throughout in all places) to teach the will of God, that all who are not wilful, or negligent, may learn to know the Lord, from the greatest to the least, and also the things that belong to their peace? Thus when (I say) we may privately unburden ourselves of any doubtful and dangerous opinions, or trouble of conscience (as we may, God be thanked) and that many ways; oh what a privilege is it? These things ought so much the more to move us to be in admiration at the love of God the giver, because in false religion and worshipping of God, (as in the Papacy) there is no such thing to be looked for, or enjoyed: for their serving of God, is compact of fancies, dreams, and lies, the inventions of men, as a dunghill is full of filthiness and dross. And as for the relieving the conscience of any such as are distressed and disquieted, there is as much comfort ministered to them either out of Parson's Directory, or out of the Meditations of Friar Granatensis, (which yet savour most of all the rest, of any piety) as the poor traitor judas found at the hand of the Priests, when he complaining and crying out, that he had sinned in betraying the innocent blood, answered, after the unmerciful manner of such as they were [look thou to that] as if they should have said (though they set him a work) shift for thyself: that is the comfort thou shalt have of us. But to return: Though God hath every way provided well for us to be instructed sound, and graciously relieved and comforted, (as I have said) yet it is to be lamented, that many of us are glutted with the good means that we have, and suffer them to lie by us, as it were a rusting. And even thereafter is the good fruit that we bring forth in our lives thereby. Vers. 6. Then she sent and called Barak the son of Abinoam out of Kedesh of Naphtali, and said unto him, Hath not the Lord God of Israel commanded, saying, Go and draw toward Mount Tabor, and take with thee ten thousand men of the children of Naphtali, and of the children of Zebulon? Vers. 7. And I will draw unto thee, to the river Kishon, Sisera the Captain of jabins' army, with his charets and his multitude, and will deliver them into thine hand. Vers. 8. And Barak said unto her, If thou wilt go with me, I will go, but if thou wilt not go with me, I will not go. Vers. 9 Then she answered, I will surely go with thee, but this journey that thou takest, shall not be for thine honour: for the Lord shall sell Sisera into the hands of a woman. And Deborah arose, and went with Barak to Kedesh. NOw we have heard the description of Deborah, and what she was: it followeth The meaning of these four verses. how she went to work in this great business of the Lord against jabin. She therefore as God commanded, sent to Barak, as he is here described in the text, the son of Abinoam, that he should go and furnish himself with ten thousand men, and assured him, that God would give him victory over Sisera, the Captain of jabins' army, and over all his multitude. Barak at first feared, but after believed, and went forward to the work: and seeing he was afraid through unbelief, therefore he refused to go without her; for the which she found fault with him, and told him God would punish it, so that he should not have that honour, which otherwise he should have had. And after that, Barak and Deborah went to Kedesh together. Thus much for the meaning of these four verses. Now of both these Deborah and Barak in order. First of the message in the sixth and seventh verses: then of that which followed upon it, in the other two following. Of Deborah first, the holy Story setteth down this, that she sent the message More particularly of the sixth and seventh verses. of God to Barak, adding thereto the promise of victory; both which I join together, seeing we may more clearly see that which we have to learn thereby. And out of both points of her speech, namely the commandment of God to Barak, and his promise of good success; this jointly I give the reader to mark, that these two things are the principal motives and reasons to persuade, and that are to lead us in the most of our actions, Doct. 1. in vers. 6. and 7. (to the end, we may rightly effect and bring them to pass) namely the commandment of God, and his promise of blessing. I say, in the most of our What are the principal reasons that are to lead us in the most of our actions. actions, not all; for as much as some of them are free and indifferent to be done, or left undone of us, and in them we are thus to be guided; namely, that we use that part of our liberty in things indifferent, which we shall by due consideration find to tend most to the glory of God, our own inward peace, and the edifying or least offence of God's people. Otherwise (as I have said) in things forbidden or commanded by God, let us take our direction accordingly, as we have heard, and hearten on ourselves to shun that which is forbidden, or to obey the contrary, being encouraged by the promise of blessing annexed to both. And this is a most blessed and comfortable direction to all God's servants at this day, and shall be likewise to the end of the world. And it is that which hath carried our fathers forth in their most difficult works and parts of their lives. Moses in going to Pharaoh, to fetch the people of Israel out of their grievous bondage, which Pharaoh would not agree Exod 3. 11. 12. to, what encouragement had he hereto? verily even this, that God said to him, go, for have not I commanded thee? And again, I will be with thee to bring it to pass. And the same was joshuas' authority, and the heartening of him to the guiding of the same people into the land of promise, and in rooting the idolatrous nations out of it, even the word of the Lord, he speaking thus unto him: Arise, go over this jordan, thou and all this people, unto josh. 1. 25. the land which I give them: as I was with Moses, so I will be with thee; I will not leave thee, neither forsake thee. And this was Paul's upholding and stay, as throughout all the places whither he went preaching; so at Corinth, where he was in great danger. For thus the Lord said to him by a vision in the night; Fear not Paul, but speak, and hold not thy peace; for I am with thee, and Act. 18. 9 no man shall lay hands on thee to hurt thee, for I have much people in this city. And the same I may say of many other. And by the same commandment and promise of God, we are guided still, who prosper and like well in our life, and no other ways. And this is that life of faith, which is so highly commended in the Scriptures, when it Note. is said, the just shall live by faith. And are not we subject to the same discouragements, Heb. 10. 38. and the like that they were in ages past? that so we may see we have the same need to be strongly upholden, and sound encouraged, as they were? But though it be not to be doubted of, but that many do see this, and have learned thus to be guided in their actions (for they only live comfortably) so it is as much to be lamented, how infinite persons know not that there is any such easy and plain way to guide them; no, neither can they be brought from being led by their carnal reason, and profane custom, in the actions of their life, neither can be brought to stoop and Note. submit themselves to any such government, as God hath seen best: by means whereof they going about them, as it liketh them best, not looking what God requireth; if they do a good thing, or what he promiseth, therefore they do it not so as he is pleased therewith; to wit, because he commandeth Note. it, much less to that end, and with such a mind as it should be done with, encouraged by his promise. Therefore they have many plagues in their lives by following their own desires and ways; and when it falleth out better with them, that they prosper in the world, yet have they no sound comfort in any thing that they do. Apply this to all affairs in men's callings. Therefore I will say this one thing to thee, whosoever thou art that wouldst live comfortably. Try the working of this doctrine in thee: look but one week to thy calling faithfully, to discharge the duties of it conscionably; Note. and so far as thou hast knowledge, endeavour to obey all other commandments of God; and be firmly persuaded of the promise of God to thee, that thou art safe in so walking. For he hath annexed a promise of blessing to the obeying of every commandment: yea and that an hundred fold more than thou forgoest thereby. Thou wilt ask, how shalt thou know that God doth reward thee so? I answer, be thou judge thyself, if he deal not so with thee. For example, let this be the case: Thou wilt say, if thou wert not tied so strictly to obey God, thou couldst take thy pleasure in merry company, or benefit thyself as other men do, to gain and get commodity, whereas now thou being tied to make conscience, darest not do so, but must lose and forego much thereby. I hear thee; now hear thou me likewise. Thou confessest that the profit and pleasure thou forgoest by obeying God, is unlawful, and against conscience; for otherwise, who holdeth Note. thee from it? Now put the case, that when thou hast so gotten it, God urge and cause thy conscience to prick thee, and thou be'st wounded therein, which stingeth worse than Hornets; for so God doth one time or other make men's sin smart and sting the committers of it, in most painful sort, or (which is worse) leaves them hardened. If thou knowest what this meaneth, or believest that which I say to thee, what wouldst thou not give to be healed of this intolerable pain? Even all that thou hast, how much soever it be. For that is a sign to thee of losing thy soul utterly, if thou persist therein: and what shall it profit a man to win the whole world and lose his soul? Mat. 16. 26. Thou fishest with a golden hook, which being lost, is not recompensed by all thou catchest therewith. Now answer me, hadst thou not been void and rid of this terror and taste of hell, if thou hadst avoided and resisted thy sin? Mightest thou not have been quiet and merry, as other of God's servants be, if thou hadst obeyed the Lord? Then tell me, would not that thy mirth and quietness have been an hundred fold better, and more welcome to thee then thy profit & pleasure, which hath brought thee this hellish torment of conscience? this wound and sting which taketh away all delight from thee, so that for deliverance out of it, thou wouldst give all that thou hast? Therefore know, that God will give an hundred fold more profit, ease, & pleasure to thee, even in this life, if thou obeyest him, or dost any thing for his sake, over thou shalt find by making thy best gain of thy sin. But I must remember myself, for I have been long in this point. Only Mat. 19 29. this I add, that it is to be bewailed, that this heavenly wisdom so little Note. entereth into men, nor prevaileth with them. Alas they have no leisure to think of the reckoning, being in the midst of their jollity. It is also worthy our noting, that while Sisera was in his flourishing, and Doct. vers. 7. jollity, the Lord threatens to take him down, and to bring him low. I will, saith the Lord to Barak, draw unto thee the chief captain of jabins' army, and his chariots, and whole host, to the river Kishon, and deliver him into thine hand. Oh! how fearful then is the estate of God's enemies, even such as are evil workers, and set against God's people, that in the midst of their pomp and pride, the Lord hath taken their names (though in another manner, and to another end then the names of Recusants are taken) to answer it, even that he may be revenged on them? And hath not this been a common use with such? with Chorah, Naball, jezabel, and many others; that while they walked here on the earth at liberty, their destruction was told from heaven to be at hand? and they summoned to appear to their Eccles. 11. 1. arraignment? and if some of them then did not, neither now many do know before it cometh, neither once dream of any such thing, nor fear it: yet seeing it is ever coming, (and having threatened it) and so it hangeth as a sword point continually over their head; oh how uncomfortable is it to think upon? Oh therefore be we always under his wing and abide we in his love, that so we may be ever out of horror and fear, that God doth not mark us for his enemies. Which miserable condition the unbelievers are always in, unless they be hardened, which is far worse, as I said before: for if his anger be kindled but a little (as it is ever toward them a great deal) Psal. 2. 12. happy are they that fear him. I would not therefore be a bad person, if there were any way to shun it, even for this cause, whereas yet all the terrors here, are but a glimpse of those that follow afterwards. And contrarily, why Note. should not the godly be content to bear some hardness here, seeing they are freed from the greatest terrors (if they know their liberties) both here and hereafter? But somewhat like this I spoke of in Eglons' example before. Now I should proceed to speak of Barak, having begun with Deborah, and said of her that which is occasioned by the text: but I should have no time thereto in this sermon; therefore an end here. THE TWENTY SIX SERMON ON THE FOURTH CHAPTER OF THE BOOK OF JUDGES. WE have heard of Deboras message to Barak, in the two Vers. 8. former verses. Now followeth barak's answer to her message in this eighth verse. If (saith he) thou wilt go with me, I will go, else not. This answer of his seems to yield little to God's commandment, sent to him by Deboras ministry, neither to ascribe any thing to God's promise, and therefore shows how he profited not by those two strong peswasions to lead to duty, mentioned before, but proves that he ascribed more to her presence, then to God's promise: which, what could it be less, than a great blemish in him, Heb. 11. 32. as may be seen by his amending his fault afterwards? Whose faith is so highly renowned among the worthies, in the epistle to the Hebrues? Beside, she was offended with him, for his so answering, and therefore it was (doubtless) infidelity in him. If it be asked, why then is he afterward so highly commended for his faith? I answer, that when the message came first to him, the thing enjoined him from God by Deboras message, seemed to be most full of difficulty. For he was commanded to make commotion, and to rebel against him that was King over them, to wit, this jabin, who was very great and mighty; he was also charged to gather an army of men together, though he was but a private man himself. These things therefore for him to take in hand, and that against such a fierce and strong captain as Sisera was, it made him afraid to set upon such a work, and especially, while he was unexperienced in so great a trial and difficulty, and this was the cause why he could not believe, except she went with him, that God would deliver him with his men of war into his hand. But afterward weighing better the commandment of God, and his promise, God by his spirit assisting him, he believed the words of Deborah, and obeyed, and so obtained the victory by faith, as it is said in the forementioned place to the Hebrues. And how usually this falleth out, and cometh to pass, even to the godly, that at the first they do stagger and doubt, How soon faith is quailed. and believe not by and by, and that through the strong relics of the old Adam, there is no man of God but hath proof; and yet for all that, afterward they being strengthened by the spirit of God, recover themselves again, Note. and believe confidently. This is apparent in David, even after he had believed, saying, O Lord, wash me thoroughly, cleanse me, for I am wholly filthy: Psal. 51. 2. 10. And again, Create in me a new spirit; as if the old had been utterly lost. Also in Moses, when he was first commanded to go to Pharaoh, how fearful he Exod 3. 11. compared with 10. 26. was at the hearing of the message, and how he shrunk back: but afterward, how boldly did he execute the same, and deliver it unto him? Even Note. so the best of us, when we hear of the death of our dear friends, or of great losses that are befallen us; also at the beginning of great sickness and pain arresting us, oh how do we faint, and distrust that we shall never submit ourselves, and yield obediently to them (though God command us straightly to Psal. 37. 3. do so) while we cast both our eyes on the burden and cross; that is, on the the things that are seen, as the Apostle speaketh, and while we are not 1. Cor. 4. last. yet come to ourselves to look up to God with confidence, and to things not seen, but eternal. But when we weigh how they come from him that loveth us, and therefore cannot intend our hurt; we then submit ourselves to God, and stay upon him for grace to go under all, and wait patiently for a good issue. And because our hearts arise oft times against our brethren, when we see these weaknesses in them, and begin to judge and think too hardly of them for the same, the Lord therefore letteth us sometimes see the same or other such in ourselves, that so we may learn to bear with the infirmities of them. And when we have experience of this, it causeth us to bewail tenderly Gal. 6. 1. the weaknesses that we see in our brethren, and with the spirit of meekness help to hold them up, rather than by and by to censure them over sharply for the same. And it is to be deeply bewailed, to see how far off many are from duty in this behalf, (though otherwise religious, and such as love the truth from their hearts) are overcome with deadly conceits against their brethren when they see they have fallen by infirmity, & are strongly incensed against Note. them, & leave them to themselves, never telling them of it kindly, as if they see them overcome of impatience, teastinesse, anger, or if their zeal & fervency in serving God be slaked, & abated, or that they be offensively taken up of, and carried away with the world. These and the like (I confess) are rust causes to raise grief in us, and are much to be disliked of us, when we espy them in such as be well thought of by us, and they are blemishes in them not to be borne with or allowed: but yet for all that, when we shall see such things in them, we must beware that we censure them not too hardly, (for who hath given us authority to judge them?) crying out uncharitably, that there is no religion in them. For though it cannot be denied, but that the devil hath, by watching his opportunity, got advantage over them; yet they being not untractable, but only deceived in their so offending, and yet in other parts of their lives they holding their care to please God, and labouring to keep a good conscience; we must not for some one such weakness, fall by and by to such hard judging of them, and to depart from them (which is utterly against charity and duty) but to think, that there being so many snares to entangle men, it may easily enough be so with them, as we may see it to be with ourselves (if we be not blinded with self-love) in the like trials, for that we do not, without special grace, and heed taking, avoid the like falls. And therefore we must hope that they may, yea and shall (no doubt) through God's help, arise, and grow in good sort out of them again. And yet I do not speak this as though I would justify such offences in the lives of God's people, or as though I went about to salve them up with gentle words, (for I know, that where such breaches are suffered to pass in the lives of them who are otherwise religious, they do much hurt to other by example, and to themselves by quenching the spirit in them, specially if they be defended and continued long in, unconfessed, and renounced, that they may be forgiven them) but yet we that behold them, must wisely shun extremities in judging of them, on the one side, as well as on the other; as I have said, and no more condemn the persons, than we allow the sins. And as for the common professors, who when they see such, frailties appear in the forwarder sort of Christians, begin to please themselves therein, and to condemn all other good parts in them, I say to them, if they stumble thereat, and they themselves walk on in their grossness, they shall in time see themselves guilty of far greater and more horrible sins; or if they still go forward in condemning and insulting over them, they shall do it to their own confusion. And this by occasion of barak's distrust. More particularly also let barak's answer in clinging so to Deborah, teach God's people this wisdom, not overmuch to give place to their affections, Doct. 1. in vers. 8. even in things lawful, but to submit themselves to the will of God, and pray for strength to rest therein. It seemed a very equal and commendable request in Barak, to desire the company, advice, and direction of Deborah: and so it was in the general: but when he saw it was Gods will he should depend immediately upon him for success, he saw again that it was his weakness so much to depend upon her presence. And although it is so commendable a thing for men to cleave to the Ministry and assistance of their faithful guides, while they continue among them, yet if any espieth his own weakness and childishness in this, that he cleaveth too near unto them, as thinking that without them he shall miscarry, and cannot be upholden without them, let him check himself, and labour for such strength of knowledge and faith, as may enable him to go upon his own feet, and live by his own faith, depending directly upon God's promise of uholding and preserving him in the midst of his discouragements, fears, and weakness, without such means, if he may not enjoy them. But while some with Barak ascribe too much to the Minister of God it is too true, that many despising and nothing regarding the ministery of men, grow shiftles and shameless, being as far from hope of happiness, as they are void of grace and goodness. Now followeth the speech of Deborah to Barak, when he made the forementioned answer unto her, to wit, that he would not go, unless she went Verse 9 with him. And this she said: I will go with thee, but it shall not be for thine honour. Wherein she findeth fault with him, and tells him, that he should suffer the punishment of his infidelity, while the glory which he might otherwise have had thereby, should be given to a woman, meaning jael, and not in the least part to herself: whereby somewhat may be noted, both generally and particularly. For the first, we may learn that which may do us much good; to wit, that God will punish us some way for our unbelief. Doct. vers. 9 For we see, that God doth not put up at men's hands, this and such other sins, as I named in the former verse; especially, when they come more of knowledge then of frailty, and when we see that we do amiss, and yet Note. through blind self-love, we will not find fault with ourselves for the same, but extenuate or hide our sin, God therefore spared not Zacharias for his unbelief, though otherwise a righteous man, but made him dumb for a Luke 1. ●. season. And he telleth us all as much in the Psalm, where he saith, If mine own children break my statutes, and keep not my commandments, I will visit Psal. 8● 31. their transgression with the rod, and their iniquity with strokes; although I will not take my loving kindness from them. The like is to be seen in Moses, who because he disinherited the Lord in smiting the rock, bore the scar thereof to his death, being denied entrance into the land of Canaan. So joash for distrusting Elishas' message, and smiting the earth but thrice, was rebuked by 2. King. 13. the Prophet, who would not have found fault with him, if he had not bidden him smite it oftener. Thou shouldest (saith he) have smitten five or six times, and so thou shouldest utterly have destroyed Aram, but now thou shalt soil them but thrice; and so they shall get strength again to revenge themselves. And even so do such both feel and find, who regard not what the Lord saith unto them, neither give credit to his word, and much more all such, as give the bridle more grossly to their unruly passions. And this should (a man would think) both cause us all to shun such boldness with God, as will provoke him to make us smart for the same: and also, it should make us bear the more with the infirmities of our brethren, for as much as we see God correcteth them for the same, and shall we also add sorrow to their sorrow, when we ought rather to have compassion on them, and pity them? This be noted in general. Now more particularly, seeing Barak was punished with losing the glory, Doct. ●. in vers. ●. which he should have had but for his unbelief, this teacheth us, that glory, and good name & report, is reckoned among the good things that a godly person may desire and be glad to enjoy: nay, it is that which he should ensue, because it is a token of God's approbation, if his people report well of us: seeing they are taught by the same spirit, to discern who are like them. Therefore john, by a probable argument, proveth Demetrius to be a ●. joh. 11. good man, because of his good report. It is to be lamented, that all they whom God alloweth, do not desire this also, and deserve it by the fruits of their love toward his Church: For it is the note of an arrogant and dissolute person, to scorn the good opinion that his brethren conceive of him. Even as precious ointments are known by their smell, so is a godly Christian by the savour of his good name, especially in the place where he dwelleth, as being best known there. Indeed, the principal care should be to give the Lord his due praise, for else we beguile and deceive men in causing them to think well of us, and much more we do dangerously deceive ourselves: but that being well regarded and looked unto, in the next place let our care be that the Church of God may give us allowance, and see just cause to report well of us. As it is said of Zacharie and his wife, that both they Luke 1. 6. were just before God, and toward men unreprovable, and therefore of good report. So Cornelius had a good name among the jews. Now glory or Act. 10. 22. good name, is a certain good opinion and estimation conceived of a man for his well doing. For those things which good men do virtuously and well, do purchase commendation and glory unto them. The end to the which which we ought to use and direct this good report, is this, namely the advancing of the name of God, and also to give good example to other of following us: and as the ends are both good, so is that good also, by the which they are procured. Therefore although a good name be not to be sought for itself, as though that were the thing we chiefly intended, and rested in, and no other, yet it is not to be despised, for those ends which I have mentioned, namely, the glorifying of God, and the edification of our brethren. Now to end this verse, let this be briefly added, that Deborah yielding to, Doct. 3. in vers. 9 and helping the weakness of Barak in going with him, teacheth us thus to regard, help, and encourage our weak brethren, by counsel, travail, and example. Vers. 10. And Barak called Zebulun and Naphtali to Kedesh, and he went up on his feet with ten thousand men, and Deborah went up with him. Vers. 11. Now Heber the Kenite, which was of the children of Hobab, the father in law of Moses, was departed from the Kenites, and pitched his tent until the plain of Zaanaim, which is by Kedesh, Vers. 12. Then they showed Sisera, that Barak the son of Abinoam, was gone up to Mount Tabor. Vers. 13. And Sisera called for all his charets, even nine hundred charets of iron, and all the people that were with him, from Harosheth of the Gentiles unto the river Kishen. IN these four verses, the holy Ghost showeth, how they did on both sides prepare their armies, both Barak and Sisera. He accompanied with Deborah at Kedesh, gathered together ten thousand men out of the tribes of Naphtali and Zebulun to Mount Tabor, which of the writers is called also Ithaberins, not far off from Kedesh, for they went on foot. The place is near to the borders of Asher, Naphtali and Zebulon. And this mount hath near it, the river Kishon, where the Prophet Elias killed the priests of Baal. And note, for the better understanding of the story, that all the places mentioned, to wit, Kedesh, the plain of Zaanaim, mount Tabor, were all near joining together, and to the river Kishon. This of Barak. Sisera hearing of this preparation of Bazak, did also make ready his army, which is not mentioned here, save his nine hundred charets of iron: but josephus saith, he had thirty thousand footmen, ten thousand horsemen of the Canaanites, and three thousand other charets. But howsoever it was, sure it is, that he made a mighty preparation, and therewith he came to this river Kishon. And this of the preparation on both sides, mentioned in these four verses And with both there is a brief story put in, of the dwelling of Heber the Kenite, the son of Hobab, Moses father in law, that he had pitched his Tabernacle, and was by God's providence come to dwell nigh the river Kishon, and in a part of the border of Kedesh. But why this is brought in, shall appear better afterward in vers. 18. The chief thing in this verse to be noted, is the faith wherein all these agreed and consented, which are here spoken of and mentioned, I mean Barak and his army, with Deborah. For they took in hand a most hard work against so fierce a Captain, as Sisera was; so well provided and appointed by jabin, who was King over the Canaanites. And who would not have said, that their preparation against the Israelites, must needs in the reason of man, have wrought an utter overthrow of them? As sure it is, if they had been overcome, as they were an handful, and few to many; and weak also, but their enemies strong; they had been most cruelly and barbarously handled by them. But notwithstanding all this, when they were persuaded, that as they were set on work by God, so in his power they went about it, and took it in hand; not casting their eyes upon the difficulties and disparagements, that were in the way against them, for God (they believed) would stand with them, and give them the victory. And this indeed is the Doct. verse 10. right property of faith thus to do, to look up to God, who hath commanded that which we take in hand, and promised blessing thereto. By this and joh. 14. 1. by no other means, Abraham the father of believers, forsook his own Heb. 11. 8. country, and went whither God sent him, from all his kindred, not knowing what he should find in the place whither he went. And Moses chose rather to suffer affliction with the people of God in the wilderness, then to Heb. 11. 24. enjoy the pleasures of sin for a season in the house of Phaeraos' daughter, which the Scripture saith he did by faith. And thus did the walls of jericho jos 6. 20. fall down, as God had promised, at the seventh days end, the people believing it should be so, and compassing them about all that time, with the blowing trumpets of rams horns, as God had commanded. And this is it, which we should intend and look to do in all that we go about. This faith, for which also these worthy persons are by name commended in the A commendation of saith. eleventh to the Hebrews, is able to carry us, as well as ever it did them, through all difficulties, while we have an eye to the charge given us, and the promised reward, although we see nothing with bodily eyes, but that which is against us, and matter of discouragement. For so the Apostle S. john saith, that this saith over cometh the world, even all the difficulties that are in it. This 1. joh. 5. 4. faith, when it is once settled on the great promise of salvation, is afterward the fitter to apprehend and lay hold on these temporary promises of this life, about the which (it being a jewel of invaluable price) if we were occupied and exercised with so constant a care, as we are about matters of less weight, (if not needless and unprofitable) we should be able to say much of the benefit that cometh by it, and have near acquaintance with God by the help of this our faith. But seeing I have spoken of this matter before, I will be the briefer in it, though we cannot hear too often of it, from good ground of the word, as occasion is offered. But whiles I am thus in commending of Bararks faith, me thinks I hear so me objecting, that the last thing spoken of him in the ninth verse, was his unbelief; how is he therefore say they, so suddenly brought to such a change? I answer, that though Barak had been hindered before by unbelief, yet afterward he recovered himself, as we see here; and that was when God had given him better consideration of the charge enjoined him, and promise made unto him. So if we have failed in believing through the difficulty that we see, or by rashness, yet let us weigh Gods promise more duly, and so believe more heartily, and be better stayed by good consideration. And to that end let none sit down like a tired person, and give over his hold and hope, saying; I see this is too good and precious for me to enjoy, for I should never be able to believe it, etc. Not so; but then let thy want increase thy thirst, as David's did, Psal. 51. and desire to be enlarged, Psal. 51. 2. 3. and pray, Lord help my unbelief. And remember that weakness may be forgiven, where there is striving against it; but wilfulness, or preposterous and invincible unbelief is damnable; for God looks to be credited joh. 3 1●. upon his word, promise, and oath, besides the many experiments which we have, if not of ourselves, yet of other men; who of weak became strong. And as God bore with barak's infirmity here, in yielding to him, that Deborah should go with him: so he will tender and help our weak faith, and that many more ways than we can see, and all to encourage us. Thus much be said of this. THE TWENTY SEVEN SERMON ON THE FOURTH CHAPTER OF THE book of JUDGES. NOw further, let us note in this verse by the joint agreement Doct. 2. in vers. 10. of all these here mentioned; I mean Deborah, Barak, and the ten thousand of Zebulun and Nephtali, (especially it being so needful that they should so consent together) how good and worthy a thing it is for the servants of God to join and be like minded in good things; though it do not directly tend to their own profit and earthly benefit, or not so much as to the common good & behoof of all the people, or many, (as here it did,) but to a town or family, the commendation of this gift of free consent together in many good people is clearly to be seen in the Apostles, and those that kept company with them; of whom it is said, that they were altogether of one mind: which caused Saint Paul to make so earnest a request to the Philippians Act. 2. 10. to remove from them contention and pride; whereby this consent and agreement is easily broken. For we know it is no easy matter for many to join and agree together, and that by reason of so much contrariety as is in men's minds, and for that one is so ready to cross and withstand an other, especially in good things, through Satan by his subtle and malicious policy working therewith, who gaineth much by their distraction and disagreement, as in Paul and Barnabas may be seen. It is therefore to be sought & laboured for always, by the love and wisdom of godly teachers, who by their doctrine, persuasions, and good example, do much help hereto. Thus had Deborah and Barak prevailed with these ten thousand, that they drew them to this work jointly, as if they had been but two persons. Oh, agreement in good things, what is like it, either in beauty or delight, as the Psalmist speaketh, Behold how good and pleasant a thing it is, for men to dwell together Psal. 133. 1. in godly unity? And experience teacheth the same. For there, many uniting their force of couroge and wisdom in one, they do easily resist the common enemy, and (which is harder) their own corrupt passions and rebellious nature, the which to what evil and mischief it carrieth them, the infinite broils, suits, quarrels and controversies of almost all places do too truly testify. Such are they who in loving and kind agreement betwixt themselves, do submit themselves to the word of God, whereby they become meek and humble, and so they easily consent to that which is good. The want of this godly agreement, and the contrary readiness in men to break out one against another, hath oft caused me to bewail, (for who seeth not great cause so to do) the boisterous and fierce contentions of many, and those not only of the common sort, who are for the most part rude and ignorant, but of them also who are to be counted brethren, and yet do so readily let lose their hearts to bitter contentions and rash judgings of their brethren, if they do not worse: and yet (which is greater madness) this is for a smail cause (as if they do but dissent in opinion and judgement one from another in things indifferent, wherein both follow the light of their knowledge,) whereby they give too great testimony, that they little know themselves aright, and that they have full slightly searched into themselves, to see their many rank corruptions of self love, privy pride, frowardness, impatience, uncharitableness and such like, that swarm and bear sway in them; and that they bestow small cost upon themselves, nor time to find fault with their own doings, (to wit, how far they are off from the rule of charity,) that so they may become humble and peaceably minded toward others. Nay, (which is worse) they hold their unchristian conceits and judgings of their brethren, so strongly and wilfully, that they verify the proverb, making their bitter contentions with them like the bars of a palace, that cannot be broken: and like cities strong and well fenced, that cannot easily be beaten down. This is far from godly agreement, Prou. 18. 19 and consequently from that hearty loving together, which should be like a threefold cord, that is not easily broken, which our Saviour saith is a sure Eccles. 4. 12. token that they in whom it is, are his very Disciples indeed. As for agreement in evil, such as theirs was in the Psalm, it is as hurtful and odious, as joh. 13. 35. Psal. 2. 1. 2. it is common: but though hand join in hand, the wicked shall not escape unpunished; Prou. 11. 21. and so I leave them, adding this; where there is no agreement in evil, there less is committed. And therefore we had need to pray the Lord to send a spirit of division among such, as that was betwixt the pharisees and Sadduces, that so much mischief may be prevented rather then established. And this of the preparation of that Deborah and Barak made. Now followeth, (before I come to Sisera) a short story of Heber the husband Vers. 11. The unfolding of it. of jael, put in by the way, to wit, that he (being of the posterity of Hobab, Moses father in law, who removed from his kindred and brethren, as we saw in cap. 1. vers. 16.) was come to this Kedesh to dwell, where Barak assembled his men of war. To the which place God by his providence directing him, sent him, as appears afterward in vers. 17. that thereby he might, as he did by jael Heber's wife, cut off this great enemy Sisera. By which we may learn a right profitable lesson. That while we go on here in our simplicity in this earthly dwelling to serve God's providence, as his word Doct. vers. 11. leadeth us, God will in our most casual actions direct, regard, & bless us so, that in time we shall see it to be so, though we knew not before what should come to pass. Heber removed his dwelling from his kindred, not in hatred to them, but as he saw it most convenient for him, though (it is true) he intended not thereby the destruction of Sisera, neither came there any such thing into his mind; but the Lord purposed it, and appointed that by this means of his coming to dwell there, it should be brought to pass: Heber only considering, and advisedly bethinking himself what was best for him to do about the settling of his dwelling, and seeking to live among God's people, and looking no further. So by the selling of joseph into a strange country, a thing in likelihood Gen. 45. 8. tending to his undoing, yet it is manifest, as he told his brethren, that God sent him before, to preserve them and their posterity alive, and not they. So when jacob was sent away by Rebecca, his mother, to Padan Aram, to avoid Gen. ●8. 2●. the wrath of his brother Esau, the cause was good, but he went, uncertain what should befall him in a strange land; and therefore he thought, and vowed, if he might have bread to eat, and clothes to put on, and that God would be with him, and keep him in his journey, that then he should be his God, meaning that he should be more strongly confirmed in so counting him. Therefore God, who guided his journey, blessed him greatly, so that when he returned, he remembered God's benefits which he had since that, bestowed on him, saying: I came over this jordan with my staff; that is, poor, Gen. 32. 10. and without all provision, but now have I gotten two bands. So when Moses married jethros daughter, living obscurely in the wilderness, and suffering affliction with the people of God, who would have thought that any good should have come thereby? And yet beside his admirable delivering of the Israelites out of Pharaohs bandage, he was also a mean to draw jethros posterity to religion, and the true worship of God thereby. Even so, offer we ourselves under God's government, and all things shall be in time, directed by him to a good end, though we see it not by and by; yet we shall; so as we may be bold to say it, for he will bring it so to pass. For it is to be known, that while we wander here on earth, yet we are not in darkness, as others are; neither are we cast off as Orphans and left desolate, but God careth for 1. Pet. 3. 2. 1. Tim. 4. 10. us his faithful ones, otherwise than he doth for the rest of the world. And it being so with us, though we see not the mind and purpose of God toward us in particulars at the first, and what will fall out through the course of our lives, yet we are sure that his special providence watcheth over us for our good; so that we need not doubt but that God directeth all things to that end. This is a wonderful stay to all believing people; and without faith, sound knowledge, and use thereof, all Gods doings are strange to us, both before we see the issue of them, and sometime afterward also, and namely his crosses and afflictions: but as they are distasted of us, and utterly unwelcome, so are his benefits never received of us in good sort, and to the right end; namely, to make us trust in him more firmly, and cleave to him more constantly, whereas we should be much more moved hereby, to commit the success of all unto him, till our experience have brought the Rom. 5. 4. hope that shall not make us ashamed. For there need be no doubt but that he watcheth for us thus clinging to him, when we sleep, and upholdeth us Prou. 6. 22. while we walk, and proposeth good towards us, even then when we see no likelihood thereof. And while it is thus with us, it is not unprofitable to consider, how ill it goeth with those, who rest upon blind fortune (as they call it) and go on in the strength of their carnal wisdom, looking for great matters, but all in vain, they being little or nothing acquainted with God's providence. Lamentable it is to see how such are tossed, vexed, and unsettled with cares and sorrows, and that not only in their most uncertain and doubtful affairs, but also in those which are more sure and certain, as they think and imagine. Besides, it is not unprofitable for us to mark another thing in this short Doct. 2. story, and that is this: that seeing this Heber removed, and had his dwelling apart from the rest of his brethren the Kenites, upon good consideration, (for otherwise the holy story would have found fault with it,) the rest of them departing from jericho, and dwelling with the tribe of juda in their judg. 1. 16. borders, (as we heard in chap. 1.) in that, I say, Heber did thus, who yet, as is clear by the story, did not offend God therein, we see it is not unlawful for the people of God to settle their dwellings apart from their neighbours and kindred, & brethren in profession; but it may fall out to be meet for them to do so: for God hath not appointed that all the faithful should dwell together; neither can it be sometime for sundry considerations and respects: as we read that Abraham and Lot, by reason of the great abundance of cattle that they both had, and for want of pasture, departed one from another: even as before when their posterity grew and multiplied in one family, they married, and were dispersed into diverse. And many other things do cause that. Indeed if we may dwell together with God's people, in the places of best choice, it is not to be neglected, but desired heartily (for many shall be hindered from it by necessity) and if that liberty may be enjoyed of us, let us make a precious reckoning of it, and set ourselves to live together kindly, profitably, and peaceably, which too many regard not to do, but if it cannot be without great inconvenience, let us not strive against God, for we gain nothing thereby, and what know we what God hath appointed to be done by us in another place? It may be we may bring some to God by our removing, and be seated among such as shall be like ourselves, or may by our good conversation which they shall see, be turned unto us. Which two things we should principally aim at, and endeavour unto when we must change and remove our dwelling. Now it followeth that after this short degression (as we have heard how Vers. 12. 13. Barak prepared and furnished himself to war, so it was told Sisera what he had done) and that he prepared his army likewise when he heard that Barak had done so. His power what it was, I mean, how great and fearful, I have showed already. That which we have here principally to note, in addressing himself to the battle, is the difference betwixt him on the one side, and Deborah and Barak with their few thousands on the other. They both prepared themselves to war we see, but these went about it by God's commandment; he in the pride of his own heart, and without God. They trusted in the promise of God for victory, he in his own strength, and Note. great army. They went against God's enemies, he against God's friends, yea against God himself. Whereby we may see that it much availeth to have a Doct. vers. 12. 13. good cause to maintain, and to have God to go with us therein, as many examples in Scripture testify of the wars of godly Kings with idolaters. A good cause is the defence of the Gospel, and the true worship of God by a Christian Prince, against such as would force him to Popery, or any other false worship, by open war: also the maintaining of his own dominion, bounds, or right in great and weighty matters, or recovering them being unjustly detained from him. A Christian Prince in these and such like cases may make war, and command his people against the enemy: and so I may say of the like. But to leave this instance and to lay out this doctrine in another, more familiar to the common sort; it is manifest where the like is to be found among us who are in peace, to wit, that we have a good cause, and our controversies with the bad, it is manifest, I say, that the one sort hath great encouragement by the goodness of his cause, to follow it rather than the other, who hath none at all, but much against him. For where all these encouragements are, or the most which Barak had, and of which I have spoken; they are to animate men to their duties; so I will not say, what success and blessing particularly shall follow them who use them, but they shall most certainly reap great fruit thereby, and abundantly one way or other: and therefore good reason that such should do the Lords work diligently: and chose, the other, if they could be made to consider what they go about, in following a bad matter, they should never dare be hold to proceed as they do, to wit, ås Sisera did to defend an ill cause, but they would fear to go forward, and desist from their attempts. Good and bad go to work both alike (as these here did) for outward preparation, but not in a like manner, nor with the like mind, nor to the like end. And although Sisera had not wilfully, in the pride of his heart, gone against Israel because they were God's people (as Pharaoh did) and although he be not properly to be charged for not consulting with God, or weighin the cause in going against God's people; (for alas he was an Heathen, and therefore ignorant of such matters) yet to speak the best that may be said of him, he trusted in chariots, horses, soldiers, and munition; thereby purposing with main force to reduce the rebellious Israelites, as he counted them, to the yoke of obedience, and knew also that they were God's people. But it was indeed no wonder that he took this course, being a cursed Canaanite, such an one as he was. But to leave him, and to come nearer ourselves; is it not admirable, that among us who are of the visible Church, there should be found some, that in their enterprises, life and dealings, maintain an evil cause one against the other, as Barak and Sisera did? for what though their actions both civil in religious exercises be the same, and that in outward respect there appear little or no difference in some of them? yet so profane and unconscionable many of them are, that they hold the righteous an abomination, and deface, as the pharisees did Christ's, their best actions, and will see no difference betwixt their own and the others. And to please themselves, thus they say of them; Tush, as precise as they seem▪ they do but as we; they follow their trades, buy, sell, eat, drink, marry, etc. and we do as they, read, pray, hear the word, receive the Sacrament, etc. what odds therefore betwixt us? yes: for why? shall not two be in the field, Mat. 24. 40. or at the mill, and yet the one received, the other forsaken? and the one a reprobate, the other chosen? Surely as they differ in their ends, so they differ in the means using that lead thereto: and though they differ not in dying, for the outward manner) yet they differ in this, that one dieth happily, the other miserably: and so they do in their affections differ, as in their desires, hope, encouragements, and successes. The one asketh, who will show Psal. 4, 7. 8. us any good? The other prayeth, O Lord lift up the light of thy countenance upon us, for it is more to us then all abundance. And in this light both of knowledge for direction, and of grace for assistance thereto. The godly man walketh looking at the promise in all his lawful attempts, knowing also that the Lord, who is his light to guide him, will be his defence also, to uphold, prosper Psal. 84. 13. and bless him. The other walks in darkness, being led by erroneous opinion, sense, example, nature, and sometimes shame, fear, and proud confidence in himself; and therefore goeth through many dangers, smarts, sorrows, whether he be crossed, or whether he have his desire. He reeleth also and stumbleth, as the Egyptians did, when darkness did overspread them, while the Israelites walked in safety, at liberty. In a word, the one serveth God, the other the devil: the one is cheerful, patient, confident: the other of a contrary mind and carriage. Therefore let every man who desireth to be approved of God, judge himself, and as for others, both such as I have spoken of, and they who do the same actions with them, though we know not with what mind, let us conceive the best, so far as in charity we may, of them; but yet let us suspend our sentence and allowance of them, till after longer trial, and further knowledge of, and acquaintance with them. And consider ye that read this what I say, and the Lord give you understanding. For in that which I have said of the wicked incensed against the righteous, (their deeds being good, but their own evil) consisteth a great difference betwixt a true Christian and a counterfeit; as to him that will lay both sorts together with good consideration, shall appear. And of this Scripture here an end. THE TWENTY EIGHT SERMON ON THE FOUTRH CHAPTER OF THE BOOK OF JUDGES. Vers. 14. Then Deborah said unto Barak, Up: for this is the day that the Lord hath delivered Sisera into thine hand. is not the Lord gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him. Vers. 15. And the Lord destroyed Sisera, and all his charets, and all his host with the edge of the sword before Barak, so that Sisera lighted down of his chariot, and fled away on his feet. Vers. 16. But Barak pursued after the charets, and after the host unto Harosheth of the Gentiles: and all the host of Sisera fell on the edge of the sword: there was not a man left. WE have heard in the former verses how both sides, Barak I The sum of these three verses. mean, and Sisera, addressed themselves to battle: in these (to come more nearly to the intent of this fourth part) is showed, whose the victory was, namely barak's: and how? verily Deborah encouraging and assuring him, that even the same day wherein she spoke it should be obtained and gotten; and he believing it, went down with his men of war, (few though they were) and he meeting Sisera with his bands at mount Tabor, (no more is said of the matter) they were destroyed both charets and horsemen, not a man was left, but either drowned in the river Kishon that was there by, or slain there at mount Tabor, or pursued (as the charets and horsemen were) and so put to the sword, and Sisera himself was driven to fly away on his feet, but in vain. Oh the wonderful deliverance that God gave unto his people that day! This here set down, is the third speech that Deborah used to Barak, and that Verse 14. The unfolding of vers. 14. at mount Tabor: and though the last, yet not the least, but mighty, forcible, and in due season. For it appeareth by the text, that when Barak saw Siseras' huge army, he was dismayed, and therefore sought the fittest place about mount Tabor, and the furest, to shroud himself in, from the violence and rage of Sisera. Which fainting of his, she perceiving, called him back, and stirred him up to fight, by her words and persuasions, saying, No power of man how great and fearful soever, shall be able to hinder thee from obtaining the victory, which the Lord hath purposed to give thee this day. At which speech of hers he was animated, and took heart, and went to the battle, and, as we have heard, prevailed. And here is most notably set down one means whereby the power of Doct. faith is strengthened, and whereby it is wonderfully drawn to contemn and set light by all discouragements, and break thorough them, the least whereof without it, would be ready to set a man at his wit's end. And that was here Deboras heartening persuasion to Barak (as God's voice) to animate him. And therefore it much availeth to hear God's promises oft times by the public ministery, and effectually published and fitly applied unto us in the fittest manner that may be, and in sickness, temptation, and other times of fainting, when a man is much weakened and dismayed, to Note. have, as Barak had here by Deborah, such forcible and lively quickenings: but best of all, if a man be able himself to do that duty to himself, and by the prayer of faith to strengthen himself in such time of need. Oh! there are many ebbings and faintings in our lives, even after good strength and refreshing: we have sometime good patience and hope under our crosses, but another time we fear the greatness of them, that they will swallow us up, especially if they be more than common. Again, we sometime pursue a fin, and have it in the chase, and prevail over it, which hath sore laid at us, and wound in with us very far, to draw liking and consent from us unto it: and sometime it carrieth us with main force after it. And what is it that hath relieved us at such times? Truly even this, if we have been able to believe that God will strengthen us against it, and that he hath promised so to do, and if also by prayer not feigned, we have set our faith a work, though it hath lain as almost dead before; even thus we grow to weaken the liking of that sin in us: as for fear of danger or shame of the world, they are but dull edged tools to cut off the head of such a monster. And although we be brought oft times to that point as to doubt, yet we should also strive by our faith in our prayers against it, and it shall not be in vain to do so. And the same we should do in our fear before affliction cometh, and in our heaviness for it, when it is come. For they that know any thing of the estate of a Christian, know this; that he is many times in great fear of falling into some fin, yea and perhaps, that which is foul and odious, though it be not usually so: Now if we do not call to mind, that God hath promised strength against all such adversary power, and that by the weapons of our warfare, (which are not carnal, but spiritual) we shall be able to beat down such strong holds; and if with the prayer of faith (as need requireth) we set not ourselves so to do, we shall soon perceive that we lose ground, and grow weak, as Barak did for a while; who yet was strengthened again by Deborah, so that he did most valiantly afterwards, in so much that he was renowned among the Worthies, and reported to have obtained the victory by faith; for at the hearing of Deboras words he went down from mount Tabor with his men near to the river Kishon against Sisera. This of the encouragement by Deborah, and the fruit of it Barak. Now it followeth that the Lord gave Barak victory, the rare and marvelous Verse 15. 16. victory, over his and God's enemies. For the Lord wasted the huge army of Sisera, howbeit, by the fight of Barak and his men against them. And such of them as hasted in their flight toward Harosheth of the Gentiles for safety, (from whence they came) they were over taken also and put to the sword, so that none escaped. And Sisera was driven (so great the slaughter was, and the battle so sore) to forsake his chariot wherein he road, and to escape on foot, if it might be, among the common soldiers. Now it is to be considered by what means this great victory was gotten: ten thousand unexperienced soldiers going against so many thousands of horsemen, and footmen, and iron charets. The Lord (it is said) gave Barak the victory; which no man doubteth of, seeing he is all in all: It is an harder question, how Barak obtained it of God: and that was by faith, after that Barak got strength and courage again by Deboras persuasions, she herself being constant in faith all the while: for then, and not before, he went down from mount Tabor with his men to meet Sisera, being before afraid, looking down from thence upon the huge army that he saw. This was Barak his armour of proof to defend him, even his faith. And if this cannot be clearly enough seen in this story, fetch more clear proof of that which I say, from another scripture. Thus writeth the author of the Epistle to the Hebrews, after he had set down the faith of sundry persons, as Abraham, Moses, and other; he add to: What shall I more say of Gedcon, Barak, etc. who Heb. 11 32. waxed valiant in battle, and by faith turned to flight the armies of the aliens. And by this we may see again the mighty force and power of faith, Doct. where it is firm and strong, what great things it bringeth to pass. It is no marvel though it be said by the Apostle, that faith over cometh the world, 1. joh. 5. 4. even all and the greatest difficulties therein. For what hardness doth any man go thorough in his whole life like unto this here mentioned, and overcome it also, unless it be thus, even by the help and power of faith? which Note. is no more then to give credit to God in that which he speaketh, when we see no such thing, nor likelihood if it, but rather of the contrary many times with our bodily eyes. Even thus hath God magnified his word in all ages, when men have found every part of it true by faith, and by this it hath pleased him to make men see his unspeakable kindness, while they believe the promise in which he offereth it unto them. By this faith we also at this day have sure hold of forgiveness and eternal life, even so many as are weary of Note. sin, and thirst for both, and that because we judge him faithful that hath promised, and by this we are persuaded of a good end of our days, because Phillip 1 6. 1. Thes. ●. 24. God hath said it, to all in whom he hath made a good beginning thereof. So saith the Apostle, faithful is he that calleth you, who will also do it. So that all things are possible, how unlikely soever, to him that believeth. This is the cause why some more esteem and price this faith then gold that perisheth: and declare, that they cannot do too much to come by & retain it, even while they be laughed to scorn of the wicked world, who think it mere foolishness to do so, as Noah the preacher of righteousness was in his time, while he believing that an universal 'slud should come, prepared the Ark. But herein I might wade infinitely, and this I confess, that howsoever I forbear to speak of the most of other things twice; yet of this I profess to speak as oft as I shall have occasion, the thing itself being so excellent, so necessary, and yet so difficult, to see thoroughly into. I only now require, that we may weigh the power and truth of God's word, to the end we may stay ourselves upon it. The word of a man whom we count faithful, doth much persuade us in great difficulties, and quickeneth is if he bring us good tidings, when we were before in great heaviness. When Benjamin came with this joyful tidings to his father jacob full of heaviness: joseph thy son is yet alive, and is ruler over all Egypt; the heart of jacob revived. Gen. 45. 26. If it be so by giving credit to a man; what confidence and joy is it like to work, if we believe a glad tidings which may be of many things sent us from God? Doubtless, hereby our weak knees are strengthened, and our sorrowful hearts are comforted more than can be expressed. I wish therefore that unto us concerning faith, that which S. james did of patience, to wit, that it may have her perfect work, so should we be sure to want nothing that is good. The next thing after the victory over Siseras' army, is to see the extremity that he himself, the leader and chief captain of it, was brought unto: for he was feign to leave his chariot which was his defence, and to shift for himself on foot among the common soldiers, that he might save his life if it were possible. This, I say, remaineth in this 15. verse to be added. And here, as in fittest place, I think good to note this, because of the former doctrine, (one contrary cleared the other): that as Barak and Deborah did by faith so great things, by so small and weak means: so Sisera wanting this (as being of the heathen Canaanites, how could he so much as taste of it?) was for all his wisdom, policy, and power, wasted, put to flight, and all his troop and band brought to destruction. Here was verified that saying, an horse is but a Psal. 33 17. vain thing to save a man: Likewise another scripture that saith, Some put their trust in charets, and some in horses, but we will remember the name of the Lord our Psal. 20. 7. God: They are brought down and fallen, but we are risen and stand upright. And therefore (to refer the reader to gather the infinite annoyances of unbelief, and therewith the great benefits of faith out of the former doctrine) I will conclude that as without faith it is impossible to please God, so God being Heb. 11. 6. against all which are destitute of it, and an enemy to them, how can they look to stand against him, but to fall and be confounded? And this they find daily one or other of them, though it be little marked, and it is soon forgotten, (another generation rising up in their room) who know not the works of God, and yet they have their time also set them, wherein they shall find the like. For if this be true in the green tree, how much more in the withered? If through unbelief, even the righteousest find it a matter of such difficulty to be saved, before they attain it, what shall become of 1. Pet. 4. 18. him that is an unbeliever altogether? And further, if particular defects in faith cost Moses and Barak disadvantage and dishonour, what shall the end Numb. 21. 12. of such be as never had any? Surely the wrath of God abideth upon them: and so shall do for ever, and show itself in a far more terrible manner, if john 3. 36. they haste not after it, and so, as that they attain it, joh. 3. And here another thing is to be marked, that when God doth not bless, Doct. 2. but blow upon men's furniture & furtherances, and taketh part against them, even these things which were armour and defence to them before, they cast them away as burdens and impediments. As Sisera here was driven to leave his chariot now that he was so pursued of his enemies, which yet had been, and was counted, as his house of defence unto him. For God will have us know, that his favour is toward all his, as the pleasant sunshine to the earth and the creatures therein, which maketh all pleasant and beautiful, Note. and if that should cease to shine, the earth with all that is therein, should stink and come to nought. Even so, if God turn away his loving countenance from a man, and frown upon him, all that was precious to him before, is unpleasant, even as the moth consumeth the beauty of a garment, as it was said of jerusalem, when God was displeased, that all her pleasant Lamen. 1. 10. things were matters of sighing and sorrow unto her. Whence is it, that many a man of great possessions, can yet find no savour nor relish in them, especially if any affliction or trouble be upon him? Why is the heart so locked up, that it cannot joy in any commodity? in wife, children, wealth, favour? Will ye know the reason? because first, outward things are so far sweet as the Lord sweeteneth them, and otherwise the enjoyers thereof find no taste nor sweetness in them; no, they have no use of them. If God be not Psal. 119. 59 a man's portion, all other portions are enjoined without his love, and so turn to gall and bitterness. As Nabals' wealth, Achitophel his wisdom, Hamans' favour. For when Ahashuerosh abandoned Haman, what stead did his wife, friends, or former favour stand him in? The wrath of the King blasted all these, as the frost or East wind doth the tender buds. Nabals' heart was as ●●●one, when he presaged the event that followed. Achitophel's wisdom was that which broke his neck. Again, the wicked force themselves to find a deceivable sweetness in these transitory things without God: therefore he justly deprives them thereof, and turns them out of kind, so that although he hath suffered them for a while to flourish, and take their pleasure in them, yet when they have long surfeited of them, they poison them, yea and in short time also, as he seeth good. The use of this is, that we account the favour of God all in all to us, and further than we have that shining upon us, glory not in any earthly prerogative, as honour, beauty, wealth, or whatsoever else. For many of the vain people of the world do find to their cost by woeful experience, that when they have spent their whole life and precious time to get them, (I may truly say also, they have lost heaven for them) yet they find (I say) with what vexation they enjoy them, though they would make others believe, that they are as a paradise unto them: But to be sure they cannot keep them, when God will pluck them from them, as we see both by the two rich men in the Gospel, and by daily experience: and that is enough for wise men to Luke 12. 20. prove how little there is in them. And this by occasion of Siseras losing Luke 16. 23. all. Vers. 17. Howbeit Sisera fled away on his feet, to the tent of jael the wife of Heber the Kenite: (for peace was between jabin the King of Hazor, and between the house of Heber the Kenite.) 18. And jael went out to meet Sisera, and said unto him, turn in my Lord, turn in to me, fear not. And when he had turned in unto her tent, she covered him with a mantel. 19 And he said unto her, give me, I pray thee, a little water to drink, for I am thirsty: and she opened a bottlell of milk, and gave him drink, and covered him. 20. Again, he said unto her, stand in the door of the tent, and when any man doth come and inquire of thee, saying; Is any man here? thou shalt say, nay. 21. Then jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly to him, and smote the nail into his temples, and fastened it into the ground, (for he was fast asleep and weary) and so he died. WE have heard how by Deborah and Barak the battle was prospered, The opening of these verses. as in this fourth part of the chapter hath been noted: now it followeth how a full end was put to it by jael. To whose tent Sisera fled, as the fittest refuge for shelter, it being near the place where the battle was, and peace being betwixt jabin the King of Canaan, and Heber her husband. The things principal in these 5. verses, are three. One how Sisera fled thither, in the seventeenth verse. The second, by what means his death was brought on, in the next three. The third, that it was by her effected, in the 21. And this story doth show, why that is set down in the eleventh verse, where I referred the Reader to this place, to wit, that Heber the husband of jael, came and dwelled in the plain of Zaanaim by Kedesh, apart from his brethren, even to this end, though he intended it not, yet by God's appointment and providence, that Sisera might have his deadly wound and blow there. And by Siseras flying on foot to jaels' tent for succour and shelter, we see another difficulty that this Sisera was driven to, beside the ill success that he had in the fight; and withal we may observe, to what shifts and extremities Doct vers. 17. Note. wicked men though they be great & mighty persons may be brought: for they who could command a whole country, may be constrained to hide their head in a private tent and corner. And they who have gloried as Lords of all store and plenty may come to this, that they may be glad of a draft of milk or water to save their lives. To Ahab King of Israel this word was sent by Benhadad who besieged him, that all his silver and other precious 1. King 20. 3. things were his, whereto Ahab answered, it is true (O King) thine they are. And the same Benhadad so boasting and bragging over him, was afterward himself brought to this point, and that by the same Ahab, that he losing in two battles, as good as two hundred and fifty thousand men, beside chariots and horses, he was driven to fly on horseback into a secret chamber, and yet even there to be in great fear of his life also. And so in other stories it is reported of Darius the Persian King, that being in flight pursued by his enemies, and in a great thirst passed by a Lake, out of which he took up puddle water, and having drunk it out of his hands, protested he never drank sweeter in his life. Now if such mighty ones may for their sins be driven to such straits and shifts, then mean persons much more are easily and soon deprived of all that they have, and that many ways. Therefore if we be wise who now live, or they who shall come after us, howsoever we enjoy much, we will learn, as we have oft been, and here are taught, not to put our trust in uncertain 1. Tim. 6. 17. riches, but in the living God; neither to be high minded, but humble and lowly (knowing to what changes we be subject) in which estate there is no danger. And in that we miscarry not daily, with the silly worm that is trod on, and with the beast slaughtered, that fed even now at the pasture, it is only Gods forbearing us. In that it is said that Heber had peace with jabin, the Scripture sets not down how and in what manner it was: therefore by occasion of this their peace, about which, or the like, seeing some might move a question; for answer and our instruction this may be said, that if there were conditions betwixt them, (jabin and Heber I mean) about limits and bounds of ground, how far they should reach, or what he should pay for the same, or such like, they were lawful: but if they had been for the joining with him against his enemies, without respect, (which was not so) than their peace had not been good, nor to be allowed. According to this that I say, let our instruction be. For if a civil league be betwixt the true worshippers of God and Idolaters, about keeping and enjoying that which is severally their, safely and quietly, that is not to be disliked: for the godly while they be here, desire not to dwell alone in the world, neither can they choose (they know) but they must have dealings with the men that live in it: and again, they are commanded by the Apostle, that they should, as much as in them lieth, have Rom. 12. 12. peace with all men. And so most Christian Emperors have had peace with the barbarous people that were strangers to true religion, and so did the people of Israel with the nations which were near adjoined to them, (except the seven that were accursed) for the Lord did not command them to make war with the rest that dwelled about them. But if they should urge the religious people to join their aid with them in making war with them against other nations which are God's people, that in no wise is to be yielded unto. For it went ill with jehosaphat, for going to war in league with Ahab against Ramath in Gilead. As also for joining in fellowship with jehoram his son, when he sent ships with Compare 1. King. 22. 48 49. with 2. Chron. 35. 36. 37. him into Tarsis: for a tempest arising at Ezion Gabar, his ships were broken. So Asa King of juda sent silver and gold to Benhadad King of Aram, to help him against Baasha King of Israel, but he was reproved for it of the lord 2. Chron. 16. 3. And so (no doubt) it is lawful for Christian Princes to confederate with not only Christian, but Popish or Heathen in civil cases, as for the better security of their dominions, maintenance of peace, and those commodities which follow thereupon, as traffic, etc. but to hold correspondence with 2. Chron. 19 2. them in religion, or to profess themselves friends to their friends, whom God curseth; or enemies to their enemies that were to do as they in the Psal. 2. 1. 2. Psalm, that banded themselves together, whom God will scatter. Now that which I have said of leagues made betwixt nations, or one man, (as Heber was) with a King, namely, jabin King of Canaan, the same I say of one private person with another, living together: And that is briefly this: that a godly Christian may live in peace with the wicked, and use him in civil cases to buy and sell, and borrow, and lend, as it may conveniently be done betwixt them; but this must always be provided for, that he join not with Heb. 12. 14. him in his sin, neither that he have any fellowship with him in false worship. Hitherto of Sisera his going on foot to the house of jael; now it is showed Verse 18. how she used means to bring him to his death: first, as is mentioned in this verse. For she went to meet him, and drew him in by fair and alluring words, and bids him not fear. Hereby (there is no doubt) he was more thoroughly persuaded, that he should be safe there. But this was a train to draw him to further danger, as we see by that which followeth, ver. 21. And all this duly considered, with other things which she did, mentioned in the text, causeth question to be made, whether jael did well or no, in thus deceiving him. But that question is easily answered. For she doing it to an enemy, not hers, but Gods; one that all God's people ought, by virtue of his commandment to have rooted out as they were able; in a word, a chief Canaanite, and she blessed and praised of God for that which she did. By judg. 5. 24. all this I think, it is clear she offended not at least in the substance of the action. But this hath been answered before, by the like occasion in Ehuds' example. But for us who have not the like commandment (except the civil Magistrate, and the lawful executioner,) we have in no wise, liberty to follow her example, but to stick fast to the rule that teacheth us, to walk toward all men in uprightness, and all good simplicity and innocency, giving unto the worst their due. THE TWENTY NINE SERMON ON THE FOURTH CHAPTER OF THE BOOK OF JUDGES. IT followeth of Sisera, who being very dry with traveling Vers. 19 20. 21. on foot, and inward grief heating him, desiring somewhat wherewith to quench his thirst, and she gave him liberally milk to drink, which was fittest to bring him asleep. But when he had well drunk, he forgets not the danger he was in, while such as passed by might be ready to ask after him there; and therefore he diligently instructeth her to be careful every way for his preservation and safety. By the giving him drink that he might fall asleep, and so she might the more conveniently dispatch him by so good an opportunity, she showed her readiness to help cut off God's enemies, and therein as well to serve him as his Church, which well appeareth in these three verses: and this thing in general, we Doct. vers. 19 20. 21. all are bound to follow her in, though not in that particular manner. For as God commended the unjust steward, for that he had done wisely Luk. 16. 8. in making provision for himself, when he was put out of his stewardship; although he condemned his particular fact, in that he sought it by falsehood and fraud: so is our godly care to help the members of the Church, and to resist the enemies of it, both are very commendable in us, though we must beware of all unlawful means using, which tend thereto. Thus as Deborah, Barak, and jael wrought a wonderful deliverance for God's people; so they who have place and authority put in their hands by God, are bound to do for the safety of the whole Church, if they will prove themselves faithful and zealous. And private persons whose power cannot reach far, aught to do the same toward particular members of the Church, and that part of it where they dwell, so far as they shall be able. Of jaels' readiness to cut off God's enemy Sisera, and of her faithfulness we have heard: now further in this 19 and 20. verses is showed how God Vers. 19 20. did cause him to trust jael, and to put confidence in her for the hiding and keeping him from his enemies. And as he did in this; when he purposeth evil against wicked men, he commonly blindfoldeth them, taketh away providence and counsel from them, and suffereth them to choose that course to follow in their lives and actions, which proves the unhappiest to them, even worse oft times than their greatest enemy could take against them; as I may say of Pharaoh in his wilful venturing on the sea to follow after Israel: what Exod. 14. 28. enemy could so much have hurt him, as he did himself. So that a wicked man is never sure of peace and safety when he is at the best; for the Lord is able to defeat him first and last, even many ways: for why? there is no peace to the ungodly, as the Prophet faith; neither is there any counsel against Esa. 57 21. the Lord jehovah. Again, as he trusted in her, so the Lord made her deceive and disappoint him. Both which do confirm us in that which hath now been said, and teach us, that when it pleaseth him, he leaveth the wicked destitute of all help, and frustrate of their hope of success, or that they put in their friends, yea and further, he will make all his creatures to work against them. Which he doth, to signify to them, that he is against them also. Which though he testify to them before by his word, which saith, the wicked are an abomination unto the Lord; and again, the workers of iniquity Prou 1. 5. 9 doth he abhor; yet he seeing that his word is cast behind their Luk 13. 27. backs, doth therefore as it were, speak to them by his creatures, and that as sensibly (to such as can judge) as he did to Baalam, in opening the mouth Note this. Numb. 22. 28. of the dumb Ass, and causing it to speak to him, when he (seeking the wages of iniquity) would not have heard the Lord speak to him, nor inclined his heart to obey him. Thus doth God deal with vile and unconscionable men, that he will set (as I say) not their friends only, but even the host of heaven, and the creatures of the earth against them. Thus Saul, when he had forsaked the Lord, 1. Sam. 19 12. 1. Sam. 28. 15. could neither have his daughter faithful unto him, to send David his enemy to him, neither could he have any Prophet of God to speak to him in his greatest necessity and straits, as his own words do testify, he complaining thus; I am in distress, for God is departed from me, and speaketh no more to me by Prophets, etc. Neither could Senacherib have his sons trusty to 2. King. 19 37. him, but was slain of them, by whom he ought by nature to have been defended: yea and they did it in the Temple, while he was worshipping Nishroch his god, in whom he trusted, and looked always for help from him, and notwithstanding he preferred him before the true and living God; yet even then he was disappointed. Thus Ammon also and jezabel were not secure 2. King 21. 23. 2. King. 9 33. from their own servants. And if it be thus done to the mighty; how much more than to the mean, who have less help to stand by him? And not only their best helps fail and deceive them, but, as I said, all things are against them. Thus hailstones helped God's people to destroy their enemies the Canaanites: The Lord (saith the holy story) cast down great stones josh. 10. 11. from heaven upon them, and there were more that died of the hailstones, than they whom the children of Israel slew with the sword. So the waters, even the river Kishon devoured this host of Sisera. So Abimelech was slain with a piece of a millstone. Absalon by an oak catching hold of his long hair, (his ornament) judge 9 53. 2. Sam. 1●. 9 Chorah swallowed up of the earth. So a wallfel upon seven and twenty thousand Numb 16. 31 32. 1. King. 20. 30. Aramites that escaped the battle. The Sun also stood still in the midst of the heaven, and hasted not to go down for a whole day: and this was to the end it might the longer josh. 10. 12. give light, and be an help to joshua and the people to avenge their enemies. And (to add this one thing to the former,) I affirm, that there are not the meanest nor basest creatures, but they are harnessed as men of war, to fight in the Lord's cause, and at his commandment, against the wicked, as the many plagues cast upon Pharaoh, I mean the louse, flies, grasshoppers, Exod. 8. and 9 & 10. chap. and the like, even they (I say) may testify. So that in this one respect, in that neither the friends of the wicked shall be faithful to them, when God will otherwise have it; and namely when they are unfaithful to him, but that he himself and his creature shall be armed against them, what can be said less than this, even woe be unto them. But infinite are the other plagues that hang over them, and do oft times meet with, and take hold of them: beside that they are every hour in danger, when some kind of fearful death or other shall sweep them away to carry them to their last and uttermost ruin. So that, as I note some of the woeful judgements that hang over them, or be already upon them; so if there were many more particulars set down as they might be, with the intolerable and most terrible pains of the damned, one would think there were small cause, why any should flock Note. to their company, or long and desire to be of them, and to taste of their dainties. And yet they are at this day, (which is so much the more to be bewailed,) as the sand of the sea, and swarm in all places; that for my part (I say) when I cannot but know it to be so, and think upon it, and what little hope there is to reclaim the most of them; Oh that mine eyes were a fountain of jer. 9 1. tears, that I might weep bitterly for the woe and loss of so many people. If it seem strange which hath been said of the multitudes of them that shall perish, Rom. 9 27. Mat. 20. 16. the mouth of the Lord hath spoken it. Though Israel be as the sand of the sea, yet but a remnant shall be saved. And although I censure not men by the mischances as they are called, that befall them (but are indeed the just judgements of God upon them) sithence neither all wicked men are thus punished, nor all thus handled are wicked men: yet seeing this is the lot of the ungodly, and the portion of their cup which their wicked life hath brought upon them, let none of them ease their stomachs by charging God, neither wash off all with crying out of their hard fortune and hap, as they count it; their only hope (if any be) is to believe and bewail it. Neither let the godly call into question the provident care of their loving father, because they see that oftentimes these casualties and calamities betid them, but cleave more firmly to the promises and the whole truth of the word, believing that (seeing they are at amity and peace with the Lord) he can make all creatures instruments of their good; and not only their friends faithful to them, both in heaven and earth; yea their very enemies to be at one with them, and more trusty to them, than they are one to another. And if God thus tender their whole person, than their souls be precious in his eyes, and their bodies (no man doubteth) are also regarded of him, and both are safe under his protection. Mat. 4. 6. But now to speak a little of jaels' faithfulness, though a like point to this An Object. hath been handled, yet her action in alluring Sisera into her tent (with promise that he should be safe there, and bidding him not fear,) and yet murdering him afterward so cruelly (as it seemeth) this (I say) beside that I have said of it, is thought to be so far from the trustiness which should be in them, who undertake the safety of those whom they receive into their houses, that it is counted rather barbarous cruelty & treachery. And the more to urge an answer hereunto, it is objected, that it hath always been as well the care as the credit of such as take strangers into their custody, to see them safely kept in their houses from annoyance and danger. jure hospitij, as we say, that Gen 19 8. is, by the right due to them by those that receive them. The example of Lot is alleged, who for the defence of those strangers that turned in unto him, offered much inconvenience to himself, and his daughters, that he might free the strangers whom he received, from injury. The like is said of the care judg. 19 23. of that old man (mentioned hereafter in this book) to the Levite and his concubine, whom he had received as strangers into his house. Hereupon and by the like, it is concluded, that as it were by an universal law, the promises that are made to strangers for their safety, should be inviolably kept. The very Barbarians showed much kindness in a like case, as we read in the Act. 28. 10. book of the Acts to Paul and his company entertaining them kindly, yea and did more also then that unto them, for they laded them with necessaries at their departing. To all that hath been said of faithfulness to be showed to such as it is Answ. promised to, as jael did: I answer, that I am of the same mind, that it ought to be so; and the Scripture doth straightly urge the same. But yet we must know, that no bands of familiarity and equity are so nearly joined together, and so just, but that if God for causes best known to him, command otherwise, they are to be broken. And so it may seem to be of this act of jael. For seeing the Lord had now cursed, and commanded to be destroyed, these Canaanites, and Sisera their captain, therefore neither she nor any other might here take upon them to save or spare them, but do to them as God directed them, and so she did. Thus the Levites followed and Exod. 32. 27. obeyed Moses in killing their friends and kindred, who had committed idolatry with the Calf which they had made, and pleased God highly in so doing. In this respect, and by virtue of this commandment of God, Abraham went about to kill his son: and they that think foolish pity ought to be showed contrary to the word of God, let them remember what befell the King of Israel, who when he had spared Benhadad the King of Aram, 1. King. 20. 42. contrary to the word of God, was reproved by the Prophet at the commandment of God, in these words; Because thou hast let go out of thy hands a man whom I appointed to die, thy life shall go for his life. And therefore to return to jael, forasmuch as I see, that the Lord was the only governor of this work, and commended her for it, in the next chapter, by Deborah, yea pronounced her blessed, when the action of kill Sisera is spoken of; therefore I conclude, that she being certainly persuaded of Gods will in that which she did, and commanded of God so to do; her deceiving of his hope, was no more since in her, than Abraham's attempt to kill his son was, or the Levites slaying of their kindred for their idolatry. And this for answering the question. The doctrine hath been taught already, that we have no authority to The use of the answer. follow her example, but the word, whereby our actions must be guided as by a rule, and by no example without it. Thus we have seen (as I said in the beginning of the chapter) that the Lord by Barak, Deborah, and jael, subdued Sisera with his huge army. It followeth: Vers. 22. And behold, as Barak pursued after Sisera, jael came out to meet him, and said, Come, and I will show thee the man whom thou seekest, and when he came into her tent, behold Sisera lay dead, and the nail in his temples. Vers. 23. So God brought down jabin the King of Canaan that day before the children of Israel. Vers. 24. And the hand of the children of Israel prospered, and prevailed against jabin the King of Canaan, until they had destroyed jabin King of Canaan. NOw it is showed, how jael came out to meet Barak, who not finding The sense of these 3. verses. Sisera among those who were slain, followed after him; and she told him what she had done unto him, and thus she prevented Barak, lest he should weary himself with seeking him, and be grieved when he found him not, and he came into her tent, and found it so. And by barak's pursuing him, it appeareth that Sisera was not deceived in that he feared it, and warned jael to prevent it. Likewise it appeareth here, that the Lord delivered his people out of the hands of jabin, and destroyed him. Here let us note two or three things, and so come to an end of the whole chapter. And first, though jael must embrace and hold peace with jabin, yet we see her heart Doct. went not with him, neither did she like his cruelty and oppression of God's people, but sought to turn it away, and she rejoiced to see the people of God to prevail, and to help them all that she could, as Nehemiah and Ester did, using their favour they found with Kings, to this end. It teacheth, that the godly do give good testimony how they dislike it, when the wicked Doct. vers. 22. 23. rule, and have all in their hands: as jael did here, by her worthy helping to beat down jabins' and Siseras' power. For (as Solomon saith) when they bear rule, the people sigh. And contrarily, what joy they have, when God gives them godly guides, and makes them to prosper, such as Moses and josua Prou. 29. 2. were, with other, who did more advance the Lord and his true worship, as it became them, than they did themselves. And so it is in meaner estates, that we have great cause to praise God, when he feebleth and disgraceth the ungodly, and prospereth the enterprises of his servants, in any place of superiority and government, and so in meaner conditions. And let all such as are under them, glorify God by bringing forth much fruit, when they enjoy such liberties, and let them fervently entreat (for much good may be john 15. 9 done in such times) the Lord when it is otherwise, to change it: remembering that which is written in the Psalm: Pray for the peace of jerusalem, they Psal. 122. 62. shall prosper that love thee, I will procure thy peace, etc. Further we may learn, that as Barak pursuing Sisera, as he was commanded, Doct. 2. out of all these verses. obtained a great blessing of God; so shall all that incline their hearts to follow the commandments of God with a pure heart. For it is the fruit of God's promise, and he is not pleased, if we walking wisely and diligently in Psal. 19 11. our calling, do not believe the same. For through unbeleese, we deprive God of his honour, and ourselves of our own due, which he hath freely and graciously bequeathed us. But contrarily, by giving credit to God, and walking in a good course, (as frailty will permit) we may in reverence, and yet in confidence, look surely for blessing, either outward with other, or at the least, the inward joy of a good conscience, that is as continual feasting, which is always a companion in such a case. And therefore great pity it is that we should through our own folly, at any time, deprive ourselves of such a benefit. And especially this blessing we may enjoy by faithful discharging of our duties, that as Barak here heard by jael the good tidings concerning Sisera that she had slain him; even so, much good shall we reap by the members of the Church to the gladding of our hearts: It is one of the fruits of well doing, which followeth it, as the shadow doth the body: as good report, and success in things, and encouragement to go forward. Whereas if our ways be crooked, and evil in the sight of the Lord, we may look for no better in places where we come, but to hear of that which will sting us, as the coals of juniper. And from hence are many of the cries and complaints that we hear: for men's ill doings are rung about their ears, with reproach, threatenings of them, and such like, as do make them take little joy in their lives. So on the contrary, many shall be the comforts of them that do well. And as jael here did not a little glad the heart of Barak, by telling him of the death of Sisera the chief enemy of God's people, while he pursued after him; so it is the part and duty of all God's people to bring joy and gladness to their brethren, as they are able, and to keep sorrow and grief from them by all means, as occasion shall be offered. And this should be one special fruit of the communion and fellowship of God's servants here on earth. But in as much as for all Barak pursuing of Sisera, yet he slew him not himself, but jael. Here Barak saw the Doct. 3. word of God lively verified, which Deborah had spoken of unto him before in the 9 verse, to wit, that the honour of that victory should not go to him, but to a woman, as we see it did to jael. And even so, if we mark, we shall as clearly see the same, when we have offended against the Lord, that one or other chastisement shall meet with us, and seize upon us, and if it be not with us after we have sinned, as if an arrow should pierce thorough our liver, Prou. 7. 23. for the sorrow we conceive for it, be we well assured it is behind and to come, and in the mean while, or one time or other, we shall carry some mark of our disobedience, as Barak did here, for that was the word of the Lord that it should be so, as Deborah said, I will go with thee, but the honour of the victory shall not be thine: as hath been noted before with the use thereof. Lastly, we may see by this subduing of Sisera, and destroying his mightien Doct. vers. 24. army, how easily the Lord can break the forces of his enemies, and pull down, and turn away their wrath and rage from his people, (as a man would turn the rivers of waters, which way he listeth) or cut off their persons from the earth; and if it were not so, what good man could live by them? And what a comfort that may be to God's people, in that the Lord cuts off their enemies in due season, is not hard to conceive, when we consider what a scourge and plague one man oft times is to another, being enraged and incensed, even a wolf, nay a devil. But weight a little, and behold, in time, the arrow of God's deliverance to his, and shame and confusion upon his impenitent and implacable enemies, except (as is rather to be desired) he change their hearts. But of this more largely before vers. 15. Thus much for this chapter: I will end this Sermon with the beginning of the next. THE FIFTH CHAPTER ON THE Book of JUDGES. Vers. 1. Then sang Deborah and Barak the son of Abinoam, the same day, saying; Vers. 2. Praise ye the Lord, for the revenging of Israel, and for the people that offered themselves willingly. Vers. 3. Hear ye Kings, harken ye Princes, I, even I, will sing unto the Lord, I will sing praise to the Lord God of Israel. THe sum of this Chapter is a praising of God by Deborah and Barak, The sum and parts of this Chapter. after the victory. The parts of it are three: the first is, one point of their song consisting in offering praises to God, to vers. 14. The second layeth out the goodness of God to Israel sundry ways in this battle, and namely three: first, she bringeth in them that did help in it, to vers. 19 by occasion whereof, mention is made of such as did not help. Secondly, she showeth how unprosperously it fell out against the Canaanites in the battle, to vers. 23. Thirdly, the hinderers of the victory from Israel, are cursed, and jael that did help to get it them, is pronounced blessed, to vers. 28. The third part of the chapter showeth how in their song they mocked the boasting of Siseras' friends, to vers. 31. and so as an addition thereto, they shut up the song with a prayer in the 31. verse. The first part of the Chapter. NOw to leave the two last parts, to be considered of in their due place, I come to the first, and that is their song, which containeth three things. The first that is in their song, is this; that they exhort the Israelites to praise God with them for those that offered themselves willingly to the battle, in the two first verses; and the Kings and governors, that were strangers, to hear what they said, and that is in the third verse. In the second part, and next verses following, they set down the Lords mercies long before powered out on their fathers, and now lately to them in the deliverance of his people, to the eighth verse, and exhort them to praise God who enjoyed the commodities that came by the victory, to the twelfth verse. The third thing is, that Deborah stirreth up herself again to sing praise to God, and Barak to the triumph, vers. 12. 13. Now to begin with the first and second verses, wherein they exhort Israel Doct. vers. 1. to praise God with them, before they begin the song: for they enjoyed the benefit of deliverance, as well as they that got the victory: It teacheth, that all such as receive God's benefits, do owe this duty of praise to him, and that the heart and the tongue, if it may be, aught to go together in that action. The Lord looketh for it, and the Church hath always practised it, Luke 17. 17. though not in a like manner. As Moses and Miriam did full solemnly at the Exod. 15. 1. drowning of Pharaoh and his charets: so the women for the many victories that God granted to Israel, came forth singing in this manner: Saul hath killed his thousand, and David his ten thousand. Likewise Ezechias after his 1. Sam. 18. 6. recovery, with Anna the mother of Samuel, and many other. And it was Isai. 38. 9 etc. the use and practise of God's servants to pen their songs, and often to repeat them, to quicken the memorial of God's benefits and his kindness, in their own and the hearts of other, and to knit themselves more nearly to him by this part of his service performed in Christ jesus, according to his will. Agreeable to this is the exhortation of the Apostle, In all things be thankful: 1. Thess. 5. 18. for as God's mercies are renewed every morning, so good reason, that our Lamen. 3. 23. thanks should be also. And as it is acceptable to God, so it is no small benefit that redoundeth thereby to ourselves, for it drieth up the bitterness that is ready to rise up in us by occasion of Gods afflicting us, and crucifieth and scattereth such like poisons as lie lurking in our hearts; thankfulness, I say, Note. chaseth them away, and suffereth them to have no place there. Indeed it is proper to God's people to offer to him this duty, even as it is said, in Zion is God praised, the hypocrites (as the Pharisie, who glosingly uttered these Psal 65. 1. Luke 18. 11. words, Lord I thank thee, that I am not as other men) they cannot praise him, but the consent of minds and hearts sanctified, as the sweet harmony in Note. music, this only can do it, and teach others the skill to do it also. As therefore the thanks of most men (wanting the feeling of God's love and blessings) is mere dissimulation and taking God's name in vain: so it is much to be lamented, that the better sort (whom it would become so well) stir themselves up so little and slowly hereto. For thanksgiving, as confession and supplication, should be seasoned and accompanied with fervency, as a companion: which amplifieth and (as Deborah here did) makes songs of the blessings which others pass over in silence: besides the affection itself, which is enlarged in a more than common manner, especially being quickened (as she here was) by some new or rare testimony of God's love, either bodily or spiritual mercies, or deliverances from evil of both sorts. But here we may say, Plenty makes us barren: for though we have so much cause of thanks, that we can look on no side, but we may see many: in so much as we be bound to show it in things, yet most men know neither how to begin, nor to make an end. The daily benefit of health, recovery out of diseases, protection from dangerous casualties, peace of land, and peace in family, posterity, thriving in the world, credit, our harvests and commodities, nay our Sabbath and Communion, in the Gospel and the fruits of it; who (may it be thought) makes his daily song of these, adding hereto personal benefits, which every one receiveth in his own person. Many men's prayers consist of suit and request making to God, without any thanks either adjoined or following, as in the nine lepers is to be seen; others give thanks in words, but they want wings to lift them up to heaven, I mean, faith, fervency and love. And the best think it enough to mumble a little inward thanks, and that sometimes, for some blessings: but who is the man of many, that makes his thanks break out into songs? Songs are more than common praises. Christian's should have two books, in the one to record their faults and falls; in the other to register God's benefits: both should serve to set them a work in confession and thanks. For thanks never go alone without other graces: A thankful heart is patient also, humble, faithful, Note. conscionable, dutiful: by thanksgiving we quicken up our faith, zeal, fear of God, and renew our covenants daily: for how can we dishonour him, when we profess ourselves to be infinitely beholding to? This, besides that it iustleth out jangling, contention, and ill spending the time; so it drieth up the froth of our evil hearts, fretting, discontentment, impatience, hardness of heart, and all of the same kind, as I have said. In a word, he that praiseth God aright, worships him aright, as we see in the Psalm: and so to Psal. 50. 23. say much in one word, he that is thankful is a good Christian. Oh then let us look better to this, and make amends for our arrearages herein. For he that looks we should be thankful for affliction, as that holy man job was, much more (a man would think) looks that it should be so for blessings, which most justly by many degrees do more challenge it. Let every one that of the Israel of God say, The mercies of the Lord continue for ever. Let it not seem tedious to recount old mercies, both the greatest of redemption, and the lesser of preservation: yea help we ourselves forward mutually, as Barak and Deborah here did sing in consort. Doubtless an unthankful life, is Note. a sottish, hellish life, overgrown with all that nought is, and therefore loathsome to a Christian. He that saith, I would I could do every duty as well as this of thanks, is a fool, not knowing what he saith, he prates like a Parrot. Thankfulness is not without godliness. But I cannot well proceed further as this time. THE THIRTIETH SERMON ON THE FIFTH CHAPTER OF THE BOOK OF JUDGES. WE have heard largely of thanksgiving in the former sermon with the causes, manner and necessity thereof; Doct. 2. in vers. 1. now beside the action of thanksgiving, which I have spoken of, the circumstance of time is also to be marked; that is to say, that they did it the same day: for so it is set down in the holy story: then sang Deborah and Barak the same day. This teacheth us not to make delay in any good thing, but use the opportunity in due season, and so for this duty of giving thanks. And while the occasion offered of so doing is fresh and in remembrance, the mind feedeth the affection with more plentiful matter, that it may be stirred up more fervently to perform that duty: whereas in time things grow stale and are forgotten; yea and that quickly: so that we had need to take the vantage against our bad memories, and blockish hearts, by such means. And although ordinarily we should perform this duty, three times a day in solemn manner; namely in the morning, evening, and at noon tide, yet otherwise beside that, as Psal 55 17. God shall give us occasion by more than common benefits and deliverances, we should provoke ourselves hereunto; and namely, as Saint james saith, Note. when one is merry or disposed to joy let him not suffer that affection to vanish, but express and utter it to God in singing praises. And so afterward we ought to continue the memory of his infinite mercies throughout our whole life, and to this end write them, (we that can) that whereas they grow to a multitude in time, and all cannot always be remembered, as were to be wished in some sort; yet at least wise, when we read them over, we may readily renew (as we shall see cause) our thanks to God for them. But great is men's blockishness, as I have said, and endless wandering by swarms of cogitations after other things, which hinder this, whereby they see not cause hereof; and when they do, yet their slothfulness is such, that they delay and defer to pay this due to God, till their appetite be gone, and afterward lets and hindrances coming in the way break it off, so that they cannot perform it. And this be said of thanks. In the second verse she shows why God should be praised: one cause Vers. 2. was, for that he had been avenged of his enemies in the behalf of the people, and for their sakes: for though he had long used them as executioners of wrath against his disobedient people, yet now their sin was come to the top, and his people's sin was repent of; therefore their turn was come about now to be brought to punishment. Another cause of their thanks for the people Zebulun and Naphtali, who had willingly offered themselves to follow Barak against Sisera, although he had no authority over them before. Both these are expressed in this verse, in these words; Praise ye the Lord, for avenging of Israel, and for the people that offered themselves willingly. Hereby we learn, first, that God is the revenger of the Doct verse 2. injuries and wrongs of his people, even as he himself saith; Vengeance is Rom. 12. 19 mine, and I will repay saith the Lord: yea, he will do it in his due time, and that Luk. 18. 7. right soon: for so he saith, and we had need to mark it. If, saith he, the unrighteous judge will do right to the poor widow, lest she troubling him with oft suing unto him, should at last weary him: shall not God avenge his elect which cry day and night unto him, yea though it be long? I tell you 2. Thes. 1. 6. he will avenge them quickly, and recompense tribulation to them that trouble his, as the Apostle speaketh. Wait we therefore, he hath not forgotten himself; but as the Wise man saith, If thou seest the oppression of the Eccles. 5. 7. poor, there is a greater than the oppressor. But though there might much more be said of this point to the like purpose, yet who believeth these things? according to the words of our Saviour, When the son of man cometh, shall Luk. 18. 8. he find faith on the earth? teaching us, how hardly men should believe, though he gave therein a fearful watchword thereof, to all that should come after, which should make us the better to look to it: so this complaint may as justly be made still at this day, that we are dull and slow of heart to believe this and such other truths as were uttered to us by the Prophets and Luk. 24. 25. Apostles. But that is our woe and misery; for why should we not rest quietly, while the Lord takes part with us that are his children, and gives us so fair and strong encouragement? But let us pass to the next point in this verse. The other thing in Doct. 2. in vers. 2. this verse is this, that the people should praise God for those that offered themselves readily and willingly to pursue God's enemies, which teacheth, that such as do the work of God, should go about it willingly and cheerfully. For as he loveth a cheerful giver, so he doth a cheerful doer 2. Cor. 9 7. of that which he commands: and contrarily, Cursed is he that doth the Lord's business negligently. It is therefore highly to be rejoiced in, and God much jer. 49. 2. to be praised for it, where men are forward in God's matters, and where the weightier and more excellent they be, the more courage and delight men Note. have in the taking of them in hand. Among the which I reckon the preaching of the Gospel and the profession of it, with the duties of our particular callings, and such like, wherein to be forward & cheerful, as people be in hay and harvest, & in going to markets and fairs; it honoureth God highly, and all such as behold it, aught to praise God heartily for giving such gifts to men, as are rarely to be seen among them: for they that do so, show plainly that they look for a reward from God, when they can go roundly and readily about business, which other men so aukely go about. For the most part men be too forward and ready to lewd company keeping, and to the sins of the time, and other works of the flesh; but when they should obey the Lord, or be set about any good work, especially, whereof no profit is like to redound to them, they go most aukely and untowardly about it; even as the evil debtor, who is to do work to his creditor to pay him. And therefore fearful and grievous is the sin of those loose livers, who if any be forwarder and zealouser in God's matters then other, in duty doing to him ward, them they mock and discourage, who yet sin grievously, in that they be not companions with them. But of this the less, because I have spoken of it in the former chapter. Thus much of this verse. Now in the next, in calling Princes and great persons to hearken, as they Vers. 3. do in this verse; it is to teach them to know from whence their victories and all greatness come, and to ascribe them to the Lord, according to Christ's words in the prayer, [thine (O father) is kingdom, power, and glory for ever:] as for them, there is not the least jot of the praise thereof due to them, God honours them, in that he will make them his instruments therein, and furnish them with any gifts to that purpose, I mean, to do him service. And yet as though they were of absolute power of themselves, forgetting the Lord that advanced them, they ascribe their great acts and victories to themselves: as Senacherib against Hezechia, and Benhadad against Ahab; yea 2. King. 19 36. 1. King 20. 3. and this they did both of them, before they had got the victory, and did not tarry till they had conquered their enemies, and then crow over them, (which yet had been their great sin) and prided themselves in that they had done, as Nabuchadnezzar in his Babel; and therefore they were put to shame, both of them most worthily, being themselves brought under in a manner fit for such bragger's, as would thrust the Lord out from helping them; nay rather they challenged even him, and opposed themselves against him, as is to be seen in the story of both. And therefore in one battle Benhadad lost an hundred and seven and twenty thousand men, so that he and his, even a few that were left with him, were constrained to fly; and in the other battle, wherein very many of his men were slain, he was brought to greater shame and abacement, as his last refuge; to wit, his servants to go to the King of Israel with ropes about their necks, to entreat for their lives. And as for Senacherib, the Angel of the Lord slew an hundred four 2. King. 19 35. score and five thousand of them in one night: and such success, at least in the end have all such, as are like to them. Hence it is that the Scripture (for the further bewraying the pride and vanity of such) useth these phrases; The Lord smote Benjamin before Israel. The Lord fought for Israel. And again, stand still and behold the salvation of the Lord, etc. And among other Exod. 14. 13. names the Lord is called, strong in battle, and the Lord of hosts. And surely if a sparrow fall not to the ground without his will, neither is the lot without his disposition; much more do the events and hazards of war depend upon his providence, being oft times matters of as great weight, as the alteration of kingdoms and estates come to. Now if Princes must know their victories and honour are given them of God; then much more we inferiors ought to learn it well, that we are beggars, and have nothing; nay we are worse than nought, rather than that we have aught to glory of, as it would soon appear, if we could be brought to consider aright of it, even what infection is in us to taint and poison all our actions; or if the Lord should but thrust at us for our evil deeds, but even (as it were) with his little finger. Besides, in this verse Deborah declareth that she will, yea (repeating her Doct. 2. words) that she will praise the Lord; whereby it appeareth she called Barak to it herself, and showeth, that she was so lively quickened and stirred up with the feeling of God's goodness declared unto them, that she would do that duty, if no other did. For as the whole Church of God fared the better for this victory; so she acknowledged herself a part, to have received great benefit thereby also; and therefore as she was foremost in the onset, so is she first in thanksgiving, and put not off the duty to the rest of the people, but rather goes before other therein. And endued so God worketh in his oft times, that his servants are so ravished with thinking upon his loving kindness, Note. that they cannot be satisfied with prayer and praise giving to God in public among other, but they must do it also by themselves alone, as David saith; I will praise God in the congregation, and I will praise him in secret: and they are so bend unto it, that if other should not, yet they themselves, & as many as they can provoke, will do it, as the noble man joshua said; If all run josh. 24. 15. to idolatry, I and mine will serve the Lord. And if we consider it well, how few weigh God's goodness in public blessings, (as in the late discovery of the treason) although many praise God openly for fashion, and in ceremony, we shall find it no more than needeth, to practise this duty alone by ourselves apart, as we read of the tribes oft times, as well as among others; else would not our Saviour have willed us to go alone, every one by himself into his chamber to pray, as Isaac also did in the fields, how little soever many Mat 66. Gen. 24. 63. be acquainted therewith; and therefore find the less benefit by the prayers and thanksgiving, which they make with others (they being in great likelihood made but in hypocrisy) or which others make for them. Every man's own soul best knows what cause he hath of thanks, better than others, and accordingly let him profess it, though there be not many which will be brought to it. And of Deboras first words in the song wherein she stirred up the Israelites to praise God, and the reasons why, thus much be said. Vers. 4. Lord, when thou goest out of Seir, when thou departed out of the field of Edom, the earth trembled, and the heavens reigned, the clouds also dropped water. 5. The mountains melted before the Lord, as did that Sinai before the Lord God of Israel. 6. In the days of Shamgar the son of Anath, in the days of jael, the high ways were unoccupied, and the travelers walked through by ways. 7 The towns were not inhabited: they decayed, I say, in Israel, till I Deborah came up, who rose up a mother in Israel. IN the first of these two verses, which also contain the beginning of their The sum of these verses, and more particularly the fourth and fifth verses. song, Deborah setteth down the Lords great mercy in one example to her forefathers the people of Israel, which had been showed long before: in the latter two, she maketh mention of his goodness toward them at that very time present. In the great deliverance mentioned in the former chapter, but more particularly to speak of both, and to begin with the first in the fourth and fifth verses, we are to know, that this story mentioned by her, containeth the acts that were done by the Lord, after he brought the people of Israel beyond mount Seir, when Israel (38. years after their going out of Egypt into the desert) were come near to the land of Canaan: namely, how wonderfully the Lord took part with his people there, and joined himself unto them against their enemies. For he going with them in a pillar of fire and a cloud, did terrify their enemies the Ammorites in such wise, that though the Israelites were unexperienced in war, and strangers there, and were weak and unfit also for such work, yet their enemies could not resist them: and not only so, but she saith, that the Lord cast such a fear upon them, as if the earth had trembled, and great storms and tempests had been cast down from the clouds, and as if the mountains had melted, and been shaken. By these allegorical speeches she describeth the fear that was smitten into the Amorites at Israel's coming near them, when the Lord brought them out of Egypt. And further she addeth to the same end, that even as mount Sinai (for so it must be understood, though the word (like as) be not expressed) at the Lords coming down upon it, was shaken and moved; so did the nations at the coming of Israel fear, and were terrified. And in laying out God's kindness thus towards her fathers long before showed to them, as commonly this is reckoned to be one, that he brought them out of Egypt thorough the fearful wilderness to Canaan, in many other josh. 24. 2 etc. judg. 2. 1. places of the Scripture: her meaning is, to declare that he showed not this favour now of late only to them who lived at that time, but of old and long ago also to his people in former ages, as they stood in need of his aid Doct. vers. 4. & 5. diversly, and that for their sakes also. And if we observe the Scriptures, (which are a glass of God's administration and governing of his Church) we shall see that there is little mention made of other nations of the earth, or their affairs, but the bent of them is wholly (as it were with a straight line) directed to the Church's use and benefit, as either to punish or bless them for his people sake. To this his Church all his works of love, mercy, justice, wisdom, providence, are referred: for though God be the Saviour of all, yet especially of the faithful in his Church. From whence we are to learn, that God hath in all ages been bountiful and gracious to his Church, as well as now; even to our forefathers in their days, and so from age to age as it is written, his mercy endureth for ever. For it hath been dear to him, as the spouse or bride to the Bridegroom. And his love hath been more hot than fire that cannot be quenched with much water. And to this end, he hath been so affected to it, that it might know that he loveth it: as he saith in Exodus: If ye will diligently attend to my voice, and keep my covenant, ye shall be my chief treasure in all the earth, though all the earth be mine. A doctrine most Exod. 19 5. needful to be made use of among us, seeing his people be as dear to him now, as in any age past, and he did never so clearly testify his love to his Church in any generation heretofore since Christ, or before, as he hath done to this. And if it were believed, and we thoroughly persuaded of it, there were nothing like to draw us more nearly to Christ, nor to set our hearts and delight upon him, than the oft and due meditation and thinking on it: whether we speak of those who are in Christ already, or of such as lie yet in unbelief, to draw and persuade them. For these should be better encouraged by many degrees more than they be now, to labour to taste how good the Lord is: and they who have already begun, should break through all lets and difficulties (which do much hold them back) far more easily than now they do, to be united more nearly unto him their head. Whereas it may be spoken with grief, that in stead hereof, many professing well, even where God's love is made known, do cleave to the pleasures of sin, profits and preferments, howsoever come by, rather than to strive to enter in at the straight gate: and the best are too backward, considering that if we have any treasure in heaven, our hearts must needs be there also set on heavenly things: but they who mind earthly things above other, which should be all in all with them, and do as seldom think rightly of either of both, and yet would be thought to do otherwise, are no beauty but a blemish to the Christian life. Oh how lamentable is it then, that so many still remain! (as the old world out of the Ark, and the latter world out of the Commonwealth of Israel) so these even as aliens from the Church. For though all cry, The Church, The Church, because they hear there is no mercy, blessing, or salvation out of the Church; yet as if Baptism were sufficient, they seek not the privileges of the Church; effectual calling, faith, charity and sanctification, and the fruits thereof; and therefore they are still little better than the scum and offscouring of the common band of the wicked; who having no title, no promise, no God, no hope, but are out of God's precinct and government: and therefore we may say of these, The Church is wanting in the Church. All God's mercy, and whatsoever is excellent in him, are out of their reach; no such privileges appertain unto them, because they are not separated from the wicked, whom the soul of the Lord abhorreth. Again, in that God made the enemies afraid of his Doct. 2. people at their coming thither, it was his great love toward them to honour them so highly among those who contemned and hated them: and if he had not so favoured and taken part with them, they had been utterly discouraged, and overwhelmed by them. And he would teach us thereby, that though his children be basely esteemed, and contemptible among the profane worldlings, who are busily set to follow their pleasures and profits, scorning religion as too base for them, yet he makes them oft afraid of them, when it pleaseth him, and their consciences do accuse them, that seeing their own ways are evil, and that the others good, & do please him, that they shall come to judgement, when the other shall lift up their heads and rejoice. I herefore it is said, that Herod feared john Baptist, and when he had Mark. 6. 20. beheaded him, yet hearing that Christ's fame was great a little after, he was afraid that he had been john, and that he was risen again from the dead, to be revenged of him. So when the judgement of God fell upon Ananias and Saphira for their dissembling, and the people saw that God did honour Acts 5. 11. 12. his Apostles, and magnify their ministery among many, it is said that great fear came upon the wicked, who knew that they lived not after the Apostles doctrine, neither liked their course: insomuch, as they durst not through an accusing conscience, join themselves to them whom God honoured, for fear lest they should have been brought forth openly, and bewrayed by some judgement of God, for their halting, as Ananias was. So Felix though he were Paul's judge, yet trembled, and was afraid, when he heard Acts 24. 25. him boldly to preach of justice and temperance, meet for his place, but far from him, and of the judgement to come; and yet Paul himself was then without all fear thereof. Sehon and Og trembled, and were afraid, to see the high hand and outstretched arm of the Lord, wherewith Israel was carried. It was not for nought, that the Lord expostulated so with the man who came among those that were bidden to the feast, not having on his wedding Matth. 22. 12. garment: saying unto him, What dost thou here without it? for the man was even speechless, and could not for fear and astonishment utter his words. The Lord will have all such to know, that the company of his faithful people is not for the profane, and for scorners; by the which example, and many other such, he hath (as it were) put a bridle in the mouths of many, that though they despise God's people, yet they shall not be without fear of them: and therefore he cast the dread of his people upon them, as here it is said. And hath it not been seen in the late persecution of the Note. Protestants in this land in the time of Popery, which some yet alive can testify to be true, that many of the persecutors were more terrified in hearing their answers to them, and beholding the boldness and courage that was in them, than the Martyrs themselves were terrified by their sentence of death read and pronounced against them. And be we no less assured of this, that many ill disposed people, who would wish that there were neither God, nor judgement, nor any better livers than themselves, yet they are constrained of times to say, the godly life is best, and yet fret to see it in the practisers of it, being void of it themselves. Oh therefore, happy is the people whose God is the Lord jehova, and blessed are they that have him for their King. And let this uphold, content, and delight all such, though they seem to be the vilest and most miserable of all other, God will not forget their longing to be dissolved, and to be with him, and know they, while they do so, their worst day in the week shall be far better, than the others best in the year. And howl ye despisers, and tremble and vanish away, for that ye see, great Act. 13. 41. is their portion, whom ye hate, with the Almighty, and yourselves cast out of his favour and habitation; and even so in your adversity & day of Gods visiting you (as Dives in hell had sense thereof) ye do acknowledge it. The old world scoffed at Noah his building the Ark, till the flood came, and then his former preaching terrified them. In like manner, I say, if we walked in our innocency with uprightness and reverence among men, the Lord would work astonishment in the wicked and reprobates, and the very godliness of his people should convince and amaze the beholders and contemners, as Pharaos' troops were, when they said, The Lord fighteth against Exod. 14. 25. us for Israel. The next verses I refer to be handled in the next Sermon. THE THIRTY ONE SERMON ON THE FIFTH CHAPTER OF THE BOOK OF JUDGES. NOw (to go forward) these two next verses are the vers. 6. 7. The more clear meaning of them. sixth and seventh: wherein is set down their late received favour of God, as in the two former verses, his love of old to their fathers hath been spoken of. In these two, to the end that this their deliverance by the Lord may be seen to be the greater, and his love to them, she layeth out the desolation that they were in before the victory, that one contrary might the better be seen by the other. The holy Ghost therefore showeth, in what afflicted state the Church of God was by reason of their sin, and that from the death of Ehud till Deborah got the full victory. For though Shamger and jael did worthily and valiantly in their place, yet Israel was sore oppressed after the death of the one, and before the great act of the other; so as passage by the high ways, traffic, judgement, and habitation in their villages, were intercepted until now: and Israel was constrained to keep themselves in strong and well fenced Cities, unless they would become a prey to the Canaanites. And this oppression continued by jabin, till Deborah was raised up by God, and till her government began. Of jael we read not of any great thing that she did before, neither is it like that she had done any, because she had peace with jabin, and Sisera also fled to her as to a trusty friend, and therefore it is like that she is named with Shamger for honour sake, because she lived in these troublesome and dangerous times, and because she did one worthy piece of service afterwards. And here by these calamities of the people of Israel, and the desolation Doct. that they had been in, when all good liberties and pleasant things were taken from them, it is right worthy our consideration, to think what a favour of God it is, that together with the true preaching of the Gospel, all the forementioned commodities are enjoyed of us; namely, outward peace in the land, and that we may dwell safely under our vine and fig tree, and may 1. King. 4. 25. Nehem. 8. 10. eat of the fat, and drink of the sweet, that we may safely travel and pass throughout all places and countries of this dominion, by the protection of good laws, and that we have exchange of our commodities with the benefit of good neighbourhood, and husbandry, to the preservation of our lives, and the maintaining of our families, etc. All these this people had been deprived of; whereas the want of any of them would soon drive us to complain heavily, and cry out. Oh we do little consider how deeply, yea how Note. infinitely we are bound to to the Lord for these liberties, and for the great good we may reap and enjoy thereby. And yet these many good things which the Lord hath usually bestowed upon us, and daily doth, (blessed be his holy name therefore) we think because all the land enjoyeth them as well as ourselves, we owe no special duty of acknowledging them, more than we see the most do, which is not worth the speaking of; nay we look for them by due and good right; and which is worst of all) many do spend them wastefully, and to the maintaining and increasing of divers sins among them, which we durst not do if wealth and quietness were wanting: so truly the Wise man speaketh of one of them; [the rich man's riches are his Prou. 18. 11. strong city, and as an high wall in his imagination. And in a word, we have so little leisure to think of God his goodness, that by abusing his benefits we hast to bring upon ourselves the same misery which these were in, under, and especially after this Shamgar, and before God stirred up this Deborah among them. Oh, how do we provoke our good God to cast us into some fore calamities, as they here were in, that we might cry to him by feeling the smart thereof, as some daily do, whom God would have to be examples to the rest, lest many should taste of their diet? but fearful it is for all this, to see how few are the better for all the judgements of God that be upon themselves, or that they behold others for the same sins which they both commit boldly, but run on till their course come to suffer (yet) worse and heavier things at God's hands for them. But while we cannot amend it in others, let us bewail it in them, which is a right property of true love; praying also for them, and for our own parts; let this example of these their calamities, so many and grievous as have been spoken of, cause us to account of God's goodness so highly, in withholding them from us, that they may make us fruitful thereby in every good work, especially seeing we have many other good encouragements thereto: and also for that when we want them, we say we can do little good without them. But now in that she addeth, Till I, even I Deborah arose] we must take it far otherwise than it soundeth; not ascribing her words to a passion of womanish impotency The clearing of the next part of the verse. and boasting, much less to a contempt of Barak, who was the instrument of the victory, as well as herself; but to the heavenly exaltation of her spirit, lifted up pathetically to praise the Lord for the great deliverance wrought by her: as we see the like in David, in the Psalms; Paul, and others. And Doct. 2. this deliverance being wrought by Deborah, teacheth, that all the forementioned calamities, being removed from the people, by her their governor at that time, it teacheth I say, what great things the Lord worketh by the Magistrate and governor, as he did by her, she being at that time the same to the people, even their judge in Israel. But indeed this is done especially when they are zealous for God's matters, and do their duties in their places, and have the spirit and affection of her, even to be mother like unto the people, who as she gave counsel to her inferiors, as a mother to her children, being a Prophetess, and delivered them from their enemies, being their judge: So they being set over them, as guide's and Magistrates, should be unto them who are committed to their charge, even like minded to her, to wit, to have care that they may be taught, though they be themselves no Prophets, by such as are furnished of God to that purpose: and with a motherly care to protect them from injury and wrong, and to turn the edge of the sword against their enemies. And thus much of God's mercies of old, and lately showed on his people, as in these 4. verses hath been declared. But it followeth. Vers. 8. They chose new gods, than was war in the gates. Was there a shield or spear seen among the forty thousands of Israel? 9 Mine heart is set on the governors of Israel, and on them that are willing among the people, praise ye the Lord. 10. Speak ye that ride on white Asses, ye that dwell by Middin, and that walk by the way. 11. For the wife of the archers appeased among the drawers of water: there shall they rehearse the righteousness of the Lord, his righteousness towards his towns: then did the people of the Lord go down to the gates. THe holy story having set down the people's deliverance out of their The sense of the eighth verse. great calamity and oppression from Siseras' army, goeth on in this eighth verse, and showeth the cause why they were cast upon them, and that was for their idolatry, by means whereof (it is said) they had no heart to take up weapon, no not any of them throughout all the tribes, against their enemies. In the next three verses, all sorts are stirred up and called to praise God, The sum in general of the other three. that took benefit by the victory and deliverance, as shall be particularly showed, when I shall come unto them by the order of the text. Now to begin with the eighth verse, Barak and Deborah utter this in this part of their song, that then the war began to oppress the jews, and the enemies to besiege their cities and gates, where they held their judgement seats, when they had turned to idolatry: so that this was the cause of their grievous punishment. By the which we may see how greatly God is displeased with men, when Doct in vers. 8. they will run after the sins that they have been forewarned of, and commanded to take heed of; (even the sins which his soul abhorreth) as Israel had oft times been admonished of this Idolatry. The Lord will not put it up at their hands. And who can deny, but that it standeth with most sound reason, that when men, who are but vile worms, shall thus boldly kick up their heel against their maker, they should smart for it, and not be suffered to commit such insolency against him unpunished? And therefore he gave us examples hereof in the Apostate Angels, which kept not their place Jude 6. that he set them in, and therefore that he threw them down for their disobedience: and in our first parents whom he drove out of Paradise, when Gen. 3. 24. Note. they having so great liberty, as they might have eaten of any fruit in the garden except one tree; yet counted all little, in respect of that which was forbidden them, and stood on thorns, till they had cast behind them the commandment of God, and eaten of that forbidden fruit also. Now if God spared not the Angels, and our first parents, who were innocent before that their fall, what may other offenders look for? whose sins are as the hairs of our head in number? And in that he dealeth not thus with wilful transgressors at this day, it is not for that he should be unjust or carnal in so doing, but he beareth much with them, as all may easily see, and is patient toward them, to this end that be may thereby bring them to repentance; which if any abuse, they pay for Rom. 2. 4. 2. Pet 39 all their boldness in the end; in so much that he who speedeth best, shall have small cause to brag of his win. And yet he shoaleth out some one Note. of an hundred, here and there, (not many indeed in comparison of those who have offended in that kind) whom he striketh by and by with deadly blows, and setteth him on the stage, to publish, as it were, by his woeful example to all the rest; (though he bore longer with some other, for the cause before alleged, what he might do to them, yea and in perfect justice execute upon them. And therefore let all that are wise take warning, while they hold a good course, to continue it, and they that are out of it, hast speedily unto it: and let none tempt God boldly, to do that which he forbiddeth, for he will not be mocked, they shall pay dear for their so doing. And yet though God spare them from outward war and judgements for a time, yet as the Prophet Esay speaketh, that there is no peace to the ungodly; so they may be sure they shall have war with him in their minds. And let all praise God, to whom he giveth an heart to shun the evil and sins of the time in which they live. And for the idolatry of the Church of Rome, I may say most of the Papists do wilfully and maliciously err against the truth; and some for their pomp and belly, and many do it of mere superstition, and blind devotion, and custom, as they received it of their forefathers; seeing they that least offend therein among the rest, do put Christ out of office in their service they give him, and honour him as their King, but with a crown of thorns, and a sceptre of a reed in his hand; be it known unto them, that their damnation sleepeth not, their we is at hand: And that they may partly gather by the uncomfortable, yea fearful death of many Papists and great masters, and maintainers of popery who for all the boldness in their life time, whereby they bear out matters; yet when they must die, some cry out they are undone, other cry out of their religion: and but for the hardness of their hearts, it would be seen in more of them. And no marvel, seeing they try not their estate what it is? This being observed, that the greatest offenders among them shall smart most. But yet this I will say, that for all their devotion and fast cleaving to the Church of Rome, if it please God, that if they might be brought to hear the sermons of learned and religious preachers, and to admit of their conferences, many of them would renounce that trumpery, as standing upon rotten props, and embrace the truth of the Gospel established so strongly. And further, in that it is said that they could not take up a weapon against their enemies; no, they had no heart to handle shield or spear, because of their sin, as idolatry, and other enormities; it plainly shows, that men's Doct. 2. sin turneth every thing out of course against them, and contrary to the nature, use and end, for the which it is created and appointed of God: even as this people durst not take weapon in hand to fight for their lives, their consciences accusing them, that God would be against them. Wherefore is the weapon ordained, but for a man's defence against his enemy? and why hath God given courage to man, but that at such a time, I mean of war, and other necessity, it might be put to use? But behold here was neither of both employed or set a work, any more than if they had not been at all. When Achan had troubled Israel, by taking the execrable thing, the Lord tells joshua, that therefore they could not stand before their enemies. How josh. 7. 12. Note. much more if they themselves had sinned? Oh mens sins turneth plenty into want, courage into timorousness, and fainting of heart; and light into darkness, and all out of kind. Behold what it did in jeroboam; when he 1. King. 13. 4. stretched out his arm against the Prophet of God, for reproving him for his idolatry at Bethel, his arm was immediately withered and dried up, that he could not draw it in again. So Gehazi when he had taken most wickedly 2. King. 5. 25. both money and raiment of Naaman the Syrian, pretending his masters sending him for it, and after his return had answered his master Elisha with a lie; marvelous it is to say, and against nature and any sound reason in man's judgement, what came upon him, even a leprosy forthwith, so that he went out a leper as white as snow. And the band of Priests, jews, joh. 18. 6. and soldiers, that came into the garden to apprehend and take our Saviour Christ, so boldly and treacherously, yet suddenly they went back like drunken men, and fell to the ground astonished, and unfit utterly, for such a purpose as to lay hold of him, and that at one word spoken by our Saviour and yet not in terrifying manner, as he might have done, saying: he was the man whom they sought. So that in seeking him, they were both lusty and ready to lay hold of him, yet when they had found him, they could do nothing to him: for their sin had taken their power and ability from them. For who is able to reckon up how many ways God hath to visit, astonish, and terrify men for their sin? Therefore among other punishments in Deuteronomy threatened, this is one, a trembling heart, a sorrowful mind, Deut 28. 65. and fear both day and night. And if the Lord should not handle some thus, other would not be afraid, but would abuse his Majesty, yea and faithful people also much more grossly would tempt God, then now they dare do, though even now many do it too boldly, when they forget themselves. But Hypocrites go very far in sinning boldly, as other do who are like them; therefore many are apalled among us, some having their wit and reason taken from them; some become foolish, some mad men; other Note. against nature, laying violent hands upon themselves; their several sins do (though no reason of man seeth it) do (I say) drive them to it. This is another fruit to be joined to the former, which sin bringeth forth. True it is indeed, the Lord dealeth not thus in kind with all sinners: nay we see how impudent and brazen faced most be in their lewd courses, and set up their bustles against the ordinance of God. But though their foreheads be of brass, yet their hearts be glassy, their consciences (if they would yield) are as water powered forth: they have not the true Lion like courage and boldness which in their jollity they would have all think that they have, but sin hath enfeebled them, they cannot abide the force and sting of their conscience, but fall down cowardlike, when it smiteth them: neither can their sin abide the hand of God, which as it is ever ready to be reached forth against them; so when it is so indeed, they are soon dismayed, as Nabal was, when he heard he should die. True it is, they set a good face upon the matter openly, bragging and bracing, as I have said: but when their conscience and they go to it hand to hand (as it doth but seldom) then in their necessity it is with them, as if an armed man were upon them; their white livered hearts do utterly fail them. And yet where is he, that by such checks of the word, and his conscience, and the fear of many arresting of him from God, doth once complain and cry out of his estate, and so seeks strength and recovery out of it, by faith, peace, and confidence, with the true detestation of his sin, which like a Witch so inchaunteth and disableth him of all courage and boldness, and turns him into a very coward and weakling? Now in that men do not perceive this, as they might easily do, their blindfolding of themselves, and hardening of their hearts, is the cause thereof. Now Deborah turneth herself to divers kinds of men, and distinguisheth Verse 9 10. 11. The laying open of these verses. them one from another, exhorting them all, as she herself did, to praise and magnify God. This I will lay open more plainly, it being somewhat hard otherwise for some readers to understand, and discern the same. And first in this verse she beginneth with the chief of the armies, and those that offered themselves willingly to the battle. In the next verse, she speaketh to the rich Merchants that road on costly beasts, that were, as he calleth them, white Asses, and such as sat in judgement. And thirdly in this same verse also, she speaketh to all meaner persons that travailed on foot, seeing there was now liberty for them to pass to and fro in the high ways, she moveth these (I say) to magnify God: Even all sorts of people who went out and in by the gates of the city for their business, profit, pleasure, or any other necessary use. In the second verse, she nameth the very boys and girls, who could not safely go out to draw water, without danger of the archers, who lay in wait secretly to shoot at them, and so put them in peril and jeopardy of their lives, or to be sore wounded; these might now (she saith) fetch their water without fear of hurt. Then she calleth to them who dwelled in villages and unwalled towns (their danger having been very great, so as they were driven away from their houses) telling them that they might now return home again, and dwell in them quietly as in times past: and last of all, she speaks to those who were wont to meet in the gates of the city, that is, in the open places for judgement. All these she moves to praise the Lord, for that he had now, by that one deliverance and victory, set them all at liberty, and in peace. Now to make our profit of these verses, and more particularly to examine Doct. vers. 9 them, and to begin with the ninth; whereas she saith in this verse, that her heart was set on the governors of Israel, or (which is all one) her heart was toward them to provoke them: meaning, the cause was so great why they should praise God, that she could not choose but speak to them: as if she should say, she desired most earnestly that the chief of the army, and the governors and captains thereof, and great men, should praise God: the reason was, because they, with her and Barak, were the chief in that business, and they going before them, the other should the easiler be drawn by their example to follow. And it lively teacheth, and setteth before the chief doers in such martial affairs, also the wealthy, and heads in societies, that they ought to be the first in giving good example, both of praising God, and in other commendable parts of Christian duty. For why? The greatest have a greater portion in God's blessing and deliverance, than the meaner have: I mean, they enjoy much, and have much to lose, and therefore they owe much while they enjoy all in peace. And secondly, it is a goodly sight to behold Captains in war, and Governors and Magistrates in peace; and more particularly (to descend lower, and to come nearer the Commons) Headboroughs in towns, and the fathers of families, to be lights in religion and holy practice, to the rest, and examples in the service of God: and the inferiors to follow, even as the flock followeth the bellwether: for they are both soon discouraged by their backwardness, and have need of setting forward, as by encouragement and good example they are easily brought to be. Therefore the Lord in giving charge to all by their families, that they should remember to keep holy the Sabbath; beginneth with the governor Command. 4. thereof, saying, first thou shalt do it; then he goeth forward to the son, daughter, and servant: Even so on the contrary, and much more, when the greatest persons go before the rest in ill example, we see how readily they follow. So we read, that the Priests, Levites, and guides of the Ezra. 9 2. people were the chief and first in taking to them and their sons, strange wives of the Amorites and Canaanites, against the commandment of God, and then many of the people followed them therein, when they were returned out of the captivity. Even so we might see it throughout, if I should allege many examples. And so God be thanked, in some sort we see, that where the chief men in any society, be forward in seeking knowledge, and be zealous in flying evil, and resisting it, as their places will give leave; and in following a good course, their care and labour is not in vain, but to good purpose: but where the guides of other, as their Ministers, masters of families, and chief in towns, are profane, lewd, ill company keepers, idle, gamesters, make-bates, contentious and slanderers, there ye may be sure to find them that are led by them, and that depend upon them, to be suitable. But otherwise, if they see that the wind blows against them, than they hang down the head, and are nipped in the blossom, and contain themselves. And here see a note of difference betwixt the godly and the lewd. The one, with joshua, undertaketh for himself and his, they will serve josu. 24. 15. the Lord. The other, like those pharisees, are not only ill disposed themselves, but do also pull back, and pluck down, with them, as many as they can, from the best orders and companies. And while men must live with such, rare is he, who (in such a case) is a law to himself, and can keep his resolution, rather to serve God alone, then to give over for want of company. But if any be better disposed then other among them, they must fetch their light from other places, for the most part, or else be in danger in the company they come into, to lose that little they have, and to be led into darkness. Now Deborah having spoken of the chief, doth by that occasion descend The opening of the other part of the verse, and the Doct. 2. to name and mention the meaner sort of the army, to wit, the two tribes of Naphtali and Zabulon, who were willing to take that work in hand against the Canaanites, and were easily drawn to put to their help, as appeareth chapt. 4. 10. They therefore being so forward in so good a cause, and thereby reaping so happy a fruit of their labour, that is, victory over their enemies, even they (I say) lose not their due commendation, but are brought in here by Deborah, as the woman in the Gospel who powered ointment on our Saviour, of whom he said this: Wheresoever the Gospel should be preached, that which she had done to him, should be spoken of. So the people that honoured God in this work, are praised by her: which was also to their comfort. David saith of seafaring men, that they could best speak of God's wonders in the deep: so these being eye witnesses, nay, instruments, and helpers forward of this deliverance, might best (by experience) speak of the goodness of God therein, and so (no doubt) did honour him for it, and therefore God would honour them, by regestring their memory: even so there is nothing lost, that we do at God's commandment, and for his sake, he is a plentiful paimaster and rewarder. But in that both chief and mean, were to praise God for the victory, she calleth them to a renouncing of their own strength, or boasting of their own arm, which possibly they might have done, and to ascribe all to God: as indeed she might well; for what were a few of two Heb. 26. Doct. 3. in vers. 9 of the meanest tribes of Zabulon and Naphtali able to do against the entire forces and mighty army of jabin? even so, they that are forward in God's business, unless they grossly forget themselves, they are ready to honour and praise him, which cannot be without their own comfort. For these two agree well together, that where there is readiness to obey God, there is the like in praising him, and abasing of ourselves, and that also accompanied with joy of heart. And as it was here with Deborah, so she sought to have it with them: and the same we see in David, when he being advised by Ahigail, not to shed innocent blood, he being easily persuaded by her counsel to forbear, did so, and after it praised God highly, and arrogated nought to himself for following her advice, when she had so wisely and in so good season ministered it unto him; and that (we may be sure) was not without his own rejoicing. Oh it well becometh us to be forward in God's matters, and yet not to be proud for our so doing: and there can come no worse end thereof, then thanks to God, who hath used us as his instruments, and comfort to ourselves: as we may truly say, who do more thankfully and joyfully partake the Word and Sacraments, than they who have with most profit received the Gospel, and are most zealous well-willers to religion? whereas the slothful, and they who are untoward thereto, neither find any taste or savour therein, but are most diligent to promote ill causes, they shall in stead of the prerogatives of the other, have (as they justly deserve) reproach, vexation, and other punishments of God, even in this life. Therefore let all in humility be careful and ready to be employed in God's business and service, and not to arrogate aught to themselves; for that is the only sweet life, and to be desired: and herein is our heavenly father glorified, if we being forth much fruit. In this verse she speaks unto the rich and wealthy, who for honour sake, joh. 15. 9 Vers. 10. and the rule they had over the people did ride on costly beasts, as we read in chapter 10. 4. and 12. verse. 14. These whether they lived by their lands The meaning of the first part of th●s verse, with the Doct. 1. and revenues, or by their traffic and merchandise, for as much as they were hindered by the enemies from enjoying their commodities, and their passage had been cut off both by sea and land, and now they might freely enjoy the same again: they therefore were to come forth (she said) and give thanks to God for that great enlargement and liberty. And thus we see, the Lord will not have the duty of praise huddled up in gross, as though a word for fashion might serve the turn; but in particular, he will have all sorts (as they feel his benefits sweet and comfortable to them diversly) so to make new amplifications, and hearty repetitions of his goodness, that so all joining in a consort together, the music may be the sweeter, and his praise may be the fuller. For no one condition of people could possibly have laid forth the benefit of their deliverance, and the commodity of this their liberty and peace restored to them in any manner as all sorts might together: the Merchant could record his own privilege that he enjoyed thereby, better than the husbandman; and so every one in his several place more than in another's. But what was this in respect of that which she requireth; namely, that all stand forth in it together? And to take occasion to show in this one work of God, what a goodly thing it was for all sorts of people to praise God then, jointly together for their deliverance and victory; who doth not conceive what an heavenly sight it were if the like might be seen throughout in the congregation, for the renewed benefits of God, whereby we live and are made joyful? I say, if with heart and voice we did thus praise God, as well for them, as for those that are past, what a goodly sight were it? As it was by Moses and Miriam, and with the men and women, for the overthrow of Pharaoh: the like was, for the deliverance of the Church in hester's time; and in some of our solemn praising of God, we may see it so among us. But oh then, what a solemn and triumphant sight shall that be, when the Lords glory shall be sung and sounded forth in his heavenly kingdom, by Angels and Archangels, patriarchs, Prophets, and Apostles, Martyrs, Saints, and all that blessed company; I say, what a solemn sight shall that be? The very thinking that such a thing shall be, is the greatest Note. comfort that can be here enjoyed, and next unto that celestial joy itself: of the which we would not be deprived, if we were wise, nor lose our part therein (by musing often on it,) for all that is transitory and vanishing, what so ever account they make of it who know no better. But to return now to the rich and great men whom Deborah in this verse Doct. 2. in vers. 10. moveth to praise God, by this let all the rich and such as enjoy wealth and great commodities do the same, and acknowledge what a benefit it is to them, whether they be great Merchants, to buy and utter their wares, for their maintenance, and increase of their wealth, which could not be, but must needs fail, if that lay dead; or liberty of traveling safely, and of free contracts were hindered, and whether they be otherwise great in riches and revenues; let them do this likewise; and the greater persons they be in either kind, the more let them seek to excel themselves in this duty of praising God, and they being forward in that, they may be enabled to do more good works to necessary uses. By which we may also see, that God alloweth wealthy men to occupy and prosper in their calling; for why? he commandeth them to walk in their callings till he come; and teacheth, that the diligent hand maketh rich: and there need be no question made of that, for the Lord allows that men should increase rather than diminish that Prou. 10. 4. which they have, both to avoid burdensomeness, and for the supply of others, so as they practise godliness therewith, as equity, truth, sincerity, innocency, patience, & such like. The which they have good encouragement to do, when they have both liberty to follow their courses of dealing, and also seeing godliness hath the promises of this present life, and of that which 1. Tim. 4. 8. is to come. And if it were so that men were debarred of traffic, and the use of their calling, as these rich men here mentioned had been, what an heavy cross were that, seeing there is no other way, but to spend upon the stock till all be wasted? & that is soon done, where it is not renewed: alas, how shall the family be maintained, & all charges defrayed, if the freedom of gathering in men's commodities and dealings be taken from them? Do we not see that the weather, or a little sickness, disabling a man to work, causeth complaining? how much more when the liberty is wholly interdicted? But yet if God do sometime bless, men may not look to have always one and the same course of thriving and prospering. But howsoever it be, let all be highly thankful, for that they may use the benefit of traffic, or other improving of their commodities, as these now did, and let them be fruitful in well-doing, as they would readily promise to be, if they were again under the cross, and joyful in the use of preaching and Sacraments, with other duties; which is the true praise that God expecteth. But as for such as deprive themselves of the benefit thereof by their own default, they have much to answer for. Such are idle persons, and ill husbands, as we call them, and such, as, if the Lord somewhat alter the course of their take and gains, and they come short thereof, over they did sometime before, they fret and complain that their trades be nought, & that they shall be undone: and much like to them are they, who having got by their trades well, conceal their estates, & feign themselves bankrupts, to defeat others of their goods; or such other as cast the burden upon their thriftlesnes and improvidence upon their trades, dealings, or blind-fortune, forgetting how God had sometimes blessed them therein before. Therefore let us know (whatsoever the bad practices of men are) that it is a great favour of God, that people may have free recourse to markets and fairs, and other like places of buying and selling commodities, even as the want thereof is a sore punishment, when people neither know where they should utter their commodities, nor buy them whereof they stand in need: in both which consisted their maintenance, as was said before. And yet lamentable it is to see, what abuse the corrupt custom of our time hath brought this liberty unto. For many do not only steal away God's due, I mean the Sabbath, to do their worldly business on; but there are other, whose common trade and practise it is (in a more profane manner,) to harbour thieves, to receive stolen wares, to entertain drunkards, to become bawds to adulterers, and to spend that day lewd, and unseemly meetings and match-making, stage-plays, and other revel rout; and all under the honest colour of exchanging commodities, and maintaining their charge. So that in stead thereof, men and women set to sale their good name, chastity, sobriety, and whatsoever else should be precious to the godly. Now unto these before mentioned, of greater wealth and place, whereas some think, that in the next words she speaketh to men of meaner state, The opening of another part of vers. 10. and Doct. 3. such as is said here [dwelled by Middin] a place they say, where they met more usually for a Mart or exchange of their wares, which place being before intercepted by the enemies, and now free for all to have recourse to it, and pass too and fro by the high ways, she exhorts them that repaired thither to praise the Lord. This opinion of theirs is gainsaid by the purest translations, and beside, one thing should be understood in both places, to wit, of traffic and merchandise, if it were so. But the word [Middin] is not to be taken here for the proper name of a place where wares were sold; but the words [dwelling by Middin] are to be translated thus; [sitting in judgement. As if she should say, let men of authority and rich lawyers, who may now sit in judgement about civil causes, let such praise the Lord, because they may now do it safely. It is the honour, credit, peace and benefit of Magistrates and learned counsellors, as also the welfare of the people, that places of judgement and justice be frequented and upholden: as we see here in England in our Term times at Westminster, and out of Term in other places, where equity and right are maintained, and wrong and injury punished. Oh it is a time full of desolation, when through famine, plague, or any in●ection, such places must lie unoccupied in the times when they should be frequented and set a work in deciding causes, helping the innocent to his right, and weeding out of evil doers. Whereby we may gather how heavy times those were, when judgement ceased, and the open places where justice was ministered, were laid waist, and left void. And therefore we read in the former chapter, that the people could not enjoy that liberty of public judgement seats, but they were driven to go privately to Deborah for judgement, not dwelling sumptuously in palace or castle, famous in that respect, judg. 4. 5. or honourable, but obscure under a Palm tree. Now therefore as they when they might again boldly and freely sit in judgement, are here called to praise God for it: So such persons with us enjoying such privileges, aught to call themselves duly and daily to zealous thanksgiving, with such other duties as accompany the same, yea their whole life should savour thereof. And they shall have much to answer to God who do otherwise. As for the people, what duty they owe for enjoying this benefit, I will show by a fitter occasion in the next verse. But to let these go of whom I have spoke in this verse, because Deborah Doct. 4. in vers. 10. here speaketh also to all such as went, and walked by the way; this should cause all such as go to and fro about their business, pleasure, or other necessary uses, as travelers, to praise God highly for such liberties, se●ing a little before that, the high ways lay unoccupied: and to speak of the benefit thereof one to another to his praise, and not to travel to and fro in rude, profane, and loose manner, gambling like wild geese in uncivil and rude sort; as though they enjoyed such liberties to offend God by them. And much more ought their behaviour and communication to be sober and Christian like, when they go to the house of God, to be edified by the word, prayer, and Sacraments, and also when they return home again, and in a word, to walk harmless in all places; which behaviour is much out of use in this land, and yet (God be thanked) not altogether in some places. But here an end for this time. THE THIRTY TWO SERMON ON THE FIFTH CHAPTER OF THE BOOK OF JUDGES. NOw to proceed with the rest that I have begun withal, Vers. 11. heree Deborah speaketh to the servants, that in going forth to draw water for their necessary use, were not free from the archers, who shot at them, and put them to much pain, trouble, and danger, or fear at least thereby 1. Sam. 16. 11. Where we see, that as they who are in the meanest places of service, are not to be suffered to enjoy their liberty to live idly, but to be employed and occupied, (as David, when he was young kept his father's sheep) and set to work, that they may be maintained thereby: (and such aught to be thankful when they may go to it in peace:) so they are to be admitted also, and taken into the number of them that worship God in the assembly, and therefore ought duly to be brought thither by their governors, and taught there to know him. Even such as cut wood and draw water, the very droils in houses, (as they are called) who do the most servile works: and therefore in some countries, such as keep swine, Note. sheep, and cattle, which is more base then to serve them only, even these I say, being of them who are redeemed by the precious blood of Christ, as well as other, should be taught to honour God aright, and to live under his government, and therefore not suffered to live brutishly, as in some places they do, but be brought forth by their parents or rulers, into the congregation of the faithful, to learn those things that concern their happiness and peace: this being presupposed, that there they shall be taught. Which I speak to the shame of such masters, and governors, as never regard any such matter, neither consider that they owe that education to them, for the service they do them, and the use they make of them, and most of all, that they owe it them, by the band with which they are tied to it by God's commandment: whereas the life of such is as miserable for their soul, as they under the Turks galleys for their bodies: yea even as asses who spend the day in toil, and then are thrust at night into empty stables; so are they sent after their tedious and brutish service, unto their woeful home, and at last to hell, as a heavy recompense of their labour. Fie therefore upon such tyrants. And yet if some masters in conscience of the commandment, do (for some it may be do) give them more liberty to go to the assembly to worship God; yet oft times another evil is in the way, that when they come there, they have nothing taught them, so that by one means or other, all that list may see they die miserably: of which sort, oh that the number were not too great. Thus much of these. The next sort spoken to in this verse, are they, who dwelling in villages The opening of the next point in verse. 11 and unwalled towns, were left desolate, and driven from their habitations, and they laid waste, rifled, robbed, and left ruinous by the enemies: this to be the meaning of the second point in this verse, appeareth clearly by the best translation; these she saith, might now safely return to their habitations and towns, and make up their ruins and breaches, and dwell in them again as before. They were therefore to acknowledge the goodness of God with the rest, who yet beside the driving them from their own home, were also much impoverished, and sustained great loss, beside fear and trouble thereby. And this (besides the duty of thanks for our safe and convenient dwelling and harbour) should teach us all to be highly contented, Doct. 2. in vers. 11. and patiently to bear our impaired and decayed estate, when by God's providence, without our fault and negligence, it falleth out to be so, seeing we cannot be ignorant, that God's people have had their part in such adversities before us: also losses by fire, water, or any other spoiling or wasting of our goods, when small likelihood could be seen thereof before. For these things fall out, and the like changes, where and when God will, for the sin of men, as cozenage, deceit, security, hypocrisy, wilful ignorance, worldliness, idleness, delicacy, excess, etc. (which God curseth sometimes with beggary) rash trustings, suretyship, etc. and they should bear their punishments, because they have sinned: and after their repentance, when God Mich. 7. 7. hath stayed the plague, they should thankfully, and without murmuring, receive the remnants of their commodities, if any remain to them: as we read the men of Benjamin did; and not desperately and impatiently to leave judge 21. 23. all at six and seven, because they see themselves disabled from ever recovering their former estate: which is a sign of a proud heart, refusing and scorning to stoop to the Lords hand and visitation, as job himself did, whose loss yet (we know) was exceeding great. But oh the madness of men, who job 1. 21. when they being occupied about their commodities, are crossed in them, contrary to their expectation, they are at their wit's end, when the Lord hath taken but that which he lent them. They dream of an eternity here, Note. and when they have well feathered their nest, (as they say) they think they are well for many years: oh death how unwelcome art thou to such? nay the smallest losses do cause them to rage and cry out. The Lord therefore seeing this, pulleth from one here, and from another there, to acquaint all with changes, and teacheth them thereby, that if there remain but somewhat to them, of the plenty which they sometime enjoyed, so that they have not unthriftily wasted it themselves, they should be thankful, as these here are willed to be, who full gladly came again to their ruinous dwellings, from the which they had been driven by the force of their enemies. And they whose hearts cannot bow to yield to their afflictions meekly and patiently, but do rebelliously and brutishly harden them against God for his just corrections, shall gain this thereby, to have them with judas broken in pieces with his mallets of terror and despair, to their utter confusion. Oh, full little do such know themselves, by spurning against God, to kick (as it were) against pricks. It is God's mercy (as the Prophet saith) Lamen. 3. 22. that they are not consumed: much more then, to give them breathing, being, and living, and therefore they should humbly receive God's corrections. The last sort that she calleth to praise God, were they that came together in the gates of their cities, where their judgement seats were appointed to be. These meetings had ceased, and had been broken off, through the prevailing of their enemies, and now by their deliverance were frequented again. What a punishment that was, and how great a calamity to the Common wealth, to have execution of law and justice left off, and laid down, tending so necessarily to the safeguard of men's estates, or to the maintaining thereof; by the cutting off of malefactors, and the doers of injury, as robbers, and such like; how great a plague that was, I say, they well know, who are not ignorant, that the whole safety (in a manner) of the Commonwealth, is maintained and upholden by such due execution of law and judgement. And for this benefit (that I may come from them to ourselves) Doct. 3. in vers. 11. all that live in the Church and Commonwealth with peace and welfare, have cause to magnify Gods exceeding goodness in that one respect. For hereby they live safe and quiet in their houses, they enjoy their goods and commodities, and that which is the greatest of all other, they may the better have liberty and the benefit of true serving of God, which maketh all the rest of their liberties savoury. And this with the other particular commodities which are enjoyed of us hereby, is to be acknowledged to be great and bountiful, the rather for that such common blessings usually enjoyed, are seldom reckoned of us to be thank worthy. And among those who went out and in at the gates, we may understand all other, who either passed through, for their profit, pleasure, or for any other necessary use and cause, which liberty all may conceive how great it was, and therefore both they then, and we now who enjoy the same liberty, must hold ourselves infinitely bound to praise God in this behalf. And now we have heard how Deborah hath called all sorts to the praising of God, and that even for such benefits as are in little account with us, no nor thought of, how great they be, let it warn us of one common fault, that we be more mindful hereafter of God's goodness, in his ministering to our use, the daily benefits which he bestoweth on us for this present life, than we are wont to be: as the sunshine and the rain; the peaceable following of our callings within doors and without; the uttering and exchange of our commodities; our safe dwelling from danger of enemies, and the benefit of mill and market. And what shall I say else? as for our freedom from foreign enemies, and our travel without danger, from place to place, with other that are innumerable: which though we have them in great part in common with the unreasonable creatures, yet without them we know our life should be deadly wearisome to us, yea none at al. I say it is certain that these common blessings, and many other such are not acknowledged of numbers through the seven years together, which should be remembered (one or other of them, I mean) oft times every day: which if it ought to be in these common benefits now mentioned, (which yet are but transitory;) then what cause had the Apostle, in respect of all together, which serve for his life, and that which is to come, to charge us in all things to be thankful? And 1. Thes. 5. 19 by this that all sorts are here spoken to by the Prophetess; it teacheth that all sorts of men, and particular persons among them, are to know that they must answer to God for themselves about thanks, even as elsewhere every man is commanded to walk in his particular calling, and the duties thereof. For so saith the Apostle in the first epistle to the Corinthians; Let every man abide in the same vocation wherein he was called. But it followeth 1. Cor. 7. 20. in the text. Vers. 12. Up Deborah, up, arise and sing a song: arise Barak, and lead thy captivity captive, thou son of Abinoam. 13. For they that remain, have dominion over the mighty of the people: the Lord hath given me dominion over the strong. NOw that Deborah hath called all the people of Israel to thanksgiving for The sense of these two verse. 12. 13. the victory, in the three former verses, she stirreth up herself in this twelfth verse by an elegant figure, that other might be whetted on by her example to do the same. And she calleth Barak to triumph, and with a certain pomp to make a show of his enemy's captivity and conquest: which was to the great honour of God, when all might understand, that the Canaanites were for the most part slain, and they that remained alive, were prisoners to the Hebrues, who were most like a little before to be chopped to pieces of them & other of God's enemies. In the 13. verse she amplifieth the victory by another comparison of the conquerors, with those who were conquered: these having been valiant, wise, and well provided: but that they overcame them; namely, the Israelites were but as a remnant, and yet base and contemptible. This is the sum of these two verses. Out of her provoking of herself to praise God, as if she had been much Doct. 1. out of vers. 12. behind in that duty, when yet she had been commendable therein, as we have heard, and had also urged other thereto; we may see that this hath been the manner and course of God's people, to think they could never do enough in praising God, when they have entered seriously into consideration of his goodness, but ever thought themselves cold and backward in respect of that they ought to have been. Doubtless the due weighing of the cause, made her still to see more and more into God's admirable kindness, till she was ashamed of her unthankfulness. But some will say, all cannot be as Deborah was: it is well if we can be thankful when we be provoked by others, they say, and by good means, as by the word, etc. To which I answer, It is clear indeed, we come behind her in the duty; but is there not enough to move us to be equal to her, yea to excel her therein? She is thus thankful for the victory, we have no need nor cause to fight: she praiseth God for peace recovered with the hazard and danger of ten thousand men, we enjoy ours without putting it into question: she, for bodily blessing, we have infinite to the maintenance of health and welfare, than the which what could she have more for this present life? beside many that are spiritual to season the other, and yet we come short of her in thankfulness nevertheless. And that which I have said of Deborah, the same we may see in David, Anna, and others. He in the Psalm, having none equal to him in the performing of that duty, affirming that he would do it three times, nay seven times a day, and that he would do it openly in the congregation, and privately by himself; yet as though he had much forgot himself, and had waxen dull, and been behind other therein, he quickeneth up himself to it, saying; O my soul, praise thou the Lord, and all that is within Psal. 103. 1. me, praise his holy name. He stirreth up himself, we see, to be ferventer, when yet he was very forward before. Which I speak not, as if both he and other Gods best servants and most fervent, did not feel oftentimes a kind of sleepy deadness in them to good duties, and remissness of spirit creeping upon them, (as it is certain they do, seeing they carry that corruption about them, which will oft cause a weariness in them of well doing for the time,) but they having a greater power of grace working in them to subdue it, they gather up and stir themselves again by such occasion, to more earnestness, and so find themselves refreshed (by a new meditation of their slackness) with double courage to set upon their duties. And to that end they help and sharpen on themselves, as David and Deborah did; and sometime are supported by other, as we see Moses his weak hands were feign to Exod. 17. 12. be holden up by Aaron and Hur against Amalek By this we see a manifest difference betwixt them and the wicked: who though (as they say) they like well of prayer, and hearing, and of thanksgiving: yet they profess they cannot endure nor away with such continual service; affirming where that is urged that men shall never have done. For as they who believe how greatly they are beholding to God for his goodness, do charge themselves with their unthankfulness, even when they are forwarder than the most; considering they are then but unprofitable servants: so the other are ready to post it off to others, as testifying thereby, that they be more beholding to God than they hold themselves to be, and think every little to be enough that they are to do to God, yea and that a word and away may serve the turn; even very froth it is that they offer to him, a mocking, no sacrifice: the heart never inclining (for it cannot) to any such thing. Rom. 8. 7. Another thing in this verse is concerning Barak, and that is, that he should in a show and with solemn pomp set out the conquest and victory The elearing of the next part of the verse. which God had given them over their enemies. Which though after the victory in war, it was used to be done by the Heathens over such as they conquered, to the priding of themselves, and the uttermost disgrace of them that were subdued; yet this was (we see) spoken by the Prophetess, to the end that God might have honour thereby; for one end she propounded, both of his act, and of her own; and that was, the giving of honour to the Lord. For the seeking of a man's own glory, is no glory, but a taking it Prou. 25. 27. Doct. 2. in vers. 12. from God, and a provoking of him thereby. Nay, where men would think that it as a due desert to them; yet even there let them beware that they take it not; but let us all acknowledge God's goodness with thankfulness, for that he will use our service to the honouring of his name. But to flesh and pride ourselves in the yoking and subduing of our enemies, this were no better than the act of Adonibezek, who most cruelly cut off the thumbs of the hands and feet of seventy Kings, and made them as dogs, to eat bread under his table, that he might glory in their extreme reproach and shame. This act of triumph was common to the people of God with the Heathen, but not done in so profane and common a manner. And as it hath been in war, so the like in some sort we see at this day in the time of peace, that tehre are of all sorts who having suits and controversies depending betwixt them, get the day of their adversary, and do bring the one the other to a mean and poor estate; I speak of such as contend lawfully, and having a good cause, and right on their side, they prevail by order of justice one against the other, and do in a certain manner triumph thereby. But what then? In all this the one beareth as he is more graciously seasoned then another, a lowly mind, and remembreth (though he have the better hand, and other wealth beside,) whence he came, who set him up, and why; that is, not to glory foolishly of his welfare over his adversary, but to be thankful to God, and therefore is moderate and sober in the use of all such liberties, and more fruitful in doing good. The other useth them to pride himself, to scorn others, to boast of his success, and to be more impudent, profane, and lawless. Both these triumph over their adversary; but the one in good manner as not glorying that he hath gotten the victory of himself, or by his own strength, the other most unbeseemingly, being a slave, and peasant to his unbridled lusts, and glorying in the pride of life. The reason of honouring God by them both, Deborah and Barak I mean, Vers. 13. is set down by her in this verse; and that was, seeing the Lord had wrought wonderfully for them, and given many men, even an huge army, into the hands of a few; and valiant and noble warriors he had caused to be subdued by them, that were but weak and mean. And though she ascribe it in the first part of the verse, unto the persons; yet that we may know that she meant them to be but the instruments only appointed by God to get the victory, therefore in the latter part of the verse, she maketh the Lord the cause of it, saying, that he made them able to obtain, and so to prevail over them. And so we (dearly beloved) when the like falleth out to us, that God by small means worketh great things for us, let us learn before to be ready to see and acknowledge it. For example, when the Lord shall assuage the extremities Note. of his servants, either in pain, sickness, fear of utter undoing, or in the cruelty of their enemies, whereas none saw how they might be like to recover themselves any more; as when all help and hope by manward is past; when he (I say) shall then show his help, that was not in any likelihood to have been looked for, is it not time to behold his great goodness and wonder at it with due praises? His preventing of that notorious Gunpowder treason, with the removal of many great enemies of his people, when death only was like to have done it (God knoweth when) and that in our remembrance, since the entering in of our late deceised Queen of blessed memory, and the King's Majesty, (whom God enable to tread them under his feet) what thanks do these worthily require of us? Moreover, to see the fruit of this Gospel, which is for the most part so contemptible in the world; what great things it doth in subduing the stony hearts of many unto the power of it, and in changing them, (though for the great compass of the land, and the long time that it hath been preached, we may and aught to lament, that it hath prevailed with no more, yet that grace that the sincere preaching of it hath wrought in many thousands, is to be remembered, thought upon, and acknowledged, to Gods eternal praise. Even as in all ages God hath done wonderfully, I mean, great things by small means; as in casting down the walls of jericho by seven days compassing it with blowing trumpets of Rams horns. Also his enabling Gedeon with three hundred men to overthrow an army of the Midianites, who as grasshoppers covered the face of the earth. And David with his sling to conquer great Goliath. But I must here cut off, seeing the verses following are many, and must be handled together. THE THIRTY THREE SERMON ON THE FIFTH CHAPTER OF THE BOOK OF JUDGES. The second part of the Chapter. Vers. 14. Of Ephraim their root arose against Amalek: and after thee, Benjamin, against thy people, O Amalek: of Machir came rulers, and of Zebulon they that handle the pen of the writer. 15. And the Princes of Issachar were with Deborah, and Ishachar, and also Barak: he was sent on his feet in the valley: for the divisions of Reuben were great thoughts of heart. 16. Why abodest thou among the sheepfolds to hear the bleat of the flocks? for the divisions of Reuben were great thoughts of heart. 17. Gilead abode beyond jordan: and why doth Dan remain in ships? Ashur sat on the sea shore, and tarried in his decayed places 18. But the people of Zebulun and Naphthali have jeoparded their lives unto the death in the high places of the field. THis is the first point of the second part of the chapter, in these The sense of vers. 14. words of the text to the 19 verse: which second part was divided into three: as is to be seen in the first entrance into the chapter. In the first, they are brought in to the song first, and commended by Deborah, that did help in the war, in the 14. and part of the fifteenth verse, and by occasion of them, they are mentioned next, and their slothfulness is reproved, who being of the tribes, did not help in the battle; which is done in part of the fifteenth verse, the 16. and 17. and after she commendeth Zebulun and Naphthali, for that they had jeoparded their lives for their brethren, and this in the eighteenth verse. This to be the meaning of these verses, all may see that will thoroughly look into it. But yet it must be acknowledged, that there is difficulty in some of them. This therefore I will clear as I am able, and labour to remove the doubts which may be raised to trouble the Reader. To the which end we must remember that which was before said, that Deborah first speaketh of them in this second part of the chapter, which did help in the war. And she beginneth with Ephraim, And whereas some expound it that this root of Ephraim that rose against Amalek was joshua; and by Benjamin, in that they understand him that should fight against them afterward; that is to say, Saul, who did so indeed. It is true, that both these are said to have gone against Amalek, but what is that to this purpose? For here in this part of the song, Deborah signifieth who they were that fought against the Canaanites at that time. Therefore it is rather likely, that by the root of Ephraim she could not mean joshua, who was dead long before; but she meaneth herself, being one that was a chief person in that tribe: for it appeareth, that she was an Ephramite, and it is said that she judged Israel, dwelling under a Palm tree between Ramath and Bethel in mount Ephraim. And sure it is, that by her charge and authority the battle was taken in hand. But than ye will object, that the war here mentioned is said to have been against Amalek, not the Canaanites: I grant it, but by a figurative speech; in Amalek we are to understand the Canaanites also. And thus much for answering this first doubt out of these words, [Of Ephraim their root arose against Amalek.] The next is out of the words which follow immediately in the same verse, which are these; [and after thee, Benjamin fought against thee O Amalek.] here understand this word (Amalek) as before. But that by Benjamin here, we should understand Saul, being of that tribe, there is no sense in it, Saul being yet unborn; but certain of the tribe of Benjamin: for it appeareth by these words in the text, that some of the tribe of Benjamin also adjoined themselves to Deborah, from the first beginning of the battle, though (it is to be thought) they were but few in comparison. The other words in this 14. verse have this meaning; as these first [out of Machir came rulers] that is, out of them here named of Machir, which was a noble family in the half tribe of Manasses, there came certain worthy men to help in the battle. The last words of the verse, which are these, [Out of Zebulun there came they that handle the pen of the writer,] they have this meaning; that the learned and skilful Lawyers, who were exercised in handling the pen, did help as they might fitliest be employed and used, whether by weapon or by counsel. The first The meaning of vers. 15. and 16. part of the fifteenth verse concerning Issachar, hath this sense: that this tribe is highly commended, both for that they that were chief in it consented to Deborah, and also, for that they did in their place, as Barak did in his: for as he was sent to mount Tabor, so it seemeth that the Princes of Ishachar were sent into the valley with their footmen, and in the peril and jeopardy of the Israelites by their enemies, they did set upon them with great courage, and behaved themselves valiantly, and therefore they are highly commended. Thus she having mentioned them that helped in the battle, she turneth, by occasion of them, to those that did not help, beginning in this 15. verse with the tribe of Reuben. That tribe is reproved, for that it held back to the great grief of their brethren, from fight among them, and for that they did not in so great danger come forth to help them. This tribe dwelled beyond Iorden in the fat pastures, and as it appeareth, for their too much minding, and care of their cattle, and their commodity thereby, they neglected the care of the Commonwealth. And in that it is said, that there were great thoughts of heart for the Reubenites dividing themselves from their brethren, whether the meaning of the words be, that these thoughts were great and lofty in them, that scorned to go at Deboras commandment, being but a woman; or whether they were thoughts of wondering and lamenting in their brethren, for that they came not as well as others, to help them in the battle; the repetition of the words doth give more warrant for to take them in this latter sense, as a lamentation: as if it should be said, Oh that Reuben should not come over Iorden to help as the most of the other tribes did: oh, it was wondered at, and much to be lamented. And beside, to charge that tribe to be proud and insolent, is more than we may or aught to do upon an uncertain ground, for it requireth good proof for the avouching of that. Reuben (that is the Reubenites that came of him) is here described by their calling and trade, that they were keepers of cattle, and the places that they dwelled in, namely among goodly pastures. And where it is added, Why sattest thou among the sheepfolds to hear the bleating of the flocks? it is so to be taken, as if the Reubenites abode and remained still with their cattle, for all the danger that was: and did declare thereby that they did set more by them, than they did pity their brethren, by going to help them. In the 17. verse, Gilead is in like manner complained of, they abode still in their dwelling The meaning of verse 17. place beyond Iorden, as the Reubenites did, dwelling near unto them; while their brethren the Israelites were in great jeopardy, fight with their enemies. But here cometh another great doubt to be answered, that Object. seeing Machir, a noble family in the tribe of Manasse, was said before, to come to help their brethren, and they possessed Gilead: I say if Gilead be commended before to come, why is it here reproved for not coming? This doubt is answered thus: Manasse had two sons, Machir and jair, of Answ. whom came two great families, both which possessed Gilead. Therefore those Gileadites which came of Machir, could not be they who are reproved, for they came to help; but the family of jair, who also dwelled in Gilead, for they came not. The next that are reproved here, are they of the tribe of Dan. Who are not reproved simply for travailing in ships upon the sea, but they are blamed here for remaining in ships. Now at that time (whether they did so to shelter themselves thereby from their enemies on the sea, or for their traffic, and did not rather go out of them, and help the rest) they were worthy to be found fault with, for their so doing. For what though they were stricken with such a fear, when they heard of the armies of their enemies? that was their sin, that they hasted not to the rest, against their enemies to assist them, but that they put themselves in ships, that so they might pass and escape from them, or follow their own private business: which was a thing utterly unbeseeming them, they were therefore worthily and justly reproved for it, as I have said. The last tribe that is found fault with, is the tribe of Asher, who excuse themselves for being absent from their brethren; partly for that they dwelled far off, and partly for that their towns and cities were ruinous, and not well fenced, and therefore they said, they tarried at home, lest their enemies might have taken occasion by their absence to spoil them, which they saw they might easily have done. And there is no doubt, but that it was grievous to these tribes to be thus rebuked; the which the holy Ghost would have to be done, partly for their own cause that they might see in what great fault they were by not going to help their brethren, how lightly soever they accounted of it, and also that they might repent for it: and partly in respect of others, which I will show when I come to the doctrine. And this be said of the tribes commended and reproved, except the two tribes of Zebulon and Naphtali, who did more specially icopard their lives for their brethren, as it followeth in the next verse. Here she commendeth them both in an high manner (though some The sense of verse 18. chief men in the tribe of Zebulon she had praised before, and that for their forwardness against God's enemies, in so great peril, as we have heard, they were in. For it was a ridiculous thing in the judgement of men, for such a small number as they were, to go against such huge armies, and all as valiant soldiers addressed in warlike furniture, by whom they might have been swept away in less than an hour; but they preferred God and his word before their own lives. By the high places mentioned here, the mount Tabor is signified, on which they were appointed to stand to behold the multitude of the Canaanites, and yet they not flying away from them, but marching toward them, their faith appeared to be so much the greater, and therefore they are thus commended. Thus much for the meaning of these five verses. Now I have cleared that which was needful to be made plain in this Doct. of verse 14. 15. story, there being some difficulty therein; the next thing is, that we seek a further benefit by it. And first by them who are commended for yielding their help in that great work of the Lord, as Ephraim, Benjamin and Ishaker, mentioned in the 14. and 15. verses; we may see, that such as do set themselves to further Gods people, or his service, shall not be unrecompensed, nor forgotten; as these are here registered to their praise, neither is any to think, that the labour and travel so bestowed, is in vain. And whereas some object, That now the Scriptures are finished, and therefore no man Object. can look for the same particular reward that these enjoyed; I mean, to be Chronicled in the monuments thereof: yet let them know, that if they be Answ. faithful and constant to the end, the Lord hath written their names in another book, far more durable, even the book of remembrance, wherein he writeth the works of the Saints, that he may both here, and for ever reward them, and honour them before men Angels. For though it be usual Matth. 25. 34. with men to do as the Butler did to joseph, I mean to let go unrewarded many kindnesses and duties done to them by their neighbours, yet God who is less bound to the best, by any due of desert, but only of his free promise and gracious favour, he, I say, will not do so: for why? if one offer but a cup of cold water unto any, in the name of a Disciple, that is, because he is Mich. 1. 42. so, the Lord will not leave him unrewarded. Therefore when the woman in the Gospel had powered ointment on the head of our Saviour, he said, that Mark. 14. 9 wheresoever the Gospel should be preached, that act of hers should be remembered and spoken of. Much more they who shall honour God more fruitfully and faithfully, may assure themselves, that great is their reward from him: for he that shall forsake any thing for his sake, shall receive an Matth. 19 29. hundred fold for it, even in this life, besides the happiness that abideth him in the life to come. Oh therefore the blockishness and unbelief of the greatest part even of Christendom, who desiring to enjoy good days while they live here, do in no careful manner take the way thereto; but shift as the badst sort do, to take their part in the sinful pleasures of this life. By means whereof, though they think themselves on the surer hand, and to play the part of wise men; yet in truth they never find the quiet and sweet fruit of the Gospel, which yet many of them profess; nor ever attain the happy life, here or after, that they look for. Oh, things present do so dazzle their eyes with their deceivable beauty, and their hearts are so hollow, inconstant and unfaithful, that if they be tickled with love and liking of any thing that pleaseth their humour, how dishonest, yea and filthy soever it be, they are drawn after it, as the silly fish with the bait. So that it is no marvel, that few do believe that their labour in the Lord shall be rewarded; by choosing rather to abide affliction, then to embrace the short pleasures of sin. Oh the number is great of Malach. 3. 14. them that follow the devices and desires of their own wicked hearts, upbraiding the godly with the small gain they get by their zealous profession of religion. Indeed it is a thing impossible for an unbeliever, to see either the unfruitfulness of his own estate, or the gain of the contrary: as we see by them in Malach. 3. who ask in plain terms, If it be not in vain to serve God, and what profit cometh thereby, etc. But this ought not to trouble the righteous, as we see in the 16. verse of the same chapter: but if through frailty they slip into that temptation, as David did, Psal. 73. let them do as Psal. 73. 13. he did, vers. 17. enter into the Sanctuary of God, and change their opinion. But as fast as one seeth another taken away, and for all the fearful manner of the death of some of them, who have lived as if they feared neither hell nor judgement day; yet what one of an hundred remaining behind still, is brought any thing nearer to a Christian life thereby? Now more particularly by these of Machir or Manasses, Zebulon, and Doct. 2. in vers. 14. 15. Issachar, which were chief men in the tribes, and yet forward and ready to join with the rest against God's enemies; we learn, that as the mightiest and wealthiest should not come behind others in any part of God's service, but put forth themselves before them, as these here did: so they that do not so, must see that they shall have reproach for their negligence and sloth, as the other shall be renowned of God himself, as we see here these be: which were enough to put heart and courage into that sort of men particularly, if sin have not plucked it out. But of this I speak in other places by occasion, and therefore I say no more now. Now Deborah passeth from these whom she commended, and turneth to the other whom she discommendeth, in these verses. Whereby we may see Vers. 15. 16. 17. how great the reproach of them is, who do not help in God's house, to set forward his work, and to join with his servants therein. For such do not only discourage their brethren, and let the work lie raw and unperfect; but they flesh their adversaries, and God knoweth whether they would not also turn on their sides, if they should be tried. Wherein it is not amiss to observe the plain dealing of the holy Ghost in this narration: for as he ingenuously yieldeth testimony of praise to the well deserving: so he conceileth not the shame of the careless and slothful, but rebukes them without respect of persons. Which dealing, as it showeth what course he will take in that solemn day, wherein he will judge the world with equity: so it should drive all fools out of these conceits, whereby they beguile themselves saying; rush, God will do neither good nor evil; and that he will not smite them, but they shall escape better than others, etc. which was the error of them who (till they found the contrary) would never be persuaded but their estate was good, saying, Lord, Lord, etc. as though thereby they should have entered into his kingdom. And as this is true in the general, so is it in particulars, both bodily and spiritual. For though in the corrupt practice of this wicked world, we see every one is for himself, as the proverb speaketh; posting off the regard of the needy to others: yet if we enter into the Lord's sanctuary, and look what is required by his word, we shall find it odious, unnatural, and highly displeasing in the sight of God, that there is not compassion in one to another, and care in one over another, as equity and band of duty requireth; that as they should warm the hearts of their brethren with relieving them readily in their bodily necessities and dangers; so should they comfort their souls likewise with holy instruction and spiritual refreshing, as by good occasion and opportunity they may. And as these should have done it in war, so ought we as well in peace. This duty owe superiors, either in nature, age, place or gifts, to the inferiors, to back, encourage and instruct them: equals, to each other, to admonish, comfort, visit, and support, or restore one the other in meekness as there shall be cause. This is not the Minister's duty alone, but of others; which if it were practised, we might say indeed that great is the benefit of Christian fellowship; whereas now men look upon one another, as if they knew them not, and had as lief have their room as their company. But what other is to be looked for, while God's ordinances, (whereby he hath provided that this duty of caring one for another, shall be nourished) are contemned and set at nought? But yet for all this, I would not thus be understood, as though men ought to break off and leave their lawful callings to seek (as some say they do) occasions to be doing of good, by conference, etc. as some idle and fantastical persons are glad to pretend such things, to the end they may live idly, and be held within no bounds: but yet (as it may fall out) when they are called more necessarily to some special duties of visiting one another in sickness, or eating and drinking together, for the time, upon some such weighty and just occasion they may. But otherwise they are, and that with faithfulness and diligence, to attend upon their lawful vocation, unless with their conference and good communication and such like doing of God, they may do the duties of their callings also; which in traveling and journeying together about their business, they may. And this be gathered from the reproof of all the tribes in general, mentioned in these three verses. But now let us mark somewhat out of them more particularly. For of 2 Reuben and Gilead it is expressly said, that they neglected this duty for their own profit, and that they were more bend to the seeking of that, then to lend their help where they owe it. This was found fault withal in them: even as our Saviour found the like fault with them, who were invited by Luk. 14. 18. him unto another duty, even to the great supper, as these were to fight against God's enemies, they excusing their absence for their own private advantage, every one his way: one had hired a farm, another had bought oxen, and he must even then go try them; and another had married a wife; to whom may be added the third sort of hearers mentioned by our Saviour, whose sin was of the same kind, whom the cares of the world, and thorns of riches choke, so that the seed sown in them brings forth no good fruit. This worldly mind and sloth in men to prefer their own Mat. 13. 22. profit before God's business, far more weighty; God in no wise can abide. And yet a common sin it is, and not in the worst sort of professors only; (as we see in Martha, who lost the best part, when Christ was at her house, and that by cumbering herself needlessly) who for their own private commodity neglect and pass by duties to God and their brethren, and those very weighty: for while they puddle for earthly pearls, they forego the peerless pearl of faith and regeneration, being, (if they could see it) far more gainful than their best merchandise, and by infinite degrees excelling them all. And let us all take heed, seeing commonly it so falleth out, that he who is wittingly careless in some duties, is not very forward in other, how weighty soever, that it be not so with us, that while we aim at heaven, more than some other, we be not weighed down, as it were, with bolts upon our heels, to the depth of earthliness, and so make our dwelling under the earth; in perpetual darkness. And this by the occasion of the sin in these two tribes, bewailed by Deborah, speaking in her song of one of them thus; for the division of Reuben, in that he divided himself from his brethren, there were great thoughts of heart, that is, much marveling and lamenting for his so doing. Of the other thus: Gilead remained beyond jordan; as if she should say, even then, when their brethren were fight with their enemies, they of Gilead sat still at home, whom yet the business concerned as much as themselves that lamented it. And was not that then very lamentable? And as I have spoken of this one sin, the same may be said of the rest how much to be bewailed they are, and namely, these more near akind. Even so it is, when good men to these, as tetchiness or conceits, or any other sinister corruptions to separate men from their brethren, and thereby to make them backward in helping forward the good things which otherwise might be, as in keeping the unruly in order, and within compass; or helping to bring in a sound and good ministry, or any other commendable thing, by their care and industry. Oh how it should grieve us when we see them backward in any good thing, who should be forward. Indeed when the devil hath so far wound in with men, as to divide them from their brethren, they stand stiffly in defence of their doing (so little doth it grieve them) but it pierceth the hearts of the godly, in respect both of the wrong done to themselves, & the scandal offered to others; as also because they deserve thereby, that their former forwardness and fruits should be called into question. Demas made light of his going from Paul: but he writes mournfully of it to Timothy, in this manner: Demas hath forsaken me, and hath embraced, that is to say, he 2. Tim. 4. 10. resteth in this present world. And no marvel; for the truth is, the better a man's properties be, the more lamentable are his personal blemishes. Even as when a man comely, and of very good shape in all other parts very personable of body, hath a wooden leg, or some other gross disfiguring of him, all men observe it with commiseration and pity. Now of Dan severally she complaineth, for that they of that tribe fled away Doct vers. 17. for fear of the enemies, from their dwelling places, if not also for their worldly profit, as Reuben and the other did, as we have heard in the exposition of this verse. So that as these did another way, and in another respect deserve blame, as we see, namely, for their fear of their enemies, whereas they should have rather understood, that it behoved them to have taken part with their brethren: so the ill favouredness (if it could be seen with the eye and the unseemliness of it in them,) teacheth what a slavish affection this fear and timorousness is, and what a burden to God's servants, when their faith is damped, and hindered by it, that it cannot have the proper work; that is, to hearten and encourage them to be forward and zealous in the work of the Lord, but shiftingly to provide for themselves. And therefore in the Revelation, this spiritual fearfulness is threatened as severely revel. 21. 8. as adultery and murder; and therefore (doubtless) is no less than a great blemish. This, I say, is in men a shameful sin, to be content that other shall bear the brunt, and themselves go free. Such shall smart and be wounded deeply, when the other shall rejoice. Howbeit this I will add, that as this fearfulness coming from a false heart, destitute of the love of God and faith, is damnable disobedience to God, and treachery to men: so yet because it may through infirmity cleave to a right good servant of God (for we must wisely discern of the cause from whence it ariseth,) therefore we must not count alike of both: as we have good warning by Peter's example, who of mere frailty feared to confess his master, but by and by he went by himself, and wept bitterly for it: whereas they whose fear riseth of falsehood and mere carnal respects only seek grossly to avoid danger, but relent not after for their sin: therefore we must be wail both, but pity them that have been overcome through frailty, and commend their estate to God, to give them more strength and courage, and not daring be bold to censure them so far as to say, that Christ will deny them before his father; for they are as far from falsehood and malice, as they are from resolution and Christian magnanimity, yea and much further; and let us rather that think we stand, beware that we fall not. Now after all these, she speaketh of the men of Ashur, who excused their Doct. 2. in vers. 17. not coming forth to help against their enemies, by means of their weak defences at home, and their far distance: but howsoever they thought they had good reason for their absence, we see that they are also reproved by the spirit of God in Deborah. To teach us, that it shall little boot us to make defences for our sin, and that we cannot hide it from God, and that he looketh for another thing at our hands, that we should not refuse to obey his word, no, though it be with some danger. Which if we refuse to do, as these are here dispraised, and sharply reproved for not so doing; so we in the day of judgement shall be not only put to shame and rebuke with in ecoverable loss for our slight gain by our excuse making; but also we shall be cast from God's presence for ever. Thus we have heard how she hath commended the tribes that did fight against the enemies, and dispraised those that refused, and hath said nothing of juda, Simeon, Levi, and Gad; and therefore neither have I any thing to say of them, who must have my ground of all that I speak, from the word. And that which remaineth in this first point of the second part, is of the two tribes, Zebulun and Naphtali: who in the midst of the earthliness, fear and pretences of their brethren, did (as we have heard in the exposition of this verse) put their lives in danger by fight with the enemies. Of whom although I have spoken sufficiently Doct. vers. 18. before, yet this I add, that if the cause so require, we should be ready to give our lives for the brethren. Which Saint john meant, when he said, we ought joh. 3. 16. to lay down our lines for the brethren, even as our saviour did, leaving us an example. And as this case falls out seldom, so yet when it doth, we ought not to be to seek of this readiness, and willing mind to do this service for them, considering that we are never like to yield our lives in better manner, unless 〈◊〉. it be for the Lords cause and Gospel directly, which is in a manner all one. And why not? when we see that some will be ready to do so for some benefactor of theirs, who hath been bountiful toward them. As S. Paul saith, for a good or bountiful man, perhaps some will die. Now if we ought to hold Rom. 5. 7. our lives on this condition, that beside the many casualties whereto they are subject, they ought also to be ready to be offered at the pleasure of God with all things else that we enjoy with them, we may see, that it is no wise part to be wedded to that which we have here lent us here below, nor to our lives themselves, as we are (and the rather, for that our Saviour professeth, that he who will save his life, shall lose it) prising them at so high a reckoning as we do; namely, to count them as our paradise; which is the chief cause that we do so dote upon them, and also that we do so meanly esteem and make account of the life to come, as that our hearts do little long after it. And to conclude, by the opposition of these forementioned tribes, let us learn wisdom, and judge righteous judgement. Let us mark the repugnant example of both sorts of men, the zealous according to knowledge on the one side, and the careless on the other: also their actions their affections, and their reward, observing how the Lord honoureth, encourageth and recompenseth the one with the love of his people, & main blessings: and how he brandeth the other with a black coal of infancy and shame: that as we like or abhor their portion) so we may like the grace of the one, and abhor the practice of the other. It followeth. THE THIRTY FOUR SERMON ON THE FIFTH CHAPTER OF THE BOOK OF JUDGES. Vers. 19 The Kings came and fought, then fought the Kings of Canaan in Taanach by the waters of Megiddo: they received no gain of money. Vers. 20. They fought from heaven, even the stars in the●● courses fought against Sisera. Vers. 21. The river Kishon swept them away, that ancient river, the river Kishon. O my soul thou hast marched valiantly. Vers. 22. Then were the horse hooves broken with the beating together of their mighty men. IN these words is contained the second point or branch of The sense of these four verses. the second part of the chapter, wherein Deborah setteth down the manner of the battle on the behalf of the enemies, namely, that they came solemnly to fight, and well provided; accompanied with Kings, both of Canaan and other countries, to furnish and adorn the armies: and yet for all that, they fought unprosperously and unhappily, and had very hard success. For the Lord fought against them from heaven; the rivers and waters swallowed them up, and swept them away: and their horses were unhoofed. Now when they were fought against all these ways, they were scattered & fell before Israel, in wonderful manner, for all the multitude & show of them. This unprosperous fight of theirs, is set down by her, first generally in the 19 verse, & then more particularly in the next three; as shall appear when we come to them. In the 19 verse thus; by a figure whereby (not without a bitter upbraiding of them) she intimateth more than she expresseth. They received no gain of money: nay, they lost all, and Israel enjoyed a rich spoil. The like figure is used in the Psalm: A broken heart thou wilt not despise, that is, Thou wilt make Psal. 51. 17. great account of it. The phrase itself, as we use it, (for it is a nipping scoff) is as much, as if she had said, they might put the gains in their eyes, etc. In this verse also she showeth the pomp and multitude of the enemies, Verse 19 and how they filled all the plain betwixt mount Tabor, and the towns of Taanach and Megiddo, even to their rivers running by them, which were called by the same names; this (I say) Deborah doth as well declare, as how ill they sped, namely, that they got not that which they sought and looked for, I mean, the overthrow and spoil of the Israelites: nay rather, they were miserably spoiled and destroyed themselves. By the which, two things may be noted: One, that we may see the glory of wicked men, flourishing like the green bay three. I say, of wicked men, (for otherwise, I grant, godly persons may be honourable and great) and we may see also that this their glory reacheth, as it were, to the very clouds, as we read in the Psalm: yea Psal. 37 35. and that in the time of war, as here, which yet can in no wise show it, as the times of peace may: yea, and that for their glory they may be sholed with Princes, and be almost companions with Kings: these, I say, and such like, we may possibly see, as terrors to daunt and grieve us; for the advancement of them, is heaviness and matter of hanging down the head to the righteous. And w●●t of this, you may say, when this may be seen? and why shall it be thus▪ Surely, that God's people may not have their eyes dazzled with their pomp and glory, when they shall see them pulled from it; but that they may hereby be weaned and estranged the more, from the dangerous and poisoned baits that would hurt them, as they have done the other, but by faith ●ee their downfall even in the midst of their glory, and while they to their hearts desire enjoy all outward things, and all because they are the Lords rank enemies. Secondly, that they may cleave to God more faithfully, and also wait more constantly to see the glory of such turned to shame, if they prevent it not by repentance. And let this be the use of this first thing unto us. The second that I note here is this, (according to that in the Proverbs) that the wicked do not always roast that which they get in hunting: that is, they 2 Prou. 12. 27. do not always attain to that, which they promise themselves in the earnest desire of their hearts; and whereof they have great likelihood, as well as hope: but God cutteth them off from it, to their great vexation and disappointment: yea, and the godly shall see it, and triumph, as Deborah did here, and Israel over Pharaoh. For though that be true, that they are fatted here, and have more than they might look for, (which yet they have but to their destruction) yet, that the righteous may not envy them, but see that the Lord takes their part against them, and lest the proud themselves should think there is no God that seeth them, they are crossed in their purposes, and many times when they hope for that which they would most willingly enjoy, the Lord frustrateth and mocketh them, as he did the King of Aram, 2. King. 6. 12. when all his secret plots and purposes against the King of Israel, were bewrayed to him by the Prophet Elisha, and he showeth them thereby, that they have him not always at their commandment: as neither can they go about any of their attempts, without his sufferance. That it may be verified, that (when none else can) yet even then God resisteth the proud. And as the Lord thus matcheth and disappointeth them, when it seemeth good to him, in their common dealings, that they attain not that which they aim at, and look for; so especially when they fight against God, and play the giants against heaven like Nabuchadnezzar: and when their insolency uttereth itself against the poor Church of God, (as many of them choose this as the fittest object to vomit their poison upon) then the Lord in an answerable manner riseth up and scatters them; looks down from heaven, and laughs them to scorn, and scatters them: for why? they banded themselves against his anointed. For example sake, though the Scripture be full of such, let these two at this time suffice. The one is of them that would build a city that should Gen. 11. 4. reach up to heaven, to get them a name, the Lord set himself against them, cast down their building, and called the name thereof Babel, that is, confusion. For what a pride was in them, and to what had it been like to have grown, if God had let them alone, and suffered their work to go forward? The other example is of Haman, who being so inward with the king, Ester 7 10. and advanced by him, when he looked yet to rise higher, he was, unlooked for, cast down from all his dignity, when his shame was made suitable to Note. his glory. And thus (as it fared here with Sisera) in stead of great successes and increasings of their purposes and dignities, they are not defeated thereof only, but are feign to lose that which they enjoyed before; the Lord making their ambition, the next mean of their overthrow. So God deals with many; of whom, some rising out of the dunghill to great wealth and honour, not only are jointed otherwise oftentimes, but when they want nothing but life and length of days, to enjoy their flourishing estate still; behold, even that way he meeteth with them, and by death, sometime reproachful enough, but to be sure, with pain and woe enough, besides that after their going hence, he cuts them off from all their jollity, as it were, at one blow. And who, fearing God, might have lived by them, if they could have prolonged their days? This be said of the 19 verse, and in general of their ill prospering against Verse 20. Israel, in their fight: now more particularly, Deborah showeth in this verse, that even from heaven, that is, from the higher region of the air, the stars and planets raised the rain and the wind in their faces, yea the hail and tempests to fight against Sisera, so that thereby God showed himself to be against him, all his preparation and furniture of charets, horses and men serving him to no purpose, but disappointing him. This teacheth us, that when God will both heaven and earth, and the powers of both, shall fight against Doct. vers. 20. Levit 26 19 Exod. 14. 28. God's enemies, even as all the plagues written in the book of God, do at his commandment, seize upon, and torment them. So the hail from above slew Gods enemies, and the Sun stood still to that end: so frosts josh. 10. 11. 12. and floods, plague and tamine, with other such, have in our time fought against them from God. I have handled this point more largely before, I will only answer one objection in this place. It is objected, that the godly Object. sustain the forementioned judgements and the like, as well as the wicked: therefore when shall we be able to prove and say, the Lord in lays them upon his enemies, as if he aimed at that alone? For job had his sheep and servants burnt up and devoured by fire from heaven, as if Satan would job 1. 16. thereby have persuaded him, that God himself made war with him from thence: his body was also smitten with sore biles, from the sole of his foot unto the crown of his head, and he took a potsherd to scrape him. I answer, that God sendeth these and the like to his children, as trials, or corrections Answ. to heal them of some dangerous disease, as pride, looseness, worldliness, etc. but to his enemies, as scourges for their wicked lives, to begin their hellish torments here; and as this ever true, so if their sins be manifest, we may so judge of the particular offenders that he meaneth no less toward them, and that without any fear of iniurying them, unless they repent. The next particular assistant to Israel, that is said to have fought against Verse 21. Sisera, was the river Kishon: which though it was not usually deep, yet now the waters rose higher, and overflowed the banks, and was spread out further: and because both the armies met there by, therefore it is described by her, the river of mettings, namely of both the armies, for the word is better translated so, then as some do translate it the anctent river, and by an elegant repetition of the word, showeth that it drowned and carried away many of the enemies, even as the dust and other filthiness is swept out of an house with a broo●e. Not that all were slain that way, which could not be, when the men were many, and the place not large, but that many flying, were there destroyed. And this being a thing neither feared of the enemies, nor made reckoning of by God's people, doth worthily teach us, that when we walk uprightly with God, he causeth many things to lend their help to us, which we never thought of, nor looked for; and not only persons to be kind to us, but also other commodities, comforts, and encouragements to meet with us: yea the very places where we dwell, and whither we come. And the very same things which have been fatal and deadly enemies to others, to be helpful, and as it were, made friendly unto us. jacob thus being faithful to the Lord, he enriched him greatly, over he ever looked for, or saw likelihood of, but rather of the contrary: and so dealt he with his father Isaac before him, being among strangers in the land. And so he provideth for many of his dear servants, who coming strangers to Note. a place, where it was little likely to get, either grace, knowledge, or other commodities, he hath yet by giving them honest and good hearts, blessed them otherwise, with love and favour of the best, with a sweet life, inward peace, growing in goodness, fruit of prayers and other holy labours, with contentment, and such like; that it may for ever worthily persuade all to get into God's service, and to be upright hearted toward him, seeing godliness 1. Tim. 1. 12. bringeth so many and great commodities. But of this I spoke somewhat before also. But on the contrary it may be said, that when men seek not the Lord with all their heart, neither be careful that their ways may please him; they not only prosper not long, (which yet they were as like to attain to as the most) but they lose even that which they had, and are tossed about with many calamities, and with this, as the greatest of all, that when God frowneth upon them, they believe it not: the danger whereof may easily be gathered by the drunkard, in the Proverbs; who was stricken, he said, for his sin and the fruits of it, whoredom and such like, but he was not sick; Prou. 23. 35. he was beaten, but he knew not, therefore he would follow his sin yet still. The speech uttered by Deborah, [O my soul thou hast marched valiantly or, 2 as it is in the Hebrew, O my soul thou hast trod down strength, namely of the enemies, which we know was very great. If we take it in the first sense, she triumpheth in a general manner through the courage and furtherance that God gave her: if in the latter it is the same, but more particularly she speaketh to her soul rejoicingl, that she had trodden under foot might and strength, seeing God had armed her with power against so great enemies, as if she should say, that therefore she need to fear the power of none hereafter, God being still with her. Both afford this worthy instruction, that when we have seen that God hath given us great deliverance while we trusted in him, as she here did, we should for everafter promise ourselves 2. Chron. 16. 8. that he will do the like to us still, seeking to him in the like manner, that so Note. Rom. 5. 4. we may hearten ourselves to believe it. This agreeth with Saint Paul's doctrine, that experience bringeth hope: and with his practice, saying, God hath 2. Cor. 1. 10. delivered us, doth deliver us, in whom we trust that yet hereafter also, he will deliver us. And doubtless this experience is the proper fruit which faith bringeth forth, without which what were our life? we are not freed from all affliction, because we have escaped one: but we remain still subject to the same, or the like: and what shall it boot us to have been overcomers in the one, if we be foiled by another, (as we may easily be, even by a lesser, without this armour) through unbelief, when before through faith we overcame a greater. Surely, no more than it should have booted David to have killed the Bear, if he had been slain by the Lion, or the Philistim. And therefore learn hence, that though we ought to believe in him for his promise sake; yet we much better do it (or aught to do) when we have a pawn lying by us, I mean experience of the truth of it: but hard is the case of them who have neither of both. The third thing that made the Canaanites fight unprosperously against Vers. 22. Israel, was the breaking of their horse hooves with the oft beating together of the mighty. The horse hooves are naturally most sound and strong, so that they be not easily cleft asunder, nor broken: but they ran here with such violence in that skirmish to save themselves, and so smote one against another, that they broke their hooves. In which case we know, that they could neither sit their horses to pursue their enemies; neither shift for themselves by flying. This most lively teacheth us, that no man should trust in his own strength, nor in the strength of an horse, in charet, or in riches, no not in Prince's power, nor in any earthly thing whatsoever. It is as easy for the Lord now to leave men, and disappoint them in their vain confidence of young years, great wealth, hope of long life, or such like, as it was to pluck off Pharaohs chariot wheels, and here to break the horses hooves of the Canaanites, and so to bring upon them destruction thereby. Thus we have heard in this second branch of this second part of this chapter, how hard and ill success the Canaanites had in this battle. Vers. 23. Curse ye Meroz (said the Angel of the Lord) curse the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty. 24. jael the wife of Heber the Kenite shall be blessed above other women, blessed shall she be above women dwelling in tents. 25. He asked water, and she gave him milk, she brought forth butter in a lordly dish. 26. She put her hand to the nail, and her right hand to the workman's hammer: with the hammer smote she Sisera, she smote off his head, after she had wounded and pierced his temples. 27. He bowed him down at her feet, he fell down, and lay still at her feet, he bowed him down, and fell: and when he had sunk down, he lay there dead. IN these verses and this part of the song followeth the third and last The sense of these 5. verses. branch of the second part of the chapter; wherein Deborah first setteth down the wrath of God against such as refused to help in the work of the Lord, as were the Merozites; and that she doth in this 23. verse. And then she declareth the favour of God toward them that helped therein, (besides those who were in the battle) as jael, and this she doth in the other 4. verses. More particularly in this 23. verse she calleth all in her song to curse this city with her; for that it being near the place where the battle was, yet the inhabitants thereof refused to help their brethren, being called thereto, and requested. The other tribes before mentioned had some kind of excusing themselves, neither were desired, though they knew of it; but these beheld and yet would not set hand to help; therefore they are thus dealt with. But seeing it might be thought to come of stomach and revenge, that she pronounced such sharp threats against them; therefore she saith, the Angel of God bade her sing so. And thereafter we are to learn what we may do about cursing: that it Verse 23. is in no sort lawful for us to curse any man, for to satisfy our own revenging minds. For when we deal in our own matters, we must love our enemies; and as our Saviour teacheth, bless them that curse us: but if God it Mat 5. 44. any time show that he will have any to be destroyed, they who know his will, they are to approve the same. This is the harder to learn, because that corruption which lurketh in us, and is chained up from notorious breaking out willingly, seeking the opportunity and pretence of zeal to shroud itself under; even as a secret traitor seeing the door open which leadeth to the Prince's chamber, dare not go in alone, but waiteth till some of the nobles or guard passeth in, and in that company he cunningly conveyeth himself to work mischief. Pray we for grace therefore to watch the door of our lips, through which many good words of blessing pass: and let us beware that no cursed speech pass by also, under what colour soever. And thus did David, directed by God, and other of the faithful, who cursed Gods jam. 2. 10. 11. enemies, as in the Psalm: who yet as they were, did otherwise in kind affection, and the same not evil, bewail them. As Samuel, and jeremy, and our Psal. 109. 6. etc. Saviour, did bewail and weep for the destruction of wicked men; wherein we have no doubt but they pleased God. Now to such as demand what they shall do to them who vex the godly, and rage against the Gospel? the answer is, that we are to pray God to change their minds, or to weaken their power, that they may not be able to do the evil they would: and if this be not granted, than we must crave strength to bear that which we must go under. And here we must further learn, on the contrary, by the example of these of Meroz, to obey God, calling us to any duty, as they did, who followed Deborah and Barak; and to help those that are in want and need; especially if they follow their calling, contrary to that which these men of Meroz, and the people of Peniel and Succoth, in the seventh chapter did, who denied to refresh Gedeon & his men, as they pursued his enemies and theirs. But if these were pitifully handled, and the men of Meroz cursed for not helping their brethren; what think we shall be done to them, who not only help not the servants of Christ, but vex, grieve and oppress them? And if no other thing can dissuade them from such a course, yet let this; that they themselves are ever like daily to be taken hence by death: then shall Note. they come to their accounts, as they see on every side many to be, who were as unlike as they; and while they remain here, they shall have God against them, who hath professed that he will be an enemy to those that are enemies to his. And this of Meroz briefly, for in so long a work I am unwilling to repeat the same thing often. Now she calleth all God's people to bless and wish well to jael, as one Verse 24. blessed among other women of her lineage and kindred, who dwelled in tents, as the Kenites did; and repeateth the words for more force. Thus the Lord would have her commended unto all posterity, to the rousing up of other, who are slack and backward in all good things, that when they shall see that God doth so highly account of the readiness of some in his business, other may be quickened to the same care in well doing. For were this deeply imprinted in men's hearts, and thoroughly persuaded to them, and often thought of, that God knoweth their works, and is a plentiful rewarder of all that Heb. 11. 6. seek to please him, they would be much more forward, every one in the things which are commanded him. But of this I have spoke also by occasion offered, before. Here Deborah commendeth the wisdom of jael, but such as proceeded Verse 25. from faith in her, that she called Sisera into her tent, and covered him, and gave him drink fit to cast him into a sleep. And in that it is said, she gave him butter also in a lordly dish; it is likely that she offered food to him, that he might drink the more liberally. By all these she made way the more easily for that she afterward brought to pass. By this example we are taught to be wise and circumspect in the things we go about. For though it be requisite that they be lawful, yet if we be not circumspect, and do not forecast inconveniences, and to do them in season, and fit time, good manner, and to the right end, there may much grief, discommodity, and inconvenience follow, which will much disquiet us: and through rashness and improvidence, we may bring that to an ill end, which yet was lawfully taken in hand of us. As if men will embrace religion, yet they walk loosely and lightly. Rebecca when she saw that jacob her dear son was deadly hated of his Gen. 27. 43. brother Esau, and that he sought opportunity to kill him, did not only keep him out of the way (for so he might one time or other have had his will of him as Cain had of his brother Abel) but avoided many dangers at once, by sending him into a far country to her father's house (from whence she came) to dwell there (though it was hard for her to forbear the sight of him any long time) even with her brother Laban in Padam Aram. And why? she knew that in that space the wrath of his brother would be abated, as she also said. A wise part therefore it was in her, in that weighty matter. And the wisdom of Abigall in preserving her house, which the foolishness 1. Sam. 25. 28. of Nabal had otherwise destroyed, was as commendable. And such wisdom to preserve our lives, goods, credit, grace, and inward peace therewith to prevent dangers, and avoid many needless troubles, is a great furtherance to live well, and to make our lives more fruitful to other, and comfortable to ourselves. Only take we heed that we ascribe nought to our Note. wit, and that we perk not above that which is meet: but in all humility serve we God's providence, and so we shall find it no small benefit to be free from carelessness, rashness, and foolishness, which throughout our life cause much evil and grief, which are unwelcome. About this see more in chapter 3. 15. Deborah here addeth to the wisdom of jael, her courage and fortitude. Verse 26. The sense. For was it not a point of courage for a woman to set upon so valiant a Captain, as Sisera was? and to take the nail in one hand, and the hammer in the other, (it seemeth other weapons were not at hand) and to adventure to strike them into the temples of his head, as he lay? For what though he was asleep? might he not at the first blow have started and risen up with the pain, and so have overthrown her in his rage, and that a great deal more likely then to have received his deadly wound at her hand? The very form therefore, and being of this fortitude, was no mannishnes, or stoutness of courage by nature, (for of that we can say nothing) but only faith. And in this last verse of this third point, in this second part of the chapter; The sense of verse 27. when he was almost slain, Deborah setteth down certain motions, which appear in such as have their deadly blow by violent death. For he being so wounded, his body through extremity of pain, bowed twice or thrice. For he went about to rise: but having no strength, he fell down again, and lay miserably at the feet of jael. And thus God brought proud Sisera to shame, and to a fearful end, though so valiant a Captain, and that by the hand of a woman. Now what shall we say to this? Surely it teacheth, that when God will do some great thing by any, he will also fit and enable them thereunto. Even Saul himself had an heart given him furnished with gifts for government, when God had once called him. Moses when he should be sent to 1. Sam. 10. 9 Exod. 3. 11. & 10. 26. Pharaoh, to carry the people of Israel out of Egypt, how did he complain and disable himself? but when God had furnished him, he waxed bold. The Virgin Mary, when word was brought her, that she should be the mother Luke 1 35. of our Saviour, answered with astonishment; How can this thing be, seeing I know not a man? But when it was told her by the Angel, the holy Ghost shall come upon thee, and the power of the most high shall over shadow thee: therefore also that holy thing that shall be borne of thee, shall be called the son of God; Then Mary said, Behold the servant of the Lord, be it unto me according to thy word. The examples are infinite, that may be brought to this purpose. But I will contain myself, adding only this one, how should the Apostles, being poor fishermen, do so great a work, as to subdue the greatest part of the world to their doctrine? which was as if a man would have undertaken to tame the wild beasts in the wilderness: But by Christ's sending them the most powerful gifts of the holy Ghost; as the confirming of their faith, the increase of knowledge, courage in pains taking and to withstand their enemies, the gift of tongues, and of working miracles, we see it came so to pass. And though such things be not wrought in these days, as neither is it necessary that such should now be wrought; yet many of the ordinary works which God will have to be done by his, in this latter age, are great and not to be passed over slightly. For how unlike a thing is it, for a private man or woman, who have no other outward gifts of God, to speak of, but only this, that they can read the Scriptures in their own language; how unlike is it, I say, that such living among people of most profane and bad behaviour, should not be Note. tainted with them, and defiled by them; as he that toucheth pitch? Nay, that they being baited, disgraced, and scorned of them, (as they are in many places) should not faint and be discouraged by them, and driven from their hope, and profession of it, but that they should walk on in the uprightness of their hearts, and innocency of their hands, so far and so long, till their light so shining, doth lighten some of these which hated them, who sat long in darkness, and cause them to embrace that conversation, to the which they had been such deadly enemies before; this (I say) is a thing to be wondered at, even as to see the lamb and the lion to feed together. And yet (God be Esay 11. 6. blessed) so it is at this day, in some places, and so it hath been in former times, that when men's ways have pleased the Lord, he hath caused not only their Prou. 16. 7. very enemies to be at one with them, but also their very hearts to be entirely knit to them. Yea many silly persons, so furnished with grace by God, have forced great ones to wish from their hearts, for all their wealth and power, that they were like to them. And yet this is more, that a Minister of the Gospel, who is to challenge them openly that keep not the commandments of jesus, and in his name revel. 12. 17. to rebuke and threaten the workers of iniquity (though all this is, of the loving john 16. 8. 1. Tim. 4. 16. and kind Preacher, done to save their souls, by turning them from their evil ways;) that such a Minister, I say, who is not only hated for his good will, and counted their enemy for telling them the truth; but also accused Gal. 4. 16. by them, pursued also, and not suffered to be quiet among them; yet should constantly hold out his labours, with a life unoffensive, what a work of God (think we) is that in him? who were like to continue so gracious a course in the midst of so many discouragements (whereof I have mentioned but a few;) if the Lord should not give them faith to believe, that of their love to him, they should feed his lambs and his sheep, and that in so doing, joh. 21 15. they assure themselves they shall be plentifully rewarded? and to this end that he will give them shoulders, I mean courage to bear their so great a Heb. 11. 6. burden? These are no small things, which yet God worketh among us, that we may see he regardeth us, as he did some in former times. The other and last thing to be noted in this second part, is of Sisera; that the Lord pulled him down, and cast him from his so great honour and valiantness. Vers. 27. For as it was a great abasement for such a Nimrod to be driven to so great a straight, as to lurk in another man's house, not daring to peer forth (as the silly bird beaten into the bush by the hawk) so it was yet far base to fall by the hand and at the feet of a woman. Let us learn, that the Lord bringeth to nought the high and haughty, and that to their utter Doct. vers. 3. 27. shame, who were so great and proud. It is no strange thing in the Scriptures to find it thus, though fools wonder at it, who will learn no instruction by it. The Lord casteth the mighty from their seat. Witness Abimilech, who in his desperate mood, being stricken on the head with a millstone by a judg. 9 54. woman, called his page, and bid him to run him through, lest it should be said, A woman slew him. And yet that which was said of him, was reproachful enough, to wit, that a base page slew him: and agreeth well with the point in hand. Thus Absalon, who had stomach to rise against his father, so kind to him, was brought to a base and reproachful death, very fit for such an one, 2 Sam. 18. 15. being thrust through by joabs common soldiers. And jezabel, scorning God and his Prophets, was, according to the foretelling of the Lord, made dogs meat, and dung upon the earth, being thrown out of the window 2. King. 9 37. from her royal palace. The proud and stout jews, who railed on Peter, calling him despitefully, a drunken man, were so terrified with their sin, that Acts 2. 37. they were glad to seek to be comforted even by him, whom they had scorned. And well is it with them, whose pride the Lord resisteth in mercy for their good, as he did Paul's, by appalling him first, and then sending him to poor Ananias, who being his comforter now, had been a prey for him, if God had not prevented it. For the rest whom I have mentioned (they excepted also in the second of the Acts) the other, I say, were resisted to their cost and utter undoing And so by the foolishness of preaching (as it pleaseth 1. Cor. 1. 21. the world to call it) and an humble submitting of themselves to his holy doctrine, they that are saved must attain; but as that generation of vipers, the pharisees, were glad to come to john's ministery, if so be they took any good by it. Be we therefore humble and meek, they who are graced, are 1. Pet. 5. 7. they that find favour with him; but as for the proud, he resisteth them, and setteth himself against them, till they be confounded (if they so abide) and be brought to nought. And therefore let the scorners and enemies taunt and mock the simple professors of the truth, like Edomites, they shall one day wish they had been like them, and judge them more happy than themselves, as Dives, for all his superfluity, did wish that he might have had, not the estate of Lazarus, (which he saw no hope to attain) but the thousand part of it, even that he might dip his finger in cold water, and quench his thirst; which yet might not be granted him. And therefore, let us but stay a while, and contain ourselves, and we shall see these boasters and contemners, (if they will needs hold on their course) we shall see them (I say) swept away, and they shall be no more: so little cause shall we see of having our teeth water after their dainties. They are wise, who can in the jollity and prosperity of the enemies of the Church, see their overthrow by faith, and count their flourishing and brags to be but vain cracks. And thus Psal. 73. 18, 19 much be said of the second part of the Chapter. THE THIRTY FIVE SERMON ON THE FIFTH CHAPTER OF THE BOOK OF JUDGES. The third part of the Chapter. Vers. 28. The mother of Sisera looked out at a window, and cried through the lattesse; Why is his chariot so long a coming? why tarry the wheels of his charets, etc. Vers. 29. Her wise Ladies answered her, yea, she answered herself with her own words. Vers. 30. Have they not gotten, and they divide the spoil? every man hath a maid or two, Sisera hath a prey of divers coloured garments; a prey of sundry colours made of needle work on both sides, for the chief of the spoil. Vers. 31. So let all thine enemies perish, O Lord, but they that love him, shall be as the Sun when he ariseth in his might. And the land had rest forty years. IN these words is contained the third and last part of the The sense of all these verses. song of Deborah, and so of the Chapter, and hath two members: in the first, she bringeth in the boastings of the women that were enemies to God's people, and Siseras dear friends, and derides them, in the first three verses. In the last member, she opposeth a prophetical prayer against their boastings, wishing therein to the remainder of God's enemies, destruction; and to the Israelites, all increase of good things: and that increase she layeth out by a comparison of the Sun from the rising to the noon tide; even such she wisheth it to be. More particularly, to come to the first point, she saith, that Siseras' mother was looking Of the 28. particularly. out, and longing for her sons retune, with his great spoil and booty, fearing yet the hardest, because he tarried so long, till she was answered by her Ladies, and so answered herself; that he was busy in dividing the spoil. This place layeth out the exceeding care that parents have of the welfare Doct. verse 28. of their children, and the thought they take for them in any likelihood of danger, they being betwixt hope and fear about them: and if they be long out of sight, they are much pensive for them, and troubled within themselves, especially if they be in any peril. The which (setting apart the odious 1. Sam. ●. 5. 2. Sam. 18 33. fact of Sisera) was commendable in his mother, and according to the rule of nature, to hope and long for his prosperous return, and to fear the contrary. So Saul, that was after King of Israel, knew his father's affection to be so tender over him, that when he was sent to seek his asses, and tarried long, 1. Sam. 9 5. not finding; he hasted home, lest his father should turn the care of recovering the asses into care for his son. And job, though in a far better respect, feared, even when his sons feasted together for increase of love, lest they should offend God. So David in his charge to joab, abounding in this tender love toward his son Absalon; when he made war against him, did straightly command him to entreat him gently: And S. Paul teacheth, that we should have care of our own; which well becometh all, and the 1. Tim. 5. 8. contrary is unnatural: whether we respect their neglect of their bodily maintenance, and so leaving them to sink or swim, when yet they may relieve them, or their soul's welfare and salvation, by neglecting or denying them holy instruction & education in the ways of the Lord; by means whereof, they are left as a prey to the lewd and bad, by their wicked company and example; which is far worse than bodily penury and misery, though who knoweth not, that it is woeful to be brought up idle, and without a lawful trade of life, destitute of necessaries. Of both understand that of Solomon; Teach a child, etc. else he may teach thee on the gallows. But Prou. 22. 6. as there is a sin in the defect, that is, unnaturalness in parents to their children, not to be allowed, no not so much as that of Siseras' mother, which I 2. Tim. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. last of all mentioned; so there is in the excess, another sin that is far more common than that; as when parents are too fond over their children, and cannot abstain from she wing affection toward them, and that without discretion, to wit, to the unruly, disobedient, and subtle and wilful; as well as to the simple, timorous, tractable, and religious; whereby they give them occasion, nay they encourage them to abuse them boldly, saucily, and with small respect, and to wind them which way they list. Thus David by Adoniah, and Ely by his sons found it, and smarted for it accordingly. Whereas men should hold their children in a godly awe, and keep them within compass, by authority, which God hath given them over them; and yet not in rigour, neither void of parentlike kindness. For want of which regard had by parents toward their children, on both sides great inconvenience Note. falleth out; that some are handled and oppressed with unseasonable severity, who deserve it not; and other are cockered with too much indulgence and lenity, till they be made much the worse for it. And not much unlike to this last mentioned affection in parents, is this, or rather a branch of it; that some of them, through a deceivable humour, deal out their love to their children unequally, when yet by the carriage of themselves it is equally deserved, affecting the one for some outward respect, or private conceit; as Isaac did Esau, and David Absalon, who thought there was not such another to be found. There is yet another error in parents toward their children, who are too far carried in affection to them, and that is, that because it is permitted unto them, nay commanded, to provided for them; therefore they run into most troublesome and pensive care to provide for them, and thereby fall into most noisome temptations & snares of the devil to benefit them, whereas they ought to have well learned this lesson before, that for all their affection toward them, they should not offend God for their sakes, nor neglect or lose any grace, neither leave any work of charity and mercy undone, nor jeopard their own salvation by wounding their conscience any manner of way for them: They should consider, that it is ill pity towards their children, which makes them impious against God, and injurious against man, and most of all against themselves: nay rather, what torment shall it Note. not be to their consciences, unless it be worse, to remember that they have increased their children's portions with the complaints of the poor, or through their worldliness, and they must now go and sustain endless woe for it. But while I thus speak, it ought of children to be marked, that this affection of the parents, if it were but according to nature rectified, and sanctified in them toward their children, (though it did not weaken their estate for their preferment, (as I have noted out of the fact of Calebs' endowing his daughter) ought to be a sufficient motive and persuasion to them their children, ever to show all reverence, obedience, and thankfulness to them; though many parents, and mothers especially, who can most hardly be brought to keep within their bounds toward their children, may after they come to years of discretion, justly complain, that the more they have showed their love to them, the less they are set by, and regarded of them. Oh what I have observed and seen in this which I now speak of, and that not in one or two? but another occasion may be given to say more of it in another place. And this of Siseras' mother's affection to him. Of Sisras' mother's speech we have heard, much longing for his return: Now it followeth in this verse, how the other Ladies, among whom his Verse 29. 30. The meaning. wife was thought to be, answered her, and that in such wise, as appeareth in the text, that she being sorrowful, was ready to take comfort by their words; even as all that be in heaviness (which is unwelcome of itself) would willingly, and are easily brought to desire comfort, yea though it be not ministered to them from any good ground, nor aright. And the sum of their comfort was this; that there was no doubt nor question to be made, but that Sisera had got the victory over his enemies: and that his tarriance was, as in such cases it falleth out, for the distributing of the booty and spoil which was taken therein, to every one according to his labour, condition, and worthiness: which (said they) being much and of great value, after so noble a conquest, it could not in a short time be dispatched. This was the conceit and false persuasion of the Ladies, wherein they rested, and did comfort themselves for all that his long tarriance. And it setteth a worthy instruction before us: namely, how ready people are to be carried away with vain Doct. vers. 29. conceits and ungrounded hopes of comfort, and how easily they deceive themselves therewith: whereas they should look that they have good warrant for that wherein they take comfort. For else what other thing is it, then as the common proverb speaketh, namely a building of castles in the air? Even as he that dreameth sleeping, or imagineth waking, that the thing which he desireth, shall even so come to pass as he would have it. What is more foolish then to please one's self in thinking, that he may find such a mass of gold, and be advanced to such and such honour, and thereupon to take pleasure in promising himself what a pleasant life he will lead. And is this foolishness thus to deceive a man's self? Then how much greater wisdom is it, or what better ground hath it, which the wise men of the world (as they are called) do make their common practice? who yet do scorn the fancies and dreams of the other, who have nought? And that is this: They reckon how long they shall live in the estate they are in, and hope to come to better. They make account what great bargains they Note. shall have, and what great gainings and comings in: how plentiful increase their corn, cattle, and other commodities shall bring forth. Others in another kind, even about that which best liketh their humour, do seriously beat their brains, how they may be revenged upon them whom they deadly hate, and what means and ways they will use to bring them low, and have their will of them. Another sort resolve how merry they will be with their mates and companions, in drinking, whoring, and in their sundry kinds of play and pastime: whereas many times they are cut off from their hope before, and when it is come, it lasteth not. All these and such like, as Agag (who merrily promised himself, that all fear of death was past, when it was at hand) what warrant have they of these their conceits and fond delusions, and dangerous dreams? When S. james mocketh one sort of them, saying; Go to ye that say, to morrow we will go to such a place, etc. And james 4. 13. again, Solomon challengeth all sorts of them, ask them why they boast of Prou. 27. 1. to morrow, when they cannot tell what may fall out ere to morrow, in such a changeable world as this is, and what alterations may come before? as they that observe may see daily, to the just condemning of all such for mere fools, that rest upon such bruised reeds, and broken holds, and yet go for the only wise men. How many have made their account all these ways that I have mentioned, to have their will fulfilled? and to vex God's people at the heart, threatening to root them out, as Haman did the jews; who yet have themselves Note. been, before their reckoning was accomplished and brought to pass, overthrown and laid in the dust? For do such as are but worms, look to have the Lord at commandment? and to appoint him how he shall rule the world, dispose of things, and serve their turns? And yet as absurd a thing as this is, what one among many is ashamed of his boldness and folly, or as if he were weary of it, and repent, doth take a better course, and seeketh to have warrant and good assurance of that which he comforteth himself in? or how many other take example by them to be any whit the wiser? But for better sight into the folly of these men: and to make it appear to be more gross, let us put the case, that these future joys of theirs were not uncertain, as they are of all seen and found to be, but that they were sure to enjoy all their pleasures, profits, and iolities that they make account of, and that also as long as sense and strength would suffer; what had they gotten? Must they not soon be forced with old Barzillai for very age to give 2. Sam. 19 35. over, and to say, Can we discern betwixt good and evil? have we any taste in that we eat, or in that we drink? can we hear any more the voice of singing men and women? But although these are dangerous errors (as who can say less of them?) yet they are but (as we say) particular aberrations in their actions, whiles many of them have been taught, and do profess to be better governed: whereas there is another kind of conceitedness, to wit, of erroneous judgement, no less common, but far more dangerous, because it directly concerneth the hope of eternal life, which they are content to fix on men's opinions, renouncing the pure word of God for their light and direction; whose lives cannot possibly please God, when they have no faith to believe in his promises. Such is the unsavoury and damnable doctrine of Rome, whose light is darkness, and their best comforts are deadly and strong errors, and blasphemous delusions. Others there are, who through mere ignorance, suffer themselves to be led into a fools paradise, conceiving strangely of their good case they are in, because of their false persuasion, that God is merciful; and that they are none of the worst sort: God (they trow) never made them to damn them: they mean well (they say) and hear, pray, receive the Sacrament, love honesty, with a thousand such worn reasons. And yet error is so strong, (especially in this kind) that every man cleaveth to his conceit, and as the proverb is, we easily believe that, which we would have so: whereas, God knoweth, the end of this hope is shame. The mother of Sisera was never more notably disappointed of her hope and expectation, than these fools shall be, when they look for the effect thereof, as the spider's web, which is swept down in a moment. But to return to that from which I a little digressed, I mean, of men's putting their confidence in things changeable and transitory, in as much as all this which I have spoken of, vanish in a short time, so what wisdom is it to hunt after such things, as children do after a butterfly? and to make them their felicity, as if God had appointed no better things to be attained and come by? Nay further, seeing they must give an account of Note. these their doings, which they shall never be able to do, to their comfort, of one among a thousand; what wisdom is this to be counted, when they must for their pleasures of sin, which they enjoyed so little a while, when they must (I say) hear the sentence pronounced upon them, Depart ye that were lovers of pleasures more than of God, to endless woe, where weeping Luke 13. 47. 2. Tim. 3. 4. and gnashing of teeth shall be, who would needs prefer a short and small folly, before happiness eternal. Therefore let us learn first, to ground our opinion out of the word, and be sure we can well justify our hopes and conceits: and rejoice in these things that will stand by us, and whereof we have good warrant from Gods own mouth: which cannot deceive us, nor frustrate our hope. And if ye ask, what this rejoicing is that I mean; I answer, this: to know that our Luke ●0. 20. names are written in heaven: and to endeavour to have always a good conscience both before God and men: to have joy in the holy Ghost, and to be Act 23. 1. persuaded that a crown of glory is laid up for us, when we shall once lay 2. Cor. 1. 12. 2 Cor. 5. 1. down this tabernacle of our body, and shall have finished this our course in this manner. In a word, our joy ought to be in the Lord, and in his all-sufficiency. And let this be to us in stead of the boastings that other make here, of their vain, uncertain, and deceivable hope, and joy, as this was of these heathen and profane Ladies, who might have waited and hoped for Siseras' joyful return, till their eyes had fallen out of their heads, before they could have enjoyed that which they looked for, but as far from it then, as at the first. More particularly in this 30. verse, Deborah being a Prophetess, layeth out Verse 30. Doct. in her song how the Ladies did descant of the dividing of the spoil, in these two points, that besides their goods, every soldier got a maid or two, but Sisera had precious things, namely, garments of divers colours wrought by the needle, which were very costly. By the first, that they must needs so immodestly and unchastly break forth, (as Deborah saith they did) speaking of the common soldiers, that every one got a maid or two at his pleasure, which if it were so, was unmeet talk for women to have in their mouths, it showeth, where there is no true knowledge of God and his word, there whoredom is but a pastime and may-game, a matter to laugh at even among women as well as men; yea even in the aged themselves (who should go before others in sobriety) we shall behold yet, a delight to speak of, see, and hear unclean actions and reports, even as other weighty matters are also lightly set by of them. Which is the less marvel that it was so with them, when even where the Gospel is preached, it may be seen to be so. In so much, that they may praise God highly, who have received light and conscience to make difference betwixt good and evil, and to abhor and have in detestation this ungracious and rotten kind of speech not beseeming Christians, and all such cursed works of darkness; which to do, is far off from them who live in darkness, and walk in unbelief. But these Ladies ascribe to Sisera the costliest and best things, as we have heard. Where besides that we see, that they and all such deceived themselves in their erroneous conceits, as hath been showed before; so we may see what are the things which be in best account with the ignorant and unbelievers, Note. and they are jollity, earthly glory, and things costly and precious in the estimation of men. As for thanks to God, of whom they receive all, and for making heaven their treasure and portion, it is no such matter as they are acquainted with, or do (almost) dream of. Which is still to teach God's servants how great their portion is, who have not the things of greatest price in this world, their rest and treasure, but things durable and eternal: but more of this before. Now by this acclamation with joy, Deborah concludes her song, praying, Verse 31. that as Sisera triumphed, so might all God's enemies: meaning, that as he was destroyed, so all like enemies of God might be: and on the contrary, that all who love the Lord may not only be preserved, but multiplied and beautified with all good things, even as the Sun groweth in his beauty to the noontide. Where first, in that Sisera was shamefully slain, and returned no more home with victory, as his mother also did fear as much, let us learn, that the evil which the wicked fear, shall light upon them. Their fears are many, as both the Scripture testifieth, that fear shall be upon them on every side, even as their sorrows also are many. And whereas I Psal 32. 10. noted before, that they do please themselves greatly in their hope of the Object. best things, some may think I contradict myself, in saying they are afraid, and fearful: I answer, they may have both; fear, I mean, and hope, at divers Answ. times, and yet neither of them good, but hope deceivable, and fear troublesome. Beside, wicked persons are not all of the same kind, and fear is seen most in them who are least evil: but boldness is in the worse sort: all wicked men incline to fear properly and naturally; for it is a companion to sin, ignorance, and unbelief, but they hope and presume wilfully, 1. joh. 4. 18. and labour to expel fear, which though in great part they do indeed, yet because no violent thing is continual, therefore oft times they mistrust, and fear, and suspicion of trouble comes in place again. And we may see, that list to mark it, that it is so, as in Balaam, who wishing that he might Numb. 23. 10. have died the death of the righteous, feared that he should not do so. The same I may say of many other: For why? they running deep in debt with God, their conscience accuseth them, that they shall one time or other be called to their unwelcome account, and so, the thing that they fear, shall 1. Cor. 11. 31. come upon them. And yet will they not come to agreement with God, by judging themselves, that so they may not be judged of him, but be free from all fear (as frailty will permit) of his judgement, and therefore refusing so to do, their fear justly falleth upon them. The saying of Solomon proveth that they have many fears, where he saith, the wicked slieth when no man pursueth him: that is, through fear. And Prou. 28. 1. that may be seen to have possessed the very pharisees (who yet bore it out most boldly before men) by the words of Nicodemus, bewraying his fellow pharisees ill conscience through fear, saying to Christ, We know that thou art joh. 3. 2. a teacher sent of God, and acknowledge thy great miracles: as if he should have added this, though we will not be known of any such thing before men, yet thus it is with us, when we meet and talk of thee together, and are afraid. But some will ask, What then shall we do to such? shall we advise them to shake off their fears, and pluck up their hearts against them? Doubtless no: this were to fight against their conscience, and to make it impudent and hardened (which is much worse) whereas it did before but accuse them: but if they cannot prevent such fear by removing the cause thereof, which is their sin, let them next to that be persuaded to repent for it. We read of the third Captain that came to E●as, that beholding 2. King 1. 14. his two fellows devoured with fire from heaven for doing their message to the Prophet so imperiously and boldly, he came to him in all submisnes, and entreated him to come down to the King. Even so, to come to ourselves, ask thy conscience what makes thee fear? If thou findest that the Lord hath a controversy with thee, and (that depending) and that thou canst not be quiet, go and seek agreement with him, as the Captain did; it is but a folly to stand out with the Lord: for if thy conscience accuse 1. joh. 3 20. thee, he is greater, as knowing much more against thee. If thou canst come to the Lord, and say, in the truth of thine heart; O Lord, I fear lest my sin should bring some sudden destruction upon me: I have no peace within, nor without, because of it, and thy displeasure for it; I go continually in hazard of some fruit thereof, besides that which is eternal: therefore, say (O Lord) humble me, and cause me to fear sin, and not the punishment only: turn my terror into broken heartedness for sin, and so bring peace and quietness again into my soul. Do thus, I say, and thy fears shall vanish; otherwise, who shall pity thee in them, if thou pitiest not thyself, in taking the way to remove them? And to this purpose, I ask, did not the Priests in the Gospel meet with that which they feared, when Christ, whom they would needs crucify, that they might be rid of him, rose again? to bring a greater fear upon them at the last then at the first? And as they would in no wise fear, when their sin was at the highest, and yet we see they were constrained to fear; so there is no doubt, but that there are some hardened, which do what they can, to put fear away from them, having their consciences seared with an hot iron, whose damnation (yet) sleepeth not, neither shall they escape fear, but it will seize upon them, when they would not. And whereas it may be said, the godly are much afraid sometime as well as other; I answer, it is true: but that tendeth to a good end; as if they have taken liberty amiss, or rather stolen it, to break out of the good and righteous way which they had covenanted to walk in, they cannot but be afraid, when they come again to themselves; but it is for that they see they have offended their merciful father, therefore they cannot be quiet, till they be in favour again with him. And let the other know, that even so and much more must they do, to wit, in their falls, fear; and take no rest nor peace to themselves before that: else, when their time cometh, that which they fear, shall also fall upon them: but if they consider duly of their estate, and while they may, and before the time of their trouble come, turn their feet again into the way of God's testimonies, God will bury all the indignities which they have wrought against him, and will receive them graciously. Hos. 14 3. In the first branch of her prophetical prayer, that, not her enemies, but 2 Gods, might be as Sisera, she having warrant so to pray, did as became her, and so shall all we do, who shall do so, upon so good a ground and warrant: but otherwise take we heed that we pray not against any, what fair pretence soever we have to do so: for as God hath reclaimed very bad ones, so what know we whom he may call home among us? But of this I have spoken. For the other part of Deboras prayer, that the lovers of God may prosper 3 in the abundance of all good things, and grow therein, as the Sun doth in his strength to the noontide, let it be noted, that this is prayed for to them that love the Lord; and only to them, as the blessing in the second Commandment is to them that love him, who testify that they do so, by keeping his commandments. And this prayer being made in faith, obtains as much, as is asked in it. And therefore when she prayeth for it, it is all one, as if she had affirmed, that it shall be so: namely, that they which love the Lord shall want nothing that is good. And so David saith, who had good experience of it, that the Lord withholdeth no good thing from such as Psal. 23. 1. Psal 84. 13. keep their hearts pure and good: which none can do, but they that love him. Yea and mark further that she saith, they shall grow therein even from strength to strength as the Sun doth, even to his full beauty. So speaketh Solomon in the Proverbs: The way of the righteous shineth as the light, that shineth more and more unto the perfect day: signifying thereby, that Prou 4. 18. the godly herein resemble the Lord jesus, who himself increased in strength Luke 2. 52. of body with addition of grace, and favour with God and men: and so they also increase daily in knowledge and grace, until they be joined to Christ their head, and see the Lord in the Zion of his holiness. Behold then here a singular privilege, which the lovers of God do enjoy: that while they look carefully and constantly to preserve and uphold the love of God in them, even thereby they grow in grace and knowledge of God, and of Christ; and they come to have more near acquaintance with them, and have proof of their fatherly kindness toward them, and so have stronger hope, that it shall yet be better with them afterward: for their obedience passed, yieldeth them more courage and strength to go forward in their good course. Now if we did consider the miserable courses of many, who for want of this gracious government of God, run into all kind of sin, and fearful punishments, (for the wicked wax worse and worse) and how some even of God's dear servants by their very declinings and carelessness, for a small time, see many ill days; how should we make account of this precious liberty, bequeathed unto us in this behalf? For such as look to the maintaining of the love of God in them, and the nourishing Note. of it by thankful acknowledging of his ever flowing kindness toward them, (I speak a great thing) need to fear no worse estate to Godward then they have enjoyed already: but every day to look for better and better, both greater faith, and better obedience; which cannot be wanting to Note. us, but when we are wanting to ourselves, and failing in our love to God: and yet I mean no perfection of it, which cannot be in any, but more use of sincerity and fervency in God's service, even such as hath already been in them. But he that listeth to read more of this growing in grace of my setting down, may read the twelfth chapter of the sixth treatise of my book. In the mean season, let this speech of Deborah, make such to look better about them, who are far from this thriving and growth in grace, or the fruit of it, if they desire to be in honour and favour with God. And if they be void of them, let them know, that the cause thereof is, that they love not God, whatsoever they pretend to the contrary; and without that, what welfare can there be to the soul? It cannot prosper, but rather decayeth as a man that is sick of a desperate disease, and grows worse and worse, till utter consumption and death itself do follow. Therefore it is a work of no small weight to try ourselves whether we love God: it will quite the cost abundantly. If we can once get that, we are on the thriving hand, no fear but we shall do well: and then we give good proof thereof, when we love, and desire well to the brethren, when nothing is too dear for himself, and where there is still an earnest thirsting after both: (as all things that grow have an appetite of growth) these (I say) with more than a common care of honouring God in the place we live in, a daily longing home, with uprightness and constancy; are evidences of our love to God that cannot deceive. And this affection (be we well assured) will break out where it is, by such fruit as I have mentioned, as Joseph's did unto his brethren. Gen. 45. 1 To this song of Deborah, the holy story addeth this, that God gave his people by and after this victory, forty years rest and quietness. A great blessing: even so we all know what a benefit any great deliverance is, out of pain, sickness, prison, bondage, penury, or the like misery, especially when it is for long continuance? But how much more then, the sweet peace of conscience that passeth understanding, and joy in the holy Ghost, and that for long continuance, after the trouble of mind and fear of damnation, which was sometime? But of this also elsewhere somewhat hath been said. THE THIRTY SIX SERMON ON THE six CHAPTER OF THE BOOK OF JUDGES. Vers. 1. Afterward the children of Israel committed wickedness in the sight of the Lord, and the Lord gave them into the hands of Midian seven years. Vers. 2. And the hand of Midian prevailed against Israel: and because of the Midianites, the children of Israel made them dens in the mountains, and caves, and strong holds. Vers. 3. When Israel had sown, than came up the Midianites, the Amalekites, and they of the East, and came upon them, Vers. 4. And camped by them, and destroyed the fruit of the earth, even till thou come unto Azzah, and left no food for Israel, neither sheep, nor ox, nor ass. Vers. 5. For they went up, and their cattle, and came with their tents, as Grasshoppers in multitude, so that they and their camels were without number; and they came into the land to destroy it. Vers. 6. So was Israel exceedingly impoverished by the Midianites: therefore the children of Israel cried unto the Lord. IN this Chapter, it is showed, how Israel again provoked the Lord The sum and parts of this Chapter are 4. by their wickedness, vers. 1. And how the Lord punished them by the Midianites, to vers. 6. Then that they cried unto the Lord, and he reproved them, to vers. 11. And lastly, how he called Gedeon and prepared him to deliver them; and this is to the end of the Chapter. The first part of the Chapter. TO begin with their sin, it appears that they did grievously provoke The sum of the first part. the Lord, as they had sometime before done, as in the third and fourth Chapters it appears, where their punishment was likewise a long time continued upon them. But yet after the death of Deborah and Barak, the valiant deliverers of them out of the hands of the Canaanites, they did again depart from the good course wherein they had lived before, and fell again to idolatry, and other sins. This be said of their sin, as may be gathered out of the first verse, and the 25. With the which to begin, for our further benefit, the instruction that we are to take out of from hence, is this; That seeing in all the stories before set down, as well as this, of the punishing of Israel, they begin thus: The children of Israel did again that which was evil in the sight of the Lord: seeing (I say) it is thus, we may learn, that it is naturally engrafted in the heart of man, that though there be holy affections kindled in it by some good means, yet in time they die, and wane away; and in stead of them, the heart is carried again to the evil, that it most desireth. And it being thus with them that have some goodness and beginnings of faith in them, what are all the fair shows of hypocrites, when they be at the best, but a morning dew? So that though men may (perhaps) serve God for a while, Hos 6. 4. in a good manner; yet they are gone from it before we be aware, waxing weary and provoking God afresh; this sicklenes and inconstancy are so deeply rooted in them, and thereupon it falleth out, that they are carried away by the error of the wicked, and enticements of the world, from a good course; to be fashioned like other men, though it be very gross and absurd which they fall to. A great reason hereof is this, that the best are renewed but in part, and much corruption remaineth to be purged out of them, which requireth the taking up of their thoughts and care; which it is meet they should take knowledge of, that so they may see that they have work enough, (and have little Note. cause to be idle and wax weary of it, I mean (beside many other duties) of crossing and subduing the evil of their hearts; especially, seeing their reward is so great in so doing. And yet with grief it may be said, that in all ages, both persons and Churches little considering this, have fallen to this course that I now complain of. As they in the Psalm, who started aside like a Psal. 78. 35. broken bow. The people in Exodus did the like; who in the absence of Moses from them, but a few days, fell most shamefully to idolatry. So the people Exod. 32. 6. mentioned in S. john, who counted john Baptist a burning light, and for a joh. 5. 35. time rejoiced in him: whereby ye may gather, it was but for a time. These with many, too long to be stood upon, do show, how soon men decline from a good course. And well it were with us in this latter age, if we looked better to ourselves than they did: but as well persons and families, as almost whole towns, wanze and wax cold in their serving of God; who yet were sometime of the forwarder sort of professors, a few God reserveth who desire to keep their first love to the Gospel, and their brethren, that they may be a seed in Note. every corner of the land almost, to teach the generations to come, (if the world continue) to fear the Lord aright, he having appointed a remnant to remain, and a Church, though small, unto the world's end. Which being so, teacheth the best of us, what need we have to desire to enjoy the best means, and namely the sincere preaching of the Gospel, whereby we may grow on in grace and knowledge of Christ, and cleave nearly to him: considering how oft we have been by God's gracious working in us, revived and refreshed thereby: and how dead in good duties we are, and unprofitable (our consciences being judges) without them. And it is well, if here by this, we wind out of all poisoned baits that are laid for us. And this of the first of the four parts of the Chapter I have spoken in this former part of this verse, and somewhat also before in other Chapters, that is, of the people's sin. The second part of the Chapter. NOw it follows, the second, that is, of the punishment that followed their sin, and how they cried to the Lord under it, in these six verses. Their punishment was seven years oppression by the Midianites, as in this verse is to be seen, and the manner of their oppressing them, is set down in the five verses following. And for their oppression by the Midianites, let it Verse 1. Doct. 2. in vers. 1 Lamen. 3. 40. teach us, that it was just because they had sinned. For God scourgeth men justly, and not without their due desert: Man suffereth for his sin, as the Prophet jeremy saith: So that if any should think they are hardly handled, being punished of God, let them prove themselves without sin, or else let them hold their peace. Nay, I will yield more than so to them, let them be able but to prove this, that they have only offended through infirmity, and not rather wilfully, and of knowledge, and they shall either be freed altogether from great vexations in their lives; or else they shall freely and without constraint confess, that God hath dealt justly, yea mercifully, in so visiting of them, rather than that he hath done them any wrong. Thus much for this, and that God will punish, when men provoke him by their transgressions, as we may here learn, I have in other places showed. The manner of the Midianites oppressing the people of Israel, was the Verse 2. The sense. spoiling them of their victual, namely corn and cattle, for the space of seven years, without which they could not live. Their corn they destroyed, when they had sown their fields. And they were driven to make them cabins in the hollow places of the earth, under the hills and rocks, where they had holes and crevices to let in light, to defend themselves from them: and in the fields and lower parts of the earth they made them dens and dark places, not fit for habitation, but in which they might safely lay their goods and substance, to hide them from the Midianites. They made also high towers and strong, from which they might see a far off, which could not be beaten down easily: and these shifts they were feign to make. For their enemies were as grasshoppers on the face of the earth, and their camels and other beasts, to destroy the fruits of the Israelites, were almost without number. What these Midianites were, and of what stock they came, it is not necessary to inquire, seeing it is not set down, though some writers say that they had their beginnings thus: that one of Abraham's sons which he begat of his wife Ketura, builded a city beyond Arabia in the South, in the desert of the now called Saracens, and called the name of it Midian, or Madian, and the people of it were called Midianites, or Madianites, and were supposed to be they of whom the Kenites came. These brought with them the Amalakites, and men of the East to help them. This was a grievous and sore affliction, to be thus driven to extremities Deut. 28. 33. Esay 17. 10. 11. for want of food. And yet no other than was long before threatened (among many other) to come upon them for their apostasy and idolatry. For what though we hear of no consuming of the people of Israel in battle; yet, beside that it could not be, but that many of them were slain by so long and violent assaulting them, so what death is more cruel then by living, to be famished? and what misery in this life greater, then to be to seek of food, where it can hardly be come by, and yet that which is to be reserved, and had, is scarcely fit to preserve life? Here therefore by the contrary we may see, what a benefit of God this is, when in a land, and in cities, towns and villages, all people may be fed fit for their condition, when there is no invasion of foreign enemies to spoil and destroy the fruits of the earth, whereby the inhabitants are preserved: nor any famine, by any other judgement of God: and when there is no just cause of complaining in our streets. We know in the great famines that are mentioned in the Scriptures, yea and in smaller famines in our own remembrance, what crying and lamentations there have been. In the days of Abraham, Isaac, and chiefly of jacob, Gen. 42. 2. when they were forced to send into Egypt for corn. In the time of Elimelek and Naomi, when they were driven from their dwelling in Bethelem Ruth 1. 1. juda, to go and sojourn in the land of Moab, for want of food: and after in the days of joram King of Israel, when the men had no other way 2. King. 6. 25. to preserve their lives, but by eating that which was against nature, yea and yet they could hardly come by it; and when the women did eat their own children, as also in the last besieging of jerusalem by the Romans. And to what end speak I this, but that we should lift up our hearts, and more fervently, and oft be thankful to God for this one benefit of plenty? although who seeth not, that it is indeed but one of many, yea of infinite other, which we receive? And why doth God this? Even to the end men Doct. vers. 2. 3. 4. 5. may follow their callings, diligently and conscionably, with cheerfulness; and with the same mind walk in the fear of the Lord continually. And therefore the evil example in life, that in the abundance of God's earthly blessings doth flow every where, in drunkenness, and all lasciviousness, doth draw upon men greater plagues, then wants and famine are, and that is, leanenes of soul, blindness, unbelief, hardness of heart, and impenitency: which if we had the spirit of the Prophets, we should deeply bewail. But to leave such, I add this, that for the quickening up of the best, it were fit for Note. them, when they grow to a mean and common esteeming of these benefits of God, to suppose with themselves, and put the case that they were in want and penury, even in the state of this people of God by the oppression of the Midianites, or the like: As that when they have sown their seed, it should be spouled before their faces, so that they should not eat of it, and that the provision which they have made for their lives, should be carried away by enemies, or taken from them, and they famished for want of it: it would make them better to value and prise such benefits, and yield to the Lord a more holy and fruitful use of them. Whereas commonly men do not so, till they be driven to it by wants, and decay in their substance, than they can say; Oh what plenty of God's benefits we once enjoyed? Another thing in these verses is to be marked, that we bring double vexation upon ourselves by sinning against the Lord, and by seeking to have Doct. 1. our will, against the word of God. The one is this, the affliction that is sent upon us for sin, as here the stirring up of the Midianites against the people of Israel for their transgression; or any other, as loss of their goods, diseases, jeopardy of their lives, etc. The other vexation, is that which proceedeth from the former: and that is of many sorts, as may be lively seen in this present story, and namely in these verses. For what toil, time, and cost, beside the disquietness that went therewith, were they driven to bestow (that I may include much in few words) to defend, or to save themselves from the utmost hurt and danger, which was wrought and intended against them? what shifts were they feign to make to preserve their lives, and save their goods out of their enemy's hands? which yet when they had done what they could, they were not able to do. If they had been only hurt by them in their cattle, corn, and other commodities, and had sustained that only for their punishment, it had been a dear paying for their pleasure, that they took in their sin; but when they Note. were in this bondage, that they could do nothing else but watch and ward for their lives, and to build and botch, dig and delve, and beat their brains to devise, how to hide their commodities from them, what sorrow upon sorrow, and one unquietness upon another did they heap upon their heads, till they lost all the welfare of their lives in a manner, and made them more wearisome and unwelcome than death itself? Is this the fruit of sin, and the good that it bringeth to the committers thereof? And yet if I should lay out the fruit of the sin of Cain, Esau, Absalon, and other, who could not be stayed from the committing of it; what better thing could I say of it, or what better fruit could I prove it yieldeth to the committers of it? So that as the bait is pleasant which the poor fish biteth at, but it being caught by the hook, bringeth pain, torture, and wearying of itself to save the life: so is it with him that will needs taste of the pleasure of sin, as I have said. And if this be the great good that it intendeth against such as follow one kind or other of it with tooth and nail, who also lie sucking to draw pleasure out of it, as a child doth by the breast, then let them all be taken and condemned for fools, who are masters in that profession, and are upholders of that trade and occupation. Yea let them be reckoned in the number of them, of whom the proverb speaketh, The fool believeth every Prou. 14. 15. thing. And again, O ye fools, how long will ye love foolishness? For why? they Prou. 1. 22. have chosen a way that seemeth pleasant, but the issues thereof are the way of death. They do most certainly take more pain to go to hell, than the righteous doth to heaven. And as their revolting brought upon them this misery, so let all those who have falsified their promise, and broken their solemn covenant to God of seeking more zeal, greater fruitfulness, watchfulness and care, let them (I say) also fear that their evil conscience will draw upon them one accusation and trouble after another, and that the further they decline, the greater sorrow they bring upon themselves. Some have been brought to that point, that they have made question whether they might lay violent hands upon themselves, to avoid the terror of mind. Further also observe here, what shifts they choose to make, rather than they Doct. 3. would seek to God by humiliation and repentance, for release. They love their freedom well, who having their city besieged by the enemy, till extreme famine compel them to eat dogs, cats, and such vermin, as is noisome to nature, yet choose to endure such difficulties, rather than yield. And so doubtless, they love their lusts well, who suffer themselves to be made such slaves and drudges to them (as these here were) rather than they would abandon them, and return to the Lord with unfeigned renouncing of them. Alas, they must leave them with shame and double repentance at length, when they have wearied themselves as these did: but till their own rod hath made them smart, who may tell them of the unfruitfulness of their toilsome trade? Toilsome I may truly say; both considering with what great ado they bring their sin to ripeness and perfection; and than what shifts they undergo to wind themselves out of the woe and misery, which (in stead of fruit) their sin brings upon them? It is a good piece of the life of an adulterer, first to compass and fulfil his unclean lusts: and when he hath done, to cover and keep himself from shame, and to make fair weather of it again. And so the thriftless spend-good, what ado makes he to scrape together somewhat to maintain his riotous humour? and when he is brought to beggary, than he must cast about him afresh, how he may defray that, and avoid the gallows, or a base and wretched life. In a word, it is true which Solomon saith in Ecclesiastes; To the sinner God giveth pain: he Eccles. 2. 20. gives him sour sauce to his sweet meat, painful service to his sweet lusts. And yet without God's special goodness neither of these shall prevail with a lewd person to pull him from the love and liking of them, though they cost him so dear, and though he bear and bring forth with pain, and the sweat of his face. There will be found an Hiel to build jericho, though he knew it will cost him and his never so dearly. Therefore they are happy whom God hath entertained into his house, and holds them under his government: because neither is his word tedious to them, nor his Matth. 11. last. commandments grievous while they are doing them: and as for any trouble which can befall them after for their so doing, first know that it can not sting them being borne for a good cause, and they shall go under it without disquiet, be upholden in it by grace, and after count it great joy in that they suffered. The people of Israel, we have heard in the former verses, did kindly show Verse 6. in their doings, the nature and disposition of sinful and wicked persons, who little trust to God in their troubles, they forgot him, and did fly for succour and refuge to earthly helps and stays; as towers, dens, and other munition and defence, forsaking him; but the holy story showeth in this verse, that none of them all prevailed, neither did they preserve them. And although by their shifting they saved their lives, and got and saved that food which with much ado kept them from starving; yet who seeth not the misery, which, for all that, they endured in extreme poverty, bondage and fear? Even so, we must know, that it is not enough for wicked persons to beware of their enemies, and to fence themselves from the common troubles of the world; but first of all, and chiefly they should preserve themselves from the wrath of God; which while like fools they do not, they preventing and avoiding the same, they seldom escape, nor be free from the other. Therefore the Lord in the prophecy of Habakkuk, laugheth to scorn such made defences of men. And in Obedia the Lord saith to such; Habak 2. 5. 6. Obediah 3. 4. Thou that dwellest in the clefts of the rocks, whose habitation is high, that sayst in thine heart, who shall bring me down to the ground; though thou exalt thyself as the Eagle, and make thy nest among the stars, yet even thence will I bring thee down, saith the Lord. They do not see that God hath a thousand ways to fight against them: and that he who plucked off Pharaos' chariot wheels, and broke the horses Exod. 14. 25. Iud ●5 22. Ester ●. 10. 2. Chro. 20. 22. hooves of Sisera; who drew up the great Lord Haman to the gallows; that took heart from the Ammonites and Moabites, that in stead of fight against judah, they fell upon and slew one another; and weakened Zenacherib so, that he slew by an Angel in one night, an hundred, four score, and 2. King. 19 35. five thousand of his army; they do not see, I say, that he who did thus show his might against these mighty ones, and many ways beside, hath done the like; can also frustrate their attempts and hope in these days also. The spirit of slumber is cast upon them, and blindness hath taken hold of them, that they cannot see and believe, that the like judgements shall not meet with them, till they have felt and smarted by them. Therefore let men make peace with God first, and turn from their sins, that he may also turn from his fierce wrath: or else when they make their reckoning of peace, and prosperity, length of days and deliverance from their enemies, and other troubles, the contrary evils fall upon them; and if Note. not presently, yet they are at hand, and always justly to be feared, before they come. Oh what proof have we seen of that which I say, as former ages have done also? How many might have done well, and prospered, if they had been more careful to be reconciled to God, then to lean to their own deceitful dreams, by a vain hoping, that life should still have been granted them, the which while it lasted, they were as they thought, in paradise: but for all their welfare were soon cut off from all. And the reason is, that men go to work without God, they neither seek his favour, nor direction from him, either in their actions or afflictions: and therefore their enterprises are either crossed, or else cursed in the use and enjoying of them: and as for their troubles, they are to seek either how to abide them, or to get out of them in a good manner. Thus a wicked man is unhappy both ways, whether he prosper or no: for either he fears a change, or else his fear cometh upon him, as an armed man. Therefore when I consider this, I think the believing Christian twice happy, even when he is judged miserable by men of the world, because he hath chose the good part with Mary, and hath sought to have God on his side, who doth not only keep fearful judgements from his, being a sure defence in time of need, but maketh that portion which they enjoy, a sweet and savoury blessing unto them; and yet they have far greater riches than those. Thus much of their punishment, in the second part of the Chapter. The third part of the Chapter. THe third followeth in this sixth verse, namely, that the people repented, Doct. 2. in vers. 6. and turned to God: which as was said before, is testified, and declared by a sign thereof, which is crying. And here, not to insist upon the same things, which in other places I have done, that which I will note from hence is this, that seeing they now sought to him at last, who should have been their first refuge, we may note another point of unthriftiness, and foolish dealing in the men of this world; That when they will needs go try masteries in their necessity and calamities, by trusting to broken holds, and vain helps of their own devising, and smart for it, as I have said; then at last with shame they must be feign to sue and repair to God. And what if he will not receive then? as it falleth out sometimes to be so, as in the Proverbs, [Because you would not hear when I called, ye shall cry, and not be Prou. 1. 20. heard] Whither go they then? But if he do, what a far fetched journey have they taken before, yea full of vexation and wearisome, besides that Note. they have lost all their former labour? I conclude therefore, with this advice and warning to such as have ears to hear; Seek the Lord while he may Esay 55. 6. be found, and drive not off from day to day, lest he come suddenly and there be none to turn away his heavy wrath from you: and in the mean while, happy are they who do so. For they in so doing shall not do as this people did here, fly to rocks, hide themselves in caves of the earth, and build towers to be safe from their enemies, as these did here from the Midianites, which yet did not safely keep and defend them, but they fly to the safe rock and tower of defence; as the wise man calleth it; I mean, to the name Prou. 18. 10. of the Lord, even the Lord of hosts, who is a most strong place of refuge, the righteous fly thither and are saved. THE THIRTY SEVEN SERMON ON THE six CHAPTER OF THE BOOK OF JUDGES. Vers. 7. And when the children of Israel cried unto the Lord, because of the Midianites, Vers. 8. The Lord sent unto the children of Israel a Prophet, who said unto them, Thus saith the Lord God of Israel; I have brought you up from Egypt, and have brought you out of the house of bondage, Vers. 9 And I have delivered you out of the hands of the Egyptians, and out of the hand of all that oppressed you, and have cast them out before you, and given you their land. Vers. 10. And I said unto you, I am the Lord your God: fear not the Gods of the Amorites, in whose land you dwell: but you have not obeyed my voice. NOw whether they cried to the Lord, first through anguish Verse 7. 8 9 10. of heart, which was caused in them by the force of their calamities; but was neither pleasing to God, neither could obtain any thing of him, unless it had come from faith: (which is very probable) or whether before their crying, the Lord sent the man of God here mentioned, unto them, it cannot certainly be said; but sure it is, God of his great mercy to them, sent a Prophet to preach to them, and to bring them to true repentance, speaking to them much like the messenger that was sent to their fathers before at Bochim. For he repeats God's benefits to judg. 2. 3. them, as the other did, and deliverances, and chargeth them with disobedience also. Out of these words we may see, it is a fit time for preaching to work, Verse 7. 8. when men are inwardly stung with smart of their afflictions, as it appeareth these were, when the man of God was sent to preach unto them; for then m●n will suffer themselves more easily to be reproved for their sins, and will cause themselves, as they see cause; and the word is received into their Doct. 1. hearts more readily: whereas they are otherwise most commonly hardened, and hate to be reproved. And yet further than men come prepared to our daily and ordinary preaching, it profiteth them nothing. The danger is this, that they are like to quench the spirit after, and to dull the edge of such good beginnings of grace in them, which will most certainly come to pass, if they be not careful to stir them up daily. Men while they have elbow room, think that the preacher, yea God himself must be beholding to them for their hearing: but when God hath them cooped in a narrow compass, his rods being held over them, than the Preacher is welcome, yea sought to earnestly, and God is plied with confessions and prayers. We see it, though with grief, and have too great experience of it, in the practice of the secure and irreligious sort, who though they mind not God all the year long, yet fall to prayer and devotion when some great thundering, lightning, and tempest doth astonish them, and when the likelihood of death is upon them. His word they hear daily without any great reverence, but his terrible works, seen and felt, though but seldom, make them hide themselves in corners for fear. By whose example we see, what need the Lord hath to boar ears into our souls, by terror, and amazing judgements, as job speaks, chap. 33. because his word is wound about men's fingers, and made job 33. 16. but as the confused noise of many waters, and as a sound beating the air, going in at one ear and out as fast at the other. Let not such boast themselves as are spared, except they apply themselves to the hearing of God's voice by the Minister, who can skill to do his message with more regard and earnestness: for either the more is behind, if they belong to God, and they must have somewhat to quicken their appetite thereto, and to make it sink deeply into their hearts, and work upon them powerfully for their good; or else woe be unto them, the Lord in all likelihood hath cast them off, and taketh no pleasure in them, and greatly it is to be feared that when affliction shall come upon them, yet by reason of that their former unbelief and contempt of instruction, they shall do them little good. The thing that they should do is this: when the Lord layeth his hand upon them, let them examine themselves, touching their affection to the word, and how little they were moved by it in the time of their health & prosperity, and so they may easily find, that their blockishness, and careless or unprofitable hearing; their deadness, fullness of stomach, and such like, with earthliness, weariness, wandering, drowsiness, etc. have caused the Lord to send such trials upon them (be they inward or outward) as might grind off their flat Note. and blunt edge, and set on a sharper and keener upon them: that with desire and meekness they may embrace the word, and find it savoury to their taste, till it have wrought upon them as it ought, that is, even to cast them into the mould of it. And this let such know, that if their afflictions tame them not, nor meeken their spirits under the hand of God, but that they fight against him, as Pharaoh did, and will not see and use well this season which is offered them, that if they be delivered once again out of them, they may have sound preaching in all high reverence; let them know (I say) that their case is woeful and desperate. For as the Lord saith in the like case by his Prophet; O people how shall I entreat thee? or what shall I do Hos. 6 4. unto thee? So he may say unto them: for he hath no other physic, than his word, mercies, and chastisements. If none of all them can break the heart, there is no help, nor hope, that if he should use extraordinary courses (which they are not to look for) that he should prevail any more with them, than he did with the Priests, who going against their consciences in bringing Christ to his death, were no more moved with his resurrection. Therefore they are wisest, who put not the Lord to this extremity, but harken to him when he speaketh, and offereth them fair, by the voice of his messengers: and defer not till affliction, as a second warning, be sent unto them: lest then also, they be found alike unprovided, and being hardened, lest God should not vouchsafe them that mercy to mollify & soften them: as (the truth is) they who tempt him so far by presumption, do not easily recover themselves, though God do visit them by his corrections, or judgements, but rather (for the most part) go further from him, and increase their rebellion. But whether these men cried out being forced thereto by their many Doct. 2. and sore afflictions or no, this is sure, that when the man of God had delivered his message to them, and had showed them their unthankfulness to God for their many deliverances, and had convicted them of their disobedience, they did then cry out in token of their great grief for their offending God, as their fathers before had done. Here (not to repeat the same things which I noted before out of the like words uttered at Bochim) this is to be marked, that the Lord here sent his messenger, as he did there, to call the people to consideration of themselves, and their doings, and we see what need they had thereof. All generations declare what they are, and to what wrack and ruin they come, who are not helped, and that in due time and season, with this wholesome instruction from God; that the righteous smiting them they may not fall into the hands of the ungodly, to be rung about by them Psal. 341. 5. to their utter shame and reproach, and so fall into the jaws of the devil, to be undone without recovery. And when the Lord dealeth so graciously with any, as that they may enjoy this benefit of sound teaching, let them beware that they harden not their hearts at the hearing of it, (the oftener they hear the happier it is for them) but with meekness receive it, that it may bring forth fruit in them plentifully, even to eternal life. The Prophet, who was sent unto them, puts them first in mind of God's Verse 8. 9 benefits, and many deliverances from their enemies. The next thing here to be considered of us out of these words in the 8. and 9 verses, beside that which we have heard by the like occasion, is this; that we record and keep a memorial (as they here should have done, and were reproved for not doing) of our deliverances out of trouble and calamity, in which we saw, that we might, yea must have lain overwhelmed and drowned, if the Lord had not in good time brought us out of them. These deliverances, I say, out of bondage, prison, sickness, pain of body, and anguish and torment of conscience, and the like; and how oft they have been enjoyed of us, and how comfortable and welcome unto us; ought to be daily remembered and acknowledged with hearty praises to God, as well as his benefits. He who marketh them, shall find them many and great, beside those that are common, so that he may truly say, God hath delivered from many deaths. And because of the people's forgetfulness, in the former ages, we see how oft they were put in mind of this one deliverance out of the bondage of Egypt. Therefore the Prophet David, and other holy Penmen of the Psalms, in the behalf of the people, do so often call to mind, and sometimes with admiration and astonishment, God's former deliverances, as the whole 124. Psalm witnesseth thus: If the Lord had not been on our side (may Israel say) when men rose up against us, they had swallowed us up quick, the waters had overwhelmed us, etc. Oh our forgetfulnesses of the like kindness of God, it is enough to accuse to Godward, though we had no other sins, seeing we cannot be ignorant into what dangers, and depths of sorrow we have sometime Note. been plunged, when we lay crying and complaining, and (perhaps) praying also under the burden of them, that it would not have been thought that we could ever have forgot the Lords kindness, if he should ever have brought us out of them: and yet when he hath done so, yea again and again done so, we have with Pharaos' Butler, and the nine lepers, forgot all. Gen. 40. 23. Whereas we have learned, that many years after, even as long as we reap the benefit of such deliverances, yea even till death, we should praise God for the same, according to that which was taught our fathers in the Psalm: Let Israel now say (that is, long after their deliverance) that God is gracious, and Psal 118 2. that his mercy endureth for ever. Now I have spoke but of thanks for deliverance out of trouble, to the which, if we add his benefits (which are innumerable) what can be required of us less than this, that in all things, and always we should be thankful? And this bewrays the blockishness of 1. Thess. 19 such, who being urged to give thanks, ask wherefore? what have we received more than others? we enjoy but our part, in common blessings, as the most do, etc. As if thankfulness were some extraordinary duty, lying only upon some few persons, rarely favoured of God. No, the Lord requires no more of thee, than he doth of them who are equal to thee, nay inferior to thee in benefits. But thou like the swine, takest all that cometh, not regarding what, or whence, so thy turn be served: and thus devourest many blessings, through thy brutishness, which a godly Christian would make matter of daily praise; and enlarge the greatness of them, by musing both how unworthy he is of the least, and how ill it should go with him, if he were but in the case of such as want them. If the Lord should exercise such unthankful blocks with the diseases, which many dear servants of his suffer, the pains of Colique, Strangury, Burning fevers, the Stone, and give them their portion in penury, cleanness of teeth, nakedness, sickness, etc. they would then cease extenuating Gods benefits, or comparing themselves with such as are enriched with greater than themselves: yea, they would then think that freedom from chastisements, were great cause of thanks, though they wanted many blessings. But to the full stomach, the honey Prou. 27. 7. comb is not sweet. Others think this duty discharged, if they have their tongues tipped with formal words of blessing and thanks; though their hearts, and love be set upon the blessing, and not on the bestower of it, and therefore out of the same fountain cometh bitter as well as sweet, they curse God as easily when the least thing crosseth them, as they bless him while he pleaseth their humour, by seasonable weather, plentiful crops, good success in their affairs, etc. whereby they bewray that their thanks are but the froth of profane persons, and coming from their lusts being satisfied, even as their prayers also did in their troubles and extremities, as Saint james speaks. And a third sort there are, better than the former, who james 4. 3. yet cannot be brought to season their whole life with this thanksgiving, as Paul requireth: neither yet think themselves worthy of reproof, for unthankfulness. They say, they hope it is neither lying nor whoring, nor wronging, etc. which they suffer for, when they are afflicted: and as for this that they be not always thankful, what sin will we make it? they cannot repeat (they say) the same words so often. For answer, I say: unthankfulness (indeed) is no direct sin against man, but it is far greater; for it is an high degree of wrong offered to God, and never goeth without an heart and life tainted with many loathsome evils & corruptions. Therefore, let not these examples be rules for God's people to follow: let their whole life be an honouring of God by thanksgiving: and as they only can do it, because they are beholding to his Majesty for far greater favours, than strangers; so let them both in their prayers, and otherwise in their usual practice, entertain this duty also, as a daily companion, as a token that they do not use God's blessings to boldness, looseness, wantonness, or any other licentiousness, but get strength against them; so that all their life may far the better for their thankfulness, and other such good means, as indeed a thankful man, weigh it aright, is the only good Christian; and the life that is void of it, goeth with much disobedience, as we shall see in the next doctrine. In this tenth verse the man of God telleth them, that the Lord charged Vers. 10. them, that they should not serve the gods of the Amorites, and yet they did. So that their obedience was like their thanks; they neglected that, so they did this. There shall need no proof, that we are too like them in both. Our lives witness it: but, O wretched people we, who receiving a charge from him, who hath done us all the good that we could never have desired, and is all in all to us; yet as though we were tied to him by no bond of duty, we refuse to be subject and obedient to him in things he commands us. The heathen Centurion could say, I have soldiers under me, and I say to one, Matth. 8. 9 go, and he goeth; and to another, come, and be cometh: and to my servant, do this, and he doth it: And we, who have solemnly covenanted with the Lord, and have been (as I may say) hired with blessings to serve him; we turn our backs upon him, and with his own benefits we strengthen ourselves to grieve him, in the breach of his Sabbaths: in the leaving off, or cold use of our prayers; in uncharitableness, revenge, and the breach of other particular commandments, which is not to be suffered. THE FOURTH PART OF THE Chapter. Vers. 11. And the Angel of the Lord came and sat under the oak which was in Ophrah, that pertained unto joash the father of the Ezrites, and his son Gedeon threshed wheat by the wine press, to hide it from the Midianites. Vers. 12. Then the Angel of the Lord appeared unto him, and said unto him; The Lord is with thee, thou valiant man. Vers. 13. To whom Gedeon answered: Ah my Lord, if the Lord be with us, why then is all come upon us, and where be all his miracles which our father told us of, and said, Did not the Lord bring us out of Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. Vers. 14. And the Lord looked upon him, and said; Go in this thy might, and thou shalt save Israel out of the hands of the Midianites: have not I sent thee? Vers. 15. And he answered him; Ah my Lord, whereby shall I save Israel? Behold, my father is poor in Manasseth, and I am the least in my father's house. Vers. 16. Then the Lord said unto him: I will therefore be with thee, and thou shalt smite the Midianites as one man. NOw we have heard the third part of the Chapter, that they turned to the Lord by the reproof of the man of God, which though it be not expressed, appeareth by this, that God sent them tidings of deliverance. The fourth part followeth, wherein the victory over the Midianites is promised. This promise is amplified four ways. First, by naming the person, who should deliver them; that is, Gedeon, to verse 17. The next, by granting him a sign, whereby he might know who he was that spoke to him, to vers. 25. The third was a charge of casting down Idolatry, given to him by the Lord, to vers. 33. Lastly, how Gedeon attempted war after the Idolatry was destroyed, God granting him a double sign, whereby he might know that he should have the victory, and this to the end of the Chapter. Thus much be said in general of this fourth part of the Chapter. The particular branches follow: the first is, that Gedeon should deliver The sense to verse 17. Israel out of the hands of the Midianites. For the declaration of the which four points are also to be considered. First, the Angels appearing to Gedeon, and saluting of him comfortably, to verse 13. The second is, Gedeons' sorrowful answering of him, to verse 14. Thirdly, the Angel's words to remove his heaviness, saying, he should deliver Israel, to the 15. And lastly, when Gedeon saw not how it could be done by him, the Angel told him, and satisfied him, to the 17. Now let us look into these verses more nearly. It is said in this 11. verse, that the Angel of the Lord came after the people's repentance, Verse 11. 12. and sat under an oak in that place Ophrah, where joash dwelled, who was of the family of Abiezer in the tribe of Manasse, and the father of Gedeon. This Angel was the son of God, (as verse 13 proveth) appearing to him in the shape of a man, and saluting him thus, The Lord is with thee, thou valiant man; as it shall well appear, by the courage that God will give thee in the weighty affairs that follow. Now Gedeon was thrashing corn, to hide it from the Midianites, that he might preserve his life thereby, and the lives of those that were his. And this speech the Angel had to Gedeon, before he told him that he should deliver the people out of the hands of the Midianites. Out of this 11. verse, note divers things, and first this: that men of wealth Doct out of vers. 11. and place, as Gedeon was, in so mean a tribe, though he was spoiled of the necessary helps of maintaining his life, as the most of the rest also were, such men (I say) should not refuse labour, as husbandry, or any other of honest sort. Gedeon had servants and yet he thrashed the corn himself. And it is a thing which we read to have been not only practised of him, but of the old fathers mentioned in the Scriptures; as in all other writers, that what time they had free either from religious or civil affairs, they employed it about cattle and corn. For they would not spend the precious time in eating, drinking, play, or idleness, which they abhorred, even as the religiouser, yea and the civiller sort of our Gentry also do. For they take upon them honest employments. The one sort, after reading divine books and Chronicles, and statutes, whereby they may benefit both themselves and others, with the knowledge of God's law and man's: the other, after they have read of matters to help govern and do good in the Commonwealth, (although they little look after religion) will have recourse to husbandry. Such, namely of the first sort, were Abraham, Isaac, jacob and others, as Gedeon here, whose father joash was in some authority among the people, yet his son contemned not the practice of husbandry, which is and may be spoken to the just charging of many in our age, who if they be borne worshipfully, think it too base, how mean soever their wealth be, either to set and appoint to themselves any times for reading, or to have any skill in that honest state of husbandry, save only to take their rents and live of them; which yet were more commendable in them, if they did not consume the rest of their time in idleness, pastime, or worse. Whereas tillage, keeping of cattle, planting in their fields, and grafting with such like employments, are both delectable, gainful, and honest, and such as chase away many needless charges, and much ill company, (which is a great waster) and the ill spending of the time in such vain exercises as they delight in. And if it be not allowed to men of worship to pass their time in such manner, but that even they must occupy their talon, till the Lord come, and Luke 19 13. not pass the time in fleshly ease taking, play, idleness, and other like profane behaviour, much less is it tolerable in meaner persons to be ill employed. But beside this, seeing by so fit an occasion I am lead to speak, I will therefore say a little (and that not unprofitable) of this common sort of people. For the most part, (setting aside the scum of towns, I mean, the unthrifty and riotous, and the godless poor, who live upon the sweat of others) this I may say, that they take pain enough, and a man shall not need to spend much time in persuading them to work: but this is hardly beaten into them, to observe the due manner of working, or the end why, or the ground whereupon. The motive is penury, the end covetousness, and the manner brutish. They want, and would have to defray the hard world, or to bestow upon their lusts, and to maintain themselves in pride of life: but neither work they because they think it is a sin to be idle, nor because they look for any other fruit of their labour, save the bringing in of the penny. They see not whose commandment it is, that they should labour, Genes. 3. therefore they go through it with vexation, discontentment, distrust, Gen. 3. 19 endless carking, and tying God to their girdle, to give what success they desire: which if they get, they take it for granted, that he loveth them: if not, they storm. To the impure, all things are impure, and so are their callings: Tit. 1. 15. they do the works of them commonly, not to shun noisome lusts, temptation, and the fruits of sloth: nor to serve God's providence, neither to sharpen and fit themselves thereby to religious exercises, and to good duties, nor to avoid offensive burdening of others, nor to do good and relieve them that want, etc. and so to obey God in all: nay, to speak the truth, when they are in their shops, at markets, in their fields, they are far from setting God before their eyes: much less do they believe that God is with them there, to bless them in their work, as well as when they are occupied in duties merely religious. Sinister ends and causes do compel the most to yield some obedience to God's commandment; but, doubtless, if all were now men of worth, and might live of themselves, we should have few workers. As we see by their words, saying, Oh such a man is happy! Why? because he need not work, nor toil as we do, but live easily, and enjoy the world at will. And by this they bewray that they could be content to do so too, if necessity urged them not to do otherwise. Therefore, their labour is as displeasing to God, as their idleness, in a manner, as they use it. A woeful thing, ans not without the curse of God upon such as will not learn a better direction: that whereas some go about their work in faith, believing that because they are Gods beloved, therefore God will give them rest, blessing and success: others rise early, sit up late, drudge and Psal. 127. 1. droil, eat the bread of care, and drink the water of affliction; yet either they thrive not, or at least, they are as much to seek of soule-provision, I mean grace and hope of salvation, at the end of their wearisome life, as at the beginning: whereas it should have been their first work, after they came to years of discretion. Which should teach us wisdom, and not to give God a short and formal pittance of service, when we be at Church on the Sabbath; but seeing that great work is to seek with the most, therefore to give all their diligence thereto, that is, to make their salvation sure; that all the six days we may wholly give up ourselves to other affairs, without so much as minding God, or godliness. For the Lord will have us serve him religiously, as well in actions civil, not religious, (of their own nature) as holy: and this is the scope of his third Commandment, which tieth the service of God to every part of our lives in our common course of living, as well as the second doth, to religious duties: and therefore must be extended to our particular callings, as being the greatest part of our time, and wherein our lives are most taken up. But I will proceed in the next Sermon, and here an end. Now to proceed where I left. THE THIRTY EIGHT SERMON ON THE six CHAPTER OF THE BOOK OF JUDGES. WHile Gedeon was thus hard at work and labouring, the Doct. 2. in vers. 11. Angel came and spoke comfortably unto him, as if he had been praying, or in the like exercise; and not to terrify him. To teach us, that our business and works of our callings are no lets to us from having communion and fellowship with God, neither do hinder his presence and comfortable being with us. And the same may be said of our callings themselves ordained by him, be they mean and base, or weighty. Therefore the Lord was with jacob in his Gen. 28. 20. journey, and in the way when he was going from his brother Esau's wrath and rage. And so he made the Gospel effectual in Lydia by Paul's preaching, she being then a seller of purple, and rich, and not yet truly converted to God. And the Lord blessed the two tribes in their calling, and habitation, saying: Rejoice Zebulon in thy goings out, [that is, in thy prosperous voyages on the seas] and thou Ishachar in thy dwelling in tents, meaning in thy quiet keeping at home about thy traffic and business. And by this which I have said, let us mark; that if it be not long of ourselves, our lawful callings and business are no hindrances of us from the serving of God holily and religiously, (as some think they be) but that from them we may go to prayer or the like exercise, in good manner, even Note. as we may from these to them. Although I may truly say this, that for not well learning it, few can join these wisely and rightly together, because their affections and delights are set too eagerly towards that which saviours of the earth and of gain; which is the cause that measure is not commonly kept therein. David, saying, that he had rather be a doorkeeper in the house of the Lord, then to dwell in the tents of the ungodly, (which he would not have said, if men's attendance upon the basest work in their lawful callings, had been an hindrance to them from God's service) may by his words stay and comfort many weak Christians, who think that they are much letted from the duties of godliness, even by the very using of their callings, because they be not spiritual, as prayer and the like exercises are. But to end this, let the use of that which hath been said, be thus much unto us, that we Note. ever labour to be so innocent, & well governed in all our earthly business, and works of our calling, that we may not drive the Lord from us, but have him always with us by the spirit of truth, direction, and comfort, as we have heard he hath been with other (and was here with Gedeon) in their earthly affairs, for that is the using of them aright, and in their kind. The next thing in this verse is this, that though the Lord sent his Angel to Gedeon for his own relief and comfort, and also the peoples, yet we see this was not done, till they were brought near to extremity: all help of man was passed: and they had no other refuge under God, but to provide for themselves by flying from their dwellings to save their lives. As for example, Gedeon, whose father was in some authority, and therefore none of the poorest, yet was at this point, even thrashing a little corn, by the aid and nourishment whereof, he and his might fly from the Midianites, as far as that lasted to carry them. By this we learn, that God seeth it expedient in his wisdom, sometime to leave the godly long under the cross, and not to put an end to their troubles by and by, as ordinarily he useth to do: according to that which is said in the Psalm; Heaviness may endure for a night, but joy cometh in the morning. Psal 30. 5. And again, He that cometh, will come, and not tarry. But he knoweth Heb 10 37. Hos. 6. 4. well, that when he useth so to do, we commonly conceive hope thereby, that our affliction (be it sickness, disease, loss, or any such) will not hold us long; and therefore our devotion is more short and cold; and we in so doing, neither honour God, nor have any proof of our faith and patience, neither experience, another time after, how to bear our trouble aright: For Note. the which cause, the Lord sometime disappointeth our false hope, and putteth us to greater plunges, by holding us longer in our affliction, to the end we may search ourselves deeplier, and we may be more thoroughly touched with the feeling of our sins, and rebellions; and so turn to him in faith and amendment. For this cause the Lord holdeth us sometime on the rack the longer, as in pain, sickness, or penury; as also bondage to such as have superiority over us, and use it to our great disquiet and wearying of us, and we pray and long to be delivered, but the Lord seemeth not to hear us pray, but letteth the burden remain still upon us. Wherefore, think we, doth he so? when he professeth, that he afflicteth not willingly, neither delighteth therein, and Lament. 3. 39 yet we lie in pain and grief. I answer, the Lord seeth we be not yet tamed and humbled sufficiently, great hath the pride of our hearts been, our inconstancy, unfaithfulness, uncharitableness also, with other sins, and our minds are set on the world excessively, and wandering after our divers lusts. And we are like to return to these courses again, if we were set at liberty, as soon as we desire: therefore doth he seek to wean us from these and the like, by continuing such unwelcome crosses upon us. So we are for the same causes deprived oft times of our dear companion in marriage, which is a great part of death itself; or driven from our own habitation into the fearful prison, which taketh much from the delight of living; yea, and we are tried with sudden dearth, as oft times by excessive rain and wet; sometime by drought: as Gedeon here was in as hard a case, being driven to fly from his own dwelling, in a manner famished. In these & the like, God leaveth his servants, for the causes which I have mentioned: and also to the end that his deliverance and ease giving after them all, may be the more precious when it cometh, having been so long desired: and thirdly, to this end he holdeth his rods the longer over us, that patience may have her perfect work in us, and himself have the whole praise. An example of this which hath been said, we have in joshua 7. where joshua 7. 5. the people having promise of God's assistance, went against the men of Al, not making question but they should speed as well as they had done before at jericho. But loc, on the sudden they were smitten before their enemies. This astonished them, till the Lord tells joshua the cause: Ye look, saith the Lord, it should be with ye as at other times, but I see cause of the contrary. Look well into the matter, and ye shall find that there is sacrilege among ye, and therefore ye cannot stand before your enemies. So that though they were doing the work of God, yet because there was found in them this infection, it made the Lord to cross their hopes, that so they might purge out their sin, and go about the work in a better manner. Many wonder why the Lord saith them long upon their sick beds, whereas if they had their health, they say they should worship him in public and private with more cheerfulness. Whereas the Lord aimeth at a further matter, and would purge out their coldness, hypocrity, carelessness, and other sins accompanying them even in their good duties, that so they may return thereto with more reverence, and conscience. We read that Paul after his great lifting up into heaven, was buffered with unwelcome temptations: which though he prayed that he might be rid of, yet the Lord suspended his help, that Paul might be humbled, and fitted to use his knowledge the more fruitfully. Now followeth the salutation of the Angel; the Lord is with thee, thou valiant Verse 12. man. If we mark the ebb and low estate of Gedeon (as we have heard) it was wonderful to hear this news brought him, that the Lord was with Note. him, as it was lamentable to see in what distress he was, when he heard the words of this message uttered to him. For it was as much as if the Angel had said, the Lord loveth thee, as one of his dear ones, and he is with thee even now to comfort and preserve thee, even in this thy oppression, and therefore none shall be against thee to hurt thee. This was much to be said in such a time of calamity, to such an afflicted person. And yet, we must know, that it yieldeth to us the like instruction. That even in great outward troubles, and inward disquietness of mind, when a body would think that God, and all good men were our adversaries; yet in all this is God with us whom he hath made a covenant with, yea he loveth and careth for us, as dear and precious unto him, even as Christ jesus the son of his love was, though without beauty among men, and as a withered branch, despised, Esay 53. Esay 53. 2. Therefore the spouse in the Canticles saith, I am black, but comely O ye daughters, Cant. 14. etc. meaning, that the Lord jesus her husband esteemed no whit less of her, neither was she any whit less amiable in his eye, being tanned in the sun, then when she was in her perfect beauty. Indeed, the sin which causeth the Lord to afflict, is odious: but the affliction itself argueth, that he makes much of us, because thereby he would purge out of us that which he misliketh, which affliction when it hath wrought kindly, the Lord can soon change our hue, and restore our former beauty, as jobs example witnesseth. The reason is this, he having once testified his love freely unto us before, at our effectual calling, and shedding it plentifully into our hearts by the Rome 5. 5. holy Ghost, saying to our souls, I am your salvation, and your exceeding great reward, and your God all-sufficient: and binding us to believe the Gen. 17. 1. same; he remaineth like himself, and changeth not; and therefore he requireth that we should do the same, that is, by faith hold it fast in our persuasion, that he doth so And this is more, that the Lord is so affected to us in the depth of our afflictions, as if we were freed from them all, and were in the midst of all prosperity, which is hardly believed for the time while the cross oppresseth us. The use of this is, that we labour above all things to judg. 19 be builded up in our most holy faith, that as by it we overcome other difficulties 1. joh. 5. 4. in the world, so we may thereby overcome this fear and doubt also in the midst of our calamities; namely, that in our tribulations we may not shrink back from this persuasion, that for all these, yet God is with us, according to that which the holy man saith in the Psalm; yet God is good to Psal 73. 1. Israel, even to all that are of an upright heart, though in outward show it might seem otherwise. And again, Out of the deep [he meant of sorrows] he cried Psal. 130. 1. unto the Lord, and he heard, and delivered him. And to make one point of two, the same use we ought to make of the other words of the Angel, in calling him valiant man; which was true, because God said it, yet to Gedeon unlikely to be so, and yet he found it afterwards to be so. Let it teach us, to give God his due, namely, that he be believed in all that he saith; yea that he saith unto us, though we be not able to see nor feel so much for the present time, as neither Gedeon did. A point worthy to be marked, seeing where God giveth Note. good testimony of his favour, or revealeth his will in any thing, we are not as ready to join with him, for the most part; but do faint and doubt, because we see not with bodily eyes (as Thomas desired to do) the thing promised, as we would. And whereas this troubleth many, that the wicked take occasion hereby to despise them, when they see that God seemeth not to regard them, while he so abaseth them: let such know, that their mistaking of the matter, & their false surmising of God's good meaning to them, shall not hurt them, if they fix the eyes of their minds upon this, that God is unchangeable & constant in all his ways, also if they can learn to esteem of themselves according to that knowledge and inward feeling they have had of God's ancient love and regard of them in times past: and so doing, the more their enemies scorn them, the nearer the Lord is to them, to take away their reproach. But this is well and clearly laid out in the next verse, therefore I will pass Vers. 13. to that. It appeareth in this verse, that as near as God was to Gedeon, yet he saw it not: but concludeth, that seeing he and the people of the land were under such oppression by the Midianites, that it could not be well with them, neither could he believe that God was with him. And he confirms himself therein, by a reason, though of no strength, thus: God was indeed with our fathers (he saith) when he brought them out of Egypt, & wrought many miracles for them, but he did not so now for him and the people, therefore how could he think, said he, that God was with him now. This spoke Gedeon from an heavy heart, even then when the Angel was sent directly to him with glad tidings. But let us further examine his words, and make our benefit of them. In saying, the Lord could not be with him while Doct. the Midianites so oppressed them, he showed his great weakness, as I said in the former verse, affirming that he could not believe, while he saw it to be so with him. Whereby we may see, how hardly the faithful can be persuaded, that the Lord is with them in affliction, how ready soever they be to acknowledge it at other times, which I speak not, as though none were: Dan. 3. 21. for both the three children cast into the hot burning furnace, and Daniel into the lions den, have left most worthy testimony of their invincible Dan. 6. 16. faith in their great extremity, with many other both in ages past, and now among us. But yet in time of calamity it must needs be said, especially if it belong and smartie, that our corrupt nature, which is untoward, and hardly suffereth us to give credit to God's promises is furthest off then from letting us see into them, and believe them; and the devil is readiest to work upon our weakness at such times, and to take the opportunity thereof to fear and terrify us; and with his fiery darts of unbelief to pierce our hearts, whereby it is with us, too oft and usually, as it was here with Gedeon, in so much that the Lord being even then near us by his promises of comfort and encouragements, which were sufficient to content and stay us, yet we see it not, neither think it to be so, seeing we give not ourselves to study and Note. consider aright of this point; which distrust of ours is as unbeseeming us, as it is burdensome to us. The remedy must be that which I spoke of before, and shall have cause to mention it again, and that is, to rest upon the word and promise of God, though we see not present help, as Christ said to Martha, Did I not tell thee, thou shouldest see the glory of God, if thou canst believe? As joh. 11. 40. for profane persons who want faith, what wonder, if they measure God's love by their present flourishing, and living in ease, or wealth, and by their enjoying of these outward things below, whereby their lusts may be satisfied? And what wonder, if they judge it impossible, in their deep distresses and crosses, that ever they should wade out of them? As we read of that Prince of jehoram in Israel in a fore famine, who hearing the Prophet's message from God, touching sudden plenty that should be on the next day, he said: Though the Lord would make windows in Heaven, to power down 2. King. 7. 2. corn and provision, yet this thing could not come to pass. What was this else, but a bold presuming in great blindness of that which he apprehended not, and a very derision of the prophecy? And the like we see daily in such brutish people, who hearing us preach this doctrine of depending upon Gods all sufficiency by faith, even in affliction, do little better than scoff at it; Give us wealth, say they, and corn and wine, give us our fill of meat Psal. 4. 6, 7. and drink and money, and as for faith, take it whose will. Therefore while they prosper, they are as merry as Nabal, but if God give them a sudden blow, it strikes them down flat: they neither have any armour, to bear off the dint thereof, neither faith to believe that it shall ever be any better with them but much worse. Their evil conscience makes them fear, that this trouble, or that disgrace, either sickness or loss, will be their undoing: and as Hamans' friends comforted him, so they do themselves, Hest. 6. and that Hester 6. 13. was thus, Thou sh●lt surely fall. And yet in their jollity who have such appearance of hope, and so great confidence in their estate, that it shall continue, as they? Better and better they look for, and fear no change till it come. This I say of them: but how unbeseeming is it, that a believer should have so much as a tang of this strong unbelief in his deep sorrows? to wit, not only to wish it were otherwise, which in some sort is not to be disallowed, and eagerly to desire a redress, and impatiently to bear the burden which his sin hath brought upon him: and not to be little upholden by this, that God is the God of the valleys as well as the mountains; that his love is the same 1. King. 20. 23. in trials (if it also appear not greater) which it was in prosperity. So unwelcome is the cross, and so sweet is the contrary to the flesh, that men have no ears to hear of this doctrine, to believe that God is near unto them; yea even with them in the midst of their sufferings. For why? They look only at this, in my prosperity God was with me, but now my estate is contrary, therefore God is absent. And therefore if any man be at hand to promise them health, favour, or relief in their sickness, trouble or loss, they lift up their eyes, and open their ears to that voice, though it come but from a man like themselves; but to God who hath promised, I will be with thee, I will not leave thee, nor forsake thee, they cannot be comforted with that saying, but still look full heavily, and swearing with Gedeon every one by himself: Oh Lord, if it be so that thou art with me, how then is this evil and trouble come upon me? Why? Did I ever promise thee (saith joshua 1. 5. he) that no adversity should betide thee? Nay rather, have I not sent this evil, that thou mightest therein have good proof of my love toward thee, in upholding thee therein? And learn this lesson yet better, that I am yesterday and to day, and the same for ever. And this is the more odious in us, Heb 13 8. that we do not only fail thus in great and searching troubles, such as this was; but even in smaller also. And yet, which of us will not be ready to accuse the Israelites (if question be moved of them) for calling for their fleshpots and garlic, being then in the wilderness, which sometime they had in Egypt, and for their murmuring, when they had no other food but Manna, and now and then wanted water: thus our tongues are ready to descant of others, and our censure to go upon them; which ill becometh those that show by their own fainting under lighter crosses, that their strength of faith was but small in the time of their peace, and when they had liberty and freedom from affliction, though then they could say aloud with open mouth, that they knew God, believed in him, and loved him. This be noted of us, out of Gedeons' first words in this verse: but now further, in that he was much occupied in remembering and speaking of his forefathers, counting them happy for the miracles which God wrought for them, in respect of himself: hereby we see how common a sin it is amongst us, that we measure our happy estate to God ward, by our present sense, I mean, by God's blessings or corrections upon us, which who seeth joh. 14. 2. not how an unequal a rule it is to go by? But further let us mark, that Gedeon being much occupied about the prerogatives Doct. 3. of Israel in Egypt, to wit, how God showed himself present to them, in working miracles for their deliverance as if there had been no other thing done there; and as though he should say, they were happy, but we die here for want of help: but mark we (I say) this that he speaketh not a word of their bondage, and hardness, which they suffered there, and in the wilderness, as well as that they saw his miracles. And so do we, if we have not the peace, prosperity, welfare, and other prerogatives that many of God's servants have, and namely of our condition: (by means thereof (I say) we think he is present with them) but we account ourselves to be forgotten and neglected of God in comparison of Note. them; when yet we little know of the wants and sufferings, both outward and inward, of such as we judge to be so happy, and God to be present with: neither do we hear of their sorrowful complaints: and thus we judge and speak, because of their present prosperity which we see; when yet it is apparent that we ourselves are not destitute of as great blessings some other way. A great infirmity (doubtless) but much greater it is in us, who have been taught this oftentimes from many worthy grounds of holy Scripture, that we should not judge of ourselves by others, seeing we know not their estate as we do our own: for it is certain, that they have many great calamities upon them, even then when we judge them to be so happy; and there is no doubt, but that they think the same of us, for some good things they see in us, which they want, and are void of, we have a surer rule to go by, which cannot deceive us, that is this: that the Lord once loving us, he doth all things for the best to us. Which if it be so, why forget we that, and measure our estate by other men's. And because we have not so usually the comfort of our faith by present sense and feeling thereof, when yet we dare not deny but we have other graces of God in us, and the works thereof, which are inseparable companions to it, we do offend much in this, that we will both be ready to judge, and conclude, that we have no faith, and will count other happy in respect of ourselves, when yet we little know their wants, and complain thereof, as I said before. Besides, this showeth what an enemy our corrupt nature is unto us, in the well bearing of our troubles; and how ingenious and skilful we are, to catch up that which should hurt us, as children do in handling knives, or such like, and turn the edge of every thing against ourselves, which being with godly dexterity handled, might singularly benefit us. But oh, how slow and dull are we in taking hold upon any such thing as might stay us, quiet, resolve, and comfort us? Rare is that man who hath learned this wisdom, and giveth not place to the devil, from whose malice it is, that in temptation all things seem contrary to that they be, because we look upon them with a troubled eye, and through a false glass. The instance here used by Gedeon, was meet to have confirmed his faith, rather than to have weakened it, if he had taken it aright. For if in their troubles before, and in the wilderness, the outstretched arm of the Lord saved them, even miraculously, whose worthiness yet was as little as his to deserve it; then how could it hence follow, that now it was shortened, and weakened, so that it could not help him, but was as present to uphold him? Again, let men learn wisdom by this, in the use of example of other men, that by their sides we strike not through the Lord by our unthankfulness. Solomon saith, Say not that their days past are better than the present, this is folly. Oh, say men, In the days of Eccles. 7. 12. our forefathers, what plenty, what seasonable times, what happy living there was? Why so? And yet if it had been so, they wanted many things of more precious nature, which we enjoy: and had their part in all our crosses too, famines, yet the people were but a few, pestilence, sword, and war especially; also ill seasons of droughts and wet: unless their murmuring be against God, for multiplying mankind, what cause have they else, to open their mouths and complain? But our unthankfulness for that we enjoy, causeth us to be discontented in ourselves for that we want, and to grudge against God for partiality; whereas if we compared things equally, we had ten times more cause of preferring the present condition, taking it with all hardness, as it is not to be denied but there is much. And so oft times do the poor grudge against the wealthy, or rather against the Lord who made Prou. 22. 2. both, as Solomon saith. One repines that he is rather a tenant, than a landlord: an underling, rather than a commander; a deformed person, meanly accounted of, behind hand, diseased, rather than as such or such wealthy men, great, personable, honourable, before hand, healthful. Consider as well their wants as their endowments; their grace, as their other parts; the use they make, and the account they must make of them; their troubles also which accompany them, as well as their gifts and blessings: and so doing, thou shalt see, if not thyself equal, (for God is the author of such inequality, and that in great wisdom) yet at least not so much inferior; to be sure, to have cause to be more thankful. But this (lastly) is not to be omitted; that Gedeon ask for the miracles Doct. 4. which their fathers told them of, doth show, that their fathers had according to the commandment of God, declared to their children the wondrous works that he had done for them; and it seemeth also, that he had learned by them, to know and believe them. So must parents and children do, the one should be able to tell, as we see in the Psalm; and the other to hearken Psal. 78. 1. to the great works of God, and not to fables: neither should tales of vain things be told, as of Robin-hood; nor the dregs and fragments of popery, and filthy reports of lewd actions, to corrupt their children; as too many parents do, and hurt them as much this way as any other, who yet are not a few: but they should cause them to drink in the water of life, by good instructions. And if parents plead their own inability hereto, let them know, that the Ministry of the word is a special mean to supply that want: let them be diligent hearers themselves, and tell the same forth to other, and stir up their children to do so: that so by lineal descent, the knowledge and fear of God may be derived to their posterity; that the Lord and his goodness to them, may be had in perpetual remembrance. And let their children see that they mind God's matters with no less cheerfulness and regard, than they have done their worldly affairs: and to this let their parents train them; for else they will see light at a crevice, and we know it quickly pricks that will be a thorn. As they be framed up and manured at first, so their soil will after either bear thorns and briers, or good fruits. THE THIRTY NINE SERMON ON THE six CHAPTER OF THE BOOK OF JUDGES. NOw followeth the third point in the division of these Vers. 14. The sense. six verses, and that is, the words of the Angel to Gedeons' sorrowful answer, thus: Whereas thou sayst, that God showed his power to your fathers in delivering them by miracles, go thou armed by him with the like power, and thereby deliver thou Israel out of the hands of the Midianites, and thereby thou shalt know that God is as able to do great things now, as well as before, yea and that he doth in like manner for his people even now, as he did in ages past. And to make his words of more authority with him, he addeth this interrogation, Have not I sent thee? And we must know, that the calling of the judges is so diligently described, that we may understand, that private men were not able to take in hand such great works without authority from God, as to gather armies, and to take up weapons against the mighty: it was a matter of great difficulty and danger, and therefore God authorised them, as here he did Gedeon, and so he did others; that they giving credit thereto, might be heartened: and therefore he saith, have not I sent thee? And to return to Gedeon; thus the Angel proved that God was with him, if he made him able to deliver Israel, which to do was no less than to work a miracle. By this we all that fear God, are taught; that the times are not so hard, no not when we are in affliction, as we take them to be. For either help is nearer to us, than we are aware, (as it was here with Gedeon) or we make our Note. trouble seem greater than it is in itself, by aggravating it, when yet we might see, that it either is not so great as it seems, or might be many ways greater; or we have greater comforts elsewhere, which were able to assuage our sorrows, if we did not overwhelm our hearts with immoderate heaviness, which driveth away all comfort from us. And therefore when we are sad and heavy through wants and crosses, this lesson should be well learned before of us, that for all this the Lord is with us, and he is good to us: for even so have other our good fathers been before us persuaded in their afflictions; and though they have now an end of all such languishing fears, doleful doubts, and troublesome thoughts; yet in their time they had their Note. part in them as we still have, and we shall have an end of them, and rest from them, as they now do. There hath no temptations taken us, but such as appertain to man: and 2. Cor. 10. 13. God is faithful, who will not suffer us to be tempted above that we be able, but will even give the issue with the temptation, that we may be able to bear it. And therefore, as our Saviour said to his Apostles, when their hearts were troubled beyond measure for his bodily departing from them; Let not your hearts be troubled; believe in God, and believe in me, that I can help you joh. 14. 1. still, and will be with you: so should we do, that is, not look with both eyes upon our afflictions, but with one eye upon his constant love and assured Note. promises, yea and settle our hope therein more thoroughly, by saying (as God commandeth) hath not he bidden us do so? even as the Angel saith to Gedeon about conquering the Midianites, have not I sent thee? So the two Disciples that went from jerusalem to Emaus, when our Saviour went into their company in the way, bewrayed their unbelief concerning his resurrection that day. This day, they say, he should have risen again, but because they heard not of it, they did not think that there was any such thing. Luke 24. 21. But did not our Saviour show them their fault, so as they saw it? for they knew that it was even he who they said should have risen again that day. Of Mary and Martha the like may be said: who were both believers in joh. 11 39 Christ, and beloved of him; yet when Christ went about to raise up Lazarus, and to that end asked them where they laid him, did they not show that they thought it could not be now done, and therefore answered; Lord, by this time he stinketh, for he hath been dead four days: And yet that they might see their weakness in believing, Christ raised him up, which they thought impossible In all these, and in Gedeon, we may clearly see our faces as in a glass. For in a cross, especially if it be any thing smartie and sharp, although we gave testimony of our faith before, and that with joyfulness; yet now in the trial of us, how poorly are we armed to go through it, and persuaded of the good issue of it? Do we not hang down the head and Note. faint, and say within ourselves, this cross will be our undoing? And again, it cannot turn to our good, neither could any have been so unwelcome to us. For example, if we be deprived of our dear companion in marriage, or lose some round sum of money, or be otherwise impaired in our wealth, or under some strange pain; do we say, as in time of peace, in meekness of spirit, the Lord who loveth us, hath done this for our good? even he that cannot suffer the wind to blow upon us, hath sent it? Do we say, It must be thus, and is expedient for us? It is long first (I fear) and full faintly done, if we do it at length, and few attain thereto. And yet, do we not see in these and the like, the marvelous hand of God, how he sendeth light in darkness, joy in heaviness, and as it were, life in death? Doth not God bring us through them, otherwise than we looked for, and doth he not make us see, and afterward acknowledge, that such affliction was good for us? Even as he said to Gedeon here, doth the Midianites oppressing of you seem impossible to be avoided? Behold then, even thou shalt do that which seemeth impossible, and shalt subdue and overcome them. Thus we see how we should make our profit of this answer. Gedeon receiving this answer from the Angel, that he should deliver Israel, Vers. 15. The sense. doth now in this fourth point ask of the Angel, by what means he shall do so great a matter. For these words, by diligent considering of them, we find not to be spoken doubtingly, as before, but as enquiring, and ask a question: as if he should say, I doubt not but that shall be done which is promised, but I ask by what means it shall be brought to pass. For he showeth that he is not of ability, seeing, he was but of a poor family in the half tribe of Manasseh, which was also mean, not mighty as some other, and also for that he was the least in his father's house. His meaning was, that he marvels that he should deliver Israel, seeing he wanted all things which were required to so great a work. For war could not be taken in hand by a poor man, and one of a mean condition, such an one as he knew himself to be, seeing riches and power, and authority especially, were required thereto. And if it be asked whither Gedeon offended Esay 36. 5. in moving this question, seeing Sarah, and Zachariah were reproved for the like question ask: I am sure, that so Abraham and the Virgin Mary asked the like, and were not reproved, as neither Gedeon was here; Neither was it the moving of the question that was found fault with: but the doubtful mind with which it was moved, and therefore they two doubting, were found fault with, that is, Zacharias and Sarah; Abraham and Mary were not; neither therefore Gedeon, as appeareth by the answer of the Angel, who reproved him not; but answered his question. And by this we may learn, that as questions moved with doubting of Doct. that which the Scripture resolveth us of, is evil, so to move questions where we are ignorant, of weighty points which we would be resolved of, is commendable, in all matters that tends to edification, and most of all in and about those which are most necessary; as Paul himself and the jailer, before their conversion, and after they began to look after their salvation, did so; to wit, asked questions about it. And to be slack and backward in seeking of resolution, in such cases where we are ignorant, and have cause to inquire and ask, is in no wise to be liked, but rather threatens great hurt and danger: [whereof more might be said; but occasion hath been already offered to speak of this duty (of seeking relation in doubtful cases, both in opinion and conscience) before.] The Angel answers him without rebuking him, and satisfieth him in Verse 16. The sense. that which he demanded, (that is, how he should be able to do such a work:) saying; howsoever in war ordinarily taken in hand, riches, power and care requisite, yet in this, my power without them, shall suffice: for thou shall save Israel, not by them, but by my power, because I will be with thee, and by the strength that I will give thee. And so God answered Moses when he sent him to Pharaoh to deliver his people out of Egypt: & to josua in like manner, when he should lead the children of Israel after him, into the land of promise. And so Gedeon here was satisfied, especially by these Exod. 3. 12. josh. 1. 5. words of the Angel, to wit, that he should smite Midian as if they were but one man, even as it was all one, for the Lord to destroy one, as it was ten hundred thousand. And this came to pass when the Midianites slew one an other. So that in using means to serve God's providence, we do well, when we see God his meaning to be, that we should do so: but always with this caveat, that we take heed of Asa his sin, who is said to have made his Physicians his God, by seeking to them and trusting in them, not seeking God [in them. But let us ever beware lest we grow to that profaneness which we read of in that cursed Rabshaketh; I mean, to justle God out from our enterprises, saying as he did, Counsel and strength are for the war; and so not to trust in the Lord our God.] This speech here uttered by the Angel to Gedeon, [I will be with thee] the Doct. vers. 16. Lord useth oft times, and not always in the same particular meaning: sometime it is understood of some outward blessing or deliverance, as he meant to joshua, in saying, I will be with thee against thine enemies, and bring thee into the land of promise: sometime of the inward and special grace of God, to guide and comfort his withal; as to Mary, Luk. 1. 28. and sometime both, as to jacob when he dreamt by the way of Aram, God spoke to him, and said to him, I will be with thee; meaning it both of his grace that he would give him to uphold him, and also of other help; as in the next words which he addeth there, he doth more particularly declare, saying; I will keep thee whither soever thou goest; whereby he meaneth, that he would be Gen. 28. 15. with him to deliver him from outward enemies till he should inherit the land which he promised him. The words are to be understood in this place in the first sense, namely of delivering the Midianites into the hands of Gedeon: though I deny not, but Gedeon obtained the latter also, as well as the former. And this should teach us, that if God have promised to any of his, who believe unto salvation, his power, protection, and helping hand in any outward troubles, they may and aught to believe, that he will do, as he hath promised. And as he showed himself to be his, in this manner, so he will undoubtedly be with us in this age, to help, deliver, and give success to us, as he hath already done greater things for us. But yet, seeing we use to look too narrowly to God's outward promises, that if they be not performed to us to the full, we are ready to complain; therefore know we this, that if he do fail in any point of that which we look for, his promise being but conditional, he will supply all such wants by his grace spiritual, so as we believe: as patience, contentation, and confidence, which are far more worth than if we enjoyed the outward benefit itself. For the spiritual includeth temporal, as reason in the soul of man contains the inferior powers of motion, sense, growth, and life. Sunder not those that God hath combined together. If he have given us his Christ, we know he hath no Rom. 8. 32. greater things to deny us, and much less he will smaller. And doubtless, for want of believing the greater, we fail sometimes of the smaller; and that justly, as a punishment of our dishonouring God by our distrust. Besides this, we may learn here, that the power of God communicated Doct. 2. to us, is sufficient to make us do and work great things, far above our reach and ability, in war or in peace; in persecution, also against sin, the devil, or whatsoever else: as here, when God promised his power to Gedeon, he assured him, that even he, a weak man, should be able to subdue a mighty and great people. And when is this might given to men? even when God calleth and appointeth them to any service that shall require and stand in need thereof. As now Gedeon being called to this overcoming of the Midianites, he was furnished with the gifts he had not before; as wisdom, courage, strength, and faith in particular promise of assistance and victory. And therefore by it he is said to have been made strong, and of a Heb. 11. 34. weak man, valiant in battle. Heb. 11. So he enabled Paul to believe the Act. 26. 11. promise of standing by him and bearing him out, at sundry times before his enemies: whereby he wrought such a work, as none but an Apostolical spirit could work. And even still the like courage, cheerfulness, hope, gifts, he gives to such Ministers of his, whom he means to use to the great ends mentioned, I mean to bring many to Christ, Act. 26. and Ephes. 4. which Acts 26. 18. Ephes. 4. 12. he denieth to them whom he calleth not, and who believe not in him. So that they never shall be able to compass that which the other shall. So had Moses, and the Apostles, as their place and occasions offered, did require. And so may and ought we to be persuaded, that how unfit and unworthy soever we are and feel ourselves to be, if the Lord call us to any estate or duty, he will arm us against all difficulties, toil and tediousness therein. The Lord doth not lay heavy burdens upon men, and give them weak shoulders: but dealeth out to every member his measure, according to the use and service which belongs to it: a double spirit to Elisha above Eliah, according to his double need. Even as we see the gift of strength is given to the arms and shoulders in man's body, because they serve for the strongest use. And so, because he knoweth the difficulties both within and without, which a godly Christian shall meet with, therefore he leaves him not to sink under them, but gives him faith, and enables him by that to overcome, not one or a few, but the world, that is all. And as our Saviour 1. joh. 5. 4. Matth. 6. 30. speaks, Hath the Lord so clothed the grass, the creatures, and will he not much more provide for his people? So by the like argument, hath God given every creature, even the beasts, some one gift or other, according to the need thereof, to it own preservation, as swiftness to the small, strength to the great, to some one kind of armour, to some another; and shall he fail in the necessary furnishing of his people with that grace, without which they should not be able to attain the end of their redemption and election? No doubtless. But here is a twofold objection: First, many who zealously desire to Object. 1. Answ. do good in the Church, or otherwise, yet want gifts. Answ. It is not every man's part to judge aright of another man's gifts: for gifts which may seem mean to us, may be mighty through the blessing of God concurring to effect great matters. Again, I say, if God give but small sufficiency and gifts, he requireth but a proportioned work and service: for he exacts not that vantage of him who hath but one talon, which he doth of another who hath five. To the second objection, that many whose gifts are great, Object. 2. Answ. do little good. I answer: Their sin is the greater, but that hinders not that doctrine; for though all whom God sets on work shall be fitted, yet not contrarily, if he appoint them not to the work, neither call them to it. Vers. 17. And he answered him, I pray thee, if I have found favour in thy sight, then show me a sign that thou talkest with me. Vers. 18. Depart not hence, I pray thee, until I come unto thee and bring mine offering, and lay it before thee: and he said, I will tarry until thou come again. Vers. 19 Then Gedeon went in, and made ready a Kid, and unleavened bread of an Ephath of flower, and put the flesh in a basket, and put the broth in a pot, and brought it out unto him under the oak, and presented it. Vers. 20. And the Angel of the Lord said unto him, Take the flesh and the unleavened bread, and lay them upon this stone, and power out the broth, and he did so. Vers. 21. Then the Angel of the Lord put forth the end of the staff that he held in his hand, and touched the flesh and the unleavened bread, and there arose fire out of the stone, and consumed the flesh and the unleavened bread; so the Angel of the Lord departed out of his sight. Vers. 22. And when Gedeon perceived that it was the Angel of the Lord, Gedeon then said; Alas my Lord God, for because I have seen an Angel of the Lord face to face, I shall die. Vers. 23. And the Lord said unto him, Peace be unto thee: fear not, thou shalt not die. Vers. 24. Then Gedeon made an Altar there unto the Lord, and called it jehovahshalem: unto this day it is in Ophrah of the father of the Ezrites. OF the first of the four things mentioned in the 11. verse, to wit, who Vers. 17. The sense. should deliver Israel out of the hands of the Midianites (which was Gedeon) we have heard: now followeth the second, namely of the sign which Gedeon asked, by which he might know who he was who talked with him. To proceed therefore, Gedeon having a promise of so great a matter as the victory, from the Angel, who spoke to him; whom he took to be neither Angel nor God, but a man to utter the words of God unto him; he desires of him a sign, that he might not be deceived with a fancy, but might know that he was such an one as could make good his word to him, that is, a man of God, as he took him to be. Here before I go on further in the story, I will stay a while by occasion of this speech of Gedeon. And let us know, that which he did, in desiring this of the messenger, was meet for him to do; for it behoved him to try the spirits, whether they were of God or no. For an evil spirit can change himself into an Angel of light. And this 2. Cor. 10. 14. is especially to be done, when any thing is urged upon us that is doubtful, and which may seem unlawful to be done. For there a man may not easily assent, unless he be persuaded that such a thing is from God. Excellent and commendable are the examples of Manoah, Cornelius, the men of Beroea, judge 13. 12. Act. 10. 7. Act. 17. 12. for this wisdom. And this is to teach us, that we ought to have the like scruple, and make the like question, when any thing doubtful is urged upon us, that for no Vers. 17. Doct. man's pleasure, nor by example of any, we be led; but to prove all things by the weights of the Sanctuary, which is the word of God: that so we may be satisfied. And if in the mouth of two or three witnesses that be confirmed which is brought unto us, we are there to rest: and that should be enough to us; but as for miracles or signs now, that it is the truth which is taught us, we are not to seek or ask for any. And the like we are to do in all our troubles and fears, and not to fetch comfort from conceit, or the spirit without the word, or from any thing else, which is but a false ground. And this wise regard in Gedeon, to deal sure in so weighty a case, and not rashly to depend upon a bare man's word for the effecting of so great a work, as he knew none but God could enable him unto: layeth greatly to our charge, who in matters of far greater weight, do yet deal far more loosely and slenderly than he did in this. The wise man saith, The fool believeth Prou. 14. 15. every thing▪ meaning every thing, which he desireth and would feign have, he believeth, and is easily persuaded of it that it is so as he would have it, though he have nothing of moment and good ground to show for it. Among men it is counted a sign of great folly to deal thus rawly in things only concerning our temporal estate, and to rest upon every man's word and report, yea though it be but ambigious and obscurely uttered: and the reason is good, why it is so: they who do so, give every man advantage to overreach, abuse, deceive, and wrong them, besides the great controversies and contentions, suits and charge, which they procure to themselves needlessly thereby. But (to speak of weightier matters) what one among many counteth it his folly, to hold his salvation upon sandy grounds and evidences, as upon his own good meanings and desires, upon the good opinion that others conceive of him, upon some slight sorrow for sin, or confessing of it to God, also upon his hearing of the word, upon a blind hope, or upon some good yet common fruits of hearing; as good speech, in some places, upon taking liking of good people, liking the ministery, or lending, and giving some thing to the poor in their distress: these things are good indeed, and (I am persuaded) found to be in few, but yet these are not to be taken for infallible tokens. Nay, concerning this weighty matter, men are willing to build the hope of their salvation, upon the bare word of a Minister, though he never saw sound reason for his so speaking, and assuring them thereof, but for that they have been baptised, and do live in the visible Church, neither have they any thing out of the word of God to quiet and resolve themselves: whereas the trial of a man's state to Godward stands in this, that by the Scripture he can prove himself to be an happy person, because the word hath humbled him, changed him, reform him, and wrought in him faith in the promise, an earnest longing after that which is promised, and a waiting for it, till it be enjoyed without weariness, and an hearty desiring that other did so likewise, with such other. But of this much is written. To proceed further, Gedeon now having desired a sign for the confirming Verse 18. 19 The sense. of his faith, and thinking him to be, as I have said, a man of God, desired him to stay till he went and prepared for him, as Abraham and other had done in the like case, and while he should refresh himself, he purposed to talk further with him about the sign. And the things which he prepared for him, were both fit to be eaten as nourishment, as also to serve for sacrifice, though the word signifieth both a gift, & an offering: but for proof that Gedeon brought not these things forth to the man of God, (as he took him to be) for sacrifice, but that he might be refreshed by them, hereby it may appear, that he neither set up any altar there, as he did afterwards, to offer peace-offerings thereon; (read verse 24.) neither did he take the man to be God to consume it with fire. I have set down that meaning of the verse, which by weighing both, I take to be the truest. And yet I deny not, but that the Angel used that meat, beside the expectation of Gedeon, he used it (I say) for a sacrifice, as appeareth in the 21. verse, and thereby gave the sign, which was before asked of him. Both come to one end, for a sacrifice was the sign to Gedeon, whether first or last. The things that Gedeon brought are named in the 19 verse. According to the setting down of these things, to wit, that Gedeon did, as Manoah did, that is; offer refreshing to the messenger, we are to know that the men of God were in former times in so great account with his people, that they were glad that might receive them, and as the manner than was, to make them stay to eat with them. And Abraham, as I said, did the like: even so did Lot also, and they lost nothing Gen 18. 3. and 19 2. thereby, as we may read in the story of them both. The same did Gedeon here, who thought him to be an holy man, and therefore desired him to take some repast with him. This hospitality was used of the godly to strangers, according to the commandment Doct vers. 18. and 19 Heb. 13. 1. of God in the Epistle to the Hebrews, which is this; Be not forgetful to entertain strangers. For they are sad in heart, and when they are regarded in strange places with kind and hearty welcome, as being commended thither by the Church of God, as it is meet they should, (for how else can they be known for such) it is a worthy fruit of love in them that receive them, and it maketh glad the hearts of the other, who are received of them. Much more (then) ought such kindness to be showed to the faithful, that are known to us, and are in wants. And they that shut up their compassion from such, (when the profane will be too forward that way, to their companions, yea to their dogs) how dwelleth (as the Apostle speaketh) the love of God in them? Not that hereby I approve of their rashness, 1. joh. 3. 17. who to avoid uncharitableness and unmercifulness, put no difference between such as they harbour, or relieve, which the Apostle precisely warneth us of, in the Galath. 6. 10. that we aim especially at them that be of the Gal. 6. 10. same household and body, whom it most concerns us to look to, having charge of such poor given us by Christ. Such as observe not this, light upon good persons by haphazard, as we say, and for the most part do cast away their bread upon the waters. For many glozing hypocrites, with counterfeit faces and letters of testimony, with some pretence of honesty, do abuse good people, who repent them often of their forwardness in receiving such rangers and locusts, both Ministers and others. For besides their gifts, they have drawn them by cunning flattery, to lend them money, or show them other courtesy answerable, and yet as deceivers, have left them in the lurch; to teach them wisdom against afterwards. The like may be said of rash Suretiships, commendatory Letters, and the like to such, as of whom we have no pledge, to use Salomon's phrase. Let Christians learn wisdom by this, and not under colour of pity become a prey to such hypocrites, as make benefit to themselves of that their ranging course, and will be ready to recompense them with nought but derision and scorn for their simplicity. Though, I confess, it is the safer extreme of the two, and the nearer to charity, to be credulous, then too suspicious of them, as being unknown and strangers. But as we learned in the former point, not to trust ourselves without good proof, so (I trow) much less others, being not approved. In these two verses is declared, how Gedeon was rewarded for his kindness Vers. 20. 21 showed to the man of God, as he took him to be: and how he seeking carefully to know the will of God, where it much concerned him, and whereof he doubted, he was well satisfied and comforted thereby. For the meat which Gedeon brought him, being as the man commanded, laid on a rock, he by divine power brought fire out of the rock, and burnt up and consumed the flesh and unleavened bread. Even as Eliah called fire from heaven, 1. King. 18. 38 and consumed the burnt offering, to the convicting of the Baalites. And as he for the clearer manifesting of the miracle, powered much water upon the burnt offering before it was consumed; so did the Angel here cause the broth to be powered on the place, to moisten it, where the meat should be consumed, for the better manifesting of the miracle. And the like is said of Abel, Heb. 11. that by faith he obtained of God this real testimony of God's approbation, that he received his offering and signified the same, as God used to do, by consuming it, Gen. 4. By the like miraculous burning of it, Heb. 11. 4. with Gen. 4. 4. Gedeon was confirmed, that the message which was brought him of his delivering Israel was true, he being known to be the Lord jehovah, who brought it. And here let us learn, first by this earnest seeking of Gedeon to know Gods Doct. vers. 20. 21. will, in that he was so answered, and satisfied: that we never seek to the Lord in vain in desiring heartily to be resolved of our doubts, or eased in our consciences. For it is true in the praying for these, as for other things, which the Apostle james saith, the prayer of a righteous man availeth much, if it james 5. 16. be servant. Oh to depend on God in our difficulties and doubtful cases, and to use the best means we can with confidence, and with an humble & quiet spirit, how much it advantageth us? And chose, we may be troubled long enough, before we shall find ease, if we either use any indirect or unlawful means, or if in the use of the best we commit not our way to God, and depend upon him. David in the 73. Psalm complains greatly of a Psal. 73. 13, 14. temptation which grew upon him, and strongly assaulted him, to wit, That because they who feared not God, prospered outwardly more than himself did, therefore his estate was not so good as theirs, nor he beloved of God, so much as they: wherein, if God had not showed him an issue, he being so unable for the time to stay himself, how had he been wearied and discomforted thereby? But having with good advice weighed the matter in the balances of the Sanctuary, laying their and his estates together, what signification giveth he of a satisfied and quiet mind? How clearly saw he his own folly in grudging at their poor happiness, or rather dainty misery? And so as a man recovered out of a frantic passion, and new come to himself, how freely doth he shame himself, calling himself fool, ignorant, and a beast for his so judging, and then descry the dangerous condition of the ungodly, as that they were set in slippery places, for all their flourishing? So great is the joy which Gods people conceive, when they having conflicted Note. long with doubts of mind, or sorrow of heart, either before forgiveness enjoyed, or after; they flee to God, either by prayer, as Hezekiah did, or hearing Esay 38. 2. the word, reading, communicating their fears and griefs to such as can quiet them and pacify their conscience: as the example of Cornelius sending to Peter, and the Eunuch communicating with Philip, who went away rejoicing, with sundry others, do witness? which should be sufficient to encourage them who suffer these sores to fester inwardly through concealing them, and so to prevail against them, (through their negligence and fainting under them) to make their cases known in time: for if they can neither by prayer, fasting, hearing, etc. find comfort against their heaviness, resolution in their doubts, strength against sins, direction for particular duties and the like, their last refuge must be to repair to them that can do the part of an Ananias to Paul, or this Angel to Gedeon; I mean, bring to mind somewhat which might speak to the heart of them, and restore them to good health and comfort again. Which (doubtless) during the temptation, they could not feel. But the folly of men, or their bashfulness, or ignorance is great, who deny themselves the liberty which God alloweth them, and so procure the more sorrow to themselves. I speak of such, as may have resolution, for seeking: whereas thousands cannot, who full gladly would make their benefit thereof. But here it is time to make an end. THE FORTIETH SERMON ON THE six CHAPTER OF THE BOOK OF JUDGES. HOW Gedeon was answered and satisfied about the Doct. 2. in vers. 20. 21. sign he asked, we have heard: Now note we further here, what a blessing and reward he obtained of God for his kindness and courtesy he showed to the man, as he thought him to be: whereby we see how God rewardeth them that receive and make account of his true servants and messengers. Gedeon, though he were driven by the Midianites, even near to famine, and sore oppressed by them, so that the foregoing of a little in that time of need and extremity, was more than a thousand times as much in the time of plenty; yet even then he did not withhold his liberality from this messenger Heb. 13. 2. of God. And what lost he by it? Nay, how infinitely did he gain? So, Abraham doing this duty, received for good men, Angels of God. So, that poor widow yielding her mite to the Prophet of God, that is somewhat, 1. King. 17. 13. even of the little that she had, received great abundance for it. So, our Saviour saith agreeably to this: Whosoever shall give unto one of these little ones he Matth. 10. 42. meant such as believed in him, and were in the sight of the world, abject to drink but a cup of cold water only, in the name of a Disciple, verily I say unto you, he shall not lose his reward. But of this duty before: this I add by way of remembrance thereof. This entertainment is a part of liberality, and a fruit of the Spirit. So any refreshing of the hearts of God's Saints, is a worthy work, and shall be regarded of God. I acknowledge that men must do in this, as they may continue other duties which are imposed upon them, about their own flesh Philem 7. and family, but yet they must not under that colour be cold and backward in this duty of love, neglecting and letting pass such opportunities of doing good as are offered, for uncertainties to come. As for them that waste much upon lewd company, play, gaming, whoring, drinking, they shall one day know to their cost, what it is to lash out, and spend the good blessings of God in such unprofitable and hurtful manner, whereby so many members of Christ might be relieved. But for the entertaining and bestowing of a good part of men's goods in such manner as I here speak of, and commended, as Gedeon did, it is to receive men for their mutual good and edification, and not to evil and carnal ends. And therefore that Christians, through self-love, or worldliness should be too fast handed, scanty and niggardly towards other their poor brethren, it savours of small liking or joy they have in their communion of Saints, or fruit of their profession, whatsoever love to God they pretend. For the practice of love and mercy must approve our godliness to be sound, and not frothy. And yet this is apparent, that many a man saveth more by his upright and conscionable walking and fear of God, (the which before he made no conscience to misspend upon his lusts, as many other do) then would well serve them to allot and apply to good uses. But to return, when the Angel had thus resolved Gedeon, by the sign mentioned, he departed from him; which clearly showeth to what end he came unto him. Now as it falleth out oft times to God's servants, that the end of one trouble Vers. 22 23 24. The brief meaning of them ad, and a larger unfolding of the 22. verse. is the beginning of another, there ariseth a new trouble to Gedeon, after that he was delivered out of the former doubt & danger. And in the next verse, it is showed how he was brought out of it, and in the 24. how he giveth God thanks for it. His trouble was this, that he had seen an Angel of God, therefore he feared he should die. And no marvel: for we shall read in many places, that the old fathers, when they had seen God (as he might be seen, or an Angel,) were sore terrified, and afraid that they should die. So in this unperfit speech, saying, I have seen an Angel of God] he meant, as we also must supply it thus; I shall die. So jacob after he awoke, and Genes. 28. 16. perceived the Lord to be present in the place, where he lay, and had dreamt that night; was afraid, and said, The Lord was in this place, and I was not aware: and having wrestled with the Angel, thinking that he had been a man, marveled that he lived. So when Manoah knew that it was an Angel of the Lord, that had spoken judges 13. 21. to him, he said to his wife; we shall surely die, seeing we have seen God. So the people said to Moses on Mount Sinai, when God came Exodus 19 Deut. 5. 25. 27. down, they were so afraid, that they desired Moses that he would entreat the Lord to speak no more to them in that manner, lest they should die. The reason of this fear in them, was sin, that made them, as Adam, afraid Gen. 4. 10. of God's voice after he had sinned, which before he rejoiced above all things, to hear. And thus through the darkness which came of sin, they not being able to abide the light of God's presence, their consciences drove them to fly from God, who is almighty, and holy and pure, who can abide no uncleanness, which all mortal men are full of: so that even they who were not tainted with wilful sinning against God, esteemed it is present death to have God present. As the good Prophet Esay testifier●, saying: Woe is me, for I am undone, because mine eyes have seen the Lord of Hosts. And though he confessed that he was a man of polluted lips, for the nearer men come to God, the less blemishes and smaller they see in Esai 6. 5. themselves) yet we know that was endued with grace. But this in him and others came of their justly troubled conscience, unsound and unpure, seeing that God of himself by nature, is both the author of life and comfort, and therefore not to be feared: and so was he now in his appearing to Gedeon in this place full of mercy and goodness, and in many things decclared the same unto him, though he, when he knew that it was the Lord, was even (as it were) brought out of himself, saying alas, because I have seen an Angel of the Lord, face to face. This teacheth what high reverence we ought to have God in, as oft as Doct. Vers. 22. we come into his presence, where he hath promised more especially to appear and be present, namely, in the assemblies of his people; and to be no otherwise affected, when we think of him, and pray unto him (but yet without terror) and by consequence every where, because we have learned, that he is every where. And the rather we should follow the examples of the servants of God in this their reverence before God, (and yet learning to resist immoderate fear) because of the contrary lightness and boldness of many in this point, do not think of God in any sort, as his Highness and Majesty doth require. And yet I speak this even of such as are not of the worst sort. But as for the profaneness and brutishness of some, who are in a contrary extremity to Gedeon, and to all that walk in reverence before God, it proceedeth from a far worse cause than the most imagine, to wit, mere gross ignorance, or infidelity: as appeareth by their behaviour both in public place, where God is more specially present, and in private, whither they resort for their pleasure and business. In the one, they pass the time in sleeping, prating, laughing, gazing about, wandering of mind, and the like unreverence: in the other in drunkenness, wantonness, gaming, rotten and cursed speech and behaviour. So that the cause of this extremity in these, and or their so great unreverence, is no other than I have said, the least of both which, ignorance I mean, provoketh them not (we see) to devotion (though Popery shamelessly calls it the Mother thereof) but to devilishness, and at length, to desperation. For as here the contrary excess in Gedeon arose from the beholding of God amiss, and the too much observing of his glory without his goodness: so the not reverencing of God at all, either in his word or works, is the fruit of mere blindness and darkness and unbelief. But to return, as the servants of God, aught to carry themselves in all high reverence, in all places, and specially in his worship by Prayer, the Word and Sacraments; so when we endeavour to do thus, yet if we deeply think and consider of our own vileness and wretchedness, and of God's greatness and glorious majesty, out of the flesh and human nature of Christ, and without applying his sufferings and obedience to us by faith, we cannot be without danger and sense of swallowing up, as Gedeon and other were. And not only so, but we are oft times overcome and almost overwhelmed, when we do the best we can, and think of Christ as we are able, we are so easily led and carried by the spirit of bondage and fear. And therefore what may we think of the superstition in Popery, which hath caused in the people such carnal fear of God and slavish terrors and servile worship; but that it is the bane and poison of infinite thousand people? because it is a doctrine that driveth to despair, leading men with horror of God's wrath, but showeth them no way to escape it which will stand them in any stead, justling aside unfeigned faith, which only knits us to God through Christ, and causes us to pray or draw near to him, without astonishment, yea with much comfort. But to leave them, and to return to the people of God, I grant that this is through want or weakness of faith, which I said of them: such want and weakness is oft times in the best of us, or at least may be, so that we are not privileged from it. And this argueth our great sin and corruption, and that our faith is never here perfect, when it is at the best. The view, sense & experience hereof, and of fear and frighting, is notably and clearly discerned to be in us, in thunder, lightning, or some other apparent danger, when the presence of God's glorious Majesty presseth us more nearly. And though now we in this latter age of the world, are not to look for such appearances of Christ and Angels in the shape of men, but are sent to Moses and the Prophets, and to search the Luke 16. 29. joh. 5. 39 Scriptures to know that, of and concerning God, which we have need of, yet in the former and first age both of them were; as in the forementioned examples of Abraham, jacob: and Manoah is to be seen: and in that Vision of Esay, when he saw God sit in a throne, and with him Seraphins crying one Esay 6. 2. 3. to another, Holy, holy, holy, etc. The use hereof is, that we daily by faith, with reverence, approach to the throne of grace for forgiveness, and thereby take holy confidence to ourselves to go out and in before the Lord in all service, and to view and consider his works of judgement, without corrupt Note. and terrible fear, and yet without unseemly lightness and boldness; for this our good God, is a great God and a consuming fire, Heb. 12. And by this Heb. 12. 29. temperature, we shall be kept from extremity on both sides. For as this estate driveth away lightness, so we may be assured, that we be in best manner freed from the fear of God's wrath justly deserved by our sins, (while we hold fast our confidence and assurance of the pardon thereof, with the continual keeping them under, being forgiven) whereby we shall be freed also from superstitious, carnal, and superfluous fear, which, wheresoever it is, doth not a little distemper the mind, and make it unfit for duty. john 14. 1. Now further besides this, seeing after Gedeons' doubt answered by the Doct. 2. in Verse 22. Angel, this new trouble arose immediately, that he feared he should have died by seeing the Angel of God; we see how one trouble and grief cometh in the neck of another to God's servants; who if they should not have deliverances accordingly, should faint and not be able to go under them. Even as we read of job, that one message being ended of the loss of cattle, job 1. 18. another cometh to him of the throwing down of his house by the winds, and the kill of his children. And although there be intermission from trouble, God providing for his people, that they may not be discouraged, as if all should come at once, they must needs be; yet their frailty so requiring, 1. Pet. 1. 6. Note. he seeth it best that the rod be held over them every while, and sometime make them smart; and all little enough, to hold them within their bounds. For we may all, even the best, say with the Prophet, before we were afflicted, we Psal. 119. 67. went astray, but after we kept thy word. The use hereof first is this, that seeing we are subject, and lie open to trouble so many ways, we nestle not ourselves here below in any earthly delights, so that we be unwilling to hear of any change, but rather look for it, and be armed against it; and so the smart that cometh thereby, shall not sting and astonish us, as otherwise it will. And secondly, seeing God seeth it meet in his wisdom to exercise us with many afflictions, he seeing that 1. Pet. 1. 6. we have need of them, and all to the end that so he may the better hold us under; it is most absurd, that we should in any sort seek to fulfil the lusts of our hearts, whereby we multiply and bring further trouble upon our lives. The other thing therefore which we may note here by Gedeon, is this, Doct. 3. how soon our faith is overwhelmed by affliction. For though the Angel proved it to him, to his good contentment, that he was the man which should deliver Israel out of the oppression of the Midianites; yet as though no such thing had been spoken to him, nor believed by him, by and by, as soon as he perceived that he was an Angel with whom he spoke, he thinking before that he was but a man of God, behold how he is troubled afresh. Although these two about which he was troubled, were contraries; to wit, the promise of God in the first; which he doubted of; and his fear in this last by seeing his Angel. In the which to stay a while, seeing it is the point now in hand; we know he could not deliver Israel, as he was told, and believed he should, if he must die before the time came. And yet not considering what he said; he affirmed resolutely he should die, when yet Israel was not delivered: even so are we much dazzled and unsettled by affliction. Much like to Martha, when her brother Lazarus was dead, and jesus was come thither, she came mourning to him, and said, Lord, if thou hadst been joh. 11. 22. here, my brother had not been dead: but now I know also, said she, that whatsoever thou askest of God, he will give it thee. Wherein she testified, that he could, if it pleased him, raise him up again. And yet mark, when jesus after that, went to the grave to raise him from death, and bade them take away the stone, Martha stood by, forgetting what she had said before, and answered jesus, as not believing that he could be raised to life, O Lord, it is too late, he stinketh already, for he hath been dead four days. And who doth not find it to be true, which I have said, namely, that faith which is well grounded, and worketh now with comfort by love, shall easily be found to languish and wax faint through doubting and fear, if affliction come in the way to try us? For why? we are so prone to unbelief, that if we do not at the first trial, always show and bewray it, which yet oft times we do, yea, before the trouble come, when we see but a likelihood of it, we shall at least do it, if we be long held under the affliction, and especially if it be any great matter; as some sore loss, pain, or the like. So that it is not without especial cause, that we are commanded by the Apostle, not only to be rooted, but also to be confirmed, and to abound in faith with Col. 2. 7. thanksgiving. Let us consider, to this end, that it is but the fruit of our corruption, thus to fear and doubt, when we should believe, and to reason against God's promises, affirming that they cannot be performed, when we see likelihood of the contrary; yea though we do it not with any bad meaning, as neither Gedeon did here, yet it is our great sin to offer God such dishonour: let us strive rather to beat down our foolish fears and passions, seeing it is most like, and we are sure to speed the worst thereby, and in that we give place to our passions, we shall do it to our cost, although we repent for it. Our Saviour seeing Martha in that sudden fear and distrust, checks her, saying; Did I not say unto thee, if thou couldst believe, thou shouldest see the glory of God? As if he should say; Look to my word, look not to the unlikelihood. Manoahs' wife was stronger than Gedeon or her husband, in the like case: If God would have slain us (saith she) he would not have said we should have a son, and so ought Gedeon to have reasoned: God will not kill me now, seeing I must deliver Israel: for these are contraries, and thus when Manoahs' wife saw that one of them must needs be false, she rather confuteth her husband then the message of the Angel, and concludeth, doubtless we shall live, and not die, for the word of God is more worth the resting upon, than our own conceits. And thus it should be with us, that Note. we be not always off and on, now carried with full sail of faith, and by and by cast down, as if we had never been the men, this fickleness is unbeseeming us. Men wish that it were always alike with them, and yet find the contrary; because they kept not their eye fixed upon the promise, daily renewing their hold therein steadfastly as at any time before they did; considering, that as the Sun is always the same, whither it be over cast with clouds, or shine forth clearly, so is Christ jesus yesterday, and to day, and the same for ever, unchangeable in himself, if we change not our persuasion of him through unbelief. In this verse it is showed, that while Gedeon was thus perplexed with Vers. 23. The sense. fear, the Lord comforted him, that he being free from it, might the better go about that which was appointed him. For we know what a dangerous hindrance to faith, fear is. And therefore, what heart could he have to believe that he should work such a deliverance, who feared death every minute of an hour? And the Angel put away his fear, by promising him good success, and quietness of mind, and that he should not die. This is Doct. the great goodness of God, that he will not long leave his faithful people in pinching fear, and pensive heaviness: but in good time delivereth them, lest they should be too much cast down and discomforted. And so the Scriptures testify, that God would not have people left in troublesome passions; as fear or sorrow, which how troublesome they are, our experience teacheth. joshua was sore troubled, when the people of Israel fell before the josh. 7. 7. 10. men of Ay, but God soon put him out of it. So likewise the good women in the Gospel were sore afraid, by reason of the earthquake, and the appearing of the Angel, but he bid them not to be afraid, even as here he saith to Matth. 28. 5. Gedeon, Peace be to thee. Thus it were meet for all poor troubled consciences, to mark diligently how comfortably God speaketh to them, as that they should put away their needless ad hurtful fears and griefs; for the which cause the Lord willeth with a doubling his words, Esay 40. 1. that his afflicted people should be comforted: for thus he saith there, as also in many other places; comfort ye, comfort ye my people. As if he should say, comfort them Esay 40. 1. even at the heart. And this advice had so much the more need to be received of them, because when they begin once to be heavy, they forget that they were ever comforted, and pass their bounds in heaviness. But when such distempered perturbations arise in us, and disquiet us through an evil conscience, and by means of some offending God willingly or negligently, which by care we might have avoided, (in which case we have no warrant to take comfort to ourselves, neither doth God at any time use to comfort us therein, here the course that is to be taken, is, that we solemnly prostrate ourselves before him, accusing ourselves, and bewailing our sin, with broken hearts for mercy, as well as look for other deliverance, and he will return to us most graciously, power oil and wine into our wounds most savourily, and ease our grief readily, and all our fear shall be driven away. For if we do well, who (as Saint Peter saith) shall fear us? Ezekiah 1. Pet. 3. 13. is a notable example of this, who being in his sickness troubled with the fear of untimely death, whereby he feared justly that the Church of God might the sooner be infected with idolatry, being not yet well settled in the true worship of God, nor thoroughly purged; made an heavy complaint, as appears Esay 38. not for that he desired life simply for itself, as for the Esay 38. 10. good of the Church. But going to the Lord by prayer in this perplexity for recovery, the Lord stayed his mind, and sent his Prophet to encourage him both by promise and miracle, and bear him word he should recover, and then he goeth up to the house of the Lord, and makes a solemn thanksgiving for his recovery. But seeing many, even of God's dear ones, do either not know how to repair to God in this manner, or if they do, yet they cannot humble their hearts, therefore they trouble themselves with suffering the sting of an ill conscience to prick them, which in continuance of time is forgotten, and being not kindly healed, they soon break out again, and so they make there life unprofitable when it is at the best, and till they cast up that unsavoury gorge by some great outward affliction, which searcheth deep, or by some agony of mind, whereby they are brought by the help Note. of some wise and experienced Minister to true repentance, they come to no better estate. Now followeth Gedeons' thanksgiving, which clearly proveth that he Vers. 24. The sense. received comfort, and was well stayed by the Angel's words unto him. For whether we take it thus translated, as it is by Tremelius [he builded an altar to the Lord, when he had pronounced peace to him] or whether thus, as in the Geneva translation it is read, he builded an altar to the Lord, and called it jehovahshalom, that is, the Lord of peace; I say, in whether soever of these we take it, it is a thanks to God, yea and that in solemn manner: for if he called him the Lord of peace who had given him double peace, to wit, both in freeing him from his dreadful doubt first, and afterward also from his fear. And so Gedeon leaving that remembrance of his thankful heart there unto posterity, all may see that it was a solemn thanking of God. And to the same end that tendeth which is said, that he built the altar: it was in token of his thanks, after God had quieted his mind, both about the deliverance of the Israelites from the rage of the Midianites, and also from his fear by seeing the Angel of God. And therefore out of this action of Gedeons', we learn to take all good occasions Doct. of thanks to God, not only ordinarily for daily benefits, and privately by ourselves as well as openly; but also as God shall give us occasion by such mercies bestowed upon us, which are more than ordinary, as here he did to Gedeon, and before this, to Moses, joshua, Deborah, and others, and doth Note. oft times to us in the year, and in the seven year, by deliverances, protection, and unlooked for mercies and benefits. And further, as he here did it in a solemn manner, so ought we, as much as in us lieth: for he left testimony of his thanks, to those who came long after him. But of thanksgiving I have spoken before. THE FORTY ONE SERMON ON THE six CHAPTER OF THE BOOK OF JUDGES. VERS. 25. And the same night the Lord said to him, take thy father's young bullock, and an other bullock seven years old, and destroy the altar of Baal that thy father hath, and cut down the grove that is by it. 26. And build an altar unto the Lord thy God upon the top of this rock, in a plain place, and take the second bullock, and offer a burnt offering with the wood of the grove, which thou shalt cut down. 27. Then Gedeon took ten men of his servants, and did as the Lord bade him: but because he feared to do it by day for his father's household, and the men of the city, he did it by night. 28. And when the men of the city arose early in the morning, behold, the altar of Baal was broken, and the grove cut down, that was by it, and the second bullock offered upon the altar that was made. 29. Therefore they said one unto another, who hath done this thing? and when they inquired, and asked, they said, Gedeon the son of joash hath done this thing. 30. Then the men of the city said to joash, bring out thy son that he may die, for he hath destroyed the altar of Baal, and hath also cut down the grove that was by it. 31. And joash said to all that stood by him, will ye plead Baal's cause? or will ye save him? He that will contend for him, let him die yer the morning: if he be God, let him plead for himself against him that with cast down his altar. 32. And in that day was Gedeon called jerubaal: that is, let Baalpleade for himself, because he hath broken down his altar. OF the second branch of the fourth part of the Chapter we have heard; that is, of Gedeons' ask of a sign: Now followeth the third, containing the charge that God gave him to the 33 verse. For after all this that we have heard, before he begin The general sum of these verses. the war, he is commanded to destroy and cast down idolatry, and to set up true religion, and worship of God. And this is in these words: Cast down the altar of Baal, and cut down the grove that is by it and erect another, and offer to God thereon: which Gedeon did accordingly: and this to the 28. verse. And yet he did this with peril even of his life, as appeareth verse 30. but God stirred up joash, Gedeons' father, against the men of the city, and delivered him out of their hands, as we see to the 33. verse. In this verse, and in the 26. more particularly, the Lord for the destroying Verse 25. 26. The sum of these two verses particularly. of Idolatry, bids Gedeon take his father's young bullock, even the second bullock which was seven years old, which had been kept to be offered to Baal. In those which were superstitious, that they spared no cost for the serving of their lusts: but the Lord hindered, and held that sacrifice from Baal, commanding the altar to be cast down, and also the grove that was by it, to be cut down; for in such places for the pleasantness of them, the people used, and chose to worship, I mean in such places beset with woods and groaves: such places under trees, and on hills, which they called high places, Deut. 12. 2. 3. etc. the fathers also delighted in to offer, before the Lord forbade them, being moved thereby to the meditation of heavenly things the rather. And the Idolaters did the like unto their Idols, as these here did in offering to Baal, through a superstitious opinion that such places were fittest to stir up devotion. And therefore God commanded them to be cast and cut down, and their altars to be destroyed. And this did God command Gedeon here to do, and another to be builded: and that second bullock that was appointed for Baal, to be offered as a burnt offering to the Lord, with the wood of the grove which was cut down. Here for our instruction, out of these two verses, this is worthily to be Doct. vers. 25. 26. etc. noted, that when God at that time went about to deliver Israel from the bondage of the Midianites, he would yet have Idolatry to be first overthrown, lest they should afterward return to it again. Teaching us thereby, that nothing goeth forward happily in the Commonwealth, except good order be taken first for the walfare of the Church, namely, by rooting out, and casting down Idolatry and superstitious worshipping of God, and ignorance; and a planting and stablishing of the true preaching of the Gospel. Which teacheth both Magistrates what is first to be done of them to the people committed to their government, and also private men; that in vain they shall look (either the one or the other) to prosper in their lives, I mean, to enjoy God's blessing with cheerfulness and sound comfort, if God be not with an upright heart first honoured and served. But if this be, is it all? No, but even then let them look to the manner of their worshipping God also, and namely in hearing, let them take heed how they hear, as Christ teacheth, and that is, by casting away all guile, maliciousness, etc. and to receive the word (so as it may be engrafted in them) with meekness and Luke 8 18. jaws 1. 21. teachableness, as becometh believers. But more of that in another place. In the mean while, as I have said of Idolatry, so I say of their sins; let us further learn therefore, that as they were commanded to put away Idolatry, which was their sin, before they could do God true service any other way; so I say, let us learn, that before we offer to God any acceptable duty, we put away our sin, whatsoever it be, that riseth up in our way, be it never so liking and well pleasing to us: For it doth but choke and smother the graces of God in us, if there be any, even as the briers and brambles do the corn, that it cannot spring up and prosper. And this rule is to be observed of us both of the first time, when God counteth us faithful, and 1. Tim. 1. 12. putteth us in his service, and of all times following, when we have stepped aside. Thus Eliah before he restored the sound worship of God, destroyeth 1. King 18. 40. the Baalites: and the same course took all the good Kings which reform the Church, as jehoshaphat, Hezekiah, josiah. And 〈…〉 charged the Israelites to destroy and root out the Canaanites at their first entering upon their possessions, as we have heard in this book, and before: foretelling them, that otherwise they would draw them from his true worship. jacob therefore before he went up to Bethel to worship God, did by his commandment, Gen. 35. 1. cause all his household and those that were with him, lately come out of Padan Aram from Laban, to put away their Idols, and cleanse themselves, that so they might worship the Lord in good sort and manner. So we must purge out the old leaven, and become a new lump, as the Apostle speaketh: 1. Cor. 5. 8. For it fareth with us herein, as with the stomach: which though it receive never so good meats, yet the body prospereth not by them, if it be A similitude. full of corrupt humours: no more do we thrive in any good actions we take in hand, if we go about them, being fraught and clogged with our sins known, or such as are suspected to be in us, till as most filthy corruption they be purged out. Therefore also Saint Peter requireth, that men put away all maliciousness and guile, with such like annoyance first; and then as new borne 1. Pet. 2. 1. 2. babes desire the sincere milk of the word, that they may grow thereby. And as a sore or wound in the body, though never so good salves be laid thereto, is not healed thereby, unless the corruption and hurtful humours A similitude. be first drawn out: so is it with us. So that not only this is true in the general reformation of the Church, but also of each particular member of it, and person. And it is the order which the Lord useth in the fitting of all his people for his use: first he mortifieth them, than he quickens them. Neither could our Lord jesus have risen again for our justification, if he had not Rom. 4. 25. first died for our sins and transgression. And let him who would have sound comfort in his doing of duty, first learn this obedience, to subdue and bring into subjection, his rebellious and evil heart and lusts, with 〈…〉 thereof, and then the other shall proceed roundly, without impediment. For all the good doctrine which God hath ordained to sweeten and 〈…〉 the soul with, and to furnish the life, also the help and benefit of prayer and the Sacraments, they all lose their for●●, and leave no fruit in us behind them, if we be laden (every one) with the foul and loathsome sins, in which he hath lived, and that they be not purged out by true repentance. And this is easy to be perceived and seen, as in persons, so in every place, town, Church and house, where the forementioned means are used. And who among us that have any experience, but they have marked this in many, and need not be ashamed to say it of themselves, that whatsoever rules and good instruction, for the well guiding of our lives, have been given, and learned of us, with the benefit of the Sabbath, with prayer, public or private, and such like; they have come to a small reckoning, and they do us little good, if we have not let out the venom of rancour, spite, desire of revenge, unclean lusts, worldliness, and the like, that have been seated and spread in our hearts, and cast up (as filthy vomit) the noisome fruit thereof, out of our lives. And it is the cause at this day of so little profiting, and so slender fruits of our preaching, as we complain of justly, and inveigh against it bitterly; for that people are at a point, they will do as they have done, and retain Note. the sins which in times past they have walked and delighted in, when yet we have daily, in the earnestest manner that we could, disgraced, and made them odious, with the most fearful & sharp threats of God adjoined thereto. Yea and chose, if any make right and kind use of our ministery, who seeth not, that they be those that wax ashamed of themselves, after they have seen their faces in the glass of God's law, and with Ephraim bemoaned themselves, & been confounded, because they did bear the reproach jere. 31. 18. 19 of their youth; when the old roots have thus been decayed, then new sprigs of grace have sprung out in their room, and then they have begun to lament after God. Magistrate, Minister, Master of family, and private persons, if they be well advised, they speak thus, yea, they all find this to be true. And in this 25. verse, it is further said, as we see, that God appeared here Doct. vers. 25. to Gedeon in the night, when it might have seemed that he had been neglected and forgotten, even than gave he a weighty charge unto him: whereby we are taught that God watcheth over his to do them good, when they are sleepy, and mind nothing: as we read he did to Samuel, Solomon, and 1. Sam. 3. 4. 1. King. 3. 5. Psal. 121. 4. other of his faithful servants. For he that keepeth Israel doth neither slumber nor sleep: meaning that he waketh and watcheth continually to keep his from danger: for the which cause it is said, by the Apostle Peter, that his eyes are upon them, as the mothers upon the young child, standing by, to see that it take no hurt. For, as it is in the Psalm; if the Lord keep not the city, the watchmen watch but in vain: but if God take part with his, the strongest enemy shall not be able to hurt them. It is said of Peter, Act. 12. 6. that while he slept between two soldiers in the night, bound with two chains, the Angel of the Lord came upon them, and smote Peter on the side, so that his chains fell off, and he was delivered from Herod. See also Psal. 4. I will lay Act. 12. 6. 〈…〉 own and take my rest, for thou (O Lord) upholdest me. But seeing Psal. 4. 8. ●e keepeth the bad also, and there some (perhaps) will say, therefore it might ●●me no great matter, that he keepeth and watcheth over the faithful: but for answer, I say with the Apostle God is the saviour of all men, that is, from 1. Tim. 4. 10. outward troubles, but especially of the believers; for he preserveth their souls from evil, unto salvation. As if he said, he keepeth and saveth his own with a fatherly care and affection, but the wicked, though he keep them, yet he doth so as a judge keepeth alive evil doers, but unto their destruction. But of his people that is verified which is written by Solomon: He watcheth over them, when they sleep, and communeth with them when they awake, Prou. 6. 22. and when they walk he doth govern and guide them. And hereupon, in that God's care is thus over his, in the night season, as well as in other parts of their lives, hereupon I say it is, that as they rejoice in the Lord always in all that they set their hand unto through the day; so they have this fruit of it in the night also, that they meditate and make their songs of his loving kindness, as David saith of himself, that he would praise God in the night Psal. 119. 62. season, when the other have their terrors, for their bad doings, or imagine evil in their beds to draw upon them greater and speedier judgements. Now further, out of both these verses together note, that as it was not enough for Gedeon to overthrow the Altar of Baal, unless he builded another Doct. 2. in vers. 25. 26. to the Lord; nor to build one to the Lord, unless he cast down the Idolatrous Altar: Even so, it is not enough to shun evil, except we do good. And therefore it is not sufficient to be no covetous person, except a man be merciful: it is not enough to be innocent, except a man be also fruitful in doing good; for one God is the commander of both. It is a true speech, Negatives conclude nothing: and here it is especially true. Therefore let all such, as whose goodness and outward actions witness not for them, suspect that they deceive themselves in the reforming of the heart. For surely an heart purged, will be fruitful. Again, it is not enough to forsake Popery, etc. unless the pure Gospel be embraced. Let the one abandon the other, as Dagon and the Ark could not stand together. They that make an hodge-podge of both, are an abomination to the Lord. And here we may further learn, that two religions in a land, though the one tolerated only, two contrary or divers ways I mean, of worshipping God, can no more stand together then Christ and Belial. For then the Lord would have spared Gedeon a labour, and only enjoined him to go about the war and settle sound religion, letting idolatry alone. The false religion is the canker of josh. 7. 24. the true, and as the execrable thing took hold upon the whole substance of Achan: so doth this bring a curse upon the other. Now to return, whereas the Lord bade the bullock, dedicated to Baal, to be offered as a burnt sacrifice to himself: I answer, he is Lord of all, he might turn it to what use he pleased. But it followeth not, that we, without his commandment, may take upon us to jumble together God's worship, and superstition. For the which cause, as sometime he commanded that the gold and other things used in idolatry, should pass through the fire, and so it might be used, so sometime, he commanded, that they should utterly be destroyed. To return therefore in a word, to the point: As we see what a blemish it had been in Gedeon, if he had done the one part of the charge, and not another, like Saul in the 1. Sam. 15. 15. 26. business of the Amalakites; so by the way, it teacheth, that God allows not for service, duties done by halves, but that they should be sound and in one part and point as another endeavoured after: neither doth he allow us to be our own carvers to take what pleaseth us, and turn the other back again, which we may see more clearly by the example of one that was guilty of this fault. Of jehu it is reported, that when he had slain all the cursed posterity of Ahab, and destroyed the Priests of Baal (which was the purging out of false worship in great part) yet whereas the other part of setting up true worship should have followed it, the text makes a stop, and sets down a manifest separation betwixt them thus: But from the sins of jeroboam the son 2. King. 10. 29. of Nebat jehu departed not; nay more, nor from their golden Calves in Bethel and Dan. Why then did he destroy Baal? Surely he was carried to it, by a common gift of the holy Ghost, even fervency in that work: which made him an instrument for that purpose; but that he did it not with a true detestation of the sin, it is manifest, for than he would have abandoned the other also, and have restored pure worship in stead of it. This should teach us, that holy instruction, which is so oft in general commended to us, when we have hated to the pit of hell (for so the word signifieth in that place) that which is evil, then neglect not to do that which is good. Rom. 13. nay to cleave to Rom. 13. 9 it as a thing which is cemented as glass windows are, the words are pithy. So saith the Apostle, Let him that stole steal no more: yet it is not sufficient; Ephes. 4. 28. that a man be not a thief; therefore he addeth, But work with his hands, and do the thing that is good, for that is a good token he is reform. And commonly in Scripture we shall see this order observed: that unto prohibitions first set down, there are added commandments of duty: for though of the two it is the first and hardest, to purge out a corrupt habit and a lewd quality: yet it is not all, God will have it appear to be so by a new and contrary practice to the former, that the work may be sound and perfect. Neither doth he command men to cleanse out their evil, and so keep themselves void, empty and barren of grace: (which were to set up a neutrality rather than Christianity) but he will have men seasoned with grace, and established Heb. 13. 9 with it, as it is to the Hebrews. And he who commandeth us not to sow among thorns nor weeds, gives us no liberty to neglect planting, when we have rooted up the other. For cutting down the groves, it was before this time (that Gedeon was Doct. 2. vers. 25. Deut. 12. 3. charged to do it) commanded so by God in Deuteronomy; which argueth, that they were greatly abused, as other ways, so in worshipping strange Gods there. True it is, that the old fathers did before the forbidding thereof, worship God upon high hills, from whence, they seeing far off, the variety of God's creatures, it was a means of good meditations to them, and of more sequestering of their minds from earthliness. And we ourselves being on high places, and beholding the trees, and other creatures of God a far off, with the situation of the countries on hills and valleys, what an admiration at the infinite works of God cometh into our minds, thereby? we are brought to heavenly meditations, and to ponder God's power, wisdom and love to us. The Idolaters (no doubt) chose those places for the pleasantness of them, that thereby, and with the delight they had in the worshipping of their idols, they might be ravished in their superstitious manner, as the Papists in their false and will worship, when they be at their fond devotion, in the places beset with Crucifixes and other Images, sounds and sonnets, do imagine and dream that they be in a corner not of paradise, but of heaven itself. Thus can the devil transform himself into an Angel of 2. Cor. 11. 14. light. And here we may see, that howsoever Gedeon was accounted of God for Doct. 3. in verse 25. his faithfulness; yet his father maintained idolatry; for his were the wood or grove, the altar and the bullock, being implements of their idolatry. And these the Lord commanded Gedeon to remove and take away, to the end we may learn, that in purging religion, or in the amending of faults, we must always begin with our own families, and nearest kindred; lest otherwise we should show ourselves ridiculous, in seeming to be very forward in reproving and correcting other, while our own be neglected and passed 1. Pet. 4. 17. by. Thus God beginneth judgement at his own house. Thus did joshua josh. 24. 15. in his reforming the whole Congregation, profess most worthily, I and my house will serve the Lord. And Ely, a judge also, for not governing his house, and staying the outrage of his sons, is severely threatened. And good reason: for since next to ourselves (who must first of all be reform, or else our zeal ill becometh us, and argueth hypocrisy) the next, I say, are our kindred and families. Therefore we must without partiality first set upon them, that so it may appear that we detest sin heartily, in that we cannot endure it in those whom we love best: and others may be ashamed to stand out in their own defence, and fear to offend. For if the father first begin with his children, how shall his servants look to escape? Now it followeth how Gedeon did that which God commanded him, Vers. 27. The sense. but seeing he appointed him no time when he should do it, he therefore dispatched it in the night, for fear, lest if he had done it in the day, he might have been withstood by his father's servants, and the men of the city; yea, and himself have been slain. In that he obeyed the Lord, he testified his faith: in that he did it at the best advantage, in the night, he showed his wisdom. And though he feared, yet his fear was not such, as it hindered his faith. In both these, Gedeons' example is our instruction: his faith first is to be Doct. vers. 27. Gal. 1. 16. followed of us, that by means of it, we should not commune with flesh and blood, when God commandeth aught unto us, but bear down all lets that stand up in the way to hinder us from obeying: as friends, and counsel givers against it, and count them, as Christ did Peter, when he dissuaded him Matth. 16 23. from going to jerusalem to suffer death for his people, he called him an adversary to him, even Satan. So must all strong rebellion be beaten down, (that standeth up in our way) by this weapon of our warfare, which 2. Cor. 1●. 4. is not carnal but spiritual, and mighty through God, to cast down strong holds; it must, I say, by this armour of our faith, be brought into subjection. And for example: if fear stand up in the way particularly, to hinder us, let faith strive with it to cast it out, which is best able of any grace that is in us, to overcome and put it by. And thus did Ester, who had no stronger weapon than her faith, in as great peril of her own, and her people's life, both which with Gedeon are set forth for the example of all that shall come after, to follow them in believing. But oh, where are such to be found, who shall be ready, (no, though it be in the hazard of the Church) to do that which these did, I mean, to fix their faith on God; or if any be so minded, yet how weakly and faintly shall it be done, and how long shall it be in performing? But this hath often been spoken of. And this be said of Gedeons' faith: now somewhat be said likewise of his Doct. 2. wisdom. His wisdom is highly commended in his casting down their idolatry; that seeing God set not, neither appointed the time when he should do it, therefore he did it in the night, wherein he might be freest from resistance and danger. dove-like innocency and obedience to God, Matth. 10. 16. must be joined with the wisdom of Serpents. In many duties doing we must watch the best opportunity, time and place, unless the Lord prescribe them to us. So did Samson in the great destruction of the Philistims, watch judg. 16. 30. time and place, and took opportunity, when thousands of them were assembled to make themselves pastime by mocking and laughing at him; then he set his shoulders to the main posts whereon the house stood, and cast it down upon the Princes and the rest, and slew thousands of them. So it was said of David, he did wisely, whither soever he went out, and 1 Sam. 18. 5. God was with him accordingly. And it is a singular gift of God in his children to be wise in the things they take in hand, that they give no advantage to the wicked, nor the devil; but take the best and fittest occasions to be well occupied, as time and place give leave, both in holding their profession generally, and also in the doing of other particular duties: that where they see inconvenience like to come, they may by wise forecasting, prevent the same, and lay their most care where greatest danger is to be seen and feared. Note. Wherein though all attain not the same and like measure, yet it is well when all labour as they are able, to attain it. But some mar their good actions with the ill and unwise manner in which they do them. As jobs friends did, in seeking to comfort him. The particular instances are infinite. But think we of them by this example. For if Gedeon had gone about the work enjoined him, rashly or undiscreetly, in the day time, who seeth not that even his obeying of God in such a manner had marred all? But jael was blessed jud. 5. 24. for her wisdom she showed to pull down Sisera. And thus Abigail by her 1. Sam. 25. 34. Prou. 14. 1. wisdom delivered her house, as Solomon saith; and the wise woman mentioned in 2. Sam. who saved a whole city. The children of this generation 2. Sam 20. 16. teach us herein. And therefore pray we all for the spirit of wisdom, that we not only do that which we are commanded, but that we study to do it in the best sort we can: and yet always shunning as a rock, carnal shifts and policies. But of this the less shall serve, being also often enlarged. THE FORTY TWO SERMON ON THE six CHAPTER OF THE BOOK OF JUDGES. WE have heard of Gedeons' faith and wisdom about the Vers. 28. 29. 30. The sense. casting down of the altar of Baal: and we may see a good reason why he was feign to use the best and surest means for the effecting of it, and for the overthrow of their idolatry. First, seeing it was established among them, and had taken root: therefore all that he could do was little enough to throw it down. And also for that the people were so superstitiously addicted thereto, and so delighted in it. But let us now see in what outrageous manner the people inquire after the man that had done it: and when they with consent agreed, that it was Gedeon, how furiously they sought to have him put to death. Here many good points may be noted about idolaters, which I will briefly Doct. 1. set down. First this, how deeply idolatry, superstition, and false worship is rooted in people's hearts, and ground fast; as is to be seen in these, and through these stories, and those in the book of the Kings; as the Philistims blind devotion to their Dagon, and the people's fond and mad zeal in maintaining the false worship of Baal in ahab's time, their offerings to them, their bowing down, and praying to them. So that a man might have as easily plucked their hearts out of their bellies, as to have dissuaded and alienated their love from them. The reasons are, first, because as sin, so error is strong, plausible and deceitful. Secondly, God accurseth all that will not hearken to the truth, so that they shall believe lies, and be bewitched 2. Thes. 2. 10. therewith. See and consider to this end, Esay 44. 19 Thirdly, the worst Esay 44. 19 weeds have deepest roots, and corrupt customs or opinions, because they agree with man's bad nature, are not easily rooted out; whereas those which are good and commendable, are like precious plants or flowers, which hardly take any root at all, and may be plucked up with two fingers. As at this day the cursed relics of heathenish and popish fashions, how hardly are they laid down, look but to some vain and foolish customs, and the ●ond devotion of the superstitions all the year long, in kneeling before stocks and stones, and ye may easily guess how hard a thing it is to remove and expel them & the like. Gamaliel said of the doctrine of the Apostles; If it be not of Acts 5. 34. God, ye shall not need to oppose it, it will fall of itself. But we must know that God not working by miracle, as he did then, Satan and his complices will in these days try the uttermost, and use all means ere that come to pass: yea as we may see, they grow in experience and policy, strength and resolution also, to uphold their rotten building, until (as at death (to be sure) it shall) it fall upon their shoulders. Whereas the true and pure worship of God, what authority, credit, or hearty love doth it find or obtain at the hands of the most of them who profess it? Nay, they have soon enough of it, many revolt and fall from it, and they that retain it, do it (for the most part) in a most dead and cold manner. Insomuch, as the diligentest preaching, and earnestest persuasions, do scarcely prevail so far with men as that they get so much as a name of a good religion in the places where they dwell: when yet (if it were so) their zeal is neither grounded upon knowledge, and if it be in some, yet are they not established and settled therein; and yet Note. further, even of them there are very few that hold constantly in a good conscience, the profession of their hope with joy unto their end. And although this good conscience be far from the idolaters of our time, for it can only come from saith in Christ, and assurance of his favour, (whatsoever blind zeal and devotion be in them) yet therein they do, as I said before, give and ascribe much to their corrupt religion, and false worship, in cost, in time spending about the same, and fervency therein, above a number of us to ours. So that if they went upon good grounds, and had any promise from God for their so doing, they might have to rejoice above many of us. But they and such of ourselves, as I compare with them, in coming short of their zeal, shall speed both alike, while they (I mean the Papists) have this cast in their teeth, Who required this at your hands? And again, let him that set you on work, pay you your wages. And to them of our profession, this shall be said; This people draweth near to me with their bodies, but Matth. 15. 8. their hearts are far from me, and therefore in vain do such worship me. And yet this I will add, seeing I have joined these popish worshippers with the idolaters of ancient time, affirming them to be like to them in zeal, this I say, I will add concerning them, that this devotion is but in few of them in these our days, like to that which was in them of former ages, though (as they blindfold men's eyes) it go for currant, that they be all zealous that are of that profession, when yet it is manifest that numbers of them are most subtle and hollow hearted dissemblers and deceivers. For to grant that some of the ignoranter sort are fervent in their false religion and blind devotion, yet the most of the rest deceive the world, and are not so zealous as they are wilful, spiteful, and malicious, who do that which they do, partly for their belly, and partly (though against their conscience) to uphold their religion by tradition, when they cannot by Scripture: and all to this end, that it may, (as much as in them lieth) be received for the truth, rather than that of the Protestants, whom they deadly hate and abhor. As for that they hope to merit by their zeal, which doth the more set them forward, it is to be granted, that they are much whetted on thereby, though they be deceived: but should not the promises of God freely made to us of all good things, much more animate and hearten on us? Another thing note we here, how soon and earnestly they inquired who 2 should deface their Baal, and strip him of his ornaments? whereas God's word may lie unpreached by many occasions, long enough, before it be asked where the fault lieth, and complained of, and bewailed; or before the neglect thereof be sought to be remedied. In Popery, if a man shall speak against the mass, or their breaden God, or dispraise any, yea the least part of their trash and trumpery, he shall be more cruelly handled then for blaspheming in the highest degree. Which appears by such as in the time of persecution in our own land, attempted zealously to deface that idol, who of all other were put to most exquisite torments. Even as Gedeon here was pursued, and as a most heretical and seditious disturbur, was called for to be put to death, for offering that reproach unto that base idol Baal. Oh, it were an happy time, if men were as zealously bend against atheism, superstition, idolatry, adultery, and such like, as many are zealous for them: and that holy and heavenly things were in that account and request with many, that open and apparent sins are with them. And thus at this day do the most men storm and rage at the Minister of God (who is God's ordinary instrument, as Gedeon was the extraordinary) when they see that he is not content to dally with them, but in good earnest striveth to pull them from their ignorance, formal, and could worship of God, uncleanness, or whatsoever other sin they cleave unto; (as these did to their idol Baal) and serve. The poor man Gedeon here had not more ado to save himself from this furious and eager multitude, than the Minister hath (in many places where the Gospel hath not prevailed) to defend himself from a swarm of hornets, which fly about his ears, ready to sting him (I might rather have said wild beasts to devour him) by their cursed reproachful slanders and virulent tongues for his casting their Baal to the ground. Also it appeareth, that there were not many there that were as Gedeon, upright hearted men, and such as did openly show their dislike of idolatry, because they could so easily find him out, and light upon him, as the guilty party, as they counted him, with so slight inquiry. So that he was as eminent for his piety, as Saul for his stature, who was taler then all the people, and could not lie hidden. And the odious man of many he was with them, to whom yet if they could have seen, they were all beholding, and but for whom also they had all groan to wrack and had perished. And we see, what eie-sores, and how odious some one or few good professors of the Gospel are to a company of profane hickescorners, and what a troublesome life they lead amongst them: being baited and vexed by them at their pleasure, and made their laughing stock, as Samson to the Philistims: for whose sake (yet) they are suffered by the Lord to live, that they may come to repentance, being near enough (by all likelihood) to be utterly destroyed and to be brought to nought, but for them; as we may read in the story Genes. 18. 32. of Genesis, if there had been but ten righteous men in Sodom, the city had not been consumed. Yet, and though they have such benefit by them, they stick not to swear, that but for them they might live merrily, and without disturbance. Therefore where God hath provided better for a people, and muzzled the mouths of such tigers and bears as these, so that they may profess the Gospel without danger, or fear, pursuit, and scorn of their betters) who commonly are the wings to protect the inferior sort of base and spiteful persons) let such see and acknowledge a great liberty and release, and use it wisely while they enjoy it, as the Churches of Samaria and judea, Acts 9 31. and Galilee did in the book of the Acts. lest God take from them their props, ornaments and protectors of them, and make them to say (as many do full heavily) we would gladly be zealous and fruitful in our profession, (but (alas) we cannot so soon peep out of the doors, but we are pelted in again, and beaten back with the frownings, disgraces, and opppositions of such as are mightier than ourselves. But of this point more anon. Thus far of the outrage of the people: now of the answer of joah to Verse 31. 32. The sense. them, in the next two verses. For he, as a wise Magistrate, did at the first suppress and bridle the rage of the people. Now because it was said before, that the ground with the grove, altar and bullock did pertain to joash, and were his: it is clear, that he had also upheld the idolatry: how was it then, that he should thus lightly suffer the act of his son Gedeon to pass unpunished, (some man perhaps will ask,) and that he should find fault with the people, for seeking to punish the trespasser against Baal? I answer, that joash was certified of the will of God, very likely by Gedeon his son, as Sampsons' father was by him, that marriage he sought with the Philistion woman was of the Lord. But howsoever it was, he doth show that God stirred him up to be a favourer of his sons doing, for he doth with three reasons drive the people from their hold, and beats them back from their purpose and attempt. First, he reproves them for their boldness, for that they being private men, did without any calling take upon them to be revengers of Baal's quarrel, and that contrary to the will of God. And secondly, he threatens them with the fear of God's judgement, and that presently. And thirdly, by an Ironical speech against Baal (saying, if he be a God, let him plead for himself) he shameth them, and drives them from their enterprise. And this be said for the layingout of the 31. verse. In the 32. he gives his some a name according to the answer he had made to the people, and that name was jerrubbaal. And here in general occasion is offered to consider, how strangely God Doct. in verse. 22. wrought for Gedeon, and against his enemies, beyond all expectation stirring up joash to assist and oppose the other. Who would not have said, that the people would have borne down Gedeon, they being backed so strongly, and having an idolatrous Magistrate on their side? But behold, the Lord turns his heart as he pleaseth, and makes him stand out in the defence of his sons act, whose cruel judge he had been more like to be, to condemn him to death, as these mad people required, and looked for. And we must think that it was no small courage to him, to do thus, though a Magistrate. For this concourse of the people was not ordinary, in a judicial manner but mutinous, and not unlike to that of Demetrius in the case of Diana's worship. But the same God, who (when he saw it meet) caused Lysias, an Heathen Captain, to become a Protector of Paul against the jews: and Paul himself to be a Preacher of the Gospel which he had before persecuted, did this also, and his hand is not yet shortened from doing the like for the good of his Church, and encouragement of his people, according to that saying of the Wise man: When a man's ways please the Lord, he will make his very enemies Prou. ●6. 7. his friends: and by consequent, those things which were most feared, as being like to work most against them, he will make them to work contrarily, even to their most good and furtherance: and beside, God turns the hearts of men, as rivers of water. Examples we have in Cyrus the restorer of the jews, and the worship of God. pilate's wife, Achisth to David, etc. But this by the way only. More particularly, we may see in joash, who was before an Idolater, but being instructed about the will of God against that wickedness, how soon he was able to resist and stand against it. This teacheth that it is but ignorance and unbelief, that causeth many to practise and maintain, either a false worshipping of God, or any like wickedness: though I deny not, but some do worse, who though they know it to be evil, yet will do so wilfully. The other are to be better hoped of; who if the Lord vouchsafe them the mercy that he did joash, shall soon be changed from their former ill course, and abhor and stand against that most deadly, which before they maintained and practised. And therefore a detestable state to live in, is Popery, out of the which they will not so much as seek to be brought, by hearing the Gospel preached, and therefore they lie still therein to their confusion, with all such as do like unto them. Whereas many in other kinds of sin, are brought out of it by preaching, and are turned to God by true repentance. Agreeable whereunto is that of Paul, I was a persecutor, blasphemer, 1. Tim. 1. 15. etc. but the Lord had mercy upon me, because I did it ignorantly. Noting that one cause why few of his sect were converted, because, as our Saviour saith, They joh. 9 41. knew they did evil, therefore their sin remained. This is not to encourage any to live in ignorance; for the least punishment is condemnation, if men prefer joh. 3. 19 darkness to light, whatsoever the cause be. But as Christ saith, in Matthew 2. The judgement of Tyrus and Zidon shall be easier than of Corazin Matth. 11. 20. and Bethsaidah at the day of Gods coming, for they had repent, if they had been instructed. The use is, to comfort such as affect to be ignorant, hoping thereby to escape God's wrath: whereas rather they should consider that their ignorance will procure it, yea, is a chief cause of other sin which causeth it: yea and because that it is easy and no hard matter for such as are simply and not wilfully ignorant, to get knowledge and faith, if they would apply themselves to hearing; therefore seeing they persist in their blindness, they cause an invincible ignorance to grow upon themselves, which shall be as severely punished as obstinate disobedience and contempt. But let such as God hath mercifully enlightened, consider and pity the thousands that lie in darkness, praying God to prevent them with the light, wondering that john 14. 22. God should reveal himself to them, rather than to the world. Also we may learn from hence, that when God showeth mercy to one Doct. 2. in a kindred or family, it oft redounds to many of the rest, as when one is raised to promotion, the rest fare the better. So here God revealing himself to Gedeon; his father, and so his family were brought to the knowledge of the true God. The reason whereof is double. First, God's blessing upon the seed & stock of the righteous. Secondly, because where God hath wrought graciously in some one in a kindred or family, there commonly is wrought a great desire to do good to the rest, and that in great tenderness and love. As Paul professeth to the Romans, My hearts desire for Israel is, that he may Rom. 10. 1. be saved. And although they do not always prevail (because salvation followeth God's election, not nature) yet often it doth: and where it is otherwise, the juster is their condemnation. For proof of this, our Saviour Christ himself may be an example, who brought his disciples, and some of his kindred to be religious. And he hath taught us, that the Gospel is compared to levin, which spreaddeth further and further. And thus by some one whom God hath well seasoned with grace, many of the rest have been in like manner made partakers of the same grace with them. A joyful sight to behold. I would it were not so in Popery, that one did draw many: and it were to be wished, that it might be seen to be more common in the receiving of the Gospel effectually, that the rest of the family and affinity did so. This, I say, is often seen; though commonly one of a city, and two of a tribe, as the Prophet saith, meaning but a few. Yea, how often is it seen, that a godly Abigail is coupled with a Nabal, and job with a foolish woman? How truly is it said of many good parents, Their children are ungracious, as they tell Samuel to his face? yea and of how many parents also, who are badly disposed, 1. Sam. 8. 5. that even their children shall rise up against them, and condemn them, for that they go before them in knowledge & the fear of God? while they being wedded to their will, take scorn to learn of them; nay, it were well, if they would learn of good teachers, and that they abused not their authority to curb and discourage their children. But as for the third sort, most woeful is their estate, when like father like child, as the head is so is the foot, all ignorant, brutish and ungodly, as Esay saith. Now further by joash his answer, let us consider some thing, and then by the people, as occasion is offered. In him by the speeches he used, note we Doct. 3. Vers. 31. the properties of a worthy magistrate, to wit, to defend Gods true worship, and to cast down idolatry, to oppose himself against the seditious and cavillers, and other wicked men, even unto death. His countenance, courage and power, beside his affection, aught to be manifested in Magistrates, for the defence and stablishing of all God's service; and so should it be also in meaner men. But the commonness of evil, and the strength that it hath got in all places, dulleth the edge of the most of these now a days. And this slackness Matth. 24. 12. and coldness, in Magistrates is as truly the cause why iniquity so aboundeth, as any other: so that if evil having the upper hand do cause both public officers of justice, and private persons to be more unable to resist it, and so the more unwilling to go about to punish it, they may thank themselves. David professeth of himself, that betimes he would cut off from the Psalm. 101. 8. house of God, the wicked: that is, all scorners and maligners of the sound worship and worshippers of God. Oh it were to be wished (& indeed in that we pray no more earnestly for such, we justly complain) that all governors were of David his mind, that so the rest might live under their authority, an honest and quiet life, free from the noisomeness of such goats as by their horns and stinch pester the sheep, which would feign live peaceably, and serve the Lord by them. For when the common sort see swearing, blasphemy, the contempt of the Sabbath, drunkenness, and other abominations to swarm in many places, who seeth not that both they dare more boldly do the same, and that they who will not, shall be scorned and grieved to see them? We may further note here that sin ought to be so odious, and in so vile Doct. 4. account, that we should be much grieved to behold the maintaining of it, and them that will stand for it. For now that joash was himself armed against idolatry, he demands if they, the blind people would stand for it, and plead for Baal. And yet they might have replied, we plead no more for him, than thou thyself hast done, and that very lately, in whose grove Baal was placed. But now the case was altered with joash, even as it was with Paul, when he preached the Gospel which he had persecuted before. It is a notable token of repentance, when men's affections and desires are quite changed from the evil things, which before they could not be drawn from: yea 2 Cor. 7. 11. and when they break out into holy indignation at themselves and other, for the sins which they committed against God, although they know them forgiven. And surely, an upright hearted man would think that all should abhor the sin that he hateth, and it grieveth him to see another deceived and held in the snare that he himself hath been holden in: & therefore counts it absurd that any should maintain and delight in it: whereas the contrary now a days may be seen, that he is diligently marked that will stand against it: and so few there be so well minded, that they may soon be noted. Their shameful boldness is likewise to be marked by the words of joash here, saying; Will ye plead for Baal? he that doth so, let him die before the morning. Who although they saw the Magistrate against them, yet they were so blind, that they stood in the defence of their idolatry. And even so we may say; Great is the boldness that is grown up in this age, while not only they do the evils openly, which men and women in former ages have blushed for the secret doing of the same [be it the sin of Zimri and Cozby or the like]: but also such dare revile and rail upon those who speak against their lewd doings. But these truly verify the saying, The wicked men and deceivers 2. Tim. 3. 13. wax worse. And how should it be that in the last days should be so perilous times, if as the day of the world groweth nearer to an end, so sin waxed not more and more out of measure sinful? And that, both for the number of sins, (for we see new additions and fashions daily) and for the measure also, I mean the greediness, impudency and pertinacy of sinners, who are not ashamed of their evils, but with the harlot in the Proverbs, who wipeth herself as clean of all her filthiness, as if she had been a virgin. We see whores were grown, by that time, to a degree of boldness: for Tamar was judged an whore by her father, because she had covered her face. But this Gen. 38. 15. mask is long ago plucked off, not only from them that be of her occupation, but the most spiritual adulterers now a days, are so far from being ashamed to show their faces, that they are not thought masters of their trade, if they dare not spit in the face of modesty and all reprovers. And what is to be said of the aged, and men in wealth, (who have somewhat to bear them out) when even youths (of both sexes) whose honour should be their blushing, (which even heathens called the Colour of virtue) are brazen faced, and inferiors of all sorts take up that cursed speech, who is Lord Psal 12. 4. over us? But oh, who doth not see the Lords mark set upon them, while by shame, and sorrow their belliesful, with other miseries, they come daily every one in his course, to a woeful end? Furthermore, it was well answered by joash, Let Baal plead for himself: Doct. 5. meaning, if he can, what need you? if he cannot, it were a shame to plead for such a god, as could not plead his own cause. As Elias also, in the like 1. King. 18. case, said to the blind people: and so it may be said to all maintainers of Idolatry, and such like abomination; If the Idols be gods, whom they worship, let them keep themselves from the fire. And they who will needs think their doings to be good in maintaining and reasoning for such stocks, let them wait and see what will be the end thereof, and what will come of them. They were well set a work to plead for him, who was so far from helping them in their need, that he could not revenge his own cause against such as would deface him: and so are all that are like them; such a master he is whom they serve. Lastly, out of this verse 31. and the former, in that Gedeon serving God so Doct. 6. commendably, as he was commanded, (for which also he is by name commended as a worthy person, and a believer) was yet called seditious of Heb. 11. 32. them that were themselves so indeed, and that therefore he was counted worthy to die, who yet was the mean whereby the other did live, note that when the wicked are charged never so justly for their evil doings, yet they ever return the accusation upon their accusers. For example, the doctrine of God's word, and the Preachers thereof, do by God's blessing, become the means and outward instruments of much good doing, and some turn from their evil ways thereby, but what dissenting is there among the rest for this, when they see it? In such wise, as that they fall commonly to this exclamation, that both teachers and such as follow their doctrine, are troublers of the people, but as for themselves, they have done no evil. Even as the Papists cry on the other side, that they are disturbed and disquieted, for that they may not be suffered to serve God, as they would be glad to do, nor their Priests to set forth their pedlary ware to sale, to the ignorant and superstitious, whom they had sometime deceived, and as their fellows in many places still do, no less palpably, than Simon Magus did the people of Samaria, whom he had with his sorceries bewitched. These will not suffer their Idolatrous worship at any hand to be overthrown, but say, as the people said to jeremy, We will worship the Queen jerem. 44. 19 of heaven that is, the Moon and other stars: and as the foolish people of Ephesus, who cried out in a mad mood, Great is Diana of the Ephesians, when Acts 19 34. yet who were more unlike to make tumults and sedition, than they whom they accused, as Paul and his company? So (to leave these, and to return to them whom I began with) thus cry the wicked out when their lewd doings be reproved justly out of pulpits; Preachers are seditious; they make strife and tumults where they come, and draw people after them, whereas they were quiet and well enough before: but who are they whom they draw? even those who forsake their company, whom I speak of, and leave off their cursed manners and behaviour, so that they are now deprived of them, therefore now they make their part good against them, crying out that they are seditious. Thus Elias was charged to trouble the land, when he taught the true service of God, and reproved Idolatry, but he showed who were troublers of the land, to all that list to know it, even such as be not obedient to the commandments of the Lord. But that all may see, that such are not to be charged as troublesome persons, whose preaching bewrayeth the bad sort, who are therefore incensed against them, because their evil deeds are brought to light by them; neither they who obey their doctrine, though they be hated of the greatest part; that saying of our Saviour teacheth: I came not to send peace into the earth, but the sword, and debate. And again, Matth. 10. 34. I am come to set fire on the earth, and what is my desire if it be already kindled? Luke 12. 49. So that if civil distension and trouble follow upon our preaching, and professing, it is the filthy heart of the rebellious sort, out of which that stinch cometh, as out of a dunghill, who can away with no better savour. Now in that joash called his son jerubbaal, [Baal shall contend against Doct. vers. 32. him] not in reproach, but for a memorial he did it; which brought the Idol into contempt. So he was called jerubbosheth, 2. Sam. 11. 21. This showeth, that he was so far from being ashamed of his own or his sons fact, that he rejoiced in it that Idolatry had the foil by his means, as all well minded people should do the like. But I proceed. THE FORTY THREE SERMON ON THE six CHAPTER OF THE BOOK OF JUDGES. Vers. 33. Then all the Midianites and the Amalekites, and they of the East, gathered together, and pitched in the valley of Izreel. 34. But the spirit of the Lord came upon Gedeon, and he blew a trumpet, and Abiezer was joined with him. 35. And he sent messengers through all Manasseh, which also was joined with him: and he sent messengers to Asher, and to Zabulon, and to Naphtali, and they came up to meet him. NOw followeth the last point of the four in this fourth part of The sum of these 3. verses. Chapter, as was noted in the 11. verse. In which is showed, how Gedeon (after that the Midianites gathered themselves together) prepared for war against them; he having before destroyed Idolatry, and set up the true worship of God: that thus all the people might see, when it was done, how ill it might have been undone again, and how profitable it was for them, which Gedeon had done so: though we may remember what troubles and stirs were raised against him, before he could bring it to pass. But oh, what a mercy of God was this to them, that the Midianites were held in all this while? who bound their hands and feet till Gedeon had brought so worthy a work to pass, but even he whom none were able to resist, even the Lord omnipotent? The sum of these three verses is this: That the Lord gave occasion to Gedeon, by bringing the Midianites, and other assistants to them, into the land, to prevail against, and get victory over them. For he trusting to the word of God, by which he had been, and that lately, so well strengthened; prepared to go against them: and the Lord armed him, and he drew help together out of the tribes that were near unto him, as is to be seen in the text, so that Israel was again restored in great multitudes. Thus after all the trouble that Gedeon had, both otherwise, and by fear of Doct. vers. 33. the Midianites now provoking the Israelites to battle, and the many hurts that they did them before, yet God would (we see) have his true worship set up, & Idolatry cast down first, as we have heard; which the wise men of the world though they had allowed, would yet have deferred till after the victory. And note we hereby, that it much pleaseth him, that we should not post off the great and weighty commandments of his worship & service, for our earthly affairs & bodily business, though weighty, if there be time enough to discharge them; no nor lay aside the exercises of prayer, hearing, reading, and the like, for our own pleasure. And we ourselves may see, that it is very meet and expedient that it should be so: and how cheerfully we may go about the one, when we have well discharged the other: whereas by deferring, we leave them undone altogether sometimes, and our appetite is much quailed when we return to them. As therefore we read, that as great need as there was to make all possible speed to rescue the Church in the great distress it was in at that time, yet that Hester sought the Lord by fasting Hester 4. 16. and prayer, before she went to the King, and went after that with great courage to him for help, and prevailed. But it is otherwise with us; for we, for the most part, first serve ourselves (what though in doing things that are lawful?) and seek our own profit and pleasure, which is our great sin: and yet that is not all, but having so done, we are also by the least occasion easily brought to omit the Lords due altogether many times (as I have said) or at least to perform it slackly, coldly, and by halves, so that it were as good undone. This appeareth to be too true in the common courses of men and many of their dealings, and of theirs who are not the worst. And namely in this one: when we have set an order for praying in our houses, we will not perhaps, as some do, omit it altogether afterwards: but yet we then, for the most part, meet to perform this duty to God, when we have served ourselves, and filled our bellies first, in which case we be commonly oppressed Note. with drowsiness and sleep, which are (a man would think) utterly unmeet to accompany God's service, and therefore little pleasing to him, that it were far better to dispose of a fitter time for that business, and yet other things not to be left undone. And we must take heed both in this which I now speak of, and all the like that we take in hand, lest we give just suspicion that we think any thing is good enough for the Lord. In the public worship of God, the Church hath given a better example, that we do our duties to God before we refresh ourselves. Abraham's servant having but a message of his masters to do, did so diligently follow the doing and executing of it, that he would not take his own necessary repast, Gen 24. 33. in his hunger and weariness, till he had faithfully discharged that business. And jehosaphat being nearly driven by the Moabits and Ammonits, did first seek the Lord by fasting and prayer, before he would take weapon in hand. And let all mark what he lost thereby, or whether he could possibly have found the like help and so present as he did, by all speedy following his business, by all policy and power that he could have made. And yet I add this, because I would lay no burden needlessly on the conscience of any man, that in necessity, which cannot be avoided, a man may omit the greater duty for the less, if it could not else be done at all, and so as opportunity be watched and taken to do it afterwards. To conclude about this matter, let this practice of Gedeon teach us this rule, to wit, to give the precedency always to those duties which are of best price, and withal of greatest necessity. Now I call that necessity, which not only is commanded, but absolutely and always, so that it is sin to neglect and omit it; as to watch, believe, repent, etc. they may not be left of, and laid aside for any cause. So to hear the word in season and out of season, is commanded, as also to do our earthly business on the six days: yet to omit both, at some time is no sin, because they be commanded but for some time to be done, & may in some cases and at other times be dispensed with & omitted but the other are ever necessary; as to be humbled for sin, to believe in God, also to love and fear God, and to be patient, & some other, with the like duties of the first Commandments. Now these are absolute duties, and charged upon us generally and always: no business may be preferred before these whatsoever: no delay is to be admitted, no though it be under colour of most serious returning thereto afterward: For where we take liberty to ourselves in these cases, God curseth us, Satan gets ground of us, and the work for the which we lay them aside, is commonly nought worth, when it is done in the best manner. And therefore we see that Felix pretending that he would hear Paul again at leisure of those things, which his terrified conscience durst hear no longer for that present; never had leisure to hear him again at all, seeing he did it not both when he ought and might. For the second sort of duties: as prayer in family, privately by ourselves, with the like, although they are not duties of so simple necessity, that no other actions may ever hinder them; yet let them who have solemnly covenanted with the Lord to use them, and seen great cause thereof, and fruit thereby, beware how they wind out themselves of this course, upon unwarranted occasions: for so they shall never want some one or other shift to salve the matter, till the breach be grown so great, that a slender patch will not mend it, nay grief and slight repentance scarcely will repair it: as we see a close and smooth lid of a frame, if it warp once, is not easily brought to his levelnes again. God shall teach wisdom in the cases of lawful omission, to such as lean not so much and so long, to their own, till they have laid themselves underfoot. But that the chiefest duties, when all things are rightly considered, aught to be (as I have said) preferred before other, the words of our Saviour in that pattern of prayer, Matth. 6. do clearly show; where before he mentioneth Matth. 6. 9 10. any petitions tending to the good of soul or body, he commands us to ask the things which concern the glory of God, which stands in the coming of his kingdom, and doing of his will. So that if it were possible, that a good might ask the pardon of sin, deliverance from evil, or necessaries to this life, without respect had to this, that God might be honoured in all these, it were his great sin so to do. For the very salvation of a man's soul is to be hazarded and neglected, (if it might be) rather then that it should stand in comparison with this, as by Moses and Paul's request for the people's forgiveness and conversion may appear. Secondly, in this that the Midianites banded themselves against Israel, very Doct. 2. like to have spoiled them both of their lives & goods, as they had almost done before, we should consider to what changes in our estate we be subject; and that is, even unto the losing of all the good things that God hath enriched us with, to make our lives comfortable. Oh, when we are in health, peace, abundance, and well married, with the fear of God accompanying them, it is (doubtless) a little paradise that we live in, as here on earth we Note. may look for, and in comparison of that we may see the most to enjoy that we live among) and they are wise who can acknowledge it, to give God the praise by bringing forth much fruit. And yet God can afford us this and more too, if we could use it well, and do good with it. But seeing men nestle john 15. 9 themselves upon these uncertain things, (which is little wisdom in them to do so, but a bold tempting of God;) we see what strange alterations fall out in their lives, that their estate changeth from that it was, I say not as other men's, by age, sicknesses, diseases only, (for to them we are all subject) but from towardness, hope and likelihood of goodness, which they had sometime, and therefore they should have been rooted, and grown forward therein: and such as never had any, wax much worse and worse, and by their afflictions they be much disguise. For by that time that cruel enemies, domestical or foreign, (I mean in the world) have oppressed them, as both may easily be: or suits, debt, Note. suretyship, or prison have molested them (which commonly fall out to be) or the unruliness and disobedience in children, the unfaithfulness and lewdness of servants, and the unpeaceablenesse and unappeasablenesse in neighbours and landlords, with great injuries offered by them, shall vex them; together with sickness and other calamities which meet with them; I say, when some of these, as moths in a garment, have eaten into them, the beauty of their estate is decayed, and consumed: in these cases, I say, they are altered and changed, as if they had never been the persons. So that as Elimelech by famine was constrained to change his dwelling, and good David by his own son was almost driven from his kingdom; even so, and much more, when sundry of the forementioned ways shall afflict bad men, do they not show the uncertain hold that they have (and yet they have no hold of any better) of the things which are in greatest price here among men, together with the reproaches and disgraces that befall them? that I say nothing of sundry kinds of death to cut them off from all: and are sufficient proofs of that which I say. So that we have good cause to bear a low sail, Note. even when we be at the highest, and to think we have little, when we have the most. And to look for our change in our prosperity, and to make heaven our habitation against we go hence, and the earth with the pomp and beauty of it, but as small and uncertain riches. Indeed all the glory of these things must have his end: yet commonly where God is not provoked much, there is no unseasonable change of men's prosperity into misery: but a kindly enjoying it with God's good liking: though sometime God afflict thus for other ends, as job, etc. And because many of God's dear ones provoke him to turn their blessings and delight temporal, as in wife, children, goods, beauty, strength, etc. into sorrows, and punishments, which must be so, or else it would be worse with them: let them also beware that they break not out further against him, lest by any sin wilfully committed and not repent of speedily, they cause and procure this to themselves, that they be roughly handled of him, more than commonly, even like other men, and that particularly by the gross abuse of these outward things themselves, where to they are subject, they be not deformed and disguise by strange and rare afflictions. God hath all good things in store for his, but he can also soon strip them thereof, as jeremy saith, in the person of the jews, Lam. 1. 12. even as he withholdeth them altogether from some other. And this I thought good to say, though somewhat of this argument hath been said before. It followeth how God furnished Gedeon with gifts of the spirit, both wisdom and courage, whereby, according to that which he had said to him before [Go in this thy power, and thou shalt save Israel out of the hands of Midian] he was new fitted for it. Which teacheth, that when God appointeth his servants to any charge or business of his, he enableth them to go through it, and ministereth help to them accordingly. So Paul saith in a far greater 1. Tim. 1. 12. work than this of Gedeons', that God counted him faithful, and put him in his service, after he had appointed him thereunto. So Saul when he was chosen King, had gifts given him to govern, God making him thereby, as the text saith, another man. So the Lord dealeth with those whom he maketh Ministers of the Gospel, that they shall do his message to the people faithfully and diligently, and plainly and powerfully; to the just challenging of them, who boldly take upon them so weighty a calling as doth concern the saving or destroying the souls of men, having no furniture of preaching the Gospel sound and clearly, neither any care to look that way, nor other grace bestowed upon them. Now God's work is not only some great service, as Gedeons' to fight, and Paul's to preach, and Moses to deliver Israel from Egypt: but even to live in the married estate, to walk in a calling public or private, and much more to profess the name of Christ, in what condition soever. And when we speak of Gods calling a man to this work, (I mean not any sensible calling by voice,) as here Gedeon extraordinarily was: but when a man entereth into these estates, functions, or actions by direction and warrant of the lawfulness or necessity thereof, from the word and ordination of the Church. Using also the holiest and best means to obtain faith, knowledge, wisdom and conscience to discharge them well: to such I say, God will not be wanting, although they may think that their case is not as Gedeons', (and yet they had need be no weaker in faith, nor lower brought than he was) and that they are but silly private persons; yes, God will so bless them, and prosper their lawful enterprises, yea though they deem themselves unfit to undertake such works, or unable to go through them: that so as they shall have cause to bless the Lord, and wonder at his love and faithfulness to them, when they who go about the same, to observe how he assisteth and blesseth them, and on the other side, how they who rely upon their own head and policy, shall wanze, come to nothing, and be resisted by him; as we read of such as being commanded to go against the Canaanites See and read Num. 14. from vers. 40. to 45. refused; but, would needs go fight against them being forbidden, and therefore they were sore discomfited. But of this I have spoken before. Gedeon being thus furnished, was in couraged to go against God's enemies, Verse 34 35. and so much the more, seeing he had such success before by the promise of the Angel. Where note, how well things prosper with us, and go forward, when we are certain, that we be set a work by the Lord: and more particularly, when we are furnished with faith in his promises for the present, and time to come, and heartened by the experience of God's help in the time past. For it was not for nothing, that the Lord meaning to set him a work about a greater service, gave him good proof first, as of his own weakness, so of his assistance in the lesser, I mean in the destroying of Baal; of which point more hereafter, if God will. Now both these did work upon him mightily, and so we then especially, when with both, our consciences can witness to us, that we have cast off, and purged out such sins wherein we lived before, oh then, I say, we go on roundly and readily in the duties we take in hand. And so on the contrary, if we do but crop them off by a present and slight dislike of them, we shall sensibly and easily feel how awkelie and untowardly we go to work, as the Israelites against the Beniamites. judg. 20. Cap. 20. But of this point often by occasion before. In blowing the trumpet, to draw and call together the company that Doct. 2. should assist him, mark who were said to follow him to the battle: even Abiezer, meaning the people in his tribe, and of the family that he was of, that had been so furiously bend and set against him for the overthrowing of Baal: who also would have had him put to death for the same; which may be marveled at to see them so turned unto him. But the Lord (no doubt) changed their hearts; and again, they saw no hurt fell out to Gedeon by Baal, as the Barbarians to Paul by the viper, which they verily looked for. Acts. 28. 5. For many do judge of the professors of God's worship, according to the outward blessing and success, and especially beginners: who yet in time Note. grow to see into the matter better, as they did, joh. 4. who told the woman, joh. 4 42. that though they were drawn by her to hear, yet they believed then upon a better ground, as their own knowledge. But to return again; If men that run after vain idols, and all other that serve God amiss, and not after his word, would consider, what they get thereby, even less than nothing; and how they are deceived in that wherein they put their trust; they would seek further, and serve the Lord only, and him also according to his word, with an upright heart, as knowing him to be a bountiful rewarder and Heb. 11. 6. pay master. Yea and the godly would take more heart to themselves in God's business, if they considered how the Lord causeth many resisters and enemies of them and their goodness, to turn to their practice, and cleave unto revel. 3. 9 their profession, to worship at their feet, and to serve God with them. A worthy fruit of their innocency, though it procured them but only a good report, and some general allowance: but when it draweth others to the hearty entertainment of the truth with them, in the love thereof, it is much more. But I noted somewhat of this point in joash, upon the entrance into the story, or else where. The rest of the Tribes about him, as Zebulon, Asher and Naphtali, followed Vers. 35. him. For though the Lord called Gedeon only, yet he could not alone fight against the enemies. For our faith in God doth not exclude the help of men, nor the second means which may lawfully and conveniently be enjoyed. For God's servants are not led by faith to tempt God, but to serve his providence, as in wisdom they learn to do. And this is one especial cause why God will furnish him whom he calleth, because he giveth him grace to seek assistance from him in all his enterprises, and to serve his providence. And so is one bound to help another, where need requireth, as the Tribes here did Gedeon. Read more of this Chap. 2. vers. 3. THE FORTY FOUR SERMON ON THE six AND SEVENTH CHAPTERS OF THE BOOK OF JUDGES. VERS. 36. Then Gedeon said unto God, If thou wilt save Israel by mine hand as thou hast said. 37. Behold, I put a fleece of wool in the threshing place: if the dew come on the fleece only, and it be dry upon all the earth, then shall I be sure that thou wilt save Israel by mine hand, as thou hast said. 38. And so it was: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, and filled a bowl of water. 39 Again, Gedeon said unto God, be not angry with me, that I may speak once more: let me prove once again, I pray thee, with the fleece: let it now be dry only upon the fleece, and let dew be upon all the ground. 40. And God did so that same night: for it was dry upon the fleece only, and there was dew on all the ground. HOw Gedeon prepared to go to the war against Midian we have The sense of these verses. heard in the former 3. verses, in which began the 4. point in the 4. part of the Chapter, according to the division made in the eleventh verse, whereto we may remember was adjoined his ask of a double sign. And in these words the holy story showeth, that he being now furnished of the Lord with gifts, as we have heard, and having gathered his army together, and being gone to meet the enemies, where they had pitched; in these verses (I say) it followeth how he desired of God the first sign; by the which he might be confirmed of, and concerning the victory. The sign he asked was this: that he putting a fleece of wool on the threashing flore, the dew might come on the fleece only, and it might be dry upon all the earth. Wherein he is marveled at, that for all the promise of God, and confirming of him before, he should doubt, and ask a sign. I answer upon the due consideration of the thing, that though it may be like enough, that he was not altogether void of blame, yet he did not herein tempt God, (as some did who asked a sign of Christ's authority) but desired only to have his faith confirmed thereby, which would otherwise have wavered. As the man in the Gospel, who believed, and yet prayed, Lord help mine unbelief, so did Gedeon. Besides, the Lord granted Mar. 9 24. him his request, without any reproving of him, which it is not like he would have done, if Gedeon had doubted. Last of all, I am the rather thus persuaded, because he is reckoned in the Epistle to the Hebrews, among them Heb. 11. 32. that were commended for their faith. Herein we are to consider of our weakness in believing by occasion of Doct. in vers. 36. 37. 38. Gedeons' ask a double sign: and of the loving kindness of the Lord in pitying us therein, and bringing us out of it, even as he yielded to him in both. For ourselves this may be said, that though we believe God's promise, yet there ariseth naturally in us daily and continual weakness of faith; partly by yielding too much to carnal reason, partly through inevitable frailty, the Note. flesh fight against the spirit in us. And hereof it is, that we are feign to wrestle, and to be in the battle as it were, and in the combat daily to uphold and preserve our weak faith, which otherwise would soon fail and give over, as by experience we have oft found in other, and ourselves. As in the examples of Peter coming on the water to Christ, Martha in raising Lazarus, David complaining of his sadness and heaviness of heart, the Disciples in their too much ascribing to Christ's bodily presence, and an hundred more in Scriptures do testify. And much more may the same be said of ourselves: yet while we fear our frailty against such assaults, as we have cause daily to do, and learn to rest on God, as those dear servants of God did, we are much stayed, and our hearts well eased thereby, in respect of former times. As to say a little in particular by the contrary: when we have obtained of God the gift of believing that we are freed from condemnation, and that we shall have eternal life: if we rest there, and look not daily to revive our hearts by hearing the word often, whereby the feeling of God's favour is more revived and quickened, and also by remembering and applying Gods promises from day to day, and from time to time, and with both, if we labour not also to rejoice therein, that so we may be kept in holy compass thereby: we shall be ever flitting; off and on, and stand at an uncertain stay: And this shall not only be at our first believing, (which there is least doubt of) but even after we have been established and settled therein. For at first, assurance is not easily obtained ordinarily, till we have had some experience of God's loving Note. kindness towards us, and of our own uprightness. And even so I may say the same of believing Gods promises in other temporary things: how we shall faint therein, without the forementioned exercise: and more hardly bear our crosses, or go under some pain and sickness, or have victory over some special sin, and mortify some corruption that hath much prevailed in us. But if these be pursued earnestly, and the other promises of grace be oft and usually recorded, with fervent prayer to God for strength; it is not to be denied, but much fruit shall follow, and we shall sensibly perceive, that we get ground of ourselves in that behalf, and grow more nearly acquainted with the mind and will of God, that he will grant us further to prevail against such difficulties: and yet if we grow to think that we shall never obtain grace against our corruptions, nor outgrow discouragements, nor well bear our crosses, or find blessing in our callings, notwithstanding the use of public and private means; yea further if we do mind and look after these things but now and then, and that slightly also; we may well know, that there is no fruit to be expected to come thereof: which is the cause why some, who are not destitute of true faith, are often times (as it were) new to begin in these things, after long going about them. Now this standing at a stay, and small profiting in the subduing and striving against unbelief, cometh not barely▪ and altogether of frailty, when we would gladly prevail and cannot: but in great part of yielding to temptation, and occasions drawing us violently▪ to sin against our conscience, (which causeth a man's hold upon the promises to fail exceedingly) or too much giving place to carnal reason, which persuadeth that we need not Note. give such attendance to these things; but in the mean while, we see that we are greatly set back thereby. So that it is manifest, that without diligent heed taking to the strengthening of our faith, we easily grow to distrust God and his promises. And much more, if we will hearken to such voices as we shall too oft hear sounding in our ears, that we need not take such pain, nor have our heads beaten and occupied about it: whereas all diligence is to be given thereto for attaining so excellent a gift, as that is. And most of all, when by willing offendings of God we weaken ourselves; which how small need we have of, we may easily see, when we consider that we fall to doubting through the untowardness of our hearts, without adding further sin, our faith being fitly compared to fire, which may as well go out by negligence in adding thereto, as wilfulness in quenching thereof. This our sin in so hardly giving credit to God, is aggravated hereby, that if we are to deal with men, about great matters, we are easily satisfied, and believe them, if we have their word and writing: which manifesteth too plainly our distrust towards God, from whom nothing is enough to stay us, unless with Thomas we may grossly feel and see that which we desire. Nay I say more, if we be to compass any matter for our own pleasure, profit, or preferment, oh how bold and full of courage we be, although we must go under peril, loss, or any such like thing, for obtaining the same: but to suffer any difficulty or danger, so much as to stretch out our faith to believe, or our hope to wait for that which God hath promised, though he give us never so great cause and encouragement, by good evidence and testimony, Note. and by former experience, of others, and ourselves, yet we have no heart to it. Therefore if we be wise, let us be much stronglier built up in the confidence of God's favour, and of his promises, take more pains to abide therein, pray and watch against the occasions of unsettling it, and chain up our so great ascribing (as we have done) to sense and reason. And so doing, we shall see ourselves well propped up and upholden, though we have no promise of miracles to do it, as Gedeon had. Of one of the signs that Gedeon asked, we have heard: now followeth the other. When Gedeon had desired one sign, that the fleece might be moistened with dew, and the ground dry, now he desired, that when dew was on the Vers. 38. 39 40. earth the fleece might be dry; and to both the signs ask, God yielded; which he would not have easily done, if he had not approved it. To teach, that if in our weakness and timourousnes we had this wisdom, to repair to God, and make our moan to him, in feeling our burden, and to say with confidence, Lord strengthen our faith; we should be stayed and eased: and so in all distempers whatsoever, we should not be left to ourselves, nor forsaken. Which many (as I said) have not learned to do, and therefore their whole life is but a conflicting with doubts and fears, rising anew in their minds, and that endlessly, by the malice of the devil disquieting and molesting them: and hindering them from that resolution and holy boldness which God alloweth and commandeth to be in them. And whereas the enemy buzzeth into them, that it were presumption to hold the promise of forgiveness and life, otherwise then doubtingly: this fact of Gedeon in so earnest and doubled requesting of strength and confirmation from God, should dash and quench it. And so by our proof of Gods answering our prayers at one time, we should learn to use the same means again in a like manner, and as often as need shall require at another time: knowing, that as it is God's honour to be believed in his promises; so it stands with his good liking, that we often sue to him, to give us some clear insight into them, how they belong to us, (though we tie him to no certain measure) that so we may be stayed. Neither is it to be omitted, that Gedeon in this second suit, cometh with a deprecation of his own boldness and importunity with God, which must be warily understood. For hereby it follows not, that God was angry, or Gedeon was bold in making this request: (for then Gedeon had sinned highly in doing that which he knew would anger God) but rather out of a most inward feeling of that unbleefe which he desired to be forgiven, and supplied with confidence: as also in deep humility, considering how great a liberty he had (being but a silly worm) that he might speak so freely to the Almighty, and be admitted into such familiarity with his Majesty; he uttereth this speech full of reverence, Be not angry with thy servant; as if he should say, It is just with thee to be displeased with my weakness in believing: but (O Lord) pardon that (be not angry) and seeing I crave strength against it, (as thou givest me leave to do) let my desire be granted, and my infirmity covered. And in both the respects named, the Saints of God in Scripture have ever used themselves thus reverently and humbly, and the Lord so respectively, as Gedeon here doth. As the example of Abraham shows, praying for Gedeon. So wise, and able to use such a privilege, should we all seek to be, that we knowing how base mettle we are, even dust and worms, privilege, (that I say no more) and yet admitted into the presence of God of glory, we should admire it with humility, that he gives us access to him; oh how should it affect us, yea what reverence should it draw from us? Even as when a poor man comes often to the same friend to borrow money: he comes not saucily and loosely, as if it were a common matter, and for the which he were little beholding to him, but carries thanks and reverence in his countenance and behaviour. But of this story of Gedeon before. And this is that which I purposed to say of, and concerning ourselves. 3 Now that which I have to say of the Lord is this: namely, how respective he is to his children, and what a ready ear he giveth to our prayers, yea and that particularly in this point, of strengthening our faith. Gedeon twice desired a sign to confirm him, and God granted it to him. To show, that if (as I have said) we could pray for it, and long for that grace (as precious as it is) it should be granted us. But we would be glad to enjoy it, but in our weakness and fainting, we do not ply God with fervent requests, that we may Note. be settled in believing either that power over our special sin shall be given us, or hope and patience to bear some trouble. If we were oft with God in this behalf, and earnest; we should find, that God would furnish us accordingly, above that which we could look for. Thus Abraham, David, Paul with others, grew strong in faith. And this of the whole chapter. THE SEVENTH CHAPTER OF THE Book of JUDGES. Vers. 1. Then jerubbaal (who is Gedeon) rose up early and all the people that were with him, and pitched beside the well of Harod: so that the host of the Midianites, was on the North side of them, in the valley by the hill Moreh. 2. And the Lord said unto Gedeon, The people that are with thee are to many for me to give the Midianites into their hands, lest Israel make their vaunt against me, and say, My hand hath saved me. 3. Now therefore proclaim in the audience of the people, and say, Whosoever is timorous or fearful, let him return, and depart early from mount Gilead. And there returned of the people, that were at mount Giliad, two and twenty thousand, so that ten thousand remained. 4. And the Lord said unto Gedeon, The people are yet too many, bring them down unto the water and I will try them for thee there: and of whom I say to thee, this man shall go with thee, the same shall go with thee: and of whomsoever I say unto thee, this man shall not go with thee, the same shall not go. 5. So he brought down the people unto the water. And the Lord said unto Gedeon. As many as lap the water with their tongues, as a dog lappeth, them put by themselves: and every one that shall bow down his knees to drink, put apart. 6. And the number of them that lapped, by putting their hands to their mouths, were three hundred men: but all the remnant of the people kneeled down upon their knees to drink water. 7. And the Lord said unto Gedeon, By these three hundred men that lapped, will I save you, and deliver the Midianites into thine hand: and let all the other people, go every man unto his place. 8. So the people took victuals with them, and their trumpets, and he sent all the rest of israel, every man to his tent, and retained the three hundred men: and the host of Midian was beneath him in a valley. THe sum in general, and parts of the Chapter are first to be considered, The sum and parts of the Chapter. and then a more particular view to be taken of it afterwards: and the sum may be laid out in the parts, which are three. The first, how God made Gedeon send all the people, save three hundred, back again, as being too many for the battle, to verse 9 The second, how God assured him again of the victory, by a dream, which one of the enemies had, and by the interpreting of it by another of them in Gedeons' hearing, and this to the 16. verse. The third is the victory itself over them, which God gave him: and this to the end of the Chapter. The first part of the Chapter. TO come to the first part, there is no difficulty in it, for when he had The sense of the first part. pitched his army, ready to go meet the enemies, the Lord caused him to send them all away (excepting three hundred) lest they should give out, that they had overcome the Midianites by their own strength. And those three hundred he also appointed to him, taking them out of the ten thousand, that remained after the sending of the other two and twenty thousand away. In Gedeons' drawing near the enemies with his army, we may see The sense of the first verse, and the doctrine. Note. how he was confirmed in his faith that he should obtain the victory, whereabout he had doubted so much before. And although I grant, that it was meet he should be stayed by so great means as God used for that purpose, yet we see that faith commonly fails most, when the trial is greatest, and the danger nearest. Therefore in that he was now heartened and encouraged, when he saw the great number of the Midianites, and he himself was now with his small army in comparison of theirs, to meet and fight with them: it is clear, that he was well persuaded of the truth of God's promise, and that he did cast himself confidently thereupon. Thus his faith grew and Doct. vers. 1. showed itself apparently. So should we, when we have been much laboured with, to believe by the preaching of the Gospel, and have ourselves also much been occupied in attaining thereto; we should, I say, then look for the fruit thereof. And namely, to have proof of our faith indeed, in and about the common difficulties, wherein in times past we have be foiled, and found it almost impossible sometime, or at least very unlike that we should prevail by faith, even there I say, we should look to have some strength thereof otherwise then in former times. As for example, when a man seeth his sins and the guilt of them, though he be truly humbled for them: even then to lift up the hand of faith to heaven, and lay hold on the mercy of God in Christ. Also in time of temptation, to resist temptation, by believing, that God will give us victory. Again, when a man must lose goods, and life, and all that he hath for the Gospel, or else to forsake it, then to cleave fast unto it, believing that we shall be great gainers thereby. And so, when a man wanteth meat, drink, and apparel, yet even then, to acknowledge God's providence, though by weak means, and rest in it peaceably. In like manner, having long heard the word, and how we should make it profitable to ourselves by believing it, we should grow to this point, that we should be weary of our roving and wandering, of our sleeping, of our discoursing and disputing against that which we like not, being unpleasant to our flesh, and say with Samuel: Speak Lord, for now thy servant heareth, and is ready to rest in thy will, whither reproving, commanding, or encouraging: yea and to be upholden, guided, reformed, or kept within compass, whither by the terrors, commandments, or promises of it. So ought we in all other parts of duty to be ready to say every one for himself, Lord, now have I learned how I should work in my Note. calling, use my peace and prosperity, behave myself in secret, and with others, and walk throughout my life innocently and fruitfully, believing that I shall not lose the fruit of my labour. And further, I bless thy name, I am ready to be put the trial, and am not altogether as in times past, each occasion offered by thy Majesty is welcome, I am the more encouraged to stoop meekly under mine affliction, when I see thou hast sent it, for than I believe thou art readier to assist me in bearing it, and that thou wilt give a good issue out of it: and therefore far be it from me to be so plunged Note. and amazed at trials, as I have been, for that were to be ever learning, and never come to knowledge, yea it were always to be a child, going by the help of others, and never alone, which is the property of a changeling. And thus doing, we shall find that which the good Martyr found; that when God called him to the stake he endured the fire, though before he could not endure the flame of a candle to sing so much as his finger. In these, and such like, to have proof of our faith, is a thing much to be rejoiced in, and a good sign that our faith groweth, and is strengthened otherwise then it hath been in times past, according to the saying of the Apostle to the Colossians: Be rooted and grow in Coloss 2. 7. faith, that ye may abound therein. And so I might say of many things particularly, as of impatience, anger, wrath, unclean and unchaste desires, excessive fear of trouble, conceits, terchinesse, rash judging, and many other more: when we have pursued, and had them in the chase, disliking, condemning, and long time and oft praying against them, we should look for some victory over them, and by the faith in which we prayed, to rest persuaded, that such means shall not be used of us in vain: but look that the roots of them, which were fast settled in our hearts before, be now loosened in us, and more and more daily, and that it shall so appear even then, when any new occasion shall be offered, and when we shall be provoked to offend by any. This will lively show, (though we shall never be utterly void of the relics and ex●crements of our corrupt and rebellious heart,) that our faith is better confirmed in the word that commandeth us, to purge them out. And this a man would think were more to the honour of Christians, then to boast and jangle of their faith, and fail in the trial ridiculously: which is an easy religion to learn, if it might go for payment. To whom a man might say, Where is now that tongue of thine, which so lustily bragged of faith? as Zebul said to Gaal, cap. 9 Also we further see here, that though Gedeon had the promise of God that Doct. 2. he should overcome the Midianites, yet he lies not still, but serveth God's providence by furnishing himself with a army good as he could conveniently to go against them. And so we ought to use ordinary means to bring any work to pass appointed us of God, though we have the promise of good success from him, and yet again on the other side, we should not attribute any thing to them, for that were to detract from God his due. But of this before at large. THE FORTY FIVE SERMON ON THE SEVENTH CHAPTER OF THE BOOK OF JUDGES. NOw to goeforward where I left, in this verse, God tells Vers. 2. Gedeon, that the people of his army were too many to give the victory unto, lest they should ascribe it to themselves. This speech of the Lord showeth, how unfit we be, to have any great matter committed to us, or to our trust and government, for we are most Note. Lam. 1. 1. prone to abuse it: and therefore he is feign oft-times to take away many good things from us, lest they should much hurt us, though they might (if we could rightly use them) turn to our great good, and the benefit of others. This people of Israel, if they had gone altogether to the battle, and got the victory, they would not have acknowledged God to have given it them, but their own power and skill, and yet we know how miserable they were a little before, when Gedeon himself complained in what distress they were, and how low they were brought: so that one would think, they were unfit inongh to ascribe aught to themselves, and that they ought rather (having been brought from such bondage as they had been in before) yea and they might also easily have seen cause to give glory to God for it, if they with two and thirty thousand (especially so many thousands of them being fainthearted soldiers) had subdued more than an hundred thousand persons. And this is the more odious in this people, because they would have abhorred such a lewd conceit or quality in themselves while they remained under bandage, yea, if they had been asked: What if by you (being but feeble and few in respect of your enemies:) the Lord would destroy the Midianites, would you not think God had fought mightily for you? Oh they would have confessed no less, but seen that it had been cause of great thanks. True; till the victory had been gotten: and than who but themselves had foiled the Midianites? So it may be Saul and jeroboam while they were underlings, would have counted it a greater privilege, and themselves highly indebted to God, if he would have bestowed a less matter than a kingdom upon them, but when they had got it, they showed they were unable to be made partakers of so great a felicity: and we see, that they were not fit to have so weighty and glorious matters as kingdoms committed unto them. Even as we see, mean and beggarly persons, that never knew what belonged to wealth or dignity, yet if they be raised unto it, cannot bear it, nay the ground cannot bear them: if they be set on horseback, they ride out of reason, even till they break their own necks: whereas ingenuous and well-bred natures can aswell carry themselves in such a condition, (especially if education and grace meet together) as the poorest can in a base and simple. And surely many of us can as hardly bear a little wealth, small revenues, a few hundreds, nay Note. scores, as Saul and the other could their kingdoms: though (ere we had them) we were as lowly and mean in our own eyes, as our fellows. Therefore, as I said, we may see, how soon we abuse Gods benefits, and all such good liberties, as he bestoweth upon us, as riches, health, promotion, credit (I would I might not say spiritual gifts also) even as Pharaoh his princely estate and greatness: the rich man in the Gospel, his wealth: Herod, Luke 12. 19 Acts 12. 23. the very praise and commendation that was given him by the people. So we that can challenge nothing at God's hands as due debt to us, but trouble and sorrow, which is the fruit of our sin; what a lamentable case is it, that the Lord sparing us much from sundry calamities, and furnishing us with benefits of divers kinds, to draw us to know, love, believe in him and honour him, that we cannot for all this, so soon enjoy any thing that is aught worth, but by and by we set up our brustles, we forget from what a cursed estate, and whence we came, and kick up our heels against the Lord: and yet this is easy to be seen in all estates of men, and kinds of God's benefits. So that the Lord if he love us, seeth that there is no better way to be taken with us for our good, then to take away such liberties again from us, and to let out our humours, seeing they breed but a pleurisy in us, or to cross us in them, lest they should steal away our hearts from him, and so we drive him to say of his benefits, as he did of this people: There be too many of them, I must make them fewer, or else they will glory of their multitude and greatness. Even so we cause the Lord to say of us, as to Saul (a bad person) they have to much Note. wealth, I must pluck some of it from them: they have had health too long, I must abridge them of it: they have had too many of my benefits, as ease, credit, countenance, etc. unless they could use them better, I must, saith the Lord, of necessity take them from them. And this is the cause why the Lord holds many of his under, that commonly they have no great matters put into their hands, and are much crossed in those earthly commodities that they love best, lest they should be the worse for them. And it is rarely seen, that even they are better by them, then if they had them not. Therefore except God shall bestow upon us an humble and wise heart, and well balanced with grace, to account of these things as they are, to wit, transitory, and soon flitting away, and to value the heavenly treasure of faith, and a godly life above all earthly riches: let us know that the Lord deals wiselier with us, than we are aware, in dieting and shortening of us: and we ourselves shall see it as clearly in time (if we mark it) as these Israelites did, that God hath done us no wrong in taking somewhat away which we had, or denying us somewhat which we desire. And as for such as seek above all things to flourish and have the world at will, they are not so happy, as they be counted, especially in their own reckoning, neither will show themselves the wisest men in the end: as by this and the like, may be seen of them that will weigh it. But to come yet more near to that which is noted in the text, not only men abuse Gods benefits other ways, but this one way also, that is, to vainglory, as it is said, that this people here mentioned would have done: and therefore the holy story addeth it as a reason why the Lord would not have so many go to the battle, lest they should say, that they had prevailed by their own might, and so should have taken God's honour to themselves. And by this we learn, why God denieth, and doth not give us in our attempts, many, great, or any means at all sometime, and if he do, yet not with any good success, or at least, not as he is wont to do, (although to man's reason there be likelihood enough, yea very great) because if he should, man would snatch the glory from him to himself. As Nabuchadnezzar did when he said: This is great Babel that I have built: Zenacherib that Dan 4 30. E●●. 35 15. 1. King. 20. 11. blasphemed the Lord by his Captain Rabshakeh: So Benhadad so grossly for got himself in boasting what he would do, that he was answered wisely in this manner, [Let not him that girdeth on his harness, boast himself, as he that putteth it off] And they to whom S. james wrote, how foolishly concluded they before the success, and bragged of their gain, before they james 4. 13. knew they should have it? What would they have done (think we) if they had already enjoyed it also? And is not this strange, that whereas we pretend, (if we might partake such and such blessings) we would be much more thankful and serviceable for them, the Lord should convict us of dissimulation and falsehood, telling us that we know not our own hearts, for we would be more proud, bold, and vainglorious? So that if the Lord should not bewray to us, what poison lurks in us, we should think that he did himself great wrong in cutting many short of their desires, who might be like to do him service by enjoying them: whereas (alas) he knows that in so doing, he loseth no honour himself in so dealing with men, nay he hath much ado by such means to keep men from destruction, at least from deep dishonouring of him. But to return, it is most true, that if God did not deny much to vainglorious persons which they desire, they would never give him his due, but take it to themselves: insomuch as we see that such do not only vaunt of their wealth, birth, strength, and such like, but if they have only some good quality, as that they be provident husbands, or will keep their promise, and pay their due, where it is owing, they glory thereof, and disgrace other that fail therein, though the most of their other doings may be cast as dung in their faces, to their shame. But give we unto God his due: promise we to ourselves nothing, but upon condition if God will: and acknowledge we him as the giver, and as one that hath right to dispose of that which he hath given us: and when we are denied success in that which we hope to bring to pass, let us in token that we confess the Lord may justly joint us, not fume and fret, rail and curse, and much less utter we so much in words to others, that we think we are accursed, when we see ourselves crossed, but bear we it meekly and patiently: and the greater our gifts are, which we have received, in more humble, fruitful, and dutiful manner let us show ourselves to use them. That Gedeon was bidden to send away many of the people, and why; we Vers. 3. have heard: now let us see who they are that be exempted from the war, and sent back, (of which sort there were two and twenty thousand) the text noteth them to be those that were fainthearted and timorous, and so had God commanded in Deuteronomy that such should be sent back, lest Deut. 20. 8. they should discourage other. Here this is to be considered; when Gedeon their Captain thought them meet for war, and God had called them also to that place, and duty, and given them gifts for that purpose, though they waxed timorous: in that they through faintheartednes, and sloth, did not use and employ their gifts, the shame and sin was theirs, though God sent back: I speak it for our own edification and benefit; for if many here were exempted by God from the battle, and yet thought fit and meet by men, do not well bestow and use these common gifts of the Spirit, as skill and knowledge in manuary things pertaining to the body, and this present life: how much more may we think, that about the more excellent gifts of the Spirit, as illumination, and matters belonging to the life to come, men do deceive the expectation of those with whom they live, and be other, I mean far worse than they go for? Oh it is true, that there are many Note. persons, who go in the sight of men for good: yet the Lord doth not account so of them, but exempt them from his militant Church, even as he shoaleth out a great many of these soldiers, as faint and unfit for war, when they should come to fight with their enemies: whom yet Gedeon thought meet persons for it, and yet we know, we are much easilier deceived in judging about them, than these. Look we therefore to it, in a thing by infinite degrees more precious, how God judgeth of us: and hang we not upon the opinion of men. For he is not allowed whom men or one's 2. Cor. 10. 18. self praiseth, but whom God praiseth. And therefore we are not to account of all that are among us professing the Gospel, no, though they be not branded with notorious sins, to be sound hearted and good Christians, though we know no other by them, till God make them manifest, as he did these in their kind: Is it for us to judge before the time? but howsoever men judge, such as fear God, and depart from evil (as he himself commended job for such an one) it is sure that they only are accepted of him. More specially to apply this: As the odds between the fainthearted and valiant soldiers was great, even three to one: and yet all went about the service of God in outward show: so great disproportion there is (among such as worship God) between the lukewarm or indifferent sort of Christians, and the fervent, hearty, and zealous worshippers. Indeed God Rome 2. 28. compared with Reu. 3. 16. doth not enable nor allow us to sever the one from the other (so that we may determine how far the number of the one exceeds the other) as here he did Gedeon: but woeful proof bewrayeth no less than I have said. And yet he that dismissed these whitelivered soldiers from the army of Gedeon, and only accepted the service of these three hundred, whom he fitted for the purpose with faith and resolution; will also exclude all hollowhearted, lukewarm, and temporising Christians from having a part among such as he will honour, so far as that he will not be honoured by them. I mean not that all Christians should be martial men, and fit for the field: but as God's work is divers, so a divers kind of spirit he requireth in them that do it: in Gedeons' men, courage and might; in Christians, fervency and resolution to walk with God. For though we have no Midianites to fight withal: yet we have worse enemies, both within us and without: and therefore have need of spiritual magnanimity to use spiritual weapons against them. And though we were not warrefaring men, yet in that we be but wayfaring, (as all Christians are both) we had need of fervency and spirit. For he that in general commands, Rom. 12. Be fervent, or hot in spirit; commands Rom. 12. 11. james 5. 16. james. 1. 19 Matth. 11. 12. the same in prayer, jam. 5. saying, be fervent therein; likewise in hearing, Be swift to hear: telling us that the violent snatch the kingdom to them, etc. and the like affection also we must have in all duties. Though in deed when dangers and troubles befall men for their profession, then is a special occasion offered of expressing what courage is in them: but if we nourish not that grace daily in other duties, how shall it be at hand when we have greatest need of it? And this I speak, because I see that the ancient and heavenly fire which once appeared most worthily in many, both in their entrance and progress of their good course of piety and a good conscience, is turned to ashes and extinct, or burns so close and feeble, that it can hardly be discerned: and in stead thereof, either a blockishness and deadness Note. is come upon men, or a fainthearted remissness and indifferency, as if men cared not greatly whether they professed or no, and (save for names sake) many could be content to be without it well enough. And as for such, their disgrace is as far above these soldiers of Gedeon, as their sin: for these were only sent back: but the other the Lord vomits out of his mouth. Some there are (through God's goodness even as Gedeons' three hundred) who look to the Spirit, (and good cause, for it is the temper of a Christian) but alas how few? Besides that, the devil in stead of this grace, brought in a frantic sort of furious persons, whose zeal is to depart from the Church. Now (to return to the story) we have heard how two and twenty thousand were sent back, and that there were but ten thousand left to go Doct. 2. against more than an hundred thousand: and yet that the Lord said, that even they were too many: this teacheth, that he would have us to learn, to depend on him without means, (if he see it to be expedient to be so, but not otherwise) and by those which are very weak: and yet he would have us to be persuaded, that he regardeth and seeketh our good, even when he doth so. But of this before. He said moreover to Gedeon, that he would try these ten thousand for Verse 4. him, and show him who were fit, that he himself might see it. For men are dull and dim eyed to behold Gods secret power and will to do them good, if he give them not eyes of faith to behold them. And why should it seem strange that the Lord should do more than we can see? and if we shall see no likelihood thereof, his power and goodness is the more to be admired and magnified, who showeth it so manifestly in our weakness, even when men see not how. As who saw, that mighty Pharaoh, Sisera, and the Midianites here spoken of, were like to be brought to such a downfall as they were? but it was enough that God had said it. And therefore our Saviour, Matth. 4. tells us, Man liveth not by bread only, but by the word of God: Matth. 4. 4. and in like manner, man thrives not by his wit, providence, care only, but by the blessing of God: No, his rising early, and his late going to bed, and Psal 127. 2. eating the bread of sorrow shall not avail to maintain him, if God pluck back his hand from blessing it. His apparel heats him not of itself, but by the power of the word and promise. Indeed the outward means men see, taste, and handle, and therefore in a gross manner rest in them, and discern no superior power of God in them, much less believe, that it can work without them: so that if means fail of health, safety, and success, they give over hope: especially if they see that some great outward bar and let stops their way: whereas yet the three children tell the King of Babel, That they believe the God whom they serve can deliver them, not only without means, but contrary to means. Doubtless in the Scripture we have a watchword given us of this sin, even in the matters of salvation itself. For although none but the seed of Abraham ordinarily were elected and saved (though extraordinarily some were) before the coming of Christ: yet they who only relied upon these outward means, heard this spoken to them: Say not within yourselves, we have Abraham to our father: for God is Matth. 3. 9 able of stones to raise up children unto Abraham. But because men separate (in the matter of happiness) the true means appointed by God from the end they desire: I mean faith, repentance, humiliation, from election and salvation: it is just with God also to meet with them in kind, and to separate their carnal ends: I mean wealth, prosperity and the like, from the means which they use unlawfully, and to his dishonour. And further in that Gedeon was told, that he must take none but those Doct. 2. whom God appointed, and those he must take: it teacheth us that God's word must direct us in all our actions both for peace and war, be the same never so mean and base: and that whatsoever face we set on matters, yet if that be not the light to our steps, we walk but in darkness. Now then, we who take in hand so many things in the day, and so throughout our life, how can we choose but serve him after our own fantasies, if we have not Col 3. 16. that light plentifully dwelling in us to guide us? Wherein it is no hard thing to see, that God hath much against us, and that oft times, when we be at the best, seeing no man call tell the errors of his actions and life, or how oft he Psal. 130. 3. Psal. 19 12. offendeth. So that if he should look straightly what is done amiss, who should be able to stand before him? Here I will stay for this time. THE FORTY SIX SERMON ON THE SEVENTH CHAPTER OF THE BOOK OF JUDGES. Here the Lord shows Gedeon who they were that Verse 5. 6. should go with him to the war, when they were led to the waters, and those were three hundred which lapped water out of their hands: for these were industrious and fit for their business more than the other that drunk kneeling down, who were like to have been an unprofitable burden to the rest by their multitude, and might have given advantage to their enemies by their unreadiness and delay, if occasion should have been offered. And the thing that the Lord teacheth us hereby is this: that although he will have none to trust in themselves, yet he would have them ingenuous and industrious men, fit for that which they are employed about, which thing is requisite in all callings and business for men to be willing, diligent, and skilful about that they profess, and take in hand, that with good conscience all may be performed: so the contrary of Christians is to be avoided, whether minister, magistrate, or private person, the husband diligent handed, the wife huswifely: none lazy, idle, careless. But of this I spoke more in the story of Othoniel and Caleb, before chap. 1. Here the Lord saith, that by those three hundred men, he would deliver Verse 7. Israel: which was another strong confirmation of Gedeons' faith: for by this he was persuaded to obtain that which he had already begun to believe. And this aught to be well marked of us, as the thing which we have great Note. need off. For who can so steadfastly believe, as he ought, and hold constant therein? but by daily and continual means, the Lord doth much revive and quicken our faith, to hold on our hope and confidence: which two graces we must have well settled in us, and as faith is strengthened in us, so are these two. The excellency of hope is seen in the epistle to the Corinth's in these words: God who hath delivered us from so great a death, and doth deliver 2. Cor. 1. 10. us, in him we hope also, that he will deliver us. The Price and worthiness of the other, is to be seen clearly in the Epistle to the Hebrews, thus: Cast not away your confidence, for it hath great recompense Heb. 10. 32. Note. of reward: these two (faith and confidence) make their whole life sweet and joyful, who had them both, as David who said of confidence (which is the fruit of faith, My heart is fixed, I will sing and give thanks. The use hereof, is this, that we look well to it, that we find our part in these by oft hearing, and all manner of repetitions and experience of God's promises, concerning his favour from time to time toward us, and therewith to mark our often faintings, doubts and fears, yea, and that about one and the same action, that we may see cause the better to fortify ourselves against them. But alas few mark any such thing, I mean even of those, who may take good thereby, (for all are not capable of it) but shrink at the hearing of any hardness coming toward them, and so gather no experience of their faith, hope and confidence against new trials to come: or of their weakness, but impatiently Note. go under their afflictions, and so are more ready to faint under their burdens afterward. It was Gods great mercy, that these three hundred did so willingly and Vers. 8. The sense. readily follow and obey Gedeon, according to the word of God to him, which they also heard, I grant: but yet had not God persuaded them inwardly beside, they would have departed with the rest 31700. and would have both grudged at the liberty of the other, who were dismissed, and have refused to bear the burden alone, yea they would have forsaken him, if they had not looked unto God. Where we should note, that in doing our duties Doct. required by God, we must not regard the forwardness or backwardness of others so much, nor what they do: but what it is that God looketh for at our hands. Thus Caleb and josuah encouraged the people to go forward against the Canaanites, not looking at the backwardness of the other spies. For as God's word and authority have enough in them to persuade us, so if Numb. 13. 28. 29. 33. we look any other way, as to men's example, or to the issue, or our own conceits and discouragements, we may be sure they will easily cool and dismay Note. us. Therefore (I say) the practice of these, discovers a great sin in many: who if they have a burden laid upon them, grudge that any other should be free: but in matters of privilege and honour, grudge that any should be their partners. Both these we see exemplified in the Apostles of Christ and the disciples of john. The Apostles seeing one casting out of devils, who was none of their Master's followers: had indignation and complained to our Saviour. They thought none but Christ and themselves worthy of such an office. So john's disciples grudged at Christ's, because they fasted often, but Christ's fasted not. They thought they had wrong in that others were Note. not held to it, as hardly as they. The cause of the former is especially pride and unthankfulness: of the latter either ignorance, or that which is worse, even boldness therewith. And we see that he is a rare person, who can with equanimity endure that any should excel him in gifts of body, mind, estate, or grace, with the blessings accompanying them. Nay many, of a melancholic and foolish nature, because themselves are given to pensiveness, sadness, etc. envy and censure such as take more liberty in mirth, recreation, company or diet: though (as Paul saith) they may both please God, without condemning on another. This disease of looking narrowly to other what they do, and not to God what he requireth of ourselves, (for it is a mixture of many humours, self-love, curiosity, distrust and others) this disease (I say) we may see to have been in Peter, who looking to john, (to whom Christ said nothing when he had laid an heavy burden upon Peter himself, asked Christ, saying: Master, john 21. 21. what shall this man do? The like is to be seen in them, mentioned in the Gospel, when they saw other more favourably dealt with, than themselves said grudgingly, We have borne the burden of the day, etc. So the elder brother of the prodigal repined to see him so well entertained. So that there being many as by these we may see, so ill minded this way, we may boldly say, that it is a singular grace of God in all our duties throughout our life, to show forth indifferency and charity: as also to regard what God saith to us, and not to look to men what they do. But where is this to be seen? in a very few: as for example in the Ministers, when Christ saith to them (in speaking to Peter) If thou lovest me feed my john 21. 15. sheep and my lambs, and be diligent therein. If here and there one or a few regard it, yet how do the most cast their charge behind them, and look at them that take their ease, whatsoever their words be that they love him? So that the force of the word is not so much to draw them, as example to withdraw: magistrates, householders, husbands, wives, and all that profess the Gospel, should follow the example of these three hundred in their several estates and callings. But it is so far off from that, with the most, that if any other, (and specially if he be of their own condition and degree) shall make conscience of this duty more than other, he shall be ready to be shaken up and reviled, as one that cannot be content to do as other do, when yet all may see in these three hundred how their example is set forth to their perpetual commendation, in that they went not after the other their brethren, but obeyed the commandment of the Lord, in following after Gedeon. And whatsoever become of such as are led by the examples of men, and follow their own devices, leaving the plain way, wherein God hath set them, (whose sin in due time shall find them out) the other shall be known by this mark, to be the Lords, that they forsake all byways, and depart from evil with job, to, testify that they fear him. The example of joshua is worthy job 2. 3. our imitation in this point, who professed for himself and his, that they would serve the Lord, let the rest do as they listed. As if he had said, It should joshua 24. 15. be their best way to serve the Lord as himself did, if they regarded their own prosperity and welfare: but if they were so wilful, as to forsake their own mercy, he and his had learned to follow a better Master, and was resolved jona 2. 8. to consult neither with flesh nor blood, neither cleave to lying vanities, but make strait steps to the commandment of God. Indeed if we Exodus 23. 2. see others readier than we, in duty doing, willinger to bear reproof, forwarder in well doing, in mercy, love, meekness, zeal, stronger than we, to endure affliction, or any burden which is unwelcome to flesh: then do we as they do: yet look we not so much at them, as at God's will in their obedience. But in evil follow not the multitude: for the most are always worst: and the best differ and vary among themselves: so that except men will go by a leaden rule, the word of God must be the eternal and unchangeable canon of duty. Which canon when it shall judge the actions of men either approving or condemning them, it shall be but folly for them to run into the crowd (as we say) and shroud themselves under the cover of others: whose company shall aggravate rather than extenuate their punishment. But of following examples, I have said before. The second part of the Chapter. Vers. 9 And the same night the Lord said to him, Arise, get thee down unto the host: for I have delivered it into thy hand. 10. But if thou fear to go down, then go thou and Phurah thy servant down to the host. 11. And thou shalt hearken what they say, and so shall thy hands be strong to go down unto the host. Then went he down, and Phurach his servant unto the outside of the soldiers that were in the host. 12. And the Midianites and the Amalekites, and all they of the East lay in the valley like grasshoppers in multitude, and their Camels were without number, as the sand which is by the sea side for multitude. 13. And when Gedeon was come, behold a man told a dream unto his neighbour, and said: Behold I dreamt a dream, and lo, a cake of barley bread tumbled from above into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent fell down. 14. And his fellow answered, and said, this is nothing else save the sword of Gedeon the son of joash a man of Israel: for into his hand hath God delivered Midian and all the host. 15. When Gedeon heard the dream told, and the interpretation of the same, he worshipped, and returned unto the host of Israel, and said, Up: for the Lord hath delivered into your hand the host of Midian. NOw when the Lord had taken away the strength and power of Gedeon The sum of these verses. from him, I mean, his whole army well nigh, he knew full well that this would work mightily upon his weakness, to dismay him: and therefore in this second part of the Chapter it is showed, how God after this, encouraged him, and provided to remedy that his weakness. And that was in a strange manner done, even by his enemies. For God bidding him go down to the Midianites tents, did there, by a dream of one of them, and the interpreting of it by another, show Gedeon, that he should have the victory over them. Which when he heard, he was anew confirmed in his faith concerning the victory, notwithstanding the small number of men which he had with him. And first here let us see how God bringeth Gedeon nearer and nearer to The sense and doctrine of verse. 9 the brunt and trial: for now he will have him go to the very camp of his enemies, which to do, was to come nearer to danger, than all that had gone before. But so did the Lord also add new comfort unto him, as his trial Note. was greater. For he saith: I will deliver them into thy hands, though the danger and fear that might be like to arise to thee thereby, may seem greater now, than it was before. And it may appear by the next verse, that Gedeons' fear was greater, and increased: for the Lord saith, If thou fear to go down, etc. And this showeth us, that ordinarily the nearer a trial in any sore affliction that we feel, doth come toward the issue, the more it worketh upon us. The reason is, because while affliction is a far off, the sense is not provoked by the imagination of it so much, as when it draweth near, and threatens us. But then commonly the mind multiplieth the greatness of it, by fear. As the Disciples were not greatly troubled for their Master's departure, john 14. 1. till they saw there was no remedy, but they must needs forego him. Which teacheth, that when any such fear hangeth over us, we should not only from the first hearing of it, frame and settle our hearts against sudden distemper, and aggravating of it by our foolish conceits, to be patient and willingly subject to the hand of God therein, and to weigh our own weakness, that as we may wisely beware of fainting, so we may pray to God for strength: but also daily, and oft continue such exercise, and the nearer the issue, the more fervently, (like to our Saviour in his agony and fear, before the coming of judas and the rest to take him) as fear indeed will then be ready most of all to assault us. And if we faint then, we may know our strength was never great. For as Prou 24. 10. james 1. 4. patience should have her perfect work to help us bear affliction unto the end, when it is come upon us: so we ought to give patience the perfect work before it come, in keeping down painful fear of it, till it come. And Note. by all that hath been said of this matter here, and in the former process of the history, we may see, that we must oft and much be strengthened both against the fear that riseth before the trouble come, and the smart that it causeth when it is come, till the danger be past and over. And it is a good sign that affliction when it cometh, shall not much disguise and astonish us, when we weaken the terror of it after that manner, and by often meditating of the certainty of our deliverance there from, and preparing for our affliction accordingly, before it come: otherwise it will come upon us as an armed man, against whom there is no resistance. And seeing God fortified Gedeon with a new promise of his help, even when he should go down to the army of his enemies, as he came nearer Doct. 2. in vers. 9 the peril: so we may learn, that as trouble shall arise to God's people, even so shall their comforts also increase. According to that of the Apostle, God 1. Cor. 10. 13. is faithful, who will not suffer you to be tempted above that ye be able, but as your troubles increase, so shall your consolations, and he will give the issue with the temptation, that ye may be able to bear it. And though it be one and the same word and promise, yet it hath force at one time as well as at another, to strengthen us, if we have faith to lay hold on it. Such is the Lords dealing with us, to minse our meat for us, when our diet likes us not: this cost he is willing to be at: So that we need not complain in such manner: Oh this trouble is intolerable; it will draw forth the heart blood, I shall sink Note. under it, etc. For it is not required of us to stand by our own strength, but to derive it from Christ our head, in whom all the promises of God are ratified. And this in the loss of friends, goods, or life, or in the likelihood thereof, or in any other affliction, is ever a fit remedy to stay us up and comfort us. So that I cannot tell what we would look for at God's hands more, unless we would desire Angels from heaven to certify us of his mind, which he alloweth us not in this age to look for. But because this hath been oft entreated of before, I spare needless repetitions. THE FORTY SEVENTH SERMON ON THE SEVENTH CHAPTER OF THE BOOK OF JUDGES. THere is yet (as the text showeth us) another trial of Gedeons' Verse 10. faith before the victory: namely to send him to the Midianites only with his boy. Oh how many had there been before? But God will have us to know, that the trial of our faith, is much more precious, than the 1. Pet. 1. 7. gold that perisheth, and therefore sendeth us many trials, as he did to him, that although there seem to be no great matter in them, yet indeed to him that weigheth it aright, it is found to be far otherwise. For both we see thereby, our weakness, which Note. we should not otherwise think to be such as it is, and by little and little we grow out of it, and gather experience, and hope against it, which in time are Rom. 5. 4. greatly to our comfort. And surely if Gedeon had so many trials in one duty doing, let not us plead for exemption from many, though we have already endured some, and although we can say, others are free, or have but few in comparison of us. But to proceed to another point. It is happy for us, that the Lord, who diets us with this ordinary, undertakes as well to bring us safely through our trials, ministering as much grace, as affliction, as he did Verse 11. Doct. here to Gedeon: so that we rather should say; Since thou givest shoulders Lord, lay on what burden thou pleasest, thy will be done: Rather, I say, then to compare the irksomeness of the trouble, with the pleasure and ease of the contrary: which will make us weary of trials, and like the Israelites in the wilderness, to long and linger after daintiness and Quails. We see the covetous man is never satisfied with gold: but trial serves to bring in a commodity of greater price, as I said before. Gold can serve but to feed and apparel us, except we abuse it to the pride of life, to make us think ourselves in a fools paradise by enjoying it: but this serveth to increase our spiritual treasure, (if we be wise to use it in kind) both to purge the dross away which cleaveth to our faith, meekness, and patience: and to add to the measure of it also, so that whatsoever good thing we enjoy, we should neither have it in the kind, nor in abundance and store, but through much trial. Therefore rather let us learn to count it great joy, (as S. james saith) when many trials fall upon us: then snuff against God, as if we cared james 1. 2. Note. not how little grace we had, so we might have ease therewith: as the sluggard in Ecclesiastes, who saith; A morsel with idleness is better than plenty Eccles. 4. 6. with labour. I confess indeed, this is an high degree to joy in affliction, which is so grievous in itself, and not joyous: a greater matter than to joy, (I say not in health, riches and prosperity, which every fool can do) but even in hearing the word, or obeying it in many particular duties thereof. Howbeit we want not examples of such as have found joy in their trials, I Rom. 5. 3. say in them (for he that looks for joy after them, must also find some in them) I mean by hope: as Paul by name, who professeth no less of himself: 2. Cor. 121 and David with many others. Yea and we also must learn to say; Lord thou teachest me an hard lesson to account affliction matter of great joy: but seeing thou sayst there is sweetness to be gotten out of this bitterness, (as honey out of the carrion of a lion) therefore I will strive to believe it: and that I am as precious in thine eyes, and as dear to thee, even in affliction, Note. as in peace & freedom, and that I shall gain more by it, then by all my jollity and ease, in which I should have lain stinking, if by trials thou hadst not kept my faith occupied & lively. For though faith wants not matter enough to work upon, even when we are at the best, and freest from trials, yet such is our sottishness, that promises seem not sweet or savoury to us, except we be driven to seek after them by trials & troubles, but then oh how welcome? Th● sending him to the camp of the Midianites so nakedly and unfurnished, what could it promise in likelihood and outward show, but deadly danger? But hear the rest of God's words to him; Thou shalt (saith he) hear what they say, and thou shalt be confirmed thereby, and after thou shalt go into the host of the Midianites and fear and dismay them, till they be vanquished. By this we see, that we have great cause to beware, Doctor 2. that we take not some part of God's word, and leave the other, lest we deprive ourselves utterly of the whole, and all benefit thereof: as Gedeon (we see) had done, if he had taken one part of God's speech to him, and left the other. And this thing is too commonly offended in, not only by subtle Sophisters, whose sin is the greater, because they sin of knowledge, but also by weak Christians: who through fear and want of experience, do draw against themselves the threats and commandments to wound them, but the promises of God (which by his own appointment are set down to their comfort properly) those (they say) belong not to them. So what a corrosive were it to a Christian, if hearing this, that, All who will live holily in Christ jesus, must suffer affliction, etc. he should go away (as he in the Gospel) heavy and sad, saying: This is an hard saying, who then shall be saved? 2 Tim. 3. 12. But God be thanked if the promises be added to the charge, the heart will be well eased, and the burden in great partalaied. And doubtless the devil himself would wish a Christian no greater mischief, than he causeth to himself by this separating of those things which God hath joined together. But of this point read more in the former chapter in Gedeons' reply to the Angel. And there is as great cause that we take heed of separating the word of judgement and punishment from the word of precept and commandment, as the promise: for as this causeth men to stumble where they need not, and plungeth them into fear and deadly despair, so the other strengthens them as much in their boldness to offend. As we see Eve, by disjoining the punishment threatened upon her eating the fruit, was the more provoked to attempt the sin. Genes. 3. Genes. 3. 6. More particularly we may here see, that God doth so order things according to his own good pleasure and purpose, that he maketh his to find Doct. 3. matter of joy, where (in sense and reason) sorrow only and terror can be found. He fetcheth light out of darkness, sweetness out of bitterness, and out of trouble peace. For what might Gedeon look for by going to the camp of his enemies so nakedly, but discomfort and hazard of his life at least, if he had not been slain also, and cut in a thousand pieces? Yet God intended (and so brought to pass) that he and all the people should live and be comforted, by hearing there that which did cause it. For example, what might Abraham have looked for when the Lord bade him go from his friends and Genes. 12. 1. country to a place that he knew not, neither had any thing in it, but was a mere stranger therein? was not that speech of the Lord full of discomfort at the hearing of it? And yet we know, that he obeying him, was not only furnished there, to be able to maintain a mighty family, even three hundred and eighteen persons, but also his seed grew and was multiplied as the dust of the earth, and he was made the father of all believers that should come after, and of whom, after the flesh, Christ should come. The like may be said of Moses sending away from the house of Pharaohs Heb. 11. 24. daughter, where he had been brought up so daintily, to go suffer affliction with the people of God in the wilderness. And yet what a rare instrument did he make him, to work the greatest deliverance for his people that ever was heard off to be wrought by a mere man? Even so, learn and know we, that the Lord doth oft turn the greatest troubles of his, to their greatest benefit Note. and good, if they wait patiently upon him, yea he giveth them far above that which they look for, insomuch as if it were possible for them to be brought even to hell, this were but to raise them up unto heaven, as they who have any experience can tell: and jona out of the fishes belly testified in the midst of extremities and anguish; who out of his greatest fears and sorrows was exalted to greatest hope and rejoicing, as his heavenly and admirable zeal in promising to praise God doth abundantly show. It is said also here, that he and Phurah his servant went to the side of the camp: jonas 2. 9 wherein his faith doth lively show itself, and that he minded and believed what God said, rather than that he feared the danger that he went in. And this, indeed, is that which I have so much beat upon in this story, and in a Doct. 4. in vers. 11. word, which we should all do: that is, trust God whom we see not, and not eye, and look too narrowly to the lets that are in our way, to fear and draw Note. us to unbelief: as we read how jehosophat did, not only himself belieeve, as he was willed to do, but with great courage exhorted also his people to 2. Chron. 20. 15. do the same in the sore danger they were in by the Moabites and Ammonites, and was thereby delivered: and so did our Saviour to his disciples john 24. 1. when they were greatly grieved for his departure, saying: let not your hearts be troubled; ye believe in God, believe also in me. Now in that it is said that the Midianites, and their helpers lay as grasshoppers Verse 12. on the face of the earth, the meaning is, they were far and wide spread, for so the word signifieth, Genes. 25. meaning that they occupied a great space of ground, and that they were a mighty number. In which sense Genes. 25. 8. it is said in joshua, that jabin got an army, as the sand of the sea. And how could this but astonish Gedeon yet again, when he beheld the multitude of them, but that his faith upheld him still as before? Where we are again, much like as in the former point, to learn, that such troubles and trials must Doct. we suffer and look for, from which, we can in sense and reason look for nothing but discomfort and utter undoing: and out of the which in the iudgemen of man, we see no way or help to get out and be delivered. And who of God's dear children have not so felt and found it, in one trouble or trial and other, and at one time or other? When God had promised the land of Canaan to his people, yet before they possessed it, when they sent thither to search the land, & to see what it was, and whether the people therein were strong or weak, many or few, they received such discouragement by the answer that was brought back to them, that they had neither help nor hope, ever to enjoy it. Again, what was David to Goliath? or Samson Numb. 13. 28. 1. Sam. 17. 50. judg. 16. 30. to so many Philistines? Or what was our English Island to the Spanish forces, and to so many nations as have risen against it in times past, the Pope himself being the chief setter on? and yet God fought for us against our enemies. And to show it in another instance, Oh how many thrice happy people, have yet oft feared and almost said, there is no hope nor help for them in God? but resolved with themselves for the time, in their fear and weakness, that they could not escape condemnation and utter abjection from God? yea and they would have yielded themselves willingly to the pain of the damned some hundreds of years (such was their desperate estate) so as they might have been recovered, and saved afterward: as I myself have heard some of them say little less in their despair, who yet (God have the glory) have well outgrown the same, and have been restored to comfort. Other of God's dear children after such plunges and deliverances out of them, have after met with other trials, which have been to their sight as the sea, bottomless: and have constrained them for the time, to break out, and Note. say, that all good days were gone from them, who yet have lived to see better than they had ever seen before. What should I speak of particulars, which were infinite? And all such God hath seen good to exercise us withal, to appall and pull down the pride of our hearts, (who do so soon forget ourselves) but not to dismay us, seeing, if it be not long of ourselves, we may still find redress of all such fears from above. Now follows the dream, that one of the Midianites dreamt, and told Vers. 13. 14. The opening of them. his fellow, namely, that a barley loaf tumbled into the host, and came into a tent, and smote it, that it fell: and the answer of the other, as the interpretation of it, that it was the sword of Gedeon, and that God had given the Midianites into his hands. This was that dream and interpretation, which the Lord sent Gedeon thither to hear, (for such means it pleased him to use to confirm him yet still:) where first we see, that God gave divine dreams to Doct. out of verse 13. 14. those which were enemies of godliness, and to a nation which afflicted his people: as he did to Pharaoh, of seven lean, and seven fat kine, that were well Genes. 41. 1. liking, and so he did to his Butler and Baker: and after that to Nabuchadnezzar, who had led away juda captive, aswell as to joseph, jacob, and other holy Genes. 40. 5. men. But this was here more strange, that neither joseph nor Daniel, no Prophet of God, I mean, interpreted the dream, but a common soldier. He Dan. 2. 1. gave than we see, a true dream, and the interpretation thereof unto the wicked. But as the Lord gave Saul a new heart, viz. of courage and government, 1. Sam. 19 23. and to jehu of zeal, for certain ends and actions concerning his own glory, and the good of others only, and those ends being accomplished, the 2. King. 10. 11. gifts ceased, because they were but common gifts: even so these two soldiers were made God's instruments to confirm Gedeons' faith, and consequently fitted for the purpose: which being performed, they ceased to dream divine dreams, or to interpret them divinely. By this we see, that he bestoweth excellent gifts and graces upon the bad, aswell as upon the good, which gifts either are merely natural and ordinary, or supernatural and extraordinary. Natural and ordinary, as industriousness, wit, policy, strength, for the attaining of learning, skill, wealth, credit, and the well governing and defending of families, subjects and commonwealths. Supernatural, as enlightening and knowledge by the word, and specially of the law terrifying, and the Gospel generally working a confused joy and vanishing faith in them. Extraordinary, as the gift of miracles, tongues, and the like in the infancy of the Church were. These he giveth to many more than he giveth faith unto or regeneration, even as the visible means leading thereto, as Baptism and the ministery, are common to both. And why? because the subordinate ends for which these gifts serve, are more general, than those which the special gifts serve for. Therefore we see, that many are well fitted for natural, civil, moral, and (ministerially) spiritual and divine ends, who yet are no more fit for the main end of all, I mean for godliness and salvation, then if they wanted the other: because the special end is not so large and universal, as the common end is. Yea doubtless, the wicked are oft times endowed with common gifts in a far ampler and more glorious manner and measure, than the godly: the Lord heaping hot coals upon their heads, and clearing himself from the blame of their condemnation: seeing that he who bestowed upon them so liberally in the one kind, would not have denied them the other which accompany salvation, if they had humbled themselves to the seeking after them, and not rested in the outward privileges, as they who boasted of the Temple, the Temple, whereas in the mean while. There came from the Luke 10. 20. North, East, and all quarters, and sat down with Abraham in the kingdom of heaven, and themselves, who boasted of the Temple, and were the children of the kingdom, Christ saith plainly, were cast out, and excluded. But of all such gifts, we may say, that seeing they are not the peculiar gifts which are proper to Gods own children, but those that are common to one and other: it may be said to them, as Christ said to the disciples, when they rejoiced so greatly that the devils were subject to them, and cast out of men by them: Rejoice not, that the devils are subject unto you, but for that your names are written in heaven: so they who have but knowledge of the Scripture, in the letter only, with memory and speech to carry away and utter it, hearing the same joyfully sometime, and are but restrained from some outward evils, let them not glory, and rest themselves therein, without sanctification and faith unfeigned, that so their rejoicing may be sound, and not to be taken from them, else let them fear, lest it be answered them, as it was to them that pleaded their great works of preaching and miracles: Depart from me, ye are workers of iniquity, I know you not. And therefore it followeth, that the benefit of that dream redounded to 2 the people of God, and not to them that dreamt and interpreted the same. Even as the excellent gifts of an unsanctified person public or private, may possibly do. Neither can any gifts of God that the unrighteous have, profit them to salvation. They have no use of their knowledge, they are not the better for their hearing, and prayers, they lose all their cost and tr●●ell that they bestow in serving God: howsoever like dumb pillars they may direct others in the way, not stirring themselves. For they delight not therein, but draw near him with their bodies, and serve him with lip-labour Matth. 15. 3. but their hearts are far from him; and therefore in vain do all 〈◊〉 worship him. Which should make them look about more seriously, till they can prove, that they do more than say, Lord, Lord, but that they endeavour above all things to do the will of the Lord. How much more vain Matth. 7. 21. is it then to trust in riches, which of all common gifts are commonest, and therefore furthest from commending the possessors of them to God. Lastly, let us mark, that God doth his people good by things which are 3 of no reckoning nor account, (when yet the best things that the ungodly have, cannot profit them) as the dream and interpretation of it, which indeed was an excellent gift: yet in men's account a mean thing, and for all that, as mean as it was, by that did God quicken Gedeon, and comfort him. Even as we see here, God useth the meanest things (as men judge of them) and things that are nothing worth for the welfare of his servants. So God did by the Manna, (an unlike thing, and of mean account) Exod. 16 35. nourish and preserve the lives of his people: so by four leprous persons, that were shunned and loathed of all, he saved all the people; and so he saved 2 King. 7. 6. 1 King. 7. 6. the Prophet alive and fed him by Ravens: these were great matters by base and weak means. And why this? because, as job saith, even the stones of the field shall be in job ●. 3. league with thee, and the beasts thereof at peace with thee. This doctrine seemeth after a sort contrary to the former: to 〈◊〉 that the wicked may not take comfort in the gloriousest things concerning this present life, and yet the meanest things in this world through God's goodness, shall serve for the benefit of the godly, but both may stand well together. And to say a word or two more of this, what is meaner in the account of the Heathen; then water, bread, and wine, being of their own nature, common creatures, and yet what great matters are wrought by them in God's people? So to behold and view the creatures and works of God, which all may do, what great matter is it thought to be? and yet what sweet meditation have God's servants thereby to their comfort? Lo then, how they are blessed in all parts of their lives who fear God; and that they may find in all things; if they sift and search them thoroughly, and mark what God promiseth accordingly. And when all this is so, yet in the mean while, there is no peace to the ungodly, neither is any creature at league with them, but Esa. 48. 22. may and shall (when God will) annoy them. This was manifest in jezabel, whose near attending servants & eunuehes 2 King. 9 33. cast her down headlong on the stones out of the window. This is the secret hand of God, but not perceived. And as for that which hath been said before of the dream, it is not said to the end we should attribute any thing unto dreams, now common with us and natural, although God had said of that dream, that Gedeon should be comforted by it. THE FORTY EIGHT SERMON ON THE SEVENTH CHAPTER OF THE BOOK OF JUDGES. NOw followeth the fruit of all this, namely, Gedeons' thanks to God with reverence, and how he was hereby much revived Vers. 15. himself, and surred up his soldiers to be so likewise. Herein we may (notwithstanding the imperfections that we have heard of him,) clearly see his faith, both in that he went to the host when God willed him, believing that he should be comforted thereby, and now the more when he had surer hope thereof by the interpretation of the dream, as God had told him before: for he was now cheered, and believed further. Thus it behoveth us to grow to believe and Note. rejoice in that which sometime we could not: and that faith in one promise may bring and breed it in another, that so it may be confirmed in us, as it was in him, that so we being rooted in faith, we may, as the Apostle willeth, grow and abound therein with thanksgiving. Colos. 2. 7. And beside, we may learn, that our thanks ought to be renewed for benefits as they are daily bestowed upon us, (even as we made prayers for 2 them before) as well as benefits past. And this is not to be neglected as a thing little worth, but to be duly and speedily regarded: even as all other duties are to be done in their time and season, and not posted off and omitted for every trifle: for herein Gedeon hath given us an example. As soon as he received the promise of victory made him of God by the interpretation of the dream, he returned believing it, and gave praise to God for it, and that by and by, and delayed not. But herein we come far short of him, and also in taking the opportunity to do all other duties speedily and in season. What time is fitter to record God's mercies then in the morning, after we be perfectly awake, both in considering our preservation in the night passed from the dangers thereof, and that his goodness is renewed upon us still for the Lam. 3. 23. time to come, to guard and bless us as in former times: now therefore what time I say is fitter than it, to stir us up both to thanks, and also to renew our suits to the Lord for continuance of his favour? But who watcheth to take this opportunity hereunto, but letteth it pass rather through sloth, worldliness, frowardness, & c? And the same I may say of our carelessness in other Note. things; when we have both leisure and opportunity to renew our covenants with the Lord, and to be armed and resolute throughout the day, against every evil and provocation to sin through the day, that so we might walk at liberty and in peace: yet who regardeth it, but rather trifleth out the time any way, or else doth worse, rather than to set his heart the best way? But of this duty I have elsewhere spoken more largely. So we may note the property and force of faith, to wit, to cheer the heart, and to quicken and strengthen it, so far as in the measure of it, it layeth hold of that which it receiveth, and is promised, as I said before. And lastly, how experience imboldeneth us, and causeth us to provoke others to believe, and serve the Lord together with ourselves, and to make them strong, cheerful, and comfortable also: and this is the end of our experience, and the use that we should make of it toward others, and it pleaseth the Lord well, that we should do so, as we see Gedeon did to his few soldiers. The third part of the Chapter. Vers. 16. And he divided the three hundred men into three bands, and gave every man a trumpet in his hand with empty pitchers, and lamps within the pitchers. 17. And he said unto them, Look on me, and do likewise, when I come to the side of the host: even as I do, so do you. 18. When I blow with a trumpet and all that are with me, blow ye with trumpets also, on every side of the host, and say, for the Lord, and for Gedeon. 19 So Gedeon and the hundred men that were with him, came unto the outside of the host in the beginning of the middle watch, and they raised up the watchmen, and they blew with their trumpets, and broke the pitchers that were in their hands. 20. And the three companies blue with the trumpets, and broke the pitchers, and held their lamps in their left hands, and their trumpets in their right hands to blow withal, and they cried, The sword of the Lord and of Gedeon. 21. And they stood every man in his place round about the host: and all the host ran, and cried, and fled. 22. And the three hundred blue with trumpets, and the Lord set every man's sword upon his neighbour, and upon all the host: so the host fled to Beth-b●shittah in Zererah, and to the border of Abel-meholah unto Tabbah. 23. Then the men of Israel being gathered together out of Nephtali, and out of Ashur, and out of all Manasseth pursued after the Midianites. NOw after these many trials followeth the issue, and that in manner here The sense of these verses. set down. For first Gedeon made haste, and by that means came upon the Midianites, ere they were aware, and deferred not the time, in the middle watch, which was a little after midnight: for so it much behoved him to do, to come upon them in the fearful time of the night, and in the deep dark, when Gedeon and his men could not be seen, how few they were. In which his so coming, he willed his men whom he divided into three bands, to take empty pitchers with lamps in them, and trumpets in their hands: that after the blowing of them, and flighting and frighting of the enemies with the strange and unlooked for noise thereof, they might break the pitchers also, by the hearing of the which, it might seem to them that their spears were broken with fight, and then the lamps suddenly appeared, astonishing the Midianites, and giving light to themselves. Thus did he, and his soldiers did likewise, though that all this which they did, might have been thought to be to small purpose. But the effect thereof, by the only wise and wonderful government of the Lord, was this, that one of the Midianites slew another, broke their array and fled away, crying, much like that which was done, chap. 3. And they that were Chap. 3. 27. scattered, and not slain, were pursued by the Israelites, and taken. Now as there are in these verses three things in general, to wit, the direction that Gedeon gave his men; then their following it; and lastly, the effect that ensued, so let us consider them in particular. And first to begin with these three verses together, let us note, that Gedeons' Doct. vers. 15. 16. 17. speed that he made in taking the opportunity and fit season, to do the things that we have heard, teacheth all Christians to do the same: namely, that they take time in every thing that they go about, while it is seasonable, for afterwards it will be too late. In time reap and sow, and do thy business, eat in time, sleep and travel while it is light, as our Saviour directeth, Eccles. 9 10. saying: Are there not twelve hours in the day? So in all duties of Christianity, joh. 11. 9 in giving to the poor, do it in his need, in seeking the Lord, go about it while he may be found, so in avoiding and forsaking sin, resist it in Esa. 55. 6. the beginning; and helping to punish wickedness, and preventing God's wrath, do all accordingly, in fit and due season. There was a time, when the rich man might have succoured Lazarus, and that was, while he lay at his gates: but when Lazarus was dead, the time was gone. Luk. 16. 25. So there was a time wherein the five foolish Virgins might have provided oil for their lamps: that was, before the bridegroom came: but Matth 25. 12. when he was come, and the door was shun, the time was passed. So there is a time in which men may repent, that they may be saved: that is, while God sendeth his messengers to call them; but when they let the season pass in the days of their youth: after, when the time of age, sickness, and death Eccles. 12. 1. cometh: a thousand to one if the time be not gone, and that it be not then too late. For beside that there are many things in the way to hinder: this is none of the least, that late repentance is dangerous. Oh what hath been lost by passing by the fit time and season, the lamenting it deeply by our Saviour in the people of jerusalem doth show, when he said: O if thou had est Luk. 19 42. even known at least in this thy day, those things which belong to thy peace, but now are they hid from thine eyes. Therefore Saint Paul told the Corinthians, This is the acceptable time, (that is, while they might hear him) this is the day of salvation. Suitable here unto 2. Cor. 6. 2. is that of the Apostle, Ephes. 5. Redeem the season: by which exhortation he Ephes. 5. 16. teacheth, that although no time should be spent unprofitably, yet seasons, (which are times having some special fitness in them above others, to do or receive good in) must more carefully be observed; yea redeemed, that is, dedicated to holy use, by foregoing something pleasing to the flesh, to purchase them. For not only works unlawful and needless, but even lawful and in their time, necessary, must give place to fit seasons: because than God offereth occasion of some spiritual gain, which at other times cannot be obtained. As the Sabbath is a season for instruction and edification, one day of seven: the other six have not, but by occasion, the opportunity which that hath So when God sendeth public or private judgements upon the land, or any persons, that is a season of fasting, humiliation, renewing our covenant: and chose special blessings and deliverances are opportunities of thanksgiving, and rejoicing. In which and all others S. james teacheth jam. 5. 13. us what to do: Is any man afflicted? let him pray: so, is any merry, let him sing: for these are occasions worth the taking, and not always occurrent: therefore as God disposeth of us, so let us apply ourselves, and improve the season to the best use, and suffer not ourselves to vanish away, and abuse it, through our folly and unseasonableness: which sione is more common, even among the better sort, than they suspect, to suffer themselves to pass over the best occasions unfruitfully. Whereas alas, how shall they spend their whole time well, who spend their best seasons badly? As we know, in the morning, both body and mind is in best time for meditation, or any fruitful exercise: if that perish without fruit, how can the whole day after for the most part, be otherwise then barrenly and wearisomely passed? Men work upon their trades ordinarily we see: but if their trades be up, that is, the wares which they make do take a great price, and are quicker of sale then at other times: how will they bestir themselves, and set every one on work whom they can come by, rising early, going late to bed, and in a word, how unwearied are they? It is their season they say. What business will not the householder lay aside on the market day? why? that he may use that season to furnish himself for the whole week with provision? what think we? will the Merchant game, play, drink, sleep, or trifle out the season Matth. 13. 45. of his merchandise, when he is come to the place of traffic beyond sea? No, all must yield to the season, he neglects his pleasure to redeem that. And if we fail in well using the seasons which offer themselves, what likelihood is there, we will show ourselves wise in procuring seasons to ourselves? As the truth is, an easy thing it were to do, if we were not unsavoury, and unwilling to hear of any thing more than ordinary. But somewhat to this effect i noted before in Gedeons' destroying Idolatry. Also this carrying of pitchers in their hands, as Gedeon willed them to do: Doct. 2. a few unarmed men, (even three hundred) against some hundred thousand, well prepared soldiers, what an unlikely matter was it, that they should effect any thing thereby? But we see what a wonderful victory it brought. The like may be said of joshuas compassing the walls of jericho, josh. 6. 20. seven days, with blowing trumpets of Rams horns: and yet seeing the Lord promised, and he believed it, the walls of the city at the appointed time fell down. By both we learn, that though the means be never so weak, to effect any good at all, yet if God direct us to them, and promise to work bv them, it behoveth us to look up to him, as Gedeon here did, and we shall see the power of God in using them though they be weak: for though they serve not for one use, which carnal reason doth only look to, yet they shall serve for another, which God ever intendeth by them. Even as here we see, that although these means here used by Gedeon and his soldiers, served not to beat down and destroy their enemies: yet we see that they served to terrify, affright, and scatter them, and to set one of them against another. And yet our carnal reason, if we trust not to weapons in war, scoffs at our fasting and prayer, by which jehosaphat got great 2. Chro. 20. 3. 17. victory, and Hester the Queen prevailed against that wicked Haman in a most great difficulty. So preaching is foolish to reason, and human wisdom Hest. 4. 16. compared with 7. 10. for bringing men to Christ. But read 1. Cor. 1. what the Apostle there saith, to wit, That we must become fools that we may bewise: while yet the 1. Cor. 1. 26. wit of man deviseth another way, and most fit to deceive himself: as for example, if he be predestinate to salvation, he saith he shall be saved, though he never hear sermon. And even so men speak of watching over their lives, praying, and the worshipping of God in their family, and the like; that they are more than need to be used. So they persuade themselves that policy, toil and labour are all in all, to bring God's blessing upon them, in all that they set their hands unto, though the Prophet in the Psalm have taught the contrary, saying: Except the Lord build the city, the labourer's toil Psal. 127. 1. themselves but in vain. But of this hath often been spoken. And here we are further to mark the benefit of good example, and how Doct. 3. it prevaileth oft times with inferiors: Gedeon here bids his soldiers do, as they saw him do, so that he went before them. As all heads and superiors should likewise do, that they may propound their own example in all good duties. Hence it was, that our Saviour Christ washing his Disciples feet, propounded the same to them to be followed, and that so they might in humility serve one another, (as they saw him their Master to serve them) and not to set up themselves aloft, as they began to do, and ask, which of them should be greatest. And when the inferior cannot object that the superior joh. 13. 14. doth not so himself as he requireth of the other, in a duty common to both, it is a worthy thing. This is to be applied to the reformation of faults, and the doing of duty, by word or deed, either in family or otherwise. And therefore it is a soreaccusation against such as being to give light to others, take no heed or care themselves, or very slight care, how they walk, among and in the midst of those, whom they are to give light unto. Parents and guides in families, beside that they do for the most part little reprove the faults and sins of those who are under them, unless it be for and about their own advantage, have small care commonly, of their own behaviour in their sight, but will brawl and scold, contend, and rail, and live in other ill courses among them. And Note. it were heartily to be wished, that some who are in greater place, and whose authority reacheth further than private men's, did not commit the same faults, which they are sued unto to punish in others. Oh how much it were to be desired that the elder and younger might join and accord together in the work of the Lord: as we see and approve this mutual consent and sweet harmony in Gedeon and his soldiers: I say oh that the ancienter in years, gifts, profession and authority, (whom it best becometh and concerneth most) would encourage and hearten forward the younger sort, to hear the word, to be zealous against sin, to be innocent, humble, dutiful, Tit. 24. sober, companions of the good, abstainers from ill company, and in a word to believe in the Lord, to cleave to his promises, to submit themselves to his government in the whole course of their life: saying to them as Gedeon here saith, As ye have seen me do, so do you. Thus David calleth upon the people, Come, harken unto me, my children, and I will teach you the fear of the Lord Psal. 34. 11. by mine own experience. For thus and thus long have I served him, and I repent me not, that I have spent my life in the work of so good a Master. Oh how the experience, confidence, cheerfulness and courage of one aged servant in God's house, animates and puts life into many young beginners and hearers, who (alas) though they be zealous, yet are raw and rude, ignorant and unexpert, and know not what belongs to such a trade and profession: Note. as how many discouragements, fears, baits, offences, provocations to weariness and apostasy they are to meet with, ere their course be finished. And what a commendable thing is it, that the younger novices will yield themselves to their ancients, learn by their instructions, be persuaded by their exhortations, and follow their examples (so far as they tread in the steps of Christ) with all meekness and teachableness, without prefidence 2. Cor. 11. 1. and conceitedness? Oh if it were thus in towns and places, what an heavenly order should we see in stead of boldness, profaneness, and looseness in all ages and estates? For though there be examples given, and followed, yet it is by such as are the devils trumpeters, who lead others after them to inordinate courses, uncleanness, riot, lying, scorning them that be better than themselves, which indeed are liker Abimilecks' troup, than Gedeons'. But as for good examples, where shall we find them? who looks to this, to live Note. so in the former part of his life, that he may be a precedent in the latter? And if some one odd man be found among an hundred, how do the multitude of inferiors disdain him, and wind him about their fingers? But of examples I have also said somewhat before. We have heard what Gedeon bade his men do: now followeth what he Doct. vers. 18. bade them say, that was this: [For the Lord, and Gedeon] his meaning was, that he would have them boldly and without fear proclaim and say one to the heartening and encouraging of another: that the victory should be the Lords as the author, and Gedeons' as the instrument. Thus teaching us, that as we should be examples in our lives to other, so we should in our words exhort and persuade, as occasion shall be offered, to believe the promises of God before they be fulfilled, as Gedeon did here his soldiers, to believe that God would give them the victory. Thus did that worthy King jehosaphat stir up and encourage his people, the men of judah, to believe 2. Chro. 20. 20. the words of God's Prophet, which had brought tidings to him of deliverance from the Ammonites, Moabites, and them of mount Seir. And this hope we should have ourselves, by long proof of Gods promise keeping, that we may thereupon resolve them (so far as we can prevail with them) that there shall not a jot of all that God hath spoken, fall to the ground: but as our fathers trusted in him, and were not confounded, so neither shall they be disappointed nor ashamed, who trust in him to the end of the world. And when we have the like encouragement ourselves from other, we should no less be confirmed and strengthened, that when they Matth. 5. 17. can say to us, heaven and earth shall perish, but one title of God's promise shall not fail, we may rest and be satisfied. Oh happy are the people, whom the Lord when he cometh, shall find to have been thus exercised. THE FORTY NINTH SERMON ON THE SEVENTH AND EIGHTH CHAPTERS OF the book of JUDGES. NOw further are laid out, after Gedeons' advice to his soldiers, and the propounding of his own example unto Vers. 12. 20. them, his industrious attempt in his going forward to the Midianites camp, and what he and his men did together in the way thither, and what success the Lord gave thereto. The first of these two is set down in this 19 Vers. 19 20. and 20. verses, the last in the 21. and 22. His company was divided into bands, to the end that they might come upon their enemies on every side, and amaze the whole camp with sudden fear. Then he chose for his purpose the fittest time of the night, the middle part thereof, when the enemies being in a dead sleep, were, with that sudden fear, the more thoroughly astonished. For the noise of the trumpets, with the mighty cry, made by the men, and the breaking of the pitchers, with the light appearing, did not only astonish them, but likewise so troubled them, they being scarcely awaked out of their sleep, that they could not conceive what it should mean, but thought that many and great hosts were rushing into their camp, as the Aramites did, into whose camp the lepers came. 2. King. 7. 6. 7. And the Lord with all this striking them with a kind of madness, they took their own fellow soldiers for their enemies, and so most miserably slew one another, the Ammonites and Moabites stood up against them of mount Seir to destroy them, though they were their fellow soldiers: as we see also in the camp of the Aramites, into which the lepers came. 2. Chro. 20. 23. This kind of astonishing the enemies by Gedeon, who was directed by God therein is worthy to be noted of us: to teach us, what kinds of terrors and vexings of a rebellious people the Lord hath in a readiness to fear them, yea and that when men think themselves best fenced against them, out of fear of them, and furthest off from falling into them. Zimri and Cosbi were slain suddenly and fearfully: Chorah and his company were Num. b. 25. 8. swallowed up of the earth, when no likelihood could be seen thereof, till it Num. 16. 32. came. The men of Ziklag wallowing like beasts on the ground drunken, were slain by David when they looked not for it. Abimilek by a piece of 1. Sam. 30. 17. a millstone received his deadly wound, and Absalon hanged by the hair of judge 9 53. 2. Sam. 13. 14. his head on an oak. Thus I might go on infinitely. God hath many ways to scourge his enemies, as he hath to deliver and comfort his people, There is no peace to the ungodly, saith God. Oh then how fearful is it to be a wicked man? for if God's anger be kindled but a little, how happy are all they that Esay. 48. 22. fear him? for if he have a controversy with men, and be against them, oh Psalm. 2. 12. what terrors are every while like to fall on them, till they be confounded of them? Some will object, that for all this, many wicked persons walk securely, and are as merry and void of fears, as the best of them all. I answer, first although God meets them not with such bodily fears as here he amazed these heathens withal, yet there is that within them commonly, which even in the midst of their merriments causeth their hearts to be heavy, and presage no good unto them at length. This I say of such as are not hardened. And who can express the bitter sorrows and checks and fears which they feel, who carry an ill conscience about them? which pursues them both sleeping and waking, and not at Church only, but even in their callings, companies, feastings, pleasures, when others think full little of it, and themselves wish they could make truce for the while therewith, that it might then be furthest off. So that a poor Christian would not willingly change states with them, to have their greatest glory, except he might be free from their troubled conscience: which is like to the handwriting upon the wall of that woeful Belshazzar. And this is their portion, even tempest, Dan. 5. 6. fire, snares, as the Psalmist saith, even a savour of hell, before they come there. As for those that have learned how to strangle their conscience, and smother it, or who are waxen hardened: let them know, that there is no peace belonging to them, though they stop their ear from hearing of terror. And when God shall quicken, and rouse up their conscience, woe be to them, for it shall roar upon them as a lion, and yet God is greater. Therefore if any such shall seek how to be freed from this horror, let them make 1. joh. 3. 20. their peace with God, and so their conscience shall turn to be their friend: but the rest may hear this doctrine, as Nabal heard Abigails news, to their confusion. It further appeareth by the effect what these fearful means wrought, Vers. 21. 22. which the holy story setteth down in this verse, that the whole camp was astonished, feared, cried out, and fled. In which case let no man think that these means alone, and apart from God's work, had any great force to fear, especially to hurt the enemies: for what was there in the blowing of the trumpets, the breaking of the pitches, or in their lamps, to the getting of the victory? But the Lord put to his hand, and help, whereby the enemies were daunted, and set beside themselves, or else, all that was done, had been but ridiculous. And he that made Goliahs' head to be cut off with his own sword, he will still bless the unlikely means (as the world accounteth them, yea and foolish also (of our prayers, sincerity, patience, hope and the like, to bring great things to pass, yea and faith to overcome the world, without the which, what are all other things whatsoever? Still I say therefore, as I said before, blessed is the people whose God is the Lord jehovah. But of this, occasion hath been offered to speak almost in every Chapter. In the 20. verse, in that the people of Israel in their cry and noise that they made, uttered these words [The sword of the Lord, and of Gedeon] therein they Doct. 2. in verse 20. that was omitted in due place. testify, that God was the chief cause, and Gedeon as the instrument appointed to bring that work to pass. Not as if they would divide the victory betwixt God and him, (between whom there was no comparison) but to signify, that as God was the chief and principal worker, so it pleased him to use Gedeon as his instrument to effect it. The same it behoveth us to do: ascribe we to God the glory of all the good we do, yea and of our salvation especially, which we seek, but know we that as God's instruments, we are to work it on in fear and trembling, and to give all our diligence, as the Apostle Phil. 2 12. 2. Pet. 1. 10. exhorteth, to make our calling and election sure. And so in all duties of faith that we perform; acknowledge we, that we receive all gifts and ability to think and to do, that which is good, and ourselves to be God's workmen and labourers, unworthy to be employed by him, even as we see it to be an honour to be in a King's service. And further by this, let all captious cavillers take their answer, who say, that the people who depend upon their Ministers, make them their God. Be it known to all such, that as they detest such blasphemy, so yet to the shame of all such scorners, they honour them under God, as the instruments of their salvation, and acknowledge them, as here Gedeons' soldiers do him, to be the hand which God putteth the sword of his spirit into, for the conquering not of men's bodies, but their souls, and the bringing into subjection the thoughts of their hearts, yea the whole powers of soul and body, to the obedience of Christ. In which respect Solomon 2. Cor. 10. 4. prays that God's Priests may be clothed with salvation. And Paul doubts not to say unto Timothy, He should save himself, and others. For more particular application of this doctrine, read verse 2. of this Chapter. 1 Tim. 4. 16. This victory is remembered and made mention of in the Psalm, where Doct. out of all these 4. verses. Psal. 83. 9 it is said: Do to them, as unto Midian, and as unto Oreb and Zeeb. Which teacheth, that this story, and so other in the books of canonical Scripture, is diligently to be remembered, that we may have use of the divers good things that are in it, that through the Scriptures we might get knowledge, experience, consolation and hope: as to pray as Gedeon did in danger and Rome 15. 4. distress, to hope, and wait for the like success, in our several necessities, which God will as surely do and perform to us, as he did here to his people, having made the like promises thereof unto us, as unto them. And through the writings of the Evangelists and Apostles, we shall meet with quotations of Scripture out of the old testament, as it were setting a second edge upon them, and teaching the reader with what regard and observation he is to read them. As our Saviour doth in recording the history of Lot's wife; and in speaking of the prophesy of Daniel touching the pollution of Luk 17 32. the Temple by the abomination of desolation, and divers such like places: besides the fulfilling of the prophecies of the Messias, and other things to come to pass in the Church ere the second coming of Christ. For to this Matth. 24. 15. end, the holy stories are written, as well as the other books of the Scripture, I mean for our instruction, edification and comfort. As David mentioneth Rome 15. 4. this story, so doth Esay, speaking of Zenacherib, God shall (saith he) raise up a Esay 10. 26. scourge, like that of Midian. And so it came to pass, as he prophesied, for the whole army of that King was slain by God, even as this of the Midianites. Now followeth another thing mentioned in this verse, that is, when the Vers. 23. most of them were slain, the Israelites with Gedeon pursued and followed after the rest: where note his wisdom in foreseeing and preventing danger to come. When he had scattered them, they might have gotten strength again afterward, and so have troubled them as before, (as another jabin King of Canaan arose) which he prevented. And in war this is meet to be judg. 4. 2. done against the enemies both bodily and spiritual. Satan being thrown out, laboureth, as our Saviour saith, to enter in again. This is also necessary Matth 12. 45. in every calling, to be provident to keep away danger by wants and oppression concerning both body and soul. It is great wisdom, to follow herein the unjust Steward, namely in providing Luke 16. 8. for the time that should come after: and to follow the example of the five wise virgins, who so provided oil for their lamps, that when the other foolish, for want thereof, were shut out at the bridegrooms coming, Matth. 25. 10. they entered in with him to the wedding. So we should deal surely to prevent devil and world, and all offences, that might break out from us through our own corruption, and not to be so foolish, as to bring needless sorrow upon our own heads by neglecting any means that might remove it. Yea and one Christian with another must be feign, and is forced to deal circumspectly, there be so many weaknesses in us, and shifts to deceive, lest they break off their fellowship. We see daily to what perfection men have brought their trades, and how easily they thrive, through careful marking and removing the several inconveniences thereof, and using the best providence, Note. and all opportunities making for their gain, which their predecessors knew not. But alas how raw and rude, yea what bunglers are men in the trade of all trades? who beats his brains to attain to a gift, readiness and dexterity therein? Who seeks to bring the excellency thereof into the view of the world, or upon their own proof and experience to teach others, the next and directest way both of being and walking as a Christian? And why? because men are not wise to follow this trade without break off, and many onsets and turne-againes: they neither will search out and use the best means which may make them expert, and bring in gain, nor will learn wisdom to prevent disadvantages, annoyances, temptations, and therefore their work goes not forward, their skill in this trade comes not to ripeness. For behold, while they think they serve God commendably in some duties which they apply their mind too, there grows in them noisome lusts, unseen, unrepented off, and these make them new to begin, and set them so much behind hand again, that they almost despair of ever recovering their forwardness neglected. The Beniamites we read in the 20. of this book, met their brethren in judges 20. 40. the field stoutly: but lo, the evil was behind them, and that they were not aware off, till the flame and smoke ascended, and then all their courage was cooled. To teach us (if we will prosper) to make clean work before us, and leave not something undone, through sloth, which will cost us double and treble afterward. And if we be wise, let us learn with Gedeon how to use and keep the victory as well as how to get it: how to cleanse out that evil which we are prone to, as do some duties which we like; lest according to the proverb: He that flieth and escapeth, will return and fight again; whereas we might have slain him right down at the first, and been past all danger. Furthermore, it is to be noted as commendable in Gedeon, that when he Doct. 2. had gotten the victory, he was willing that other should have part of the glory thereof: to wit, these other tribes, Nephtali, Ashur, and Manasse, who yet could help but little, coming after Gedeon had gotten the victory with great danger. Which example of his, should teach us to use the gifts of God, not so that we should seek glory by them, but to desire that other also might exercise and have use of their gifts to the benefit of the Church: we of the Ministry especially should do this; that we may be able to say as Moses said, Would to God that all his people could prophesy: yea and to this end Numb. 11. 29. let us rather in giving honour, even strive to go before each other, yea the meanest, who may soon and easiliest think themselves neglected and despised. Excellent therefore is the practice of Christ and john Baptist, who though they were both admired by divers sorts of people, and that in such wise, that there was carnal emulation between the Disciples of both; yet always they so carried themselves, that the one honoured the other, and both fulfilled all righteousness. Yea john in the midst of his flourishing, yet still acknowledged himself joh. 3. 30. but the shadow, and Christ the substance; himself the herold, and Christ the Prince: I must decrease (saith he) and Christ increase. Which example of his, if his successors had as well regarded, Satan had not so soon corrupted the ministry of the Church with schisms and factions, which are but the fruits of pride and arrogancy. And if we can grow, or cause by our example and gifts, other to grow in grace, let us not with the Disciples, contend who shall be chief and greatest. But we though we have these gifts and the like to glorify the giver, and to restrain and hold ourselves from this vainglory, yet we gape for that by Satan's deluding of us (lamentable to behold) so that when we have not praise of men, (who should look for that from God) if (I say) we cannot get that, we leave off labouring and sit still: and for this very cause, some, as well in the ministry, as the people, do part and break off their fellowship one with another. But of this see somewhat before, in the eighth verse of this Chapter. Vers. 24. And Gedeon sent messengers to all mount Ephraim, saying, Come down against the Midianites, and take before them the waters unto Bethbarah, and jordan. Then all the men of Ephraim gathered together, and took the waters unto Bethbarah and jordan. 25. And they took two Princes of the Midianites, Oreb and Zeeb, and slew Oreb upon the rock Oreb, and slew Zeeb at the winepress of Zeeb, and pursued the Midianites, and brought the heads of Oreb and Zeeb to Gedeon beyond jordan. IN this verse the holy story showeth, how Gedeon sent to all the inhabitants Vers. 24. of mount Ephraim to meet with the Midianites, and take up the passages, where they went over the waters, even to Bethbara or Bethabora, and jordan. And the men of Ephraim did so. And so he made them partakers also of the honour of the victory, as he did the other tribes. This is the sum of this verse. And to make our use of it, it were to be wished, that we in this our age did as these did: that in all civil actions religion did guide us, that where help is needed, and required by one of another, that it were likewise willingly and readily performed; as namely in aiding the widows and fatherless, the poor, and the oppressed And much more it were to be wished, that we were so joined together in the Church, that if there were any excellent and profitable matter begun, that we were willing to have other coadjutors and fellow labourers to the finishing and perfiting of the same: but we rather oft times (which is greatly to be lamented) and our sins justly deserving the same, do hinder one another: whereas both they ought to be regarded, who have a good mind to the work of God, and do labour in it, (though they be not equal with some other,) even for that which God hath enabled them, and which they are fit to do: and also they in humility should reverence their elders in gifts and years, and be readier to learn of them, then to pearke over them. Which sin in the forwarder sort both of Ministers and people, and in the ancienter and younger sort of both, being suffered to grow for want of love, so that the one doth not his duty toward the other, hath caused the Lord severely to punish it in both, that being divided, they are thereby seebled, and the good which they did is hindered and crossed; and not only so, but also that is verified which Saint Paul writeth to the Galathians, that one Galat. 5. 15. biting and devouring another, they be consumed one of another, at least, by a third sort, but yet through their fault and procuring. But of this I have spoken in the first chapter. Ephraim took two Princes of Midian, Oreb and Zeeb: whose punishment Vers. 25. by the just judgement of God was agreeable to their sin. The one, namely Oreb, was slain on a rock and mountain, called by the same name, Oreb: where they had constrained the people of God to hide themselves, and where they had sought them to kill them The other, that is, Zeeb, was slain at the threshing place or winepress called Zeeb: for those places they spoiled of their victuals and famished them. Where it is manifest, that God forgetteth not, neither winketh at the cruelty of his enemies, but in due time and place will pay them home, so that all that will, may see, that God hath not left them unrecompensed. And that either with the same punishment as he did Adonibezek, or at the same time, as he did judas, who betraying his master to death, died first himself: or as here he did to Oreb and Zeeb, even in the same place where they did the mischief: and as among us the wilful murderers suffer, and are made spectacles by hanging in chains, to all that pass by, near the place where they committed the murders: or if none of these ways he punish them, yet some other such, that may be as a sign to all, that God will be revenged on such as they be. For why, as the blood of Abel, so doth theirs Gen. 4. 10. cry for vengeance: woe therefore to bloody persecutors, and cruel persons, for God and their sin shall find them out. Therefore let them know this that fall into the hands of such, lest they should be discouraged. And lest we should think that these Princes did but fight for themselves against the Israelites, as in war men do, read of their malice and cruelty, in the Psal. 83. 9 11. 12. Psalm 83. But for God's just punishing of his enemies, according to their sin, I have said enough in chapter 1. of this book. THE FIFTIETH SERMON ON THE EIGHTH CHAPTER OF THE BOOK OF JUDGES. Vers. 1. Then the men of Ephraim said unto him: why hast thou served us thus? that thou called'st us not when thou goest to fight with the Midianites: and they chode with him sharply. 2. To whom he said: what have I now done, in comparison of you? Is not the gleaning of grapes of Ephraim better than the vintage of Abiezer? 3. God hath delivered into your hands the Princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? and when he had thus spoken their spirits abated towards him. AFter the admirable victory that God gave to Gedeon, as hath been largely showed in the former Chapter, now in this followeth The sum of the chap. and parts 3. the pursuit of the rest of the Midianites by Gedeon; but first another thing by occasion of that victory, is here set down; and that is, the Ephraemites quarreling with him. The sum and parts of this Chapter (to join them together as they may well and conveniently be) are these: The first is, the contention of the Ephramites with Gedeon, for not calling them to the war, to verse 4. The second point in this Chapter is, that the men of Succoth and Penuel denied victual to Gedeon when he pursued and followed after the rest of the enemies, and their punishment, together with the putting to death of the two Princes of the Midianites, Zeba and Zalmunna, to the 22. verse. The third containeth certain particulars concerning Gedeon, as the offering of the kingdom to him and his sons by the Israelites, and his refusing it: and of Gedeons' Ephod, and the danger that came thereby: whereto is to be added the sin of Israel, to the end of the chapter. The first part of the Chapter. TO begin with the first part, it is said, that the men of Ephraim contended The sum of the 3. first verses. sore with Gedeon, and fell out with him, for that he called them not to the battle against the Midianites, as appeareth in the first verse: whereto the mild answer of Gedeon is to be marked, which is set down in the second verse. And thirdly, how they were appeased by it, as we read in the third. Of these let us hear more particularly as they lie in order. And here first, some man might think it an unseasonable accident that Vers. 1. the unfolding of it. befell Gedeon even in the chief spring of his glory; I mean, that in the very neck of the victory should come upon him such a cross blow, as to turn the solemnity and honour of his great acts, in subduing the Midianites into reproach and abasement. But the most wise God who best knoweth how to keep his own children in compass, and seeth what corruption they carry about them, by means whereof they cannot bear any great blessing, or prosperity, without swelling, and pride; he (I say) doth commonly so dispose Note. of them, that with rare and special liftings us, and heightenings of Doct out of vers. 1. them, either in grace, wealth, honour, and success, or the like, he matcheth and mixeth some great coolings and buffet of them, to keep them from falling dangerously, in so slppery a place as they stand in. Of Gedeon we cannot certainly say any thing to his just reproof in any gross manner, but of great infirmities of his we have heard; and therefore doubtless he being a man) he had that in him which might have puffed him up upon so great success, if God had not by this great and unwelcome cross, prevented it. So Iphta coming fresh from a great conquest, was suddenly quailed judg. 11. 35. by his only daughter. And job in the midst of his flourishing and prosperous estate, hears all at once, of his children and substance destroyed and spoiled. Likewise David had few victories, but the Lord sent him a cooler upon them, the rebellion of Absalon, the cursing of Shemei, the insurrection of Sheba, the death of Ammon, the slaughter of Absalon; which (doubtless) were enough to purge out any superfluous humour which might rise up in him, and so to keep him sober, temperate, and within holy compass. It is not so strange that the Lord should thus physic his servants, being already Note. surfeited with excessive and sinful abuse of their prosperity: but it is his great mercy that he should so diet them with these potions, that they may prevent surfeiting. The reason is, because first it is the wisdom of the same Physician to give preservatives, as well as purgations. And again, sin is easilier kept out from entering, then thrust out of doors being once gotten in: which the Lord foreseeing, rather chooseth with a little hardship to the patient, then by violent and extreme courses, to prevent matter of disease rather than to heal the disease. And the truth is, it is easier for a man to be dieted then purged: I mean to bear an affliction which cometh before the spirit and conscience is wounded by a sin, than which followeth sin, as the deserved punishment of it. But for the point in hand, let us by this first learn, what a lewd nature there is in us, that we cannot have a little health and welfare, but presently we distemper ourselves, so that we must be feign to be physickt, lest we should endanger our life: I mean, we can enjoy no good blessing, but we forget ourselves, and cause the Lord to allay the sweetness of it with some bitterness, except he will suffer us to be turned quite over with it. Again, when we enjoy any blessing, let us not measure the same by the pleasure and content which it gives our nature, (for even in that is a sting which will secretly hurt us) but by the sober, humble, Note. and thankful affection wherewith we embrace the blessing. And let us know that then only we enjoy it in kind, and entire, otherwise by halves, and scarce that. And when we see that God sauceth our dainties with sour herbs, let us be thankful to him, and say, Lord I had else fed too much of this dish, till I had overlaid my stomach, even as children, who finding honey, eat too much of it; therefore blessed be thy name, who suffered me not to be sick of it, rather than if thou shouldest let me alone, than I should be provoked to vomiting, which were worse. And this be noted of the Lords ordering the action of these Ephramites, for Gedeons' good. Now yet these Ephramites show many foul faults in this action of contending The faults of the Ephramites in this first verse, and first their unthankfulness. with their governor and deliverer of them, as unthankfulness, expostulating with him without a cause & then their dissimulation, who feign themselves to have been willing to have gone to war with him, and yet would not, when they might have done: and when did they this? even when they saw the danger of the war to be past and over, and that now honour was given to Gedeon for that which he had done: whereas they had been as ready (if he had lost the victory) to have (much more) cast that in his teeth. To prosecute these a little more particularly: their unthankfulness first Doct. 2. vers. 1. was great, and the injury which he sustained thereby, who ought to have been much honoured of them for his industry and labour, and highly accounted off by them for the same: but if so be their unthankfulness was so great towards him in this, what manner of behaviour (think we) would they have used if they had sustained any wrong or violence at his hands, who deal thus undutifully, nay rudely, and rebelliously with them, and yet having received so great a deliverance by his means? and so picking matter of quarrel out of a good turn and benefit? But as we may note the unthankfulness of men when yet they have just cause to show the contrary duty, (as may be seen in many, and namely in Absalon to his father, whom when he had delivered from death justly deserved, he sought his father's life, and to get away his kingdom also from him:) so we may by this unkind recompense they gave to Gedeon for the famous act that he wrought for their ease and peace; we, I say, who shall gratify men, may learn our duty thereby, and that is this, that we were not best, neither ought we to look for our reward and commendation for well doing any manner of way from men, but to rest in this, that God knoweth our works, and it is enough, that we are sure, that from him we shall receive our reward: according revel. 2. 2. to the words of the Apostle, Be ye steadfast (my beloved brethren) and 1. Cor. 15. 58. unmovable, always abounding in the work of the Lord, for as much as ye know that your labour is not in vain in the Lord. But as for men, they oft times disgrace that which is well done of us, and revile, yea and hate us for it: as Eliab did David, for showing himself forward 1. Sam. 17. 28. against God's enemies the Philistims, and by name their great champion Goliath, for the which he ought to have been encouraged rather, and highly commended of him. So joseph, who had preserved the land of Egypt both for the time of the famine, and long afterwards: yet of that King Pharaoh, who rose up in the land some years after; of him, I say, joseph was not Exod. 1. 8. known nor regarded: for so the text saith, There came another Pharaoh, who knew not joseph, though his welfare arose by and from him under God, as well as his predecessors that lived before him did. But especially this was verified in our Saviour Christ, who being the light of the Gentiles, and the glory Luk. 2. 32. of his people Israel, was for the unthankfulness of the people, and their spiteful dealing against him, was feign, I say, to answer them thus: Many good works have I done among you, for which of them do you stone me? In Heathen joh. 10. 32. stories we read of the strange ingratitude of people to their victorious governors, especially Grecian and Roman: one of whom being dead, had this upbraiding epitaph engraven, O unthankful country, thou shalt not so much as have the honour of my bones. But that men living in the Church should show such brutish ingratitude, who should believe it that sees it not? Moses, the conductor of the people out of Egypt, was never quiet from the conspiracy and murmurings of them against him. The Prophets and Apostles Matth. 23. 37. for their painful prophesyings and travels in preaching, what reward found they? So these Ephramites, how recompensed they Gedeon for his labour and pains? And the other Israelites also, look in the end of his story. And so, if the worthy servants of Christ in the magistracy and ministry, find the like greetings, courtesy, thankfulness, at their hands who should be their best favourers and encouragers against their adversaries, yea if they find the people whom they govern and teach and upon whom they bestow their lives and strength (as the candle that giveth light till it die and go out,) to requite them with small reverence, less countenance Note. or maintenance, and least of all with any fruit in true piety of their godly care and labour, in season, and out of season bestowed among them: what use shall they make hereof? Shall they desist from their good beginnings, and give them over to such as may be like to teach them by fearing them, who would not learn it by love, to make more account of them? No: but first let them look up to God, and acknowledge his justice in so trying them, and punishing some sin in them; and then answer themselves as the Prophet Esay: I have laboured in vain (to manward) but my reward is with Esa. 40. 10. 62. 11. God: and therefore I must not forsake my standing, nor leave my calling, but hold out with courage and constancy unto the end, but more fully of this in the story of jephta. Now than the use of this is, and so let us take it, that we be not discouraged from conscience and constancy in the service of God for the discourtesies, and ill dealing of men, for of God we are to look for our reward. And yet I must say, that without especial grace, it is hard to do thus, and to rest contented with this, that God is a plentiful rewarder of all that seek, and come to him; and withal to bear the indignities that are offered us of men. Secondly seeing the world dealeth thus unkindly with God's servants, Heb. 2. 6. let their brethren that fear God, be encouragers and comforters of them, that they may hold on in their good course: for they are but men, and therefore they have need of encouragement, and their weakness requireth that they should be so dealt with. And let all such as live in their places of Ministers or professors with any freedom this way, much more with a Note. good liking and mutual consent or encouragement, be highly thankful to God for such unwonted favours, and friendly dealings of men with them, as knowing that it is not the portion which the most in the world find or enjoy, but a peculiar indulgence and favour from God, which ought to stir up in them astonishment at God's kindness to them therein, and not pride and insolency. And for the sin I now speak of, let us count this unthankfulness, and the taking in ill part the good actions of God's people, let us (I say) count it for a bitter fruit of a naughty, proud, and cankered heart, wheresoever we meet with it or behold it, and thereafter let them think of themselves, who show and offer it. Now further note another of the faults of these Ephramites against Gedeon: A 2. fault of the Ephramites, to wit, envy. and that is, that they envied him for the honour he got by the victory. Whereby though they sustained no hurt, neither were the worse but the better, yet they could not bear it, that Gedeon should have the glory of it: where we may see a foul property of envy, and what it is. It is a grief and Envy, what? sadness for the prosperity of other: and namely, of such as be our equals. For the poor man envieth not the King; he may be grieved that he himself wanteth such good things as the King hath, but that is not envy. And by this we may note the difference between hatred and malice on the one side, and this envy on the other: to this end, as we have heard of the one, so we may in a word of the other. Hatred therefore is a grief conceived against one for some cause, at least, as we think; as Ahab hated Micaiah, because 1. King. 22. 8. he did not prophesy good to him, but evil, as he took it, and the same appeareth also by the contrary, out of these words in holy Scripture: They hated me without a cause. And when I say, envy is a grief at our equals for any eminency, or prosperity that they have above us; I mean such as are in kindred, estate, years, dignity, or in gifts like us. And the cause of this envy is not for that we are troubled as though any hurt or danger were coming towards us, from them whom we envy, (for that is another affection, to wit, fear,) but for that through a cankered stomach we cannot bear it, that such an one as is Note. no better than ourselves, should be lifted up so high, and commended so far above us. And is not this a cursed mind in us, that we cannot be willing that another should far well, we being never the worse, and that we should have an evil eye at that, for the which we should rejoice? for so Mary Luk. 1. 41. 42. and Elizabeth did mutually rejoice one for the welfare and blessing of God to the other. And so much the more detestable is this affection, that whereas some other, being partly natural, nay be taken in the good part, this is ever evil: for it is a mere corruption, and contrary to love, for love envieth not: and 1. Cor. 13 4. Paul more plainly forbiddeth it to the Galathians, where he also showeth the cause of it; namely, [Desire of vainglory.] For so he saith; be not desirous Galat. 5. last. of vain glory, provoking one another, envying one another. Which here is to be seen in the Ephramites, who desiring the glory of the victory themselves, did envy Gedeon for it. This affection showeth itself in all such things, as we desire to excel in: yea in the best, even the gifts of the spirit, for therein, we would have none to be in account above us: as appeareth in them that preached Christ of envy: and him that repined at his fellow, for Philip. 1. 15. that coming at the eleventh hour, he had his penny as well as himself. Matth. 20. 12. Now though we are not the worse for the prosperity of other, neither doth it diminish any thing from the good of our estate; yet the envious man thinketh, that the gifts that are in himself are darkened and blemished thereby, unless he have especial grace to abate and mortify such thoughts. Therefore to aggravate this sin, know we, that as the envious is sad by the prosperity of another, so (which is worse) he is made joyful by his disgrace and abasement: as the pharisees were, in and for the crucifying of our Saviour, and Joseph's brethren, when they had sold him. Yea so cursed an humour is envy, and so opposite to love, that whereas he who loves unfeignedly would part even with the most precious jewel for the sake of that which it loveth: the envious person would willingly pull out one of his own eyes, upon condition he might lose both his, at whom he grudgeth. So that not unfitly Paul's speech of fornication may be applied to envy: Other sins are without a man: but the envious sins against his own body, and the health and prosperity thereof: God justly plaguing it in the kind, in that whiles it pines at the eminency of another, it reflecteth and beateth back the hurt upon itself, and feedeth upon the most precious spirits of the soul and life, and consumeth them: seldom doing any harm to the other, while it fretteth out the very heart blood and bowels of itself. This envy is remedied by shaming ourselves for that we cannot abide that our brethren should have and do good with God's gifts to other: considering also that thereby we hinder God's glory. Also we shall loosen the roots of this envy, if we think meanly of ourselves, and that God is only wise, who denieth for just cause, that unto us, wherewith he blesseth others. And thirdly, this shall help to weaken it, if we consider that God hath rather deserved infinite thanks of us, for granting us other blessings, which those (perhaps) may want, whom in other respects we envy, (for it is his great mercy that Lam. 3. 22. we be not consumed) the one we will not see, the other we behold too much. Whereas our eye seeth not the worse, because another's seethe better: how much less if in another kind we see as well? Doth the foot envy the eye because it seeth, or the eye the foot because it goeth? But of the contrary virtue I spoke before twice, in Gedeons' soldiers, and Gedeons' communicating with Nephtali and Ephraim the victory. And because I now speak of the Ephramites, I think it not amiss to A third sin in them, the sin of their fathers. Doct. 4. add this of them, that their father Ephraim the younger being preferred by jacob before the elder brother Manasse, the stock and offspring of them exalted themselves since from age to age, and are noted for it oft times in the history of the old Testament. As in josuah we read: they among other, were discontented with their portion. So in the twelfth of this book, the posterity of them contended with Iphia for not calling them with him to battle against the Ammonites after he had overcome them: even as these Ephramites did here with Gedeon. So Esau himself deadly hating his brother, derived this sin to his posterity the Edomites, so Ahab did Idolatry to the generations that came after him. And hereby we may learn, what force some blemishes and corruptions in a stock or kindred have to infect almost the whole posterity: God justly thus punishing the sins of the fathers upon the children to many generations, punishing (I say) sin with sin. As for example, if a kindred be proud, haughty, stomackful, boasters, given to adultery, hollowness of heart, flattery, lying, mocking, stealing; the rest of the same stock, that are not guided by grace, are for the most part, such. Even as bodily diseases run in the blood to the posterity. And as we see that a noble stock stained with treason, may easiler be restored in blood civilly by the indulgence of the Prince, then reform naturally and reduced to loyalty and fidelity: so the truth is, the most forcible mean of all outward means is scarce able to expel this ●eint: only grace can do it: although even grace itself often times can scarce root it out so, but that some sprigs or other of the old stock will appear, when it is grafted in another stock. And yet one thing more note in these Ephramites, namely, the slights, Their fourth sin, slightness and subtlety. Doct. 5. subtleties, doubleness and hollowness that lie hidden in men's hearts, till they have occasion to show them, or grace to repent of them. These would now seem to have had great injury that they were not called to the battle, whereas it was their own sin that they went not, for they did forbear for fear of danger, & were willing to stand by (as it were) lying in the wind to wait for the issue. So that if Gedeon and their brethren the Israelites that joined with him, had lost the day, than all the blame should have been laid upon them by these Ephramites: but now they had got the victory by God's direction and blessing, they complain on the other side, that they had injury themselves, for that they were not (as they said) bidden to help in the battle. Wherein we may behold deep subtlety and hypocrisy, and how far all such are from simplicity and plain dealing, that according to the proverb, howsoever the world go, they will save one, and howsoever it fall out, they will provide for themselves. Such a one was the harlot that pleaded before Solomon against her fellow: and they in the twelfth of this book, 1. King. 3 22. judg. 12. 1, 2. where Iphta being set upon by the Ammonites, he sought aid at the hands of the men of Ephraim, and they would not help him: and afterward, when he fight against the Ammonites prevailed over them, the Ephramites came to make war with him, because he called them not to go with him against them. A sin now adays in common practice, namely in bargains, where gain is not so certain, there they play on both hands cunningly: for they will so covenant in general and doubtful manner, that if it hit and fall out well, it shall be a bargain, and they will be ready to challenge and make claim of it, how slightly soever the covenant was made: but if it fall out ill, and against them, than they pick a quarrel, and say, they meant not so as the other taketh it. And therefore such will not make their bargains plain, nor their covenants sure and certain, but slightly conclude, as though they agreed in one; and depart one from another, breaking off with such like words: (we shall agree) upon which uncertain terms, let no man that loveth his peace, buy, Note. sell, or deal (as this world goeth) except he be willing to stand to the hardest, and to take all measure that shall be offered him, willingly. In partnership also, there are many secret and subtle deceive one of another, when yet all good shows of equity shall be seen, and itself to the full pretended. Like unto these are all such as promise great friendship to a man, but if they perceive their betters brook not the person, but frown upon them that show any kindness to him, than they must, in a dishonest manner, find some fault with him also, and allege: that they cannot therefore show him the kindness, nor do that for him, that they had promised. Is this to provide things honest before men? Is not such dealing apparent dishonesty? So in adversity and disgrace, right good men shall be justled to the wall, who yet if they be again restored to their former estate, and accounted of, and in favour with their betters, they shall be sought unto and regarded, as Iphta was. In all these and the like, there is this dissembling to be seen, which was in these Ephramites: a manner of dealing contrary to simplicity and plainness, and from good Christians, as a main blemish, nay as a stain, utterly to be removed and abandoned. And this is bad enough even in civil dealings; but when it appears in matter of religion, far worse, and by infinite degrees to be detested, whether it be showed toward God or men. I mean, when as in a subtle & politic manner, (not of fear and frailty, for than it is not so gross, though evil) men will abstain, and conceal their affection to the Gospel, till they see whether the time be like to favour or Note. frown upon them: in the mean while carrying such a dark and ambiguous countenance, that no man can tell what to make of them. And yet he that cannot carry the matter thus, but plainly bewray his opinion and judgement, is counted a fool, and shiftless person: as indeed he is to the world-ward, if there were nothing else to be regarded. It is as possible to make a true cognizance for these temporizers, as a coat for the Moon: for they serve their belly, their ambition, their purse, and as these lead them, so they follow: God they serve none, for their religion is only a stalking horse for them, to play their part the more cunningly till their turn be served. The same I say of the committing this sin toward men: what is more odious in a man, then when he shall promise, and pretend all love and faithfulness to his neighbour, and yet mean and intent no such thing, but practise the contrary. Now Gedeons' mild answer follows to be considered which he maketh Verse 2. to this quarrel and expostulating of the Ephramites with him: who if he had answered their foolishness with the like, and had given them as good as they brought, what a broil (think we) would there have been between them? But in that he did not defend his doing by answering that he was strong enough of himself, and had no need of their help, which had been like to provoke them the more against him, neither commended his own labour, care, and industry, which they could not willingly have heard, neither yet did unuizer them, by telling them, that they quarreled without a cause against him, who had sought their help, nor any way exasperated them; but chose, yielded as much to them as with truth and good conscience he might: neither did he interpret their contentious words to come of bitter envy, as they gave him cause, but rather he hath left a most commendable example of a meek and patient servant of God, and respects all these of honest and lawful emulation; it teacheth right worthy matter and doctrine unto us. Namely, how we should deal with such as are insolent, contentious, fiery, and such as think, though never so untruly, that they have wrong at our hands. And that is, that in such cases we must be well stayed: & see, that we give men their full due, to wit, not to cross, provoke, and exasperate them, Doct. but rather to seem not to see the root of bitterness that breaketh out of them, but to contain ourselves till a fitter time, (seeing they are not then in case to be told of it) and we are to make the best of every thing, assuaging them with gentle answers, especially if we be but their equals or inferiors, and in one word, not to answer a fool according to his foolishness, that is, Prou. 26. 2. to give as ill measure as he bringeth; lest we be like him, but to remember that which we are taught in another place of the Proverbs, namely, that it is a man's glory to cease from strife, and to consider and always bearing this in mind, that he is better that can rule his own heart, than he that subdueth Prou. 16. 32. a city. For except we thus give place to such, many evils are like to follow, and fall out against us, in Church and Commonwealth, in family, and in the course of our life, which yet hereby may, and will (no doubt) for the most part, be avoided, or at least wise be smaller and fewer. Therefore let the younger sort herein learn to yield to their elders, and the inferiors to their betters, though they deal not with them as they ought and should, seeing we see here that Gedeon and afterward Iphta being superiors, did forbear to deal with their inferiors, as they might have done, and were justly provoked to do. Yea, and let one learn and take out this lesson toward another, after the manner that I have set down, as husbands, wives, masters, servants, and other, that peace with holiness may be preserved among them. Heb. 12. 14. And yet who is he that showeth forth this meekness and wisdom? But (as is to be seen in the common jarrings and quarrels of men) the most count it their glory (and boast of it afterward) when their words be fierce and more stinging than their fellows, and come out of a furnace seven times hotter than his? What (saith he) did he think I would turn my face for him, or be put down with words? No, I trow I gave him the full measure that he brought, yea ten for one, I spared him not a whit. Lo, how fools some out the froth of their own shame. Whereas Solomon shows them their faces in a glass who do so, when he saith: An angry man stirs Prou. 19 22. up strife, and multiplieth transgression, Prou. 29. It were indeed an honour for a man to depart, and say, I see he was not in frame to be answered with angry words, I therefore durst not strive to outshoote the devil (as it were) in his own bow. That which he thinks be cometh him, I count it my reproach, who profess to fight against my corrupt nature. Therefore let the dead bury the dead, I mean, they that be fit for nothing else, let them give taunt for taunt, and scorn for scorn, (they are free from righteousness, and bondmen to their own lusts) but I have learned rather to repay good for evil, then evil. But yet this is not so to be taken, as though in all things we ought to yield to froward and peevish persons, but in our own private cases only, and when we lawfully may, but in no cases or matters that are contrary to Gods will, or prejudicial to his honour. As for example, if these Ephramites would have set up Baal's altar again, it had in no sort been tolerable that Gedeon should have borne it at their hands, much less have yielded to them, or we in any such thing. And this be noted by his answer. A worthy example whereof we have in Paul, who resisted Peter and gave Galat. 2. 11. him no place in the point of collusion with the jews. Now followeth the fruit of that his meek and mild answer unto Vers. 3. them, to wit, that their anger was thereby allayed, which agreeth well with that of Solomon in the Proverbs: A mild answer putteth away anger: and again, A meek tongue breaketh bands. The second blow makes the fray, as Prou. 15. 1. and 25. the proverb saith. The reason thereof is double: First, because wrath wanteth matter to work upon, if it be not opposed. Secondly, meekness shameth anger, even as humility makes pride to hang down the head. And he must be some odd man for rage and fierceness, who is otherwise. Thus David by Abigails mildness, was stayed from the bloody attempt which Nabals boisterous roughness provoked him unto. Such a grace is this meekness and mildness, that Christ pronounceth them blessed that have them. He Matth. 5. 5. Matth. 11. 29. Philip 2. 7. Acts 8. 32. Numb. 12. 3. wils us to learn of him to be meek: who, as the lamb before the shearer, so opened he not his mouth. Thereby Abraham prevailed with Lot: and Moses so excelled in this virtue, that he was said to be the meekest man upon earth. Contraries are cured by contraries, as we know, and Physicians cure not hot agues by inflaming, but by assuaging: the skilful Fencer doth scape many a blow, and foil his adversary by declining and giving back, and not by opposing his body or weapon unto it. Cannon shot batters Note. down castles and walls, which yield not: but rebound from the soft pack of wool, that gives place and resists not. The lightning passeth by slight and slender objects, but consumes and devours the solid and well compact substances. And so all that have experience may see, what fruit we might reap of this yielding, and what a good name and report (which is better than silver) it would bring to us, as by the scripture now cited, appears, beside many Prou. 15. 1. other worthy fruits, if we did regard to practise it. Yea doubtless, and by this means we might even open the mouth of our hottest adversary, (when his heat is over) to commend us, and confess his own folly, and our great wisdom, in stopping much sin thereby, and so he might learn meekness of us, as David blessed Abigail. But now mean and inferior persons 1. Sam. 25. 32. will not stoop an inch, no not to that equanimity, wherewith great and worthy personages have been furnished. The wife oft times shall be found justly convicted of the crontrary fault of shrewishnes and snappishnes: the servant stout and sturdy will give no place to his master, few will learn this meekness. Which causeth them to find the like that they offer to other: even rough, currish, and unkind dealing, which filleth the world with contention and unquietness. Whereto I grant there are many provocations, but we must obey the Lord in this, that we should show all meekness Tit. 3. 2. unto all men. But some will say, That it booteth them not to use meekness either in words or deeds toward such as are unreasonable persons, who Object. the gentlier they be entreated, the more they play upon the advantage, and insult over others: yea the yielding to their fury, is the incencing of them, and addeth oil to the flame. I answer: Roughness towards such bad and Answ. base natures is more meet, than kindness: so a man keep his measure, and under colour of resisting sin in another, disobey not God. Thus Elisha willeth the elders to answer jehorams' servant. But if the persons be such as we 2. King. 6. 32. cannot safely so control (though lawfully) let us say with that good Prophet: The Lord see it and judge, and the Lord rebuke them. Assure we ourselves, God hath ways enough to hamper and tame such wolves and tigers. julian used to scoff at the Christians thus, Oh your Master jesus of Galilee bids you turn the other cheek to him that smites you, etc. but God made him yield, and say: Thou art too hard for me, and hast gotten the upper hand, O thou Galilean. And what was the end of him who plucked his fellow by the throat, and Matth. 18. 28. would not hear his meek plea? Such is the end of all rough, boisterous, and proud spirits. But so much shall suffice for this time. THE FIFTY ONE SERMON ON THE EIGHTH CHAPTER OF THE BOOK OF JUDGES. The second part of the Chapter. Vers. 4. And Gedeon came to jordan to pass over, he and the three hundred men that were with him wearte, yet pursuing them. 5. And he said to the men of Succoth: Give I pray you morsels of bread unto the people that follow me (for they be weary) that I may follow after Zebah and Zalmunna Kings of Midian. 6. And the Princes of Succoth said: Are the hands of Zebah and Zalmunna, now in thine hands, that we should give bread unto thine army? 7 Gedeon then said: Therefore when the Lord hath delivered Zebah and Zalmunna into mine hand, I will tear your flesh with thorns of the wilderness, and with briars. 8. And he went up from thence to Penuel, and spoke unto them likewise, and the men of Penuel answered him, as the men of Succoth answered. 9 And he said also to the men of Penuel, when I come again in peace, I will break down this tower. 10. Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand, all that were left of all the hosts of them of the East: for there were slain an hundred and twenty thousand men that drew swords. 11. And Gedeon went through them that dwelled in Tabernacles on the East side of Nobah and jogbehah, and smote the host; for the host was careless. 12. And when Zebah and Zalmunna fled, he followed after them, and took the two Kings of Midian, Zebah and Zalmunna, and discomfited all the host. 13. So Gedeon the son of joash returned from battle, the sun being yet high. IN this second part of the Chapter, the holy story, (after the former digression of the Ephramites contending with Gedeon) The sense to vers. 8. proceedeth orderly to set down the end of the battle what it was, namely this: that when the Midianites and they of the East, had slain one another, the rest that remained fled away, that is, fifteen thousand men: and Gedeon pursued them over jordan. And his three hundred men being weary and faint, having laboured all night, he coming to Succoth, the city of Succoth, I mean which was in the tribe of Gad, (for there was another place called Succoth in the desert, mentioned in the 6. of Numbers,) and of them he asked somewhat to refresh his soldiers. The men of Succoth who should have helped, and gone with him to pursue the Midianites, being Israelites and neighbours, most unkindly denied to give them their brethren so much as bread, but answered Gedeon contemptuously. For the which cause he threatened them, when he should return with the victory, which he nothing doubted of, (and so he tells them) to deal with them thereafter, even to tear their flesh with the briars of the wilderness. here in that Gedeon followed after these fifteen thousand of the Midianites Doct. vers. 4. that escaped, when the greatest number of them were slain already, he showed his wisdom and godly care that he had in preventing evil and danger, that might have come upon the people afterward. For those fifteen thousand, if they had been suffered to run away without his pursuing of them, they might, and (no doubt) would have renewed their power, and have come against them again afresh, which yet now Gedeon wisely prevented. Which teacheth us a singular good lesson, that when we have well discharged a duty enjoined us, as Gedeon had done; yet that this is not all; but we ought to labour to hold that which we have received, and wisely as we may, to prevent whatsoever might stand up in our way to frustrate the same, (and so cause us to lose all our former labour, and the fruit of our hope:) even as Gedeon did here in pursuing them that were fled of the Midianites. The instances wherein this might be laid out, are innumerable: I will only allege two or three briefly. As if a man should enter league of sound friendship with another never so strongly and entirely, and in most solemn manner, (as David and jonathan did betwixt themselves) whereby one 1. Sam. 18. 3. doth repose himself and rest upon the other: yet if they do not renew their covenant of love oftentimes, as they two did, and confirm and strengthen it, against all that might annoy or break it off, there will fall out so many occasions as will weaken, yea and make it utterly void. Also such reports will be carried to and fro betwixt them, through absence one from another, and such strangeness will arise thereby, but especially such conceits, tetchines, taking things in ill part, and rash judgings: that the former kindness will be forgotten, and the league which was so sound made, as if it had never been, will be broken off. And let this which I say be understood of the covenant that is made in marriage itself, so far as these things now mentioned, may fall out therein; so that testimonies of true love mutually declared, even betwixt couples, had need to be daily showed in stead of renewing of their covenant, or else their love will fall to the ground. Also to pass to another instance, if a man (yea let him be a good man) entering into the affairs of this world, and disliking the bad courses which are taken by men commonly to get wealth, do purpose against them all, and that heartily, and dislike the same, yet let him not look daily to perform that which he hath purposed, and stand firm therein, let him not watch and pray against all provocations to the contrary, and disgrace in his own eyes Note. all unlawful courses and dealings which may bring in commodity, and contemn filthy gain, and fear danger to his soul by his usual and many dealings in the world, (yea though they be lawful) let him not (I say) thus go to work, and look to himself, he is (without question) like to grow to the same point that the most are at, to wit, to become a worldly minded man, as the most are, and drown his religion in earthliness. And the same I say of him, who in his sickness hath made many great promises to amend his life, (if he recover) and never to live so badly afterward, as he had done before: I say, if he renew not his covenant with the Lord from day to day, remembering and considering to whom he made that promise, Note. and in what earnest manner: this man shall revolt from his good mind, and fall to his old bias again. For though he hath purposed with David, Psal. 119. 106. A sonilitude. yea and sworn; yet shall he not with him keep his righteous judgements: for he hath neglected his care, and therefore he faileth of his purpose. For as he who keepeth not an house in reparation, when there is a small breach, must be at a pounds charge, where a shilling would have served, if it had been taken in hand in time: so wrack and ruin shall befall him in his good purposes, who do not look daily and carefully to the maintaining of them. And by this that hath been said of the point in hand, we may judge of all other instances, that when we have done our duties well, as Gedeon did here, yet if we do not with him prevent after dangers, we lose the fruit and hope of our former labours. All this that I have said of this matter is the better to be marked, because such care from thing to thing in our lives, is the upholding of the practice of Christianity. More of this point I have said upon the like occasion before in chap 7. vers. 23. Another thing here in Gedeon is worth the marking, that he followed after the rest of the Midianites, whereas he might have been like to have neglected Doct. 2. that work, as needful as it was, and to have been revenged upon the Ephramites, who had so unjustly provoked him, (and so he would have done, no doubt, if he had been an hot and hasty man, given to his appetite) and to follow private affection, as most men are given to do. But he counted it a smaller matter to cross his own corrupt nature, then to leave the pursuing of the common enemy. Where we are taught, that if we may have peace in the land, (as Gedeon sought by vanquishing them that remained of the Midianites and were fled;) for the obtaining of it, we ought by all means to maintain peace privately at home with our neighbours, yea and gladly take all occasions to the procuring thereof, as Gedeon did with the Ephramites. The reason is, for that the maintaining of peace and agreement at home in private, requireth neither loss of our lives, goods, or religion, but Note. only of our will and corrupt affections, (or the foregoing of some small thing for peace sake, which we may lawfully yield unto:) and we are not debtor to our rebellious nature, but aught to be professed enemies against the same. Rom. 8. 12. Again, while we have peace abroad, from civil and foreign dissension, Oh what a benefit it is, as we may see by that which we read of in the first book of the Kings, that in the days of Solomon, every one lived safe under his vine, and under his figtree? As on the contrary, when there is war or 1 King. 4 25. persecution, Oh what fear and danger is there? what spoil of men and goods is there? yea, what havoc of all things? Therefore I must needs say unto you, that cannot love your enemies, but boil and swell one against another, and to you that may live quietly every day in the week, who yet Note. scarcely do it one: that you haste war upon yourselves, yea you long and groan for it, or for some other plague, and if the Lord would (as it were) wink to allure you nearer to him, ye yourselves tempt him to lay load on you: and to such I say with grief, you cannot tell what it is to enjoy peace, and make use of it. Whereas if you did well consider it, ye would seek, yea and ensue after peace, so far as ye might attain it with holiness, and by no means suffer it to go from you: and ye would not so yield to your lusts and carnal affections, Heb. 12. 14. in favouring, nourishing, and satisfying whereof, ye deprive yourselves of the sweet and infinite fruits of common peace. But if this distemper and unruliness be found in a family, betwixt husband and wife, or other parts of the family, it is more to be bewailed; what did I say? nay monstrous. Oh what good might be done in this time of peace, as the Churches did find in Act. 9 31. the Acts? And this should we do, if we were wise: for so God commandeth: As much as in you lieth, have peace with all men. Yea though it cost us Rom. 12. 18. somewhat, as Abraham with loss procured it betwixt Lot and himself. And Genes. 13. 8. if any such be vexed by strangers, and disquieted by them, let them consider, that it is just with God to punish them so, who have broken peace, yea and despised it with neighbours, kindred, and wife at their own home. And in that it is said here, that they laboured till they were faint and weary, Doct. 2. we see that the earnest following of our duties will make us oft times neglect and forget ourselves, and out bodily ease, as they did. So the woman of Samaria was so ravished with Christ's sweet communication, as ignorant as she was, (when he first met her at the well) yea saucy and scornful, john 428. that for the great desire she had to hear him, she forgot herself, and neglected the care of her bodily business. And Abraham's servant so minded Genes. 24. 23. the duty which was enjoined him of his master, that although he had need, having traveled far, yet he would not eat, till he had dispatched that which he went about. Thus Peter, Acts 10. through the heavenly intention Act. 19 10. of his mind, overcame his hunger, so that before any thing could be made ready, he was in a trance. And so Paul, whose watchings and fastings are in other places set down to have been so many, did neglect his sleep and repast at Troas, through that fervency of spirit, which caused him to preach till midnight, and at Ephesus did usually for three years exhort them in the night, as well as in the day. But above all our Saviour Christ, who through his earnestness and zeal, did many times, as in that holy speech and communication with the woman, joh. 4. forbear his meat, and forget to eat: alleging that he had meat to eat which they knew not of. john 4 31. vers. 34. Even so our minds being set seriously upon our duties, as prayer, reading, good company, the following of our calling, etc. we do not at all many times, or very little mind other things belonging to our bodily welfare; and it is our crown so far as we can by good occasions remember that with Gedeon we have done so. Indeed in and about play, pleasure, and seeking after the commodities of the world, the case is clear, that too too many have sweat, and do continually forget and disguise themselves, so that neither cold, hunger, heat, or unseasonableness can hold them back, or hinder them. But in God's matters, as his worship, and in things which tend to our own salvation, and the hunting and purging out of some special sins, also in furthering and bringing on one another to faith and good duties, Note. and so seeking how to do most good to the poor members of Christ, Oh how few are to be found to do thus? who yet neither spare labour, time, cost, or any thing else about their own matters: whereas we should be so taken up with God's matters, that our own, even lawful, might be moderated at least. Thus Marie sat at the feet of Christ, and through her attention to his preaching neglected the less necessary work of preparing for him. Now though every example be not a law to bind every man to the like: yet where we see it so agree with the doctrine of the word, as here; such examples must be our instruction, and we may well gather, that there is a singular affection of love to God, and joy in his service where it is so, which concerns us much to follow. And much more we may conclude, that when men (in hearing the word, or prayer, etc.) do so wander, and are so weary, that every minute is an hour unto them, and every hour ten, till all be done, and some will not endure out the whole time, but depart, to serve their appetite, or follow their work, these (we may be sure) are little affected with the action: since other things are predominant with them, which will not give place, even when the most religious duties are in hand. The man of trade must look to this, yea the worshipful, and all estates that fear God, to the end that of mere conscience they may obey God in their several callings and places. Thus joshua went all night long to help joshua 10. 9 the Gibeonites: and Gedeon was neither by hunger nor weariness held back from pursuing after the Midianites. The use hereof is, to warrant ourselves that our greatest delight be in serving the Lord in one part of our life as in another, as in the chiefest to God, so next in the particular duties of our callings painfully in every estate and degree, and faithfully, and so to take our rest, refreshing, and recreation, which yet should follow and come after these, and not go before them. Gedeon being weary, and his men; asketh but bread of his own country Vers. 5. men, for whose peace he pursued the Midianites, as well as for his own: his reason was twofold, one because they were weary; the other, because they pursued their enemies, for the safety of Israel God's people. In this necessity and distress of theirs, though otherwise they wanted not, we may note, that it may possibly be the case of any of God's people to be destitute of necessaries for this life, & to be brought into straits both by want of food, Doct. and also by other calamities. David in his fleeing from Saul, was so distressed (he and his men) for victual, that he was feign to eat of the showbread, which (out of the case of necessity) was unlawful for any save the Priest to eat of, as appear in Sam. 21. jonathan and the people with him, were even 1. Sem. 21. 3. ready to faint, and yet might not without peril of their life taste so much as a little honey with the top of his spear to save and preserve life. And if it were but even so with us as it was with him and Gedeon, that but a whole day or two we wanted food and relief, we should find it (as small a matter as it is thought to be) as much as life is worth. Daily experience showeth us the same, that it falleth out both by sea and by land to be the case of many, who yet were of good wealth, and not likely to come into such need and want: and yet so we see it to come to pass. One reason is, because all things in this present world are changeable, and besides God will correct some this way, and try others, as he did job. The use hereof is, that we should not please ourselves in any thing of what account soever it be, neither rest, depend, or take too much comfort in our outward present estate, of health, wealth, wit, learning, worship, credit, etc. And further, that we should be ready to help such as stand in need, (and seek it at our hands) with these transitory comforts which God hath given us. As our Saviour saith: Make ye friends of the unrighteous Mammon, Luke 16. 10. that when ye shall want, they may receive you into everlasting habitations. And not to grudge at it, (as many do) but to be merciful and ready thereto Phile 7. Matth 7. 1. same 2 13. with cheerfulness: for with what measure we meat, shall be measured to us again, and judgement shall be without mercy to them that show none. And this chiefly should be done, when the poor want work, and corn, and such like necessaries: remembering how Nabal sped for his churlishness. But of this point by the way, seeing I shall meet with the like again. Out of their reason in that they were faint with following the Midianites The 1 reason. Doct. 2. all night, we may note, that the need that cometh of faintness or labour in any of our brethren, is an honest cause for them to seek, and ask, and for us to relieve them, even as other necessity is, that God layeth upon them, as sickness, age, etc. But yet for all this, the want that cometh of idleness and of living without labour, is not so to be counted of, as shall be further showed in the next point. But the relieving of them that are poor indeed, is laid upon us by the Lord, telling us, that we shall have them always among us, Deut 15 11. that we may do good unto them: and that if we have this world's good, 1. john 3. 17. and see our brother hath need, and shut up our compassion from them, the love of God dwelleth not in us. Which words of his, with such like, should be as a mallet to break our hard hearts, who in so great need as is to be seen in our towns, are little moved to compassion towards the needy. And as God furnisheth us every year with new store, so we should hold on in mercy still, as long as we remain among them. Me thinks we should readily and willingly give at Gods commanding, seeing he maketh us able so to do, in whose hand and at whose pleasure it is, to take from us, and give to them, that so we might be driven to seek to them for relief, that before sought it of us. To the just reproof of such I speak it, who think all too little for a few bellies, not feeling other men's wants, for getting the fearful sentence pronounced against them that omitted this mercy and compassion, as well as to them that wrought iniquity: Go ye cursed into everlasting fire, Matth 25. 42. for I was hungry, and ye gave me no meat, I was naked, etc. Out of the other reason, that they fought for the safety of Israel, we are The second. Doct. 3. further taught, that they ought to have relief also, (even as I said before, it is lawful and honest for them to ask it) who have been employed against God's enemies and ours, to defend us from their rage and tyranny. Considering that they carry their life in their hands, and are in danger of spending their blood in the cause of God, and the peace of the land, whilst we may sit quiet at home, and live free from such fear. So that although the persons themselves be lewd, yet in regard of their service, we should see them provided for: as Paul teacheth saying: Doth any man go on warfare at his own 1. Cor. 9 7. 2. Sam. 17. 27. cost? 1. Corinth. 9 And it is our sin if they have it not, or if they should be driven to go about to beg, and so to become rogues, for that is contrary to God's commandment, who saith: There shall be no beggar in Israel. And as good order is taken to cut off rogueing from place to place, without any certain habitation, by setting the poor on work, and ministering to their necessities that which they want, not being able to maintain their charge by their labour, (which good order of all faithful Christians is to be upholden) so it is a great sin in many, who in stead thereof, do nourish them that are rogues indeed, notwithstanding it be straightly commanded, that he who will not labour should not eat: and who will sooner be moved 2. Thes. 310. with compassion toward them, then toward their pooe neighbours, whose need they behold daily with their eyes. But more of this in the men of Succoths answer. The answer of the Princes of Succoth here followeth, with Gedeons' Vers. 6. words to them again. And it is like that his suit was carried to them, and their answer returned to Gedeon by messengers, which showeth that it was the fault of them, and not the peoples, to answer Gedeon after that manner, not only to deny them very bread, but to give them also rough and scornful words. And therefore Gedeon, not upon any private revenge, but as one that had authority to do it, (seeing the fault redounded to the hurt of the Commonwealth, and was not committed only against Gedeon and his men) answered, that he would be avenged of them. If they had been wise they would both have relieved them, and also in so good a cause, if need had been, have gone with them. But let us examine the words: Are Zeba and Zalmunna in thy hands already? As if they should have said, if they were, they would have given them: but that was no thank to them, but their own benefit, credit and honour: but seeing they were not in his hands, they uncourteously and barbarously denied it to them being their brethren, Doct. vers. 6. and in subtlety they did it, lest they being overcome of the Midianites, they should have been hardlier dealt withal by the Princes of Midian, hearing that they had relieved their enemies. And this subtlety joined with self-love, are the two strings to men's bow by the which they shoot out the most of their actions as arrows. For the good the most do, it is not done for the commandment nor for conscience Note. sake, but of self-love for their own private benefit, hoping to be gainers thereby, which may be done by the heathens for any religion or fear of God that is in it: or when they hold back the good, which in conscience they ought to do, of an evil mind they hold it back: as these men of Succoth did; for fear, lest if they should do it to some, they should far the worse at the hands of other, as these men of Succoth here did. A like point whereunto, I observed in the men of Ephraim. And hereby we may see, what barbarous rudeness was in these, who 2 yet were brethren and countrymen to the Israelites: that to Gedeon their governor, by whom they were upholden in peace, and who now was in the midst of this last work of pursuing the Midianites, and rescuing of Israel, they should show themselves so barbarous and void of all humanity. Which was as if when the house top is on fire, they in the neither part should lie still, as though the fire could not hurt them: or as if a man standing upon the only bough of an high tree, and thereby only kept from danger of falling, should with his hatchet cut it down, and by the fall of it break his neck. This rudeness and irreligiousness is in many brutish people at this day, who are not only no helpers in the wants and necessities of God's people, either for soul or body, but hinderers, yea and gripers of them. Senseless bloks they are, who can neither hear, see, nor savour any good towards any: but as Nabal, who not only gave not any thing to David's men, but rated them, and railed on them, thereby casting a mist (as it were) upon his unmercifulness, that it might seem the more tolerable. And this we may further note here, in that they by their falsehood, subtlety, 3 and dastardliness sought to save their lives, that we might not marvel, when we see, that some are ready to betray, forsake, yea and lend their helping hand to persecute their native Prince, country, and brethren, yea and religion itself, and all for the broken and shivered hope of a transitory life and safety, which yet they miss also oft times, as is to be seen in that speech of Mordecai to Hester: If we remain in this danger, dost thou look to besafe? For why, God revengeth such falsehood and cowardliness, as our Saviour saith: He that will save his life shall lose it. The use here of is, that though Matth. 10. 39 life be sweet, yet it is not to be preserved by subtlety, falsehood, and preposterous fear, when the Lord will have it to be brought into trial, and requireth Note. it at our hands. Even so in all other things, subtlety and dastardliness is to be avoided, and simplicity and courage is to be practised. Of this more (God willing) after, in the conspiracy of the men of Schechem with Abimilek. Now Gedeon threateneth the men of Succoth for their barbarousness and Vers. 7. boldness towards him their deliverer, (as they had justly deserved) even to tear their flesh with the thorns of the desert. The which he justly did, being their Magistrate: for our Saviour teacheth, that he who scorneth but his brother or neighbour, is worthy of the highest degree of punishment. And much more this which was committed against the governor, might be thus met with, and requited, he not threatening them in wrath, but upon good consideration. I will defer speaking of the punishment, till the inflicting of it be mentioned: but let this be marked, that Gedeon did even then speak of prevailing against Zeba and Zalmunna without fear, as if he had already subdued them: therefore he saith, When the Lord hath delivered them into my hands, (as not doubting but that he would) then I will tear their flesh with briars. In the mean time here let us mark, that he left not off the greatest and most necessary duty which must of necessity presently be done, to wit, the pursuing of the Midianites: for the other, namely, the punishing of the men of Succoth, which was to be done also, but might better be deferred. This wisdom and discretion is to be learned of us, that of duties to be done of us, or evils to be avoided, with the danger and punishment that followeth Doct them, that be first done in both, which of necessity must be first, and yet the other not neglected nor omitted, but in due season regarded also. Instances may be these, as there be many other: to visit parents in great sickness, which requireth present duty without delay, is to be preferred and performed, rather than to journey about profit, though lawful also, which may as well be done another time. Also to prefer hearing of a Sermon before common business, if it be not to our greater hurt, etc. And this I say further, that not only common actions must give place to seasons, but even one season to another. In which our best rule is, that we prefer that season, which occasioneth a work of presentest use: although some other duty of an higher nature offer itself. Yea and here observe, that even a civil season may sometime be preferred before a religious. As for example, It falls out that a man is offered some favour, and hope of release out of some trouble which he is in, or reconciliation with his adversary, (mightier than himself) if he will use some present help, which else he cannot enjoy: or it may be he hath a sum of money to pay upon a set day, and that upon a great forfeiture: or he is sent upon an errand of life and death: say it be to fetch the Chirurgeon to let his master or parent blood, being in a desperate case otherwise: or is commanded to serve the Prince, etc. Against these cometh some other opportunity, as of hearing the word, of prayer in family. These be all necessary in their kinds, and due times, but in no wise aught to justle aside the other, more needful to be done at that time, and these may be attended unto, when leisure from the other will give leave: the other are as the tide, which stayeth for no man. Therefore we must beware, lest through our ignorance) though cloaked with honesty) or neglect, especially wilful contempt, we leave the greater for the lesser. Which causeth to the party so offending, shame and sorrow oft times. As, how shall he answer his folly, who neglecting the Physician in the case before said, shall thereby find his wife, father, or master, dead, or past recovery? Such cases may be: and by one we should measure the rest. Paul, upon this ground, omitted the opportunity of doing good in Asia, Act. 20. and 21. that he Act. 20. 16. and 21. 13. might go to jerusalem. Let us not be over much just, Eccles. 7. He that wringeth the nose, forceth blood, Prou. 30. Now to this I will join a caveat, and that is, Prou. 30. 33. That under colour of preferring the greater duty, we take not occasion to neglect the smaller afterward; which if we do, we shall bewray ourselves rather to be subtle shifters and dispensers with our duties, boldly and loosely, then wise redeemers of the time. As for example: If the public worship of God fall out upon the time of our ordinary private worship; let this yield this to the other: howbeit so, that we readily return to the private again in his due place and time, and not pretend our diligence one way, to colour our negligence another way. A feast is better than an ordinary: but the feast may better be spared, than a man should be deprived of his ordinary, and so starve, all the week after. This I add, because so preposterous is our nature, that whereas one duty should make us fitter for another, we rather neglect the one for the other; as hearing for conference, meditation, or prayer. We suck poison out of sweetness, and wax the more auke and untoward, yea weary of private, because we think we have sufficiently quit ourselves in the public duty, either of preaching or hearing. In like manner, it is not unlawful for a man to prefer the company of the choice servant of God either one or more (when we may have the benefit of them) before our callings, or attending to our families: but to be carried so after this, that we should grow to distaste and neglect our callings, or the duties of Gods private service, is most inconvenient, yea argueth that the devil hath blinded us with delusion strongly, either through our ignorance & simplicity, or (which is worse) because we are weary of the most necessary duty for continuance, under colour of our zeal for those which fall out seldom. Now as he preferred not the less needful duty before that which was more needful, so he did not leave it off (I mean the pursuing of the rest of the Midianites) though he might easily have been discouraged by the unthankfulness of his brethren, and their scoffing at him, as many would have done in such a case. For men's unthankfulness and discouraging of us with scoffs, doth cause us many times to break off good beginnings, whereas he was neither by the men of Ephraim, nor by these of Succoth, put out of his course. It should teach us, when we have our warrant from God, for that which we go about, or avoid, than not to regard, or so to regard temptations and discouragements, that we be hindered and broken off from our good course by them. As neither Elisha was by mocking, Note. 2. King. 2. nor our Saviour, or his Apostles by the opposition they found. 2. King 2. 25. Nay rather they were encouraged. For so Paul was by the disswasives of others, Acts 21. and David by Michols scorn: and we ought likewise so to Act. 21. 13. 2. Sam. 6. 22. be, when we see fewest countenance or assist us; saying as he did, I will yet be more vile for the Lords sake, and then our reward shall be more than common. And as for this that we shall be counted meddlers, and busi-bodies, I answer: let God be more with us then men by whose commandment we do meddle, (as they call it,) and be we advised and persuaded before, what ground we have, that so we may reap the good and comfortable use thereof, and receive the fruit of the promise. And this of the men of Succoth. THE FIFTY TWO SERMON ON THE EIGHTH CHAPTER OF THE BOOK OF JUDGES. NOw I will go forward with the rest of the text that remaineth, Vers. 8. from the eight verse in these words: [And he went thence to Penuel] and so forth, as they are to be read before the last Sermon. Here we may see another discouragement and repulse that Gedeon sustained by the men of Penuel: for he being with his soldiers faint and weary, was denied bread not only by them of Succoth, as we have seen, but by the men of Penuel also, as appeareth in this verse. For to them he went in the faintness and weariness of himself and his soldiers, and had the repulse: whereby he might easily have been tempted, and brought to think and fear, that God did not approve of his journey, but did set himself against him. For so Note. we are wont to conclude by the ill success we have even in good attempts, especially when the lets be forcible, many and divers, and one in the neck of another: as jobes' afflictions were, when among hard messages brought to him of other calamities that were befallen him, this was one that the fire of God was fallen from heaven, and had burnt up the sheep and the servants, as if God had been against him. So that we may learn by this, that things sometime may go so contrary to our desire, liking, and expectation, and that in duties which God requireth, and will have to be done of us, as if he were not with us, but against us, yea as if he would cross us in them of set purpose. Our duty here is to look what God bids us do, as the man of God sent from juda should have done, who was drawn by the old Prophet of Bethel contrary to God's commandment, to eat there. But indeed the case is not always alike, when such difficulties befall us: for sometime we 1. King. 13. 19 may more clearly see cause thereof, then at other. For it may be the same man's case, at one time to do a good action, yet in an evil and inconvenient manner: and at another time to be well occupied, and take a good thing in hand, and do it in a good manner: in both kinds it may fall out, that he hath many discouragements. If things succeed not with him, when he goeth about them in the best manner, that is, the latter of these two; What then? may not the Lord try his faith and patience, by so crossing him? And in the first kind, much more I may say, what marvel, if the Lord cross him, when he hath done a good thing in a bad manner, to the end he may call himself to a more due examination of himself, and amend that which was amiss, ere he take in hand such holy duties? It was God's will that the eleven Tribes should fight against Benjamin: but were they persons for their true repentance judg. 20. fit for that business? yea and for all their zeal they wanting the principal; to wit, faith; that God would be with them, did they not go to work amiss? was there not great cause therefore why the Lord should fight as fast against them (to drive them to repentance for their revoltings from him) as they fought against Benjamin? And to teach them that they wanted meekness, love and discretion to temper their fervent revenge withal, that so they might do the holy work of God in an holy manner? Therefore in such a case let men be contented, nay glad, if God cross them, that they may the better spy out what poisoneth their best duties and desires, as pride, rashness, boldness, and learn hereby, meekness, humility, repentance, fear, etc. for God doth justly suffer many discouragements to be upon such, (as he did also oft times deal so with the Israelites going up to Canaan out of Egypt, Exod. 3.) that they may stay their course, in any evil Exod. 3. 19 attempts, and proceed more advisedly and commendably in their doings. But it falleth out sometime, as I said before, that sore and great difficulties stand up in men's way, not unlike to Gedeons': wherein the Lord deals with his, as if he sending them on a journey, would make heaven and earth to be against them in their travels, which is greatly to their admiration and astonishment. As who would have said that David had been chosen of God to be king, when yet the promise thereof, was oft renewed and confirmed to him, seeing his discouragements were so many and strong that he met with? whereas Saul came to his kingdom easily & without trouble? And in such cases, wherein we have so much to dismay us, yet Satan is ever at hand also, to work upon our weakness, and to set us much more backward; especially when we shall be brought to think, God's deeds seem contrary to his words and promise, as the death of the Shunamites child, which yet had been given her as an unlooked for blessing. Now when it pleaseth God to try us, by seeming to set such bars in our ways, few of us are wise enough to see, or at least, rightly to consider, why it is thus with us, and why God suffereth things so to trouble us: but as though we had thereby just cause to complain of his doing, and to expostulate Note. with him; we begin to doubt how he will make good his promise to us, and whether we may go forward in the good course in which we have begun: yea, and we are impatient (perhaps) or much disquieted at the least, (if we do not also fret and fume) and so are discouraged from our good beginnings. Whereby we may see our froth rather than faith, which seemed before to be good substance, and feel the stinch of our unsavoury hearts, which upon small occasion cast out such evil smells. And yet herein we differ from Gedeon, that, as he was found in his discouragements and crosses to be of far greater courage and confidence than we; so his trial was in great matters, and ours but in trifles for the most part. And not only when we be crossed and hindered in good actions we do thus, but if we have but some one let in our way, as even in our common business, such distemperature, as I have spoken of, shall possess us: or if we have lost something, though of small value, yea though it be but only missing and out of the way: or if we be hindered by the weather which is ordinary, or (as oft it falleth out) through our own rashness only, as when we Note. 〈…〉 stumble and hurt our foot against a stone, what should we then be like to do, if in going about any duty, we should have so many and great lets in the way, and cross of us, as may easily meet with us, and those also as it were sent from God to resist us? It is therefore the singular and only grace of God to enable us to believe and be persuaded, that he doth oft times such things to try us, and that we may show forth the grace of faith and patience that is in us; and therefore we are to hold our peace, seeing he hath done it. And such hindrances and cross fall out sometimes, when we are going to prayer privately, or in our family, or to the hearing of the word preached, or to receive the sacrament, etc. from which no wise body will say, we should be withdrawn by any pretence, as though we pleased not God therein, seeing even in them some lets do rise up in the way to hinder us. And the like we may observe in those discouragements which are from within ourselves. For example, when a Minister in his course of preaching, shall find ill measure at the hands of others, whose good he most seeketh, while they see not the purpose of God toward them; (as Moses did by the Israelites when he was first sent unto them, Exod. 6.) or if they shall Exod. 6. 9 but despise God's providence toward them, as the Pharisees are said to have Luke 15. 12. done, how (think we) is this like to work upon him? or (which is more) if he shall feel within himself great unfitness, as Moses did, Exod. 3. and Exod. 3. 10. some unwillingness, deadness, drowsiness, or want of assistance from God in discharge of the work of his ministry, (all which are great damping to a man, who hath used the best means to furnish himself both with knowledge and conscience) and yet even the best sometimes have the proof hereof in themselves. What thoughts (think we) are like to arise in him in such a case? Therefore if a man look not for these, and if he be not resolved before hand, that such quailing of him may fall out, and also if he be not armed against the temptations which may arise therefrom, it is wonderful, how the devil may weaken his faith, and zeal, and slacken his purpose of diligence in the Lords work. But on the other side, if in such a case he be able to stay himself by considering that such trials are usual (more or less) to the best servants and Ministers of God, (and always have been) who have their ebbings aswell as their flow, (as Eliah, Paul, yea our Saviour himself had strong discouragements,) what a singular benefit is this? Much more, if he having overcome the first onset, shall in the second place meditate of the end which the Lord hath in abasing him thus, (he being occupied in Gods own work) and that is, that he may teach him humility, yea how to flee out of himself and depend immediately upon the Lord for sufficiency and assistance; and not trust to his own wit, study, memory, tongue, or gifts, (which others make their only refuge, and therefore are often disappointed) oh what gain shall he reap thereby, and say with Paul, I am never fitter for God's service then when I am lowest in mine own opinion: hereafter therefore if I boast, I will boast of mine own infirmities, as the Apostle speaketh, in which the glory of God is most perfected and advanced. 2. Cor. 12. 9 Verse 9 Gedeon receiving the like discourtesy and rude answer of the men of Penuel, as he had before of the men of Succoth, doth in like manner threaten them the throwing down of their tower in which they so much gloried. And this threatening, seeing it was afterward put in execution, was a cross and discommodity: which they did needlessly and by their own sin bring upon themselves. By which we may see, that many are authors and causers of their own sorrow and trouble, which need not have been, and that by their sin, as stoutness, wilfulness, stiffneckedness, and other undutifulness, and rude behaviour, they do (I say) bring unseasonable affliction upon themselves, even as these men of Succoth and Penuel here did. We know that peace with men, to live without fear by them, is a great benefit, and soon lost, and hardly recovered, men being wolves and lionlike one to another, especially if they be provoked, and most of all, when they have authority and superiority one over another, and so may justly vex them who shall fall into their hands, by their wicked deserts and lewd behaviour. Therefore all should take heed how they provoke one another in the least manner, Gal. 5. last. as these did here. But lamentable it is, that the most men make breaches of their peace, and loss of their commodities, by rigour, cruelty, and by an high mind, and proud heart, not bearing the least injury, but bending themselves by and by to revenge, looking for all good measure to be offered them by others, but yielding little or no kindness again: which perverseness is also even betwixt many couples in the married estate, which causeth continual jarring and unquietness, whereas peace (a man would think) were fitter to be seen both betwixt them and all other, whom I speak of. Which they are commanded to seek with all men, as much as in them lieth, yea and to pursue and follow it, though it flee from them, yea and to buy peace, though it Heb. 12. 14. cost them somewhat, but not to sell it at any hand, much less for trifles. Thus Abraham bought his peace of Lot. And let men learn to this end to know and consider what they are; to the pulling down of their peacocks feathers, Genes. 13. 9 even earth, earth, earth, and if they be weighed in an equal balance, far worse than nothing. But of this I spoke in verse 4. of this Chapter. Gedeon goeth forward after the rest of the Midianites, and findeth them Vers. 10. 11. 12. 13. The clearing of these verses. resting themselves in Carkor which was in the precinct of the Israelites, from whence they hoped to pass after that night, and so to escape. But Gedeon came upon them on the backside of these two cities, jogbeah in the Tribe of Gad, Numb. 32. and Nobah in the half Tribe of Manasseh being Numb. 32. 35. & 32. 42. hard by, Num 22. And so the two Princes were suddenly stricken with astonishment and fear, and flying were taken, and the host smitten and slain: with whom were many hangbies, as scullions and such like that followed the army. And in that it is said, that he returned back with the two Princes when the Sun was risen, it appeareth that the war betwixt them was begun in the night, and in the same night was ended. By this latter victory of Gedeon, it is manifest, what great things through God's blessing are brought to pass by faith, and the diligence, and unweariednesse of men in their callings. This is the main point contained in these Doct. out of all these verses. verses. Whereas delay and sloth (for I put them together to show what delays I mean) are always dangerous, even as here if Gedeon had tarried to rest himself but one night by the way, he had lost all his labour, and the fruit of it, to wit, the destroying of these Midianites. So God to the diligent hath promised his blessing, and good success as Gedeon here found it. The men of Succoth and Penuel laughed him to scorn, but he looked to God, and had an eye to his promise, which was, that he would give them into his hands: and yet (as we se●) he was never awhit the bolder to presume thereof, without diligent using of the means. It was as unlike, (nay much more unlikely) that David should have smitten down Goliath, that Noah should 1. Sam. 17. 51. Heb. 11. 7. have saved the world by the Ark: and many other such things to have been brought to pass, as the conquering of the Nations by joshua: but they all, joshua 10. etc. when they believed God, that he would do that which he promised, went to work with great care and diligence to serve God's providence, seeing he wrought by means (as he doth still) and so they prevailed, and obtained that which they sought. And this was the power of God through faith, they trusting and resting in him through the Mediator to come, so it is no less in us, (for I will briefly apply it again, though I have stood largely on this point before, a new occasion being offered) that we outgrow many lets and discouragements by the same our faith, though we be privy that there is otherwise nothing in us, and that (when sometimes it hath seemed to us almost impossible) the Lord hath done much for us, and wrought great things by us, while we have, although but weakly and poorly gone to work, whether we respect our faith, or our labour, which is the fruit of it. And we having been diligent to approve ourselves in both; we have found the truth of that Scripture 1. john 5. 4. verified in us, which saith, that faith overcometh the difficulties that are in the world; and have grown to the contempt of many sins, and the subduing of them, in great measure, which had sometime prevailed against us; and to be better heartened against afflictions, and to get strength of hope Note. Rom. 5. 4. by experience for the time to come. But to see how soon Moses, joshua, and Gedeon here grew strong in faith, as in a few days, which we are going about many years, this aught as to humble us, for that we are so far behind them, so to encourage us, looking duly unto this, how graciously God assisted them. And so (to apply this to the Sacrament) we have communion with God and with Christ therein, and are much confirmed thereby in the covenant he hath made with us, by our diligence and faithfulness in preparing ourselves thereto, which they that believe not think absurd, and more than needs, to look after. And to conclude this point (seeing I have showed the necessity of it, and the evil and hurt that falleth out on the contrary, I mean by looseness, idleness, and unbelief, in Christians, by many occasions heretofore) this I add, that the cause of so great difference in the degree and measure of grace and goodness, which we observe in many professors, is this, that some are painful in hearing, using good company, marking, with their hearts deeply set upon the same, remembering, and making use of their knowledge, watching thereunto with prayer, etc. whereas others Note. cumber themselves so much with other matters, that there is no room or leisure left for these. They look to thrive spiritually, whether they take pains or no, sleeping or working. It is a true saying of a Father, fit to be urged upon such: He that made thee without thee, will not save thee without thee. He will not save thee for thy labours sake, but by thy labour. They that gathered more Manna than their fellows, got nothing thereby: but it fareth otherwise here: gather much and have much, labour little and have little, even as the Apostle speaketh of another thing on the contrary, he that soweth sparingly, shall reap sparingly. As we meet to the Lord, so will he measure out to us again. He that laboureth not, eate●● not: but he that laboureth much, enjoyeth the fruit thereof: some thirty, some sixty, some an hundred fold: even as his diligence is. Oh it is strange to see how men set themselves to work in earthly business, wherein yet they have no absolute Note. promise of thriving, because faith the chief help is wanting, but here where the Lord hath tied himself to bless their labour with abundance, men have no list to stir. A mediocrity of wealth contenteth few, and that maketh them so endless and restless in their desires and traulles: but the commonnest measure of grace pleaseth them best, because that is gotten with least trouble. It is fearful that men should do so much for the fulfilling of their lusts: and so little that they might excel in goodness. But their reward is thereafter. And in the mean season God puts as great difference betwixt such, as there is between Alexander, Caesar or the like Captains (who were unwearied also in their conquests) and Gedeon, or others like, who fought the Lords battles, and laboured therein by faith in his promises. Now it followeth. 14 And took a servant of the men of Succoth, and inquired of him, and he wrote to him the Princes of Succoth, and the Elders thereof, even seventy and seven men. 15 And he came unto the men of Succoth, and said, Behold Zeba and Zalmunna, by whom ye vpbrayed me, saying, Are the hands of Zeba and Zalmunna already in thy hands, that we should give bread unto thy weary men? 16 Then he took the Elders of the city, and thorns of the wilderness, and briars, and did tear the men of Succoth with them. 17 Also he broke down the tower of Penuel, and slew the men of the city. NOw in these verses following it is showed that when Gedeon had taken Vers. 14. 15. 16. 17. the Princes of Midian, and was returned to Succoth, he seeks diligently to know the names of the chief men and Elders thereof: and he brought and showed the Princes Zeba and Zalmunna unto them: for he kept them alive, not to make his boast of them, but that he might show them that God had delivered them into his hands, as he made no doubt thereof before, that so they might be the more ashamed and accused for that which they had done to him and his men, in denying them bread. And thereupon he did unto them as he had threatened, for he tore their flesh, to wit, of them of Succoth, with the thorns and briars of the wilderness: and then overthrew the tower of the men of Penuel, and slew the citizens, either because they insulted more arrogantly than the men of Succoth did, or else because they resisted Gedeon, trusting in their tower, and so were slain. Whether they of Succoth died by the pain & punishment, (as it is most like) or whether their flesh was only torn, and yet life remaining in them, though the story doth not declare; yet we cannot be ignorant, how sore and extreme the pain was. What kind of execution was done upon the men of Penuel themselves in putting them to death, the story setteth not down, but as it is sure they were slain, so it is (not without good probability) that the other were torn to death also. Gedeon meeting this young man, causeth him to set down the names of The cleared of verse 14. the chief Elders and governors of Succoth in writing, (as it might be the names of the Aldermen and citizens) for he would not trust his own memory in so weighty a matter. And this he did, because he would not fly upon any in rashness and anger, and would be sure by that his advised deliberation, to punish only those who were guilty, and those were the ancients of the city. As Solomon also was very attentive in hearing the cause of 1. King. 3. 23. Doct. the harlots. To teach us our duty in this point, that when any fall into our hands to be corrected by us, we do not at any time hastily in an angry mood, and without due consideration, use correction, but weigh the cause rightly, and not revenge ourselves, by satisfying our brutish affections upon the persons: yea and to let them also see just cause why they be corrected. And in this we resemble the Lord himself, of whom Abraham saith, It is far from the judge of the whole world to destroy the righteous with the wicked. Genes. 18. 25. Genes. 18. It is an hard thing to be ruled by the word of God in correcting others, whereas flesh looketh to nothing, but to the will and revenge of itself, and not to the bettering of the party, and the good example of other, and discharge of a good conscience before God. Therefore S. Paul hath given a Col. 3. 21. good rule to all by teaching one kind of correctors, namely fathers, that they should not be bitter to their children: even as Achan in a weighty case was wisely handled, and kindly dealt with by joshua in a matter of life and death, josu. 7. 19 and was regarded in, and concerning his soul, when sore punishment was inflicted upon his body. Sundry ways do men shroud this cursed humour, under the false habit of zeal or lawful severity: sometime to cover their ambition, as jehu in killing ahab's posterity; sometime covetousness, as Saul in slaying some of the Amalekites: sometime pride and revenge, as the Israelites in warring upon the Beniamites. All of them failed of the ground, end, manner or measure in executing the correction: all which being neglected, and not observed, doth mar the action, be it never so lawful in itself and necessary. As when the offending party seeth not the cause of his correction, or is cruelly handled by the correcter, who maketh nor the end of his correction or punishment to be the saving of the party, and to make the sin odious that he is punished for, and the same an example to other. And here is justly condemned the doing of them who say, they cannot correct Note. but in anger, and while their hearts are exasperated against the party, is if they should say, they can never do it rightly or without sin, whereas God saith, Be angry, but sin not: for anger doth nothing well. Although Ephes. 4. 26. what need the word of God or the examples of the Saints be used to shame them, whom heathens may shame? Of whom some prescribe rules to such as are angry, how they may bridle anger from r●sh outrage: and one among the rest told his servant, I had surely beaten thee, but that I was angry. This doctrine is to be applied to Magistrates, Parents, Schoolmasters, and other superiors, namely stepmothers, and such as have rule over poor orphans, or any other, whom it little becometh to excuse their own corruption by the fault or desert of the party guilty: who though he have but his due, yet the punisher being no fit person to revenge by his intemperate heat, may deserve a greater punishment at God's hand, even of a murderer (in heart) of his brother. And we see the effect of such severity, is to make the party corrected to contemn it, and wax desperate, not penitent, which is the perverting of the right end of correction. By Gedeons' showing of these Princes to the men of Succoth and Penuel, Vers. 15. to their shame and astonishment (who thought they had been far enough out of their hands, and therefore scoffed at his pursuing and following after them) I say, by this, we may note how God oft times turneth the taunts, flouts, threatenings, curses, and injuries which the wicked do vex God's children withal, he turneth them to their own shame and evil, and to the comfort of his own people so abused and wronged by them: as here these mocked Gedeon, living and walking according to the life of faith, and going about the Lords work carefully: who now having overcome the Midianites thereby, these wicked mockers are put to shame and pain, yea and to death also. And in like manner it fell out to Shemei when he had cursed David, to Zenacherib scorning at Ezechia, for trusting in his God, yea and for blaspheming God himself, also to the Pharisees who scorned Christ upon the Cross, but after his resurrection were abashed, and to Haman deadly hating Mordecai the faithful servant of God. Now if this appear thus often times even here in this world, how much more at the coming of the solemn and great day, when God shall judge them? For when they see the Lord with draw himself from his people never so little, (wherein he doth no more than he did to his only son in whom he was well pleased) o● behold them in some disgrace and abasement in the world: then they insult and crow over them, as the Babylonians and cursed Edomites did over the jews in captivity: but when as beyond expectation, they see them delivered, Psal. 137. 3, 7. yea and that the Lord graceth them, gives them favour, restores them to liberty, and blesseth them with many benefits; then I say, they turn their scorns into admiration, and are ashamed of their unreasonable disgracing Note. them. But further, if (besides this) the Lord shall pluck themselves down, and humble them by the like afflictions, than they wish themselves in their case even with the hardest and worst conditions. So that we have good cause abundantly to be contented to seek to live by faith in the son of God, trusting in, and cleaving to him and his word above all other things, esteeming ourselves far more rich thereby (even when we are counted most foolish and vile of the scornful world) than they in their florishingest estate and condition: for why? we rest on God, and wait by hope, having him on our side, and are not disappointed: they Psalm. 20. 7. cast all (as the desperate Dicer) on blind hope, likelihoods, and haphazard, and so are deceived of their expectation. They have a time of boasting and Note. glorying, which deceiveth them, and maketh them think, that their jollity and prosperity will last always, when yet it changeth as the weather, and continueth not in one estate, and they have no wisdom to consider it, or their end which shall be worst of all. God's people have a time of mourning, Psal. 126. 6. but the end shall be rejoicing: as here Gedeon bringeth before his upbraiders Zeba and Zalmunna with triumph and glory. And with this we may also see, that the evil which they either do not once dream of, or which they think to be far off from them, and make a mock of it, is near unto them. According to that which the Apostle saith to the Thessalonians, When men cry peace, peace, then cometh sudden destruction 1. Thes. 5. 3. upon them, even as the sorrow of a woman at her travel. Chorah and his company, Benadad with many other are examples hereof. So that there is no heed to be taken how jocund they be, when they be aloft, or have their hearts desire, neither need any to be afraid at the beholding of their greatness, for why even while it abideth, it is departing, and while it standeth, it is Eccles. 5. 8. in falling, for when they be at their best and greatest, there is a greater than they, who is working their overthrow. But who is warned by others woe? But of this briefly, because often. Gedeon having well shamed these men of Succoth and Penuel, doth to Verse 16. 17. them now as he had threatened, verse 7. and 9 that is: he to●e the flesh of the men of Succoth with thorns, and cast down the tower of the men of Penuel (even their strong hold that they gloried in) he cast it down (I say) to the ground and slew them. And might not both these punishments have been avoided, think we? Yes, and so had been but for their own sin: I mean their undutifulness, boldness, stout and sturdy stomachs, and their slyness, hoping if Midian had prevailed, to have gained by their unnatural dealing with their brethren, denying bread unto them. Oh therefore how lamentable is it to see, how men bring shame, sorrow, Doct. and destruction upon themselves by their wicked qualities, and bad behaviour, as wilfulness, proud stomachs, cruelty, currish and unkind dealings, and such other, without the which they might have enjoyed their peace and welfare even to their hearts desire, and good contentment, yea and the Note. favour of God also: for it is nothing but men's sin that keepeth many good things from them, and heapeth many contrary evils upon them. As Achan by stealing, Dathan by rebelling against God's faithful servant Moses, and Israel by oft revolting from God, and falling from their covenant, whereof this book is too plain a proof against them. So some among us, are undone by their idleness, unthriftiness, and needless spending, some by their unfaithfulness, and deceitful dealing, lose their credit, and being no more trusted, come to nought: some by their oppression sundry ways, are on their death bed so terrified, that whereas by making restitution of a shilling, noble, or a pounds value, while it should have been done, it might have brought great ease to them: they would now in Note. their terror restore ten for one, and yet cannot be quieted neither. So some for adultery are brought to shame, and to worse should be, if they had their due: and other by spiteful, malicious, and revenging spirits, make themselves odious to all, and they procure small joy to themselves. And to add something touching the particular sin of these men, which was politic shifting and subtlety in playing the neuter, while the battle depended in an uncertainty of issue: this I say, that of all other kind of offenders, these sly and wily companions are least pitied of men, when the Lord entrappeth them in their own snare. Sooner would a man let lose a Lion (if he durst) out of the pit, or the danger wherein it is, than the Fox: because (besides the hurtfulness) it hath so many shifts to convey itself from danger, and is so hardly catched. Who pitieth these men of Succoth and Penuel? because they in seeking by subtlety to preserve their lives, justly were beaten with their own rod, and lost them. Whereas he who falls into danger either in a good quarrel, or in his simplicity, is either saved by God, or pitied in his ruin by men. And is not this a double misery, when men are in distress, to hear others say of them, they are well served? Heathens have observed this cowardly subtlety (for who is more subtle, than he that is most fearful) to be ever unprosperous: and seldom even in foreign dissensions of Kings and States, have they sped well, who have held off, and played the spectators of other men's success. For whosoever hath got the upper hand, they have smarted: if they whom they denied to succour, they are made the prey of them whom they forsook: if the other, yet they smart also, in that they did only forbear for their sakes, and not actually help. So unnatural is it counted, in a common calamity, to betray one enemy to another, or not to help when we are able. Which I speak not to excite men to parts taking always, in other men's jars: but to show how justly these were handled for their craftiness, in denying help, not to strangers, but their own captain. And even so, how odious doth God make neuter and Temporisers in religion? they are hated of Papist and Protestant, and are as cursed, as he that is hanged betwixt heaven and earth. Touching the use of this, and how to abhor this sin, read before in the 2. doct. of the 6. verse. And these with like punishments for the like iniquities, do not light upon other that are plain, upright, merciful, and in a word, religiously circumspect in their carriage, and who make conscience of their ways. I do not deny, but that the best do oft meet with sharp persecutions, but they are for good causes: or else their troubles be but fatherly trials and corrections, for their good: so S. Peter saith, If ye suffer for righteousness sake, blessed are ye: 1. Pet. 3. 14. 17. And again, If the will of God be that ye suffer, it is better that ye suffer for well-doing then for evil. So that we see, such have to bear off the sharpness and painfulness of their sufferings, by their rejoicing in the Lord, and by the blessed estate that they are in: whereas the other have their punishments, as forerunners of greater, even here before hand, as the Apostle saith. Indeed full often (I confess) they shelter themselves to menward by their greatness, and shift well enough when mean persons go to wrack. According to the proverb, Great men dote, and poor men smart. But when God (who is higher than they, as Solomon saith) calleth them to account, (as being their only competent judge, when they have broken through other judgements, by favour, fear or bribes, as great flies break through copwebbes) than they meet with their match. As alas who seeth not what ways there are to bring this about? As displeasure of prince, factions and partake, treacheries challenges, and highness of spirits. As our own English Chronicles for these 2. or 300 years, plentifully witness. Now if the Lord spare not great ones; let all fawning flatterers who seek to such, and willingly offer themselves as instruments of oppression, cruelty and wrong, because they look to be safe under their wings from punishment (as Ziba and such like) let such fear I say: for their patrons shall not shelter themselves, howsoever they (no doubt) think otherwise. And this be said of this point, for the fuller handling of that which I noted upon the 9 verse to the same purpose. And here we may more particularly mark by the executing of punishment upon these chief men of the city, rather than upon the common citizens, that as the greatest in place and authority have many privileges above Doct. 2. in vers. 16. 17. the meaner persons, both in credit, wealth, estimation, and commanding others: so the Lord brings them forth to the terror of inferiors, and they lie open to greater danger, hurt and loss thereby, than others do, and in time it breaketh out and appeareth, if they do ill behave themselves in their places. This is a great cause why men who are above other, should carry themselves humbly and not proudly, as too many of them do: and also look well to themselves in every part of their duty: for a time will Note. come when they shall pay for all, and when their estate shall be such, as the meanest under them, would be full loath to be in their room. And to such I say as David in Psalm. 2. Be wise now therefore, serve the Lord in fear: and kiss Psalm 2. 10. the son, ye mighty ones, lest he crush you in pieces: Happy then are all they that trust in him, if his wrath be kindled. Also the inferiors should here learn, not to murmur against them, because they are so far above them, for they sometime go under more sore and heavy punishments, than they themselves do: yea and though they behave themselves commendably in their places, yet God oft correcteth them more than some others, lest they should kick up their heel against him by means of their wealth and greatness: as it is too common a thing for such to do. So that as God hath his number among all estates both high and low; so he nurtureth them all by afflictions according to his heavenly wisdom, that they may safely in their appointed time be gathered to their fathers. But here being a fit place to make an end, I will stay for this time. THE FIFTY THREE SERMON ON THE EIGHTH CHAPTER OF THE BOOK OF JUDGES. Vers. 18. Then said he to Zeba and Zalmunna, What manner of men were they whom ye slew as Tabor? And they answered, As thou art so were they: every one was like the children of a King. 19 And he said, They were my brethren, even my mother's children: As the Lord liveth, if ye had saved their lives, I would not slay you. 20. Then he said to jether his first borne son, Up, and slay them: but the boy drew not his sword, for he feared; because he was yet but young. 21. Then Zeba and Zalmunna said, Rise thou, and fall upon us: for as the man is, so is his strength: And Gedeon arose, and slew Zeba and Zalmunna, and took away the ornaments that were on their Camels necks. NOw after all this was done, it followeth, (according to the The sense. division of the Chapter in the beginning of it) how Gedeon executed punishment upon the two Kings of Midian: whom after he had showed them to the Princes of Succoth and Penuel, he purposed to punish. And first, seeing they were great men, he showed courtesy to them, in entering speech with them, though he needed not so to have done. And he asked what manner of men they were, whom they slew at mount Tabor: they answered, they were like him, and so goodly and well favoured, as if they had been a King's sons. Whereby it appeareth, that Gedeon was a man of singular favour and person. When those men were slain the story setteth not down, but seeing the Midianites invaded the land of Israel in the harvest time every year, it was like that then they did it. He answered, if they had not killed them, he would have saved them alive. And he commanded his eldest son to fall upon them, but he durst not, being yet young: and they likewise scorned that, and bade him do it himself. So Gedeon did it. This inquiring into the act before mentioned by Gedeon, was, that they might see, that they justly suffered. For, notwithstanding this, he might and ought to have put them to death, for that God had appointed them thereto, being grievous enemies of the Church: and the kill of the other two princes Oreb and Zeb (who yet slew not his brethren) is commended in the Psalm; therefore he ought to have slain them even for that cause. This Psalm 83. 2. speech of his therefore, that he would not have killed them, but for that they slew his brethren, though pitiful, yet was sudden and passionate, and cannot be justified. So that howsoever they might have pleaded for themselves otherwise: sure it is their mouths were stopped that they could ask no favour, in this respect seeing they had slain his brethren: and his inquiring into that action was commendable in him, if he had proceeded no further, nor so diepely engaged himself by oath. This is one thing that is here to be noted, that as Gedeon did it is meet, Doct. vers. 18. that all who are to be punished, should see just cause thereof, by examining them, and to clear other, who have been suspected: as was done by joshua at the commandment of God to Achan, and so the innocent shall have no cause to complain. It is good therefore in respect of them, that they may not fear, they shall be pursued without cause: and also let the guilty see, how they shall be dealt with, to wit, that they shall be brought to shame and punishment openly. But here partiality must be far off, and anger, and all evil affection removed. And this is to be specially considered of all such as shall execute punishment upon malefactors, or use correction towards servants, children, or such like. And as for such, whose sins are manifest to themselves or other, and yet not punishable by man's law, God will meet with them, and come against them in his good time, their own consciences giving them to understand, that they do that which is wicked in his sight, and that they shall be judged for it, if they speedily repent not. But of this I have spoken more largely in his inquiring of the Elders of Succoth, as touching their fact in slaying them at Tabor in their jollity, more (God willing) shall be said in the next reply of Gedeon. Their answer, that they were goodly men, as if they had been the sons Doct. 2. of a King, doth teach us, that many for all their outward prerogatives that they have above other men, in favour, birth, manhood, or honour and wealth, yet have no hold of them, yea rather, they are deprived of them in an hour, though they hoped and pleased themselves in looking for the continuance of them for many years, as may be seen in these that slew and were slain. So was Sisera soon cut off, and Eglon, jezabel and many others. For they lie open to many more dangers, than meaner persons, especially being wicked, as I have said. All that are wise therefore, will beware how they please themselves, or rest in any earthly thing here below, but use it soberly for their own and the good of others; being like in this changeable world, to change also, and that daily, and their pomp and glory to turn to vanity: and in the midst of all painted felicity of this world, happy is he only, who glorieth and rejoiceth in the Lord. Which doctrine (I confess) is often iterated, but when I consider the great necessity thereof, and how contrary the most men's practice is thereto: I conclude, that it is the wisdom of the Spirit of God to give occasion of the same almost in every sentence, sometime and oft in some chapter, to the end that the commonness of the sin might be somewhat checked by the often repeating and reproving thereof. And so it becometh them that are wise to judge, and prepare their appetite where the holy Ghost hath provided savoury meat and instruction, and not to be weary of hearing, where he is not weary of teaching. And here (as the fittest place) let us behold these desperate Princes, how they are brought forth to their answer for a fact which they little dreamt they should ever hear of again, or answer too: namely, for killing of those men whom they slew at mount Tabor. Tush, they in their jollity had put them to the sword, with the rest of the company, no respect had of persons (nay it is like the rather, because they seemed to be of note and worth) and all to make boast of their gallant spirits, victorious, brave, and proud stomachs: not unlike to him, whose glory it was to cut off the thumbs of seventy judg. 1. 7. Princes, and put them like dogs under his board to gather crumbs. As touching the abuse of men's prosperity I have oft spoken, and of the right use thereof: but here one word (more particularly) let me add to warn men, how they ought to demean themselves in their places, when by reason either of their great success, unlooked for preferment, or what other occasion soever their corrupt flesh might take to forget themselves: I say, let men beware what they do in their jolly, lusty, or merry moods, when they 3. Doct. ver. 18. think they have the world in a sling, and none may control them: even then, I say, let them control themselves, and take heed lest any insolent, disdainful, cruel, injurious, words or deeds, break out of the superfluity of Note. their pride and bravery: which hereafter either God or man might bring forth against them, when they shall be abased and in meaner condition. Which counsel I give not to them who are in these pangs, (for I know it little boots to tell a drunken man, You have done that in your drunkenness which you will repent of being sober) but to arm men both against all such unlawful occasions, as the most seek after, to the end they may utter this stomach of theirs, as gaming, drinking, challenges, quarrels, contentions and suits of law, etc. as also against the corrupt abuse even of lawful blessings, which (if a man be not very wary) will tickle and prick him forward at one time or other, to some odious carriage of himself, which afterward may be remembered against him to his reproach, loss and shame, yea ruin, as here we see in these. Even Heathens have prudently observed this, That a wise man will carry himself no otherwise being prosperous, then as one who considereth, that one day he may be miserable. And indeed such jolly fellows had need of this warrant even to man-ward, that they shall never fall nor decay in their estate; seeing that else, who seeth not what fruit they reap of their scorn and pride, to wit, that being underfoot all men rejoice in their ruin, and make them their pastime, few or none pitying them, or taking their part: whereas others are lamented and reliued in their misery. Who pitieth Herod eaten up with worms, because he would so proudly exceed the bounds of man▪ and be counted a God? Haman was hanged upon the gallows: who readeth it not with joy, rather than is grieved at it? because (while he was aloft) he made himself the terror of the Church for his cruelty? How should job have answered it in his affliction, if he had usurped over his underlings, job 31. 13. 14. being in prosperity? When David sent messengers to Hanun to 2. Sam. 10. 4. comfort him, he cuts off their garments by the middle, and shaves them, and so sends them back to their Master. But the time came, when he repented him of that jolly defiance. Tush, saith Sheba, who is David, and who is the 2. Sam. 20. 1. judg. 9 28. son of Ishai? Who is Abimelech said Gaal? A base fellow, I defy and scorn him and his: but soon after, he wished that unsaid again, and so did the other. And thus of these now mentioned, together with Adonibezek, and them of Succoth and Penuel, let this suffice that hath been said. Therefore as for all desperate and profane wretches (whom nothing but the halter, or stabbing, or such like deserved plague of God befalling them, will persuade the truth hereof) let them go as they are. But let all God's people (who are to look at God aswell as men) beware especially, that they forget not themselves this way: but walk humbly, with due weighing their own vileness, and the changeableness of all things here below; else even Esay 39 6. they may fall, as Ezechia did. As Gedeon did here, so it is lawful for us to prosecute our brethren's Doct. vers. 19 wrongs, as murder, yea it is meet so to do, as in the book of Numbers appeareth, and this, not only in a private respect for that we are their flesh (in Numb. 35. 31. which kindness is to be showed to them) but also, (and much more) in the public behalf of Church and Commonwealth: both which it much concerneth, that sin be not unpunished. This the Lord requireth, as by Salomon's 1. Kings 2. 31. words may be gathered, which he spoke of joab, saying: let him be slain, that evil may be removed, and we may not be guilty of the innocent blood, which he hath shed. But to return to the point in hand, as it is good to rejoice with out friends, and live together with them for our mutual good: so is it also a token of our unfeigned love toward them, to pursue their wrongs being dead. And this were highly commendable if it were done according to God's law. But as it is commonly gone about, I mean, so that flesh and blood with carnal reason do rule, as it highly displeaseth God, so likewise it mars the action, as in the next point shall appear. And namely to pursue any for them, when they suffer for their deserts, as the most do: or when they be hurt by them, with whom they were companions in evil: and therefore justly suffer at the hands of one another: although the Magistrate is to punish the offendor even in that case also: as when drunkards or quarrelers shed the blood of each other. And as the Lord himself hath put a difference betwixt casual or unwilling kill, and wilful murder: joshua 20. 2. as appeareth by his appointing in each Tribe, cities of refuge, for the safeguard of the innocent: so he is far from justifying any such cruel pity, as this, to spare the guilty murderer: but will himself as well plague them, that shall seek to stop the due course of justice against such, as also find out the murderer himself, (notwithstanding the secrecy wherewith much villainy is cloaked) at one time or other. An eye for an eye, a tooth for a tooth, and Exod. 21. 24. he who sheddeth blood, his blood shall be shed. For the blood of the slain crieth strongly in the ears of the Lord, as that of Abel, and as the widow, who Luke 18. 5. by her importunity compelled the judge to hear, and do her justice of her adversary. And this further condemneth the deadly revenge which is between many, not persons only, but families and kindreds also, who upon such murders, band themselves, and take parts each against other irreconciliably, more fit for Pagans indeed then Christians, who should be joined together in love, rather than divide themselves into sworn brotherhoods in mischief, like those two, Simeon and Levi. Lastly, it bewrayeth the lewdness of the Romish pretended pity and mercifulness (not in protecting the guiltless,) but in saving the vilest malefactors from the hand of the lawful Magistrate, whom God hath appointed to be the terror of ill doers, and not the mock and may-game of such shavelings. For if they being pursued, can get into those Temples (or rather dens) of thieves, they are rescued (as in Sanctuaries) for fear of law and punishment. Again, in that Gedeon saith, and sweareth to it, that he would not have killed them, if they had saved his brethren alive, who ought to have done it, for pursuing the people of God, (neither had he authority to save them, though he had to destroy them:) and the Holy-ghost commendeth the act: it teacheth, that it is a very hard matter to do good actions aright, but that they will one way or other be blemished and obscured: even as jephtahs' courage & constancy in warring against the Ammonites was much dashed judge 11. 30. by his unseasonable & rash vow. And so particularly through our hastiness, boldness, blindness, or the like corrupt humours, many good actions do lose their beauty. Which thing as it is with great regard to be looked to of us, so it teacheth, that we must not cleave to all the examples of God's servants, without respect and difference, nor follow them, because they did them, but examine their grounds, and how they did them, following them only so far 1. Cor. 11. 1. as they have obeyed the Lord: for therein only they are precedents for us to follow, where their doings are examples agreeable to the rule that should guide us: for that is to be looked unto which is Gods, not mens. And further it should teach us more specially, to examine our actions, the manner, end, affections and mind wherewith they be done; which is the thing that I do here aim at to lay forth: for those things which we do in ignorance and darkness, we have not only no comfort in them, neither learn any experience by them to be better directed afterward; but chose we have much to grieve our hearts and to accuse us thereby. And this I add the rather, because we see that Gedeon over-shot himself in this, who yet most worthily tempered wisdom and equity with severity in the punishing of the men of Succoth and Penuel. Now because few of God's children will believe this, therefore they see not, that the most offences that they commit, are abuses of good duties. They dare not sin grossly, and so long they think all is well: but when they are about good actions, they are soon over-shot: and why? They are there where they should be (being so occupied) Note. they presume and suspect no danger: even as the traveler riding in a most strait path or road, hedged in on both sides, so that he cannot go amiss. But oh silly man consider, thou bearest about thee a body of sin, an evil heart, even in a good heart: what wonder then if much evil cleave to thy best actions, when no other thing is looked at, but the good? when the hypocrisy, ignorance, boldness, pride, and other corruptions thereof lieth unseen, unpurged: nay when a corrupt humour sets a man on work to do a good duty, that it may lurk under the vizor thereof: as anger and malice, under zeal and holy revenge, which is as odious as Nadab & Abihu Leuit. 10. 1. their offering Incense with strange or common fire. Is not hearing, prayer, a good action? Yet our Saviour saith: Take heed how ye hear: Paul saith, Luke 8. 18. Ephes. 6. 18. Watch yourselves in prayer, Ephes. 6. For if ye look not narrowly to yourselves in these, keeping yourselves attentive, reverent, confident, humble, fervent, throughout them; the devil will watch you so, that as good never a whit, as never the better when all is done. And if this be so, even in things religious, how much more in those which are indifferent? For under this pretence, That to be angry, merry in company, to eat, drink, recreate the body, etc. are things neither good nor evil in nature; who forgets not this, That these all, change their nature when they come into action, and cannot be indifferently done? They are good or bad according to the manner of doing. Therefore though anger be not evil of itself, yet the Lord justly challengeth jonah, saying, Dost thou well to be angry? meaning, so corruptly jonah. 4. 4. and carnally. Therefore, as easy a work as men think it, to carry themselves aright in all these: yet let them know, that if in any of them they transgress the rule either of piety, love, or soberness; the goodness, or indifferency of the work, shall not save them harmless. For instance, if in their zeal, they neither aim at God's glory, nor the reformation of the party, nor the moderation of the affection: their zeal is folly, rage, error, or any thing rather than holy zeal. But of this point I have spoken in this book often, and shall speak afterward, if God will. Let me add this caveat to the Ministers, that in all their teaching, especially in the doctrine of these duties, they beware lest they teach men their liberty (which they learn too soon of themselves, and catch greedily from them) and be large therein: but slight and short in teaching the rules before named, to restrain the abuse thereof: rather be they short in the former, and wary and large in the latter, to cut off all lewd pretences. As we see Paul doth, for having said, Be angry: fearing he should have disciples too many: he strait way Eph 4. 26. addeth, [but sin not] and this cuts the comb of the Libertine. So doth the wise Preacher, Eccles. 11. Rejoice young man, and take thy pleasure, etc. But know that for all this thou shalt come to judgement. Now if the best be subject Eccles. 11. 9 to these failings, what shall be said of the worst? Surely no wonder, if they regard not at all, whether it be good or bad they do, but run to their object, as the fish to the bait? Or if they do inquire, than they do it after the fact done, as Salemon saith of the sacrilegious, which bewrays a vile mind. Prou. 20. 25. For if they desire to hear it be well, what a profaneness is this to desire that God's rule were crooked, so their doings be straight? But if they think otherwise, they make the Minister of God a stale, and as for God himself, they make him a God of clouts, who must take their frothy repentance and satisfaction in good part, be it what and when they please: but for themselves, they will be on the surest hand with him, first to satisfy their desire, and to inquire afterwards, whether they did well or no. Again for good duties, they cannot do them well, themselves being evil: as for indifferent: Luke 6. 46. though they say, Let us alone, if we know we may do them, we will take order good enough for the manner and end. For like fools they run into the contrary extremity, or else into monstrous excess in the use of the liberty. So that truly it is said of such, They are set in slippery places: for they delight most of all to set their foot on the brink of the ditch or river, who seeth not with what danger? but they love not to walk upon plain ground, which they might do safely: and so they slide suddenly, and in the end perish remedilessly. Gedeons' moving his son to fall upon the two Princes, was to train him Doct. vers. 20. to be acquainted with pursuing ill causes and persons assoon as he grew fit for it, and not to teach him from his vouth to be cruel. For that quickly pricks which will be a thorn, of itself, and needs no sharpening: either this or any other sin. By this example (well approved by the best rule) Christians should frame their children betimes, and as their years will permit, to discern good from bad: and beware how they use their tongues, or behave themselves in the sight or hearing of their children, even when they are most tender: seeing they are apprehensive enough of that which is Note. lewd, and especially when their parents shall strengthen their inward proneness to evil by their authority: as (God willing) shall better appear after in chap. 17. 2. As for this action of his, howsoever it may seem cruelty to such as cannot judge, yet it was piety and obedience to God's commandment. And youth in this age, had need in all wise manner to be moved, and (if it may be) persuaded, to the embracing and following of good instruction, and religious walking, they being so soon possessed by ill education and company, of the sins of the time, as never more in any age or memory then in this. Although the act was good, that he was urged to, yet fear and modesty 2 in him being so young, was commendable: for there must be time to settle youth even in that which is good, which takes not root easily, much less grows to bring forth fruit, especially when there is some show and appearance of evil in it. As in Gedeons' son unexperienced in these kinds of manhood and courage, the falling upon two valiant Princes by him a boy, it was to be commended that he feared to do it. His father did well in urging, but tenderness excused him, in not obeying. His example may worthily set to school too many youths too bold of their own accord, without instigation, to attempt and set upon not doubtful but vile actions of theft, whoredom, drunkenness, swearing, ribaldry and the like, odious both to God and man, as breaking all bounds of modesty, fear, and bashfulness: the enjoying of the which are comely ornaments in youth; and do stand them instead, while yet religion is to seek with them, to keep and hold them back from great and shameful evils, as bold fellowship with lewd huswives and companions. And here justly may we take up a lamentation over our times, for the want of civil and godly education of youth: whereby sin hath now so got the upper hand, that the boldness which we have seen in grown sinners, men of ripe years, with astonishment, we behold now with execration, even in children and youth, new come out of the shell. And while parents (guilty of the same, or at least irreligious) do in particular neglect the care of such their children, by dissuading, and discouraging them from the sins of the time, and by good education keep them from them, behold the disease groweth, ere they be aware, common and desperate: and those parents are so few that show their care this way, that it were well if religious parents often times did not nourish and wink at such evil qualities in their children. Now when these two Princes see the youth fearful, they (as men impatient of further delay) provoke Gedeon himself to fall upon and slay them, and so rid them out of the way. And they descant upon the youth's tenderness, as if Gedeon had not been well advised what he did. The child (say they) doth according to his age: he is not fit for such a work. The like discourse they make before, in their answer to Gedeon; They were like thee (say they) like the children of a King. Of both these together, because they bewray the same spirit and nature in them. First then in the 18. verse they deny not the fact, but describe the persons whom they slew, that they were Princes fellows, as I have said, and all to declare the greatness of their courage and stomach: but they abase not themselves so low as to ask pardon, neither to crave any favour. And by this we may see, what are the props whereby wicked and desperate men stay up and hearten themselves in their miseries and extremities: their props are profane and devilish magnanimity, and a desperate lofty stomach, which they call a brave mind, which will yield itself for no fault, neither blush, or seek any favour, through a senselessness of God's wrath. And to join therewith this second reply of theirs in this verse, they bewray the same here also, when they say, Fall thou on us, or, dispatch us with thine own hands. And this I note of them not so much to their shame (who being Heathens, what wonder though they were no better reform) as to the shame of such as come after them, who being in the Church, should be better, but yet are led by their spirit: who are so blinded and hardened by the devil, that they think it an ornament to them, and a chief point of manhood, to shrink for nothing, but to bear off all by the head and shoulders, as they say, and to seem to men to set light by a violent death, as appears in them who desperately cast themselves off the ladder into hell, if God be not merciful: which contempt of death is yet contrary to their own nature, and feeling within them. And this sin resteth not in these only of the worst and most projected sort, but reacheth to many professors: who if they have done evil, yet set a good face, I mean, a bold, on it; but relent not in any wise, nor will be known to be such as they are, and know themselves to be: of which sort we find Gehezas the servant of Elisha the Prophet to have been, who when his sin was covertly bewrayed by his master, (saying, From whence comest thou Gehezai) answered boldly, and 2. King. 5. 25. that with a lie, Thy servant hath been no where, meaning but where he should be, to wit, about his business. This devilish shamelessness and hardening of heart is ever by the servants of God to be turned into relenting, melting, and meekness of spirit, or else they may be sure, with the wicked to meet with much sorrow. Of which point more hath been said elsewhere, chap. 2. and therefore I touch it here but by the way. As touching Gedeon, he (as became him) dispatched them, wherein (setting aside the fault before mentioned) he executed the vengeance of God upon them being the ring leaders, as before he had done upon the other multitude of the Midianites. And thus we see a goodly end to the people of God of this sore affliction, if we view the whole, both misery and deliverance out of it, and the overthrow of their enemies, as it hath been set down from the beginning of the sixth chapter unto this place. Let it teach us thus to view and consider Gods great works both in his visitation and chastizing his people, and also their behaviour under them, with his restoring them to their liberties again, and his blessing of them. These are the treasures and riches that we should store not our books only, but our memories also with, that out of them all we may learn the better to mark and observe throughout our lives Gods dealing with us, and how we in faith, Note. hope, and patience, may be like the best of God's servants, and enjoy the things promised, as they did, till we may with Paul learn by our experience, that hope shall not make us ashamed: but believe for all times to come, that God who hath, and doth, he also will deliver us unto the end. Now lastly in this scripture it is added, that Gedeon took of the ornaments, which were in form and show goodly to look upon, and costly, as was fitting for Princes, which were the furniture of their Camels: these ornaments (I say) with whatsoever else was of price, Gedeon took away: which could not be of small price and value. Whereby, as we may see that God plucketh the prey out of the teeth of the wicked, (when he pleaseth) and giveth it to the righteous, as Davia speaketh in the Psalm, and as is to be seen in the Psal. 3. 6. 2. King. 7. 16. 2. book of Kings, chap. 7. how he relieved his people in their famine and distress, with the spoil and goods of his enemies the Aramites: so by this which God did here to Gedeon, that scripture is verified, which saith: First seek the kingdom of God, and his righteousness, and other things shall be added to Matth. 6. 33. you. For while Gedeon in the simplicity of heart, and desire of obeying God, did pursue the enemies of his people, intending that business wholly, and not minding earthly profit at all, behold, even that also befell him, and was brought to his hands. And it is as easy to see and behold at this day, as it shall be always found true, that while God's servants in all conditions and degrees, seek the Lord with all their heart, he provideth other necessary Genes. 28. 21. helps for this present life, which they do not so much seek after. As jacob, when he had renewed his covenant with the Lord in his journey to Aram, Genes. 32. 10. confesseth at his returning home how liberally God had provided for him. Oh how many may witness the same? For why? as the Lord is true of his promise, so he is a plentiful rewarder of them that seek him. And as he regardeth Hebr. 11. 6. such not meanly; so he dealeth justly with those that are unfaithful and worldly minded; that whereas they might seem by their greediness and their unwearied following their commodities (with the casting of care of things heavenly) to get all wealth into their hands, they oft times attain not that which they pursue, and those that do attain it, have got but the wind in their fist, even nothing, who see they cannot hold it, when Prou. 23. 5. they most desire it. And this is to teach us contentment in a godly estate, yea thankfulness, and not to have our teeth watering after the dainties of the other. A dish of green herbs is better in such a case, than a stalled ox. Prou. 15. 16. 17. and 16. 8. Vers. 22. Then the men of Israel said unto Gedeon, Reign thou over us, both thou, and thy son, and thy sons son, for thou hast aelivered us out of the hand of Midian. 23. And Gedeon said unto them, I will not reign over you, neither shall my child reign over you, but the Lord shall reign over you. The third part of the Chapter. IN this last part of the Chapter follow certain particulars concerning The sense and doct. of verse 22. Gedeon, and the first that is set down, is the offering of the kingdom to Gedeon and his posterity, by the men of Israel, and the reason which they render of their so doing: with his refusing it, in these two verses. The general act of the people was good, in that they showed themselves thankful to him, for the great deliverance which they had obtained by him (as God's instrument) out of all the oppression of the Midianites, their enemies. And it bindeth all to the like duty, when they have received kindness. So both kindred, town and country ought to show kindness to him and his, by whom they have received some great good and benefit. Thus did Pharaoh advance joseph, and his brethren, and father, for that he had preserved his land in the famine, and it was complained of, that there arose another Pharaoh Exod. 1. 8. afterward, who did not know him. And David remembered Jonathan's Genes. 47. 6. kindness to him after he was dead, in doing good to his. 2. Sam. 9 7. This caused Solomon to utter this proverb: Thine own friend, and thy father's Prou. 27. 10. friend for sake thou not. And so, (to descend to smaller kindness betwixt one neighbour and another) this thankfulness ought to be showed, that while both it and the fruit of it be continued betwixt them, there may be peace and good will, which otherwise (for the most part) is banished from men, unless it be covered with dissimulation. For while the one scorneth to owe any thing to the other, professing that he can live without him, and the other is backward in love, whereby he might win his neighbour: what is nourished between both, but strangeness, suspicion, uncharitableness, discord, and such cursed effects and fruits thereof? And now last of all in this matter, if thankfulness be due for outward favours and good turns, how much more should it be showed for the greatest of all, as when one man hath by his industry, labour, and love, been the instrument and mean, of the salvation of many? In which respect Paul wrote to Philemon thus: I will Philem. 19 not say (though he might) that thou owest to me even thine own self. And so other such may say, who have received the like kindness by any of us, as to be delivered from the wrath to come by our teaching, though it little appear by the requital of love and kindness again, I mean to procure their joy who reclaimed them; by being shining lights afterward. But this hath been showed at large vers. 1. before. Now as I have spoken of the general act of the Israelites toward Gedeon, 2. Doct. ver. 22. which all may see to have been commendable, in that they were thankful, (though not without some weakness) so yet their particular act in offering the kingdom to him, as far of from allowance in them, that it was utterly unlawful: for it was not in their power, and therefore they offered that which was not theirs, as shall better appear by Gedeons' answer in the next verse. We ought by this to beware, that we be not liberal of another man's right and good, in giving that which belongs not to us. As many love for name and credit to be liberal, but it shall be of stolen, or (which is all one) of other men's goods. Even so, (to show it in another kind) neither may any man give his soul to the devil, as witches and conjurers, and many other though not so apparently do; for they are bought with a price: nor our bodies to be defiled, for they are redeemed, and made the Temples of the holy Ghost. This needs no long standing upon: but by this we are taught, that as their sin is great, as oppressors, gripers and gamesters, who enjoy to their own benefitill gotten goods, and restore them not; so neither ought we to receive of any man that which is not his own, but ill come by, if we certainly know it. Otherwise the receiver is excused, who in his simplicity doth presume charitably, that to be of the givers proper goods, which he knoweth not certainly to have been badly gotten. Neither shall the simple affection of the receiver, acquit the ill conscience of the giver, whose sin herein is double, both that he hath attained his wealth unconscionably: and then played the part of Achan, in covering his stealth, what though it be under the fair pretence of religious and devout liberality? Doubtless if Ananias were guilty of sacrilege, for detaining to himself a part of that which he Acts 5. 3. had alienated from himself, and consecrated to the Lords use: how much more they who first rob others, and then feed the Lord with the spoil, as Lions do their Whelps of that which they have ill gotten? It is the cast of many caterpillars, when they have sucked and drawn the blood of others all their life, like horseleeches ready to burst, they will satisfy for their villainy, by paying the tithe or some shred of their unrighteous Mammon to the use of the Lord, or the Church: whereas this sanctifieth not the rest, that is behind, but maketh all their goods execrable to them and theirs, till restitution be made either in kind, or to the poor (the true heirs of such goods) if it cannot otherwise be, to the pleasing of God, as a fruit of their unfeigned repentance So no man ought to buy or hire that which is passed over to another before, nor covet wife, servant, goods, of another man's (for that is nothing else but a taking of his right from him) nor to receive stolen goods for their advantage. So neither should the Pope usurp dominion: S. Peter 1. Pet. 5. 3. (whose successor he saith he is) forbidding dominion over the flock, for he hath no such authority, as neither hath the best minister of Christ. Gedeon answereth, God shall reign over them, (an holy speech) for where Vers. 23. shall they be found that will refuse a thing much less than a kingdom being offered? nay, how greedily would many have fastened upon a matter of small value, being offered them, as the kingdom here was to him? But some will ask, Might not God reign over them though he had also? I say, Yes. Neither was he of the Anabaptists opinion, who think that such civil government and subjection of people to Kings repugneth to Christian liberty. And God reigned over his people, when yet Saul, and after him David reigned over them also: but his meaning was, that the order that God had set (of governing by such as had no continued government,) should stand, and not be perverted by or for him or his: but chose, to his power he would hinder it. And God reigned indeed in the Commonwealth of the Israelites, which flourished in Gedeons' time, wherein the Elders were chosen by common consent, some ecclesiastical to give the meaning of the law, and others civil and temporal, as men call it, to rule the people thereby: in which office if they did not well carry themselves, they were both punished and put from their places. And if any war fell out, the Lord himself stirred up Guides and judges, and they were not chosen by men, as appears both by Chapter 1. 1. and after neither did their children succeed them: and thus the Lord both in peace and war ruled over them, and so Gedeon meant, that the office of the judge was no ordinary magistracy, such as the King is: but a temporary and occasional, much like to the Dictatorship of the Romans, in respect of the use whereto it served: although otherwise of divine election, immediately, not by men. By this answer, the singular modesty, and the religious staidness and good government of Gedeon appeareth: who having occasion so fairly offered of possessing and enjoying the kingdom, refuseth it as resolutely, as they offered it earnestly. He is indeed the strong man, who standeth out stoutly, when the brunt cometh: now Gedeous sincerity and courage is tried: and now he playeth the part of a truly heroical captain, in rejecting the tentation that was set before him. Which of how great force it was to batter and beat him down flat, although mean persons cannot easily conceive, whose thoughts reach not so high, yet by the comparing of great things with small, may well seem to be forcible, seeing that a little preferment, favour, commendation or reward Doct. vers. 23. doth so blear the eye, and choke the conscience of many professors, as if it were a petty Paradise. In one instance consider of that which I say: Gedeon refused a whole kingdom, when it was offered him: and the most desire unlawfully a small commodity of their neighbours in comparison of a kingdom, as his house and ground, wife and servant, when they be denied them. And yet many a bold person would be ready to say even of Gedeon, He was a fool to refuse and neglect such an advantage. Doubtless Note. he did it not for any fear, or conscience of his own insufficiency: he had been a man fir for the place, if the office had been lawful for him. But the respect he had to God's commandment, was the mere cause that moved him to deny and refuse. A worthy pattern indeed of a man truly fearing God, and making conscience of offending. And so it be cometh us, both in sins of the grossest kind, as adultery, murder, oppression, (from which the fear of God doth best and most safely keep us, as joseph saith) and also Genes. 39 9 in the matter of a man's private gain, yea and that in the highest degree of a kingdom: it becometh us (I say) to keep our consciences pure and good. And yet for the smallest of these many a man, otherwise virtuous, would (as the common speech is) strain a joint, and think, that for a kingdom he might venture to dispense with equity & conscience. And doubtless it is a great trial of a man what grace is in him, when a matter of commodity, promotion, honour, or the like, of the greatest value, cannot surprise the conscience; so near is every man to himself; and indeed (when these temptations assail) utterly unlike himself at other times. This example of Gedeon most properly taxeth ambitious and aspiring spirits, as well Popish as other, such as Absalon's was, not of immodesty only, but of insolency also, and intemperance, the cause of all confusion in every state, especially being joined with discontentment and emulation. But it were to be wished, that men of greater hope, had but a little measure of Gedeons' grace, and were not rather led by the spirit of these whom I have mentioned, to wit, that in meaner matters, and of less value they did not hardly contain and keep themselves within compass from coveting and laying claim to other men's commodities, for the supplying of their own wants, and to seek increase of that which they have, and not to look after any thing which tends to the loss or hurt of other, but that they lived contentedly with that which is theirs, who ought in so lively a glass as this, to behold how honourable a grace this was in Gedeon to rest satisfied in his estate, as thinking that best befitting him, which he might enjoy with God's good liking, and the quietness of his own mind: and as for other endless wishing or coveting, to inhaunse himself, (which is most men's sin) he had got the victory over himself in that behalf, which I think was a greater honour to him then all his conquest over the Midianites: it being an overruling of himself, and of his vainglorious affection. But to the shame of many Protestants, I will add one example, even an Heathen might set us to school in this duty: who having subdued his enemies in battle, and returned home with triumph, was presented by some with a great mass of gold: but he repelled them with this answer; I had rather rule them that owe the gold, then be Lord and owner of the gold only, or rather to be a servant, ruled and possessed by it. Oh well were it for us, if the holy government of our hearts and affections were so precious to us Christians, as it was to many of them, who were Heathen: whereas they were drawn by a pride and ambition of praise, or at least bare love of virtue, to contemn such offers, but we by religion, and hope of a far greater matter, than the greatest earthly kingdom. And this also more particularly teacheth, that all must endeavour in their Doct. 2. callings and places, that God may reign, as in all his heavenly ordinances, so especially in this of government in Church, land, city, town, house; for that (I say) only must stand, and all that is opposite must fall, Psalm. 2. Religious Psalm. 2. 1. government is to be sought for, yielded unto, and embraced, and not the contrary: but the limits and bounds of Gods holy word kept and preserved, which never repugneth to civil government of the lawful Magistrate, but confirms it rather: so that God may be obeyed, and equity and justice maintained, for the preservation of outward peace and order in all things. And so I might say particularly of every condition. But alas, what care is there had of this? but it is rather justled aside at men's pleasure. For though we pray daily, that God may be glorified by the coming of his kingdom, and the guiding us to the doing of his will: which if it might Note. take place, what a blessed thing were it to see the superiors and inferiors, in all degrees and estates, live together under the government of one God, and mutually commanding and obeying each other in the Lord: yet we see the quite contrary in men's practice. True it is, that the law of man stoppeth much disorder: and how could men enjoy any safe and peaceable dwelling without it? but while the Lord is shut out of the conscience, the word and faithful Minister of God despised, and in many places none at all to awake and prepare the people for the life to come, and the ordinance of God in Magistracy, which serveth to back and authorize the Word, and to uphold other good order, little to be regarded, and also little put in practice to restrain evil, but Atheism, profaneness, and other great sins slightly punished, etc. behold, every man runneth his own course, and being wedded to his own wilful humour, without fear of punishment, walketh in his frowardness, atheism, profaneness, scorn of religion, cruelty, oppression, contempt of the Sabbath, ignorance, etc. saying as they in the Psalm, Our tongues are our own, we will do as we list, who shall control Psalm 12. 4. us? Surely none, but sin and the devil, rule and reign at their pleasure, where the Lord by his word doth not, but is justled aside: but let us mourn for those things, till the Lord amend them: but in the mean season, let us be sure that we be guided by him ourselves in our whole course, or else hold our peace of and concerning others. But I pass now to the second thing concerning Gedeon. THE FIFTY FOUR SERMON ON THE EIGHTH CHAPTER OF THE BOOK OF JUDGES. Vers. 24. And Gedeon said unto them, I would desire a request of you, that you would give me every man the earings of his prey; for they had golden earings because they were Isma●lites. 25. And they answered, We will give them. And they spread a garment, and did cast therein every man the earings of his prey. 26. And the weight of the golden earings that he required, was a thousand and seven hundred shekels of gold, beside, colours and jewels and purple raiment that was on the Kings of Midian, and besides the chains that were on their camels necks. 27. And Gedeon made an Ephod thereof, and put it in Ophrah his city, all Israel went a whoring there after it, which became a snare unto Gedeon, and to his house. NOw after this victory over the Midianites, Gedeon desires The sense. to leave a monument and memorial of is thanks to God for the same, and for the great deliverance of Israel. And thought it meet, that it should be of some value and price; and therefore he seeing the people so affected to him, that they could willingly have agreed to make him their king, he thought they would not stick at a smaller matter, but yield it to him: especially, seeing it was not for his own private, but for their common benefit: and the thing that he asked of them, was their eareings, which were costly, which he obtaining of the people, made of them a Priests upper garment, of great value and richly set forth, called an Ephod, which was to be worn upon their other apparel: and this was the monument which he would have remain as a token of his thankful heart. But it being set up in a place of his city Ophrah, because of the form, and costliness of it, and for that it pertained to the Priests in the service of God, and to religious use, it grew to be worshipped, which (through God's just judgement justly punishing Idolatry in the posterity following, was the destruction of Gedeon and his house; so easily and soon did idolatry and superstition arise up among them again. Here first his thankful mind is to be commended, and imitated of us: Doct. vers. 24. thus ought our hearts in all benefits which we enjoy, lead us unto God the fountain of each good giving, as Saint james saith. But this point hath been james 1. 17. largely handled: read notes upon the 5. chapter, and else where by occasion of the like Scripture. Again, we may learn here, that when we are willing to pleasure one another Doct. vers. 24. 25. 26. without taking any gratuity again, (which few will do) we may be the bolder to sue for somewhat to be put to good uses, as Gedeon intended here to do, (though he was deceived) ask their earings to make a monument of thanks to God: especially, I say, when we have refused to take to our own private use, the commodity which hath been offered us, (when it hath been thought we have deserved it) as Gedeon here did: in such a case we may desire somewhat to be employed of the service and glory of God by them that offer it us: as to the relieving of the poor, or other good ends. And in this also he deserved commendation, and was, and is to be followed of us. And as the people yielded to him to a good use and end, so all good Christians ought with all readiness to do the like toward the relieving and helping of the needy, by lending, giving, or any other friendship yielding, considering that Saint Paul saith, that free giving and liberality hath great force to work on men: for a bountiful person (saith he) it may be some man will die; and so if one did much good by bodily help in Rom. 5. 7. comforting the needy and poor, he might be like to do good by exhortation also: both which duties of love it were to be wished might go together, for thereby most good were like to be done. And so doing, we should move such as think themselves beholding to us, to show themselves thankful to God also, so bountiful to them that were in penury and want. And doubtless if the honouring of our God were all in all with us, and predominant in us, this we should mind and aim at in all our actions, to purchase this glory to him, to whom we are so infinitely beholding for all that we enjoy. The Angel that appeared to Manoah, though he refused to eat, yet willed judg. 13. 16. Ester 7. 2. 3. him to convert the gift, into an holy present, or sacrifice to God. Assuerus, to declare his love to Hester, promised to give her what she requested, even to the half of the kingdom: but she was content to resign her hope and advantage that way, and turned the favour she found with the King, to the advancing of God's worship in and by the deliverance of the jews from the mischief of Haman. Good Nehemia, Butler to another King, finding Nehem. 2. 5. him enclinable and favourable to himself, and pitying him in his heaviness: presently offereth to him the cause of the Church of God, to consider of, and desires that he may by his means be comforted in the relief of his countrymen the people of God. So Daniel having sundry rewards offered Dan. 5. 17. 20. him for his good service by Nabuchadnezzar and Darius is content to to part with them all, so that the King will acknowledge the Lord jehova, the author of those gifts which he so admired. And reason there is hereof: for Exod. 32. if Paul and Moses engaged their salvation, for the procuring of honour to Rom. 9 3. God in the salvation of the Church: how much more are we bound to seek it by the foregoing of such a favour as we may well be without, and need not accept of? Besides, this wisdom should be in all Christians, to use every opportunity they may to the poor Church of God, especially seeing such occasions befall not often, nor to all sorts of men, in this kind. And further they had need of good discretion who should persuade men to convert that civil kindness which they offer them as friends, to a religious use, as Christians: sithence they may think it either unseasonable, or merely lost which they are drawn to bestow upon such matters, except themselves be first persuaded to the love of religion, and delight in the Saints of God, Psal. 16. 2. as Psalm. 16. Therefore to knit the next verse and the sum thereof, with this which belongeth to the same end, let both sorts learn their duty. They who benefit others without hope of requital, let them not do it to make others obliged and bound to them, as servants and underlings; but use all the interest, credit, and love they have in and with them, (if they have opportunity) to persuade them to love and good works, and to draw them to God, if they be strangers; as the truth is, at the first, ignorant folk are more drawn by such inducements, than otherwise: or if they be already Christians, let them labour to draw them nearer, as I have said: saying thus every man to the other: If I may prevail with you any thing, or ye would gratify me, prefer God and his favour yourselves, and exhort other to do so, and commend godliness also to them, and the poor members of Christ, to make much of them, and to be their delight, who excel in virtue, before all earthly commodities: as for your gratuity, let the needy and distressed be partakers of it, and let them take my part, who shall bless God for your pity and bounty to them, and they shall yield you a ten fold better requital than I, being but one, can do. And this be said of them who pleasure other without looking for any requital again. The other who receive benefit, and acknowledge that they have been pleasured by them, and that they owe a duty again: if their offer be not accepted by the party, let them not then foolishly draw back their hand altogether from every good use, saying; Seeing he will not receive this of me, I am discharged, and free from unthankfulness: as for others, I regard them not. For this savours of a sinister meaning, not of a cheerful and hearty thanksgiver, such an one as that good Naaman was, 2. King. 5. and these here mentioned, who readily 2. King. 5. 15. answer to Gedeon, ask of them their earings to a good end, as he intended it, we are willing to give that to thee, which thou askest to a good end and purpose: for it is like he told them, that he asked them not to his own behoof. Gedeon did well to set up a remembrance of God's kindness, as jacob left a Vers. 27. Genes. 28. 18. memorial of Gods appearing to him, when he went into Mesopotamia, changing the name of the place, and calling it the house of God: for there the Lord had promised him safe deliverance from the wrath of his brother Esau, and to be with him whither he went, and to bring him safely back again: even the like mind did Gedeon show here, desiring to keep a remembrance of God's deliverance there. But in making the Ephod, which was the sign thereof, Gedeon was very unadvised, and dealt without due and good consideration. For in so weighty a case as that, and of so dangerous consequence, it had been meet that he had first consulted with the Lord about it, and so (according to the resolution he should have received from him) to have done: to wit, to have abstained from such a work: as undoubtedly he must and would have done, if God had been consulted with, and might have overruled. And this is the fruit of rashness and carelessness, whereas a small matter might have prevented all. It was, I say, no better in Gedeon then inconsiderate, though his meaning were good. For God ordained not the Ephod to such an end, but only for the Priests to wear in the Tabernacle when they offered sacrifice: and permitted it not to men to follow him therein, neither to make one for civil uses. It is charitably to be thought that Gedeon committed not Idolatry himself, who had thrown down the Altar of Baal before with detestation, and cut down his grove: but howsoever it was, as it is not certain to us; yet seeing he did otherwise in setting up the Ephod, than God had commanded, he fell into a kind of Idolatry, or was at least a great occasion thereof, and so the Lord being offended, punished his issue and posterity, rewarding them both with the unthankfulness of the people, and also with the cruelty of Abimelech. So that though Gedeons' meaning was otherwise, yet this displeased the Doct. vers. 27. Lord which he did, for that he consulted not with him in that strange work which he took in hand. Therefore we see that it is not enough to have a good intent (as they call it) in that which we do to serve God in, but knowledge must go before out of the word, to warrant and uphold us in our attempts and doings. For whatsoever is not of faith, is sin: and we are happy Rom. 14. 23. when we do good things, but so, that we first know them to be such indeed, and not otherwise: for Israel had a zeal, but not according to knowledge. Rom. 10. 2. 1. Sam. ● 5. David would have builded God an house, than the which who could have gone about a better thing in all men's account and judgement? But God reproved him by Nathan, and yet he himself consented to him at first, upon the like good intent. So, many have since the days of Queen Mary, and some still do of a good intent, enter into the ministery, though many other intent nothing but to enrich themselves with living: whom the Lord alloweth not by his word, they being not able to feed his people with the food of life. So we read that Saul saved the fattest of the cattle (as he said) to sacrifice, contrary 1. Sam. 15. 22. to the word of the Lord; which if it had been so, had been bad: but that was only a false pretence to cover his covetousness, and disobedience to the commandment. Then Samuel reproving him, was feign to answer him: Hath the Lord as great pleasure in burnt offerings and sacrifice, as that his law should be obeyea? Therefore good intentions (corruptly so called) cannot be accepted of him, except they be directed by knowledge. Of such intents arose most parts and points of Popery: the orders of Monks, the worshipping of the Sacrament, canonical hours, free will, relics, prayers to Saints, etc. Of all the which, and the like, the Lord saith, as he did by the Prophet Esay in the like case, Who required these things at your Esay 1. 12. hands? And in another place, In vain doth this people worship me, teaching for Esay 29. 13. doctrines, the precepts of men. So that by all which hath been said, it is manifest how prone and ready we are to Idolatry and superstition. And what other thing doth this teach us, but that it is a mystery to serve God aright 1. Tim. 3. 16. and religiously: and that cannot stand with the common practice of men in the worshipping of God, who receive not the word in the power thereof, to work upon them effectually, and so as they may be cast into the mould thereof, but for fashion and order's sake. Again, Gedeons' setting up the Ephod, was the occasion of the people's 2 falling to commit spiritual fornication with it, through his letting it alone, and they worshipped it, as their fathers did the brazen Serpent: which therefore Ezechia commanded to be taken down. Gedeon had done well therefore, if he had so served the Ephod also, when he saw superstition to arise by occasion of it. And this is the best fruit and success of blind and ignorant devotion, that it draweth some mischief always with it, as the gross absurdities in Popery, of which I spoke, arose at the first upon such beginnings. So that the thing which in these cases is to be done, is, that all superstition and implements thereof be held out of the Church of Christ: but if any of them have been suffered to remain, the next is, that as soon as may be, they be removed. And as for God's ordinances, they ought not to be turned from their kind and right use of serving him in civil cases, (as the Ephod was appointed by Gedeon) as to make plays of them, or offer them any such abuse: as the Word and Sacraments. But I pass to another thing concerning the people. Lastly, in that sundry of the people fell to Idolatry with the Ephod, who had before worshipped God aright, with an upright heart; and a plague of 3 God fell upon them for it, note we, that they who after they have received the knowledge of the truth, do fall to Idolatry, do never escape destruction, if they lie still therein, or some fearful plague, although they rise out of it again, and depart from it. Solomon was a witness hereof, both in himself, and in his posterity, whose punishment is famous for hearkening to his idolatrous wives. And the Lord professeth himself in that case to be jealous, as a man that taketh his wife in spouse-breach, who (most certainly) will not spare the offender. Prou. 6. 34. Vers. 28. Thus was Midian brought low before the children of Israel, so that they lift up their heads no more: and the country was in quietness forty years, in the days of Gedeon. 29. Then jerubbaal the son of joash went and dwelled in his own house. 30. And Gedeon had seventy sons, begotten of his body: for he had many wives. 31. And his Concubine that was in Shechem bore him a son also, whose name he called Abimelech. IN these four verses another thing concerning Gedeon is set down: and first it is showed, how Midian for a●h ●he multitude and glory thereof was The sense of these four verses. brought low: whereby may be noted the sorrow of such of them as lived, and the shame and confusion both of the living and the dead, with the fruit thereof, to wit, a final suppression of that enemy, and a long peace of forty years restored, all the life of Gedeon. Secondly, three more particulars concerning Gedeon are added: The first to his commendation: that having done the service for which the Lord extraordinarily called him, he willingly yielded himself to a private life again, as he professed against the contrary, verse 22. The two latter were to his blame. First his polygamy in vers. 30. Secondly, his yielding to the unlawful desire of his Concubine of Shechem, and making way thereby to the mischief that ensued. For the first of these, the text saith, Midian was subdued and brought low, Doct. vers. 28. etc. which being understood of the multitude of them, teacheth, and proveth, that we ought to look always to the end of things, and not to the beginnings, and flourishing estate of them, and this to do, the Scripture calls sound wisdom. Think we of the godliest, and things of greatest account, pleasure, pomp, dignity, wealth, buildings, purchases, solemn marriages, or such like, I grant that the most men rejoice and please themselves in them vainly and foolishly for the time, as if they had gotten a paradise; but when all may see them to fade daily with the enjoyers thereof, and change to corruption, no wise man can or dare please himself or rest in them, as if they could make him happy; but as he seeth the end will be thereof, so he will enjoy them from God, as things decaying and transitory. What then? ye will (perhaps) say, shall he not be glad of, nor delight in them till he do forego them, and till an end of them come? I answer, that I say not so. But he shall know what the end of them all will be before it come, by the manner Note. of using them. For he that seeketh by all these, to be more fruitful in duty doing to God, and in works of love to men, and not to take boldness to sin the rather by occasion of them, this man may know that the end shall be good, and in respect thereof, he may use them all comfortably, seeing he useth them warily and aright, as God directeth him, for in that he doth so, God also blesseth him exceedingly, which blessing few attain thereto. The Lord is brought in by Moses in Deuteronomy bemoaning the want Deut. 32. 29. of practising this point of wisdom in men, saying, Oh that my people were wise, and would consider their end. And the Apostle asketh this question of the Romans, what fruit or pleasure they ever had in that, which in the end Rom. 6. 21. brought shame to them? The wise & the foolish virgins give clear proof Mat. 25. 3. 4. etc. unto this: the foolish contenting themselves to be without oil in their lamps, that is, to walk securely, were therefore shut out: the wise waiting with oil in their lamps, till the Bridegroom came, and therefore thus watching to the end, were taken in, and received readily. Look upon Absalon for all the advancing of himself, and on Adonia: look upon balthasar 2. Sam. 18. 17. 1. King. 2. 25. Dan. 5. 6. for all his iunketting with his choice company in the holy vessels of the Temple; and upon Haman though he only was bidden to the banquet with the King by Queen Hester, and for all his other honour that he had, Hester 5. 11. compared with 7. 9 (which yet he himself did not a little boast of) was not the end of it greater shame, than the best of it was glory? Look upon the young man to whom Solomon speaketh, who rejoiced, Eccles. 11. 9 as if he should never be old, nor mee●e with worse cheer, than jollity and mirth: was it not told him, he should come to judgement? And what better end of his delicious life found the rich man in the Gospel, than torments? And Luke 16. 25. thus I might heap up examples infinitely, both out of the Scripture, and out of our own experience, of them who had gotten much here, and they were many in number in all ages that did thus, as the Midianites (of whom I now speak) and were for their greatness, and in their time, the talk of the world, yet having no sure hold of heaven, nor part in other happiness then transitory, came to nought, and were worse than nothing; so as one may say of them, as Christ said of judas, It had been good for them that they had never been borne. Therefore I conclude: blessed is the man that hath an eye to the end of his actions, and of all things which he beholdeth here under the sun: and so dealeth, that he may find and enjoy thereby a good end of his life: therefore when the holy Ghost to the Hebrews commended the faith of some, he willeth the reader to consider what hath been the end of the conversation Hebr. 13. 8. of such. And the Psalmist sendeth us to the end of the godly; Mark (saith he) the end of the righteous, for the end of him is peace. But for these that Psal. 37. 37. will be merry otherwise, howsoever they go to work, their end will be in Note. heaviness, according to the words of our Saviour, Woe be to you that now Luke 6. 25. laugh, sow ye shall howl and weep. Now that it is said here, they had forty years peace after this subduing Doct. 2. of the Midianites, it was a great benefit that God bestowed upon them: and so all that enjoy it, or a great part of it, shall see cause to say, if they read and consider the bondage and woe that men are in to enemies and strangers. Deut. 28. 48. Therefore we should carefully look what good may be done in such times Note. of liberty and freedom from great disturbance, especially that when we have generally peace in the land, there be no private breaches with neighbours at home, nor in family; but a quiet life with both; and the peace of a good conscience to Godward, chiefly and above all things procured. Look of this at large in chap. 5. and elsewhere. Now that which followeth concerning Gedeon, in this verse is this: that Vers. 29. it is said, after this victory, Gedeon lived (after a sort) a private life, to prove and make it manifest that he desired not, as he had told them before, the empire, contrary to God's ordinance. So it is with some offices among us annual, or temporary. If he had in this privacy lived idly, or wickedly, as one that had done enough before, and now waxed weary, it would have been set down as other faults be. That which we have to learn by this, is; that we so use authority, countenance, preferment, or any such liberty which is Doct. more than common, that we remember it must be laid down again, and have an end, and that also (perhaps) in this life: and therefore, that we swell not, neither be puffed up thereby, neither forget what we have been: for that, and such like promotion or advancement is but borrowed. And nothing is more common then to see age abased and in little regard: so that, The mind (as the saying is) is all in all: yea such as the mind is, such is the man. For else, what should be the privilege of a godly man in respect of other, both in life and at death? Some may better have thousands (and use them more soberly) than some can hundreds. He that makes his prosperity his heaven, cannot but think the contrary to be his misery and undoing. But he that never joyed too much in that he had, never laid it too near his heart, when he lost or for-went it. It is the speech of a fool to say, It is most miserable to have been happy. A wise man is neither so lifted up with enjoying that which he knoweth is vanishing and mutable, as if it were happiness: nor so dejected in the foregoing it, as if he had lost it, and as if his hope were passed. The immoderate desire of the mind is like to him who having used his body to a plenteous and delicate fare, being afterward compelled to straighter allowance, pineth: and by the alteration of a full, fat, comely and strong body, into a thin, meager, pale, and decayed; showeth that the change of his diet hath made him unlike himself. Whereas the sober minded resembleth him, who tieth himself to an ordinary, as most agreeable to health and soundness: and although he come to an extraordinary diet, yet he is a law to himself, he eateth no more of many, than he did before of a few dishes: So that as the one mendeth him not, so the other appaireth him not. Thus saith the Christian with the Apostle, I have learned to abound, Philip. 4. 12. I have learned also to want: in divers estates to be the same, even contented and thankful. A rare portion above all earthly treasure: and such as he needed not be ashamed to confess, he had learned, for he was borne to no such privilege, as he was to be a free citizen of Rome, as he told Lysias, but was taught it by the Spirit of God only. We have great need to note this: for many by office, place, authority and superiority in Ministry and Magistracy, have, and do daily forget themselves, and especially if great wealth accompany the same, yea sometime where there is no great matter in the persons to cause it. And therefore when God shall blow upon their estate, and cast it down, and they be constrained to come to abasement, and to their old condition again, wherein they once lived, they scorn and cast it off, and shift by unlawful means to wind themselves out of it, by running into debt with other men, never meaning to pay, as both appeareth in many Servingmen and Soldiers that have been of any place, and other better borne then the common sort, and many more, who say with the Steward; Dig I cannot and to beg I am ashamed, Luke 16. 3. and live I must some way or other, but they will never fall to work, or to the doing of any thing beseeming them for their maintenance, but hunt after pleasure, harlots, dice, cards, robbing, and cozening the simple, and beguiling silly maids or matrons, to enrich themselves, etc. And again, this showeth the folly of such great persons, as trusting to their greatness and wealth, as to a strong hold, provide as little for their own changes, as for the hardness which may befall their children: but bring them up in all softness and delicacy, not so much as enuring them to any labour, or exercising their bodies or wits to industry and action: whereby it cometh to pass, that if their estate decline, they are left destitute and shiftless: and urged by an unhappy necessity of their own procuring to use indirect means for maintenance. Another thing concerning Gedeon followeth, and that is, the setting verse 30. ●1. down of his many wives, which was his great blemish. And it teacheth us, that as well the faults and blemishes of God's servants are set before us in the Scriptures, as their virtues: in which respect the Scriptures are unlike to other stories or writings of men, carried partially through hatred or flattery to obscure the truth. So are David's, Sampsons', and Peter's; and the faults and infirmities of sundry other approved servants of God: which (yet) is not done by the holy Ghost, that we should seek liberty to follow them, for many sorrows shall be to such, but to teach, that we, even the best, should suspect Psalm 32. 10. ourselves, being full of self-love, to hide and wink at our corruptions and bad qualities, and therefore to keep with all diligence our hearts, which we are hardly brought to do, though they be out of measure deceitful, neither can we abide to be reproved and shamed for the same. But seeing God hath for sundry causes, and in divers respects left the infirmities Why the blemishes of God's servants are set down in Scripture. And they are three. The first. and blemishes of his servants in scripture to be known of us, I will briefly note and set down some of them, having so good and fit occasion offered, that so we may profit by them accordingly. He hath done it partly for our benefit, and partly to teach us our duty. Our benefit thereby is twofold. One, that if at any time we should fall into some grievous sin, and despair of God's mercy thereby, yet that we may stay and uphold ourselves by the examples of Gedeon and other such, who fearing God, did yet fall dangerously, and recovered themselves again: that we, knowing that, may in the like case receive hope of pardon likewise, if we call ourselves home again by repentance. For in such cases when we are exhorted by God's faithful ministers not to cast away our confidence though we have so offended, we are ready to object thus: Oh there were never any of God's children that fell so, and offended as we have done, so that we may justly fear, there is no remission nor pardon for us to be hoped for. Therefore when we shall hear of the Note. infirmities of the godly, the clear knowledge of this, much availeth to stay us from despairing. This is not therefore to embolden us by their example to sin, though we do yet stand by the grace of God, free from reproachful evils, but to uphold us, if we have already fallen dangerously that we faint not altogether. I say, it serveth for prevention of deadly ●eare after sin, not to cause presumption in sinning. For if any will abuse this knowledge to licentiousness, hoping for pardon as they hear that others have obtained it, when they had sinned in like manner as they themselves have done, let them know that God will meet with them, as their boldness requireth, with terrors within, and shame without, till they shall wish that they had been better advised. And as they may justly complain that they sinned more wilfully and purposely, than the Saints of God did, (to speak of many of them) so they may fear that they shall not so easily find mercy and forgiveness, as they found. And this is one cause that concerneth us much, why the Lord hath left the faults of the godly manifested in Scripture, as well as their virtues. Another is, that we hearing how some rare people in ages past The second cause. have fallen, we should be more suspicious of ourselves, and more wary that we slip not into the common evils of the time we live in, seeing we are Note. much weaker in faith and grace than they were, and therefore are like more easily to forget ourselves, and to fall grievously, unless we count it our happiness (and oft tell it to ourselves) to labour and endeavour by all means to persevere in uprightness unto our end: and therefore we are like to find it as hard to recover ourselves again. And indeed the bitterness which they tasted in their falls, were enough to deter us from following them, though we were sure to speed at length aswell as they. But few look at the bitter, but at the sweet only, and so are deceived. Another cause why God hath made known the blemishes of the faithful The third. that lived in former times, is, to teach us our duty towards our brethren, that if we hear any of them to have fallen into any grievous offence, and afterward when it cometh to their remembrance, that they take such a deep conceit for so displeasing God, and lay it so near their heart, that they fear it cannot be forgiven them, I say, when it thus falleth out, we are taught by this our duty; and that is, to encourage and help to uphold them in meekness, and with our exhortings of them, and persuasions to rise up and return again, to comfort them also when we see them repent, and to bear with their infirmities, and not to condemn and forsake them, good things being found in them, remembering ourselves who would be glad to be helped up, when we have fallen, rather than to be shamed, forsaken, and left to ourselves. To this end is that of the Apostle, Brethren, if any be fallen by infirmity, Gal. 6. 1. you that are spiritual, that is, endued with more grace, and seasoned with more fruits of God's spirit, restore such an one, that is, do your endeavour with meekness to raise him, considering yourselves. The use, in general, of this whole discourse, is, to be afraid to offend, seeing we be so unwilling to hear of any rebuke for the same, and not to be bold to sin by authority of the fathers, seeing we are not willing to take Note. part with them in their punishments, but as shame and sorrow are unwelcome to us, so let the sins be also that bring them. For they quench faith, weaken grace, and lose our good name, beside the hindering of many duties. The Lord speaking of his faithful ones, saith: If they sin, I will correct Psalm 89. 31. them, etc. but my loving kindness I will never take from them. If then he mean not to forsake them, good cause why he should punish and correct them, that so they may be stopped in their bad course, and driven back again. As Saint Paul to Timothy saith, I am persuaded that the Lord had mercy upon 1. Tim. 1. 15. me, as well for other men's example and benefit as mine own. And thus by such examples duly considered, and by the Scripture, we have consolation and hope. So that far be it from us to say: [Nay, if he be fallen, let him shift for himself, I had better opinion of him then he deserved, now I see, he is an hypocrite, a Demas, a reuolter.] But oh man, is this the way for thee to procure to thyself compassion from others, if thou shouldest fall so, and hadst the like need? If thou sayest; God forbid I should stand in such need. I answer thee: Thou shalt do wisely in preventing such an occasion: but that is not done by an highminded conceit that such a thing shall not befall thee, but rather by fear of thyself, and thy frailty. Neither by thy tenderness to others shalt thou be made the more subject to fall, but the more watchful against falling. But lest thou shouldest say, I shall not fall, hear the Apostle saying, Lest thou thyself be preoccupated, and do the like. That Gedeon had fallen we have heard: now it followeth, that we see how. One of his particular blemishes was, that he had many wives: as for Doct. 2. the mentioning of his sons, it was of itself, neither with him, nor against him, but is spoken of, to make way to the next chapter. But polygamy, that is, the having of many wives, was against the first institution. For though the jews did use it, yet our Saviour rebuketh it, and saith, it was not so from Genes. 2. 24. Matth. 19 8. Deut. 17. 17. the beginning: and God forbade it the Kings themselves, (who might enjoy the greatest liberties) and why did he so? even because it turned their hearts from God. For such hunt after pleasure, and forsake the Lord, which may be done also in single marriages, (I confess,) but much more in polygamy 1. Cor. 7. 33. being unlawful. For they who are given over to such licentiousness, or to any other like course, it besotteth them, and maketh them drunken therewith, in such sort as they become impotent to all that good is. Besides the inconveniences which have accompanied Polygamy, disagreement, jealousy, hatred. So that God is displeased highly at the having of many 1. Sam. 1. 6. wives. But some will object: What is this to us, who abstain from many wives and are prohibited by law such licentiousness? I answer, yes very much: For this is not only true in Polygamy, that men's hearts be stolen from God, but in single and lawful marriage also, the same may be, (as I have said before) yea and most certainly will be, if men give themselves the bridle, and consider not one end thereof to be the restraining of them from strange lusts, and to live holily, so as they be made more fit by their marriage to their several duties, which the most do not regard. For they who by their unseemly speeches and offensive behaviour towards other women, do too apparently testify, that they live unchastly in marriage, and offend God grievously thereby, much more would bewray their lewdness and badness that way, uncleanness of body also, but that either they are restrained by law and shame, or else their married estate is mixed with many fearful and great troubles, which do any their lusts, in somuch as many who would give over themselves as far as the worst; dare not, seeing they are so cooled and held down by afflictions. They are wise that use their marriage as an help, whereby they hold nearer to God, and become more dutiful and they that do otherwise, if they be the servants of God, shall easily see their abusing of it by awknesse in God's service, and untowardness to all good duties: but if they be wicked and unconscionable, they make that estate of marriage suitable to their other parts of life, that is to say, all nought. In that it is said further of Gedeon, that he had a concubine in Sechem, Vers. 31. that was another of his blemishes. Whereby as by other we may know, that they were used of men then, as well as wives. They were inferior to their wives, and had no superiority in the family, but were as servants. Which was evil also even as Polygamy. In Malachi we read, that they who after Mal. 2. 15. the captivity had put away their wives, and married strange ones, who also objected, that a man of God did so, namely Abraham, we read (I say) that they were answered thus: that he sought a godly seed, and did it not of lightness, or wilfulness, so that although it was not according to the first institution that he did, yet in as much as it was not revealed so clearly to be sin in those former times in which he lived, as it was since, it was no just defence for those, who coming after them, did it to satisfy their lusts when they had more light about the will of God, and knowledge of the sin itself, and also what an evil end did follow it. And the same teacheth us, who Doct. have a rule to guide our actions by, that we may in no wise follow examples, no not of the good who have done against those rules, but to try them by the rules, as Paul requireth it of the Thessalonians, Try all things, and hold 1. Thes. 5. 1. Cor. 11. 1. that which is good. And he willeth the Corinthians, that no man follow him, but as he followed Christ: as hath been noted largely before. We are also here to consider one fruit of his taking of that concubine, 2 even by the name that she caused Gedeon to give the son that he had by her, to wit, Abimelech; which is as much as to say [My father is a king,] who kindled in him thereby the flame of bearing rule, to play the Tyrant, and to challenge the kingdom as due to his father, which yet he refused both himself, and also that it should be given to his sons. But what better fruit might be looked for, when God's ordinance was broken? (See the like in Solomon, 1. King. 11.) And yet this she did who might worst have done it, 1. King. 11. 3. 4. causing Gedeon to give him the name of the Philistime Kings, who played the right part of a Philistime when he grew up, and rose to place. For as it is clear by the next chapter, that she was a wicked woman, and of bad kindred, and had induced and trained Gedeon to her desire before, so there was none found like to that Abimelek her son, that we read of in his time, neither could be much worse than he, either before or after him. Let this be a watchword about names giving: for they that are nought, will take every occasion to increase their sin, even by occasion thereof, that if any of their name have been noted above other for some bad quality, as stoutness and stomach, bragging and boasting, pot-companionship, or such like, oh they must uphold the name, (though it be but a shadow, as Absoloms pillar,) and so be suitable to their name, if it occasion them evil, and to keep alive the bad practises and course of them that bore that name before them. Even so names more advisedly and wisely given to children (as I have taught in another place) are good occasions to provoke them to their duties. Besides, we may see what men get, who are of any good note, by entering 3. Doct. vers. 31. into so near a league, and having so inward acquaintance with such dames and mates, which though it were in single and lawful marriage, yet it threatens as far as man may judge, an extinguishing of the good sparkles of grace in them that are so matched. Which should cause the servants of God to link themselves in marriage with women, more like to themselves in religion and good behaviour. And for them for whom it is too late to give this warning unto, (who are too many) let them yet receive and embrace this instruction that is given them in the second place: that is to say, how they take counsel of such wives or ill companions (in cases doubtful and and dangerous,) as are malicious, highminded, quarrelers, contentions, waspish, covetous and gripers, or in a word, void of true religion. Samson may be an example to all, both of hearkening too far to such, and so Gedeon may be also, and likewise of opening and telling that secret which is not meet to be imparted unto them, which Samson did to his great reproach and abasement. But here an end of this seeing of both these last points I have entreated purposely before, out of the former histories. THE FIFTY FIVE SERMON ON THE EIGHTH CHAPTER OF THE BOOK OF JUDGES. Verse 32. So Gedeon the son of joash died in a good age, and was buried in the sepulchre of joash his father in Ophrah, of the father of the Ezrites. 33. But when Gedeon was dead, the children of Israel turned away, and went a whoring after Baalim, and made Baal beareth their God. 34 And the children of Israel remembered not the Lord their God, which delivered them out of the hands of all their enemies on every side. 35. Neither showed they mercy on the house of jerubbaal or Gedeon, according to all the goodness which he had showed unto Israel. NOw together with the Chapter, the holy story maketh an end of The general sum. Gedeons' acts: and maketh mention of his death and burial, and showeth what the people of Israel did afterwards. In this verse it is said, he died in a good age. For seeing some of his faults have been spoken of, to leave them so, would have bred some doubts, he having done many good things, therefore his end is here set down, to show, that both he had the blessing of old age granted him, and also that it was blessed with many good things by God unto him. The same that is said of him, is Genes. 15. 15. Genes. 25. 8. said of Abraham: that he should die in a good old age. Which speech here applied to Gedeon, and affirmed of him, though it be not to be drawn so far as to prove he died godly, but only noteth fullness of days, and 1. Chro. 29. 28. prosperity in this life, yet it is clear that he died so, and obtained eternal life after, in that he is reckoned among the faithful in the Epistle to the Hebrews. Heb. 11. 32. Which is to good purpose to be set down, he being (though a godly man, yet) blemished, that thereby we may know he repent. By this we are taught that we must 'stablish our faith, hope and other graces Doct. vers. 32. of God begun in us at our first conversion, that we may be rooted, grounded, and settled therein, as the Apostle willeth the Colossians, and that Colos. 27. so the nearer we are the grave, the more glorious and fruitful our profession may be, and in our age we may more flourish then in our youth: which is a Note. thing not easily found nor obtained. Therefore the Apostle Saint Peter also 2. Pet. 3. 17. exhorteth, saying: Take heed, that ye be not led away from your steadfastness; and showeth how that may be like to be, even by the error of the wicked. For by beholding how they walk, who have no fear of God at all, and by hearkening to their subtle counsel, and poisoned persuasions, we shall find to our cost, that there is no small force to draw us after their cursed example, whereas we were in a good course before. If Gedeon so mightily and oft assisted and helped, did yet fall in such manner as we have heard, what may we look for in so many and so variable cases through out our whole lives? It is well seen in this age, what need they have to profit by this doctrine, who ran well sometime, as the Galathians did, but yet have suffered themselves to Gal. 5. 7. be letted, so that they obey not the truth, which they began and professed commendably to do. Many faults both to the wounding of the conscience, and the offence of men, provoke God daily in his own children, and make faith to seek, and hope to wax faint, for that we do not labour carefully to bring forth fruit plentifully thereof, and to hold out with all possible endeavour the profession of our hope with joy. And if we have trodden awry, and begun with the wise virgins to slumber, yet through due and continual attending upon Matth. 25. 5. God, and daily and oft repairing and drawing near to him, we should not sleep therein, but make haste speedily to come home again under the Lord's wing and protection, where only true safety and good being is to be ●ound: and that the rather, seeing the poor chicken and bird void of reason, after the least straying, longs by & by after the dam, and to be under her wing: and say we therefore every one with the Prophet to the Lord, O forsake me not over long: and ever and anon look we that all be well with our soul, Psalm. 119. 8. that there be peace betwixt God and us, and that our faith and repentance wax not stale, nor loathsome to us. And make we no haste to rush into Note. shameful and reproachful sins, for neither is the burden and shame of them easily borne, nor the getting out of them; and the recovering of our selves again from under such bondage, easily obtained, when we be once fallen into them; whereof, by many occasions much hath been before spoken. And hereafter the long mentioning of Gedeons' acts follows his death: 2 To teach us, that to be the end of all flesh, whether the life be short or long, as David also witnessed in other words, saying; I go the way of all the world. 1. King. 2. 2. And great encouragement we have to prepare and haste for death, if we have learned aright to die, seeing with our being with Christ, which is best of all, there are with infinite other unutterable prerogatives, so many excellent and holy servants of God gone before us thither, to welcome us. Of which point, see more by the like occasion of joshua and others, in the former process of this book. Now the last of the things that followed after the death of Gedeon, is this, Vers. 33. 34. to wit, that the people of Israel (for all that we have heard God did for them) fell again to Idolatry, and that most shamefully. And by this we see Doct. what fearful things follow the taking away of good governors which maintain true religion. For they by their authority have contained and held the people within compass, who being dead, they fall away. Pray therefore earnestly for them, and make we use of their lives, that we may lead 1. Tim 2. 2. a godly and peaceable life under them. For chose when other that know not the Lord, rise up in their rooms, the people shall have sorrow their bellies full. The like may be said of godly preachers and parents, what a loss it shall be to the people of God, whom they shall leave behind, to forego them. But of this at large in the second Chapter. Their sins were these two: One, that they took Baal-berith, as they called 2 him, for their God: the other, that they forgot the Lord their God. This Idol they called the Lord of league, whose Image they set up. Herein consisted their worshipping of him, that they acknowledged the good things that they received, to be given them of him, and the removing of their troubles to be from him also. And to ascribe these to a stock, what was it but to go a whoring after it, as here it is said they did, from the true and living God? And having joined themselves to him, they forsook and forgot the Lord God, who had done all good things for them. And this and no better is the worship and service which our devoutest votaries in popery do give unto the Lord at this day, as to him that will compare the religion of the one with the other will easily and soon appear. See somewhat of this their sin in Chapter 2. 11. 13. Furthermore, this example teacheth how inconstant we are in all good beginnings and courses, and how ready we are to decline and turn away from thence, every one to that whereto his false and deceitful heart carrieth him: whether to Popery or any other loose and unfaithful serving of God in hypocrisy: as to say, Lord, Lord; and to draw near to him with the body, the heart being far from him: while no conscience is made of duty Matth. 7. 21. Matth. 15. 8. towards him. Whereas the only forgetting of the kindness of the Lord our God, who only hath fed, preserved, delivered and enlightened us unto the life to come, and who (in one word) hath been all in all unto us, I say, this only forgetting him, and the suffering of his benefits to slip out of our minds, is sin of itself most grievous and great, without the other, as we Note. have seen chap. 2. 2, 3. and in this chapter also I have said the like of this point, vers. 27. The unthankfulness of the people towards Gedeons' posterity is set down Vers. 35. in this verse, which is further expressed in the next chapter: as in this, that they suffered his sons to be slain: their sin is aggravated hereby, that he had done so great things for them, as to deliver them out of so fearful bondage, as we have heard they were in to the Midianites. But in this they did like themselves. For (not to repeat that which I have said hereof twice in this chapter, vers. 18. 22.) we may be sure of this, (as we see here in these) that they who are unfaithful and unthankful to God, are not to be trusted that they will deal better with men. This both the heavenly order of the law of God teacheth, and many examples also. As Abraham said; I saw that the fear of God was not in this place, and therefore what trustiness is to be Genes. 20. 11. looked for to me of men? And likewise that example of the unrighteous judge showeth as much, that neither feared God, nor reverenced man. This measure Luke 18. 2. our Saviour found among his own country men, when he had done many great good works among them, yet they would have stoned him joh. 10. 32. for them. And why? for they were not faithful to God. Do we our duties therefore of conscience to God, that so we may not fail toward men. For otherwise from us nothing is to be looked for, but unfaithfulness to men, and evil example, utterly unbeseeming us, when time shall serve to bewray and sift us: which (as the proverb saith) is the mother of truth, and revealeth that which was long hidden. Now to end the chapter with the answer of an objection. It is marveled Object. at, that God suffered this Idolatry and superstition so long unpunished. For such as object thus, think that it fell out a little after the victory, as it is sure Gedeon asked of the people the earings that made the Ephod, by and by after the victory, whereas yet Gedeon continued forty years after this. But it is answered by S. Austin, who in such a case, being no article of our faith, Answ. may have his judgement approved, and received, being likely; and not being answered by the Scripture. He saith, that though the gold was gathered soon after the victory, yet the Ephod was not made by and by, but long after, to wit, about the end of Gedeons' life. Or if it were made sooner, yet it was not abused till toward his death. But of uncertainties we are not to ground any instruction, and therefore here an end. THE FIFTY FIVE SERMON IS CONtinued on the ninth Chapter of judges. Verse 1. Then Abimelech, the son of jerubbaal, went to Shechem to his mother's brethren, and communed with them, and with all the family and house of his mother's father, saying, 2. Say, I pray you, in the audience of all the men of Shechem, Whether is better for you that all the sons of jerubbaal, which are seventy persons reign over you, either that one reign our you? Remember also that I am your bone and your flesh. 3. Then his mother's brethren spoke of him in the audience of all the men of Shechem all these words: and their hearts were moved to follow Abimelech: for said they, he is our brother. 4. And they gave him seventy pieces of silver out of the house of Baal-berith, wherewith Abimelech hired vain and light fellows which followed him. 5. And he went unto his father's house at Ophrah, and slew his brethren, the sons of jerubbaal, about seventy persons upon one stone: yet jotham the youngest son of jerubbaal was left, for he hid himself. 6. And all the men of Shechem gathered together with all the house of Millo, and came, and made Abimelech King in the plain, where the stone was erected in Shechen. THe sum of this Chapter I will first set down, as usually I do, together The sum and parts of this Chapter. with the parts of it, which are three. The first this: namely, how Abimelech seeking the kingdom, and having got the men of Shechem on his side, killed all his seventy brethren, except one: and this to the seventh verse. The second, the heavy prediction of his overthrow by that one brother jotham, who escaped his bloody hands, which denounced destruction to him, and to the men of Shechem. And this to the 22. verse. The 3. is, how that which was threatened & foretold by jotham, the son of Gedeon, remaining alive, came to pass, and was fulfilled, concerning the ruin and overthrow of Abimelech, and the men of Sechem, and that by the mutual hatred and vexations that arose betwixt them. And this to the end of the Chapter. Thus the Chapter being divided, I will first speak of the former part of it, as it lieth in order, and handle the other two in due place. The first part. WE are to consider in this first part, how Abimelech after the death of his father, wound in with the men of Shechem, to make him king, and for this purpose slew all his brethren save one; and this to the 7. verse. And for the effecting of this, it is said here that this Abimelech went to his mother's kindred: for he saw it was lost labour to attempt so horrible a fact by his father's friends help, or any other: and by his subtlety, and flattery, he won their hearts to be willing to hearken unto him; they nothing respecting the common benefit of the land, but their own private commodity: and so helped him forward by money, which much advanced his purposes: and thus being fleshed (for the more secure enjoying of his will) he was inboldened to kill 70. persons save one, of his brethren, and then (as they thought) the coast being clear, these Shechemites went about to make him King, and performed it accordingly. And thus the house of Gedeon was overthrown, and most detestable usurpation, and tyranny by Abimelech, came in. Here first we may note by Abimelechs' going to his mother's kindred to Doct. in vers. 1 further him, when he went about this mischievous intent, in seeking to be king; we note (I say) the cast of wicked men in the compassing their desires; that is, when they intent any evil, they will repair to such places and companies, as they think are for their purpose, and (if they have conversed with better before) yet they then take no more pleasure in their company any longer. Not that they never go to bad company, but when they go about some especial evil. For it is their meat and drink, and pastime to converse with such as they themselves are, (as near as may be) cont●●nally; but if they be forted by education, cohabitation, or other occasions with better than themselves, (as it comes to pass oft times) yet even there, if they grow to affect, and set their hearts on some particular more mischievous practices than they were wont in times past, they will (if it be possible) give them over, as no companions meet for them, and break out to other company, and converse with those that be of their own disposition, and like themselves. The reason is, they be not only more weary of the good company that they were in, than they were before; but they see, that they cannot follow their bad purposes so currently while they be among them, neither look they for any aid thereto at their hands, as they do by the other: but know, that they shall be suspected, dissuaded, hindered, and broken off by them from their ill purposes. And what marvel? for this changing of company, as the good for the bad, ariseth upon smaller occasions, then upon the minding and intending of such mischief, as this Abimelech here went about. For they in the sixth of john, when they had taken a pritch against our Saviour, john 6. 66. it is said of them, that they walked no more with him, and much more and sooner men do this, when they purpose wickedness. Absalon therefore 2. Sam. 15. 10. when he intended to rebel against his father, got him away, and gathered company fit for such a purpose, his father's house was a prison and wearisome unto him. And judas, when he went about to betray his Master, forsook and left the company of him, and the Apostles, and went to the pharisees, the most deadly enemies of Christ, and linked himself in with them. But most clearly we see this in the like fact of Adoniah, 1. Kin. 1. reported by Nathan to David in this manner: Me (saith he) thy servant, and Zadocke the 1. King. 1. 25. Priest, and Solomon thy son, he hath not called: (why? they were not for his tooth) but joab the captain, and Abiathar the Priest, and some of his younger brethren, men fitter for his ambitious humour: them hath he called; cry before him and they say, God save King Adoniah. And even so it is still at this day, as I have said. For there are many bad mixed with the good, and company with them in sinister respects, for some benefit they look for, or credit thereby, or for their safety, who yet when they see their time, wind out from them, and join to other company, much like to Simon Magus, when he saw the Apostles were not for him. And it is an ill sign when they do so, I mean, to forsake the society and fellowship of good people, and company with the bad. For though there was no great hope of some of them, when they were at the best, and when they were by means of their calling and employments sorted into the company of the godly, because they had no pleasure nor delight in them, but rather their hearts were far from them, even then, when in place they were most near them: yet they were in the way all that while, to good, and to be wrought upon, or drawn on, one time or other, while they abode in such places and companies, if God had been pleased to work in them: but when they leave, and forsake them, and so bewray themselves in their colours, though they should mean no worse; then their woe cometh upon them, and they wrap themselves deeply into mischief and misery, with little hope of recovery, or getting out again, yea, or being stopped in that their bad course. And yet this I say, that such as keep company with those that are religious, and take no good by them, they are deeply bewitched, covering their hypocrisy, with the cloak of good company: as Christ told them, who answered Luke 13. 26. him, that they had eaten and drunk in his company: although for the most part, this proveth true of them, that if a man once spy out their lewdness, and will not allow them in their evil course, but tell them of it, they will away from them, if they can, forthwith, and count them their enemies. But, as they are weary of such without any just cause, so they must know, that they from whom they depart, are weary of them for good cause; and desire, (if they may do it lawfully, and can have no good hope to reclaim them) to depart from them also, as Moses did, (when he was able to judge Heb. 11. 24. what he did) from the house of Pharaohs daughter, and as Solomon counseleth us to do in a case much like, saying: Seest thou a man in whom Prou. 14. 7. there are not the lips of wisdom, depart from him. The use that the godly aught to make of this, is: to learn of such as are wiser in their kind than we are in ours; that is, always to be careful to use, and delight in godly company, as they do in the contrary; and by no means to depart from, or forsake it; whereby not only we may show and give proof, that we ourselves not only warp not, neither imagine, nor set our hearts on evil, while we company with, and cleave fast to them that are good: but also that through their godly instructions, counsel, reproof, and example, we seek to get all possible good by their company. And if we should at any time decline by some occasion, yet that we labour to be brought back again into the right way, and so continue therein: and as for the fellowship of the lewd, let it be to us more odious, then ours can be Psalm. 15. 4. to them, as I have noted. The bad also may make their use and profit of this doctrine, in this manner, let them that be not wholly past hope, but walking up and down, as the Psalmist speaketh, in the counsel of the ungodly, as yet Psalm. 1. 1. unresolved what to do, let such (I say) if they have any care of themselves, draw and gather to good company. For want whereof, and by the contrary, they grow to be lewd persons, as drunkards, whoremasters, thieves, idle ones, and such like. For, as I have noted, that a bad man, that he may the better do evil, departeth from the good: so it is true also, and much more that because a man draweth not near the good at all, therefore he is the easilier carried to that which is nought. And as they are justly to be suspected to be badly disposed, who cast off good company, which they have seemed to embrace: so they are to be pitied, and exhorted to the frequenting of the good, who, for want of it altogether, have fallen into bad company, and been seduced thereby. Both are faulty, though the former more than the latter. For the latter would be glad (such as are of the simpler sort of them) to be advised, and profit much by wholesome counsel: the former who have enjoyed it already, are weary of it, and seek to shake it off: the latter, although they are flexible, and easily drawn away by ill example: yet they contrive not mischief of themselves for the most part: whereas the former, through a secret lingering after their lusts, do not need others (always) to call them on, but they themselves rather poison other, and like Abimelech, draw others to them: no companions proving so lewd, as they who break from the good. Thirdly, let them that are among the good (so placed by God's providence) acknowledge it to be a great mercy: and beware of that subtlety and falsehood of heart, whereby they deprive themselves of the fruit of it. Let them say thus: If credit, gain, commendation, or favour (all which I may obtain by the cleaving to the godly) seem so much to be desired: how much more desirable is that, for which a good man himself is to be desired, I mean, his grace? which as it may well go with the other, so it will make his company to be always precious, and much esteemed. chose, what is it that makes a man count good men odious? Surely a bad purpose of mischief less or more: this is that which makes him to be rather where his heart is, and whither his lust carries him, then where his bodily presence is. Consider then what an odious thing is that, which causeth such odious effects? It is a foul part to depart from the good. How much more to flee to the other adverse party, I mean the tents of the ungodly? and most of all, that which caused both these, a lust of the heart after their bad qualities. Indeed, for the desire of a man (be it good, or evil) a man will Prou. 18. 1. separate himself: meaning from all which might hinder it. Gehazi, for his covetous desire, will withdraw himself from his master: Demas from Paul, etc. Yea surely, for his sins sake a man will divide himself from father, mother, kindred, as Christ saith. Is not this odious? much more odious than is that for which a man will do thus. Again, there is great cause of this meditation, because some (not knowing themselves to be so evil, as indeed they be) suspect not the temptation to evil, ere it assail them; and therefore are no sooner tempted, but they are also foiled. Hazael, when he came to the Prophet 2. King. 8. 13. Elisha did reverence and acknowledge him so far, as he saw well enough what good he might have taken by him, and at that time he framed himself to dislike that evil which the Prophet told him he should work, yea, he detested it: but when afterward he played the cruel Tyrant against the Church of God, he shook off all due remembrance of him, and of his own words to him, which were good then, even as many do in the like case. No wonder, for he was falsehearted, and never loved him so, but he might hate him as much, when time served. Lastly, as for such as will boast that they are for all companies, good and bad; and can apply themselves (like that fish) to all colours, and keep their bad purposes to themselves, let such impious fellows (far worse than the former) fear lest he that found out Abimelech for his sin, will not let them escape scotfree for theirs, which are not inferior to his. Touching the infection of bad company, more elsewhere shall be spoken in a fit place. This son of the concubine, ye have heard, went to, and among them Verse 2. with whom he was likest to prevail, and to this end, that he might be made King: the which his father utterly refused for himself, and his; and yet this monster, borne out of time, regarding neither God, nor father, most impudently sought the kingdom against his will and liking, yea and against all right. Now it followeth, what his device and reason to them of Shechem, was to get it. One was this: that it was better he alone should be King then seventy of his brethren. But it might have been answered, that it was neither needful, nor lawful, that he, or they, should reign over the people. His second device and shift was, not for the public, for that he was near them and their flesh. The third was, seeing he would (he told them) be for their private benefit: for that he pretended to them, that he being of their kindred, he would chiefly seek their peace, profit and preferment. All which was but cozenage, subtlety, and flattery. Here in that this wicked instrument, the son of a good man, rose up to Doct. 1. attempt, and work the mischief which his father abhorred, we may see, what wicked posterity come oft times of a godly seed, and how unlike the parents in goodness: whereas one would think, that they should rather labour to resemble, and to be like those their godly parents at the least. The generation after joshuahs' time, degenerated from that which was before it. Ely, Samucl, and David, most of the good Priests, Prophets, Kings, had wicked children, even as is to be seen in all ages. The reason is; first, the want of good education, when they are untaught, and ill governed. Secondly, as the best corn breeds chaff, so the godly beget their children not as they are godly, but as they are men natural and sinful: neither is God's grace tied absolutely to them, for their parent's sake. Thirdly, pride, stubbornness, wilfulness, and seeking of liberty in youth; and among the rest, this is not the least, the multitude of bad example, I mean which are fit enough to poison the best natures, though they have both instruction, and outward government. So that many lewd youths are trained up at the great cost of their parents, who yet lose all, and their hope also, their children not walking in their steps. Oh what multitudes are there of such in our age? In which (yet there is more done for making them good, (especially in some places) then hath been in former times, though they are rare, who offend not herein even in the sight of others. A thing much to be lamented, to see so many youths unlike their good parents: but where none or weak means are used to make them better, it is not to be marveled at. The woe to both, is not known commonly, Note. till it be so felt, that it is passed remedying. The beholding of the contrary, as it is rare, so it is goodly and beautiful. But it is a great cause, why the death of children before they come to proof, should be borne patiently, seeing it is not to be doubted, but that most of them are taken away at the best, and who knoweth to what woe they might be brought, if they should live? It is to be lamented that the examples of good parents being so few, yet even of these few, few (to speak of) prevail with their children: from whence the common complaint of all sorts is, as theirs to Samuel. A good father: but 2. Sam. 8. 5. the child walks not in his steps. For the infinite bad parternes of governors, are generally embraced: none fearing to follow where they have led the dance, no, though it be to destruction, as if all the beasts of the forest should each follow the tract of his fellow, to the den of the Lion, because till they be within the den, and past recovery, there appears in the footsteps no danger. It is said of Jacob's ewes, that beholding the peeled rods laid in their water-troughes, they conceived particoloured lambs forthwith: and so a man would think that so near and domestical examples, as good parents are to their children, (who are nourished by them, grow up with them, and are warmed by their heat, as Nathan speaks of the poor man's 2. Sam. 12. 3. sheep: yea have the benefit of the familiar instruction, and conversation, of such as are of their own disposition, and nature:) a man would think, (I say) that such should take after them in grace, as they do resemble them in their visage, or natural properties. A man would think, that they should (as it were) through a mutual feeling of the joy which a good parent hath of a wise child, and of the sorrow by the contrary: that they should also rejoice in following their goodness. Thus we might think, and thus it should be, if God in his secret judgement had not prepared some (even of them also) to the evil day. It is said of Elie his children: they hearkened not 1. Sam. 2. 25. to their father, because God had determined to destroy them; to wit, for the in expiable offence they had caused to the people by their polluting the holy things of God. And so also, it is pitiful to think that the other sort, the posterity of bad parents, dare venture so confidently to go where their ancestors have gone; as it were taking sin by tradition from them, yea filling 1. Pet 1. 18. Matth. 23. 32 up the measure which they attained not to, as our Saviour speaketh This in a manner, is generally seen: and where it is in a few otherwise, there another father, even the Father of Christ hath revealed it from heaven, flesh and blood hath not taught it. And this dreg of Popery is natural, without teaching: to make it a strong pillar of a man's religion to do● as the forefathers have done. In the story of the Church it is reported▪ that a certain Heathen Prince having received so much light of true religion, that he was content to be baptised: yet when he came to the water, stopped, and asked the Minister this question: Whether have more of my ancestors (being unbaptized) gone to heaven, or hell? To hell, saith the Minister. So will I then, said he, and refused Christianity urterly. Yea doubtless, nature teacheth no better than this, even rather to go to hell with the parents, then to heaven without them. Both these, I say, are lamentable: as for the use that both sorts are to make thereof, I shall not need to insist upon it here, having oft urged it in other places. Now of his shifts, which I will put together for brevity sake, matter arising The unfolding of the second verse. so plentifully. And mark by what fraud he goeth about it, insinuating with them, that it he be not King over them, than his seventy brethren must reign together. But that he thought they would never allow, or consent to. Secondly, where he tells them, it were better be so, that he reigned; it was untrue also, for that is best always that God appoints, who did detest this. Thirdly, in that he setteth out himself, as though he should say, who is firter for your benefit than I? they aught to have known, that in creating of Magistrates, the public, and not the private commodity is to be respected. That which we have tolearne hereby, is this: that all shifts and subrile Doct. 2. practices are ready at hand with them that intent mischief: and that which they go about, is by lying, cogging, and falsehood. But as for the Lord in their dealings, he must stand by, and a same off. The reason of both is, the jerem. 17. 9 heart of men is evil above measure, and is deep, and hath many abominations in it. They devise, and go to work without him, and we see likewise that thereafter they prosper. To these way be added other, and some that profess the Gospel, who should be ashamed to be found so grossly to degenerate, as to use like practices to the other, though they be covered with some fairer shows, who cast off God and say in their hearts, depart from us, job. 21. 14. we desire not to have acquaintance with thee. These shall one day know and that to their cost, that they should have been examples unto other in good life, as they did profess, without which they shall surely come to nought. Besides the subtlety of the heart, there is another cause of this, even the craft of Satan, (who rules in his children) teaching them how to contrive, and warp all subtle shifts, and policies, both to achieve their evil purposes, and to defend them being brought to pass: And some of his scholars finding this trade to follow their hand, as they desire, make it their chief work, to invent evil and mischief, and excuses to cover it withal: they are not where they would be, if they be otherwise occupied. Our mother Genes. 3. 12. 13 Eve learned it from the beginning, of him the father of shifts and lies, (for they go together) for her posterity: though some seem to have it entailed unto them, above others. As, who almost, can be so suddenly come upon, but he hath a shift in readiness? and though all be not a like plausible, yet (as the proverb is) a bad one is better than none at all. By this let none think that all policy is forbidden: for Nathan and Bathsheba had plotted a wise course, but that was to the great good of Church and Commonwealth, & that by honest means, against Adoniah, as appears by 1. King. 1. 1. King. 1. 12. and the substance of the device was true, holy, and to a religious end, for it tended to serve God's providence. But their practice warranteth not Absalon, Adoniah, or any such as they, whose policy is wicked and cursed: much less the hellish plots of Jesuits, and Papists, for the bringing to pass their designs, the setting up, or toleration of their idolatrous religion, though holiness, and the Catholic cause be still pretended, and authority of their supreme Vicar. The titles are goodly, but the boxes are full of cursed drugs and poison, as lying, slander, calumnies, treason, murder, confusion: all badges of the prince of darkness, whose Vicar he is. Salt is good: but if it hath lost his savour, it is good for nothing: Wit and spirit, present speech and Matth. 5. policy are good, but if they be poisoned with those ingredients, they lose their savour, grace and beauty, and are good for nothing, but to be used as props of the devils kingdom. Better were it for the cunningest crafts man in this trade, to be defeated in all his purposes, and to be convicted and take shame of them, then by such means to compass them, or being compassed, to bolster them. Neither is there any counsel against the Almighty: his hand shall find them out at length, and countermine them, as (blessed be his name) hitherto he hath done, even the deepest and furthest fetches of them. Let all sorts learn by this, and namely the simple hearted, to Reu. 2. 24. thank God that he is no more acquainted with the depth of Satan, I mean either the depth of sin, or the depth of subtle practices and shifts thereof: and they who are more ready wittied, let them turn it from playing the advocate to such a fruitless client, and submit it to the simplicity of the word, to be guided thereby: which (when all is done) will prove the safest, when the other shall be as Adam's figge-leaves. Now behold here in these men who were of his mother's kindred, how soon they harkened unto this corrupt motion of that Abimelech, and so Verse 3. approved of his device and suit, that they durst propound it to the rest of their neighbours, which was too shameful for themselves to open their ears unto: Like unto whom is that practice of those Courtiers of David▪ ● the advancing of Adoniah, among whom were also many of his brethren 2. King. 1. 9 and kinsfolk. By this we may see how kindred are blindfolded to bear one with another; breaking through shame, modesty, yea and honesty also; regarding no other thing but this, that they are their flesh, and they take part with them, be the matter that moves them never so bad. For example, how are parents blinded in their children, and carried by them almost to any persuasion: and that without all Christian wisdom or regard? being sometime incensed by them against those that are good; and yet not reproving, but winking at their children's faults, and giving them their will so far till themselves blush, & smart for it, to see to what boldness they grow thereby, nor taking it in any manner contentedly, if their children though never so justly be called to their answer for their doing, and corrected: but revenging it rather, and that with spitefulness. Even so, what disorders are feign to be suffered in towns, while every one (forgetting the Apostles speech, that it is an higher degree to back a sinner, then to commit sin) holds with his Rom. 1. 32. own kindred, so that none must stir against them, but the town is divided into factions, and parts taking for their cause, (and so it is also betwixt carnal friends) where as kindred (being nearer to a man then other good acquaintance, or company) ought to be the first that should bridle, control, and help to hold under their kinsfolk from ill rule and disorder: and as for friendship, men should reach it out, and show it, but according to conscience, not daring to abuse the bond of nature, to brotherhood in evil. The which produceth dangerous effects both to the party wronged, the parties defended, and also the parties themselves who countenance them: as here, both the whole commonwealth, Abimelech, and the Shechemites smarted all by this confederacy. And the greater, and the more authority such friends, kindred or parents be of, the more this doctrine toucheth them: For as a common townsman may do in a town, so a great person may do in a shire, a Prince in a kingdom: even set all in a combustion for a few malefactor's sake, as the Beniamites, chap. 20. did for the defence of those Sodomites judg. 20. of Gibeah. Let these therefore learn of the common speech, [Vsque ad are as] that is, as far as in conscience I may, I will do the part of a friend unto you, and of a parent: but if ye draw me beyond that, I leave you: neither will I (to pleasure you) make God my enemy. Depart from me: ye shall find no aid at my hands, ye adulterers, riotous, ill companions and Psal. 101. 6, workers of iniquity. And let all sorts take their lesson, if not from the holy Ghost, yet from an heathen, who saw cause of prescribing this rule, That especially this must be looked to, lest a man commit any thing injurious, or unlawful for his friend's sake: as he that professed he would burn down the Tower of Rome, if his great patron willed him so to do. Such amity fitteth Robbers and Traitors, better than Christians. Who should duly weigh, whether the matter be such as will stand with their profession, credit, and equity: otherwise to betray them is faithfulness, and to punish them, and (as the law was) to cast the first stone at them, is good severity, rather than to betray good order, the town, or Commonwealth, by their ambition, or injustice. Men will admit of this in general, and say, God forbid else, but when it comes to the push, they show they have the same disease which the other have; (as these Shechemites had the same sore which Abimelech had) and so are loath to smart for them, but rather smother their own sins, in other men's. But of this I say the less, because the two next points aim at the like end, and may serve as an enlargement hereof. But (to pass from these) we may see here as great a fault in the men of Vers. 3. 4 Shechem; as we have seen in the kindred of Abimelech. They who should have trembled at the hearing of such a matter propounded, being so monstrous, and horrible; and should have carried it to them that were in authority: behold how they applaud and like of it; yea and procured money also to the furthering of it: which, all wise men see, was done of them in great lightness, and rashness at the least: yea, that was one of the smallest evils in their hearkening to them. And by this note the fickleness of the multitude, Doct. how easily it is to be carried every way as with a blast, never weighing or considering what sound reason leadeth them to in their doings, much less advising with the word of God. A clear and notable example of this fickleness and lightness, we have in Luk. 19 38. compared with 23. 13. 18. the Gospel, of them that one day honoured Christ, and set him up, crying Hosanna, before him, and bowing to him as a King: but a few days after, when the jews and pharisees rose up against him, they cried in another So in the former chap. verse last, compared with the 22. manner, Crucify him, crucify him. So that we see how such are not to be rested in, who though they hold with religion, as other do, and good order in words, yet except they be seasoned with sound and saving knowledge, and grace to govern themselves in the course of their lives, it is nothing. Compare (for another proof hereof) 2. Sam. 19 43. with the 20. 2. But such as give themselves to sobriety & staidness, are highly to be esteemed, & so used with all good discretion; considering how soon flesh may be puffed up, and ill counseled, yea & they are to be encouraged to such staidness and constancy, in a Christian and well ordered course: which they that are fickle, not regarding, but holding on in their inconstancy, they may read their destiny, that as miserable as they are already, they shall daily wax worse and worse, till they die as they have lived. But this offereth itself often: therefore I spare any further discourse of it: Here I will stay 2. Tim. 3. 13. for this time. THE FIFTY SIX SERMON ON THE NINTH CHAPTER OF THE BOOK OF JUDGES. NOw to proceed, we have seen how these woeful men of Shechem, who bewraying by the forementioned act of leaning to More of the third verse. a bad request, the exceeding wickedness that was in them, have yet branded themselves with another note of infamy like the former, which doth much aggravate their sin; namely this: that living in the fellowship of honest citizens, who should have punished evil doers, and have chased them away with their very countenance, yet behold, there were no worse to be found there then themselves. They who should have made the worst afraid of their iniquity, by their executing of law and justice up ●● the committers; even they put the common citizens, and better men than they were, in danger of their lives by their wicked dealing; and did indeed cause them both to lose their lives, by bringing in an usurper and tyrant, to spoil and make havoc of them. We know next to the Prince in a land, are the Peers and Nobles thereof: these it most concerneth to assist the supreme governor in the execution of justice and government. And yet we see, by comparing this with the Chronicles of divers lands, that these often have been the forwardest in defending the worst causes, in attempting against the State, yea and (in the vacancy of the throne and kingdom) to further and help forward usurpers in their unlawful claim, against the undoubted heirs. Whereby we learn, that there are no Doct. ●. in verse 3. worse than some of them who live in civil society with others; who also are trusted with the peace and safety of town and city, and yet by the just judgement of God, pursuing them, break out and bewray themselves sometime to be notorious offenders, and are brought forth oft times by their due deserts, to shameful execution with other evil doers; Even as we read of one who lived in the tents with other, when Israel abode in the desert, after Leuit. 24.. 4 they came out of Egypt, yet being a blasphemer, was taken out of the host of Israel, and stoned to death, like the worst malefactors: and so some (to come to our time) with Ananias are found, though they be citizens and headboroughs, to be forgers, sacrilegious, etc. Others, of the same condition with Achan, prove arrant thieves, and as he was, are put to open shame and reproach, josh. 7. 25. as well as rogues and masterless hangs-by, and some are found with Zimry to be whoremongers, yea worse than the incestuous, and no better Numb. 25. 8. than Sodomites, and do publicly receive their punishment due thereto. As also all the spies, being yet choice men among the Tribes, yea of the chiefer Numb. 14 37 sort of them, yet perished for their collusion and dissimulation, except Caleb and joshua. These are not light and small matters that such as are substantial, and of good reputation among their neighbours, should be brought forth thus to be set on the stage to be gazed on with the worst, who might and ought with the best, to have been pursuers and punishers of other evil doers: and their infamy shall never be put out with God (beside the shame that befalleth them here before men,) without unfeigned repentance, which is no common thing, as the world (yet) accounteth it. And to pass from these, there are othersome so vile, irreligious, and monstrous in another manner, yea and even of them who yet bear it out among men, as if they were to be allowed and justified, their sins being not punishable by the law of the land, nor to be taxed by the Magistrate, so that the Lord doth execution upon them himself, causing their profaneness, atheism, and miserlike worldliness to rise up against them, and drive them to hang themselves with their own halter, as did Ahitophel the great counsellor, and judas the Apostle, when he became a traitor. These whom I have now mentioned, and many other of bad note, being found among the civiller sort in cities and towns every where, who yet should help to suppress vagrant and unruly persons; Oh, what are good, faithful, and friendly neighbour's worth, and how highly to be accounted of? such I mean, as among whom one may dwell peaceable, and without fear, and in whose faithfulness a man may rest? And as such may much rejoice, though their infirmities hold them under, so yet they who flourish and lift up their heads on high, and count themselves the only happy people, because they are more righteous, as they call it) that is to say, counted honest, and civil dealers, and such as cannot be blemished with any open blot and stain of infamy for oppression, falsehood, uncleanness, and yet void of religion, even these also (so many of them as will show themselves wise indeed; let them (I say) know they are in little better case than the other in God's account, seeing they hate to be reform. And for all their vaunting themselves, and the high conceit that they have of their good estate toward God, as if they were the only religious persons, yet while they submit not their neck to the Lords yoke of obedience, but abhor and scorn such as they think go beyond them in sincere piety, who make conscience of stricter matters, (as the world count them) as idle speech, pride of life, foolish resting, filthy pleasures, railing, slandering, lying, deceiving, etc. even they, most certainly have God their adversary, and because they repent not, they shall likewise perish. Doubtless Luke 13. 3. it were (I deny not) to be wished, that there were no worse in towns, than these of the civiller sort, and it were greatly for the benefit of the commonwealth, that gross villainies were rooted out among them, & common virtues practised, as the outward worshipping of God, and peace with men. But yet these, (as the Scripture testifieth) are far from happiness, as before hath been noted: the which I say, partly lest these men should deceive themselves and others, with an erroneous conceit of that good which is not in them, (while they search not their hearts, and purge out the filth that is there, and yet glory of repentance: and partly, that God's people may see cause of endeavouring after a further measure of grace and true holiness; rather then to faint therein, and break off their good beginnings. And the Lord doth oft times therefore pluck out such whole and civil men, (as Note. they love to be counted) by the ears from their fellows, and for the example of many other, he suffereth them to disguise themselves grossly by falling into the sins for which they have scorned and disclaimed others, as adultery▪ and boasted themselves to be free from them. This (I say) God is feign to do to them: and then they cry out of their hollowness, ignorance, unbelief and evil heart, (being so convicted,) which hath laid them in the dirt. These before were no sins with them, neither would they be brought once to think so; whereas yet now that they have committed the grosser, they accuse themselves of smaller also. Therefore they are happy, who lay the foundation of their peace, credit, safety, and true welfare toward God, who lay it (I say) deeper, than that storm or tempest, wind or weather may cast it down: never ceasing▪ till they have by faith purged out the strength and poison of those corrupt and bitter roots of the evil heart, and by the same faith have obtained and found mercy with God, that they may fear him, and for a good conscience sake, go under (if it must needs be so) discredit with bad men, rather than for credit's sake to smother conscience, which building soon decayeth with the sandy groundwork thereof. But now to return to the Shechemites again, I have not yet noted nor Verse 4. set down the particular sin, which they added to the rest, that is to say, that they help forward this cursed imp Abimelech to usurp the kingdom, by giving him such a piece of money out of their common treasury, which was the house of their Idol Baal-berith (of whom we spoke before cha. 8. end) with the which he was able to hire a band and company of lewd fellows to guard and run before, and follow him, as Absalon did the like, when he took in hand such a like work. Whereby we may see to what uses many Doct. v. 4. put their goods, and how commendably they employ them, which they are put in trust with. As for feeding the hungry with them, or clothing the naked, or pitying the oppressed, it is too base a matter for them to look Mark 4. 7. after, though they shall know one day, and that to their cost, that they have the poor among them, to this end, that they may do good to them. But the thought of such things is as far from them as the East is from the West: yea it is death to them to part with the very shreds to good uses: but they james 4. 3. empty their purse to the bottom to bestow upon their lusts, in roytous life, in drinking, whoring, and other excess, till they be brought to a morsel of bread: or else they be of another disposition, namely, to gather and increase their substance endlessly, neither they themselves, nor any wise man can tell why: for if they have posterity to leave it to, (which yet many want) they should leave them but that which remaineth after they have done, in their time and place, many good deeds to divers civil and religious necessary uses: and otherwise accursed are they in that which they have, which for the most part doth no other good than the pleasing of the eye of the owner, while they know many smart and are in penury, (that I say) nothing of their wicked increasing of great part of it by oppression, and defrauding of men; whereof we have too many woeful examples among us from time to time. The Lord, therefore, hath given them no heart to do good with it, which if they had, they should consider also, that there is somewhat else to bestow cost upon, as well as upon themselves, but especially upon their lusts: I mean, the worship of God, procuring a good Minister, relieving the distressed, of all kinds, as their ability will reach. But they show that God and his word are of meaner account with them than their loathsome lusts. Touching this abuse of men's wealth and outward blessings, sundry kinds of doctrine have occasioned us to speak before, neither shall it be needful to make any set discourse upon it in this place. Only I will add a word or two touching this. That they took these pieces out of the treasury of Baal-berith. Whether they took it out of their treasure, appointed to idolatrous uses (for it is probable they had such a treasury, in imitation of the treasury of the house of God) or whether their common treasure, was in some place of that Temple, there laid up as in a safe repository, and free from the violence or sacrilege of robbers, (of which use of temples, especially in times of war and danger of pillage, we read in Profane and Ecclesiastical writers every where) of this, I say, I will not affirm, neither can I. Only I incline to the former opinion: and do think that they rob their Temple, to supply the want of Abimelech (and sacrilege may well stand with treason and tyranny, which spare neither things holy nor profane.) But upon conjectures I will collect nothing. Whether soever they did, sure it is, that they thought their Idol a sufficient treasurer and keeper of this silver, (or else they would not have made his Temple the treasury) and durst trust him with the preciousest things they had: who yet had neither eyes to see it, or hands and power to defend it from robbers. This is no wonder (may some man say) that they durst trust him with their money, who durst venture their lives and souls upon his protection, as they in the days of Eliah. 1. King. 18. did. I answer: 1. King. 18. 28. It were the less wonder indeed, if we saw not Christians, worshippers of God (who profess themselves to jeopard their salvation upon his promise) to be yet far behind these Idolaters in this thing. For they will not venture nor cast their goods upon his safeguard, nor think the Lord a meet and trusty keeper of their wealth; they will put no more in his hands then they are willing to lose. To such we may say: Is he not much beholding to you the whilst? He hath given you living Temples, not of stone temples, not of Baal, but of his own making, even the poor members of the Lord jesus; Into these he commandeth you to cast, not your superfluities, but some of your substance: he promiseth to be the overseer and steward of this treasury, he will reckon and return again such benevolence of yours, double and treble unto you, yea tenfold, (which is use and gain enough) nay, an hundredth fold, rewarding it with everlasting habitations: For why? he hath undertaken, and is become the Surety (as I have said) to repay all such loan again abundantly. But we think these to be but words: and keep the principal fast, let the interest go where it will for us. As for these Temples, we count them Sepulchers, devouring all, ask give, give, but never returning aught again: and as they in Ecclesiastes, who think all lost and cast upon the waters, that is well bestowed. But these Idolaters and their confederates in Baal-berith, shall stand forth, and witness Eccles. 11. 1. against such, to their shame. Again, when they had thus helped him forward, we may see what manner Doct. 2. in vers. 4. of persons he hired & provided to bring his wicked purpose to pass, to wit, such as were empty, lightheaded, and nought worth, and which were lewd and loose, and were carried headlong to that which they did, and not by sound reason. Whereby we have a description of such graceless and wicked hangbies, what they are, and wherefore they serve; which shall be to good purpose to note, as for other causes, so for this one; to wit, that we may see what justice should be done and executed on such: who living idly for the most part, further than they needs must must work, should be laid for as of late years they were by that Honourable Counsellor of worthy memory, and kept from ranging about. But seeing they are seldom punished, the best use we can make of them, is to beware of them. First they are, if we will know them, such as have spent all, and lived idly, without practising any profitable trade or calling: and how have they spent it? full lewdly and badly, in gaming, whoring, gusling, cavalering, fray-making, etc. and yet hanging in men's debts. Secondly, they are malcontents both with their own penury and the welfare of others, yea with the State itself (often) of the Commonwealth, wherein they live. Thirdly, they are such as are not to be ruled by reason, much less by religion. But their disposition is, to run on head to be set on gadding, roving, etc. And wherefore stay or wait they? but even for such troublesome times as these here were? and for some tumult and insurrection, that they may fish in troubled waters, desiring a change of the present condition of these peaceable times, as a fit occasion to practise and set a work this their devilish disposition, which in peace and government, is, as it were imprisoned in them: some by joining themselves with vain and loose persons like themselves, and wandering to and fro, if there be no employment for them at home, into foreign countries, not through a desire of getting knowledge or experience, much to traffic for their maintenance, but to try their fortunes (as they profanely speak) being weary of their own country, wherein they are defamed for their lewdness, prodigality, and needless debts, or other dishonesty: others being readily hired, to sort themselves with such as will rifle men's houses, and companions in helping to make a head, and if none of these hit, (as they say) nor come to pass; then fall they to robbing by the high ways. And such dangerous and diseased members have there always been, and are in all Commonwealths. In the book of the Acts, in two or three Chapters, the Acts 17. 5, 8. & 19 29. ●4. jews got such hang bies to make stirs and tumults in cities, and then charged Paul to be the author of them; when he yet was in danger of his life by them; and all to make him seem seditious, and a raiser of trouble where he came. Even so such there are at this day, idle companions, who cannot choose, but like Vultures and Cormorants, pray upon other men's goods: who might easily have been stayed from these courses while they were young, if they had not been suffered to have their own will so far, till this trade (as miserable as it is, yet because it is joined with ease) waxed sweet unto them. And again, if they had not been saved and kept from prison and correction, when they had so justly deserved it: which correction if the civil Magistrate, or the Headborrowes of towns wherein they lurked, had neglected; yet their own parents and kindred should have seen executed. Deut. 21. 19 And if such as work not, ought not to eat, why are they suffered, whose 2. Thes. 3. 10. life is idleness? Let such therefore be purged out from among us: and in all places let provision be made, that they who are idle and vagrant, be restrained, and set on work, (though they have somewhat of their own) that so, (will they nill they) as they will do no good, they may be compelled to stoop to good order, and be held in from doing mischief at least, that this evil may cease which threateneth so great danger to Church and Commonwealth: which (I must needs say) is hard to do; considering how such persons flock together to such places of the land as are populous and frequented, where they may be in harbour and the safer from search and punishment: but then, that which we cannot amend, let us lament, and bless God if we be free from such molestation in the places where we dwell. When this Abimelech saw how his bold and shameless devices and attempts Vers. 5. prospered, and how he thrived in them, he waxed much bolder, and took heart to go fall upon his innocent brethren, and slew them. And Compare Act. 12. 2. Eccles. 7. 15. herein is verified that of Solomon, Eccles. 7. There is a wicked man (saith he) who continueth in his malice: meaning, because he prospereth, and is not resisted. Thus Adonibezek, chap. 1. stayed not till he had served seventy Princes judg. 1. 7. shamefully after his cruel humour, but was fleshed more and more by his success. O horrible and unnatural bloodshedding cruelty! Here we may see what monsters are in the world, worthily to be driven from amongst men, and to be made spectacles and gazing stocks by open and most sharp punishment inflicted upon them. Such were Athaliah, Haman, and Absolous. Such were they who wrought that bloody massacre in France, and they who were the chief doers in the persecution here in England, which may be remembered by some that yet live; and they of the Gunpowder-treason come nothing behind, that I say no more. But how much more cruel are they who murder many souls for want of due food? But touching the sin of cruelty I have spoken in chap. 1. 7. and chap. 8. 20. and forward. There let the reader supply this place from thence. Many, not ill minded, desire to know why God doth suffer such abominations. Object. Answ. I answer, that God knoweth the cause, who ruleth justly, and who (as a godly father speaks) ordereth the evil appetites of the wicked, to fulfil his providence, though he infuse not evil into them; as he wrought the salvation of his elect, by the fall of Adam, and the treachery of judas: and yet we are not, neither aught, to be altogether ignorant why God doth this. We are not to appoint the Lord how to govern the world, nor by whom, nor how he will be glorified. And he who may marvel that God is patient toward the bad, how can he think himself too good to suffer for his own deserts, be the instruments never so evil, when our Saviour suffered for us without cause? But if any of us be without danger and hurt by such wicked persons, who are one of God's scourges to correct us, let us reckon it among the great blessings of God, and use it accordingly. But in this verse let us proceed further with Abimelech. He considered Vers. 5. doct. 2. that his seventy brethren might be like to hinder and resist him: and therefore what did he? he resolved to dispatch them all, and so he did, except one. The heinousness of the fact, deterred him not from going through stitch with it: he would not leave it by halves, nay he could not be quiet till every obstacle and hindrance was removed, and each eyesore taken away. It bewrayeth a most fearful property in the workers of evil: that cannot desist nor leave of, till they have brought their ungodly attempts to a full and perfect end: wherein the godly seldom match them in contrair actions. A man would have thought these seventy men had been a great block in an usurpers way, to keep him from proceeding currently in his bad course: and Abimelech saw that to, but yet it was not a bar strong enough to keep him from villainy, but he broke it (as it were) to pieces, rather than it should stand up in his way to hinder him from his purpose. For that, he was resolved to go forward with: and therefore whatsoever opposition should come against it, he would bear it down, as floods and winds pull down hills, banks, bridges, gates, trees, and whatsoever comes in their way, and yields not to them. Woe be to him that meets a Bear robbed of her whelps; and yet better so, then cross an usurper of his ambitious desire: although these his brethren had not crossed him, but by silence and sitting still. Ambition is a raging monster we see, and although it thirst after honour, yet seldom is it assuaged without blood, if occasion and opportunity serve. Nothing is so holy, so precious, so near, which it profaneth not, defloureth and destroyeth not. Even his own son, it he had stood in his way, had tasted of the same sauce, which his brethren did, as it is reported Herod the great did, in the massacre of the infants. But it Matth. 2. became him well enough to keep that to himself by villainy, which he had invaded by wickedness before. Even as his successors at this day, these italianated devils, and disciples of Machiavelli both practice and defend, according to his rules, that a kingdom gotten by force, must be preserved also by violence. Again, he that will rule, must not stand nicely upon virtues, but (when occasion serves) play both the lion and fox, and work out his enemies by fraud or cruelty, any way, so he can do it. Again, let them strike once, but (as Abishai said) strike home, and kill all at once that stand in his way and sit in his light. For to kill often is odious, but to make a riddance all at once, root and branch, is with such, policy, and a necessity pardonable. When I think of this fact of Abimelech, I could not but thus resemble it to these monsters, who lately offered to give us an experiment of the like enterprise in their powder-treason: which, as no age ever matched, so no age shall ever forget it, to their eternal shame, and the Lords endless praise. For as they were Abimelechs' in ambition and cruelty, so the Lord made them Abimelechs' in confusion. Abimelechs' joy lasted not: theirs was but hope, and yet made them ashamed. The Lord sent a spirit of division between him and Shechem: so he did between these, one betrayed the other. So let thine enemies perish O God, etc. Therefore let all wise men (for all judg. 5. last verse. are not great ones) circumspectly take heed and beware what sins they resolve to commit: for surely whatsoever they give over themselves unto, they will make no bones of the necessary attendants thereof, be they never so hideous and horrible. As it is hard to say, whether this parricide or his ambition were greater, save only that the former served the latter. Men little dream how deeply they plunge themselves, when they undertake any sin: themselves often are astonished at themselves, but that when they have begun, they must play the men in going forward, and not shrink for it. Herod himself was not willing to behead john: but when he had said the word, he must not go back, (he thought) for his credit sake, therefore he went through. He might thank his luxuriousness, and jollity, which caused the oath, and the oath the murder. So saith the Apostle; Because men set it down, they will be rich, they meet with their match, and fall into 1. Tim. 69. many temptations and snares, etc. Tush, tell not them of trifles, of lions in the way, they are busy in pursuing their game, and they will get it, whatsoever it cost them, for they have so decreed and set it down. Well learn to resolve only upon that which is lawful, and so be free from any great inconvenience, and go through it with commendation: for all other resolution is devilish. I would be larger in this, but that there followeth in the sixth verse a doctrine not much differing from this argument. But in this bloody act of Abimelechs', one of his brethren escaped his Doct. 3. hands: and in that one of them was preserved from his cruelty, and kept out of his reach, it was done by God's special providence, both to hold him in fear, seeing he that was kept alive, was the lawful son of Gedeon, and borne of a lawful wife; Abimelech himself coming but of a concubine: and further, it was also a good dashing of his joy. And moreover, we see there was good use of the Lords saving alive of that one of his brethren, jotham I mean, because of the prophecy that he uttered; therein foretelling the destruction of Abimelech. To teach us, that although the committers of evil have their humours satisfied, and their turn served, and things to fall out even as they would wish, yet there is, and shall be ever, somewhat reserved to vex and pay them home, even here in this world, and to give them a taste of further torment. For example, who had better success than Haman? and yet by Mordecay (who was of no place to stand with, or to cross him) how was his joy quailed by him? rather than there should be none to resist him: yea, and that which was very unlike to be, came upon him, for by Mordecai's counsel, and well handling the matter, Haman was overthrown Ester 7. 10. & 9 10. with his whole house. So Herod and Herodias had nothing that troubled them, but john Baptist; and yet when they had taken john out of the way, our Saviour Christ role up, who (through this that Herod's conscience put him in fear) kept him at Mark 6. 20. that stay, that he could not be quiet. Ahab had been at hearts ease, but for 1. King. 22. 8. Eliah, and yet afterward Michaiah vexed him as much. Gehazi sped well a while; but at length his master dashed all. And all this is a savour of their 2. King. 5. 25. woe before it come, unless they be teared & driven from their bad courses thereby, and so humble themselves to seek mercy; as that third Captain of Ahazijah did to Eliah, seeing the danger. And thus God feareth the 2. King. 1. 13. whole rabble of the ungodly, and by other terrors also: when his word will not do it, his works shall; and even thereby, I mean by the casting them down by the law lively preached to them, and the fear of death, judgement day, and hell; he doth so torment many a man, that all his shifts and devices cannot deliver him therefrom; neither is all that he hath able to comfort him, and cry down this voice of the Ministry, although it work no true fear of God in him to repentance, but only awake and astonish him. True it is, that some, though they be apparently crossed by God, yet they feel it no more than the dead palsy, as we see in Nabal. But in that they be hardened, they are in worse case. So then God dealeth thus commonly, that the wicked shall have somewhat to make them less eager of their pleasures; as either pain, sickness, or some such thing, or else inward fear, or the like. Although (alas) what although they should never be interrupted? they should yet be but carried to hell merrily, when others go mourning. And when God's servants fall to the like sin, as to nestle themselves in the deceivable enticements of this world, he giveth them the like medicine to cure them of their disease, that they shall ever have one thing or other to hold them in unquietness, and to fear Note. them with: which is ever like to light upon them, to vex and sting them, if they shall dare delight themselves in any evil thing, or to rest in that which is transitory; and so go from the Lord. As the fear of losing a good wife, their nearest companion to them, to partake their commodities and delights with them; or their crosses and decay in the world, to make them easilier borne, which affliction disquieteth them much, and dampeth all their earthly repast. So also, he exerciseth them with weakness of body, meanness in estate, petty losses, etc. and all to wean them from the breast (as it were sucklings) by laying such bitter and distasteful corrections upon them. The use of this is, to rest and joy our hearts in nothing here below; but to Use. see, that our delight be in the favour and fear of the Lord continually: which is the one thing (though we may make them two) that is necessary. Prou. 24. 27. Luke 10. 42. And if nothing will rouse us out of spiritual slumbering in earthly prosperity and peace, (wherein to lie senselessely and sottishly, is more than to have one foot in hell already) let this do it, that we know not how soon we must leave all, and go to judgement, and to the yielding up of our account. And yet if the Lord cross us in our enterprises that be evil, we may know the worst that the meaneth toward us, is, that he would stop us in our race toward destruction and misery, that it may not come upon us. When Abimelech had so unnaturally slain his brethren, which ought to Verse 6. The sense. have stricken such a terror into the men of Shechem that they should have abhorred him, and pursued him openly, calling the rest of the Tribes to join with them therein, till he had received his due punishment: he so subtly woound in with them, and they were so credulous, that they believed, for all that he would deal well with them, as he had promised them; and therefore proceeded (O fearful to be spoken) and undertook to make him King: and this they did in a place that pertained to them, none of the other Tribes being either called, or made acquainted with the matter (who yet had a far greater stroke therein then they) which must needs raise great dissension and division betwixt them. But this they regarded not, seeing they had taken in hand the effecting of the other. Here we see, when one sin is intended of a man to be committed, it goeth Doct. 1. not alone, but draweth with it many other, as companions to it. For neither can it be brought to pass without the help of other, neither can a man take pleasure in it without the company of other sins. He seeks to be King, and how many sins doth he adjoin, to the effecting of it? As he here used fraud, flattery, and cozenage, and rose up, and drew after him a band of seditious hangs-by; he slew his brethren; and when he was made King, what contention did he cause among them? It is too manifest, that sin is no solitary bird, nor is ever seen out of Rom. 13. 13. company. Even as S. Paul teacheth to the Romans, how strife carrieth envying with it; and gluttony draweth drunkenness; and chambering, wantonness. And this is the more to be marked, because wicked persons allege for themselves, when they are reproved for their faults, that all men are sinners, yea some sin grossly in many kinds, and for themselves, they say, they hope, if they have done amiss, yet they may be borne with, seeing it is but one trespass: and further they will say, every one for himself, Such a man hath this blemish, and such a one that: all have some one or other, and so may I have, and what then? But to this it is to be answered, where one chief sin is committed, there are many other as handmaids to accompany it. As in the sin of Achan, David, Ananias and Saphira, with many others, is to be seen. Therefore if we think it be a shame for us, to be charged Note. with many, then take we heed of any one, for it will not go alone, and if we think it a small matter to be rebuked for one, know we for certainty, that one will bring and draw many to it: and he only is happy, that wisely taketh heed of all. But this doctrine I have handled before: therefore the less shall serve. Look back into chap. 1. vers. 7. Moreover, let the foolishness of these men of Shechem, who believing Abimelechs' fair words, went by and by and made him King, let it (I say) teach us wisdom. For it is a singular good watchword to all Christians, that we do not regard so much the speeches of vain and loose persons, as Note. weigh and compare their actions one with another, that we may profit by them, and not be beguiled. As the proverb saith; what should I hearken to words, when I see deeds contrary. His were vile and horrible, as they saw, therefore they ought not to have regarded his words. For he that is faulty in a great matter, is not to be trusted in a small. For example; if (as our text teacheth) a man be unpitifull to his own, as this Abimelech was, he will certainly be without pity and compassion to other, howsoever for vain glory he may show pity sometime, and in some case; but that will not hold, neither is it to be rested upon: for one swallow maketh not summer. So if one will contend and fall out with, disclaim, and deceive his near friend, let not a stranger trust him. For though such an one be now in favour with him, yet they may twenty ways be easily estranged one from another, as we see it cometh daily to pass. So if a man live not peaceably and kindly with his wife, he may say what he will of his agreeing with others, but longer than while his corrupt and inconstant humour be pleased, he will live kindly with none. This David aimed at, and meant in his answer 2. Sam. 1. 16. & 4. 12. to them that brought tidings of their murdering of Saul, and of Ishbosheth: for what likelihood gave they of any more fidelity to him, if the time should have served? So to prosecute this point in more particulars, wherein the truth of it doth best appear; let us not be deceived, but wise; if we see, that a man be not faithful to God, let us not think that he will be to us. So if one help not his poor neighbour in his need, there is small liberality or neighbourhood in him at any time. If a man bestow not the Sabbath in godly exercises and religious duties, it is sure he doth little that way on other days: and if he do; yet it is not of knowledge nor conscience, whatsoever he doth, without which it is nothing worth. So if a man cannot be appeased in a small matter, let him say what he will, it is sure, he will much less be in a great: and yet men commonly say, any thing but this I would do for you, or could yield unto, when yet a small matter is requested of them. So, to enlarge the argument from the greater and more likely, to the lesser: if thou canst not trust them, whom thou hast long known faithful, Note. though thou gettest many new friends, thou shalt never be bold sound to rest upon them. Also if a man will seem repentant, and leave not an ill outward quality, he hath not (certainly) yet begun to search and purge his evil heart. If the righteous find much ado to be saved; he is far from it, that 1. Pet. 4. 18. taketh his liberty at his pleasure. And who is little troubled about seeking assurance of his salvation? If one day spent and taken up in a godly life be Psalm. 84. 10. Prou. 24. 10. sweet, what were many, may the whole life, if it were passed therein? If we faint in afflictions, and yield readily to temptations, we may know by that; our strength was never great. Again also, (as our Saviour saith) If ye be unfaithful in the smallest things, who shall trust you with the greatest treasure? And Luke 16. 11. so (to say somewhat of Gods dealing with us) if God have helped us in the hardest, when we sought to him in ferventness and truth, he will by the same means, help us in smaller danger. If he spare not his own, (as he did not the Prophet, who disobeyed him at Bethel) much harder shall the state of 1. Kin 13. 25. 35. the bad be, as jeroboams was, who hard of the others punishment. And if we be sure, that he hath given us his Christ, the greatest of all gifts; much more will he give the smaller, being sought with the like mind. Thus we may take good by Abimelechs' words, and be bold to say, that he set not more by the men of Shechem, then by his brethren, whatsoever he said. Now one thing I will add, or repeat rather, having handled it in this Doct. 3. Chapter more at large; I mean, touching these men of Shechem, who went and made Abimelech King, for all the abomination that they saw he had wrought, who ought rather to have pursued him to the fearfullest death, as I have said. Out of whose practice we may clearly see, that there are none so vile and odious persons, showing openly their wickedness to the world, but they are applauded and approved of some in their odious and bad practices: and none are so godly, but shameless beasts there are, who openly will defame them, and speak maliciously of them; yea, (if need be) to their faces. The reason is, that they who commend and maintain these ungodly ones, are as vile and bad themselves as they, as I proved before out of the Apostles words. And for further proof of this which I say, Rom. 1. last. let that be considered of judas, when he had betrayed his most kind and loving Master, yet how was he encouraged to it before, and rewarded for it Luke 22. 5. by them that went then for masters in Israel, even for the chief pillars of the visible Church, yea, teachers and lights to others? though the fact was afterward cried out of by the traitor himself, saying: I have sinned in betraying the Matth. 27. 4. innocent blood. And all experience, aswell as Scripture, proveth the truth of this point; which shows how full of sin and evil doings the times are. And yet they who applaud such, go for honest citizens and townsmen, till they be bewrayed by the Lord, and till their wickedness break forth, even as the others doth. Which rightly verifieth the prophecy of our Saviour who foretold, that in these latter days, the abundance of iniquity Matth. 24. 12. should be such, that it should cause the love of many to wax cold. So that I conclude, that they are happy who are wise to turn away from, and to abhor the sins of the times they live in, but especially, if they abhor sin in themselves secretly, that they may be far from committing it openly, and fear to offend God, for the love they bear him. But I leave the rest to the next Sermon. THE FIFTY SEVENTH SERMON ON THE NINTH CHAPTER OF THE BOOK OF JUDGES. Verse 7. And when they toldit to jotham, he went and stood in the top of mount Gerazim, and lift up his voice and cried, and said unto them: Harken unto me you men of Shechem, that God may hearken unto you. 8. The trees went forth to anoint a king over them, and said unto the Olive tree; Reign thou over us. 9 But the Olive tree said unto them, should I leave my fatness wherewith by me they honour God and man, and go to advance me above the trees. 10. Then the trees said unto the Fig tree, Come thou and be king over us. 11. But the Figtree answered them, Should I for sake my sweetness and my good fruit, and go to advance me above the trees? 12. Then said the trees unto the Vine, Come thou and be king over us. 13. But the Vine said unto them, Should I leave my wine, whereby I cheer God and man, and go to advance me above the trees? 14. Then said all the trees unto the Bramble, Come thou and reign over us. 15. And the Bramble said unto the trees, If ye will indeed anoint me king over you, come, and put your trust under my shadow: and if not, the fire shall come out of the Bramble, and consume the Cedars of Lebanon. 16. Now therefore, if ye do truly and uncorruptly to make Abimelech King; and if ye have deali well with jerubbaal and with his house, and have done unto him according to the deservings of his hands. 17. (For my father fought for you, and adventured his life, and delivered you out of the hands of Midian. 18. And ye are risen up against my father's house this day, and have slain his children, about seventy persons upon one stone; and have made Abimelech, the son of his maid servant King over the men of Shechem, because he is your brother,) 19 If ye then have dealt truly and purely with jerubbaal, and with his house, this day, then reioyceye with Abimelech, and let him rejoice with you. 20. But if not, let a fire come out from Abimelech, and consume the men of Shechem, and the house of Millo: also let a fire come forth from the men of Shechem, and from the house of Millo, and consume Abimelech. 21. And jotham ran away, and fled, and went to Beer, and dwelled there, for fear of Abimelech his brother. The second part of the Chapter. WE have heard how Abimelech and the men of Shechem prospered, The sum of this 2 part of this Chapter. and pleased themselves in that which they had done. Now in the rest of the Chapter, and first in this second part to the 22. verse, is showed that God would have them blancked and damped in the midst of their doings, and first by jotham, one that was reserved for that purpose. Therefore when it was known to jotham, the youngest son of Gedeon, (who escaped the bloody hands of Abimelech) that the men of Shechem were gathered together to make him king, he waited his opportunity, by Gods directing of him, when they should meet together, and came to a place where he might be heard of them, and that was mount Gerazim, which was near to Shechem, on the top whereof he stood, to tell them of their doings, and how they should speed for them. That he came thither by God's instinct, three reasons do prove, as also jothams' words in the 7. verse. First, in that he went safe away after: which to reason was not likely. Secondly, for that it came to pass, as he prophesied. Thirdly, the thing was good, and to good use, and not found fault with. His reproving and denouncing against them, for more plainness he set down by a parable, giving them to understand a truth by a thing imagined, as by a manner of speech more plausible and persuasive, then if he had made a direct invective against them. Herein first let us see the meaning of some things in this scripture, which The opening of the parable. are hard to be understood, before we proceed further. In parables, we know there must be no precise agreement with truth looked for in every circumstance, nor sense wrung out of every word, but the scope and substance must be looked to and regarded. By the olive therefore, vine, and figtree, briefly, he meaneth such of Gedeons' family, as might have been profitably employed. By the Trees seeking a king, he meaneth the Shechemites. By the bramble Abimelech, good for nothing. And as the bramble, which is one of the worst shrubs in the field, ought not to be taken above any of the best trees, for any principal use, but is most fit to be burned: So neither ought Abimelech to have been preferred before Gedeons' sons, who yet would not reign. Therefore both Abimelech, and they who chose him, should be, as they had deserved, even worthily cut off. In this scripture are two things: the one a preface, desiring to hearken to him: with a reason, lest The parts two of the parable. God harken not to them: the other, to what they should hearken, to wit, to the laying out of their sin, to verse 16. and to the punishment denounced against it, to vers. 22. In that jotham, when he knew certainly the premises, being stirred up Doct out of all the verses general. of God, went thereupon and told the men of Shechem of their doings, and denounced the judgement of God against the same: it teacheth, that it pleaseth God, who set him awork, and his will is, that iniquity should be laid open to the committers thereof, and be resisted as speedily as may be; and that all, as their place and calling give leave, aught to be ready to go against it, and pursue it. The Ministers by zealous teaching to deface it; the Magistrates by punishing; the governors of families in their places to do both. These are, as they are bound, to prevent and take order, as they can, lest such evil things should come to pass: and so to root out, and reform, when they are come. For thus both Church and Commonwealth is, and should be preserved. The use hereof, and in a manner of all which in the first three doctrines I Use. noted, touching the contrary fact of the kindred of Abimelech, and the men of Shechem, is, that they who do evil, ought justly to fear, for God hath set many to pursue them, yea even their own kindred; and though they escape one way, they shall be taken another. Wilt thou then live without fear every way? fear God then, and do well: for if ye do the thing that Psal. 112. 1. & 8. is good, who shall harm you? For the eyes of the Lord (as the Apostle saith) 1. Pet. 3. 12. 13. are (as the mothers upon the child, that it may take no hurt) over the righteous, and his ears open to their prayers: and the face of the Lord, even his anger, is against them that do evil. Harken] By this speech of jotham note, that as all instructions and warnings Vers. 7. sent us of God, aught to be harkened to; so more particularly, they Revel 2. 29. Doct. out of verse 7. Prou. 17. 15. who hear not the cry of the innocent being wronged, shall cry themselves, and not be heard. Note it against the monstrous oppressors and hard dealers of our time; who in letting and lending, regard neither equity, the common benefit of both persons, nor the case of the poor, but wring from them what they can into their own hands, and use other as they list. judgement shall be without mercy to such as are so merciless. Consider what james 2. 13. Genes. 37. 28. a plunge Joseph's brethren were brought unto two or three times, for the cruelty they had showed to him most unnaturally; when they sold him thither, from whence they hoped he should never return to trouble them any more. God and man shall leave such in their most miserable distress, as in the destruction of jerusalem, and in the death of Saul and judas we may see: but the merciful shall find mercy. This judgement of God in measuring out such measure to the merciless, as they have met out to other, I have oft Matth. 7. 2. observed to be paid to them who have been cruel, as to the bodies so to the souls of men; who for their own pleasure depriving many, that were hungry, Note. of the food of life, have (for all their bodily abundance) died miserably in darkness, without any comfort or instruction. But alas, who believeth our report, till he see it verified? But men laugh and sport themselves in that they have scraped together, we have it in out coffers, say they, and about us: and as for God, tush, we hope, he will do neither good nor evil, we hope never to be put to any such plunge as you speak of: others indeed have found the truth of this by woeful experience, but as for us we hope to morrow shall be as to day, we fear it not. But oh wretch! what if the Lord in mercy cull out some one of many to be a wonder and example to the rest, sparing others the whilst; dost thou so abuse this his patience, to thy condemnation? What if thou be that odd person whom God will set upon the stage? might not Adonibezek have said as thou? But put case thou escape this plague from men, is there not a God who can be cruel with the cruel, as well as froward with the froward? as the Psalmist speaketh: that is, match them to the full? Wilt thou urge him to deal with thee as once he did with an engrosser and griper, arming mice and rats to oppress him by sea and land, till they had eaten the flesh from the bones Note. without pity, as he had done many men's before? If thou sayest this is rare, and not like to befall thee. Well, yet there is one way behind, which shall surely meet with thee: and if thou canst shun that, then say the Scriptures are fables: and that is, when thou art in hell thou shalt cry out as Dives Luke 16. 24. did, for woe and pain, desiring relief: But it shall be answered to thee, as to him: No; remember, the time was when thou feltest not the misery of the oppressed: Now thou criest out in thine anguish, and none heareth thee. But by divers occasions this is spoken of and handled in this book. To conclude therefore, (with a word or two touching another kind of oppression) I have observed this, that some Protestants have dealt hardly with, and uncharitably defamed others; even men of the same religion, and (which aggravateth their sin) such as they knew durst not give them the measure back again, which they offered them. Now these men afterward falling into the hands of Papists, (men of another disposition, cruel like lions, and stinging as scorpions) have been so unpleasingly and despitefully handled, by the slanderous railings of their Jesuits and Rabshakees, who have vexed every vein of their hearts: that they would have bought off the blemishes and scars with a price if they could, which the pens and tongues of their enemies have defiled them with; sparing neither age, person, gifts, or place. And all to teach them to deal gently with the innocent lamb, if they would avoid the tongues and teeth of wolvish adversaries & lions. Now to come to the parable: By the trees seeking a king, was meant, as I Vers. 8. said, the Shechemites slipperines and inconstancy, who could not be content with God's government, governing them, as he had done, by many, and raising them up a judge in their trouble by other nations, to deliver them: but they would yield to be governed by one and have king, (even as sometime after the whole nation of the jews did follow them in: 1. Samuel 8.) 1. Sam. 8. 5. contrary to that which God had appointed. Which practice of theirs teacheth us, that we soon grow weary of God's yoke and of his ordinances, Psalm. 2. 3. by obeying the which yet we might do well if we could see, and loath we are that God should reign over us. Indeed we say, and in words Luk. 19 14. seem to pray otherwise, as in the second and third petition; Thy kingdom come; Thy will be done: but who admitteth it? And no marvel. For flesh is unruly, and in the most there is no work of the spirit, and the operation of it is weak in the best of us, especially as we go to work. By means whereof, we see how ill it goeth with the most at this day. For they Note. having no more than nature in them, seek liberty to live as they list, and to follow their own way. From whence arise so many troubles and garboils to them in their lives; when yet God's yoke is the only easy yoke, and under Matth. 11. last verse. the wing of his protection only is peace & safety. Oh, one day in his house, to be nurtured by him, even in this life, is better than a thousand in any estate of pleasure whatsoever: and yet we have liberty to enjoy much even that way also. Look more hereof in chap. 8. in Gedeons' answer to the people offering him the kingdom. The other sons of Gedeon are compared with Abimelech, as the good Vers. 9 10. to the 16. trees are with the bramble. And yet they, who were more excellent than he, would not reign: much less should Abimelech, who was far less worthy, and yet he did. By the trees here, and Gedeons' other sons, who would not reign, though they mought, nor the trees, as the vine, olive, and fig tree, that would not leave their state for an higher, nor their sweetness for any other; all of us are taught to keep compass, and to frame ourselves willingly to abide in the estate wherein God hath set us (as indeed the only and best estate for us) and not to break out of our range and compass, to Doct. out of th● former verses. affect that which is not for us. And as gifts are required thereto, and calling; so we should attend thereupon, and employ our time on that, for which we are fitted: yea and look to find most sweetness therein. For as we are taught to pray for our daily bread, even that success and measure of blessing that God seeth best; so that which he sendeth, we should hold to be best for us. A worthy proof we have hereof in David, who, though he were designed to the kingdom, yet he professeth himself so modest & sober minded, that he looked not at any thing too high for him, but possessed his soul Psalm. 131. 2. in silence and patience. Noting by the way, that to avoid this pragmatical humour and ambition, a man must get an humble heart, much occupied about the well ordering of his own affections, & finding work enough at home. But the most of us reach at things beyond our compass, or by our wit, policy and skill, think to get all into our net; and meddle with those which we are not trained up unto; and so we suffer our gifts to lie a rusting. Yea surely, this is the case of the most; either they will have all or nothing, though they beg for their labour. Busy bodies many are, the private man prying into the Ministers calling, and finding fault with him; but blind and untoward to seek what is amiss in himself: not unlike to Absalon, who being a subject, who should rather have prayed for grace fit for that estate, forgets himself grossly, and pleaseth himself to think how fit he was for an higher, and what he could do in his father's place far better than he, and wisheth he were put to the trial, 2. Sam. 15. Whereas, if the foot be unfit 2. Sam. 25. 4. to do it own office, much less able will it be to be the head of the body: and, indeed, such as these are ever censuring other in their places and callings, as insufficient, not looking to their own duties. Let us leave (every one) this course, and have ever in mind this answer of the Vine and the other trees; Shall I leave my sweetness, etc. Lest we be as ridiculous as he, who bearing his head aloft in viewing the stars, fell into the ditch, for want of looking (in the mean while) to his own standing. Rather let us be content, though we have not as we would, and rush we not in haste, and without consideration to places and changes of dealings for advantage: but let us be sure, that we have the Lord always going before us, or let us look for it, that he will most certainly joint us. Yea let us count it our chief praise, to be faithful in our own condition and calling: and no discredit to be ignorant and unfit for another's, seeing the Lord requires no more of any, than according to that he hath. And yet it is not unlawful with such respects, in the decay of our trades or such like occupying, to enter upon some other dealings for our necessary maintenance, (if need so require) and to shun and avoid idleness: but let them be such as are fittest for us, and likest to help us, but with this proviso in any wise, that they be not too many, lest we be clogged with them, nor beyond our ability, that we be not cast behind hand by them. And so when we are driven by necessity, we cannot be charged as many may, I mean these bankrupts, and such as are weary of their callings, who being discontent with meanness, aim at great dealings, never ask a question about their so unaduized changes how God alloweth thereof; and therefore with the trees they lose their sweetness, (as we see by their answer, they must have done, if they had left their places) yea, they must forego it whether will or no, when they make such changes, and cannot keep it, although they would full feign. But of this point in part see chap. 8. 23. We may further learn here by the answer which is supposed to have been made by the trees, to wit, that they did so contentedly rest in that estate Doct. 2. of their which God set them in, and which pleased him, and was profitable to men, we may learn (I say) by this, that God hath done much for us, to whom he hath given a sweet contentment to rest and abide in our callings, and to use them with faithfulness and diligence. For why? (as I have said) there are few that do so; and beside, we are bound in all things to be thankful: and also that is one principal part of our welfare. But we must take it thus, that first we see, we be received into favour with God, and then that we labour to be in deed, and to be counted faithful of him, that so we may be put 1. Tim. 1. 12. in his service, for else neither can we walk in our callings aright, neither find this sweetness therein, that I speak of, but a carnal rejoicing, so far as we prosper, and not for that we serve the Lord in them. But this I enlarge not, being only an use of the former doctrine, and mentioned therein. Now whereas it is said of the trees, that they joyed God and men, we Doct. 3. must know, that the oil and wine were used in the service of God in the Tabernacle: the oil many ways, as to anoint Kings, Prophets, and Priests, and to burn in the Tabernacle, and to be mixed with offerings: and the fruit of them all, were meat or medicine also, and comfort to men. Herein we must note the goodness of God in making every creature to yield such use and benefit to us, insomuch as the unlikest of other are not exempted from doing this service to us, no not the Toad and the Spider, with the like of that kind, & yet by sin they are become noisome to us, which before fin committed, were not so. This (if we should go through the creatures) serves us to meditate on, to the admiring of God's kindness, wisdom and power, seeing every creature yieldeth such variety of help to us for our great refreshing and comfort. And yet our ignorance of many excellent virtues and qualities which lie hid from us, in many of them, greatly hindereth us in this duty, though we see enough to set us on work thus to occupy ourselves about them. The naked and dead earth, as it appeareth in the Winter time, to yield to us, and to all living creatures here below, food and nourishment, and to case such a beauty into our eyes by the variety of the furniture of it in the Summer season, Oh what an admirable thing is it? The sun to give heat and light daily to cherish the creatures, what a great favour of God is it, as common a matter as we make of it? and so we may think of the rest. These are Rom. 1. 19 the visible things of God, to make him known to us, who is invisible. The goodly variety of meats, drinks and medicines, which he hath appointed for our refreshing, health, and comfort, which not only our own soil, but also other countries afford to us; also that he alloweth us to eat of the Note. Nehem. 8. 10. fat, and drink of the sweet, who can think of all these, but with wondering at the love of the giver of them in this his large and free bounty: and especially considering, that we have peace, health, and other public and private blessings with them, as I have noted chap. 5. And yet who knoweth not, that these serve us here only in this temporal life? things eternal are of another kind, and far more excellent. Yea, and yet that which we see in the creatures, is nothing in comparison of that which should have been, if the sin of man had not blemished and defaced the first beauty of their creation. And howsoever (in great providence) the Lord have released the curse due unto them: yet they come short of that they were, when God saw all was good, and so blessed them. And all these his creatures for our need and Christian delight, may we enjoy, boldly and without fear, who are his redeemed ones by Christ, and so restored to the right we had first in them: and this we may do with God's good liking, if we have learned how to use them to their kindly ends, even to admire at (in our beholding them) the wisdom, power, and bounty of the Creator; gathering from that we see, proofs of his mercy, providence, and love to us, in supplying us with the good things we see not. For by these (in part) he would have us know him: as himself said, Do ye see how the grass of the field, the Lilies, and other Matth. 6. 28. plants are clothed with beauty in their seasons, and beautify the earth with their leaves, flowers, fruits, the colour, the savour, the abundance of them? Then think (saith he) much more will he furnish you, if you can believe it. But further, this we must take great heed of, lest these things, being near and sensible to us, cause such a through viewing, and deep beholding of them, that our affections be snared by them, and held from ascending up and mounting up to the Creator: cursed be that view which causeth them to be loved with the love of him that made them, and himself excluded from the heart of him that enjoyeth them. Lastly, this also is to be highly regarded, that we quicken up ourselves thereby, to cheerfulness in his service, which is that good and joyful heart he speaks of in Deut. 28. breaking Deut. ●8. 47. out into a suitable fruitfulness in duty toward him, who hath enlarged himself so greatly to us. For else, when men swim in blessings, having corn, wine and oil, or (as the Israelites had) the milk and honey of Canaan, in all plenty; and yet either know not God aright, or if they do, abuse their liberties, and break out of their bounds; alas, they turn this variety of God's bounties and favours, into accusations against themselves and punishments: they find no sweetness in them to purpose, while they enjoy them, and they hasten also the remoueall of them unseasonably, and when it shall be full unwelcome. Only the faithful possess them here, and are led by them to long after the fruition of him in fullness hereafter, who is much more glorious in himself, then in them: and in heaven where his honour dwelleth, than here upon earth, which is but his footstool. By Abimelech and the Bramble, which sought that they were utterly 4 unfit for, let us mark, that where ambition is, it maketh the unworthy to take upon them that, which the more worthy will not, but utterly refuse to do. For this cause we must search ourselves better in this point. For want whereof, the most are deadly sick of this disease, and feel it not. It is bred in all by nature to aspire, both in Minister and people. That which a grave and godly man dares not do in the Ministry, that every youth and bold fellow almost dares, for his commodity, thrust himself into many preferments, and is not ashamed. So that which honest and ancient inhabitants abhor, and fly from, as to contend and quarrel, to judge others, and puff up themselves with a conceit of their gifts, and to think other fools in respect of themselves, that (yet) dare other do, who in the best things come short and far behind them. The time hath been, when (through a reverent and high conceit of the work of the ministery (though erroneously and amiss, I must needs say) some men altogether with drew themselves from it, as thinking themselves wholly unworthy of it, and so buried many a talon in the earth. But that was the extremity of modesty: we complain in our age of the contrary overweening of ourselves, and under prising of it, so that we can easily answer Paul's question [To these things, who is sufficient?] by another, who is not sufficient? Indeed, since men looked to the benefit, and not to the burden (which so occupieth an honest man, that he thinks less of the other) and inquired rather into the quantity of it, rather than his own quality and worthiness: while nothing but flourishing in apparel, jollity, pleasures, good cheer and booncompanionship is thought to be the complement of the Ministry, the answer (I confess) is easy, if the living be thereafter, who is not sufficient for these? But, Oh Bramble! Matth. 7. 16. where is thy sweetness? do men gather Grapes of thorns, or figs of 2. Tim. 4. 2. Note. thistles? dost thou thus teach in season and out of season? is this thy feeding, thy watching, thy planting and watering? Is this to cheer (and not to grieve rather) the heart of God and good men? Oh who shall heal thy barrenness? other barren creatures have been cured by a miracle or art: the womb, the earth, the waters: and if thou wert an Olive, a Vine, or Figtree, (though not so fruitful) there were help for thee, by cutting, digging, compassing, removing; but being a Bramble, who shall make thee fruitful? Is it because there is no Olive in the forest, that thou exaltest thyself? who neither haste oil of understanding, nor oil of grace (much less thy vessel full thereof) that of thy abundance others may be refreshed? Yea, who if thou hadst thy due, and the Lords foresters, thou shouldest not (I say not) have place above the other trees, but not be allowed to stand among them at all. But I contain myself. In this part following of the parable, jotham denounceth against the men Ver. 16. 17. 18. 19 of Shechem and Abimelech, saying: If ye have done well, in that ye have done, rejoice: else your joy shall God break off: Let us by this see, that all rejoice in their doings, according to that they are, whether they be good or bad: but let us be persuaded, that to be the durable and sound joy, which God alloweth, nay commandeth us in all our doings, (as we see Deut. 28. Deut. 28. 47. 2. Cor. 1. 12. and elsewhere) to wit, that which cometh from well doing, and a good conscience. But all other joy is either wicked, as haman's, Adonijas and Absalon's: Rom. 15. 13. or vain, and to be repent of; as the young man's in Eccles. and is a Eccles. 11. 9 compound of bitter and sweet: but the bitter is durable, the sweet soon vanisheth, when men are merry, and in their mirth suffer any known sin, or dishonour of God among them, their rejoicing is not good; but Christ's 1. Cor. 5. 6. woe meeteth with them, when he saith, Woe be to you that now laugh, for you Luke 6. 25. shall wail and weep. And when in the common course of our life, we are led by the affection of joy, which hath no good ground nor warrant, such joy Note. is evil, and shall be turned into sorrow and woe. And yet I deny not, but mirth, yea even natural mirth in things transitory and indifferent is allowed, so that it be moderated; yea, and especially if it be used to nourish spiritual joy; to which end it is ordained of God, and for the supporting of our greatest infirmities, even as all other of God's earthly benefits are likewise. And by this speech of jotham, we gather, that although good and bad Doct. 1 out of the former verses, 16 & 19 meet together, and both seem to be merry in their several company; yet there is a greater odds betwixt them, than a man would imagine. For the ungodly man's mirth is bred in the tongue and countenance, and therefore is controlled by an heavy sad heart, which tells him, that if he considered aright of the matter, he hath small cause of being merry, but to turn his merriments into heaviness. The godly man's joy is hearty, entire, sound, and therefore lasteth: and he cannot check himself justly, except it be for that he is not so merry as he ought to be. And (as jotham saith here) the wicked though they rejoice together, yet they add not each to the other any sound, but only frothy and deceitful joy by their fellowship: the reason is, because the ground of it is society in evil. But the godly, as they joy in secret, both in God's favour and their happy estate, and in the good duties which they do, (as appeareth both in their going about them, performing them, and the fruit of both) so when they meet together, their joy Note. is increased and multiplied, even as mirth is doubled by music and pleasure. Whereas therefore the Christian complains of much sorrow, within and without, his corrupt affections, his looseness, his crosses, reproach in the world, bad example, abundance of iniquity, temptations: let such a man know, that even this sorrow of his, is a good ground of his rejoicing, seeing that his sorrow is good. He sorroweth for evil to see it so to abound, but his sorrow is not evil. His conscience still is good, and so long his joy is warrantable: only the ill conscience mars this feast of a quiet minded and merry hearted Christian. My rejoicing is my good conscience, saith the 2. Cor. 1. 12. Apostle. But if a good man will do as a bad man, his joy is like his. As for affliction, if it come upon him in his innocency, though it may damp his outward mirth, especially if he be not fitted for it, yet it takes not joy from his soul, but it shall return again double and treble. For their names being written in heaven, and they knowing it to be so, no affliction, no nor the Luke 10. 10. greatest malice of Satan can blot them out thence: and therefore affliction (to the godly) is compared to sowing: now we know sowing is the cause of harvest, wherein is great joy. Therefore let them beware, lest by their disguising Psal. 126. 5. themselves and wounding their conscience, they cause not to themselves needless complain, fears and sorrows, or half joy in stead of sound, and so doing, they shall not need to fear that Gods fatherly corrections shall hurt them. And if they will see good days, and live cheerfully, let them look that out of a good heart, they bring forth no other but good 1. Pet. 3. 11. fruits, to be rejoiced in, and flee evil of all sorts, yea though the world count them but peasant's and meacocks for their so doing. The time shall Luke 6. 46. come when all such jolly fellows shall joy as Abimelech and the Shechemites, that is, shall sit down and put their heads between their knees, for sorrow, shame and misery, and yet a greater sorrow is behind. jotham in mentioning his father, saith that he put his life in danger to deliver Vers. 17. 18. the Shechemites: and so again, he requireth of the men of Shechem that they deal accordingly with his posterity, that is to say, in uprightness and righteousness. Wherein he speaketh as the Scripture doth every where, that men who have had good measure offered them, and stand upon their knowledge, civility and honesty, and much more their profession, should not behave themselves as others, who walk by example only of the common sort, and their own sensuality and will. Neither is that any better, that some allege, that they do as much as law enjoineth them, when as yet they may be convicted of palpable injury, and unthankfulness. For a good man, if there were no law, will be a law to himself: Oh! how much to be accounted is that faithfulness, which requites love with kind dealing? but it is rare to be found, but yet on the contrary, that is barbarous to yield evil for good, as many do, and as these men of Shechem are here charged by jotham to have done, when yet we have learned, that we ought to render Rom. 12. 21. good for evil. But I refer the reader to the first and last verses of the 8. Chapter, wherein I have more at large spoken of this point. Here in that he foretelleth, that one of them shall destroy another, that Verse 20. Doct. is: Abimelech the men of Shechem, and they him, even as it came to pass; it may teach us, that all ill practices and doings shall have an evil end. The kingdom, on his part was wickedly sought, and on their part as wickedly granted; and how could the end be good, the work being evil, howsoever for a time it appear not? Who were greater or faster knit in consent one with another, than Joseph's brethren, about sending and selling him away far from them, where he should never trouble them, as they counted it, and hoped, Gen. 42. 21. any more? But what came of it? were they not after strangled, or rather haltered with that they had done? When there arose but a little trouble against them, did they not then cry out and confess, that their cruel handling of him, yea and that long after, was the chief cause of it? So, who are nearer joined together then thieves? Yet there cometh a time of pealing one another, wherein they cry out, Oh we are undone! woe to us that ever we were linked in a confederacy together. Who greater friends than the wicked that conspire together against goodness and good men? but when it is bewrayed, and they by a greater, and an overruling power are called to a reckoning, what deadly hate is there betwixt them, as Matth. 27. 4. we read of judas and the wicked Priests? And in show, where is there greater love than betwixt these cavalering and drunken companions, who (forsooth) will be called the only good fellows? Do they not embrace each 2. Sam. 3. 27. other as joab did Abner, in their arms, when they go about their pot-companionship? And yet, ere they arise from their alebench, one of them stabbeth another, as joab thrust Abner thorough with his weapon, even while he embraced him. Call ye this love? It is devilish love then, which brings forth such fruits. Therefore let our beginnings and attempts be always good, yea and well followed also; or else, let us never look that the end of them shall be any better: this one thing being excepted, that repentance come in the way, for than it may end well, in that it is repent of: but this is not the thing that the ungodly propounded to be the end of their wicked acts, neither if it were, could they be sure to obtain it, for it rarely befalleth such. But read of this point in the 22. verse following, which mentioneth the fulfilling of this prophecy. In this last verse, after the speech of jotham, it is said that he fled to hide Verse 21. himself for fear of Abimelech. And no marvel though he fled: for men have been impatient in hearing rebukes in all ages; even as there may be no reproof, either of men's estates or doings, admitted or borne, be they never so unsound or wicked: especially by those who are great in the world, for the most part. That of Hoseah the Prophet doth sufficiently testify Hos. 4. 4. it, saying: Though by swearing, lying, stealing, adultery, etc. the land do mourn, yet let no man reprove another: meaning, that it should be in vain. And our Saviour foresaw this, in willing his Disciples to flee from city to city: noting that men would not bear reproof, but through the Matth. 10. 23. love of the darkness they were in, they would hate the light, especially to be reproved, and the messengers of God that were the bringers thereof. Read how Asa, a good man, handled the messenger of God, Hanani the 2. Chro. 16. 10. Seer, when he brought his message from God: he was wroth with him, and put him in prison. Many, who know their own strength what they are able to do, because they are of great wealth and authority, how justly soever they are reproved, will not see that, but pretend that Preachers seek to bring their necks under their girdle, and to domineer over them: and that they allege to be the reason, why they refuse to be reproved by them. But let their consciences tell them, that they fear them not in that respect, they being men of small account in the world: but yet they take occasion to shake off their sermons or private companies, under that pretence and colour. But they hope by this means, that they may attain most easily that which they have sought, and do desire; to wit, that they may more boldly go forward in their sins, while there is no man that shall have access or allowance to tell them thereof. But what followeth such doing, but this; that they go forward in them still, till they ring in every man's ear, and are in every man's mouth to be talked of, and they also die after the same manner, that is, without repentance, being bereaved of all their greatness, and left helpless and hopeless in great baseness and contempt. far are such off from the estate of the wise, who pray, Let the righteous smite us, that so we may not fall into the hands of the wicked, to be bought and sold of the ungodly Psal. 141. 5. at their pleasure. All the world well nigh sings this note with the jerem. Hos. 4. 4. wicked people of Anathoth, Preach to us pleasant things, but let none reprove. For though there was never more need, yet to that point they are come, that even base ones will not admit it, when yet we should all suffer Heb. 13. 22. the wholesome words of exhortation. The reason why reproof is so unwelcome, is, because the worse that men are, the more dainty & jealous they be to be handled roughly, or to be told plainly of their faults, and to be drawn out of them: as we see the tenderest faces can least endure the nipping weather: and the galled flesh can abide no rubbing. For the truth is tart and bitter to them, few can admit it, except it be tempered with some sweetness of flattery: which though a man know it to be dangerous, and as the viper's sting, killing by ticking: yet men had rather be tickled to death, then healed by corrasives. We read of one in history, who was cured of an imposthume by the sword of his enemy, which opened an issue in his flesh, and let out the corruption. And till the Lord give wisdom to such to suffer their enemies (for so they call the Minister, as the Galathians did Paul, for telling them the truth) to wound Gal. 4. 16. them: their own self-love will nourish such impostumated matter within them, as will break inwardly (for lack of vent) and destroy them. This is an evil spirit in men, that neither they will be innocent, (for then they might walk boldly through the pikes) nor yet abide to be called to question. Prou. 10. 9 Note. They will both deserve blame with the foremost, and yet (with the forwardest) be revenged upon him that shall control them, though it be by God's commandment. So that, neither Scripture, Minister, no nor God himself, may stand up against them: they are lawless and exempted persons. But oh man consider, if thine enemy should wish thee a shrewd turn, he could not invent a greater than this, that thou shouldest want an admonisher to warn thee, by the refusing of whom, thou more hurtest thyself, than thy greatest enemy can hurt thee. The Lord threatens it against the jews, when he denounceth the most severe punishments against them. Therefore in that thou mayst be reproved, (especially in public, where no man is privy to the matter but thyself) think it a greater portion, than many (of far higher place) enjoy, and profit thou (if thou be wise) by it accordingly. Some might think that jotham ran away, because he said more than he durst stand to: but we must know, he put his life in God's hands, and having discharged his duty, avoided (as much as he could) the lion's mouth & danger, being not bound to put his finger into the fire wilfully: and yet (as it is like) not afraid thereof, if God had given him into his enemy's hands, and called him to seal the truth by his blood. And therefore, let none condemn such of rashness or cowardice, who having rebuked sin in such as are boisterous and malicious, shift for themselves, and provide (as they may) for their own escape and safety. Rather this condemneth the cruel disposition of them whom they reprove, who when they cannot justly convince such of error or slander, rashness, or the like; but have their own conscience condemning them for the same offences: yet will not suffer those to live by them in peace, who have done their duties, and discharged their conscience in justly reproving. How shall such be brought to be convicted, that so they may relent and amend, who cannot endure to be accused? And it is the mercy of God (considering the spiteful nature of the wicked) that any godly jotham or Minister of the word may be suffered to keep his standing, and to awake and admonish the unruly that he may be saved: and is not compelled to flee, and run away, for fear of his opposites, when he hath reproved them, although he hath but told them truth for their good and benefit, and that in a kind manner. If God did not muzzle them, doubtless it were as hard for them, as for jotham, if every lewd offender might have his will, as in some places, such bear too much sway, and deter the Minister (being weak and fearful) from meddling, in challenging the sins of the place, and laying hard against the offenders, when yet God hath charged them straightly to denounce against them. But why do such hinder the course of their ministery? Verily because they themselves may sleep secure in their sins, as Herod thought to do, when john's mouth was stopped. THE FIFTY EIGHT SERMON ON THE NINTH CHAPTER OF THE BOOK OF JUDGES. The third part of the Chapter. Vers. 22. So Abimelech reigned three years over Israel. 23 And the Lord sent an evil spirit betwixt Abimelech and the men of Shechem, and the men of Shechem broke their promise to Abimelech. 24. That the cruelty toward the seventy sons of jerubbaal, and their blood might come and be laid upon Abimelech their brother which had slain them, and upon the men of Shechem who had aided him to kill his brethren. 25. So the men of Shechem set men to wait for him in the tops of the mountains: who rob all that passed that way by them, and it was told Abimelech. NOw it followeth in this third part of the chapter, how both The sense. Abimelech and the men of Shechem were destroyed; with the occasions and means thereof, which were two: first the discord betwixt them and dissension: secondly open war both which made way thereunto. These are to the 42. verse: and the destroying one the other to the end of the chapter. For the first, it is said that the Lord sent an evil spirit betwixt them, even the spirit of Satan, and therefore there must needs be discord betwixt them, as in these verses appears, to the 26. And being thus at dissension, they were provoked to fight, till each slew other, as I have said. But before I enter into, and lay open these things, this is to be considered, first, that is said here, that Abimelech ruled over Israel three years. Which words are a preparative to that which followeth: for thus they are to be taken; that after these words of jotham, thus uttered, Abimelech reigned three years notwithstanding, and the men of Shechem and he made a shift to hold together so long. All which while a man would have thought jotham his parable had been but a dream and delusion: But when three years (a short time to speak of for a King to enjoy his crown) were come about, than the Lords threat began to take effect, (for how should it be otherwise?) though a little while it were deferred? Now if the time had been long, men might easily have forgotten jotham, but being within three years thus fulfilled, who might not remember the prophecy, and note the accomplishment thereof? Thus the Lord will have his judgements cease upon his enemies: so that they who see them, may say, This is no casual mischance which hath befallen them, but the hand of God pursuing them manifestly, for such or such a transgression. It is not said, that he was judge over Israel, for they were raised up by God, but he ruled and usurped, as Tyrants use to do. And to begin first Doct. vers. 22. with his prosperity in that God gave him this short time to enjoy his desire, and to domineer as he did, it is to teach us, that he doth for some little time, give wicked men their longed for desires; and yet not for that he applaudeth them therein, but that they may have time to repent, and to bethink themselves what they have done, and how they have gone to work, and how many ways they have provoked God; and that if they refuse so to do, they may see that they be justly rejected, and that God had no pleasure in them, in their greatest flourish. Zimry and Cozby, Chorah and Haman, with the Rich man in the Gospel, and others many, a short time they had to work, and accomplish their desires, and take their pleasure, and enjoy the lust of their hearts. And indeed so short a time had need be well improved, while it lasts, for when that time was over and passed, what hear ye, even this, that their folly, nay their shame and madness, was manifested and spoken of in all places. Neither should their reproach and downfall have been so notable, if they had not proudly passed their bounds, and carried themselves too loftily before. Many ways, we see, God hath to destroy such. Sometime he suffers them not to plant themselves at all, but crosses them in the enterprise, as Absalon and Adonija: sometimes he suffers them to take deep root, and gives them a long time, but it is with much vexation and unsettling; as Pharaoh and Ahab. And otherwhiles he lets them flourish but a short time, and pulls them up ere they be half rooted, as this Abimelech. Whether he keeps them from attaining that which they seek, or keeps them under, or plucks them up again, let them learn by them all, that he is wise, and knows how to handle them, and to shelter his own from the annoyance of them. David, Psal. 37. speaking of this third sort of flourishers, Psal. 37. 35. 36. whom he compares to the green Bay three, (which though it be barren, yet keeps the colour both Winter and Summer) addeth this, that they are suddenly and horribly consumed: and it is the argument of many Psalms, and the sum of that which jobs friends so much insist upon, (though they apply it preposterously) That the happiness of the wicked is short. So that we must not wonder if they ply their work apace, and take the uttermost of their liberty: for the devil teacheth them so to do; who rageth the more violently, knowing he is tied by a shorttether. Doubtless their shortiolitie, is the vantage of the Church, which hath many a breathe betwixt while, by their discontinuance: even as we see Sushans' perplexity under Hamans' malice, was turned into joy, in his ruin. Natural Philosophers observe, that the creatures which are most noisome and hurtful, are some way or other so restrained (either by paucity, short life, or the like) that they cannot do the harm they would. But if God did not restrain men as well as beasts, they would wax more monstrous. And be we wise, though the world be set on wilfulness, and mischief, let not our teeth water after their dainties: the best whereof is a short flourishing, to tickle fools with a desire of the like; but they see not their day coming, which vet is at hand, like a whirlwind and tempest to scatter their pleasures and glory; and like a fire to devour and consume all, most fearfully: which painted estate of theirs, all may see to be far from the grace which the Lord wisheth to his people, when he saith, Oh, that they were wise to consider their end. And yet the worst end of the other is not Deut. 32. 29. seen. And God's mercy is great in cutting them off so soon: who else should live with them, besides the preventing of much iniquity, which would make their account heavier. For all this, one follows the steps of another, and the child, when he comes into his father's place, beginneth not at first, to weigh the shortness of his life, how soon he shall be, as his father is, that is, cut off from all, that so he might apply his heart to wisdom, but taketh possession of his place, as if he were riveted into it for perpetuity, Psalm. 90. 12. and will not so much as think of any change or removal from thence. But to go forward: this evil spirit that was sent betwixt them, being the first occasion of their overthrow, was the devil; by whose malice and Vers. 23. subtlety, ill will and hatred were kindled betwixt them, yea and inflamed: and this, with the breaking their promise, doth show us clearly, that the Doct. league and friendship of the wicked is soon broken off: For why? it hath no good ground. And although there be some outward things which uphold it, as hope of profit, pleasure, preferment, and the serving one of another's turn; although (I say) these and such like, patch up an agreement betwixt them for a while, yet their hearts are inconstant, and many things fall out to breed alienation of affection one from another, and a pritch is soon Note. taken, many conceits arise, and reports are carried betwixt them, and who can reckon up all: And yet if there were no other cause hereof, (as yet there is, for they daub up their friendship with untempered mortar, which falleth away) this were enough that is spoken of here, that God can send an ill spirit betwixt them, even then, when they are most strongly combined and knit together: and cause them to break their promise one to another, and jar and disagree. And although it be a great reproach to them, that their contentions should break out and be known, (as if both consent together to smite the righteous) and therefore in wicked policy they do what they can, to hide them; yet otherwise they are divided, and strongly incensed one against the other, which also breaketh out sometime, and so confirmeth this truth, that though they seemed to be glued in friendship and familiarity together, and make men believe, that their love is firm, yet their league is rotten, and they grow to be at defiance one with the other, and that oft times betwixt themselves secretly, before it break forth in the sight of men. The use whereof is, that we make no such wicked and cursed leagues. Use. Secondly, that we account no otherwise of them where they be made, but as of the Spider's web, soon swept down: and thirdly, praise God highly when we see them broken. For that turneth to the great benefit of the Church, and the divers members of it: as we read that the division of the pharisees and Sadduces turned to Paul's deliverance from their rage. But let Act. 23. 10. the godly continue their league, that their love may be strong, as a threefold cord, that is not easily broken. Neither let them neglect their mutual examples Eccles. 4. 12. to profit thereby; but rather be ashamed that heaven should not tie them together faster, than hell tieth the ungodly: yea, let them be ashamed (I say) that even the smallest trifle and a very conceit of one against another, is enough to estrange them, as it too often falleth out, and to set them at defiance betwixt themselves, till the wicked laugh them and their profession to scorn: whereas these cursed leagues of the malignant hold sometime longer, though they be bound together with rotten threads, through wicked policy, which out reneweth them, (except the Lord disjoin and separate them) especially if their concord and agreement be in opposing the innocent. And seeing God curseth and scatters these combinations of the wicked, as fast as they unite and strengthen themselves, as Psalm. 2. saying of them Psalm 2. 1. as jacoh did of Simeon and Levi, Cursed be their rage, cursed be their counsel: let Genes 〈…〉 not the godly so much fear their bandings, and fast knit of themselves together, as look patiently till this curse, as a moth, consume them. jehoshaphat, 2. Chron. 20. seeing Moab, Ammon and Seir confederate to destroy 〈…〉 him, feared at the first: but when he saw the sword of each against other, till they had made a riddance of all, he was comforted; even as that mystery of the late matchless treason, with what deep secrecy was it carried, how strongly complotted, how firmly were the agents thereof united? even as firmly as oath, vow and the Sacrament (abused) might knit them: but the Lord (blessed for ever by his name) sent a spirit of division between them, they were detected and discovered by each other. And in that it is said, that the Lord sent this evil spirit betwixt them, we Doct. 2. may note, that though God be not the author of evil (as some would (perhaps) be too ready to gather) yet that sin which is in the wicked, hidden in their hearts, and never so secret, he bringeth forth at his pleasure, and lets it break out at his commandment, ruling, and overruling the same. And they that nourish it in themselves, and do not give it a vent by repentance, may ever justly fear, and do sometime too truly find, that as water penned in, breaks out violently in some place or other: even so the sin that is entertained Note. in men's hearts, shall one time or other break out, to their shame in their lives. But as the stink of the dunghill riseth not from the Sun, no more (assure we ourselves) doth sin proceed from God. Also by this division betwixt them, we may note, that when God suffers Doct. 3. division among the wicked, or an evil spirit any way to lead them, it is to punish their lewd fellowship, and to revenge the sin of both parts, and to make each the others executioner. And yet, Oh what a sweet liberty it is thought to be, to enjoy fellowship with such? We see that the thatched houses A Simile. which stand close together, though they fence each other from the violence of weather for a time, yet if one be on fire, it serveth but to hasten the consumption of the other. And so there is no knot so wickedly knit betwixt men, but (while it lasteth) it bringeth (I grant) some benefit to the confederates: but when once the Lord hath dissolved the band, their greatest union turns to the most deadly enmity that can be, and is as the division of brethren, Prou. 18. 19 stronger than the brazen bars of a palace or city gates. And first, grudges secretly being conceived, they are nourished by jealousies and suspicions exasperated by daily injuries, till they break out into hatred, and end in extremity. These things are commonly seen: but who beholdeth God's justice therein? or is thereby flayted and feared from having any thing to do with such? or made wise to lay a better foundation of their amity and friendship? Furthermore, by this, that God would have the blood of the innocent Vers. 24. sons of Gedeon revenged upon Abimelech and the men of Shechem, he teacheth us, that he will revenge the innocents cause, and so he made the blood of Abel cry out for vengeance. The Lord will bless them that bless Genes. 12. 3. his, and curse them that curse his. And the greater the persons are, and the wrong that is done to them, the more God will pay them home, who are guilty of transgression and spite against them. As when the Lords anointed are stricken at, as lawful Kings, and Gods faithful ministers; for which cause he saith, Touch not mine anointed, and do my Prophets no harm. Psalm. 105. 15. Therefore those runagate Jesuits, that root out and kill Christian Princes, and subvert kingdoms, so far as in them lieth, hath the Lord branded with a mark of perpetual infamy, and of his just displeasure, at the gallows; though they being brazen faced, and hardhearted, cannot by any means be brought to repentance. judas hath left behind him a sufficient testimony of the woeful estate of those that hurt the innocent, his words are these, out of despair, and a perplexed conscience; I have sinned in betraying the innocent Matth. 27. 3. blood. Therefore he that seeth so many to study to hurt such as would live in peace by them, by murdering, by robbing, or oppressing, and vexing the being harmless, what do they, but cause talk every where to go of the Lords threats of revenging them, and bring them also most certainly upon their own heads, that I say no more. But of this point I have elsewhere entreated. Also, in that it is said, that the men of Shechem did strengthen Abimelechs' Doct. 2. hand, by giving money to hire base fellows to kill his brethren; in that, I say, that such as lived in the city, and should have helped to settle, and see good order kept, yet were such evil men, even encouragers and furtherers unto murder: we see, that there are in cities, and towns, oft-times, vile persons covered with the vizor of honest citizens and inhabitants. For in no worse account many go, who bearing office to punish and beat down disordered persons and disturbers, are yet themselves as bad and noisome as any other. Which admonisheth all such, as live civilly in towns, to search themselves, that they may be found faithful also, and that they rest not in the opinion, that is conceived of them for the place that they are in; who, as we see in these, may be far worse than the base ofskouring, which fall into their hands to be punished: but if they keep from open stains, yet another thing is to be looked for in them, to wit, that their hearts be good also. But of this point I will not here repeat the same things which I handled before. This dissension was so hot betwixt them, that it broke into civil war, by Vers. 25. means whereof, none could pass in safety. And we cannot be ignorant, how dangerous those times be. But by this we may see, what troubles and dangers (as robbing one another in the high way) one vile person, or a few, may raise up: who may be fitly compared to a firebrand cast into a barn of corn: even such mischief wrought this Abimelech. Such a one was Absolom, and those caitiffs who slew the two French Kings: and the same may be said of the Authors of the Gun-powder-treason. No torture can be too great for such. Such desperate persons and devilish should be cut off at first, when they be found out, and not suffered to live to do greater mischief. Touching the benefit of peace, and the like public blessings, see chap. 5. and else where in this history. Vers. 26. Then Gaal, the son of Ebed came with his brethren, and they went to Shechem, and the men of Shechem put their confidence in him. 27. And therefore they went into the field, and gathered in their grapes, and trod them and made merry, and went into the house of their gods, and did eat and drink, and cursed Abimelech. 28. Then Gaal, the son of Ebed said, Who is Abimelech? And who is Shechem, that we should serve him? is he not the son of jerubbaal, and Zebul is his officer? Serve rather the men of Hamor, the father of Shechem, for why should we serve him? 29. Now would to God this people were under my hand, then would I put away Abimelech; and he said to Abimelech, increase thine army and come out. OF the first occasion of Abimelechs' and the Shechemites destroying one The sense. another: the next occasion of the mischiefs that followed, is here set down, namely this; that they being thus incensed, one against the other, they fall to open war, and to set it forward, there came in the way one Gaal, and the men of Shechem hired him for their Captain to be for them against Abimelech. And by his help they went out, and gathered their grapes, which otherwise they durst not have done, and made merry, and cursed Abimelech. And that boaster Gaal hardened them against him, affirming Thrasonically, that he would put him down. If the men of Shechem knew him not, as the Scripture sets not down from whence he came, but his behaviour bewrayed him. If (I say) they knew him not, they did foolishly, to receive and rest upon him, being a stranger, though a boaster: and if they did know him, what madness was it, to take and trust in him, though a stranger, yet a boaster? But howsoever their sin was great, in their entertaining of him, yet indeed, it was of and by God (who hereby hastened their destruction) that they should light upon such a Captain; themselves being such soldiers, they might well go together; and no wonder, if boasters and the ambitious so easily accorded, although if they had not been given up to themselves, they would not have trusted to him. Thus the men of Shechem provided for themselves, and how Abimelech did the like, it follows after. And as the doing of the men of Shechem was foolish, dangerous, and Doct. (as it proved) their overthrow; so it giveth warning to them that can receive it, to beware of resting upon all rotten holds, and broken staves. Of which sort there are many, with which, men are deceived as grossly, as they of Shechem were by this their folly, to cast all their welfare upon a boaster. The Psalmist mentioneth some of these, when he saith: Some put their trust Psalm. 107. in chariots, and some in horses. The Prophet jeremy teaching men to shun jer. 9 23. the saw danger, saith, Let not the wise man glory in his wisdom, nor the strong in his strength, nor the rich in his riches, but let him that glorieth, glory in this that he knoweth me, saith the Lord. If we may not rest on men, much less on weaker stays, as some do in their present estate of peace, wealth, habitation, wife, friends, health, and the like. The same Prophet saith: Cursed is he that maketh flesh his arm, and trusteth jer. 17. 5. in man, and his heart departeth from God. So the Prophet David crieth out, saying: Trust not in earthly Princes, who cannot save others, nor themselves. Psalm 146. 3. And to King Asa it was said, Because thou trustedst in the King of Aram and not 2. Chron. 16. 7. in the Lord, from hence forth thou shalt have war. In God only our trust must be reposed, Solomon saith, otherwise we may use man's help and other Prou 3. ●. Psalm. 127. 2. means, but all in vain. And the use of this doctrine is, that we should retain in all dangers and troubles, our hope and confidence in God's promises, and for other slippery helps, our comfort is thereafter as we rest in them: and this appeareth more clearly, the greater the matters are, in which we do so. But this doctrine hath been diversly occasioned before. One thing I will add to answer such as might say, These Shechemites had no other shift now, but to shroud themselves under this, or some such like defence, who therefore can blame them if they sought shelter against a tyrant where they could get it? I answer. To seek succour against an usurper is lawful, so the means be according: but this usurper was set up by themselves, neither did he any greater violence to them, than they to him; and therefore for this, I say, they might thank themselves, for that they brought wilful bondage upon themselves. Indeed, as the case stood with them, either they must fence their city and people (whom they had brought into the snare being led by them) against Abimelech, or else yield and perish. But what a cursed thing is this, for the men either to use vile persons to be their patrons in their desperate quarrels, or else to bring themselves to that point, that they might be come upon by one that sought and waited to destroy them? Therefore let not men defend their sins by this plea, that they are driven to a strait, and have no remedy, but to fall upon the smaller inconvenience, that they may avoid the greater: For who brought this wretched choice upon them? God alloweth his children to walk at large under his government, and keeps them from such straits as these. Who then cooped them into so narrow a room? Surely their own sin: when men have liberty, they are weary of it, till they bestreightned and driven to their shifts. Therefore this defence is as bad as the crime itself: for if men have fallen into extremity by one sin, they must not redeem and avoid it by another, nor do evil that a supposed good may come of it. What then? Humble themselves for the first sin, and cast themselves upon God's hand for the istue and danger, & so avoid the second, as David's example excellently showeth. 2. Sam. 24. 17. For who are they, that having sinned, they should scorn to bear the shame of it? And especially if the extremity they avoid, be but only a punishment bodily: (as commonly that is the straight which men seek to shun) and they sin doubly by provoking God through indirect means, and all to save themselves from momentany trouble & danger. Indeed of two evils temporal, the lesser may be chosen to avoid the greater, but not of two evils moral and mortal which are sins, much less when the one is a temporal evil, the other moral. For by this means an adulterer may say, I have no way to shift but one, to buy off my shame, except I would be shamed for ever. But O thou woeful man; if thou have deserved it, bear it; if God have laid it upon thee, as the Church did in Micha, saying: I will bear my punishment, Mich 7. 7. because I have sinned: and think not by such a shift to escape shame being guilty, unless thou fall into a greater without recovery. The Shechemites were so afraid of Abimelech, that they durst not gather Verse 7. their grapes, which were as their harvest: therefore they hired this Gaal to help them, who was (we see) seditious, a boaster and a deceiver. Now by his conduct they go forth into the field, and in great lasciviousness, rejoiced, and in their Temple cursed Abimelech. By this, among the manifold discomforts in war, which in other places I observe, let this one be numbered, that men are thereby cut off from the 〈…〉 s Doct. of the earth, & from their harvests, by which they lived all they ere: which being spoiled, how far is their life from death? and yet worse than death, to lie in fear of it, pinched with penury. They could not go out of their doors, nor reap their fruits, till now they made this shift by Gaal: and yet neither were they safe in their houses: these besides many like effects of war most frearefull, are at such times brought against them, who are by ● war set upon. So that a man would think, that knoweth this, that such as are preserved from it, and the like sore oppressions, would bind themselves while they live, to submit themselves to God in all duty, and that most willingly. And no doubt so would they most readily covenant to do, when they are under such oppressions, upon condition, that they might then obtain a promise of deliverance from them: which showeth that there is good cause why they should do so: but can we say (who mark it) that men do thus? In smaller troubles, we see (alas) the contrary. I remember what is said in the Psalm: when the Lord smote the people, they sought him, yea, they sought him Psal 78. 34. early: but what was there found in them when it came to the trial, but false heartedness and unfaithfulness? which I utter with grief, as knowing how commonly this is offended in. And we that do but hear of such things, I mean of war, throughout this book and other stories, and see it not, through the long continuance of peace, we (I say) do not weigh the greatness of the benefit, such is our unthankfulness joined with blockishness, but abuse our peace to sensuality, and thus we deal with God in many other things? But having oft observed and bewailed this folly in men in other places, and seeing it followeth here expressly, what they did when they were rescued by that Gaal, and gathered in their fruits, I will note it from hence. And what was their behaviour therein, think we? verilv most brutish, and utterly unbeseeming such, as had ever served the Lord. For, like mad men, they did eat & drink, and made merry without measure, cursing their enemies, and praising their Idols. Which teacheth us, that it is hard to say, whether 1. Sam. 30. 16. the wicked are more to be pitied in their miseries and calamities, or in their deliverances out of them. For by them they are held in some awe and Note. fear: but when they are set free, they are most dissolute and unruly, and more offensive by excess therein, than they are by impatience, and unquietness in their calamities. But in both they are greatly to be pitied. And although their bodily estate be to be lamented greatly, yet is it far worse with their soul, as is manifest in their breaking out so fearfully and damnably into all manner of sin with greediness. Instances hereof in all conditions are too many. In such as have some religion, (because they Note. have no more store of it) who seeth not, that they are ever most loose, secure, forgetful, when they are most at hearts ease? And in the badder sort it is more manifest: who are quailed in their crosses, and held down by them from much evil: but if they be at hearts ease, oh the looseness, sauciness, quarreling, lashing out of needless and great expenses; rioting, swearing, that may be seen in them, and scorning those that seek to reclaim them, though they be such as they ought to hear, and whom they owe duty unto, and therefore should readily hear them, whereas they regard nothing in their prosperity, but curse and bless with one mouth, I may say (almost) with one breath. But to leave these, let the best look well to themselves herein; I mean, that in both estates they may yield another manner fruit of their peace and prosperity, and be careful to have a good conscience. Of which argument, seeing much is spoke by occasion in the former process of this story, I cease to say any more. To proceed: These two, Gaal and the Shechemites having each heartened the other, and helped forward their defiance of Abimelech, by feasting and jollity, which are great means (yea as oil to the flame) to provoke the proud stomach of a man, they now being well heat with meat and drink, presumptuously ask, Who is Abimelech? We may say truly, where Vers. 28. and when do the wicked make an end? For they go from one sin to another, as one that runneth down an hill, and stayeth not. Now after all the rest, they boast against him, and defy and deface him, and that in his absence. Which teacheth the unmeasurableness and unsaciablenes of the wicked Doct. in sinning, how they go on from one to another, and never are willing to make an end: and in stead of repenting for the former, they add greater sins unto them: and by that course harden their hearts in all manner of evil doing, as they be able, with greediness, and so grow past feeling unto utter impenitency. Many, after they have done evil, have some remorse, as the brother in the Gospel, who when he had not obeyed his father, sending him to work Matth. 21. 31. in his vineyard, but refused; he afterward bethought himself, and went. And the Prophet jeremy wondered that they who offended, relented not. jerem. 8. 5. 6. But when men go from one sin to another, and cast not up their gorge, it is almost past hope to reclaim them. Esau when he had sold his birthright, the sign of eternal life, which one would have thought had sinned Gen. 25. 31. fearfully enough in so doing; yet he could not stay there, but he must also justify the wicked fact that he had done, saying: Of what value is this birthright unto me? But if this sin rested only in such as I have spoken of, we that fear God might be sure, that it could not be committed by us: but when we see how Peter was taken in this snare, to sin again, after he had once or twice denied his Master, and that with swearing, and cursing himself, if he knew him, and had been ready to have done it an hundred times more, if occasion had been offered; how may not the best of us fear the falling into it? For in thus giving place a little, and in some things taking liberty to go against conscience, it is the next way to go further, as we have heard. The best remedy against it, is, while we may to prevent it, and to be so far from such a course, that we rather in fear and trembling to make an end of our salvation; Philip. 2 14. but if we have already fallen, then as soon as we can to rise out of it. Now this Gaal wisheth that he were king (for we must know that all the men of Shechem were not of one mind) and this is the meaning of the phrase of speech that he useth, saying: Who shall give this people into mine hand? Vers. 29. The like ye may read in the Psalm: Who will give me the wings of a Dove: Psal. 55. 6. that is, oh that I had them. Even the same that Absolom wished in a case much like this of Abimelechs': Oh that I were made judge in the land. Thus did this 2. Sam. 15. 4. Gaal: which noteth the pride and ambition that was in this base fellow, his boasting being not far off. Which sins in him, with the like in Abimelech, brought to pass his and the people's destruction. To teach us to beware of all sin, and of these particularly, ambitious Doct. pride and boasting, with the like, in the which is wrapped up, when they come to their full growth, irrecoverable mischief to the committers and intertainers of them, as all sins do threaten no better, if they be not speedily broken off by repentance. Whereunto Gods dear servants being subject, Psal. 32. 10. even as some of them have tried and found it so already, that great sorrows have accompanied them long time, as the fruit of such sins: David, Samson and others: so we that remain are taught, if we will be wise, to avoid carefully the beginnings and occasions of evil: so shall we be sure to be free from great woe. As for boasting, it is but the superfluity of the corrupt and proud scornful heart, arising not always from some worthiness or eminency, but a bare windy conceit of somewhat which is not. As we see in the body when the gall is too full, it overfloweth and coloureth the face A similitude. with the excrement of that humour: and when the inward parts are tainted, the outward are full of break out and sores: so when pride is at the full, it swelleth, and breaking out of the heart, utters itself by the mouth and behaviour. But put the case there be some excellency in him that boasteth: doth boasting beseem such a man? nay, doth it not impeach his worthiness? Therefore he that will avoid boasting, let him soberly think of, and use Gods gifts both inward & outward, knowing who he is, whence he received them, how naked he were without them, and while he hath them, they are but borrowed, he himself is naked and destitute. Never was an humble man a boaster: except his boasting were as Paul's, of his infirmities: or of his gifts, to honour the giver, and disgrace the enemies of God's glory. Touching the particular point of ambition and the preservative against it, let the reader see more in the former chapter in Gedeons' refusing the kingdom, and also in this chapter in jothams' bramble aspiring to be king over the trees. Here therefore I end. THE FIFTY NINE SERMON ON THE NINTH CHAPTER OF THE BOOK OF JUDGES. Verse 30. And when Zebul the Ruler of the city heard the words of Gaal, the son of Ebed, his wrath was kindled. 31. Therefore he sent messengers to Abimelech privily, saying: Behold Gaal the son of Ebed and his brethren become to Shechem, and behold they fortify the city against thee. 32. Now therefore arise by night, thou and the people that is with thee, and lie in wait in the field. 33. And rise early in the morning as soon as the Sun is up, and assault the city; and when he and the people that is with him shall come out against thee, do to him what thou canst. 34. So Abimelech rose up and all the people that were with him, by night, and they lay in wait against Shechem in four bands. 35. Then Gaal, the son of Ebed, went out and stood in the entering of the gate of the city. And Abimelech rose up, and the folk that were with him from lying in wait. 36. And when Gaal saw the people, he said to Zebul; Behold, there come people from the tops of the mountains: And Zebul said to him, the shadow of the mountains seem men unto thee. 37. And Gaal spoke again, and said: See, there come folk down by the middle of the land, and another band cometh by the way of the plain of Moonenim. 38. Then Zebul said unto him; Where is now thy mouth that said, who is Abimelech that we should serve him? Is not this the people that thou hast despised? go out now, I pray thee, and fight with them. 39 And Gaal went out before the men of Shechem, and fought with Abimelech. 40. But Abimelech pursued him, and he fled before him, and many were overthrown and wounded even unto the entering of the gate. 41. And Abimelech dwelled at Aranna, and Zebul thrust out Gaal and his brethren that they should not dwell in Shechem. IN these 12. verses is showed how the broil grew hotter betwixt Abimelech and the men of Shechem, & how they warred and fought one against the other, whereby their destruction drew nearer. And first, how Zebul, when he heard of the boasting of Gaal, sent word to Abimelech thereof: (for he was his officer to govern the city in his absence) and he gave him advice, what he thought best to be done, and that is set down in the four first verses. In the next four it is showed, how Abimelech, according to Zebuls counsel, came out with the men that were with him near to Shechem, and lay in wait for Gaal and his retinue. And thus the matter went forward of the destruction and overthrow of the men of Shechem, and of Abimelech, as I have said, and as in this third part of the Chapter was foretold, and in the verses following doth clearly appear. In the last four verses is showed how Gaal and Abimelech met together, not far from the gate of the city, and many of them that followed Gaal were overthrown and wounded, and he himself cast out of the city. But now let us pursue these verses more particularly. First, this must be known, that as the men of Shechem had hired Gaal to be their Captain; so Zebul was for Abimelech as a Deputy and Lieutenant set there by him, to hold the people in subjection from rebellion and mutiny. And it is said here first, that Zebul could not bear the insolency of Gaal against The sum of these sour verses more speciallic. Abimelech, both for that he was under him, and also for that he saw the bragging of the other was very shameful & insolent, but his wrath was kindled against him, and hearing the proud words and cracks of Gaal, he was sore troubled increat, and sent word to Abimelech thereof. And from hence let some thing be noted: By the one, that is, this boasting of Gaal, which was mere froth and words without substance, and so gross, that Zebul being servant to Abimelech, could not bear it, we may see the shamefulness of this sin of bragging and cracking: which none can abide, nor hear willingly. Doct. out of these sour verses. For why? Boasters do not consider how they can make good that which they say, but in the pride of their hearts speak so, to get praise of those who hear them, as when they are urged to stand to their word, then to their shame they are driven to run away, and to go from their word also, as afterwards this Gaal did: or else the Lord himself disableth them to perform that which they boast they would do, as he did Benhadad, when he braggingly 1. King. 20. 3. 1. Sam. 23. 7. challenged all ahab's goods, and as he did Saul, vaunting that he had now David safe enough in his hands, when he was enclosed in a city that had gates and bars. So that both God and man are enemies to boasting: man, I say, not only religious, but even ingenious and civil abhor it. To shame all such delight in it, and to persuade all that are fit to learn better things, to practise lowliness and humility in stead of such disguisednesse. And this be said of Zebuls wrath that it was kindled against Gaals' boasting. Now followeth the other thing, that Zebul was incensed against Gaal for, Doct. 2. and that was, because his brags were against Abimelech his Master: and therefore he sent him word thereof, and yet there was no such consent and well grounded love betwixt them, but for that he set this Zebul over the city in his absence, which was but an outward favour, that soon changeth, especially betwixt such as they were, (and for that he was a man (as it seems) discreeter and more politic, than some other. And this act of Zebul in that he could not bear this defiance that Gaal gave out against Abimelech, being his master: this (I say) teacheth, that much less ought a Christian to hear God dishonoured, no nor his Prince railed on, or to be rebelled against by Popish enemies, or lewd subjects, but his heart should rise against it, and he should in the speediest manner bewray, and seek remedy thereof, and that not for fear of law (which holdeth the concealers thereof as accessaries) but much more for conscience sake. Even as a natural child cannot bear it, if he hear his father reproached: and therefore the blasphemies against God given forth by Atheists and malicious enemies, (such as those were of cursed Rabsachee) against Moses, and Christ, the Scriptures, and worship of God. And such as that was of the pharisees, who said to the man that was restored to his sight, We know that this john 9 24. man, (meaning jesus) is a sinner; and finally whatsoever such (as there are many of this kind, not fit to be spoken of before Christian ears) they are all intolerable, yea and meaner reproaches given out against him, ought not to be suffered, as swearing, forswearing, filthy talking, or the like; but rather, we should honour God in our bodies and souls, for they are Gods. And 1. Cor. 6. 20. because he that loveth him who begat, loveth him who is begotten also; therefore let this natural affection and kind for God's honour, descend from him, to the meanest of his Saints, yea let it make our ears and cheeks to glow and burn, when we hit into such company as make it their game and pastime to deride and traduce them whom we know zealous and sincere Preachers and professors of Gods holy truth. Let the Lords example teach us, who professeth, that he had as lief men should touch the apple of his eye, as so touch his holy ones. And if we find not such reproaches to touch us to the quick and search us, so that we step forth, and stand out in the defence of such innocents when there is cause; but secretly and willingly give way to such speeches, as if they displeased us not, but we bear, yea and brook them too, we are no better them false-witnesse-bearers against our neighbour, Exod. 20. we show ourselves, I say, not weak and feeble; but (it Exod. 20. 16. may be feared) none at all, or rotten members of the body which feel not, neither are troubled any whit when they are hacked and lanced, wounded and torn by the tongues and teeth of dogs and swine, and therefore as David called the Ziphims strangers, because of their falsehood, (though otherwise Israelites;) so these indeed are, forrenners, unnatural, men of another household and family, although they otherwise may be (by outward profession and dwelling) neighbour's and brethren. And moreover this his faithful advertising his Master of the treason, and the wisest way to oppress it, teacheth, that faithfulness betwixt religious Doct. 3. friends had need to be well witnessed, lest this dutiful loyalty of Zebul towards his Master Abimelech put it down and condemn it. We know, that such trustiness among Christians abideth not, or is very rare; and yet in some particular case, it falls out, that men who are strangers to religion, will go far one for another: which ought to provoke us, as we have better reasons than they had to show it to our brethren; so especially when occasion is offered, to let our innocency and faithfulness appear, and be seen; Prou. 3. 29. and always to provide, that our love be without dissimulation, that so it may be safely rested on in time of need by them that depend upon us: Rom. 12. 9 touching which duty of faithfulness both in love and the fruits of it, let the Reader see more in the history of Caleb and elsewhere. In these other four verses it is showed, how Abimelech strengthened himself The clearing of vers. 34. to 42. by the advice of Zebul his officer, and by the message that he sent him, and how he prepared four bands of men, and lay in wait all night for him, and the men of Shechem, not far from their city. And further how Gaal coming forth of the same city to go to hear of, and seek Abimelech, pretending that he would set upon, and invade him, Zebul came out together with him, (as though there had been no subtlety or conspiracy intended) to the end that Gaal might suspect nothing. And it being early in the morning, when it was not yet clear light, and Gaal having some shimering of Abimelechs' bands and scouts, (as soon suspecting that which he feared) he bewrayed as much to Zebul, that he saw men lie in wait, yet knowing nothing: but Zebul on the other side, bore him in hand, (to draw him on further) that he feared without cause, and took the shadow of the mountains for men, for they are not unlike them a far off in the dawning morning. But unto that Gaal replied, that it was otherwise, and he was afraid indeed: in the mean while, light more clearly coming on, and Gaal and Abimelech more nearly approaching one toward the other with their armies, Gaal could not go back with any convenience, as he gladly would have done: whereupon Zebul then cast his brags in his teeth; for Gaal had challenged him before, and had contemptuously spoken of him, saying: who is Abimelech? and so he must needs go forward, and coming near Abimelechs' bands, was sore chased by him. Now in Gaals' returning toward the city for shelter, he was thence shut out by Zebul; by means whereof, Abimelech prevailed exceedingly, and slew many of the men of Shechem, and so jothams' prophecy began to be verified, that he should destroy them. Now to note some what from this part of the story, first in the readiness Doct. vers. 34. of Abimelech to put in execution Zebuls counsel, we may see ourselves taxed of a double fault. First, in that he shook off all tediousness and toil, and that for a bare uncertain hope of prevailing against Gaal his enemy, whereas we having a sure hope of blessing, and that plentiful in all that we obey the Lord in, (for in obeying him there is great reward) yet we are slow and Psalm. 19 11. backward: whereby we verify the proverb, That a Lion is in the way, and we are ready to faint. And this is our just reproach, that bad men in an ill case Prou. 22. 13. should be forwarder than we in a good, having yet so great and large encouragement by the reward that is promised us in that behalf. Where of in the former history, I have largely spoken in the examples of juda and Simeon in the 1. Chapter, and since by divers occasions. The second thing to be noted in Abimelech is, that Zebul being but his Officer; is not disdained of him, but he is advised by him, to furnish himself against Gaal: and yet Zebul having familiar talk with him, he might have been like enough to have been unfaithful to Abimelech his Master: It setteth Doct. 2. many of us to school to learn, who refuse better advice, and that in matters of greater weight: Nay we scorn oftentimes to be counseled, though it be for our good, in the best things: especially, by our inferiors; which folly while Naaman committed, he had done it to his own utter undoing 2. King. 5. 13. both of body and soul. if he had not bethought himself, and taken better advice after, then at the first, when he received the Prophet's answer in so ill part. And what lost David by hearkening to the counsel of a woman? Nay, he blessed God highly for it himself afterward. But such is the foolish 1. Sam. 25. 32. pride of men, not only in matters of the world, but even in ghostly and heavenly, that we think it to be our utter discredit and shame to confess ourselves to be defective or unable to manage every business that pertains to us, well and sufficiently. Whereas who knoweth not, that every fool can easily run himself out of breath? but he had need be a wise man that should stop his own bad course, and settle himself again in good order and frame without the help and counsel of other. Nay, do not prodigal and licentious persons more imbezle and weaken their estate, credit, health, and the good of posterity oftentimes, then ten wise men can turn their hand to restore or redress again? Such is the case of the soul endangered deeply to Satan and hell: But who (among hundreds of such) is willing to be advised in time, till thrift and stock, hope and help be quite past recovery? Indeed when all is in the bottom, yea and worse; then men ask and inquire after Thrift, Sobriety, Discretion. But oh, had it not been much better for such to have admitted counsel before, against an irrecoverable mischief? Counsel after the event is no counsel, but either lamentable pity, or bitter rebuke. It were to be wished this folly were only bound in the hearts of youthful Rehoboams', (although even they shall find it sharp enough to be taught by Mistress experience) and not as well in ancienter years: whose commendation it ought to be, to show forth the example of staidness and wisdom to the younger sort: But if they be neither able to advise themselves, nor willing to be advised by other, what remains but that even the heathen Poet condemn them to be miserable? Therefore be glad of counsel for soul or body, and make much of it: the time may come when it will be precious and desired: when for want of it the body is turned into prison, beggary, and rags; and the soul, after many grievous plunges, to hell. If Paul's advice (as ill a Pilot as he was) had been rejected to the end, what had become of them that should have scorned to be beholding to him? Act. 27. I mean of them that sailed with him? Remember therefore what the wise man saith: Establish thoughts by counsel: and Act. 27. 31, 32. Prou. 20. 18. and 15. 22. 27. 9 1. 30. know that without it, thoughts come to nought. And as ointment and perfume rejoice the heart, so doth the sweetness of a man's friend by hearty counsel. And further, they that refuse counsel, shall eat the fruit of their own way, and be filled with their own devices. Gaal also as well as Abimelech was early up to follow his matters, going Verse 35. to 41 out of the city to see what was done, and whether he could perceive any danger to be at hand: to our shame it may be spoken, who are backward, where it were more meet for us to be speedy and forward in all that concerns and belongs to our peace and happiness, as I have said before, in the example of Gedeons' hasty pursuit of the Medianites. But though he was early up, yet (as it appeareth in the story) he was never Doct. one of these verses. the near in the end: to teach us, that it is not early rising, and late going to bed, nor all the care that may be taken, is not sufficient to bring our attempts and business to pass, if God please to blow upon our endeavours: but this is all in all, that the Lord alloweth of our doings being with an upright heart taken in hand, and according to knowledge, and that we are upon good ground persuaded (as we ought to be) that he will vouchsafe to bless the same. So saith the Psalmist, Except the Lord build the house, that Psal. 127. 1. is, govern and dispose all things pertaining to the family, they labour in vain that build it: and except the Lord keep the city, the keeper watcheth it in vain. And yet I deny not but God doth suffer the wicked oft times to prosper, but not long, as neither he did here this Abimelech: or if long, yet to a greater overthrow. A pregnant example hereof is jehoram, (and his father Ahab is another) 1 King 22. 1. King 39 etc. who intending a voyage against their enemies of Aram and Moab (having rebelled) failed not in their outward preparation, and politic devices to overthrow their enemies; for they provided themselves of men, munition, and confederated themselves strongly against them: but never considering that themselves had rebelled against a greater Lord, even the Lord of hosts, they went on headily fearing no controlment, nay thinking they had God pinned, yea bound to them. But the one found to his cost that he went to work against the edge, and desperately: The other, though he were spared for the time to a more notable ruin, (as it came to pass afterward) yet he found himself plunged and driven to an extremity before that, by want of water; which threatened the loss of his beasts, and his own, and his people's destruction. Which was enough to prove that he played the fool in getting two Kings of his side, when God being shut out, and not sought to, laughed him to scorn and was his enemy. Oh then, where are the hearts of the people who regard not this, but look that by their toil and moil (as they say) all should be brought to pass, as they would have it? And do neither commit their affairs and dealings to God by prayer, neither go to work by his direction, nor consult how they may please him, but rashly and by their own wit go about all, and then look that it should fall out according to their desire. And therefore when they thrive not, neither prosper, as they would, they are as mad men impatient and outrageous: and if they speed better, and have good success, than they praise their own wisdom and their good hap and fortune in stead of God. Look more largely for the handling of this point, in the example of Sisera his preparation against jabin. But before I come to the success that Gaal had by meeting with Abimelech, Vers. 36. 37. I will note that which went before it. To the which end it is said here, and it is to be observed, that Gaal was now in the trial timorous: who had boastingly said before, who is Abimelech? now he was afraid (I say) as soon as the least suspicion and likelihood of danger arose and appeared unto him: for he looking out as soon as he was able to discern in the dawning, perceived a band and company of men a far off: and as he did better discern them, he was more afraid: so that he said as much to Zebul his enemy, and thereby bewrayed his dastardliness unto him, who had heard before of his great brags and boasting against Abimelech. Whereby we may clearly, as Doct. in a glass, observe the property and disposition of boasters: who prate and brag of great matters, but effect small, or rather none at all. Like to Benhadad, who triumphed over Ahab, arrogating to himself all that was his: but was glad after to send a few of his men (that were left of two mighty armies) with ropes about their necks to sue for his life, and their own, unto the same Ahab, to his exceeding great shame, when they had small hope to obtain them. So that this example layeth out a boaster in his colours; noting him to be one, who out of his vainglorious and frothy humour, undertakes great matters, but performs nothing less, and therefore in stead of honour purchaseth himself shame by his folly. Commonly the boaster is no body in the trial: like unto a torrent or standing water, which in winter swelleth and A similitude. runneth a main, when there is no use of it; but in summer and droughts, when it should cool and refresh, that is, when it should stand any man in stead, it faileth and is dry. The impotent nature of man boasteth of all the gifts of God, inward and outward, interuerting and holding back thanks from God, by presumptuous bragging of itself: but for the most part, these gifts are rather supposed to be, then be indeed in the boaster: and therefore when the trial comes, the Thraso or bragger is ridiculous to the beholders. Amaziah boasted of his valour greatly, and provoked jehoash without cause, when he needed not: but he sped thereafter, and was sore foiled. So the late miscreants, I mean the powder-traytors, how boasted they of their device, when it was almost at the upshot? God and man (say they in that letter of theirs) have decreed the overthrow of these English heretics, etc. But God had decreed the contrary, and turned their boasting into shame, even when they looked for a perpetual destruction, upon the upholders and embracers of the Gospel, and the overthrow of the Gospel itself. So did Goliath challenge David, by words to this effect; I will chop thee as small as herbs to the pot, (as the common phrase of the swaggerer is) but he was 1. Sam. 17. 51. chopped himself head from body, with his own sword. The Pharisee boasted of his righteousness, liberality, devotion, thus: I thank thee Lord, I am Luke 18. 11. not as this Publican, etc. but the Publican went away more justified. The worldling in james, boasteth of to morrow: To morrow (saith he) we will go to such a place, and make such a gain, etc. But the Lord was forgotten, james 4 13. and therefore they thrived as Iehoshaphats ships that went to Ophir for gold, 1. King 22 48. for they were broken. So Hezekiah gloried of his treasures, Nabuchadnezzar boasted of his buildings, Achitophel of his policy & counsel, (see his words) 2. Sam. 17. 12. Herod of his wit and eloquence: and now adays, who is so naked but he hath somewhat to vaunt of? And if of nothing else, yet of this to his neighbour, that he was in the town before him, whom he contendeth with, and over-croweth; and will be there when he is gone: So another boasteth of his skill in his profession or trade; another of his selling dear, or buying cheap; of crossing his adversary and matching him, etc. for boasting hath not so small acquaintance as men think: yea, for a need, if a man be provoked but a little, he will brag of his pride, and not blush to say to him that is his better, Though I have not so good a purse as thou, yet I have as proud a stomach as thou, for thine heart: even thus may ye hear the poor man contending with the rich. But O earth, earth, earth, consider what thou jercm. 22. 29. braggest of, for even thy glory is thy shame: of thine own mouth shall he condemn thee, who professeth to resist the proud. As for them that boast of worse matters, who say, They will quench the zeal of these precise ones, 1. Pet. 5. 5. (as they term honest men) and will weary and pursue them, till they have made them eat their word, and to renounce their preciseness: as Psal. 2. Psal 2. 3. These (I say) are as near to the Lords despite, and to disappointment as the rest: and therefore he scoffeth at the boasts of such enemies, casting their brags in their teeth, and saying; Tell the towers and gates, see the walls of Zion. etc. As if he should say, What? have they cast down all these, look well, and consider, ye shall find that not a stone thereof is removed. So bad a member we see the tongue is, and boasteth of great things, to small purpose. Therefore, to make use hereof, let not the wise, strong, rich, boast of jerem. 9 23. their wisdom, strength, and wealth: but he that will boast, let him boast that he knoweth me, saith the Lord. And he that can boast of this, shall not Note. fear arrogancy, seeing this knowledge of God is ever seasoned with humility and love. Let us consider this, that the sin of boasting seldom goeth without usurping Gods honour to a man's self, and lying: Both most capital crimes against the first and second tables. It is gross for a rich man to boast of his worth and wealth: but for a man to borrow of this man and that job 31. 25. great sums, and to boast how well moneyed he is, how absurd is it? Be able to say (if need be) utter it, of thy well using thy gifts, that thou regardest it as much as them: or else thy craking of the gifts themselves shall be a witness against thee, in the giving up of thy account; yea rather let the best say: To us O Lord belongeth shame, and confusion of face, we have small cause of boasting, if we saw ourselves in any sort, as we are, and our vileness. Nay, let none boast so much as of to morrow, they know not what one Prou. 27. 1. day may bring forth. Man is a worm, mean and base, if he were laid out in his colours: But being as he is, he should rather break into admiration, and say with the Prophet, O Lord, it is thy mercy that we be not all consumed, Lam 3. 22. rather than to boast of things above his reach. It is absurd and ill beseeming every way, but especially it is odious, and as dangerous, when it is used against the people of God, as jezabel did against Elias, and Rabsakee that 1. King. 19 2. railing heathen against the good King Ezechias and his men, boasting and 2. King. 18. 27. threatening them, and all to discourage them from the true service of God, as I have said. And this of Gaals' boasting: now of Zebuls answer. When Zebul, who being for Abimelech, saw the boastings of this Gaal against Verse 36. 38. Abimelech as he sent him word thereof, when he heard of them by other, that he might prepare himself to come forward and fight with him; so now he heard him himself, he fleshed him on, and matched him in another kind, to wit, in subtlety and dissimulation, while yet he spoke fair, and seemed to be friendly to him, as here we see. For he went out of the city with him, to the end he might suspect nothing, when he had yet given warning to Abimelech, to lie in wait for him, against the time he should come forth, and to be ready to set upon him: and in the midst of the fear and danger that this Gaal was in, Zebul subtly deceived him, as if there had been no cause of fear at all: egging and drawing him on subtly, so that he could not for shame, when yet full feign he would have broken away from him. Where, beside that we may note the dissimulations, lyings and sly subtleties that be in the world, even among such as pretend great love and friendship, as is to be seen in this Zebul. Which point I have spoken of already in this book: so we may see how men of evil qualities are matched and Doct. vers. 58. meet together, as he was with Gaal. For if we mark we may see, that one is a boaster, another a dissembler, and a subtle underminder, a third a quarrellet, and contentious liver. Other tainted with sundry other dangerous and bad qualities, of which the Apostle speaketh; these I say all, live and deal 2. Tim. 3. 2. together. Is it not therefore the great goodness of God, that one devoureth not another? Yea if the Lord should not bridle him for the upholding of the peace of the Church and Commonwealth, they could not possibly dwell together, nor live and converse the one with the other, nor stand in any sort, no, not as they do, but being of so contrary and bad qualities, they must needs as fire and water destroy one another. And whereas the good Magistrate and faithful Minister with other assistant Christians, do labour to throw down the works of darkness, and of the devil, and so to bridle the rage of the turbulent and unruly sort of people; herein it may be spoken with grief, the opposition against piety and goodness is so great, that although (the Lord working not by miracle, but by means) somewhat be done for the encouragement of his; and the restraining of the other; yet but little in respect of that which might be, and that were to be desired and looked: because such good instruments, the most of them are too faint to fight the Lords battles against his so fierce, subtle, and many enemies. The like providence of God I noted before touching Abimelechs' hiring vain fellows upon the fourth verse of this Chapter. And to that, I may add, that the Lord doth use one wicked person to devour and oppress the other, that so his own people may enjoy the more peace and safety. As we see here, that this politic dissembler Zebul (a right picture of our subtle Machiavilians now adays) smooths and flatters this Gaal, and serves his humour, (as one that would make his fellow drunk, draws him on lewdly to drink pot after pot, till he be quite turned over) by a pretended show of friendship, that so his intent and plot to betray him to Abimelech, might in the mean season take the more sure effect. Secondly, from hence let us note, how one sinner (being opposite to another's Doct. 2. drifts and purposes) goeth to work, in the defeating of his enemy. Even thus that (as the proverb saith) one nail drives out another: they have no way to go beyond each other, but this, who shall use his weapon skilfullest, and most mischievously. They all fetch their wiles out of one budget, and their arrows out of one quiver: either subtlety or force is their weapon: the sligh and treacherous Achitophel runs to the budget, the cruel and malicious Efau to the quiver: here lies the point, who shall draw out the subtilest and cunningest fetch, or who shall take thence the sharpest or deadliest arrow. Both shoot in the same, I mean the devils bow, but the skill is, who shall overreach, and overshoote each other therein. And he that provides them this artillery, will be sure to be the gainer which part soever loseth: he will provide, that his kingdom shall increase, even in the opposition of his subjects: they fight as fast for him as they do against each other: Zebul and Gaal serve two Masters here (in one sense) the one Abimelech, the other Shechem, and the one by his boasting seeks to outface the other. The other by his connivence and dissembling seeks to root out him. But lo in the mean while both serve one Master the Devil, he rejoices as much in the spectacle, as joab and Abner did, in the beholding their young men to play, (as they cruelly called it) but in good earnest to cut each 2. Sam. 2. 14. others throat. If men in their cursed doings and trade thus in sin, would consider that themselves are sure to go by the walls, and forfeit their souls to him with whose engines and tools they appugne each other, yea if they considered, that their quarrels serve to no other end, but to make Note. a pageant for the devil to laugh at: If they could see into the issue, that he who winneth, winneth hell, and he that loseth, loseth heaven: the gains are only Satan's: oh how would this quail them and damp them in their lewdness? Put case that in the same ship upon the sea, two men walk contrary steps to each other, the one crossing the other in their motions: doth not the ship carry them both one way? Can they (will they, nill they) resist A Simile. the motion of the ship wherein both sail? Even so all sin hath one motion, though sinners move diversly; let them strive each against other never so eagerly both must yield to one motion, their sin will bring them both to hell. The prodigal man walks with quite adverse steps to the covetous, but both steps tend to hell. One great man seeks to overthrow another: he that is subtle takes the vantage of him that is ambitious, and lays such a train for him, as by following his ambitious plot, he incurreth the danger of the law, and so suppliants him; but both the wisdom of the one, and the folly of the other is hellish. So that the closer and deeper the one is above the other, the sooner he may subvert him: but a subtler than both, goeth beyond them, and will (at length) overreach them both. One man underhand worketh mischief against another: and he again unsheaths his tongue against him: the former is like to put down the latter, but his own sin will as fast undo him. So the buyer would match the seller by his dissembling: the seller would cozen the buyer by his boasting and praising of the wares: but indeed both deceive themselves aswell as each other. The use is, to teach men not to think themselves safe and warrantable, because they resist evil, except they dislike and hate it also; for they may sin as fast in resisting it, as in allowing it. Again, let it teach men to abhor this estate which admitteth no peace, no sound consent and unity: but is a fountain of confusion: and to embrace that profession and practice, which cometh from the God of order, and is as uniform in the means as the end, and uniteth them that embrace it, in the league of love and peace. As for those that are better minded, let them beware of this error of the wicked: let them not think their liberty hereby restrained, because they may not match the ungodly in their kind to play the Cretians with Cretians, the Foxes with Foxes: this is not their profession, they are bought with a price to serve the Lord in their bodies and spirits. The other indeed being dissuaded from this practice, answer for themselves: That if they did not swear, cozen, lie and temporise with the world, they could not live, every one would overreach them, they should greatly disadvantage themselves in foregoing that liberty. But let the godly oppose their innocency, with the wisdom of the spirit, to the subtlety, and all other lewd qualities of the wicked: and if they cannot match them thereby, let them willingly take the foil, and submit themselves to God, rather than return evil for evil. This urging of Gaal by Zebul alleging his own words, that he had said, Verse 39 [Who is Abimelech] made him go forth against him, but full soon he turned his face away from him, and fled: where we may see how God shamed him for his brags, and that even among the men of Shechem, where he had made his boasting: that they, as well as he, might take shame for their rash and most unwise adventuring to set him up for their head and guide, in whom they saw nothing but brags. Thus doth God daily put to shame both boasters and such as advance and cleave unto them: as what boaster is there, if he can make a flourish, but some base and unsettled persons or other will admire and applaud him, which God doth most justly suffer them to do, the one to deceive, the other to be deceived, accordingly as they have provoked him, and yet in great mercy he doth it, to humble, and bring them to repentance, when they cannot but with shame see what they have done: although we see (the more is the pity) that few are the better thereby, or make any use thereof, but run into some other bad course, if they be made openly ashamed of that. Which I speak as well to give a watchword to both, to bethink themselves betimes of taking a better course, as also to the great comfort of them that are wary and advised to shun and avoid such deceivers and base flourishers, and do take like heed and care to keep themselves from every evil way. But to return: in that this Doct. verse 39 40. Gaal was driven so cowardly to fly, who had made so great brags of courage and manhood, we see what many do show themselves to be in trial: for without grace there is little difference. And I do not only mean hereby gross and great bragger's, of whom I have spoken already, but others also in that kind, though as it is counted in a lower degree. For example: how many may we see, who show great liking of good things, and who profess their forwardness in religion, and to dislike others that do not so, as if they were beforehand themselves in comparison of many? and yet it is clear that either they have small or no use of religion, (when they be at the best) no, not as many of them have, whom they disgrace and condemn, or else they revolt in time for all their fair shows, and thereby do openly bewray that there is nothing but froth to be found in them. Which is no small cause of grief to the best, that there being but few that do make any great profession, yet that many of them should deceive themselves and others. In stead whereof, let Gods true servants fear always, as the blessed Prou. 28. 14. do, their infirmities and untowardness, which they feel to be in them, and give no occasions to any to think of them better than they are, but walk in uprightness of heart toward God, and not neglect to honour him, 2. Cor. 10. 6. as they shall have opportunity in giving good example to others. And while Gaal the Captain of the men of Shechem fled, many of them Verse 41. fell and were slain, according to the Lords foretelling, and for that their sin against Gedeons' house: and their boasting defender himself (as he took upon him to be) was cast out of the city with his brethren, that they did not so much as remain in it. And by this let all learn a further lesson, then to shun and avoid boasters; to wit that they neither put themselves under Doct. the shadow of flesh: for even so they shall be served, (as these men of Shechem were) who repose their confidence in man, or in any earthly thing. And this doth clearly show the beginning of the destruction of the men of Shechem. But of the argument now handled, I need not repeat that which hath been spoke upon sundry occasions heretofore: as for Gaal, we Prou. 11. 2. see he roasted not that which he got in hunting. Gaal thought by cracks and boasting to wind in himself and his brethren with the men of Shechem: Verse 41. as for Abimelech, he knew he got into the kingdom by tyranny, and he thought it liker for many to prevail then one. And although commonly it cometh to pass that men establish themselves and theirs, by flattery and cozening, yet here it was otherwise. For he was frustrate of his hope, and as we see here, cast out by Abimelech. And so God dealeth oft-times, that Doct. 2. though many unworthy persons lift up their heads, and build their nest on high against the darts of misfortune, (as they call it) by pride, extortion, cruelty, boasting, etc. yet God many times hindereth the course of such, and throweth them down: as he soon broke off the ill course that judas Matth. 27 4. 1. King. 2 32. 2. Sam. 3. 27. 2. Sam. 17. 23. took to be rich: joab, Abner, and Achitophel, who were near to the King in whose days they lived, yet in time they were cast down from their greatness and glory which they had. Oh how hath he done the like in latter times since, that if such will needs darken and obscure God's glory and the Gospel for their own pleasure, or the setting up of themselves; they may see with their own eyes, as also all that applauded them, that they have received their due reward, when God hath cast them down with shame, and yet the worst is behind; which abideth such, whatsoever changes they meet with here in the mean season. And this being the best state that sin bringeth (in this life) which I have now mentioned, let it fear the godly to taste of the dainties of such, (as they count them) lest they with Eve reaching out their Genes 3. hands after them, do taste also of their punishments in such wise, as they wish with many stripes, that they had never done so. Verse 42. And on the morrow the people went out into the field, which was told Abimelech. 43. And he took the people and divided them into three bands, and laid wait in the fields and looked, and behold, the people were come out of the city, and he rose up against them and smote them. 44. And Abimelech and the bands that were with him rushed forward, and stood in the entering of the gates of the city, and the two other bands ran upon all the people that were in the field and slew them. 45. And when Abimelech had fought against the city all that day, he took the city, and slew the people that was therein, and destroyed the city, and sowed Salt in it. 46. And when all the men of the Tower of Shechem heard it, they entered into an hold of the house of the god Berith. 47. And it was told Abimelech that all the men of Shechem were gathered together. 48. And Abimelech gate him up to Mount Zalmon, he and all the people that were with him, and Abimelech took axes with him, and cut down boughs of trees, and took them, and bore them on his shoulder, and said unto the folk that were with him, What ye have seen me to do, make haste and do like me. 49. Then all the people also cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire with them. 50. So all the men of the tower of Shechem died also, about a thousand men and women. AFter the forementioned slaughter, and holding Gaal out of the city, the Israelites in Shechem thought among themselves, that they would The sum to verse 46. be avenged of Abimelech, as it seemeth; and they went out of the city to pursue him. They never considered what a punishment they had sustained already, by their rash putting themselves under that vainglorious boaster Gaal, but unadvisedly followed their quarrel. But he understanding it, took the advantage of that their attempt, and so disposed his bands of soldiers, that he set two of them to take those that came forth of the city, and slew them, and he and another band rushed to the entrance into the city, and having fought against it the whole day, took it, and slew the people in it, and destroyed the city, and sowed salt in it. If the men of Shechem had gone out of the city, but to walk, or to do The clearing of verse 42. some business, as some (perhaps) would think they did, Abimelech should not have needed to prepare two or three bands of armed men to set upon a few, scatteringly here and there, and those unarmed, coming forth to their work; or if they had gone out upon pleasure, what had he gained, to have gone forth with bands against a few persons? But it is clear therefore (as I said) and most certain, that they went out in warlike manner to fight with Abimelech, (though they went without Gaal their Captain) being much provoked and incensed for the loss of their neighbours, whom Abimelech had slain the day before. For they were many, and for that they were now heated very much: and more in spite, rashness, and desire of revenge, rather than good advisedness they went to work: being driven and put to their shifts, as they thought, and that somewhat they must do to him, either that they must overthrow him, or else they saw that he would surely root out them: for to this it was now come, that the word of God by jotham, Doct gathered generally to verse 46. might be fulfilled. And by this we see to what desperate shifts men are driven by their falsehood, cruelty, rashness, vain, confidence in man, and by the like sins: and what wise man would look for any better end of such doings? If God had brought upon them that trouble in their innocency, he would have taught them how to bear it, whatsoever had been like to have followed: but now they run upon the sword's point, and therefore both they that sought to fight with him abroad, and they that waited for to set upon him and his men in the city, are both of them destroyed. This is the best end that sin bringeth upon the committers. And thus wilfulness, stomach, and stubborness bring many to destruction, while they who are contrary minded are in peace. So contention, whoring, drunkenness and riot, do the like in their kind: and they that seem to be safest, and freest from danger being of that sort, may look for no better fruit nor end of their evil doings, but shame, sorrow, and a miserable death, though not by enemies, as these men of Shechem found it, whether it be in their beds, or wrought by their own hands, all is one, if repentance break not off their evil course. The which while God's servants behold, and see to what a woeful end their evil doings bring many, who yet in their jollity thought themselves Note. the only wise men of others, and all fools who walked in their innocency and uprightness. I say while God's servants see this, they shall praise him highly, for that they followed a better course by God's direction; and even now (I say) when they see Gods threats executed upon evil doers, as they were told that it should be so in the midst of their prosperity and jollity. And all that come after them, shall see good cause, and have encouragement to hold on a Christian course, and to turn neither on the right hand, nor on the left, although they shall see piety and good conscience to be justled to the walls, and scorned, yet shall the worst day of these that practise them, be far better than the best of the other, for all their setting out of the matter Note. for a while; and when their time cometh in which they shall smart, then shall God's servants rejoice in their own sincerity and innocency. Let the reader look back to the former chapter, and enlarge this point by adding thereto, that which hath been noted touching the sin and judgement of Succoth and Penuel. Now followeth the further proceeding in, and laying forth of the overthrow Verse 42 to 46. still continued. of the men of Shechem. Abimelech might for all the force of them go and dwell safely in his house, as he did, at Arnmah, not far from Shechem, their power being weakened, and Gaal thrust out by Zebul. But yet they rose up against him, as we have heard, of stomach, if possibly they might any way be revenged: But their so doing being told to Abimelech, turned to the destruction of them that did so, and to them that were in the city, with it also; as appeareth in these four next verses. Read them in the text. The Lord having purposed their overthrow, did thus go forward with it: for he hath many ways to execute his judgements threatened upon his enemies. It was a just cause to astonish the rest, when he began with the foremost: but alas, where there is no counsel from God to direct them, what can they do, but wait their time to follow their fellows in the like judgement? Even so, God sometimes sweeps away all the company of bad men and evil Doct. 2. out of these verses. workers in some one place at once, as he did whole kingdoms in joshuas' time, and made his people possess and inhabit them. Sometime he keepeth them under and wasteth his enemies by degrees, and one after another, as here: as before I noted out of the space of Abimelechs' reign, where the same point hath been handled. So they that mark it, shall find, that though he give them their scope and liberty for a time, which he doth, that they may repent; they in the mean while looking after no such thing, (I say) they that mark it, shall see, how God either beginneth to blow upon their prosperity, as the East wind Note. in the Spring beginneth to nip and hold in the leaves that were coming A Similitude. forth, or else as a great frost doth all at once kill them; so doth he suddenly send desolation upon them, one way or other, when their time is come. And therefore let no servant of God fear, or be dismayed for the greatness and pride of such, for in a small time their glory and jollity shall vanish, it shall be no more seen; there is a greater than they, who will surely cut off Eccles. 5. 8. their hope, and lay their glory in the dust. Oh that the righteous could then praise God, for that he hath kept them in all those times of danger within their bounds, not suffering them grossly to reach out their hands to iniquity; and when they have seen such works of God to be showed on his enemies, than ever after to be more firm in their covenant keeping with God. These things being thus brought about to the kill of so many of the Doct. 3 out of the former verses. men of Shechem, a thing so unlikely in their first making of Abimelech king; it shall not be amiss to consider a little of it, the spoil of the men being so great, and yet so small likelihood thereof, till the Lord sent an evil spirit betwixt Abimelech and them. Who would have said in the time of their agreement and love, that was betwixt them, that they should have grown to this point, to become utter enemies? and while they were so nearly joined and knit together in amity and friendship, that they could be thus alienated, and at the uttermost defiance one with the other? They who were promised by Abimelech to be above all other respected and preferred; who would have said, that they of all other should be hardliest handled, yea destroyed? But we must understand, that there were two causes hereof, and the one rising from the other. The one was this, their love was wicked and cursed, and bound together with rotten bands. The other was this; that the wrath of God burning like fire, brake and consumed these bands: whereby he raised an evil spirit betwixt them, to the destroying each of other. And let all that are wise, be instructed hereby, that where men are, as these were, companions and friends in evil, and that they are not linked together by the fear of God, and the love of goodness, that their fellowship will not hold long, what likelihoods and shows soever there be of the continuance thereof: And the more evils that it is compact and framed of, the deadlier and more violent shall the breach of it be. If it be not accompanied with wicked practices, as theirs here was, yet even the secret moths of self-love, privy pride, and the seeking of commodity thereby, being the grounds of this agreement and fellowship; even they will consume it as the moth doth the garment. It is a work of great difficulty for the best intended love even betwixt good Christians to be held firm, and kept unbroken: and there must be renuings of covenants oft times betwixt them; and all little enough, the devil so sets in to raise and make division among brethren. For why? It is a good note of their welfare and happiness to be knit together in brotherly love. So saith our Saviour: Hereby shall men know that ye are my Disciples, in that ye love one another. But if men be brethren in evil, as if they be more nearly knit together, because joh. 13. 35. they both join in a bad cause, ye have heard God's sentence of such agreement already, it shall surely come to nought, as this betwixt Abimelech and the men of Shechem did, now unlikely soever it shall seem to be so in the time of their peace and love: And the same I say of their fellowship, who are both of them unreformed, although it be not for ill ends and purposes entered into by them. And let this which I have said, make us wise in seeking love and friendship one with another. But here, the occasion being fitly offered, I end. THE SIXTIETH SERMON ON THE NINTH CHAPTER OF THE BOOK OF JUDGES. NOw followeth the further destruction of these men of Shechem. Verse 46. For when their city was destroyed, they fled to a double fort, which was their castle for the strength of it: even the house of their god Baal-berith, as they called him, with whom they had made a covenant, and therefore hoping that there they should have been safe. And these were the chief and wise men of the city. And Abimelech hearing of it, came and destroyed both them and their Temple. In that these hoped there to find ease and defence by the holiness, as Doct vers. 46 well as the strength of the place, we may see, that when men have no religion nor acquaintance with God, how wise and great soever they be, what poor shifts they have to provide for their safety: even to think, that the holiness of the place, their gods of wood or stone, or the relics of Saints, or some such rotten props shall free them from their troubles and fears: No, although they should seek to the true God, in their haste, which is much liker to work their good, yet their hearts being far from him, and they without confidence in him that he would help them: even that seeking of theirs should not be able to deliver them. But all these are bruised reeds, and spiders webs: much like the help that Baal's Priests obtained by calling on him; whom for their deceiving of the people in such a manner, Elias caused to be slain. Even such help doth 1. King. 18. 40. the wilful generation of Papists and Seminaries at their death in their greatest need, obtain themselves, and their superstitious votaries whom they have deluded, and brought into the snare with them. Of whom one (a principal ringleader) at his death, was constrained to renounce the opinion of merit, and human satisfactions for sin, although he was loath to have that gap opened to the people, for shame, whom they had so grossly seduced. Another (yet living and of greaterreckoning in the Popish Church) Better I mean, is forced to confess, that for the avoiding the peril of vainglory and carnal presumption, it is the safest of all to repose a man's whole confidence in the only mercy of God in Christ jesus. And by this we see that howsoever (for sinister ends) they suppress the truth, and abuse their silly Proselytes: yet when they are compelled by the force of their conscience, or the terror of death, to put away lying, and equivocating, which few of them attain to, but die in hardness of heart, wherein they lived: but when it falls out otherwise, them they confess & renounce their conceits, as bruised reeds, to be unable to support them: which as it is commonly unprofitable to themselves, so yet it should serve to deter others from venturing and resting so boldly upon their ungrounded assertions. To omit other there was a third, of long and great account and reckoning among people of that religion, whom I visiting upon the deathbed, was an ear witness with six or seven other of that place, then present also; that the party, then shortly after deceasing, renounced the dunghill stuff of that religion, and reckoned all Popery as a deceitful trade, and particularly the chief points thereof, who yet had long been a stiff and stout defender and maintainer thereof. Oh therefore blessed are the people whose God is the Lord jehovah, and who know him the only true God, and whom he hath sent jesus Christ, for this joh. 17. 3. is eternal life. But as these men of Shechem here were slain in the Idolatrous Temple of their Idol Berith, for their blindness and putting their confidence therein, so shall all be served that rest on such props, that is to say, they shall be left in the briers, as judas was of the Priests, whom he trusted in. Matth. 27. 3. Let the reader look back to the fifth chapter, and the 30. verse, where the answer of Sisera his mother to herself, and her wise Ladies to her, is recorded: and there he shall find this point further in larged. As I said they were slain in the Temple of their I doll, which they put their trust in, so it was done by Abimelech, who followed the matter to the Vers. 47. 40. 49. purpose, when he heard whither they fled. This was his kindness to the men of Shechem, that made him king. He promised other matters to them, vers. 2. that he being their bone, and their flesh, be would regard them above all other. And now we see here that all was but flattery: for to what end came all but to this, that they had no greater enemy than him? True it is indeed, this fell out according to that which jotham before had denounced against them: to wit, that fire should come out of the bramble and destroy the Cedars of Lebanon. But this excuseth the fact of Abimelech, no more than the counsel and purpose of God touching the deliverance of Christ to death, (A good watchword) excused judas the traitor, and the Priests and other Act. 2. 23. who put him to death. This is good therefore, and an use to be made of this doctrine, (if ever) now needful, and therefore to be heard and regarded; namely, that we take heed whom we trust and give credit unto; that is to say, not such as we have not proved to be faithful, as the men of Shechem may teach us, who too rashly and readily trusted this deceiver, and false hearted Abimelech. Our Saviour would not commit himself to them that were said to believe joh. 2. last. in him, for he knew what was in man. Much less ought we to do so, who know there is much falsehood and doubling in them whom we trust, and that they are ignorant, profane, and hypocrites. Therefore Solomon going as near the mark as he could, gave this counsel about trusting of Prou. 27. 10. men: Thine own friend and thy fathers forsake thou not, etc. So that if it may be, some proof should be made of their faithfulness and uprightness first, before we rest upon them, especially if it lie in us to do it. And it being so necessary a gift, this faithfulness I mean, the Apostle requires it in servants, the meaner sort of persons, as one of the two necessary duties that should be in them, (the other being diligence) without which they cannot do their duties well, that we may see thereby how needful it is in all other about greater matters. And as this sincerity is rare to find, according to that which Solomon complaineth of, saying, Where shall one find a faithful man? And Paul: Prou. 20. 7. 2. Thes. 3. 2. All have not faith, that is the fruit of faith, which is faithfulness and true heartedness: so it should cause us to begin with ourselves, and urge our own hearts for uprightness first, and not to marvel that we find it not in others, if it be not in ourselves: as that we may be trusted upon our word, and approve ourselves such as we would be taken to be. And then by our observation and experience of the good dealing that we can find in any more than in other; thereafter let us give credit unto them: and yet I mean such good dealing, as hath been learned by the preaching of the Gospel, such as is according to knowledge. And by the same uprightness and good dealings men should be led in choosing their companions in marriage, and not to hearken to every glozing tongue that can make fair and large promises, which have deceived thousands: and also in seeking of servants, or to have them (if it may be) the children of the faithful well and religiously brought up: and the same care should be had in choosing executors comeprimitters, and such as we would put in trust. To the which if it be demanded, where such shall be found, that they may be trusted in matters of importance: I answer: beside that I have said already, that every one which will ask this question, must first begin himself to practise sincerity, that so he may the better complain of the want thereof in other; this I add, that some who call for it and find it not, are worthy to go without it, although I do not hereby excuse them that are void of it, and offer the contrary evil measure. And they, who I say are worthy to go without it, when they would full gladly find it in those whom they deal with, are such as are carping, biting, Note. scoffing, and accusing of them for their preciseness, who labour and endeavour to keep their consciences pure and good. Too many there are in this age, who cannot so soon perceive a man or woman to withdraw themselves from the sins of the time, and to be afraid to offend, as the common sort do, but by and by they cry out of them, that they are Precisians. Now they who can allow none to be upright and conscionable in their ways and life, it is no matter though they meet with such in their dealings, as show small conscience and uprightness toward them, God being just to make others to measure out to them as they have measured to others, as Solomon saith in an other kind, Eccles. 7. to teach them to know what an upright hearted man Eccles. 7. 23. is worth, and to make much of such, rather than to discourage them. One example shall serve for all; A cruel Landlord cries out of his unfaithful Tenant, that he hath broken his day, and (it may be) is run away with his rent. But who is in fault? The poor Tenant that dares not appear before his Lord to crave in differency, or the cruel Lord who hath borne him in hand, that he hath let him a good pennyworth; whereas indeed he hath so racked and fleeced him, that he is fitter to beg relief, then to pay his debt out of the farm, having had nothing near sufficient (out of his own labour) to uphold himself. As for such, let them cry out of unfaithfulness till they be weary, who will pity them? Let the dead bury the dead, as our Saviour saith, they are served as they have deserved, and let them reap as they have sown. Further I answer, let us lament and pray against such unfaithfulness, for that it is so common. At least let us pray, that we may be free from having to do with such: for unfaithful men commonly are also unreasonable: at least that we be not beguiled by them, ere we be aware, as Abner and Amasa were by joab: which (except the Lord give a man wisdom to 2. Sam. 3 27. & 20. 10. discern) cannot always be avoided. Besides where least trust hath been found by experience, let men be wise to repose least trust in them. For who will put precious liquors in a broken vessel, having proved it to be vn●t for use? or through folly venture to dash our foot against the stone, which we remember hath hurt us? Therefore I say, let men trust no such, of whose fidelity and truth they have no proof, but rather the contrary, or no further at least, than they may without any great detriment to themselves: and where they must needs trust some such, let them bind them the more strongly. And so let those that undertake suretyship, beware that they lose not their liberty and bring themselves into bondage, and their estate and posterity to wilful penury. Most of all, let Christians beware of them, that under a colour of love, seek to undermine them, to betray them, to get somewhat from them, which might tend to the danger of their brethren, or to the wounding of their own conscience; which I speak because many silly Christians think themselves happy if they can get countenance or benefit by such as are their superiors, not knowing that the benefits of the ungodly are forked, and bring more back than they bestow. Boner did more mischief by his flattering poor men, till they abjured the truth, then by all his cruelty: for which cause, Solomon admonisheth well of such, saying: Be not desirous of Prou. 23. 3. their dainty meats, for it is deceivable meat. But where without inquiry and observing in the best manner we can by ourselves and others, we rashly believe every one who can speak us fair, (as indeed, Fair words make fools feign, according to the proverb) I say, they who are so light of credit, I send them no further then to this present example: let them look what became of all the smooth words and fair shows that this Abimelech made to these men of Shechem his kinsman and mother's brethren, in whom they reposed such confidence: for as they had no greater enemy than him, even so neither let these look to find any better measure. Now though this may be laid forth in all kinds of fellowship among men, yet it is most commonly seen in their earthly dealings, wherein scarcely any promise is kept, and most lively it is to be seen in marriages. What Note. solemn, kind, and joyful beginnings have many of them had? so as it might worthily have provoked the beholders thereof to praise God, and rejoice for such a goodly ordinance of his, so like to bring forth such answerable fruit to those beginnings. And betwixt the couples themselves, so marrying and coming together, what liking betwixt them, and delighting one in another, as if they could never be enough, neither might one be well out of another's sight; but in continuance, longer or shorter, how have all these been turned into the contrary? What dislike and weariness hath there been one of another? what alienating of affection, crossing one the other, chiding, railing and reviling, separating from bed and board, (while yet they must needs live together) and afterward an utter casting off the one the other? I speak not this of the heaviness which the Lords chastisements meeting and taking hold of them, do raise in them; to the which, all, even the best are subject, wherein they both should and have promised to be companions, and one to help the other to bear the burden: which kind of behaviour would preserve their love, as it doth betwixt some others: I speak not (I say) of these corrections of the Lord, but of the mischief that their evil and corrupt hearts, false, raging, proud, wilful and inconstant, have wrought betwixt them, they being disguised, and nothing like the persons they seemed to be at their first meeting. Oh therefore if towards men we bewray this disease, then how much more is it to be feared in professing our repentance to God, it being secret and a thing hid from men? and in coming to the word and sacraments, what need have we of this uprightness? In these two verses it is showed, by what means he slew them: and that was, by cutting down boughs from trees, and bidding his men do as he Vers. 48. 49. did, and putting them to the hold, and setting them on fire, till all the men of Shechem that were therein, died. And there we may see, what force is in example, especially if it be bad. Touching which, though I have spoken at large before, especially in chap. 1. the end where the sin of the most Tribes in neglecting the Lords charge is recorded: which I desire the Reader to turn unto, yet unto so apt an occasion as this is, somewhat I will say here of it also. Gedeons' men followed him in carrying their pitchers and lamps after him in great danger to fear the Midianites: but that was as commendable as this was wicked and cruel, and most commonly followed: yet it is not to be denied, but if there were some to give good example, there would be some followers of them also: as in meekness, humbleness, innocency, faithfulness, mercy, piety, patience and the like. And namely, if rich men would for their parts begin to the rest, and go before others in deeds of charity, and sell for lower prices to the poor, (when things are dear) than the common prices be, and would be examples in mercy, in harmlessness, in gentleness, and such like. It is hard to say, what good might be done thus? and by having religion and holy instruction in high account, and loving heartily, and well esteeming of God's people. But to this it is come, that men, and the wealthier sort especially, whereas they might bring on many to Christian practice by well doing; they have (alas) cold love to good causes, but are slow and backward, and therefore deadness and unprofitableness is to be seen thick and threefold in other that should learn of them, the devil labouring, when he cannot make all sorts alike in wickedness, to leave as few to give countenance Note. to good things, as may be. And men be so unapt to learn to perform duties aright, that except they see good examples before them, they cannot tell how to set upon, or go about them. But as for evil courses, they need none to go before them therein, they can find the way thereto without guides, though they are much more fleshed and drawn on when they have other to break the ice to them. But where the best examples are given, let this be our rule, that we follow them no otherwise then as they follow Christ: and they that do so, let them persuade us to all zeal and forwardness 2. Cor. 11. 1. in duties of the first Table, (as to the reverent receiving of the word preached, and the right manner of preparing ourselves to the Lords Supper, and such like exercise) so in no wise follow we the common sort in their behaviour and practice about duties to men in the second Table. But let us go forward: The unweariednes also of this cursed Abimelech in his business is to be marked, how from one thing to another he toileth himself: yea and that not without peril of his life. A base work, one would think to go up to the mountain, cut down boughs from the trees, and bring them on his neck, and set them to the hold to burn it. But good enough for him, and thus will men toil and endanger themselves for their pleasure and profit in most base manner, though it come to nothing, but that they soon lose all, as he did. So do all sorts of men for a poor living, which yet they oft fail of notwithstanding. Whereas in the mean while, godliness, which is the great riches, lieth dead by them, and 1. Tim. 6. by no persuasions can they be brought to seek after that with the least delighting therein, whilst yet God alloweth them time and travel enough for things meet and necessary. For example, how duly come they to Sermons and to the Lords Supper? though they might reap no small benefit thereby: and so do they accordingly sit weary and sleepy at the preaching of the word, when they be there. And yet the most part of men (these two actions with prayer being excepted) show not so much resemblance of religion in their whole life beside. But oh, that even Gods faithful servants did not grow (many of them) to the like point, showing much unto wardness at the Word and Sacrament, when yet they have approached to both, with great reverence and cheerfulness in former times. If men be asked, how they can endure such toil and pains as they take for the world, while they be so cold in duties to heaven ward, their answer is: Man is borne to labour; and the world is hard. If we labour not, we shall neither have food nor raiment. This makes them (as the Psalmist saith) to rise early, sit up late, fare full hardly, and all for a poor living. Ah poor souls, and what when they have got it, (not to speak of this, how many ways they offend God in getting it, and yet they are oft times disappointed of that which they seek: either by their lewd spending it, or God's curse upon it:) but I say, What when they have it? Do ye not see, that at the solemn day of death, when they count all their great gains, and fruit of their labour, that their soul is yet unprovided for? Was all their life little enough to feed and cloth their body, and think they (upon so short a warning) to provide for their soul? Is not a soul of much more value than a body is; nay then a world? And yet in getting salvation for the soul which the body shall far the better for also; yea, even here it shall be the better able to do earthly labour, with cheerfulness, and without vexation; who will put his finger in the cold water for it? Who thinks not every little time bestowed that way, toilsome and tedious? More particularly, to give all diligence to obtain faith and repentance, as we are commanded, how unwelcome is the charge thereof unto us, which yet is easilier obtained, and with more assured success, if we so seek it as if we would find, and is a more durable possession, and of more necessary and daily use, and far more precious gain, and that which exceeds the riches of Princes without it. Upon the deathbed all this is confessed, and yet not once in a whole quarter thought of, while men have life and strength, because they want heart and will thereto. And generally let all learn this by the men of Shechem, how they join Doct. from verse 1. to this 50 themselves to the acquaintance of wicked men for hope of gain, pleasure or preferment: for God will meet with, and recompense such, as they deserve, at one time or other. As here may be seen, where Abimelech for his great promises, was repaired and cleaved unto: but what got they in the end who did so? Nay, while they sought much, what did they not lose of that which they had, even to their very lives themselves? So they that intent that, and seek commodity at the hands of such, do as I said in the last point save one, even bring themselves into bondage to them, if they have any conscience to accuse them. For beside this, that they are taken up with such thoughts, to wit, what gain they shall get by them, after which manner the devil occupieth them, to draw their minds from being better employed: beside this, I say, it must needs go ill with them, if they profess the Gospel, and seek to keep a good conscience, when they shall consider, that by such as Papists, Libertines, profane and bad livers, they be held in hope, and flattered, where the more they get, the more they lose, and they are then in best case, when they have least to do with them. But alas, the most suspect not the servitude that such labour to bring them Prou. 22. 7. into, (for) the borrower is a servant to the lender, and much more the receiver to the giver: while they hunt for the precious soul of him whose benefactors they would seem to be, aiming at this mark, (especially some of them) even to make them the children of hell as fully as themselves be. And yet (which is far worse) they being so near linked in fellowship with them, they are so bewitched by their enchanting and enticing words, that they cannot tell how to bring themselves back again out of the Maze wherein they are. I grant such make shift to digest those things till the day of their visitation come, but then they be at their wit's end. Verse 50. Then Abimelech went to Theber, and besieged Tebez and took it. 51. But there was a strong Tower within the City, and thither fled all the men and women, and all the chief of the City, and shut it to them and went up to the top of the Tower. 52. And Abimelech came up unto the Tower, and fought against it, and went hard unto the door of the Tower to set it on fire. 53. But a certain woman cast a piece of a millstone upon Abimelech his head, and broke his brain pan. 54. Then Abimelech called hastily his Page that bore his harness, and said unto him, draw thy sword and slay me, that men say not of me a woman slew him, and his Page thrust him through, and he died. 55. And when the men of Israel saw that Abimelech was dead, they departed every man unto his own place. 56. Thus God rendered the wickedness of Abimelech which he did unto his father in slaying his seventy brethren. 57 Also all the wickedness of the men of Shechem did God bring upon their heads, so upon them came the curse of jotham, the son of jerubbaal. THus we have heard how God punished the men of Shechem for their sin against Gedeons' sons: Now how Abimelech was also plagued for the same: that the prophecy of jotham might be verified upon them both; is laid forth in these words, and followeth unto the end. To the former two mischiefs that Abimelech wrought against the men The sense of vers 50. 51. of Shechem, in that he destroyed their City, and the people that were in it, and their strong place and hold that the rest resorted to for safety, and burned it: to these I say, the holy story addeth how he went about another. As thereby showing, that he was not yet satisfied with the blood of the former: and therefore that he went further, to wit, to a City near adjoining, called Thebez: which also as it is probable, though uncertain, either joined with the Shechemites, or at least refused to be subject to Abimelech, and going against that, took it also. Thus we see how this cruel base-born Tyrant proceeded in his bloody attempts, and thereby also is showed what extremity these people of Thebez, were brought unto. For they were all driven to shift for themselves in a Tower that they had in their city. Wherein Verse 50. 51. Doct. though they might shelter themselves for a day, yet they could not long live, but must needs be famished at least, by any thing that they could see. These and such like dangers men lie open to in this changeable world, whereof they see no likelihood a little before. Which may teach us the uncertainty of all things here below, in which yet men repose their confidence, and that no man can upon good ground say, that to morrow shall be like to day. As by that speech of the Lord, in the 12. of Luke, to him that bade his Luke 12. 20. soul take the ease, eat, drink and be merry, seeing he had laid up much good in store, I say, by that speech may be seen, when the Lord said unto him. Thou fool, this night thy soul shall be required of thee, than whose shall those things be, which thou hast provided? even the day before he died. And lest it should be thought to be his case alone, this he added: So shall it be with him that layeth up treasure for himself, and is not rich toward God. Therefore how many may we see and hear of, who are fearfully taken away from all? and many other are wasted, and have their estate changed, as if they had never enjoyed it? And such as regard not these things, are like to have much to do, when they shall see their own prosperity so to fade in like manner: Oh it shall be utterly unwelcome. And who can say any less, then that in smaller changes by loss, sickness, poverty, diseases; it is hard stooping to them when they come, yea although they be thought of before, and in some sort provided for? All this is said to teach the wise to live here as strangers, and to make heaven their home, though they walk upon the earth; and to warn the foolish to seek wisdom, that while they cling fast to earthly stays and delights, they be not with the fool before spoken of, cast out hence from all, and then utterly to seek of the true happiness also. But now it followeth, that after all this done to them of Thebez, the The opening of the 52. verse to 56. Lord brought on the time of his confusion I mean Abimelechs' also, as well as of the men of Shechem. And for the effecting of God's judgement upon him, it is said, that when he had sped so well, as we have heard, he attempted the Tower that was in Thebez, to take that also, and being drunk with his former success, and therefore looking for the like there, he received his deadly wound as his due reward, and that by a woman, to his great disgrace; who cast down a piece of a millstone from the top of the Tower, he going close to the door of it, to set it on fire, and broke his brain pan: whereupon he being not struck quite dead, and yet past possibility of recovery, called presently for his page to thrust him thorough, to prevent the shame (as he thought it) that it might else have been said, to wit, that a woman had slain him, and so he came to his end also. By this last attempt of his, he having sped so well in the former, we may Doct. 3. verse 51. 52. see, how the wicked are fleshed by the success that they have in their bad courses, and that they be so blinded therewith, that they make no stay, till they be cut off in the midst of them. For they make account, that they shall do as they have done: and dream of no resisting of them. They say to themselves like them in the Psalm: Tush, the Lord will do neither good nor evil. Is it not time then that God should make them feel that power of his in displeasure, which they will not acknowledge by teaching? and by this their going forward, till God stay their course, we see they cannot break off, and this makes their sin the greater. The like we shall observe (God willing) in the Beniamites, chap. 20. of this book. So Herod when he had slain james with the sword, and saw that it pleased the jews, he went about to take Peter also, till in his attempt the Lord cut him off. And what marvel Acts 12. 2. though God usually deal thus? the wicked will not know him, but they do measure their future success by the former, which he will make them see to be a wrong ground. For they thereby being emboldened, go further from God, and by their success, through the corruption that is in them, they are made more unfit to return to him again. But all must know, that the word of God followed and obeyed carefully of us, bringeth the good success indeed, in which we may rest, yea and in that only. For what blessing soever it pleaseth the Note. Lord to send us in outward things (as he promiseth many) saying to those that do so, that other things shall be cast upon them; we have also inward Matth 6. 33. comfort thereby, which neither can be bought with money, neither can be taken from us: which maketh us glad to use and embrace all good means for the strengthening and stablishing of us: which the other being drunken with earthly peace, make no account of. And both these being considered, the godly have small cause to repine at the success and joyful proceedings of the ungodly: the Lord gives them their scope, that he might bring the more sudden desolation upon them, while they look to morrow should be like to day, and much better. Neither should it grieve the godly, that themselves are often crossed, and denied the success they dreamt of, and desired: seeing either their enterprises were evil, and therein to be crossed is a blessing: or lawful, but unlawfully followed, and therefore God's promises were Note. stretched further by them, than indeed they reached: or although their doings were religious, yet it may be, they were undertaken with too much confidence in the goodness thereof, and in the mean season themselves who are the doers, not looked into, nor well purged from other sins which may easily set behind the success of their best actions. But doubtless, where a Christian offends none of these ways, he shall never want success: and the fruit thereof shall be far other, when it is least, than the wicked man's who ventureth only the more boldly upon the next onset, because of his former good speed, (as Abimelech here:) but he shall with Paul, believe that God, who hath well begun in him, will give good success, both in mercies and deliverances. But I have handled this point at large in this history before. In this Scripture is set down, that this woeful instrument had his deadly wound; and by what means: even in a base manner, by a woman breaking Vers. 53. his skull, by throwing down upon him a piece of a millstone: where we may further note by Gods cutting off this cursed instrument Abimelech, in the midst of his jollity, and before he had done any more mischief, that the prosperity of the wicked is both short and uncertain, when and how it shall come to an evil end. Which although I noted in general before out of the short time of his reign: yet a little I will add thereto by this present occasion here offered. Now this their speedy taking down is wrought by the Lord, not only by the many ways that he hath to meet with, and to punish them, but also because they are ever putting the Lord, as it were, in fresh remembrance Note. by their renewed and continued provokings of him, what he oweth them. And in the mean while, he is not idle, when he is still and patient toward them, for he knoweth and appointeth the time, and the means to subvert them. So the Psalmist saith: Though the wicked flourish Psalm. 37. 36. like a green Bay three, yet a little while, and his place shall have no resemblance of such a one to have been there, and he shall be no more found. Behold this verified in Zimry with his Cosby, in Chorah, the Rich man mentioned in the Scriptures, and in many other in our own experience, who Luke 12. 20. and 16. 27. while they prosper, are decaying: but they that abide, and remain in the power of faith, hope and patience, as of God's servants is required, and are thoroughly set a work in them, they shall see good days, and be well liking; and yet even they also, if they withdraw themselves from their confidence, and will give themselves to live by eyesight, as other do, they shall see the Lord can soon change his course, and their sorrows will be exceedingly multiplied like other men's. David's feet had well nigh slipped, when he beheld the present flourishes of the ungodly, till God drew him out of his own fancy into the Lord's Sanctuary, and taught him this wisdom, to compare Psalm 73. 17. them with himself, as well in one part of their estate as another, and the bitterness of their end and reward, with the plausibleness of their jollity, when they are in their flower, and their slipperiness, when they are at the best. Therefore as in a picture such as will thoroughly view it, take not some A similitude. note of the knee, or foot, or any one part of it, but the whole; for otherwise they should see nothing to any purpose: so view we the whole course of Note. Gods dealing with the wicked, as well the ending, as the beginning, and his proceeding with them, and thereby our hastiness in desiring their dainties, will be abated full soon, and our opinion changed; as David's also was in judging the bad to be happy, after that he had better considered their end. Lay we also sure hold on this, that as the time and term of the wicked is stinted and appointed: so say we of the Lords dealing with ourselves, Yet a little while, and he that cometh, will come and not tarry, to bring our full redemption. Heb. 10. 37. Furthermore, we see here, in that Abimelech had his death's wound, and Doct. 2. after was slain; that he had not his will on the people of Thebez, as he had on the other: but as he suffered him to destroy the men of Shechem, which fled to the Hold of their God Baal-Berith, so yet he saved the men of Thebez and their wives, who betook themselves to the Tower that was therein for shelter. Wherein we may note, that God doth oft times plague them whose iniquity is manifest, as the sin of these men of Shechem was, when other who have not sinned in the like manner, though they be not (yet) religious, are spared and borne with, as these men of Thebez were. The reason is: the sin of the one sort is manifest and grievous, and cannot be hid and crieth for vengeance: the other, either through ignorance, or for that they have not so wittingly or grossly offended, are borne with, that they may come to repentance. And yet this is no excuse to them, who live in the light of the Gospel, and have knowledge, if they live and abide unrepentant, though they be not gross offenders. Neither on the other side have they any cause to flatter themselves, whose sins are notorious, though they be not by and by cut off. The use of this doctrine is in this respect to encourage them, who do but walk in the way of the ungodly, but stand not stiffly to maintain their evil doings, that seeing God giveth them time to repent, and beareth with them, they should not harden their hearts, but take all occasions to turn unto him. And for such as are not fit to hear this doctrine, but go forward in evil, they may ever fear, that God's vengeance is coming. Now he being brought to be past all hope of life by the blow the woman gave him, we see, that he who sought such glory as to be made King, yea and obtained it also, though most unjustly; even he did yet come Doct. vers. 54. to such shame and reproach, (as he counted it) as to be slain by a woman, and not so much as by the meanest man of war. Neither did it serve Abimelechs' turn any whit at all, that the last stroke was given him by a Page, having had his deadly wound by the woman before: only it bewrayed his pride, which increased the shamefulness of his foil. And yet for him to be slain by a Page, was it such an honour to a great King so valiant and victorious, as Abimelech now thought himself, being in the top of his hopes, and having brought under his enemies? Therefore where God will set his brand of shame upon a man, it is but folly for him to strive against him, or to elude him. It was as confidently given out that Abimelech was slain by the hand of a woman, as that Sisera was dispatched by jael: as for the Page, he slew (as we may say) a dead man in a mockery. If this verify not the saying, [God resisteth the proud,] what doth? When men that have carried themselves 1. Pet. 5. 5. aloft, and borne their heads on high, as the tall Cedars, being terrors to their inferiors, especially of the more religious sort, are thus brought to shame, as he was, is it not notable to see them as much abased in their death below the meanest, as they advanced themselves above the greatest before? It is reported Note. of a Pope that he entered in like a Fox, ruled like a Lion, and died like a Dog: if he had also been buried as that proud jehoijkon or jezabel like an jer. 22. 19 2. King. 9 37. Ass, what could have been added to his shame? and yet a living Lion, to be made a dead dog is baseness enough. Therefore we may clearly see by this that the seeking of glory, as Solomon saith, is no glory, but the glory of Prou. 25. 27. such is their shame. For although for a time it may hold and last, yet in a short time it shall vanish and end with reproach, whatsoever else go with it. And so it is generally in all pride and vainglory, as I noted out of Gaals' example before, it shall end with shame; and contrarily, the humble and lowly in mind shall be exalted. For there can not one tittle of God's word fall to 1. Pet. 5. the ground, but it must be verified, to the comfort of the one, and the just rewarding of the other. In this verse let us further see (for the Lord would not give him the honour Doct. 2. in vers. 54. to be slain in war) what he did, when he had his death's wound: doth he cry for mercy? was that (as it ought to have been) thought upon? And yet the most past grace will lightly desire, that he may have three words before he die, for then (though it be to small purpose) he thinks to ask mercy: but the glory that this monster had hunted after in his lifetime, that was all that he regarded, even now at his woeful end, as his words testify, to wit, That it might not be said, that a woman slew him, declaring thereby, that he more feared infamy then damnation. The multitude of desperate wretches that die in all ages with as little hope of salvation, as he did, maketh it less to be considered and bewailed: but what is more fearful then to think, a man should go to hell so apparently, and (as it were) visibly? Where we are to observe, that such as men's thoughts and affections are in their life time, such they be commonly at their death. They loved not blessing, saith the Prophet, and therefore it is far from them in their need: Psalm. 109. 17. Note. Psalm. 109. 17. so it is said elsewhere, they sought not after God, neither desired acquaintance with his ways, while they lived, and therefore God ordinarily suffereth them not to begin to do it at their end. They remembered not their maker Prou. 1. 24. in the days of their youth, neither shall they have grace to do it at their death: but as they are merciless, so God justly recompenseth them with Eccles. 11. 1. judgement without mercy, in their latter years. And the like we read of Saul. But yet for all this is one of a thousand (think we) of such as he was persuaded to repentance in the time of his jollity? nay doth not one follow another's course to condemnation daily, and from age to age? And such as have their liberty to ask three words before they die, how use they it? what come they to? but even to worse than nothing? Even as Abimelechs' few words did, [Let it not be said, that a woman slew me.] And so their three words are used, as Saul used his at his death: [Draw out thy sword, 1. Sam. 31. 4. and thrust me through.] And as that wicked man mentioned in the book of Monuments, who when he was haled violently on a bridge by his Horse into the river, being put in mind of his three words, he said thus: Horse and man to the devil. A notorious adulterer there was a few years agone, who also had poisoned many youths by his unclean conversation, and lewd example, and tongue: he lived till he was threescore year old, to resemble him to the sinner whom Solomon speaks of, Eccles. 7. never could he be brought to savour or taste either preaching or praying, which yet he saw many zealously did round about him: he might have spend fifty pound land by the year by his marriage; but being visited by God, in a strange manner, and losing his maintenance by the death of his wife, his body ●ore plagued with pain, and diseases, when he lay like a lazar in a barn, (for thither he was thrust, through poverty, and there he died) now to come to the point, for the which I alleged this example, he being moved by such as came to him, when they saw in what misery he lay, to call upon God; he answered with fearful oaths: Is this a time to pray? The which seeing he was never acquainted with in all his life, (we see) he was far off from it, shunned and loathed it at his death, by God's righteous judgement. And as we have heard that it is commonly so with the vilest persons at their death, as it hath been in their life; so it were good wisdom for us to seek the Lord while he may be found, in the days of our youth, lest if Eccles. 12. 1. we should not go about it till death, it should not be a sound turning to God, but in mood and passion, by violence and in fear only gone about: and who knoweth not that late repentance is dangerous? And so let them rejoice and bless God, who have made the Lord chief with them in their young years, and have counted his service perfect freedom, such shall not need to fear that God will frown upon them, and forsake them in their age, or at their death, but (as many have done) shall rejoice most for this, that they made the Gospel their solace in their life time, and Gods favour their portion and joy, and would not for all the riches of the ungodly, have done otherwise: for so they should have been then utterly to seek how to be saved. Oh one sweet fruit of a godly life (beside many other enjoyed before) is a most Christian and comfortable death: so saith the Psalmist; Mark the end of the righteous, and ye shall see that the end of such a man Psal. 37. 37. is peace. As for Abimelechs' Page, he was as he had been trained by him, one fit to serve him only in evil. Like master, like man; such an one, as hath many followers, of which sort of hangbies few under such masters, as themselves be, few of them are (I say) found to come to good. But both of them, desperate, rash, murderous, and fraught with such sins as commonly accompany these. Yea, and yet such hold up their heads in the world, for whom, who seeth not but that the prison is fitter, where they may be kept from doing mischief, rather than to commit many lewd parts at liberty abroad. But seeing such are past admonition taking, let them that are teachable, learn to take such servants to be near at hand to them, who may in danger give advice to them, if need be, as Naamans' servants did, to the preserving of 2. King 5. 13. his health, rather than to be as too many are, that is to say, furtherers of their utter undoing or death. And such as deserve well (as joshuas, and the servants of Cornelius were) let them (I say) be well encouraged and rewarded, which are to be rejoiced in, of their masters, when the other being entertained but to their own, and their master's undoing, or great detriment, shall load both themselves and them with their bellies full of shame and sorrow. Of this argument I spare to speak more here, being as much (and a great deal more) as is like to be regarded, of such as I speak of. Thus we have seen the woeful end of this cursed Abimelech, and of the wicked men of Shechem, who had been the furtherers of him to the mischief Verse 55. that he wrought. And after these troublers of the land were taken away, there was peace, and every man left off from the work that Abimelech had drawn him to, and went home to his own place: where first it may be seen, what stir, disquiet, and trouble one vile person may make in the Church or Commonwealth, the Lord so punishing the people's sin, as partly I noted before in this chapter. Absalon was but one man, but how did he disquiet his father and the whole land? Likewise Sheba the son of Bicry that raised a new commotion against David: and so the Prophet Elias told Ahab that he troubled all Israel. And so I may say of Achan, and of Kora, and of many other: every of these was but one in his attempts: but each of these, what plagues and mischief wrought they by their several sins, though most of them private persons, to the whole state of the Church and Commonwealth of Israel? If we compare the sins of the whole body with the sins of a few, we shall find that the sorrow which few brought upon the whole company, came little short of the plagues which God inflicted upon the whole, when all provoked him. Although alas, what speak I of particular actions? Adam his sin first brought a fearful confusion into the whole creation? What wonder then if this contagion and pestilence hath ever since, and still doth cause the like disorder in the places where it rangeth? whose deformity (yet) and the mischief that it works, though we see as it were with our eyes, who (almost) is not bewitched with the painted beauty thereof? But to return: when Achan, Sheba, Absalon were taken away, behold all was whist again, and a great calm there was after so horrible tempests. The whole Church is as a ship; in which if there be one jonah, what tumult makes he? but cast him out, and the danger is over. And as this is true of great sinners and public offenders: so it is true of more inferior and private persons: as of Magistrates in their precincts, Headboroughs in towns, Masters and parents in families seeing (but for the badness of such) the rest should be in peace. And further, by the rooting out of Abimelech, let us confess it to be a Doct. 2. great benefit, when such authors of mischief, and workers of iniquity be taken away: and therefore give all our endeavour for the maintenance of peace, and to make holy and right use of it, while we enjoy it. For as we may see by these, that sought peace after the death of Abimelech, even so the most that are used to trouble other, in time wax weary of it. In these two verses is the shutting up the whole chapter: jothams' prophecy Vers. 56. 57 is verified, and God's judgement thereby declared, how he rewardeth iniquity. Of which this I say briefly, seeing in some sort it hath been touched already, that they who take ill matters and bad in hand, shall have small Doct. cause to rejoice thereof in the end. For their sin will find them out, when they think least of it. And it is most like also, that look what way they have sinned, even the same way their sin may be punished, as here it was, Stone for stone. Abimelech killed his brethren upon a stone: and he is killed by a weak woman most unlikely with a stone. The like we have heard of Adonibezek, and of Oreb and Zeeb, who took their death where they wrought mischief. Oh how doth God recompense into their bosom in full measure heaped Matth. 7. 2. up and running over, unto such? The which they will not foresee and so prevent, until they smart, and be past recovery. If this cannot move any of the like sort, to take warning by such watchwords, in time to hate their bad course, and that with detestation at least, let those that have shunned and declined from such evil ways, rejoice with thanksgiving, and that unfeigned, for that they have been preserved from them, and that they have chosen the good way to walk in it, howsoever they have had many provocations unto the contrary. And last of all, we may see here that as God revenged the innocent blood 2 of Gedeons' sons, so God will take part with such innocents. Hurt them not therefore, for the time will come when thou shalt pay dear for thy so doing: of which point look more in the former part of the history. The end of the ninth Chapter. THE SIXTY ONE SERMON ON THE TENTH CHAPTER OF THE BOOK OF JUDGES. Vers. 1. After Abimelech, there arose to deliver Israel, Tola the son of Puah, the son of Dodo, a man of Issachar, and he dwelled in Shamir in mount Ephraim. 2. And he judged Israel three and twenty years, and died, and was buried in Shamir. 3. And after him arose jair a Gileadite, and judged Israel twenty and two years. 4. And he had thirty sons that road on thirty ass colts, and they had thirty cities, which are called Havoth-iair unto this day, which are in the land of Gilead. 5. And jair died, and was buried in Kamon. THE sum of this Chapter is briefly this; that the children The sum of the Chapter. of Israel having enjoyed peace and liberty for a time under Tola and jair; fell again afterward to Idolatry. Whereupon the Lord also did again deliver them into the hands of their enemies: wherefore they calling upon God, were at the first sharply reproved: but afterward truly repenting, they obtained favour with God, and were released of their sins, as before time. By occasion whereof, entrance is made into the story of their deliverance in the chapter following. The parts of it are three: The first containeth the time of their The parts 3. peace, to verse the sixth: The second, a new defection and revolt of the people from God, to verse the 17. The third mentioneth the preparation that the Ammorites made against the children of Israel, and the peoples and Prince's meeting and coming together to consult and agree how to go against them; and this is to the end of the Chapter. The first part of the Chapter. GOd raised up these two judges, to wit, Tola and jair, after the former, to keep the people in the true worship of God, and in outward peace. Here to speak somewhat in this first part, of both these two judges of Israel jointly together, and afterward, somewhat severally; this is to be noted of the former, that after the overthrow of that cursed Abimelech, the people of Israel had a long time of peace in both their days, that is, 45. years. Where note, that though God justly punisheth the sins of men, as he did theirs here, Doct out of vers ●. 23. yet he doth still remember his people, and regard them, sending them peace again afterwards, even as after a storm and tempest cometh fair weather: and he hath said, that the rod of the wicked he will not suffer to lie always on the lot of the righteous; God will not keep his anger for ever toward Psal. 125. 3. them. It is his great favour to his, that they who are exceeding bad, Exod. 34. 7. live not very long, and that he upholdeth his own people many ways. Indeed when God is provoked, some must & shall suffer, as here by the plague many thousands in city and country have been swept away of late, who if they have been ready for their departure, and have repent, it is well; they have gone under God's hand in their sufferings the better. And so let such as are preserved alive, when others are taken away, turn to the Lord with all fervency and speed, that so they may testify that they may make their profit of Gods sparing their lives, and that they may so procure the continuance of peace and the Gospel to their posterity. Let God's people (I say) do this, though other have no ears to hear good instruction: and be well assured, that though carnal reason see no such thing, God will do much at the earnest suit of his; yea though they be but few. As we see he would not have destroyed Sodom, if there had been but ten righteous persons found there. But (alas) through the abundance of iniquity the love of many decayeth, Matth. 24 12. and few are wise to use their outward peace, or health, or other benefits of God to their good. And as for the most, (which is not to be wondered at) they utterly reject the things which concern their peace for ever. As in the days of Noah, the people (living in darkness) ate and drunk, married and gave in marriage, even as they do in these latter days of the son of man, before he come in his glory; of whom some shall in their adversity, when he shall awake them, desire but to see one good day, and it shall be denied them. They neither labour to keep outward peace each with other (which were no hard matter, while the common enemy is held under, and that there be peace in the land) nor yet betwixt God and themselves, but nourish vile lusts (the fruit of Sodom) in themselves, through fullness of bread and abundance of wealth, the daughters of peace. But the worst is, that Note. these fiery darts of men's lusts are thrown at God himself (who hath granted us these days of peace to a far other end, as Act. 9) and at his servants Act. 9 31. who are the best pledges of our peace. Is this the recompense (saith Moses in Deut. 32) which ye make the Lord, for your outward peace and spiritual Deut. 32. 6. liberty? And justly may it be demanded of us: Is this the thank God hath at your hands for your peace and freedom from Egypt and Canaan? Consider therefore that in our thus warring against, we fight against our souls, as the Apostle Peter saith: and again, by this, that we serve not God purely 1. Pet. 2. 10. in this our prosperity, the devil himself (a great word to speak) is deceived in us, who took it for granted long ago, as he saw reason for it, that when a man is hedged in with blessings, (and especially this strong hedge of job 1. 10. a public peace) he would serve God without question. Indeed he requireth a further matter of us, even that we serve him in time of affliction also: but is this likely, when we do it not in peace? But of this matter I spare to add any more here, having uttered my mind of it before in the fifth chapter and elsewhere. These two, Tola, and jair, are not said here to have risen up to judge Israel Of the first three verses still. as intruding themselves, but as following God's appointment, who raised them up as good governors to save and deliver his people out of their enemy's hands, so was not that usurper Abimelech, but a waster and a spoiler. So are they whom God sendeth in mercy to rule, nurcing fathers, and such as teach, be full of love and compassion to the people; for he graceth them whom he counteth faithful, and putteth in his service even to that purpose. 1. Tim. 1. 12. Somewhat I have said before touching Gods calling and the manner of it, yet by this occasion I will add somewhat. God in a general providence Doct. 2. of permission may be said to raise all that rise up in place of government and authority. By premission, when he resisteth not them who raise up themselves unlawfully, as Abimelech. In which respect the Lord tolerateth many (in his secret will) to do many things against his revealed will; he permitteth, I say, not causeth them, for then one will should be contrary to another. Secondly, he actually blesseth many, and raiseth them outwardly himself, (though their rising be to no purpose) as jeroboam. Thirdly, he raiseth up and blesseth other; (their attempts being lawful, and not indirectly undertaken, but according to his will) whereas he doth only try the other, by raising them, whether they will raise and advance him or no, and set him up as chief, and procure the like from others: so, if they forget him, as jeroboboam and Saul, that then he may honour himself upon them, when he Exod. 14. 17. could get no honour by them. This the holy Ghost expresseth lively in Pharaoh, Rom. 9 But the last and most special kind of raising is, when beside common gifts, the Lord raiseth a man, as well up to the life of grace and holiness, as inhaunseth him in the world, adorning him with more rare gifts, as meekness, wisdom, faith, holy courage, zeal, and the fruits of true love to his Church and God's glory. And these only may be said most properly to have been raised by God, and neither by men, nor themselves, and therefore to be God's favourites indeed. There are many that rise in the world, who grow further from goodness: I speak of such as are apparently raised, and some of them from the dunghill to honour, learning, wealth; but they were in more hope to Godward when they were lowest in the world: since, they waxed proud, idle, scornful, their hearts rising against God and his servants; and to evil ends abusing the steps and degrees of honour and estate, by which God hath raised them, thereby provoking the Lord to pull them down to their former ebb, even the lowest staier of shame. According to that of Samuel to Eli uttered from God; Those that despise me, I will set nought 1. Sam. 2. 30. by, but honour them that honour me. This rule will not be unmeet to try our rising by, for even Heathens saw somewhat, when they could say; No good man waxeth suddenly rich. And as torrents, and standing waters bewray some sudden and great tempests and rain more than usual: so mens sudden risings bewray the immoderatnes of their affections, exceeding the measure of justice and religion. And let this serve to quiet them whom God lifteth not up to great place, if he have raised them up with his Christ from death to the life of grace, and quickened them by faith to the lively hope of glory. But I proceed to note something of these two judges severally out of the verses following. To begin with jair, he was of the half Tribe of Manasseh a Giliadite, The sum of the third, fourth and fifth vers●● having many sons, seeing they had many wives in those days: his sons road, in token of their greatness; and every one of them was a Ruler over a City, and therefore their father must needs be a man of great Nobility. Now to give some light into this, it is said in the book of Numbers, that one jair took many Cities of the Canaanites, and they were called the Cities Numb. 32. 40. & Deut 3. 14. of jair: not that I say, that the man who is here mentioned of that name was he, seeing there were 300. years betwixt them both, but being both of one place, there is little doubt, but that the here mentioned, came of the family of the other, and so those Cities (it is most like) fell and came unto him. Now from hence we learn, that God choosing out of one Tribe, as well Doctor 3. out of the 3 first verses. as another, as by those that have been mentioned before in this story, and these here, may appear, to wit, Tola of Issachar, a poor Tribe, and jair of Manasseh very rich: by this, I say, we may see that he would give to none of them any cause to complain, no not the meanest, (as they might otherwise (it is like enough) have taken occasion to do) that he had not chosen out of one Tribe as well as out of another, the deliverer and Captain over the people. Teaching us by his example to be without partiality in our dealings, and injurious to none; which is a singular virtue, and showed by Solomon, as a companion of his wisdom, in deciding the cause betwixt the 1. King. 3. 27. two harlots, he leaned to neither, but dealt indifferently with both. And such indifferency we should show in our actions through our whole course, that we might not be justly challenged for the contrary, but to practise equality in comparisons and censures, and in one or other our dealings, we showing good reason if we at any time do otherwise, not doing as some, whose office being to profess the punishing of wicked persons, will yet for favour on the one side, or spite and malice on the other, not only be partial, but also extenuate the fault of the guilty party, and charge the innocent and honest to be in greater offence, than the guilty, which is the perverting of justice, and the direct way to nourish and multiply iniquity, and this Prou. 17. 14. some will do the rather, if the innocent party be zealous of the Gospel. When the Lord sent Manna from heaven to feed his people, he made a law against men's greedy snatching it up one from another, providing that he that gathered more than his fellow, should part with the overplus, to make the portion of the other equal, so that none could complain that he was neglected in that heavenly dole. Men of mean estate murmur that this abundance of the earth is so unequally divided by God, that some have all, some never a whit. But so to do in that case is more equality, then if all had alike, for a difference there must ever be in estates, some rich, some poor. But who seeth not (even in this) God's indifferency? Know ye not james 2. 5. brethren (saith james) that God hath called the poor of this world to be rich in faith and good works? Meaning that not many rich are vouchsafed this honour: and therefore in that the poor are betrusted with the Gospel, which is the Treasure and Manna of heaven, and receive it willingly, Matth. 11. Matth. 11. 5. whereas the rich have other matters to busy themselves about, are they neglected through partiality think we? But if any of low degree, want his part in the best things also, he may thank himself for his abasement: who will pity him who shortens himself of his allowance? there would (doubtless) be less complaining among the better sort of people; (as for the unruly and idle, they seek their own sorrow) if men we so provided for, as God alotteth to them: for neither should many men become poor through their lewdness, and they that otherwise must of necessity be so, should both comfort themselves in God, and be the better regarded by others through a larger contribution of his bestowed upon them. Therefore again I say, let this seemly virtue find favour with them, whom the entertainment of it might much advantage. Such as have the rating of inferiors for public duties, give great cause of complaining, by their partiality, through friendship or dislike: yea and scape themselves (proportion being observed) more easily than the mean sort of people. Which is gross, that men will seek for the highest place of countenance and honour above others, but in matter of burden and charge, put the basest underling before themselves. More particularly, in that the Lord chooseth out of the poor and base Doct. particularly out of verse 1. Tribe of Ishaker, this Tola, to judge Israel, it was to teach us the truth of that proverb, that a man's gift makes him to sit among the mighty, and advanceth the base and the mean, who ought not to be despised for want of wealth, if God hath given them gifts. How little this truth hath been regarded always, Solomon declareth, who saith what he had observed, that a poor and wise man delivered a city sore assaulted by the mighty, and that he did by Eccles. 9 15. his wisdom; but none remembered this poor man. And in another place he saith, There is an evil that I have seen under the Sun, that folly is set in great excellency, and the rich in wisdom and virtue set in the low place, I Eccles. 10. 6. 7. have seen servants on horses, & princes walking as servants on the ground. This, seeing he calleth an evil, he well instructeth the children of wisdom, to justify her wheresoever she be found, howsoever she be justled and opposed by the carnal. And as the Queen of the South said to Solomon, Happy are thy servants that attend on thee, and who may 1. King. 10. 8. hear thy wisdom: so because a greater than Solomon is here, we should count it our felicity to hear him, and count their feet beautiful that bring glad tidings. And to receive such, as men of God, and as his Prophets, Rom. 10. 15. what mean show soever they make in our eyes, and to commune with them when they are dead, while we read their holy works, when we cannot converse with their persons, being taken away from us out of this life. Thus David out of a mean family, and Saul also (though destitute of grace) were excellently gifted with courage for war, and government in peace, so that few of the noblest (doubtless) might compare with them. So that the meanelier they were descended, the more admirable they were in themselves, not being beholding to any predecessors for the spirit and good parts that were in them: but laid the foundation of Nobility to their posterity. Therefore so long as the base by birth, maintain worthily the places of high office and honour whereunto their excellent gifts have lawfully advanced them: not degenerating by pride, cruelty, and covetousness, (the common companions of men bred meanly, when they are got aloft) I say, when such are not regarded; it is a great contempt not of them only, but of God in them, (for he that despiseth the poor, despiseth his Maker, Prou. 17. 5. and much more, he that reproacheth them in authority) to call them upstarts, or to defame them by their base blood, that so their more eminent virtues may be blemished. A common disease among the factious, and flattering followers of great and vicious persons, to stain the honour of such as are more truly noble than they, in virtue and wisdom, by this; that they are but men of yesterday, and cannot show the Arms, which their patrons can. But whether is it better (as he in the history answered) to raise up a new, or to bury the old Gentry and Nobility? Of this the less, because I have said somewhat in the two points before not impertinent hereto. Now as we have heard that God chose out of Ishaker a poor Tribe, Tola Verse 3. 4. to judge Israel; so also, we see here that he chooseth the Noble to be Governors, as he did this jair here, who for his wealth, was able to give a City to every of his thirty sons. To teach us that Nobility is no let to the governing Doct. out of verse 3. and 4. of the commonwealth, but the honourable and mighty having examples of their ancestors to provoke them to virtue, and many other helps and compliments to the well discharging thereof, they may be seen in many respects to be the fittest: this being added, if they be not lifted up with insolency and high conceit of themselves, which they have no cause to do, if they consider that they came of nothing, and are but worms meat, and also, if they would weigh their mutable state, and how full of lamentables changes their lives be. And to say the truth, it is an utter shame for us, that when God hath done much for us, we should be found unfaithful. Neither is high place any greater impediment to private godliness, then public government. Although if every man might tell his own tale, there is none so poor, nor any so rich, but will allege somewhat, why they should not be tied to duty precise, but live as they think good, and be released from this burden, as they count it: whereby, what do they but lay stumbling blocks in their own way. Therefore we may boldly give it forth, as a rule in Christian practice, it is a miserable and unlawful estate of life, which cannot stand with the daily and careful practice of Christianity. Somewhat (I deny not) must be yielded to the occasions and unseparable business, which attend upon greatness: but yet so far forth only, as men defalk and detract nothing from the substance of that high and great due, which the greatest owe to a greater than themselves. But yet if men dare go thus far, they shall find, that God will not give his honour to another; but rather his jealousy will break out against them like fire, that maintain their honour by treading his underfoot, Psalm 2. Psalm 2. 9 Vers. 2. 5. This be said of those things which were several in these two Kings, and which they did in their life; now of that which was common to them both, I mean their death. For so it is said of both, that they died, and that was, when their duty, each for his time, was discharged in procuring and maintaining Gods true worship, and outward peace to their country a long season: them they gave place, and were gathered to their fathers, & their bodies were laid in the earth, in hope of the resurrection. To teach us, that all of us, Doct. out of vers. 2. and 5. Luke 19 are here to do our duties in our callings, to serve God therein: who hath given and committed to our trust talents, with a charge to occupy them till he come, and allows none of us to bury them in the earth, but straightly forbids it, to wit, to be idle, and to suffer our gifts to rust in us, and to this end, we enjoy every man his proper gifts. The Lord hath set us our habitations, and stinted our time of dwelling in them, with commandment, that we should not be idle nor unprofitable in the knowledge of our Lord jesus, Act. 17. 26. nor in our particular calling, but to attend thereunto, for profitable uses to ourselves and others: and hath for that purpose, appointed that we should 2. Pet. 1. 8. have comfortable fruit thereof in all necessary things of this life, to encourage us to our duties, that so we might be none of the refuse, and idle hangs-by in the world: and in both our general and particular calling to serve God for conscience sake and with comfort. To this end I say, God hath set us here, always to have our eye upon our departure, and with good father Barzillai to provide for our grave. 2. Sam. 19 37. And when we have thus discharged ourselves, and the Lord shall give 2 us warning by sickness, pain, disease of our end to be at hand, or call us home with small warning, we should be ready for his coming, to yield Note. our souls into his hands, and our bodies to the grave for a season, in hope of receiving them again: which shall be no hard matter for us to do, who have, as strangers here, prepared for it before, as we have learned to do. Neither should we look or desire to have any more abode or continuance here, but give over ourselves in peace, and willingly commend ourselves unto the Lords safe keeping, as I have said. And therefore in the mean time we should soberly use all the transitory helps of this life; as wealth, friends, wife, and our life itself, so that they may not be clogs with their deceivable show, to hold us from far better things. And in the mean while take the Note. best use of them to profitable ends, and do the good that we may do by the help of them, seeing in the grave there is no such thing to be looked for. And so the remembrance of the time well passed, shall be most comfortable: Eccles. 9 10. but as for those that are calling in for their cheer and merry making in this world, otherwise than they are sure they shall be able well to give their reckoning for it hereafter, such can neither possibly die well, nor willingly, unless they be desperate. To the which purpose I have spoken elsewhere, as the diligent reader shall find. The second part of the Chapter. Vers. 6. And the children of Israel wrought wickedness again in the sight of the Lord, and served Baalim and Ashtoroth, and the gods of Aram, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistims, and forsook the Lord, and served not him. 7. Therefore the wrath of the Lord was kindled against Israel, and he sold them into the hands of the Philistims, and into the hands of the children of Ammon: 8. Who from that year vexed and oppressed the children of Israel eighteen years, even all the children of Israel that were beyond Iorden in the land of the Ammorites which is in Gilead. 9 Moreover, the children of Ammon went over Iorden to fight against judah, and against Benjamin, and against the house of Ephraim: so that Israel was sore tormented. 10. Then the children of Israel cried unto the Lord, saying, We have sinned against thee, even because we have forsaken our own God, and have served Baalim. NOw followeth a new revolt of the people of Israel, and this is handled The sense of these verses. to the 17. verse, wherein the things to be considered are these: to wit, a double repairing and returning by them to God, when he afflicted them by their enemies for their sin in forsaking him. In their first seeking to him, they had the repulse, for their repentance was not sound. In the second, God delivered them, they seeking to him in repentance. In the former note these four things: First their sin, which was a joining to the nations among whom they dwelled, and this in the sixth verse. The second is Gods punishing them even by those, whom they joined with in Idolatry: which is snewed in the next three verses. The third point is their crying to God: and lastly, the fruit thereof, in the tenth verse, and so forward. The fruit was divers: for first God denied to deliver them, to the fifteenth verse. But at the second crying of the people to God, he delivered them: which is set down in the next two verses unto the seventeenth. Now let these things be looked into more particularly. To return therefore to the sixth verse, The opening of verse 6. more particularly. and to begin with the people's sin, it is said, after the death of these two judges, in whose days they had enjoyed peace five and forty years, that the people fell again to provoke God, as we have heard their fathers did. And how? by committing Idolatry after the manner of the seven nations, that are here mentioned. For both that was liking to the flesh, and beside, they thought those nations that did so, lived in more abundance, and in more pleasure, than themselves did; for many delights to tickle the flesh forward they adjoined to their false worship, to draw away their hearts from serving the true God aright, whom, it is said here, that they forsook. Thus much for the sum of this verse, and therein of their sin. And here are divers things to be considered. First it teacheth, that we should not greatly marvel, that so many in this Doct vers. 6. our age give themselves to Popish religion, seeing Idolatry hath in most ages been so common: by reason that it hath so many playerlike toys and babbles of sights to blear the eye, and sonnets to deceive the ear, that it maketh them think they be in a piece of paradise, while they embrace and are made drunk with such fond conceits, when indeed they be thereby carried (as it were) fast asleep to hell. There is nothing that moveth or delighteth them in all the word of God, rightly understood, but only blind devotion in their false religion, wherein they have been nuzzled up, and then a fond and fantastical conceit, that they shall go to heaven thereby. As for the authority and warrant of their Mass, and other trumpery; in the beginning of the world, nay in our Saviour Christ's time, and many hundred years after, there was no shred nor rag of it used or known, especially to any such end, whereas the true serving of God was always (as now it is) even from the beginning. Heb. 11. the whole. And how prone people are to worship God with ease, (for so far they like, whether it be sound and true, or counterfeit) it may be seen not only in Popery, which is coined for the purpose to deceive the simple, with strong delusions, but also in our religion, which for the outward manner of it is holy, pure and good, and consisteth in hearing, prayer, and the use of the Sacraments for the substance thereof. And yet many of them who allow it, as the true manner of worshipping God, what do they (for the most part) but draw near to God with their bodies, but their hearts are far from him? As if they would say, they would gladly go to heaven, but they would have an easy way thither; but to serve God in spirit and truth, which joh 4 24. is the direct way thither, they cannot bend themselves thereto: whereas there is as great delight in the worshipping of God aright, and that by the Psal. 84. 1. Lord's allowance and promise, (which in the two former kinds; of popish, and the other, of only outward worship are wanting) as great delight, (I say) and as sound in true performing it, so far as frail flesh may attain to, as there is reward promised thereto, which is unutterable. Psal 19 11. In this verse also may be seen, what fruit this people yielded to the Doct. 2. Lord of their long enjoyed peace, even as we have seen their fathers did, and that was, how they fell to lasciviousness, and forgetting of God: a sufficient Deut 6. 12. watchword whereof they had given them before by Moses. Now for the laying out of this sin both in them and ourselves, how fearful and great it is, let us only consider of it thus; Seeing this point hath been largely handled already, if the diseased person pained with the stone or Note. strangury, or the famished, and he that is in penury, or the man that is in exile and banishment; if these (I say) might be set free from that which oppresseth them, what would they not readily offer, and covenant to do, in the service of God? yea and that much more fervently than other men? Therefore how grievous is their sin, (let all men judge) who may in health, in wealth, at ease, and in outward peace do this, I mean, serve the Lord, which is the thing that he requireth of them, and yet they can by no means be brought to it? But this I leave to be further considered, as every one shall see cause. But more particularly, in that it is said, they forsook the Lord, it may be Doct. 3. marveled at, that they should forsake him, whom they had loved and served before. But by this we may see, what force there is in sin to besot and make drunken, them who give over themselves thereto; be it whoredom, the love of the world, or any other: For it is able to bereave them of sound reason, to turn away their delight from prayer, and all good practice, and to forget the joy that they had in both, sometimes; and yet to blindfold them so, that they shall not suspect any danger to be toward them for all this, while they may merrily serve their humour therein. Samson and other went far this way. And let the best of us fear, lest we be carried away of our lusts to love and like where we ought not, and tempt we not God, but let us resist the beginnings of evil: we know little what may befall us in time, if we Note. dare deal loosely and unfaithfully with the Lord, and suffer ourselves to beled away from our steadfastness. This boldness and carelessness, if it thus be suffered to bear sway in us, may cause this scripture in time to be said of and verified in us, that we have forsaken the Lord our strength. And yet because men are cunning to deceive themselves, hoping that as long as they embrace not another religion, they shall not become such, nor judged so hardly of, though they take up their delight in sins that please them; I thought it not therefore amiss, to give this caveat, that in vain do such men worship God, though they draw near to him with their bodies, while they suffer their hearts to go another way: and it is a kind of forsaking of God, though not in so high a degree as the other, and as in time they themselves are like to come unto, and their labour is lost that they bestow in serving God, while it is accompanied with such anoiance and unsavourines, he utterly abhorreth it. This phrase of forsaking God, is taken from wedlock, when either party renounceth interest and fellowship in the other, and departeth away: even as the phrase of [selling them away] used in the next verse on God's part, importeth the like action in the Lord, as justly giving over his part in them. As they had resigned their right in him, their husband, (who had married himself unto them) unto strange Idols: so the Lord put over his interest in them, unto strange Idolaters, alienating himself from them, as the commodity which is sold changeth the owner, and becomes the right of another man. Now then let not men think they may at their pleasure break their covenant (as the knot of marriage) with God; thinking they may return to him as they list, and when they list, (as Samson to his companion, and the Levite to his concubine) for neither will it be so easy for them to do it, neither shall they find God so ready in their hasty seekings after him, upon each occasion to admit them. And this is said of the people's sin, and by occasion thereof. Now we have heard of that, being the first point of the four: in these three next Vers. 7. 8. 9 verses is set down God's displeasure conceived against them for it. For when they had thus provoked him by their sore transgressions, he provoked them also, by that which did little like them: for he stirred up the Philistims and Ammonites against them, who vexed them sore for many years. And this they did, not only in the land of the Ammorites, beyond Iorden to the children of Israel that dwelled there, but they waxed more bold, and passed over Iorden & made war with the tribe of juda, Benjamin, and Ephraim: so as they were not able to resist them. And what should we say to all this? It must needs be granted, that this was an heavy bondage that they were under. But what remedy? If it had been any less, it would not have moved nor wrought upon them. They would not complain, nor cry to God for a little. For if they had, they should have been heard, and kept from so great extremities, that they should not have vexed them. So that, to say no more of this, we may all see here, that when we come Doct. vers. 7. 8. under sore afflictions, which in a manner take heart from us, and make our lives wearisome, we may thank ourselves for it: God useth not to cast his punishments upon men all at once, but by piece meal, and by degrees, and giveth warning of them for the most part, at least by his word always: that so (as wise men seeing the plague coming) they may prevent them; or Prou. 22. 3. else he layeth his hand more lightly upon them, that they may at the first repair to him, and entreat him to stay it. If it be otherwise, that he suddenly, and at once take away the righteous with the wicked, they shall have no cause to complain of that, for they shall rest in peace. If God remove not his punishments, yet if they be reconciled to him, and live obediently, he will give them greater grace of faith, hope, and patience, to bear the burden more easily, and with far greater contentment. All the danger is, if they harden their hearts, and bow not meekly to God under their burdens, that is more against them, than all their outward calamity and bondage. We have heard how God punished the people for their committing idolatry, and suffered their enemies to oppress them sore and a long-time. But this was not all which is here expressed, though that was very grievous, as all may well see. But with this, it is to be noted, how they also by their sin, turned the Sunshine of God's favour into most dark and uncomfortable displeasure. This men purchase to themselves by their wilfulness and rebellion, when they might otherwise go out and in before him, to their good liking, and dwell most safely under the wing of his protection all the day long. What madness is it to cast themselves into deadly fears and unquietness and anguish of soul for the Lords displeasure, as sharp arrows sticking Deut. 33. 12. fast in them, with reproach, discountenance of God's servants, and many other cross and discontentments? But of God's anger and wrath, read more in Chap. 2. 14. Here I end. THE SIXTIETH TWO SERMON ON THE TENTH CHAPTER OF THE BOOK OF JUDGES. WE heard in the former verses how God afflicted this Vers. 9 people for their sin: in this verse, the holy story setteth down how this oppression by the enemies reached to the people beyond Iorden, as well as them that were on this side only. Wherein that thereat was verified (whereof before hath been spoken) that they and their idols, should be as snares unto them, even to their destruction. But besides this we see, that this misery did spread further in time, then to those that were on this side Iorden, for it reached even to the Israelites also, which dwelled beyond Iorden. So that although the enemies began with them first, who dwelled in the land of the Amorites, yet seeing the people on both sides of Iorden had communicated with the nations in their sin, they were therefore both plagued alike by the enemies. And so it fareth with us: for if many join together in provoking God, they shall smart together, by bearing his corrections. And though the Lord begin, as I said before of Shechem and Abimelech, with some at the first apart, yet he will, as the fire burneth one house after another, he will, I say, devour the rest with the former at length, as by the plague we have heard he hath done. Now in that it is said in this verse, that they cried to the Lord, saying: we Vers. 10. have sinned, I have spoken of this before, as also of this, that they were long in misery ere they complained, therefore I will not repeat those two points, only this here is to be noted, that they did not cry unfeignedly at the first, but for the smart they felt, but having the repulse of God, and they seeing that they prevailed not thereby, they did after, set themselves to seek the Lord, and to repent in the truth of their hearts, as is showed afterwards: and that they did not at their first seeking to him, come in true repentance, it appeareth by the Lords rejecting of their cries, and his bidding them go to their gods, whom they had served, for help; which he would not have done, if they had turned to him in truth: for he is full of compassion, and ready to receive those that are of an upright heart. Exod. 34. 7. And by this we may see, that many men, when they are in extremities, Doct. confess their sins to God, as Saul, when he feared the loss of his kingdom, and cry to him, when yet it is otherwise hardly wrung from them, neither do it they sincerely; and yet I will not say, that they here, or that all other such, of whom I speak, do it in hypocrisy: but this I say, that in their Note. need and hast they cry, only they consider not that God looketh for truth at their hands, neither resolve afterwards to look above all things to keep their covenant with God, neither therefore indeed do so: but like Ahab, bow for the time as a bulrush, and afterward forgetting, through carelessness and negligence, what they said or promised; whereas they who in truth and unfeignedly repent, and turn to God, look duly and constantly to their promise that they made to him, as David did, who said, I have sworn, and Psal. 119. 106. will perform it, to keep thy righteous judgements. And there had need to be no less in them, that covenant with God, a man would think, unless they will boldly and grossly show, that they despise him, and help to fill the Church with revolters, as they were, that we read of in the Psalm. The Psalm. 78. 34. use of which I repeat not, but refer the Reader to the places before mentioned. Verse 11. And the Lord said unto the children of Israel, Did not I deliver you from the Egyptians, and from the Amorites, and from the children of Ammon, and from the Philistims. 12. The Zidonians also, and the Amalekites, and the Maonites did oppress you, and ye cried unto me, and I saved you out of their hands. 13. Yet ye have for saken me, and served other gods: wherefore I will deliver you no more. 14. Go and cry unto the gods which ye have chosen, let them save you in your tribulation. IN these verses it followeth what God said to them in these their cry The sense. to him: When the people had called upon God, and began, as it seemed, to repent, God answered them indeed, but sharply and roughly, as appeareth in the text, whether by the high Priest, or by some Prophet. But why he so hardly reproved them, the reason was, to awake them further, and to bring them to sound and constant repentance, to the which they were not yet come unto. As if he should have said to them, Ye seek to be delivered, but ye do it, to the end that ye being set at liberty, may return to your old bias again, and follow your lusts, and serve strange gods. But who could have thought, that you would hereafter, saith the Lord to them, have revolted from me? Did you not call upon me at other times, and were heard? Is this the first, and when I delivered you, yet he have forsaken me, as is to be seen this day, for the mark ye still bear of it, and have cast me behind your backs. I delivered you from the Egyptians, Ammorites, Ammonites, and other, and in stead of the thanks, ye by and by forsook me, and fell to serve strange gods. O horrible! Thus therefore the Lord (as we have heard) now casteth them in the teeth with their doings. And namely with their Idols, as if he should have said, ye see now what your gods (as you call them) are able to do for you. For if they could have helped you, I see, that you would never have sought to me: I will not therefore deliver you, and if you seek to them, ye see they cannot. Briefly to end this; their state being thus Doct. laid open by the Lord before them, I note (or rather repeat) out of the whole answer which the Lord makes them here: that it is not so easy a matter for men to deceive him, who knoweth their hearts, and the guile, falsehood and flattery, that is in them, as to beguile men, who in charity do (as they ought) judge the best of them by that which they hear and see. To hear some men in their good pangs, either when some great blessing befalls them, or when they are held under by some great affliction, (as by the fear of death) and kept upon the rack, or when they have heard some powerful Sermon which hath searched them to the quick, or when they behold the great works of God's power, as thunder, lightning, winds and tempest by sea or land, or when they see God's hand upon other men, or to be heavy upon themselves any other way: upon such occasions (I say) to hear the speeches, and see the behaviours of some men, Note. what words of thanksgiving, of trembling, of admiration, nay, what confessions and prayers break from them, with earnest covenants and vows of repentance; I say to hear these things at such times, would make a simple-hearted Christian cry out as amazed, and not fear, boldly to affirm, God be glorified; doubtless these persons are thoroughly changed, and truly penitent, and God is in them of a truth, surely Saul is become a Prophet of God: and thus in their simplicity do many judge of such, by occasion of that which they see in them: and who, except they be well experienced, should not say the like in that case, and cursed are they that deceive such: yet thus they speak of them, till they are afterward as much astonished to see the contrary in them. Thus we see, they deceive men, whereas the Lord, as we may see in this example, will not, nor cannot be so easily deluded by them, neither will so soon be satisfied with these their speeches: but still waiteth for the truth and uprightness of such as utter them, and gives no credulous ear unto them, but doth more than suspect them, for he calls them to further proof of their soundness and affection towards him, and expostulateth with them, for that he finds it not so with them. Saul (as 1. Sam. 15. 24. and 30. I said, fearing his kingdom) confessed the sin which was laid to his charge, 1. Sam. 15. But the Lord professed (for all that) he had rejected him, chap. 16. 1. Sam. 16. 1. So the people in Deuteronomy being in fear, and strongly possessed thereof, Deut. 5. 29. in all haste, protested they would obey the Lord in all things which Moses should tell them from the mouth of God: But the Lord smelled them and found them out presently: for thus he saith to Moses, This people saith well, all that they have said: but I will not take their word, and why? Oh there is no such heart in them, saith he, as their tongue would seem to import. For even as a lewd housewife, who is run away from her husband, or any ill debtor, who is fled for debt, if they be taken and terrified with the law, they will not stick to say and swear to any conditions which are offered them, so that the present danger and shame may be remitted: whereas yet they are as treacherous and loose afterward, as ever before; as the issue proves (in thieves and other malefactors) even so, when vile persons are under God's punishments; (from whom they see, there is no breaking away by strong hand) what will they not say, in accusing and condemning themselves? Nay, who can shame them as they will themselves for their sins? or who can so denounce and plead against them as themselves? What will they not promise, upon condition of release from the present woe they are in? And yet when these men come to the trial, they fly touch, and recoil again, as if there were no witness to convince them, and as if all they said, had been spoken in a trance. Oh therefore, those forced exclamations and complaints, which either for horror and fear a grieved soul maketh, or which a body pinched, and in distress, compel a man unto: how may they be taken for approved testimonies of repentance, either by themselves, or by other? Yea such as know they have often abused the Lord thus, (as if they had him at command to order him as they list, upon each flattering promise, whereas it is his wonderful mercy that he will forbore them, and offer them means of searching themselves better: let them repent therefore of this playing wily beguily with God: Oh how should this terrify them, and scare them, that the Lord still counts them but hollow persons, rotten at the heart, and false in their covenant, and therefore that he will at one time or other, reckon with them for all their villainy and hypocrisy, which they durst cover under the vizard speeches of humbleness and truth. As for us, who have learned and practised better, let us beware that, as Paul 1. King. 5. 22. bids Timothy, not to lay hands suddenly upon any; so that we do not lightly judge well or commend the estate of any man upon so slender evidence, let his constancy speak for him: time (the mother of truth) shall prove him: in the mean season, lift not thou such an one up to the third heaven in one mood, when in another thou shalt be urged to condemn to the nethermost hell: but be sober, and leave him to God, to whom (as to his master, who knows him) he standeth or falleth. More particularly in these two verses, he tells them what deliverances he Vers. 11. 12. had wrought for them, bringing his benefits to their remembrance, to prick their consciences. And therefore to speak the truth, what encouragement Doct. of verse 11. 12. could they have in coming to God in their need for help, whom they had dealt so treacherously with before? especially, they having no testimony, that they came in remorse and shame for their former revolts, and with firm and resolute persuasion, both that God would pardon them, and that themselves would no more fall from him. So, how can any of us in our need, do as they did, but we must look for the like answer from him? And so we have, though not by voice from heaven, yet by the fearful accusation of our consciences, and by his word in canonical Scripture. And as for men that have been so dealt with by any neighbours, yea though it be but once, if they have been beneficial to them, they will soon show them their minds, that is, how greatly they detest such unthankfulness and falsehood. But how we should be moved by the hearing of God's benefits brought to our remembrance, and of such like matter I have spoken largely in the second Chapter, vers. 1. 2. 3. This speech of the Lord, namely, [I will deliver you no more] because afterwards Vers. 1●. he did deliver them, giving occasion of some doubt and difficulty, is to be considered of us accordingly, I mean with more regard. His meaning is this: Ye (O people unworthy to be beloved) have abused my facility and gentleness, and you seeing me easily entreated heretofore to help you, plied me with your cries and complaints, till ye had gotten that ye would have, even deliverance from your enemies, naming many sorts unto them. But when ye got once elbow room, saith the Lord, (whereas I looked to have been the God of your worship and service, aswell as of your salvation) ye turned your backs upon me, and rebelled against me: If this be the fruit of my love and tenderness, that I must have the work to deliver you, but every stock and stone, every Idol of Ammon, Moab, etc. go away with the thanks and reverence, and get all the obedience and worship from me, I will help you no more, except I see better fruit come of it: and otherwise I have done with you, go seek to them whom ye serve for succour and relief. So then we see this refusal is conditional: and is applied to them for their former idolatry, and their present unsound dealing, and reacheth only to the present time, though they cried unto him: as if he had said: At this time, in the case you are in, I will not deliver you, I will not help you, as fast as you complain, but when I shall see it meet, that is, when I shall see your repentance sound, than I will give you another answer. So that it is manifest I say, that he speaketh but conditionally, and thus we must Doct. understand it; for otherwise (they not having committed the unpardonable sin) this speech should have been contrarily ●● other Scripture. Where the thing which is to be noted is this: that God after the manner of men, showeth his fearful speeches, as he did here, that he is offended with us, Note. (and for the same cause doth oft afflict us) to the end he may make us search out, see, and feel some special sins, they are fore and grievous in his sight, and yet of us nothing or little regarded. By this means therefore, he bringeth us to such a sense of them, that we are not able to look up, but our heart (to the judgement of flesh) doth faint within us, as may be seen in these here. This David felt, when he said, Innumerable troubles have compassed me, Psalm. 40. 12. my sins have taken such hold of me, that I am not able to look up: they are more in number then the hairs of mine head, therefore mine heart faileth Psalm. 32. 4. me. So in another Psalm, we may see the like. This do men's sins bring them to, when God citeth them, and seeth it expedient to awake them, though he do not this often, especially to the reprobate, and yet with slender, or rather no use nor benefit to them, when he doth it; they have so many shifts to wash it away, and so harden their hearts, that they cannot profit thereby, but with great use and comfort to his own children, in the end especially, how terrible and fearful soever the beginnings and proceedings also sometime are, or seem to be unto them. And so he terrifies many at their first conversion with the feeling of his wrath and heavy displeasure justly kindled against them, for the odiousness and detestation of their lives past, so that they fall into a kind of despair, as the people in the Acts did at Peter's sermon, saying: Men and brethren what Acts 2. 37. shall we do? And yet a little before, they made light of their sins, which then so pricked their consciences, and had no sense of them. By all this that hath been said of this matter, we may gather, what manner of thing sin is, if it appear in the proper colours of it, and as it is indeed; to wit, the most Note. fearful of all things. Many think this true that I say, of murder, adultery, idolatry, and such like. But the truth that I have uttered, is verified of other sins also, which yet seem less odious: as of anger, impatience, worldliness, distrust, tetchinesse, pride of heart, sloth and idleness, the lewdness of the eye, self-love, deceiving, revenge, and the rest whatsoever they be, if they come clearly to the conscience to be felt and duly considered. And because we make them such common matters, and are so little grieved for them, the Lord is therefore driven to awake us, as here he did this people, to make us astonished, and stung at the heart for those sins which we thought were small, or none at all, while we lay nuzzled and drowned in them. For if God open our eyes once, to see them as they are to be seen, and as they may be felt, with the shame, foulness, baseness, sottishness in the Note. committing of them, and the danger that they bring; we judge even so of them, as well as of the rest.. For what horror doth adultery breed, when it is thought of after the committing? it is as an arrow shot through the liver? But of that, ve will say, there is no doubt: so what is anger, when it is past, to him that offended by it but shame, and so I may say of all other. A view hereof, may be taken in Saul, when God pursued him for his sin, and made him cry out, saying: What shall I do? for God hath forsaken me, 1. Sam. 28. 15. and speaketh no more to me. And what torment (think we) felt judas, when of himself he said, I have sinned in betraying the innocent blood? And when his sin so wounded his conscience, that the halter made an end of his life? And Adam's transgression also, which was divers from both the other, what wrought it upon him? was he not so terrified for it, that he fled from God's presence as far as he could, to hide himself in the thicket Genes. 3. 8. among the trees? And if I should reckon up an hundred more, who all sinned in a divers manner, one from the other; which of them hath not abhorred his own, as if no other had been so vile, when God makes him see it. Therefore the Martyrs, rather than they would commit sin against their Note. conscience, and feel the terror of it, chose to lose their lives rather, as we may read plentifully in the book of Monuments. True it is, men do not always see, nor feel this, neither can they be brought to be moved and astonished for their sin, except they be by the Lords strong hand thus forced and urged. But by this (to end the matter in hand, we may judge what shall be the horror of the judgement day itself, when all such things shall fully be made manifest. And for use of all this, let us learn, seriously to have all sin in horror and detestation, yea even then, when it puts on an harlot's face, and hath most force to deceive us; lest that which we hear, strike and wound us at the heart, when we look for no such thing, but shall find it most deadly unwelcome unto us. Another thing herein to be marked, is, that although they had dealt deceitfully Doct. 2. with the Lord, both in their former abuses of their deliverances, and now also in their complaint which they make for new help: yet the Lord leaves them not in this case, which had been enough to have hardened them, and made them quite desperate. But even by these words of defiance, whereby he seemeth wholly to abandon them from protection, yet secretly he draws them to a deeper searching into themselves, and to a far more serious meditation on their estate, that so he might grant them their desire, and receive them to favour again. Oh unspeakable and admirable Note. kindness of the Lord, thus to draw water out of the rock, and to fetch light (as it were) out of darkness. If God be so gracious to his children when he seemeth to frown; then how sweet and pleasant is his amiable countenance? and how delightful are his promises and his encouragements? If he cannot forget himself so far to his children (though degenerate) as to put off the habit of affection towards them, even when he would play the judge: then how pleasant is his loving kindness? Therefore, although it is not easy for him that is fallen, and departed from God, to see this intent of God toward him, in the time of his threats and terrors, yet they knowing it to be so, they must grow to believe it, in the time of their need, for it magnifieth Gods deep rooted and tender love to his children, when they have offended, and it makes matter of unfeigned thanks and praise, when the worst end of his anger and displeasure shall appear to have been this, that remorse and repentance might be wrought in those who had offended him, that so they may be received of him again. The ungodly see not, neither find any such fruit of Gods renouncing their complaints and confessions, or his terrors of word and works against them for their sin: his voice is as the voice which sounds in a deaf man's ear: or if they hear Rom. 7. 8. it, they either rebel the more, or else run away from him through fear? Gen. 3. 10. But did this present terror so work in these? No, the Lord meant better to them, though he spoke roughly, (because indeed fair speech was no fit medicine for their disease) and they were drawn to him by the secret condition, more than driven from him by the open threat. So strangely doth the same speech and word of God instruct or teach wisdom, yea put hope into the believer: and utterly disanimate and turn off the wicked, or at lest no whit profit them. For as God intendeth a thing, so shall it work: all shall work for the best to them to love God: Sweetness shall come out of bitterness Rom. 8. 28. to them: whereas the other having no such promise, find no such effect. Christ (saith the text) looked upon judas coming to betray him: Luk. 22. 47. and so did he (as Matth. chap. 26. reports) look upon Peter, having denied him: These looks were frowning looks both of them: but the work of Matth. 26. 61. them was divers: Peter by that look was touched with compunction, and went out a repentant person: the other an harned and wretched person, not mollified by the same aspect, because there was no bounty in it. Lastly by this point, let God's children learn a double duty, as well as 3 take occasion of thanksgiving: I say such of them as have declined and gone out of compass, let them wisely observe what Gods meaning is toward them in his word or works of affliction. Let them first take heed, lest they give ear to his subtlety who would prompt them with this suggestion, Thou art already gone from God: and behold now he seeks to be rid of Note. thee altogether, and to fear thee quite from him. Avoid Satan (let them say) this were to renounce my right in God by faith, and his right in me, which is his free love: this were to put no difference between the believers privilege, and the unbeliever. No, no, this dealing of God, I see is, as it was to his people of Israel, and the Ninivites: it hath a condition annexed to it, which argueth, God is more desirous to forgive me, restore me, heal and settle me in good estate again, then to forsake me. If he had meant so, what needed he to have redeemed me at all? or now to have spoken conditionally? Therefore I will ever hereafter highlier esteem of that life which hath the promise of God's favour annexed thereto: and whereas I see myself now frowned upon by the Lord for my boldness & wilfulness in stolen liberties taking, and the pleasures of sin, my peace wasted, my spirit abated, my faith weakened, my joy, willingness to pray, etc. appalled: I will therefore now give myself no peace, till I have searched out my sins, repent Note. of my hoverly confessing them, and my drowsy sottish lying in them: I will not cease pouring out my soul to the Lord, that his terrors may astonish me, and drive me to lay my sin to heart, and to be so ashamed of them, that God may accept my humiliation and sorrow, and give me faith to rest in his promise of pardoning and restoring me again. Secondly, let this also teach God's people to indent seriously with the Lord, to use his former blessing and old deliverances passed thankfully, if they desire to obtain new: remembering how God here upbraids these Israelites, saying: How dare ye come to demand deliverance at my hand, having so shamefully abused the former? In these words [go cry to your gods, etc.] Doth God (think we) bid them Vers. 14. The opening it. go and sin? No, in no wise: but he speaketh, as he doth oft times in the Scriptures, in another manner than the words seem to mean, which if we mark not, we shall easily fall into great errors and absurdity. It is a most grievous casting them in the teeth, by an ironical mocking of them with their Idolatry: as if he should say, Now ye prove and see what your gods can do. As Elias did the like to the prophets of Baal, when he bade them cry aloud to their god Baal: perhaps he is asleep (saith he, etc.) he did not (all 1. King. 18. 27. may so mean) that they should cry to him, but to urge to mark well what a god they worshipped. Therefore by thus speaking, and bidding them go seek help at their Doct. Idols hands, they having shaken off the Lord, he teacheth us (as it standeth with good reason) that they whom we have served, and committed ourselves to, must pay us our wages: and to them the Lord justly doth, and will send us to their patronage in our greatest need, even to our conviction and horror, yea destruction, if he take us not, as he did these here, to his mercy. chose, but yet according to the same equity our Saviour answered Peter, when he said, that he and his fellows had forsaken all, and followed Matth. 19 29. him, and therefore asked him, what they should have, he said an hundred fold here, and after eternal life. They therefore that have trusted, and still do in man, and have made flesh their arm, shall know by experience one day, that they have trusted to a bruised reed. So God will answer the workers of iniquity, that serve Satan, Depart from me, I know you not. So let them know whose portion is Luke 13. 27. in stolen pleasures of sin, that there will come a time when they shall be infinitely more better, than ever they were sweet, and that thereafter they Note. shall feel smart and sorrow in full measure, when there shall be no remedy revel. 18. 7. nor redress. So Papists shall be sent for help to their Pope, Saints, Pardons, Pilgrimages. For God doth threaten all such impenitent ones, who have cast him off by their dead works, that as he never did, so he never will acknowledge them for his. And such patrons they shall then find to be cold comforters in those torments, which they shall feel, as for their other sins, so by the remembering how they sought shelter by and from them, unto whose service in their life time they addicted themselves. Thus a wise parent, guide, or superior is taught to answer a scapethrift and lewd wretch, that hath brought himself into need, prison, and misery; by idleness, gaming, profaneness, bad companionship, and such like doings, when he seeks to them for help; thus (I say) he is to answer him: Get you to them, to whom, and whose counsel ye have harkened and followed: who (it may be) are in the same misery, or worse than themselves are in, and therefore unfit enough to succour or help them. And if God manifest his nature here, that this shall be his answer to such as live after this manner, then let us learn and conclude, that no man shall end well an evil life: this being added, unlessed it be changed before by repentance: and therefore that it had been good for such that they had never been borne. Briefly to conclude this doctrine with some other uses thereof: we see secondly by this, that God doth import no less, then that (by the law of like equity, and by virtue of a far stronger covenant) if this people had persisted faithful in his service, he could not have denied their suit for help and defence against their enemies. Otherwise, by what reason doth he now shake them off, and send them to their Idols, whom they had served? except he had meant, that himself would have besteadded them, if they had cleaved to him for succour by faith, & attended him by bringing forth the fruit of their confidence, I mean obedience. And what a sweet prerogative is this for which we have the express grant of the King of heaven, that so long as we keep a covenant with God, so oft we may also claim from him (in reverence be it spoken) the liberty of sons and servants, to be defended and guarded against all inward or outward adversary power of our salvation? This is that approaching with confidence to the throne of grace, this is that freedom of spirit which calls God father, whether the resistance be made by some lust, or some devils instruments, or the devil himself: what liberty is this, that a Christian may (with hope which will not make him ashamed) Rom. 5. 5. pray against it, with assurance of being heard, even as Christ himself was in that which he besought his father for? And why? Because he is within the covenant, and therefore warreth against all evil, therefore he may boldly pray for grace against it, that he be not foiled: for he is about God's work, and the Lord is a loving Master, he will not see his servant frustrated of his hope in his service. Thirdly, these words note out this, That it is wisdom for a man to bestow his chief cost there, whence he looks for best recompense, and acknowledgement in the time of most need. The steward in his kind, is commended for this policy: who would show courtesy to such as he knew in a Luk. 16. 4. day of hardness and want, would be readiest to remember it with thanks and requital. The contrary folly the Apostle to the Romans taxeth; what fruit had ye of those things whereof ye are now ashamed? A man is not ashamed of that labour which hath brought him in plentiful gain; but of that which answers not his cost and hope. Men that have run themselves Rom. 6. 21. out of breath all their life, groping after a blind happiness, in their unprofitable, superstitious, profane course; at length seeing themselves deceived, wish they had served a Master who might have saved them and received them into everlasting habitations: But he answers them, bidding them go, see, if their money will save them (their god) or their lusts (their masters): as for me, I had none of their service, neither shall they have any wages from me. Thus the Lord is feign to upbraid men (though not by word, saying: Go to your Idols, yet in effect, in that he leaveth them shiftless) or else who should persuade one of an hundred, that he soweth among thorns, or loseth his labour and cost, when he casteth it, and himself away upon one Idol (a broken staff) or other? And the truth is, such a bewitching nature these Idols are of, (not Popish only, but spiritual also, set up in the love of the heart) that they possess their servants with an opinion of fruit, which is to be obtained, (if they could hit upon it) till at length with other like themselves, when time and strength, thrift and cost is all spent and wasted, they cry out miserably, (like thieves at gallows) they were deceived: leaving an example for others (if they be wise) to profit by; as for themselves, neither rule nor example could do them good, as woeful experience witnesseth in too many other. Vers. 15. And the children of Israel said unto the Lord, We have sinned, do thou unto us whatsoever please thee: only we pray thee to deliver us this day. 16. Then they put away the strange gods from among them, and served the Lord: and his soul was grieved for the misery of Israel. THe people having received an hard and sharp answer of the Lord to them, to wit, that he would not hear them, laid it near to heart, and The sense of verse 15. 16. cried again to the Lord (how soon after, it is not here expressed) confessing their sins, casting away their Idols, (which at their first suing to God they did not): now in stead thereof, they served the Lord, whom they had forsaken, and beside all this, they submitted themselves to him, to do what he would to them, resting confidently persuaded of his mercy, and so obtained deliverance, which they had earnestly sued for and sought, out of that present calamity: for the Lord was entreated of them, and granted their desire. Now if it seem strange to any, that in their first crying to God, their suit Doct. ver. 15. 16 was rejected, we must know, that they sought not to him for it in the uprightness of their hearts, as is said before; and therefore God meant to hold them on the rack, as it were, and not only to keep them in suspense, but also to hold them in a deep fear, by denying help to them. Secondly, to bring them to a through repentance, as indeed now they did show signs of it, and those also effectual, which they did not before: and for this purpose he drove them more thoroughly to examination of them themselves, than they had done before. So that we see at first, they gladly would have been delivered, but in the mean while they would not cast away their Idols and other sins, but would still walk in the ways of their own hearts. Which setteth before us a common disease, that is too oft even in Gods dear children: that in our afflictions we cry to God for mercy and help, and feign would have the punishment taken away, but so, that we would have liberty to live as we did before, and hold fast our sins still, and abide in them, Note. for they are dearer to us then our own flesh. Even after this manner many of us too oft and boldly deal with the Lord: so that repentance is hardly attained unto, no, not even then, when we are to sue to the Lord for ease in our trouble. As may be seen in David himself in the 32. Psalm, that it Psalm. 32. 5. was painful to him to confess against himself: we need not the speech of the people of Anothoth to jeremy, to preach unto us pleasant things: and again, that we will not hear the law of this thy Lord: neither to follow Demetrius the silver Smith in the book of the Acts; for these were wicked Acts. 11. 25. both of them. And how did they foil themselves; they of Anathoth, to retain their pleasures; the other to uphold his wicked gain? But that it should be so with us in any manner, who are of the better sort, how can it be borne! And yet it may justly be complained of, Oh even the better sort of men will not be reform. Insomuch, that when affliction is upon them, of which they would most willingly be eased, yet they cannot be brought to see or amend any thing that is amiss, because they flatter themselves, & are great in their own eyes, while their iniquity is found worthy to be hated. And yet there are worse than these, who murmur under their affliction, and do what they can, to hide their sins. And here more particularly, as it is clear, that this people saw they did evil 2 in worshipping strange Gods, but would not acknowledge it, till God drove them to it by his sore judgements: So when we see, and will not see, how we provoke him by any of our special sins, let us fear, that he will, if we will not abhor, and be weary of them by his instructions, and warnings which he giveth us, that he will (I say) bring us thereto by sharp correction. So that the best is to judge ourselves, that we be not judged of the Lord. But by this, that the Lord so hardly urging this people, they fell to a more serious searching into themselves, and so came to better state, we may see, that as hardly as God's people are brought to confess and renounce their sins, having fallen, as at sometimes they have done; yet when they see and feel the hand of God against them, and no release nor issue of their trouble is seen by them; many are drawn thereby to sorrow and repentance. But when they have not felt God's anger kindled against them for their sins first, they can hardly for the most part, abide to be told of them, nor to hear of his judgements for them, but shake them off, if they can possibly. But if God do purpose to bring such home; he will so work in them, that he will make them feel both his threats and his displeasure so fierce and smarty, that rather than they will still live under the fear thereof, they will run through fire and water to escape both, though no other bodily affliction be upon them. Thus many have been brought home, when the Lord hath tamed and subdued them by afflictions, especially inward: for if they rebel not through pride, but stoop under their burden, there is good hope of them; even as the high minded, who do kick against the prick, and are refractory and Note. wilful, do surely come to evil. Now therefore, seeing we may find that mercy from God by our afflictions, which we never felt before in our prosperity, why should we storm at the coming of them, but rather look for some good by them, as the Apostle james wisheth us to do, when he telleth james 1. 2. us, that it is matter of greatest joy, when we fall into many of them? And lastly in this matter, in that they returned to serve the Lord, know 4 we that this is the end of all our repentance to serve God, with cheerfulness throughout our life, even as it is a chief end of our living here, for that to do is indeed to bring forth fruit or amendment of life; and when that work faileth in us, I mean, that the ways of godliness are not pleasant unto us, let us know, it is not well with us, but that the devil hath much prevailed Luke 1. 74. against us. Now in the next place in these two verses, let us lay together the signs of the people's repentance, which are these five. The first, their confession; the second, the submitting of themselves to the will of God; the third, the putting away of their Idols; the fourth, their return to a godly life; the fifth, their confidence in God, taking no nay, neither making any doubt of his holpp. And for our instruction, these things are here mentioned in this manner, that though they be not all usually in Scripture expressly set down in the repentance of men together, yet other are in sundry places, as in jeremy, jer. 31. 33. Hosea, etc. and these also may be found in such as were penitents, if we will examine the stories of such, and search them out. In Hosea they may be all Hose 14 2 3. 4. Psal. ●1. 1. 2. 3. Luke 19 8. found, though not all named: in David also, in Zacheus likewise. And so by them all jointly laid together, let us, whensoever we list, look to approve our repentance to be sound and good: but sever we them not in any wise one from the other. For to confess alone without the rest, may be an uncertain testimony, as is to be seen in Saul's confession, and yet in some it is 2. Sam. 12. 13. sufficient, yea, sure and good, as in David's, when he uttered this bare confession to Nathan, I have sinned. But to leave evil, and do good, with a resting on God's promise, and a submitting of ourselves to his holy will, I say all these together with confessions are signs of repentance infallible? even as on the contrary a failing in some of these may easily breed question about the sufficiency of true repentance, where the Scripture doth not otherwise commend it. And in that the holy story thus setteth it forth, that when the people thus repent, the soul of the Lord was grieved for their misery, even as he was angry with them before for their revolting, it doth admirably commend God's mercy, as it is oft set down in the Scripture: which is not spoken, as joel 2. 18. etc. jonas 4. 2. though God were moved with affections, but those things which are noted to be in men, are ascribed to God, and so it is spoken after the manner of men, even as they are first grieved for the misery of those whom they pity, so God is said to be grieved for them, receiving them to mercy. So that we may truly say, that God exceedeth in mercy towards poor sinners, that have sore provoked him, when they unfeignedly turn to him. And as this is true of his affection to them, so is it also of the fruits of his favour, as elsewhere I have noted at large. And to this end is that oft repeated saying in Exodus: I the Lord am gracious, slow to wrath, ready to forgive, Exod. 34. 7. and repenting for the evil that I brought upon them. And as the Lord was wholly theirs, now they repented, notwithstanding all their former abominations, which blotted out and darkened in them all sound comfort, and so is to all other in their case; even so doth he change the estate of woeful people by that reconciling them to himself, no otherwise then as the foulest and most tempestuous day is unto the most comfortable weather, and constant Sunshine. And they need not know what these changes mean, but walk in God's favour continually, as they do who continually delight in his law, Prou. 23. 17. and in his fear. But of these points from the fifteenth verse hitherto, I speak briefly, because I have handled them upon the like occasions before, in the second and fourth Chapters of this book. THE SIXTY THREE SERMON ON THE TENTH AND ELEVENTH CHAPTERS OF THE BOOK OF JUDGES. The third part of the Chapter. Verse 17. Then the children of Ammon were gathered together, and encamped in Gilead: and the children of Israel assembled themselves together, and encamped in Mizpeh. 18. And the people and Princes of Gilead said one to the other, What man is be that will begin to fight against the children of Ammon? he shall be head over all the inhabitants of Gilead. I In these two verses, being the last of this Chapter, (to Vers. 17. 18. pass from the repentance of the people of Israel, which I have spoke of) it followeth now, as we may see, the Ammonites were not satisfied with vexing the people of God, as they had long done, but now they went about to put them to the sword, and to take their cities and lands from them for their own. But mark we this: the Lord so dealt with his people, and provided so well for them, that they their enemies could never go about it in better time in respect of the Israelites. For now they had turned to God by repentance, and he had received them into his favour and protection: this caused the Lord now to stand with him, who before was against them, so that they did know they had his direction and help to go about to deliver themselves out of their bondage and misery. The Ammonites, seeing Gilead was a goodly city, and richly furnished, they laboured and determined first of all to destroy that: Israel was assembled in Mizpeh (while the other camped in Gilead) but that was too far off from aiding the Giliadites their brethren, (who were then besieged by those Amonites.) Therefore as they were directed by God, they propounded betwixt themselves, namely, the Princes to the people, that he who would begin the battle against the Ammonites, he should be guide to them, and judge over them. And that they were led hereto by God, it may appear by this, that the Lord raised up those that were judges over them, and after confirmed Iphtah in going against them. The story being thus laid forth, I will here stay a little, and say some thing Doct. vers. 17. of them, both the Ammonites and Israelites. And first this: if the children of Ammon had gone about to take the cities and ground of the people of Israel into their hands and possession, and oppressed them by war, before Israel's repentance, and turning to God, they might easily have done it, for none of them durst, or had any heart to resist them, as appear in the story: for they suffered them to oppress them, till now in the last year especially, they were sore distressed and tormented by them. And beside; they than had God also against them. But now after they sought the Lord in the truth of their hearts; he was now with them, and they were heartened and emboldened to resist, and stand against them, by the hope they had in him, as we see they did manifestly declare. By the which we may see how God keepeth Doct. out of vers. 17. 18. Note. many evils and troubles from his dear servants, till he hath made them fit for them, and them able to go under them: whereas if they had come upon them before, they had been utterly overwhelmed by them. For as he turneth many afflictions away from them altogether, which they saw not how they could avoid, even so he deferreth many, so that they shall not touch them, till he hath strengthened their shoulders, and put courage into their hearts, and so made them able to bear them. And yet he leaveth them not unexercised with one or other more small and easy, as he seeth it profitable for them, and that they are fit to bear them. But if any of us well consider it, we shall find that his goodness hath herein exceeded toward us, and who can choose but see it, that at his first enlightening of us by faith, when we were weak, and might easily have been dismayed, he hath kept many of our sins from our sight, when by those which we saw we were hardly kept from despair, and sundry troubles also; which if they had appeared to us, when as yet we were nothing able to hear of them, much less to bear them, they would have swallowed us up, Note. and have driven us to utter desperation. And as this is true, we understand it of our first conversion, or after; even so is it also with us throughout our whole life. He spareth us, to the end we may be better encouraged to serve him faithfully in that which we know, that so afterward we may be fit to see more, both of our sins, and also to take part of the afflictions which abide us. Even as we use our children tenderly, while they be young, but after they be grown up, we set them to work, and show them that they must labour, and suffer some hardness, they being now better able to go under it. Thus did the Lord call back Saul from the pursuit of David, when it was 1. Sam. 23. 27. likely that he could not have escaped his hands if he had been let alone. So when Nashash the King of Ammon might easily have destroyed the Giliadites at the first onset, while they were unarmed: the Lord stopped him, and caused him to hearken to a needless condition, whereby the time being 1. Sam. 10. protracted, they had help sent them in the mean season, and overthrew them. In this kind of dealing the Lord resembles a friendly person, who spying a furious enemy coming fiercely with weapon against his neighbour, unarmed and unprovided to meet him, stayeth the rage of the one, till the other have got himself arm or fit to encounter him, or may escape his hands, or when he hath done so, he commits them together, knowing that the innocent party having the better cause, will easily foil the doer of wrong. Thus the Lord often doth, although when he seeth his time, he can also either quite divert the enemy, as he did the King of Ashur from coming against weak jerusalem: or else take his people's part (as Moses did the Israelites Exod. 2. 12. against the Egyptian) and fight for them while they stand still and look on. So he did to Pharaoh and Zenacherib. Now when the Lord reserves his people till such a time of strength and courage, not suffering (as I may so say) the Canaanites to come upon his people, (being weak through their late circumcision) it is a greater favour, then if he removed their trial wholly from them: for in this, they have only proof of God's goodness: but in the other, they have (beside that) a trial of their faith and grace more precious than gold; which triumpheth, having got the victory over the enemy, whether spiritual or earthly. Thomas Bilney a godly man, during his imprisonment, had a strong assault given him by his own flesh against the pain of the fire, which he feared he should not be able to endure. And who knoweth what he would have done, if the trial had been hottest, when he was weakest? But the Lord so suited the time, that when fire was put to him, he that feared the foil, of weak became strong (Heb. 11.) and overcame Heb. 11. 34. the fire, by yielding his whole body to waste it, whereas his finger could not before abide the candle. It is a great grace therefore to believe, that (as the Apostle implieth) God will keep from us such afflictions as we are not fit to 1. Cor. 10. 13 Note. honour him in, but liker to be overcome of our corruption, and betray our cause. If any object the foils of divers servants of God, prevented and taken unawares by strong trials, as Cranmer in the first assault of his enemies forced to yield to that which he ought not, etc. Let such know, God hath a divers end of a divers method: and teacheth men humbleness, and knowledge of themselves by such assaults as they cannot answer, to the end that they may be abler for those trials afterward, having renounced themselves, and got firmer hold upon the all-sufficiency of God, without whose protection Note. they are weak, as other men. Now then let men beware how they abuse this dealing of God to their own hurt. For seeing God by this holding off, and forbearing of trials which we could not bear, doth require both exceeding thanks, upon serious recording of this manner of his dealing with us from time to time: as also a growing daily in strength to suffer greater troubles hereafter, (a grace not common:) how grossly do they invert Note. and abuse this purpose of God, who make no other use of his sparing and dandling them in the lap and arms, but to wear out the fear or expectation of affliction altogether? whereby the longer they are free, the weaker they are to suffer? What difference in this point, will ye make betwixt these and such, as to whom affliction is ever unwelcome and intolerable? I mean the ungodly? Let all Christians beware (therefore) of this softness and tenderness. Furthermore, we have heard in the seventh & eighth verse, that the Philistims Doct. 2. Vers. 17. 18. and the Ammonites sore vexed Israel eighteen years: and in all that time they never durst take up weapon against them, until they repented; but then they began with good courage to resist them, and assembled themselves against them. By the which, it may be noted, what liberty and courage true repentance bringeth with it. The reason is this: when men in their conscience see, that they have dealt treacherously with God, and have nourished and followed the desires of their own hearts, contrary to that they knew they should have done, they have no hope in him at such times, neither feel any heart or strength in themselves to deal against their enemies either ghostly or bodily. This is that plague that God threateneth in Leviticus, that his people Leuit. 26. 17. should not be able to stand before their enemies, if they sinned against him: and in the fifth Chapter of this book, it is said, when Israel had provoked judges 5. 8. the Lord, there was no heart in them to stand against those that held them in bondage. So that we see, how sin disguiseth men, and how preposterously it causeth things to go with them, when they are enchanted and carried away with the allurements and pleasures of it. Which proveth the contrary to be true, to wit, that the service of God is perfect freedom: and that it is faith and godliness which only give courage and boldness as to a Lion by well doing. And seeing it cannot be denied, that no bondage is like this to be bondmen to our lusts, let all look to receive from God both reward and punishment in this life, and hereafter accordingly as in their lives they have sought either of both. See judges 5. 8. and the notes upon it. This order that the people took for the choosing of their Governor, Doct. 3. verse 17. 18. was by the Lord's direction, as we may after see by his confirming it, in sending his spirit upon Iphtah: He did it as by an outward encouragement, to stir them up to fight against their enemies. Even as he did the like by Caleb: who encouraged the people by the like means in such a like case, saying, in a difficulty of winning a City, He that taketh it, to him will I give judges 1. 12. Achsah my daughter to wife: which though the people ought to have done, I mean, to fight against God's enemies for his commandments sake only, yet they had need of spurs, and were the better drawn on by such encouragements. Even as Magistrates and Ministers owe duty of conscience to God in their place to beat down sin, and advance the Gospel: but yet they are the better heartened thereto, when both sorts are encouraged by the high Magistrate, and the Minister beside, by the readiness of the people to their duty. And so every other in his place shall be better set forward in well doing, by temporary encouragements, though God's commandment be the strongest motive. So husbands and wives should live kindly together by bond and promise each to other for conscience sake; but yet they do this much better, when each respecteth the other, by yielding mutually that which they owe each ●● other. THE ELEVENTH CHAPTER OF THE Book of judges. Vers. 1. Then Gilead begat Iphtah: and Iphtah the Gileadite was a valiant man, but the son of an harlot. 2. And Gileads wife bore him sons, and when the woman's children were come to age, they thrust out Iphtah, and said to him, Thou shalt not inherit in our father's house: for thou art the son of a strange woman. 3. Then Iphtah fled from his brethren, and dwelled in the land of Tob; and there gathered to Iphtah idle fellows, and went out with him. IN this Chapter the person is mentioned, who should go before the people The sum and parts 4. of Israel in the war against Ammon. And the sum of this Chapter with the parts (which are four) is here further set down to be this. First, the calling of Iphtah is mentioned unto the 12. verse. The second part is, how he seeks to appease the Ammonits by messengers, moving them by reasons to desist from war, but all in vain, to vers. 29. The third part containeth the overthrow of the Ammonites by Iphtah to vers. 36. The fourth showeth what fell out after; and particularly how he performed his vow which he had made to God (if he might get the victory) in vers. 32. and this is to the end of the Chapter. Now to come to the first part, before Iphtah became their Guide and The first part. Captain, it is showed how unlikely it was that he should be so: therefore he is described in the first verse, to have been the son of an harlot; who (ordinarily) might be admitted to no such place. In the second and third verse it is showed how his brethren did therefore (whether through pride and scorn or emulation or both) expel him out of their father's house, so that he was feign to fly into another land, and somuch the more he was unlike to be governor. And yet God so brought it to pass by his providence, that the Princes of Gilead, even such as had driven him away, were constrained to send for him again, even him among all other, (whom they had banished from their fellowship,) to be their guide, according to their decree made in the former Chapter, to wit, seeing he had of all other begun war with the Ammonites: and so upon agreement betwixt him and them, he yielded to them, and the Lord overruling the action he was elected judge over them, and this to the 12. verse. Now of these more particularly, as they lie in order. And first how he is described, namely, in these two points. One, that he was the son of an harlot, The first verse. being the son of Gilead. the other, that he was yet a valiant man, and of great courage, and fit for war. So that by the first he was basely accounted of, as he was base borne; by the last, he came to good estimation and credit among men, as he well deserved. For the first, whereas Gilead, the father of Iphtah took to him an harlot beside his lawful wife, we see, he did not obey the commandment of the Lord in Deuteronomy, to wit, that there should be no whore in Israel. And Deut. 23. 2. if it be demanded, why God forbade such as were borne in bastardy to enter into the congregation of the Lord, that is, to bear any office in the Church, it was not forbidden, for that the man so borne was worse than others but that the people might know, how greatly God abhorred whoredom, and this was but a judicial constitution appertaining to the jews. And in that Iphtah so borne, was yet set in authority over the people, (which thing God forbade) we must know, that he made not that law to himself, but for the jews, that it should not be lawful for them to prefer any such, but as for himself, who hath authority to call him into question for that which he doth. Now for instruction, we see here by this that Iphtah was begotten of an Doct. vers. 1. harlot, that the law of God (forbidding that there should be any whore in Israel) was not obeyed, even as before we have heard of Gedeon his concubine: whereby we see, how little God's law is, and hath been regarded in all ages of many, whether this one law, or what other of his soever we understand it of. As for this, of and against whoredom, that it was never more common than in this age, woeful experience proves it to be too true, so that there want now no such offenders more than in former times: I may truly say, in number they far exceed them, as if the antiquity of corrupt example in this kind, were enough to licence men to continue it still. And so it is in all other kinds of sin, verifying to the full the Apostles prophecy to Timothy, that in the latter days shall come perilous times: for men shall be 2. Tim. 3. 1. lovers of themselves, covetous, proud, boasters, and infected with divers other sins. And for this cause cometh the wrath of God upon the children of disobedience: and no marvel that we have many plagues, seeing God is not obeyed almost in any thing. And so may every one particularly say to himself, as he is most obedient, so shall his blessing be. And as this sin in any man had been bad enough, so in Gilead a great man, and who should have punished it in others rather, (being the father of a family) what a reproach was it? Even as in David, in Samson, in juda, and in Reuben. For alas, when a mean person sees the commandment of God to be of no greater force, then that every great man is bold to dispense with it, he grows to think it but a scarecrow, and saith boldly (as the strumpet in the Proverbs) Tush, 'tis but a trick of truth. But for such tricks of youth the Lord in wrath destroyed 24. thousand of Israel. Yea when the great enemy of the Church Balaam being frustrate of his cursed attempt against Israel, (for they are cursed Numb. 24. 9 who can find in their heart to curse God's people) sought how to bring an equivalent plague upon the Congregation, he could invent no more fit and mischievous a plot, then to entice them to uncleanness with the Moabitish women, and to Idolatry with their heathenish gods. Therefore how great a judgement of God hangs over this land for the lust of the eye, (a main branch whereof is filthiness) and the unlimited lust of all sorts, (especially in places of darkness) we can more easily conjecture, then persuade them that are guilty, to redress it. Oh it is lamentable that such spots of our Note. assemblies are suffered boldly to spit in the face of modesty, and to hold up their heads aloft, as having the better end of the staff, I mean greater advantage against their accusers (commonly) than they against them. How should this move us to sue to the Lord, that such should be noted and shamed for inordinate persons, that the rest may blank and fear by their example, and so the anger of the Lord be stayed, as once it was by the zeal of Phiniees, for the Lords cause, thrusting thorough Zimri and Cozbi for their Numb. 25. 8. shameful abomination. So should the word preached be more forcible, when the transgressors should see the price of their boldness; and so should the law of the Magistrate take better effect, and not become ridiculous. And so should not we fear that plague which jehu denounceth upon jehoram (saying, What peace?) seeing the abominations and whoredoms of 2. King. 9 22. thy mother jezabel are still in great number. Of which I say the less, because I have noted it as the fruit of all sin as well as this, in the former parts of this book. Only I say, if the ungodly sort will not take the Lords bridle to restrain their flesh from this lewd course, (for adulteries, as our Saviour notes, are the break out of the filthy heart, even as the sores and scabs Note. of the body are the fruits of a corrupted blood) then let the people of God learn this duty, even to possess their vessels in holiness, to keep themselves unspotted and pure, and to preserve their bodies and spirits in chasteness, except they will make of the temple of the holy Ghost, a sty of unclean and loathsome lust, fit to drive the spirit of God away. And otherwise the Lord shall set a mark upon them, worse than the brand of a these, even a mark of infamy, which I dare not promise that repentance itself shall quite wash off, while they live, but that the stain shall still continue. For this sin is of a scarlet dye, as David speaks, Psal. 51. Psal. 51. 2. Now to end this verse, by that it is said that Iphtah was a valiant man, we The re●●ant of verse 1. must know that in those times of war, courage and valiantness was a gift much set by and of good use. So that though he had a blemish upon him in that he was the son of an harlot, (which was not his sin) yet the Lord covered it (as I may say) with this excellent gift of fortitude, that made him much desired. It was a cross to him (all may see) that he was thus abased, and yet if he had not been under that, or some other such chastisement, it had been like he should have been a worse man, and in greater danger. For such blemishes in the body, are occasions through God's work, to turn the Doct. 2. mind to better matters, and to bring it in love with them, and to hold from the party greater troubles thereby. As we read of Mephibosheth, Jonathan's young son, that he being lame 2. Sam 9 3. 2. Sam. 2 9 on his feet, could not resist David, as Ishbosheth his uncle did, (to his great toil and little prevailing) but lived peaceably in the King's favour and fed at his table: and how could he have been in better state? whereas if he had enjoyed his limbs at liberty, it is hard to say whether he would not have been stirring, and taking part with Ishbosheth to his own overthrow: which had been very like to have befallen him, when Abner forsook him, if he had not been prevented by violent death. Thus doth the Lord (as Paul speaks) cloth 1. Cor. 12. 23. the more unseemly parts with most honour. And in our experience many worthy men for their excellent parts (both in Church and Commonwealth) have yet had their deformities. One among the rest of late and godly memory, Master Perkins that worthy instrument, being lame of his hand, testified often, that his defect was the occasion of his training up to learning: as being unfit thereby for other employment. Wherein Gods admirable providence appeared, in making him lame, that his blemish might be an occasion of doing good to the Church. Indeed the common speech is, that Nature noteth some men, for their sinister and notorious qualities: (by how much the rather all such had need pray much and use good means to rectify and perfect their inner man, and purge out their corruption, lest this imputation be justly cast upon them) but we must know that God hath a further stroke than Nature, and layeth his hand upon many, that he might be glorified by them, and show his works on them, as (in a sense somewhat divers) our Saviour speaks of the blind man, joh. 9 So that such as are notable joh. 9 3. for their grace and gifts, as the other are notorious. Naturally we pity such as are deaf, lame, blind, and we do well, (for it is the part of a cursed Cham to deride such) but the Lord oft turns pity into admiration, yea and condemns by such, the shameful unthankfulness of them who have no bodily blemishes, but inwardly are tainted with all that nought is. God had done his part (to use the phrase) one way to Absalon, who had not a wemme from top to toe, but who had a more disguised soul than that fair body carried within it? Even as we see, the completeness of many a man's person, draws by degrees to the halter: many a woman's beauty makes her a strumpet. Whether then of the two is more to be desired, a copper ring with a precious jewel set in it, or a golden with a common pebble? While many children have their parents living with them, (who are their glory) how bold, saucy, and lewdly disposed are they, so that they were better unborn. And other in the mean while, being deprived of their parents, which chastisement is nothing unferiour to a blemish or scar; how have they been driven to live under good government, and in good order? For use hereof, let us not wonder, though the Lord mix troubles with blessings, and (as I may say) blemishes with beauties, wants with perfections. Paul lifted up to the third heaven, was not so safe as being buffeted. A little 2. Cor. 12. 7. abasement may prevent the greatest of all, yea I say, that some chastisement laid upon us by the Lord, doth keep us oft times from perishing in the 1. Cor. 11. 32. world, and so sickness and poverty do take heart from sinning, whereas health and wealth embolden thereto. Therefore if thine affliction come from the Lord, (I mean when no apparent cause of thy drawing it on thyself can be seen, and so as thou sufferest not for evil dealing) wait for some special good to come thereby unto thee, and to that end, labour to make use of it. And if it be an hindering of thy bodily commodity by loss, disease, Note. pain, and such like, look that it be to the benefit of thy soul, and that thou have a rich and large supply that way, for so the Lord is wont to deal with his: and that to the end they may see cause to say as David did, it is good for us that we have been afflicted. It was sometime the speech of a virtuous Psal. 119. 71. and religious gentlewoman, well exercised in God's nurture, that if there had fallen to her any hard trouble, and heavy cross, (as there did many) she did confidently look for some great blessing more than ordinary, which was for the most part some addition of new grace, or a quickening of the old. And Saint Paul saith the same in other words, that as God sendeth our afflictions Rom. 8. 28. Note. for our good, even so we should look for them to be to us; which if we did they should not be so unwelcome to us as now they be, nor so discontentedly borne and gone under, as commonly and for the most part they are. For the blemish of his bastardy, we heard how his brethren thrust him Vers. 2. out, which was an unjust and cruel dealing with him. For what had he done? and as for their father's shame which they raised thereby, they ought to have covered it, as they had been able, rather than to have revived it. And who seeth not that the son for his part had sorrow enough in that he was so branded with disgrace for it, so that there was small cause that his brethren should add more affliction unto it. By the shameful fact of them, here we are taught to beware that we do Doct. not despise any in their affliction, being base, mean and contemptible for the same commonly in the world, and especially if there be any good parts and gifts of God in them, whereby they may be like to be profitable to Church or Commonwealth. Yea and without respect of this also, for because Christ died for them and they are our brethren. For we are taught of God how to carry ourselves toward them, though the wicked will be taught by nothing. We learn in the Psalm, that he is happy that judgeth wisely Psal. 41. 1. of the afflicted, and that we should pity them, and mourn with them that mourn. And in such cases it were our wisdom to put the case, and suppose; what if such affliction and abasement were cast upon ourselves, would we not desire to be pitied and regarded? And besides this, we have learned, that judgement shall be to the hard hearted and merciless, and that without james 2. 13. mercy. And therefore to add sorrow to their bands, who are already wrapped deeply therein, as it is a great sin, so it threatens to the committers, that they shall not go unpunished, but receive the like measure themselves at God's hands for their so doing. And sometime they suffer the like disgrace and harm at their hands to whom they offered the injury. For when God lifteth up their heads out of adversity, whom they have abused and done the wrong unto, (though they thought that they being once down, should no more get up again and recover) they take stomach and revenge the injury that was done them much more eagerly. As joseph might have done to his brethren, (their own consciences being witnesses, when he was advanced) for their unnatural dealing with him in his mean estate, and would most certainly have done so indeed, if the fear of God had not Gen 50. 17. stayed him. But although there were no fear of any such revenge to come by pitiless dealing with others; yet this were enough to dissuade a true Christian from it, yea and from any hard measure offering to any brother living by him, how mean soever; that (beside other inconveniences) by so doing, he should bring himself into an hard conceit with him, and so he should never after be able to do him good by counsel and good instruction, exhortation, or comfort, as the other should stand in need of it. And that hope no servant of God should lose, (especially the Minister, it being Note. so precious a thing to help save a soul) to wit, to harden the heart of the meanest against him by unchristian handling of him, that he should therefore refuse to take any good by him afterward. And yet I do not for all this, say, that we must tolerate and wink at any in their sins and evils. In great persons sometimes cruelty and wrong is shrouded under the name of policy. For when as (according to the rule of their master Machiavelli) they seek to bring under and discredit their corrivals and men of equal worthiness, or it may be (better than themselves) they practise this principle, When he is going, down with him; if he rise up after he be sunk, if he be coming up the hill again whence he is fallen, sink him again, thrust him backward, tread upon him, that he get up no more. Thus dealt daniel's adversaries in the Court of Darius: Thus dealt the enemies of David in Saul's Court. And there be many petty and lower kinds of this injury among inferiors: as when the heir of the deceased or intestate party (having the stroke in his hand) defraudeth both mother and brethren of their inheritance and portion, domineering over them, and driving them to unequal conditions, or else to endless and bootless suits. So the like may be said, when men mock others even for their affliction, (which secretly upbraideth them of itself) as crookedness, blindness, etc. of which more (God willing) shall be said hereafter in his due place. In the mean time, let these consider the reward of mocking such, in the example of those Bethelites, 2. King. 2. (being but children) and of those Philistims how they smarted, 2. King. 2. 23. that made Samson their may-game (and yet but Heathens) what shall be the portion of Christians, and men of discretion then think we? The law had dealt severely against Iphtah, thrusting him out of the public place of worship: But these thought that not enough, except they drove him also out of the number of the people of God among Meshec and Kedar, I mean Infidels. Let David speak what a bitter punishment this is: who saith to Saul, Cursed be they who have cast me out from the inheritance 1. Sam. 26. 29. of the Lord. To return therefore, woe be to him that curseth the innocent: but double woe to him that addeth affliction to the Lords affliction. If Ishmael were cursed for mocking Izhak: doubly accursed were those Babylonians, Gen. 21. 9 10. who seeing jerusalem's ruin, cried, Down with it, down with Psal. 137. 7. it, race it to the ground. As hailstones upon the ripe ears of corn are unseasonable: and as the putting out of that man's eye who hath but one, that so he may be utterly blind, is cruel: so is the adding of sorrow to the heavy hearted. This caused the Lord to make this law to the jews: Grieve not the stranger: it is enough for him that he is from his place, and even that Exod. 22. 21. alone makes him sad in heart. Let the rule of the Apostle conclude this: Rejoice with them that rejoice, and weep with them that weep: remembering thyself, and doing as thou wouldst have others do to thee. For who seeing his neighbour's house on fire in one place, will take some of the brands Rom. 12. 15. and set it on fire in other places that it may be quite destroyed? Now followeth the third verse, wherein we see, that by his brethren's Verse 3. hard dealing with him, he was feign to fly whither he could for shelter, even thither among strangers, where he might have miscarried altogether, if God had not greatly regarded him. Whereby we may see, that the injury and oppression of some causeth the innocent to undergo much hardness. A thing that may long enough be complained of, before any one of many so offending, will amend it. Great cries and complaints are heard every where of the inferiors and underlings, what wrong and hard measure is offered them by the mighty, or such as have power over them, as pitiless Landlords, and such as have men at advantage, who when they are put to their shifts for money, make them take it up on conditions that undo them, with such exactions as they were as good flea the skin from their bodies. So ungodly parents, who labouring to raise some one of their children, and casting off the rest, compel them to seek their fortunes (as they profanely speak) and drive them to extremities. Also stepfathers and mothers, and cruel masters and dames, may be reckoned here among many doers of injury, for I can give but two or three instances among many, lest I should be tedious; let the rest in other kinds be considered by these. These with cruel dealing, as depriving them of necessaries, and laying heavy burdens upon them, cause the poor orphans and underlings to run away, as Esau did jacob, and being shiftless, to starve or miscarry. And even such is the dealing of the rest, who are cruel and void of mercy. Let them take warning: for if the poor and oppressed cry in the ears of the Lord, they shall be heard, and shall pay to the full, for the injury which they have offered. I would be loath to do the least wrong; for God will make it come against him that shall be bold thus to provoke him, and grieve his neighbour, when it shall sting as a Serpent, and be deadly unwelcome. It were a wise part for a man to judge of his sin, as he judgeth of the many dangerous effects that follow upon it. But who seeth it an absurd unseemly thing in the wealthy, to play the Lords and controllers over the base and poorer sort? Not being content to make them their drudges and slaves to do their meanest works: but both in word and deed taking liberty to usurp over them, as if they had been only made for them to crow over? Sometimes rating them with reproaches, nicknames, upbraiding them by their poverty, (which is to despise their maker) other while making a pray of them, and racking them for the poor commodities they buy, whereas yet for their work, they will drive them to the lowest wages that may be, as hard as times are, and all things dear and chargeable, which the poor standeth in need. But now when the worm trodden upon, turneth again, and draweth out the only weapon it hath, the tongue I mean, to revile and rail most disdainfully upon the rich, for their misfortunes and oppression, than I say every wealthy person can say, this is odious. And so it is indeed: but was not their dealing as bad which provoked them? They do badly, but by them God will teach the wealthy how to consider wisely of the estate of the poor. Therefore when men being exasperate, turn to shifting, every man can speak against them: but who considers the greatness of their sin who urge them? The law of necessity (we know) is hard to undergo. And when these shifters turn upon their oppressors, not only with tongue, but with hand also, rejoicing in stealing and purloining from them, do not then all cry out and complain of the damage they sustained? And yet their stealing was caused by the others robbery: only the one being a rich thief stole openly, the other for fear in secret: and defends himself by this, That he hath but robbed him, that first stole from himself. Indeed it is God's mercy, that (oppression of the poor being so rise, as who seeth not that all the gripings wherewith one rich person oppresseth another, are in the upshot wrecked upon the poorest, who can worst make his part good?) that there is so little harm done in this kind: and in great part the cause is in the good government civil which restraineth such. But if we should read or hear of the disorders of other places (wanting settled order and execution of law) it would amaze us, and teach us to practise that equity and moderation of mind towards our inferiors, which might prevent such ill measure at their hands, or rather Gods hand who will revenge it. For all this hardness that Iphtah sustained at their hands, yet this is worth the noting, that God provided for him in a strange country, where he was able to maintain divers that resorted to him, and to frame them to fight against the enemies of God. And thus the Scripture is verified, that when Doct. 2. vers. 3. father and mother forsake, the Lord taketh up. As he dealt with joseph, Hester, Mordecay, and many others. And this protection of his, if it reached only to the maintaining of such needy and distressed persons in their bodily necessities, and temporary sorrows, it were much: but to bring them also Note. into favour with himself, that in so wicked a world they may be weaned from the defilements of it, and that in better sort than many thousands, who have father and mother to bring them up, this is no less than admirable. Oh therefore what madness is there in them, and how are they to be pitied, who in the multiplicity of dangers and miseries that swarm every where, cling not nor cleave neereunder God's wing, where only safety is to be found and enjoyed? And yet where they seek it any other way, they have got that which will not stand by them, if they get any thing, and yet their account is to come. Now although this be a privilege of the faithful, only to have God their provider for, and upholder, yet every hangby catcheth the speech by the end, and saith, I hope God will provide for me aswell as he hath done, etc. Whereas yet, neither have they any faith to believe it, nor grace to bear their cross, when they fall into any unlooked for extremity: no, nor yet apply themselves unto any such means (as through God's blessing) may give hope of sufficiency. How can a man shift and use bad courses to maintain himself, and yet (in truth) say, he believes God will provide? For first he believes no further than he sees how he can bring his desire to pass, (which is not faith) and (which is worse) he uses unlawful means, whereas God makes no promise, but to the obeyer of his commandment, but curseth wicked practises. Iphtah here was provided for: But how? First, God gave him a gift of valour above others, and then taught him how to set his gift on work to good purpose, and so (believing that God would not be wanting) he obtained the fruit of his labour. Now this is not the course which all such take, as yet with great confidence will profess. They doubt not, but God will feed them, having given them a mouth, and cloth them, having given them a body, yea and save them too, seeing Bee hath made them. These hopes are blind hopes, neither is faith the parent of them, nor contentation and thanks the fruit of them, when they enjoy their desires, much less patience and depending upon God, when they are frustrate, as often they are. In this verse a further thing than we have yet heard, is laid out. For by More in vers. 3. God's providence, Iphtah had set these men that resorted to him, who were needy, he had, I say, set them against the Ammonites, and they carried away from them what they could get. And in the mean while, they warring against Israel, and namely Gilead, a great and wealthy city, the Princes of Gilead had agreed among themselves with the people, that he who first began war with the Ammonites, should be their Captain and guide to rule over them. And thus it came to pass, that they sent for him, I mean Iphtah, to entertain him for their Captain, whom before they had cast out from among them as hath been said. Now here in the end of the third verse, where it is said, that he used the Doct. 2. vers. 3. service of certain wandering fellows, who (it appears) had no dwelling place constant, and set them on work against God's enemies, (for how could they have been better employed?) as David also did: we learn that 1. Sam. 25. 7. such as are idle, needy and without employment, should▪ brought by the wisdom and godly care of men, as the Magistrate 〈…〉, and ranged within compass, unto some work profitable, and to the maintaining of themselves, and putting them out of their idle course. For such vagrant persons wait but to do mischief. So then, these are neither to be cast off altogether for their bad qualities, (but pitied and relieved in their misery) nor yet too much nourished and harboured in houses or towns, but (by them that are religious, and make conscience themselves of spending their time) whether Gentlemen (who entertain many into their houses that are shiftless when they are out of office) or others, and their gift that is in any of them, as of wit, courage, or skill, etc. is to be wisely directed to the fittest and most profitable object, lest it break out to outrage, being not governed. And this being done be times? labour and exercise (by habit and use) will be more welcome than idleness, besides the cutting off of much sin, both against God and man. Whereas for the want of this provident care, we see that many growing up to man's estate, in the practice of lewdness and licentiousness, wax impudent and incorrigible, filling the Church with noisome example and offence, and the Commonwealth with theft and beggary. But I will not repeat that which I have said of this before, chap. 9 3. Much good hath been done of late years to diminish the number of such, and to cut them off from a rogueish life, by enjoining them to labour: and if it were not crossed, I mean this good order, by the foolish pity of some, who encourage them to continue this begging and idle life, by giving relief to them, rather than to the needy that dwell by them; much more good might yet be enjoyed thereby. And further, they who take such into their service, or being able, ought so to do, when there is cause, if they would instruct them, and rule and look to them carefully, as Iphtah and David did, we should not have such disorders, and outrage in Church and Commonwealth as we have: neither should it be such reproach as it is, to keep such bad ones in men's houses: for though they are rude and bad themselves; yet by good care had over them, they might be brought to better order. This being added, that if they will not be ruled and kept in compass, that they be delivered to the Magistrate, and committed to the house of correction. THE SIXTIETH FOUR SERMON ON THE ELEVENTH CHAPTER OF THE BOOK OF JUDGES. Verse 4. And in process of time the children of Ammon made war with Israel. 5. And when the children of Ammon fought with Israel, the Elders of Gilead went to fetch Iphtah out of the land of Tob. 6. And they said unto Iphtah, Come and be our Captain, that we may fight with the children of Ammon. 7. Iphtah then answered unto the Elders of Gilead, Did not ye hate me, and expel me out of my father's house? How then come ye unto me now in the time of your tribulation? 8. Then the Elders of Gilead said unto Iphtah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our Head over all the inhabitants of Gilead. 9 And Iphtah said unto the Elders of Gilead, If ye bring me home again to fight against the children of Ammon, if the Lord give them before me, shall I be your head? 10. And the Elders of Gilead said unto Iphtah, The Lord be witness between us, if we do not according to thy words. 11. Then Iphtah went with the Elders of Gilead, and the people made him Head and Captain over them: And Iphtah rehearsed all his words before the Lord in Mizpeh. IN these eight verses, we see how God brought to pass by his providence, that the Princes of Gilead, who with Iphtahs' The sum of these verses. brethren, had unjustly expelled him out of the city, were driven by their own law to desire him home again, and to fight against the Ammonites for them; which that they might the better effect, they go themselves in a solemn manner to the place of his banishment, even to the land of Tob, and with entreaty in all humbleness, offer him the government, and chief command in the battle against Ammon. Iphtah at the first casting them in the teeth with their unkindness beforetime, (as it was meet that such discourtesy and disgrace as they had offered him in time past should not be altogether buried in silence and be unmentioned) requireth of them good assurance of their fidelity, because it might be doubted, that their present necessity drove them to make this offer, rather than any love towards him. Which being tendered and granted to him accordingly; he yieldeth to their request, and went home with them, and (the Lord ordering the business) there he found the whole congregation ready to confirm the election of the Elders of Gilead, as also, afterward, the Lord himself did: and so Iphtah was made their Captain, and proceeded to the work whereto God had appointed him. Generally this teacheth how strangely God turneth the times and state Doct. ver. 4. 5. of things by his wisdom, whereby he ruleth and disposeth them: and this he doth for the trial and comfort of his, and contrary to and against the expectation and desire of their enemies, as here he did to Iphtahs' comfort, and to the crossing of them of Gilead, raise this war. To teach us all that are fit to learn, to depend upon him alone, and to have his word for our direction, that so we need not be ashamed whatsoever come to pass. Whereas if we have followed our own humour, either in crossing, and wronging any, as they here did Iphtah, we may be driven to stand in need of them, and to seek help at their hands, as they did at his, which will not a little cross us; or if we have reproached ourselves, by bragging and boasting, we may receive the foil at their hands, whom we have so abused, and so we may with shame be made to eat our word; or if we have proudly set up our sail, or do depend upon uncertain hope of future commodities, and momentany preferment, we may be disappointed to our just reproach, and that easily; the Lord so altering and changing things as he doth. And herein his daily frustrating of many men's hope, who depend upon blind fortune, promising to themselves, that all shall be, as they wish, utterly shutting God out from their attempt, might make us wise. An example hereof in the King of Aram, as in many other, is to be seen: who oft appointed his armies secretly against the King of Israel; but he was 2. King. 6. 10. 11 disappointed by God of his expectation, till he raged and fretted at it. Hereupon S. james reproveth his resolution of man, that he will himself, and james 4. 13. 14. of himself say of these changeable things; to morrow we will go to such a city and gain, etc. when yet Solomon telleth us, we cannot tell what one Prou. 27. 1. day may bring forth. And yet men cease not to determine what they will do, and how they will thrive, revenge, take their pleasure and pass the time: and so we reckon of, and deal about seasons, that although all know the weather altereth the price of things, yet we will sell and buy our commodities Note. before hand, when we know not how to make good, and perform covenants to other, or how other will to us, no, neither are willing, if prices alter, to stand to our word: which yet God doth bring to pass oft-times, to the jointing not of such common doings only in smaller matters, but also of the richest in their greatest affairs, and that a thousand ways according to his good pleasure. And therefore it were our wisdom to submit ourselves to his providence in all things, and not to stand stiffly upon our own will, seeing he will break our stomachs in spite of our hearts, by disappointing of us, and except we do so, we shall never be quiet. But to return again, we see that God brought this about principally for the good of his servant Iphtah, and to work his enlargement, though to the shame and conviction of his adversaries. Iphtah neither himself made any means, by messengers, writing, or suit of friends, for his return out of banishment: neither would the Lord permit him to do so, but provided better for him, that he should have a calling to it: for if he had returned blindly home, as a private exile, what great matter had it been, or how could Gods work have been seen in it, as now it was? But behold, the Lord will rather have Iphtah abide sometime in distress and baseness, that he may be fetched home with public consent of his nation, as joseph was out of prison; and that they did not so much to the gratifying of him, as themselves: the greatest persons of Gilead requesting it at his hand, and professing themselves highly beholding unto him, if he would grace them by returning, who had disgraced him before, by casting him off. Nay, and he must not Note. be sent for, but come for, not by friends, but by his rankest enemies, not to his former estate of a subject, but to be a Lord and Governor. A carnal man hearing of this, Oh how his teeth water and his finger's itch at the success of Iphtah, and how doth he wish he might have his desire upon his enemies, and triumph over them as he did? But oh fool! this is no prerogative for thee to claim, it is the glory of innocency, the fruit of faith, of patient waiting upon God, and committing a man's ways to him in well-doing. Such another example (lest we should say this is alone) is Mordecai. The Lord might have put it into the King's mind to peruse the Chronicles and recognise Mordecai's well deserving long before he did: but alas, that had been an obscure favour in comparison. God meant his worthy servant far better than so: he would have this break out when it was most seasonable: and the season was, when his providence might be most manifested thereby. Therefore when great Haman was working his overthrow, and all the Churches; then is the opportunity to bring forth the record: that so (all under one) the adversary may be defeated with shame, the Church notably delivered from danger, and Mordecai not rescued only, but brought forth out of trouble, with the highest honour that his rankest enemy could be forced to give him. Come forth (ye disciples of Machiavelli) and set your brains on work in the politiquest manner ye can, and see if ye can teach your novices such a way as this, so famously to supplant your opposites, and set up themselves in their room! ye cannot doubtless, or if ye could, yet ye teach them but devilish policy to contrive it, whereby you and they have more cause of shame and repentance, then boasting and insulting. Therefore (not to digress) now Iphtah is busy about God's matters (never thinking of a revenge of his own private wrongs) and lo, the Lord is as busy about Iphtahs' affairs, and contriving how he may bring him forth out of his trouble. Is not this enough to persuade us to make God our Factor and Advocate Doct. 2. to plead for us, and bring about our matters? yea to tie our own hands behind us, from putting them forth unlawfully in our own defence? May we not say now, there is a truth in those words, Roll thy ways, or cast Psalm. 37. 5. thy care upon jehovah, and he will give thee thy hearts desire? Did he not so to Iphtah? Even that issue which he would have desired and sought by revenge, or evil means (if he had been a bad person) I mean to have his enemies to be his pages to conduct him home as their Commander; that I say obtained Iphtah, not by using evil means, but without using any at all. Was not this as a man would have it? What needed here any shifting, any stirring, any plotting? Did not God effect it without these? So when joseph in prison was forgotten by Pharaohs Butler to be set free, how did the Lord remember him, to bring him forth with far greater honour. Thus he dealt with his, where they rely on him. And if he did this for Iphtah, a poor soldier, a bastard, and banished, and for Mordecai a despised stranger, and for joseph a poor prisoner, as we have heard; will he not do the like to us, if we would cleave unto him as our all-sufficient God, and honour him by putting over all to him, to deal wholly for us, while we sit still, and go about his service? And what less can we do then trust him with our matters, and wholly give up ourselves to be doers of his work, when as our Master professeth himself to be wholly ours, and to bring our matters to pass, which ourselves (with much labour and more sin) should never be able to compass? We have heard how Iphtah was repaired unto by the chief of Gilead, The sum of verse 6. 7. 8. and what a free and large offer they made to him if he would go with them: thus had the Lord provided for his servant. Now followeth his answer: Iphtah therefore (as he might well) told the Princes of Gilead of their fault, by so good occasion and opportunity as was offered; and how injuriously they had dealt with him, in driving him out from among them against all right and law: and hereupon he demanded of them how they could now in their strength seek to him among all other? and indeed they could with no sound reason request favour of him whom they had hated; and as for him, having received such measure from them, how could he trust them? And they could not deny it, which was a shame to them to remember: but now they would prefer him (they said) to make him recompense, and the rather to persuade him thereof, they confessed the whole matter unto him. But if he had been as wilful now they stood in need of him, (which he saw very well) as they had been cruel and spiteful against him before; he would never have condescended unto them, but would have held them on the rack. We learn here, that God doth oft make us stand in need of their help Doct. vers. 6. whom we hate and despise. First to the end we may see our fault in hating them, and take shame for it, as there is cause. Secondly, to overcome envy, which if we had not need one of another, would grow very strong. For this cause did the Lord so dispose, that the Tribes ever needed one another, (as we see through the stories of this book and the books of Samuel) that they might hold one with another against Idolaters, and might not hate each the other; and in a spiritual respect, so God made the people stand in need of the Apostles, whom before they had railed upon in the second of the Acts 2. 37. Acts. And so we, if we weighed it would never hate each the other, nor fall out as we do too easily, one with another, considering the plunges we may be put to thereby, as when we are driven to stand in need even of them among all other, and it is in their hand to do us some great hurt. And yet some do so rest in their own sufficiency, through the want of Note. wise foresight of the casualties which after may befall them, and through the pride of heart in their present estate, that they would stand in need of none, neither be beholding unto any, which is but a nourishing of the hardness of their hearts, and high mindedness, that so they may further glory in themselves: and therefore such will rather offer violence to themselves, than they will use the help of any such as they like not: As Ahab spoke of Michaiah, when he both stood in great need of his help, and was wished to use it by godly jehosaphat; No, saith he, for I hate him, and he doth not prophecy 1. King. ●2. ●. good for me: but it had been better for him to have been beholding to him. So that in respect of such passions, it is some restraint of nature and bridling of the corrupt heart, in him that can seek to his enemy. And seeing God doth make us all to stand in need one of another, why should we not make our hearts to bow and bend, especially when it shall be also for our own good and benefit? Although I must say, that this is not so commendable in us, nor profitable for us thus far to seek to other, when we may fear the better thereby; (for a natural man will strain himself for advantage) but when we do it to cross ourselves, and our evil hearts (which rebel in us, and would carry us to the contrary) and so stoop to the overcoming of the poison and corruption that is in them, and that also for conscience sake, that we may please God therein; this is a grace and worthy thing indeed. This being done, we should do well to help one another, and persuade each other to turn away to alienate rancour and stomach from their enemies, as jacob hath commendably gone before us herein to Esau, and David Gen. 32. 18. 2. King. 6. 22. toward Saul, and the Prophet Elisha did persuade the King of Israel to handle his enemies kindly which fell into his hands. But yet on the other side we must take heed as well of flattering men in their evil, as hating them: for we may not sin to obtain and get men's favour, but bear our cross contentedly, if ever we be driven to seek help of them whose sin we have set outselues against; for why we have done our duties, though we receive ill measure for our good will, and God will make a way for us, that all shall be well, and he will (if it be expedient) turn their hearts towards us, for all that: but (as was said before) let us make none our enemies by needless provoking of them, but hold peace with all, (if it be possible) yea even with them that are our enemies. For how would these here have done, if Iphtah had used them as they did him? Or what had become of jehoram, 2. King. 3. if Elisha had persisted in his rejecting the motion which he made, because he and his father had scorned 2. King. 3. 13. him and his predecessor Elija before? Therefore be we wise, for God may so order it, that (to resist proud men) even they whom we have provoked in our rashness, may be in place to do us much hurt, and that none save the very persons whom we have scorned, can help us in our need. When Saul was newly created King, there were some just of this humour (and therefore they are called sons of Belial) who defied him: Tush, say they, 1. Sam. 10. 27. what new upstart is this? how shall such a base fellow save us? so that they would not acknowledge nor take him for their King. But shortly after, how should they have done (when Nahash came upon them) if that despised fellow (as they accounted of him) had not holpen them? Then there was seeking to Saul: and after the victory it was demanded by the people, who were these that spoke against Saul so despitefully, saying, Shall he reign over us? bring them forth, and let them be slain. Therefore (that we may avoid this shame and imputation of folly to be in our extremes, now to abandon a man as nothing worth, and after to seek to him, acknowledging him to be our only helper) let us learn this moderation towards all, as neither to be burdensome to the greatest, nor yet bear a scornful mind toward the meanest. If the Samaritan, and the man that fell among thieves had known each other before, and the one scorned to be the better for the other, is it like the one would have loosed and relieved the other in that extremity? Yet we may well think (in such a case) he must have been of a rare proud stomach, that would have lain still wounded and in pain, rather than be beholding to him that was there to help him. And let me give the poor a caveat, concerning this humour (for they that must depend upon all, yet having a proud heart, wish that all depended upon them, and sometimes will utter words to that effect) and I say this unto them, It ill becometh the richest: and even they may be sure at one time or other to smart for their proud stomachs: but much worse it beseemeth the poorest, who rather (as Solomon saith) should use all entreaty. Let such break their hearts, and make holy use of God's affliction upon them, and submit themselves to the bearing of their burden, that so the hearts of the wealthier be not justly hardened against them. Also we see here in their desiring the help of Iphtah, whom they had before Doct. 2. vers. 6. expelled, that oft times the things which men reject, God chooseth to do great enterprises by. Which as it was most clearly verified in our Savour, who being the stone which the builders refused, was made the chief Acts 4. 11. corner stone; so was it also lively verified in the Apostles after, Paul himself saying of himself: For all the good he had done, and the rest, we are all made 1. Cor. 4. 9 a gazing stock to the world, to the Angels, and to men. And so at this day, by whom doth the Lord gather his Church together, but by them that are counted the abjects of the world? or whom doth he make members of his Church, but them and those to be dearest unto him, who are not counted meet to live on the earth? Therefore let no faithful servant of God be dismayed for the discourtesies and discouragements which he shall meet with by the unthankful world; the Lord seeth their works, and hath them in never the less account, but will plentifully reward them: of which point I need not say much, having so often handled it in this book already. THE SIXTY FIVE SERMON ON THE ELEVENTH CHAPTER OF THE BOOK OF JUDGES. NOw let us proceed with Iphtah his answer made to the Elders of Gilead: First therefore in this he repeateth and Vers. 7. rippeth up their fault, which in times past they had committed against him: telling them, that they now coming to him in their distress, he (as he might well) marveled at it, they never having made agreement with him. And it is easy to be seen, that in all this, he answered, as he might lawfully do, putting away all gall and bitterness; for it was meet they should secure him. And even so it is lawful for us, by so good an occasion as was offered to him by them, to do as he did, in a like case: to wit, to rehearse men's great iniurying of us, when they would make nothing of them. And yet all is not necessary to be followed and practised of us always, which Iphtah said to them here, and namely his repeating of their Doct. in vers. 7. fault, but as the party is able and fit to bear it, and as the weightiness of the matter requireth. But without due regard had, the ripping up of matters Note. and faults betwixt such as have been at variance, is oft times a reviving or an increasing of strife betwixt the parties. But these men of Gilead seeing they were many, and their offence had been great and apparent in excluding him, therefore he maketh mention of the injury which they had offered him, he having so good opportunity, and doing it so meekly and kindly; and yet Gedeon did well before in not ripping up, but burying an injury done to him by the men of Ephraim, and passing it over in silence, when yet they had sore provoked him. Therefore herein we must crave of God the spirit of wisdom to direct Note. us how to deal in the like cases, and whether to repeat wrongs done unto us, and how far, and when: as if they be but words, and in heat and passion uttered, then to pass by them. But if it shall be found expedient to rehearse our wrongs, yet this must be resolved of by us, to do it without bitterness and provoking of them who have hurt us: and if we can make them see their fault, it is well: but to this end, in the affection of our love let us go about it, and seek it at their hands, but not to cast them in teeth with it, to ease and satisfy our stomachs thereby, and so stinging them, but earnestly desiring their good in any thing that we say to them, neither denying to them (for all that mentioning of their offence) any help we can yield to them for their benefit. And when we shall see cause to speak, let us also take heed of harshness and tartness in speaking, whereby our hearts will otherwise easily be incensed, and set on fire against them before we be aware. Now in their answer to his exprobration made against them, in vers. 7. let us in this verse note, that they do not deny, but confess that they had Doct vers. 8. injured him, but indeed they show that they (conveying it cleanly another way) are utterly unwilling to hear of it: telling him why they came to him, namely to make him their Captain for their deliverance, by which kindness offered to him, they hoped (they said) to make him amends. Where we may learn, that it was commendable in them, and to be followed, in that they do grant that they had faulted and injured him. So is it ever to be done of us: and contrarily, that the washing away of men's faults, (whereof they may justly be convicted) by facing, lying, or otherwise hiding, or cloaking, or extenuating them, must be carefully avoided. By which means we do but lay them more open before God, and as it were, put them in remembrance of them: the only way to cover them, is by confessing and renouncing them, for to such belongs the promise of forgiveness, Prou. 28. 13. Psal. 32. 1. which is called the true covering of them by God himself, Psalm. 32. For if we have sinned, we ought to acknowledge it, according to the nature, quality and kind thereof: whether to God or man, publicly or privately, yea if it be to one: according to S. james direction, in these words: Acknowledge your faults one to another. And if we cannot be brought to do james 5. 16. so, and that willingly; much more hardly, or not at all, will we offer further resistance of, and violence to our corrupt nature, which some sins do and will require. And yet if we come to yield so far, yet if we do it hoverly and for fashion, or to get that which we seek, by our so confessing, howsoever it may be commendable before men, yet before God it is nothing worth. But in that they hasted from hearing much of that matter, it being harsh Doct. 2. in their hearing, and sore against them, it bewrayeth a corruption to be noted in us which is over common, to wit, how unwilling we are to have our faults brought to light; we care not how little and seldom we hear of any Note. thing that is against our corrupt nature, or evil practice, against which yet joh. 3. 19 we should be ready to hear the hardest, knowing that we are not debtor Rom. 8. 12. to the flesh, but enemies to it, and that professed. A token (no doubt) of a filthy and hard heart, much putrefied: for should we not be ready to purge out the poison and putrefaction which will burst and kill us? In particular, the practice of most men is like these Gileadites; for if they have slandered their brother by whispering reports in corners (where they think they are safe enough from coming to light against them) and afterwards are charged to make them good, or take the shame thereof by eating their word, they can cunningly wind themselves out of that argument, by turning their speech to some other matter, which they think will better please their accuser, at lest which may cover their own lewdness. And if they be pressed with it, oh then (say they) let us hear no more of Note. that, ve speak out of season, etc. Is this honest dealing? to lay on load of reproach upon the innocent, and to aggravate conceits or false rumours against them, and when the truth should be brought forth to the saving and preserving of our brothers good name, then to leave him in the briers unconscionably? Let Joseph's brethren condemn these, who confessed their sin against their brother and concealed it not. If it be the property of a servant of God, to hunt and pursue himself for his inward sin, yea though it be but one, as we read David oft to have Psal. 51. 3. Psal. 73. 3. done; what ought we to do for many, and those also manifest before men? But if men do accuse and judge themselves no sorer for their sins in private, Note. aggravating and bewailing them to God, with taking shame to themselves for the committing them, than they give testimony thereof to men: also, if they do not more resist them alone, than they love to hear of them by others, it is no marvel that they be so bad as they are. And as it is too common to take a private reproof unkindly, nay rebelliously, and with Leuit. 19 17. hating him that offers it, which yet he is commanded of God to do: even so in public hearing it fareth; insomuch as if some men's consciences be touched in any lively manner, (which is an wholesome warning) yet we see how unwelcome it is to the most, and excepted against, though without the least cause of so doing, but of the contrary rather, to wit, of yielding thanks for it. The use is, that if we cannot be willing to hear of faults, we should in no wise give liberty to ourselves, nay nor by any violence be brought to commit them. But of these points, see chap. 9 in jothams' fleeing from his brother, etc. Now out of the offer of the Elders, compared with Iphtahs' speech in Vers. 9 the ninth verse, demanding assurance thereof, (for he did indeed urge them about it, as he had cause) a question may arise, how they could offer this to Iphtah to be their judge, and how he could take it with a good conscience? First, seeing they had no authority to offer it. Secondly, seeing he and they Deut. 23. 2. both had this block in their way, that a Bastard might not enter into the Congregation of the Lord to bear any office. The answer is to both questions one: that the Lord directed them thus to do, who is bound to no law: and that he guided them herein, the whole story through the Chapter testifieth. The Lord excludeth such in Deuteronomy from bearing public office: and that to terrify men from begetting Bastards, who are in this world reproachful, and lie open to much misery. And yet how this forbidding that sin prevaileth with men, this the commonness of the sin, and this profane practice of adulterers too too much bewrayeth, who think that by this means, of bringing Bastards into the world, (that is the pity they take of them) they shall shun the wearisome company of the wise, and tediousness of children, with the unwelcome annoyances that they count to accompany both. But oh monsters! do they think by avoiding the burden of the lawful wife and children, to escape the blot of unlawful liberty, even reproachful whoredoms? Doth not God set a brand both upon them and their cursed fruit? For it is proved by experience, that besides the discouragement which bastards are oppressed with, as of scorn, and opprobry in the world, (which of itself is enough to hold them under) the Lord denieth them (commonly) good education: so that they prove vagabonds, curseth them with a more than common indisposition and aukenesse of nature, to retain instruction and government. And lastly, there are few of them who are not tainted with vile and odious Note. qualities, such as they derive from their vicious and unclean parents. And therefore the greater is their sin, who for all this his prohibition, most wickedly fill the world with them, & cause them to be brought into so great calamity. Yet as the innocents cannot do with it, so (God be thanked) they are not shouldered out from the hope of salvation, for there is no respect of persons with God, if they fear him. But if they were cast off by the Lord, Acts 10. 34. yet such is the unconscionable beastliness of those graceless persons, that for their own filthy lust they would thus endanger them, as the loathsome practice of those unclean Locusts, the Popish Monks and Friars, both in this land and elsewhere hath abundantly witnessed to the world in former ages. See more in the first verse of this Chapter. Iphtah having found ill dealing at their hands before, as we have heard, Vers. 10. 11. for that they were not lead by conscience and the fear of God, when they cast him out, but by partiality, used cruelty against him; he did not therefore trust them upon their word, but requireth an oath of God at their mouths, as may be gathered by their making God a witness of the promise which they made unto him, and so tieth them to a sure covenanting with him: For it had not otherwise been wisely provided for by him: and therefore when he went with the messengers to Mizpeh, he rehearsed these things there before the Lord, that so the promise which they made, might stand sure, God being desired to be the beholder and witness. And here let us learn, that when men have dealt unfaithfully, and dishonestly, Doct. vers. 10. they have no wrong offered them, if they be not credited as before, no, although they be bound by bond, (whereas their bare word was taken while they went for honest men) for they have given just cause to other to suspect their credit. And by this, which I say, may be noted, that one cause Note. why men are in less credit now adays, is their unfaithful dealing. And whereas some cannot be trusted, nor borrow upon their word or bond, but for want of credit do go without that which would stand them in exceeding great stead, for their upholding and maintenance; it is the fruit of their own doings, and that which they have sought by their own untrustiness, and breaking of their promise, whereby they have lost their credit together with their honesty. For in these days many care not to deceive, yea, and undo others, and therefore come to nought themselves also for the most part, whereas some other being faithful and conscionable; upon their bare credit, live and maintain their charge by borrowing, and by other men's forbearing them. And whereas it is objected on the behalf of these unthrifts and deceivers, that they must be borne withal, though they cannot pay that which they have borrowed: I answer; Some of them see no likelihood that they can repay so much as they will seek to borrow, and take into their hands, of other men's goods; which argueth little honesty, and therefore are well content to wind it from them cunningly and craftily, whereby also they impoverish some; others will not diminish their occupying in the least manner, though they go above their reach, nor detract from their belly and pastime to pay the owner, thereby showing that they care not how he come by his due and right, or whether he ever have it again or no. Now while these things are thus, we may note that the beauty of religion is such, if it be planted in men sound and indeed, as that it wins credit to him that hath it for contrary dealing, and maketh him to be approved for his faithfulness, conscionableness and honesty: whereas he that is void of them, liveth in utter discredit and just reproach. And whereas ye will say, some of them that make show of religion, do yet deceive and deal untrustily with their creditors. I answer, it is not the show of religion, but the practice of it that carrieth the beauty with it that I speak of: and if any that be taken to be religious, offend this way, know we that it is not their religion that imboldneth them to such dealing, but that they have so little of it. And so it is true also, that some that have credit deservedly, do, for the sweetness of the gain, if they take not heed, hold their due from the owners sometimes, though they may little rejoice in it. And let them know, that their sin is the greater: but yet all this notwithstanding, there are some who dare not, neither will by any means be brought to do so. And if ye ask me, Why then do men take bonds of such as are of approved honesty, and have not broken nor lost their credit; as if they were no better trusted then other common men? I answer: Not because they be disinherited, but first, seeing all are mortal, and so men might lose their goods, if they had no security for them by those in whose hands they are: and secondly, that contention may not arise betwixt the posterity of both parties that shall come after. And again, seeing there are such deceivers in the world, as would provoke even the honest to contention, if they can see any hole open, or espy any advantage. And this rule holdeth also firm and good in religious actions before God. For as it is the honour of a Christian to continue constant in his love to the truth, and the Church of God, the fruit whereof is a sound and good report: so if a man begin to warp and bewray his hollowness or treachery in either; his stain is not easily washed out, neither can he look for that currant estimation or reverence which before he had, nor scarce obtain so much afterward as to be credited, for all his profession. Although men will be trust their vessels with oil or wine, while they be sound & whole, yet if they begin to leak and run, they will not commit any thing unto them, which is in danger of losing. Our Saviour asked Peter but once, Whom sayest thou that Mat. 16. 16. 17. I am? and took his word, when he deserved no other: whereas afterward he was not satisfied with one nor two professions of his affection, Simon john 21. 15. lovest thou me? good reason, he had made a great crack in his credit, and therefore he that had forsworn Christ, deserved not upon his own bare Note. word and answer, to be believed. And those who have deceived the opinion of the Church touching their religion, by falling into error and schism, or their piety and honesty, by gross offences; may thank themselves, if ever afterward the people of God have them in a iealousic. As we read in the Ecclesiastical history, that when once the baptised party revolted either from his religion or good conscience, (as Miriam by her arrogancy) the Church admitted him not without serious repentance and confession of his fault. But if he slipped the second time, they practised greater severity towards them, enjoining them not repentance only, but (for a space of time) to remain out of the Church as in famous. Yea, some even of the reverendest Fathers of those times, as Cyprian and others, grew to this erroneous opinion, that such were not to be admitted without rebaptisation, as if their former seal had been quite pulled off by their sin, I mean the seal of forgiveness. Therefore let all Christians look to their standing: the didivell (if it be possible) will quite overthrow them; but if he cannot, he will Note. foil them, and take away the crown of their rejoicing, which is their faithfulness and constancy. And he is an impudent person, who having foully dishonoured God and his profession, will hold up his head boldly, and claim his old privilege. Do we not see that among men, one perjured, or a forger, is disabled from ever bearing any witness, against or for any, in public court? And have not all men such a one in suspicion? Doth not treason taint even the blood of the traitor, so that (even when he is loyal) he goeth for no better? and he who hath got a patent of restitution, or pardon for his felony, doth he not forfeit it by a second offence in the like kind? But of this enough. Another thing worth the marking is this, that in as much as Iphtah went Vers. 11. so easily from his just quarrel that he had against them of Gilead, and had so soon done, when he had wisely told them that which concerned them to hear, and when they had assured him of that which he demanded; by this I say, we are taught, not to hold in our hearts an injury against us by any, Prou. 16. but soon to remit an offence, for it is an honour to pass by it. He mentioneth the matter but once to them, and once requireth security, but goeth no further. And who seeth it not to be a great grace in any man to do so? for therein he doth after the example of the Lord himself, who doth not follow Exod. 34. 7. things against us hotly, but showeth great lenity and kindness. And as Note. we should not be rigorous and cruel in our dealings, to provoke men with our bitterness to wrath, so should we make an end of controversies, as soon and in as few words as may be, as for other causes; so, not in the least respect for this, seeing in many words commonly there is much sin. Of this somewhat was said before in vers. 4. but especially look back into Chap. 8. verse 2. And further learn what hath been the religiousness of an oath in times Doct. 2. past: to wit, such that if it were once offered and taken, there was no more question, but the controversy was ended. As we see Rahab, having it granted joshua 2. 21. her by oath of the spies, that she and her father's house should be saved alive, at the destruction of jerrico, rested satisfied. Therefore men must look to what they swear: seeing an oath is not to be violated, unless it were made for the accomplishment of evil: in which case the keeping of it were double sin; (as Heroas was) and the least evil therein is great. And Mark 6. 20. as heed must be taken, how men swear, so must they who offer the oath to other, that it be so done, that they to whom it is ministered, may be free from snare, so that they may do it (as the Prophet speaketh) in truth, righteousness and judgement. Therefore such as draw men by oath to fulfil their desire, and to do things against conscience, have the more to answer for. Men than must not be drawn and forced thereto, to which they cannot yield, nor of themselves rashly swear to do that which they approve not, but abhor. Iphtah doubted no more after the oath, but goeth after the army. But an oath is not strong enough now adays to hold a man fast, neither can we safely Heb 6. 1●. rest in it, for the deciding of controversies, although the Lord hath taught us otherwise. Now for the further ratifying of the covenant betwixt them, it is rehearsed before the Lord in Mizpeh by them: for thus the men of Gilead say, We covenant with thee before the Lord, to do, as we say, and that he may punish us, if we break it. Therefore such as are common swearers are not to be admitted to this solemn oath, either in accusation or decission of controversies. For (as I said) they have lost their credit: they have often falsified their oaths, (for how should a common swearer avoid common perjury?) and therefore that which another man useth reverently, and with conscience, such rush upon commonly and carelessly, through a profane habit: being herein worse than Heathens, who counted not such worthy of society, but intestabiles, as they called them, that is, such as were not to be admitted as witness. And commonly such they are, who prostitute themselves for gain to swear falsely before the Magistrate: of whom there are many, and some the Lord shoaleth out from among their fellows, as notorious monsters, branding some with in famie and misery, and terrifying the consciences of other with hellish fears, if not with despair. And a step to this sin, is the abusing of the tongue by false asseverations, or contestations: as to say, Verily it is thus, or so: As sure as I am in this place it is true: God knoweth I speak no more than truth: I take God to witness, etc. Whereunto commonly men join deprecations with Peter, if they be not believed. And yet all false. This I say, never goeth alone: the commonlyer, the false asseverer, will not stick, if need be, to be a false swearer also. Therefore (to shut up) let men account of oaths as divine bands and pledges: cautions of our fidelity and truth deposed, and left in the hands of God himself: which he that dare forfeit or break, let him be sure, that God (to whose censure he yieldeth himself) will find him out, if not in this world, (as many are) yet hereafter, when he shall give him his portion in the lake that burneth with fire and brimstone for ever. As indeed what punishment can equal that sin, which overthroweth all civil society and (the sinews thereof) religion itself? THE SIXTY SIX SERMON ON THE ELEVENTH CHAPTER OF THE BOOK OF JUDGES. The second part of the Chapter. Vers. 12. Then Iphtah sent messengers unto the King of the children of Ammon, saying, What hast thou to do with me, that thou art come against me, to fight in my land? 13. And the King of the children of Ammon answered unto the messengers of Iphtah, Because Israel took my land when they came up from Egypt, from Arnon unto jabbok, and unto Iorden: now therefore restore those lands quietly. 14. Yet Iphtah sent messengers again unto the children of Ammon, 15. And said unto him, Thus saith Iphtah, Israel took not the land of Moab, nor the land of the children of Ammon. 16. But when Israel came up from Egypt, and walked through the wilderness unto the red Sea, than they came to Kadesh. 18. Then they went through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the East side of the land of Moab, and pitched on the other side of Arnon, and came not within the coast of Moab; for Arnon was the border of Moab. 19 Also Israel sent messengers unto Sihon King of the Amorites, the King of Heshbon, and Israel said unto him, Let us pass we pray thee, by thy land, unto our place. 20. But Sihon consented not to Israel, that he should go through his coast: but Sihon gathered all his people together, and pitched in jahaz, and fought with Israel. 21. And the Lord God of Israel gave Sihon and all his folk into the hands of Israel, and they smote them: so Israel possessed all the land of the Ammorites, the inhabitants of that country. 22. And they possessed all the coasts of the Amorites, from Arnon unto jabbok, and from the wilderness even unto Iorden. 23. Now therefore the Lord God of Israel hath cast out the Amorites before his people Israel, and shouldest thou possess it? 24. wouldst not thou possess that which Chemosh thy god giveth thee to possess? so whomsoever the Lord our God driveth out before us, them will we possess. 25. And art thou now far better than Balak the son of Zippor, King of Moab? did he not strive with Israel, and fight against them? 26. When Israel dwelled in Heshbon, and in her towns, and in Aroer, and in her towns, and in all the Cities that are by the coasts of Arnon three hundred year? Why did ye not then recover them in that space? 27. Wherefore I have not offended thee; but thou dost me wrong, to war against me. The Lord the judge, be judge this day, between the children of Israel and the children of Ammon. 28. Howbeit the King of the children of Ammon, hearkened not unto the words of Iphtah, which he had sent him. IPhtah being now established their Captain and The sense of these verses in general. Guide, as we have heard, it is showed in the verses now read, how he went to work against the Ammonites, and that was in this manner. First, he sendeth messengers to the King of Ammon, with reasons to appease him, if it may be, and hold him from war, but he hearkens to none. His quarrel was for land, which Israel had now enjoyed full 400. years, and yet the King of Ammon claimeth it, and being denied it, now maketh war with them for it. Now more particularly let us hear their reasoning about the matter: the which to avoid tediousness, I will not at large set down first, but lay it out in the verses, as they be in order. In these two verses, Iphtah demands of the King of Ammon by his messengers, Verse 12. 13. particularly. why he made war against him, and what injury he had offered him, why he should do so. The King of Ammon answered him, that Israel had taken away part of his land, when they came out of Egypt, and this he required to be safely delivered, and restored peaceably to him, and he would depart from molesting his country, but otherwise he would not. Of these in their order. First here let us consider Iphtahs' dealing, who before he goes to war, Doct. ver. 12. debateth and inquireth about the matter, to see if by this means the enemy might be appeased: in a word he useth the best means he could devise to keep peace: which ought to be observed as a rule, that so we should do before the attempting of war with nation, or suit with any person. According to the general rules: As much as in you lieth have peace with all, and Rome 12. 18. Heb. 12. 14. again, Ensue peace and follow it, though it flee from you, (for it is a precious treasure.) So in this particular especially: We know how carefully we labour, to preserve a member of our body before we will cut it off. So much more we should deal in this case, to preserve many bodies of men and persons rather than commit them to the hazard of war, (as making no more account of the lives of Christian men, then of dogs, oxen, or sheep, or to suffer civil and private envy, contention and strife, to the losing of many souls. And so did the ten Tribes deal with their brethren on the other side Iorden, that is, they did prevent and stay much that might have risen, and bloodshedding. For when after their departure from them, they heard they had committed a grievous trespass against the Lord, for the which josu. 22. 33. they thought they had just cause to make war with them: yet did they not follow their own minds, nor give full credit to the report, but did first wisely send unto them to know the certainty, and thereby they were satisfied. But I doubt not of the easy consenting to this part of justice, as being a point disputed and agreed upon by Heathens and their practice in their wars, as also your Moralists, whose position it is: That an honest war, is to be preferred to an unequal or hurtful peace, and no otherwise. To leave this therefore and to come nearer to ourselves, the same rule is to be kept in private controversies betwixt men, that law be not attempted, till all other means be first used: and a great sin it is among Christians, to run by and by to law, and to the suing one of another, as too many use to do, hotly, rashly, and wilfully, though themselves sustain most hurt by it, who do so, as being authors of the contention, and suit. Likewise the same may be said of offenders in other kinds, who if they have been lead away by lewd counsel or company, and yet relent for it afterward, and take admonition against it willingly, they are to be used more favourably (so far as by the law they may be forborn:) even as the stiff-necked and saucy, and bold defenders of their sin are sharply to be dealt with, lest they grow past recovery, and do as the waters, even overflow all places where they come. Some controversies shall (no doubt) always arise between man and man, touching things, the equity whereof is unknown, and uncertain it shall be whose the right is. But if contentions proceeding from manifest wrong, or from ungrounded surmises, were at the first taken up, and cut off, (in which commonly most rashness, heat and distemper is bewrayed) yea if trifling quarrels were trodden under foot; then neither should men have so many needless janglings, and those which are serious and could not be avoided, should more indifferently be handled and decided, either privately Note. or (with peaceable consent of both parties) by traverse of law. Yea I say, if themselves could not hit upon agreement, they would yield to the discretion and love of such as might compound their differences: rather than multiply one sin upon another, as fierceness of words to the gall of their stomachs, and other actual pursuit each of other to both the former; showing themselves unappeasable and inexorable. It is the pride, bitterness and envy of the heart, rather than the weightiness of the cause, which oft provokes men to the heat and stomach which they utter and bewray (all may see) in their jarrings each against other. And therefore they are so far from Iphtah his practice, that they rejoice they have any pretence of debate and suit against their neighbour: and follow it in such eager and odious manner, that all may see they sue not because they have cause, but are glad they have any occasion (such a delight they have therein) that they might fall to suit. The claim of a whole Tribes inheritance, did not so stir Iphtah to wrath against this usurper, as many of us would be stirred against him that would challenge a few acres of our possession: what do I say? nay, against him that contendeth about a twelve penny matter with us; and yet we should exceed them, that go many degrees before Iphtah in the means of knowledge and acquaintance with Gods will in particular duties, if we did well consider it. Let such doings be heard of among Heathens: as for Christians, if one party will not hear of his duty, let the other give him over, and let him contend (if he will needs) with his own shadow. Doubtless in many contentions, if either party were wise, the others folly should soon appear, and the contention which grows past recovery should cease, and be at an end. And further Iphtah, by ask what wrong he had done him, that he came 2 to war against him, giveth all to understand, how absurd and odious a thing it is, to do wrong and deal hardly with them who have done no injury to us: and therefore he saith, If I have done wrong, good reason it is that I should satisfy the challenge, etc. For if that be foolishness when we do but meddle with a matter that belongeth not unto us, and with the which we have nothing to do; yea though we mean no evil thereby, if that (I say) be folly; and as Solomon saith, all one as if a man plucked a cursed Prou. 26. 17. dog by the ear: then to hurt any willingly, and to be cruel and injurious to him, that would live in peace by us, is an high degree of iniquity. And if we ought to sustain a double injury, rather than to offer to revenge Matth. 5 39 Prou. 17. 15. one, how great a sin is it to do wrong, or hurt any man, we not being provoked by him? It is abomination; even as it is to let the guilty go free, and yet many make no conscience hereof. But I have spoken of this point in chap. 8. in Gedeons' protestation to Zeba and Zalmunna and in other places. The King of the Ammonites sends him word, that Israel had taken away Vers. 13. part of his land, when they went out of Egypt toward the land of Canaan, and therefore he made war with them. But how true this was, ye may see in Deuteronomy, where the Lord speaketh thus to the children of Israel, Deut 2 19 when they should pass by them: Thou shalt not lay siege against the children of Ammon, neither make war against them, for I will not give the land of the children of Ammon into thy hands. And in the 37. verse, Moses tells them, they obeyed the Lord therein, saying: Unto the land of the Deut. 2. 37. children of Ammon thou camest not: nor unto any place of the river jabbok upon which it bounded. So we see, that whereas it is manifest, that the Lord suffered not Israel to meddle with Ammon; yet the King answers boldly, they did. This teacheth that such are to be found, who neither mean well & simply, Doct. vers. 13. neither care what they say: but as their hearts are full of falsehood and deceit, so their mouths are full of lying. The Lord himself had said, the people of Israel should not, neither did they meddle with the Ammonites, as the forementioned scripture testifieth; yet their King boldly and untruly avoucheth, that they took his land and enjoyed it as their own. The which, who should not be ready to believe, being so boldly avouched, and that by a King? Even so, many care not what lies they coin, nor how shamelessly they lay claim to other men's goods, and how boldly and impudently they set against the truth in many other dealings. And this they do either for their commodity, as this King did; or for their credit, and to set a colour on their doings, as the old Prophet of Beth: I did by lying, and 1 King. 13 18. Gehazi also when he had gotten the talents of Naaman: or for both respects together, as Anantas and Saphira; and Saul also: See his answer Acts. 5. 5. 1. Sam. 15. Let the credit of such be with us thereafter. In stead of this dealing 1. Sam. 15. 20. we see the beauty of truth and faithfulness, without which, how can men live one with another? Put away lying therefore, as the Apostle willeth, Ephes. 5. 25. and speak the truth every man to his neighbour. In this unreasonable and absurd answer of this King, compared with Doct. 2. Iphtah his wise and equal proceeding, we see the contrariety of men's dispositions: there are some that strive by all possible means against contention and unpeaceablenes: there are others again, whose delight it is to be ever at debate and odds with such as full gladly would live at peace, as Esau with jacob: and all because they would make a gain and booty of them that are honestly minded, or have their will of them some other way. They know a godly man will buy his peace dear, rather than want it: and they will lay load enough upon such therefore, to see what they can wring from them, although without all colour of equity. Besides, peace is vile and of no price with an unrighteous person, there is nothing to be got by it, he saith: but when the water is troubled, then is his season to cast in, and therefore all is fish that comes to net. Who seeth not that this King was mischievously minded, in that he shapeth such an answer as either (being yielded unto) tended to the undoing of a Tribe; or if not, threatened implacable dissension? So Benhadad sends this message to Ahab, Thou and all thou hast 1. King. 20. 3. are mine, deny it if thou darest. It is plain he was set upon war, who sent so proud a challenge, as excluded all possibility of agreement and peace. And such there are in all places, who (if they might have their minds) would choose war, rather than to live in peace, that they might boldly rifle their houses whom they grudge at, and whom they could not suffer to live by them, except they might possess them, and all they have, as Hamor spoke of jacob and his sons to the men of his city: Therefore seest thou an unrighteous Gen. 34. 23. person? wonder not then if thou hear of unreasonableness to come from him: for these two go yoked together, (though fear and danger of law do oft restrain the inward corruption from breaking out) so hideous a monster is injustice, if it might be seen in the colours! As for this practice of lying, forging, subborning, concealing truth, and impudent facing out an ill cause (as an ill title, to go no further) for advantage sake, though to the treading down of the poor innocent, nay, to his utter undoing, when was it more common than now adays? And this evil (as well as other scurf and iniquity) will cleave to the better sort too, (if the devil can) and he will also, except they walk armed with their breastplate continually. Ephes. 6. 14. In these five verses, Iphtah sends word again to the King of the Ammonites, Vers. 14. to 19 that it was not so as he affirmed: they took no part of his ground to them: and then proceeds further by reasons to persuade him to desist from his attempt. As first thus: Israel sent messengers when they came out of Egypt, to the King of Edom to go through his land, and he not yielding to them, they were feign to go a great way about, by a long and tedious journey in the wilderness: so they desired to pass by Moab also, and could not be suffered. But did they make war with either of both? No, they chose rather to abide long in the desert, and to go far about (as I have said:) so far is it off, that they did them any wrong, that they chose rather to offer violence to themselves. So that they did no injury to any. And was it like then, that they would offer violence to any? and consequently, not to thy predecessors, the children of Ammon. As Iphtah here gives not place to untruth, though he prevailed not: Doct. ver. 14 15 wherein he honoured the Lord, in bearing witness to a good cause; so let us know, it is our duty to do: namely to bring the truth to light, as much as in us lieth; if it be but to bring them to shame who resist it, for they work much mischief and iniquity thereby: and to hold sin from multiplying, as it doth greatly by lying. And have we it in greater detestation, than some of them who would be taken for honest men, for as much as we know that the Lord hath linked such as love to make lies among dogs, Enchanters, revel. 22. 15. and whoremongers. And let us remember that which Solomon saith: He who justifieth the wicked, (liar or other) is as abominable to the Lord, as he Prou. 17. 15. that condemneth the innocent. And the Apostle puts the consenter to evil (whether to lying, swearing, etc.) in an higher degree of sinners, than the committers. As who seeth not, that the Pharisees and jews which hired Matth. 27. 20. and fleshed the false witnesses against our Saviour, were worse than the false witnesses themselves? Thus Samuel convicted Saul of his lie, 1. Sam. 15. Elisha 1. Sam. 15. 14. 2. King. 5. 26. Gal. 2. 14. argued Gehazi. Nay Paul, Galath. 2. did openly check and detect dissimulation in Peter, and resisted him to his face. The truth is, men in general hate lying, both the coiner of it, and the teller of it: but in particular, there are so many occasions fall out, (as sometimes when a man in favour of his kinsman will not stick to swear against conscience to purge him of adultery) to lay men open who do so, that their general hatred thereof, is turned into a special liking of it, or a tolerating it, and connivence at it. Neither is it strange, that they who are not just and armed with the breastplate of righteousness, should want the girdle of verity. Some for bribes, favour, flattery, friendship, commodity, and such like partial and smister respects, will (to use the proverb) not stick to say, The crow is white, if their great patrons, or such as they depend upon, will say it before them: and others for fear, are driven to conceal the truth, and to hear a falsehood justified, who are as bad as liars, and coupled with them, Revel. the last. And yet we must know, that every untruth is not a lie, except we know that which we report as an untruth, to be so. Yet must we beware that we offend not therein, neither by uttering rashly whatsoever we hear spoken of other (but as it may do good:) neither in telling the truth are we bound to utter all the truth, further than we shall see it expedient to do so. Iphtah not only withstands an untruth, but also showeth reason: so we Vers. 15. 16. 17. must withstand untruth by reason, approved of all and of the Scripture itself; so that they who will not yield to it, may show themselves unreasonable, and so they are to be accounted, and no better, who wash away all sound reason, which they are not able to resist, breeding quarreling and contention hereby: wherein the pharisees and Priests went before other, never resting in the most sound reasons, wherewith our Saviour in commoning with them, did convince them, but withstood them shamelessly. So when other allege reasons to us, it is our duty to yield to them: as Laban himself though an Idolater, answered Abraham's servant, in that matter he dealt with him for; seeing the report which he made of things unto him, to be so currant and reasonable, I can say neither less nor more, saith he, for Gen. 2●. 50. this thing is of the Lord. But more of this in the 28. verse by way of use hereof. Now what his reason was we have heard: to wit, that the children of Israel 2 did offer violence to themselves, rather than they would in the least manner wrong other: therefore they would much less take away so great a portion of ground from him with whom they had nothing to do, neither were provoked by him. Where we learn this, that we should never find sweetness in coming by any profit amiss, and namely with the hurting and wronging of other. First, seeing we thereby provoke God against us, for God is the avenger of such things: and what is our life, if God be against Gen 12. 3. Matth. 7. 2. us? Besides, as we deal to other, so shall we be dealt with again: and lastly, besides an ill name, we shall have an ill conscience also, as we may see in judas. And as we should offer hard measure to none, so lest of all to the poor, and to such as cannot bear the loss, and are not able to stand with us in suit. For we being by the commandment of God to relieve them, what pleasure should we take in plucking from them? and God threatens to Rom. 12. 13. hear their cry against their oppressors. And yet how are the poor gripped and peeled? But he that observeth it, shall find, that either God maketh themselves who so wrong them, to cry out of it, for fear of his revenging hand, one time or other: or else it shall be to them, I mean their sweet morsels (as they count them) which they take in by wronging other, as the Israelites Quails were, who died with them, while they were in their mouths. Even Numb. 11. 33. so shall they have small liking of their injury they do, that I say no more. But let them rather make restitution, and that speedily, while they may, in token of their repentance, which is the only good end that can be made of such doings. This point hath oft come to hand and largely been insisted upon. See verse twelfth. Only let us mark the example of jacob for the proof of the doctrine, who rather than he would give Laban (a quarrelous and Gen. 31. 39 unreasonable man) the least occasion to challenge him for pillage and robbery, did more than he needed, even make good every sheep, which was cassually destroyed or perished, with his own. Now if all this our good dealing, do not prevail with our evil adversary, nor stop his mouth, yet (as jacob answers Laban) the Lord who seeth us in secret, will take our cause into his own hand, and plead for us; whereas otherwise, although all men should stand out for us, yet our conscience and God being against us, we should not be able to stand under our burden. Another reason Iphtah setteth down in these verses, thus: Sihon, king of Vers. 19 to the 25. the Ammonites, would needs come out against us, as we were going toward Canaan, and God gave him into our hands, so that by him we enjoy this land which ye contend for, and which he enjoyed; and therefore what have ye to do to claim it? or what right have ye unto it? For ye never possessed it, but Sthon of whom we won it by the law of war. So that if the Lord our God hath cast him out, and given his land to us, comest thou in who hast nothing to do with it, against us to possess it? He further in the 24. verse showeth that which he said clearly by a similitude, thus: Ye Ammonites worship the Idol Chemosh for your god, and you think that the land which ye possess, ye enjoy it by his benefit, and so by good right: so we have this by the benefit of the true God, and therefore we possess it by very good right. And as for Chemosh, he called not that idol a God, for that he took it to be so, but for that the Ammonites so judged it to be. We may see here, how far we may lawfully enjoy such things as are taken Doct. vers. 19 to the 29. in war: and that is, when the war is lawfully taken in hand, as by Israel it was. That which we thereby obtain by good success, that may we enjoy, as given into our hands by the Lord. And to speak of things more private, the same may be said of all that God giveth us by the good will of our friends, or by our lawful dealing, and by God's blessing in our calling. But yet with this watchword, that we honour him therewith in Christian life, and glad the hearts of God's people thereby: which we ought as well to do, as to be able to prove and show, that the commodities we enjoy, are no fruits of our own rapine, oppression, covetousness, and evil conscience, but indeed the bequests of our father, which, as jacob said, the Lord our Genes. 32. 10. Genes. 33. 5. God hath bestowed, as a blessing upon us his servants, seeking first the things that concern our happiness and God his kingdom, and receiving from him these smaller things again, in token of his allowing and approving of us. But this is an usual argument in this book, therefore I pass by it. More particularly, let us note out of this verse, in that Israel would not Doct. vers. 19 (and was guided by God therein) when he had great need, so much as go through the land of Sihon without his leave, learn we hence I say, that no man may usurp or challenge to himself another man's right, but every man is to be content with his own portion and allowance; yea in this the Lord will have the meanest free from the tyranny of the greatest, and taketh the cause of the poor into his own hand, against their potent enemies, though there be none upon earth that can judge them, as in the case of Ahab and jezabels' extorting Naboths' vineyard, doth appear. And the reason is good: for next to the good of the Church, the Lord hath a special care of upholding of society among men, by order and good government, which are overthrown when propriety in goods and commodities is taken away, by the unequal usurpation of the greater over the smaller. And in truth, as there is small odds betwixt beasts and men, when the common bands of equity are broken: so much less is it like, that a Church can be settled and established in such confusion: and the greater is their sin, who even in the Church exercise this mischievous practice, whereof not God (who is the God of order) but Satan is the author, even as he is of all other disorders. Therefore let none be troublesome or injurious to other, more than he would be content, that another should wrong or hurt him in that which is his. None should be oppressed in bargaining, or otherwise, as the Lord by the Apostle hath given in charge; which if it were well regarded, 1. Thes. 4. 6. much complaining of injury and hard dealing would cease. But this is a branch of the other. It came of the Lord, that Sihon did not only deny passage to Israel through Doct. vers. 10. to the 23. his land, but also that he should provoke them to war, that he might give him and his land into their hands, and withal give them passage through his country. Even so it is, that many do wilfully and stiffly oppose themselves against the innocent, as by suits of law, until their wealth be consumed, as the fat of lambs against the Sun. Others meddle needlessly, where they have no cause oft times, neither can by any reason be dissuaded, yea and some with their betters, through a proud stomach (contrary to the counsel of Solomon) because the Lord's meaning is, to let them fall into evil, and to suffer them to meet with their match, that they may pay for their griping of their underlings, and smart for their own sin. For otherwise he would, as he is able, hold them back some way. And thus adulterers, drunkards, cavillers, and such wilful persons, go forward, but to their confusion. And so Elies sons were hardened, that they might be destroyed. 1. Sam. 2. 25. And Pharaoh in not suffering Israel to depart. So Ahab would not hear Micaiah, Exod 14. 8. 1. King. 22. 28. that so he might fall at Ramoth. And had judas proceeded on to betray his Master, (think we) having had so fair a warning by him a little before (enough to have cooled his courage, and to have holden him back from such an attempt) but that he was a cursed vessel of wrath appointed to misery? And happy is he who relenteth and meekly submitteth himself to God by resisting his wicked attempts, and stopping his bad course: lest by kicking against the pricks, he go forward to his sorrow and destruction. And this is much more verified in such as will take no counsel by the reproof of the law of God, but turn away their ears from it, yea live a long time under it unprofitably, till they wax obdurate: surely thus they do, because they of all others are the unhappy people, whom the Lord hath not purposed, by his promise and the ministry of the Gospel, to convert and save. Else why should it not be the case of all aswellas of some? Now if any will cavil against this and say, either that God is bound to deal with them as he did with Paul, whom he saved by violence as it were: or that God in so hardening men, is the author of their perdition: I answer to the first, that God is a free agent, & bound to none of his creatures, he need not at all stop them in their evil course, much less to strive with them, when they break through his opposing of them, as Balaam did in his journey to the King of Numb. 22. 18. 19 Moab. For the latter I say, that the Lord need not cause any man's destruction, for if he stay him not, he runneth on to it of his own accord: and as for the Lord, he finds matter of sin in him (he need not infuse any) and therefore if he do not mollify the heart, it waxeth hard of itself without his hardening of it. And here further we see, that the wilfulness and stiffneckedness of evil Doct. vers. 21. 22. and rebellious persons redoundeth to the benefit of God's servants many times, who have to do with them. The reason is, that God resisteth the 1 Pet. 5 5. proud, and giveth grace to the lowly. Whereby it cometh to pass, that such wilful persons meet with much hardness, they provoke other against them, and although they want not power, yet by cruelty, violence, and rashness, they run themselves against a rock, and contrarily algoeth much the better with the other, (for the most part, though sometime they be borne down) and in suits and comprimises their innocency and good dealing is seen and rewarded. Thus the Lord gave sentence on David's side against Saul, and chose him, rather, than his house, and rewarded the innocency of the one, and gave up the other to a reprobate sense. And by these two verses we see, that God's servants may with good security, Doct. vers. 23. 24. and boldness, use and enjoy the possessions and goods which God hath given to them, and by much better reason than other, who think that to be their own which they have, howsoever they have come by it: whereas these have no sanctified use of any thing they enjoy, having no right nor title to it from God by Christ who is heir of all, although the means be lawful which they use: but besides that, they come unlawfully (many of them) by much of it: they I mean. The other not only have right to it by Christ, but also have sought it by a good conscience, and the use is accordingly blessed unto them. This I say we may learn by that Iphtah answered the King of Ammon thus: Thou thinkest it to be thine which Chemosh (as thou imaginest) hath given thee, much more we may enjoy this land of the Amorites which the Lord hath given us. But this I touched in the 18. verse. In the frame of this argument we may observe the arguers discretion. He convinceth his adversary, by a ground confessed by himself, handling it comparatively after this manner: Thou (saith he) thinkest thou hast good right to that which is given thee, and that by Chemosh: so do I account myself to hold that firmly, which jehovah my God hath granted me. We know he might have said, much more may I lay claim to jehovah his gift, than thou to thy Idol, who indeed hath no more authority, than deity. He might have discoursed much (and that truly) touching the difference between God and an Idol, Heathens and jews, the true Church of God: But to what purpose? he might have been ridiculous, but he could not (by such dispute) have convicted him. To teach us, that all men must not be alike handled in confutatation of their errors, heresies, profane customs: but by grounds acknowledged by themselves, they must be urged to confess the truth of conclusions which they would not acknowledge. No man putteth new wind into old vessels: No man punisheth a Frenchman by English law: for why? he takes not himself to stand bound to a law which he never consented unto: the law Civil is not like the Common law. Sometime we may take the true confession of our adversary, as an argument against him: and this is the more forcible of the two; both because it is a truth, (and therefore of itself confuteth the contrary necessarily) and also because we consent with him therein (whereby we show that we would not dissent from him at all, if it were possible to avoid it.) And sometimes we may use his own confession against him, though it be false, so it be to convince him, and do him good, (for otherwise we must not abuse his error to hurt him:) and this manner of arguing, though it conclude not directly, yet it is strong against him that holdeth it. The Apostle Paul being to convict the Athenians of their false worship, first argues from an absurd confession of their own, absurd in reason, Ye worship (saith he) an unknown God, as the title of your Altar importeth, and therefore ye know not how ye worship: whereupon doubtless your worship is a preposterous, and false worship. And we know Paul useth one kind of Apology to Heathen Festus and Felix, another to Agrippa a jew borne. This teacheth us in dealing with any adversary of the truth, to smite him with his own weapon, not with God's weapons, drawn from the armory of the Scriptures, which are truths by revelation only, not by nature; and therefore to such as they are unrevealed unto, they are as Paul's doctrine of Resurrection was to the profane Stoics. The Church smiteth not the Infidel by spiritual Censures: because he is not capable of spiritual direction and doctrine. There are none so erroneous, but they hold some truths: and the truths which they hold, may serve to infringe the errors they maintain. And so when they are brought to suspect or renounce falsehood, they may the sooner be persuaded to admit the truth, which before their strong prejudice will not suffer them to do. The Heathen by confessing a Deity, may by gradual consequences, be forced to acknowledge an unity: and so by the works of this deity, urged to confess a worship due thereto, and that inward aswell as outward, as also to see the folly of his manner of worshipping. And thus being prepared, he may the better be instructed in the truth. The reason of the former point is, because all truth is uniform, and repugneth to all falsehood, though it be not discerned so to be but by demonstration. So the Popish Transubstantiation, the Lutheran Ubiquity, are best confuted by their own positions and confessions (as also other their errors and heresies) and not by our own. Neither will it be hard to do so, since that it is impossible, but that he who writes many truths should contradict himself in his errors ere he be aware. And let this course be used against the ignorant and ungrounded: neither let us presently rail upon such or abandon them, because they are not persuaded by the things which are forcible with us, but let them be kindly drawn on, by little and little, and not driven further of. Thus much be said of that which hitherto hath passed betwixt Iphtah and the King of Ammon. THE SIXTY SEVEN SERMON ON THE ELEUNTH CHAPTER OF THE BOOK OF JUDGES. NOw to proceed: In communication betwixt the King of Ammon and Iphtah, it followeth, that he used another Verse 25. reason to the King of Ammon by his messengers: and that is prescription, & long continuance of time, even 300. years well nigh: all which time this ground was never claimed. No, nor Balac the King of Moab, when Israel was newly come into the cities belonging to it, and dwelled in them, never challenged it, nor contended for it, when yet he strove with them, that they should not enter into his own borders. Now this reason of Iphtah must be understood to follow upon the former more pertinent reasons, after this manner. He had proved directly, that this land was no part of the Ammonites land: now he proves further, that Ammon could lay no just claim to it in any second respect: as because it was a part of the Amorites land, bordering upon them. For (saith he) then might Moab aswell (nay better) challenge it then the Ammonites: which yet neither they did, nor had done in 300. years space before. If the reason be not thus considered, it concludeth nothing: for it doth not directly follow, that Ammon had no title to it, because Moab had none. Thus Iphtah answered him, and then committed the success to God. But the King of the Ammonites did not hearken to him. Although Iphtah showeth that for 300. years, Israel enjoyed the country Doct. verse 25. 26. of the Amorites quietly, yet he brought other reasons also, drawn from right and reason aswell as fact and possession: which made that more strong as we have heard. All which laid together, did sufficiently prove that the land was theirs, and that the King of Ammon did trouble them unjustly, and without cause. This I say, for that we may know, that prescription of time, as it may fall out, (though seldom it do so) is no sufficient reason, to hold our commodities by: but that there may be right on the other side, and good proof for the same: and yet our law, supposing a great likelihood of right to be on our sides, when we have long enjoyed our lands, hath well determined the controversy, by giving it to us, when it hath been long enjoyed of us and our predecessors, seeing (otherwise many endless contentions might arise) because it is not like that any alive can allege any good reason against so long a continuance of time, neither can bring any thing certain from former times to overthrow it. And the equity of the law aimeth at that which most usually, though not generally or infallibly, holdeth for the most part ordinarily. And where Iphtah saith, that Balak King of Moab stood against Israel stiffly to hold him from going through his land, yet he strove not with them for the recovering this land of the Amorites, which he might as justly have done, as he the King of Ammon did, he proveth thereby, that he had nothing to do with it, nor any right unto it. Teaching this thereby, that when men are deadly set against their adversaries for any matter, seeking thereby to vex them in the sorest manner they can, they would show their rancour, in bringing forth greater crimes and accusations against them than they do, (whereby they might much more easily bring them down) if they were provided with any. And whereas they seek to blemish their names, or to impoverish their estate, or to afflict their persons by restraint of liberty, imprisonment or banishment: they do as the old Serpent, bite at their heel, because they cannot break their head, but they would be gladdest of all to shed their blood. God indeed plucks them back, and so they vomit not their poison out, to so great mischief as they conceive it, but fall short: but their poison is nothing less deadly for all that, they want but matter to work upon. And this is manifest by these two signs: the one, that they are content to take the slightest occasions, and rather choose to be ridiculous in their malice, than not malicious: the other, that both they aggravate their slender accusations, with slanderous additions of their own inventing, and comb both the warp and the woof, both the crime and the amplification thereof in the devils forge, their lying hearts and brains, because the innocency of their adversary yields them no just exception. Thus those enemies of our Saviour (for want of matter) suborned false witnesses: which perjury argued, they would not have spared to produce true and greater crimes if they could have found them. It is noted of daniel's adversaries, Dan. 6. 5. chap. 6. that wanting matter of treason, they were feign to bring out his religion against him: which (as they contrived the matter, by the law they made for the purpose) touched his life also: but if they had found aught to lay to his charge in the other, they would rather have used it. This doctrine serveth to answer them who pretend for the covering of their malice, that whereas they vex their adversary one way, they could do it many ways, and say, that they have greater and more causes to pursue them, then that one which they allege. But all such speech is bragging and boasting without just cause: for if they had greater, doth any man doubt but they would take their advantage by using them, when as they prosecute the smaller so hotly against them? Upon the forementioned reasons, he concludeth, that he gave him no cause to make war with him, as he had done, but he had been stirred up Doct. vers. 27. unjustly against him. And as Iphtah was bold to accuse him, and avouch his own innocency, having so good proof for both, so every one that can prove the goodness of his cause, shall be able boldly to defend his own innocency, against his adversaries and accusers, to their shame and just reproach, and their own peace and comfort. Whereas other must be driven to use shifts, as lying, dissembling, boldness, heat, multiplying of words, and false witnesses, as may be seen in the cause of the Priests and pharisees accusing our Saviour before Pilate. The truth seeketh no corners. See notes upon verses 14. and 15. And so he appealing to the most highest for his simplicity in the matter, 2 to be judge therein, he endeth his message. Thus must we be able to do, I mean not to be afraid, to make the Lord judge in the cause, that so, though we be justled to the walls by our unequal judges upon earth, yet we may rest in God's testimony of and unto us and our cause, and therefore, not fearing man, may be confident; verifying the proverb, The righteous Prou. 28. 1. job 31. 35. is bold as a lion. In the same kind job speaketh, saying: Though mine adversary should write a book against me, would not I take it upon my shoulder and bind it as a crown to me? Meaning it should be to his commendation. But seeing the men of the world see boldness so much to prevail in the defence of their bad causes, therefore they face out matters themselves thereby. Whereby this watchword is needful to be given them, that men look not so much how boldly they stand in the defence of themselves and their doings, as how truly: for that which in a good cause is courage, in an evil is impudence. But though Iphtah had said enough, and that also to good purpose, yet we Vers. 28. see that it moved the King of Ammon nothing at all, but as he had taken a bad cause in hand, so he meant to defend it unto the death; even as men too commonly do, who having begun an ill matter, do purpose to go forward. So that we see wise and sound reasons, and persuasions, howsoever they be used, both to purpose and in season, so that they (who can judge) would think they might be like to prevail and move (especially not knowing the corruption of the heart, which covers itself with show of honesty) yet with the wilful they do no good, nor with any such as bewray themselves (being put to it) to be resolute to do wrong, and of a prejudicate mind, or possessed of strong passions. Therefore it is that Solomon saith, A word more Prou. 17. 10. entereth into the wise, than an hundred stripes will avail with the froward. This humour possesseth many, whom it would not easily be thought to be in, and therefore (being discovered) so much the worse beseemeth them, even civil courteous persons, still, and sometimes religious: because, either they suspect not themselves, and so are overtaken by any occasion suddenly falling out: or else they nourish this serpent in their bosom wilfully. Naaman was taken with that tech, (and no marvel he being an Heathen (when he heard the Prophet's answer, by what means he told him he should be healed. But highly to be commended was David, who received the counsel of Abigail (a woman) so readily, to turn him from a cruel and wicked resolution. And even so, they who are obstinate, (as thinking it a discredit to them to desist) shall meet with more shame by proceeding: but happy are the meek and tractable, who receive the wholesome words of exhortation, and stop not their ears from good counsel, but submit themselves without respect thereto: such shall deliver themselves from great evil. And (a man would think) such behaviour doth better become professors of the Gospel, than wilfulness and obstinacy. Concerning the use, whereof I have spoke somewhat by the like occasion in the 21. and 22. verses: let the reader join them both together. Vers. 29. Then the spirit of the Lord came upon Iphtah, and he passed over to Gilead, and to Manasseh, and came to Mizpeh in Gilead, and from Mizpeh in Gilead, he went unto the children of Ammon. 30. And Iphtah vowed a vow unto Lord, and said, If thou shalt deliver the children of Ammon into mine hands, 31. Then that thing that cometh out of the doors of mine house to meet me, when I come home in peace from the children of Ammon, shall be the Lords, and I will offer it for a burnt offering. 32. And so Iphtah went unto the children of Ammon to fight against them, and the Lord delivered them into his hands: 33. And he smote them from Aroer until thou come to Minneth, twenty Cities, and so forth to Abel of the vineyards, with an exceeding great slaughter. Thus the children of Ammon were humbled before the children of Israel. The third part of the Chapter. IN this third part it is showed generally, that Iphtah overcame and subdued the Ammonites. And in particular, first how God gave him the spirit The sense of these five verses. of courage and fortitude to this end. Secondly, that before he entered the battle he made a vow to the Lord, that if he should get the victory, he would offer that to him, which should first come out of doors to meet him. Thirdly, how after this he went forward to Gilead and Manasseh, and came to the place where the Ammonites were: and so lastly, how (fight with them) the Lord delivered them into his hands. In this verse it is showed how Iphtah came to the Ammonites: from Mizpeh in Gilead (for it is distinguished from that Mizpeh, that is in the Tribe of Inda.) Before that, the Lord had furnished him with gifts of his spirit fit for war, both valiantness of mind and strength of body, as was said before. And by this it may appear, that the Lord had appointed before, that he Doct vers. 29. should be their judge and deliverer, though it was unknown to the people when they sent to him to have him to be their Captain. Now for our instruction and benefit, here we may see, that when the Lord appointeth any man to any special calling, he gives him gifts for the discharge of it. When Moses was to be sent to Pharaoh, he alleged his unfitness and unsufficiency to speak to a King, the Lord provided for that, before he began to discharge it. The Apostles likewise whom Christ left weak and unfurnished for such a work as they were to take in hand after his ascension, to wit, to preach the Gospel to the most nations of the world, yet before they took it in hand, he made them meet for the work they went about. So Iphtah, when he was to fight against the Ammonites, for the delivering of Israel, he was by the spirit of God endued with gifts for that purpose, even far greater than he had before, now when he was set about a greater work. So the Ministers much more, as the calling is far more excellent, when he sendeth them to any people to convert them, and make them of his militant Church, he stirs them up by love, zeal and labour, to set their gifts of knowledge a work, and maketh a great change among the people by their ministery. They who are unfit to do the Lords message Note. to them to whom they are sent, are not sent by him, but seek themselves and their own profit, and not the people's. It is worthy our view to behold the difference of men called by God, and such as climb in by another way of their own framing. Both do one and the same work, but the one sets himself awork, the other is set awork by God. The one (after his fashion) goes about it: but how? awkly and untowardly, by setting a bold face upon the matter, by carrying a great show, and bearing sway, by preaching what and when he pleaseth, and in the manner he liketh best: but errand he hath none to do to the people, (no more than Cushi had to David) and thereafter is his welcome. For as he faileth of the end of his office, so loseth he the honour of it; except with a few flatterers and hangs-by. Alas they have enterprised a long race and journey, without provision to enable them to run it through: It is not the habit that makes the Minister, nor the learning (though that comes nearer) degree, dignity, or applause of man, which only will carry this work through stitch: It is this, that God hath said to him as to Paul and Moses; Go, I will be with thee: that is, fit thee, embolden thee, (for a Minister hath enough to discourage him, even from within himself, as I have noted elsewhere) yea bear thee out against opposition, and encourage thee by blessing thy labour: otherwise all thy provision is to little purpose, thou mayst stand like a fool, errandlesse & speechless. Now being called and separated by God, (and therefore also qualified) though thyself a weak earthen vessel, yet what precious treasure dost thou carry? How admirably doth the Lord make way for him, making high hills to stoop, and lie level before him, procuring honour from the consciences (not the countenances only) of such as they have won to God from the power of Satan and darkness, by converting and saving them. And by stopping the mouths of such as might despise and discourage them, saying: Who is this newfound babbler? what, will he bear down all, and think to have us tied to his girdle? No, no, he deals for his Master who sent him, and therefore seeks to bring ye under the yoke and girdle of Christ: and therefore let the discouragements be never so great, Note. this work shall prosper: and even out of the mouths of blockish, brutish, savage and ignorant, yea profane ones, the Lord shall procure credit to his ministery, (when he hath changed them thereby) and these shall justify wisdom against all cavillers, scorners and enemies thereof. Let them be of never so many kinds, as in this age there are many, who (contrary to the manifest fruit they see) impeach either the sufficiency of their calling, or the worthiness of their message. Oh therefore how lamentable is it, that all congregations are not thus furnished, and made partakers of so blessed an ordinance of God Therefore the Lord jesus, to show how pitiful a case it is, to see the people dispersed, as sheep having no shepherd, he not only had compassion on them himself, but also willed the Disciples to pray to Matth. 9 38. the Lord of the harvest to thrust labourers into the harvest, seeing none are forward to that work, except the Lord stir them up thereto. This point hath been spoken of before, I therefore will not be tedious therein to the reader. The vow, that I said before Iphtah made, is here showed what it was: Vers. 30. 31 namely, that he would in token of his thankful heart, offer and dedicate to the Lord that thing that should first come out of his house to meet him, if he returned with the victory. This vow, though he meant well, was ill made and in great ignorance, in that he did not make it more distinctly and advisedly. For what if a dog had first met him? which is a fawning creature, and had been like enough to have first come forth to meet him? he could not have offered it to the Lord, it being unclean, and so forbidden to be made a sacrifice. His words have this meaning when he saith (It shall be the Lords, and I will offer it for a burnt offering) that is, I will offer it in sacrifice, and it shall be a burnt offering to the Lord, for he meant simply, that he would offer the first thing that should meet him; if he had thought of his daughter, would he have made that vow? And will any say, that in so vowing, he meant, that if that which should first meet him, should not be fit for sacrifice, he would offer it to virginity, and yet perhaps it should not be fit for that neither? as if it had been a dog: and if he had meant to offer it to virginity, as some hold he did; did he not see that his daughter had been most like to have been the party upon whom his vow should have been performed? For who had been liker to have first come forth to meet him then she? And would he (think we) have vowed that which might have turned to his own, and his daughters so great sorrow? Therefore I say, he meant no offering of that which should meet him, to perpetual virginity. Neither are those words of his to be taken disiunctively, as some think they may, thus: That which first cometh forth to meet me, shall be the Lords, or I will offer it. For though the Hebrew letter (●) be so taken sometime, yet very rarely: and so little reason is it, that it should be so taken here, being most commonly taken coniunctively, as they well know that have any understanding in the Hebrew tongue, yea and oft in some one chapter, as may easily be showed. As for example in Genes. 32. 1. 2. 3. 4. four of five times it is so taken in 3. or 4. verses. So in Genes. 33. 1. 2. as oft in two verses, and Genes. 45. 1. 2. 3. As many times it is found to be, and in most Chapters (if not all) throughout the old Testament this word (,) signifieth (and) coniunctively, not (or) disiunctively, as I have said before. Therefore here to take it otherwise, there is small reason for it, especially the sense of the place not being amended thereby. For to understand it disiunctively thus, [It shall be the Lords, or I will offer it] what sense can it have thus? If it be be not fit for sacrifice, it shall be the Lords: How should it be the Lords? they say by offering it to perpetual virginity, if it be fit thereto, for so some understand it, as I have said before? But where did God require virginity to be enjoined to any children by their parents? or what example have we thereof in Scripture? And yet if he had meant so in vowing, we know it had been most like to be his daughter, I say again, that should first have come forth to meet him. Therefore what sense can there be in it to take it so, that he would offer it to perpetual virginity, if it were not fit for sacrifice? For this cause I conclude, that the words are to be understood coniunctively, and the latter clause to be the exposition of the former, thus: It shall be the Lords, and I will offer it in sacrifice. And if it be asked, whether Iphtah offended in making such a vow, which some think he did not, because it is said here, that the spirit of the Lord came upon him: and again, seeing he is reckoned in the Epistle to the Hebrews Hebr. 11. 32. among the faithful. I answer, first to the question, and after to the reasons: to the question, that if he had vowed simply to be thankful, he had done well: but in such a vowing as this was, he sinned greatly, as shall appear better, when we come to his performing of the vow afterward, vers. 39 And to the first reason I answer, that the spirit which is said in this verse, to come upon him, was the spirit of courage and fortitude for war: although it is not denied that he was a believer, and had the spirit of sanctification also. But what hindered, but that he might in some particular actions, through ignorance or weakness, offend, as Gedeon & Barak did, and yet they were the true servants of God, and obtained the victory also, for all that? So many sound Christians among us there are, who yet tread awry sometimes, and so did Iphtah: and this one answer may serve both the reasons: And this of and concerning his vow, till the 39 verse before mentioned. Now as he offended not in vowing (for that tended to the praising of Doct. God, though as he made it here, he faulted greatly) so we may be persuaded, that it is a lawful thing to make a vow to God. Whereby I mean neither the general vow of faith and obedience required and performed, both in the old and new testament, neither that special vow that was ceremonial only, practised in the old Testament, and some where in the new (to wit, in the first age of the Church) but I mean that special vow, which is a promise made to God, touching some duties to be performed to him, and to a good end: and this vow (if it be made accordingly) is lawful, and belongs to the Church both of the old and new testament. Such a vow was Iphtahs' (in respect of the godly intent thereof) but that it was not lawfully made, nor in a right manner, as hath been said. And such are ours, when we promise as jacob did, that if God deliver us from such a danger, we will more Gen. 28. 20. carefully and constantly walk with him afterward. And so when to help our dullness and infirmity, we set ourselves by firm covenant, to prayer and reading, more than ordinary, for measure or for frequency and fervency, and to give set alms, for special causes known to ourselves, or to keep set times of fasting for a season, as there shall be cause; or if we perceive and find ourselves prone to drunkenness, and in danger to fall thereto by drinking wine or strong drink, we may vow to abstain for so long a time, as may be fit to keep ourselves from sinning. And although we be bound already hereunto by the word, yet may we more solemnly, and for the better bridling of our rebellious nature, renew the same bond in a vow, to this end, to help our dullness, for want of zeal, and to make ourselves more forward in duty to God, and love to men; as David did: I have sworn (saith he) and I will perform it, to keep thy righteous Psal. 119. 116. judgements. These kinds of vowers are lawful, so as they be agreeable to God's word, and stand with Christian liberty, and be agreeable to our calling, both general and particular; and be in our power, and made deliberately, not rashly and the end of it be good: whereas not Popish vows only, are failing in these, but even Iphtahs' also in many of these points. And although vows made in this manner, are no part of Gods standing and constant worship by themselves, yet neither are they wilworships, nor yet simply left to our arbitrament always, but to be used as helps and furtherances to godliness, well approved by the experience of the Saints, as to preserve the gifts of faith, prayer, repentance, and other virtues of the mind, so also to testify our thankfulness to God, for blessings which we have received of him. And with this mind, jacob vowed in the way as he went to Aram, as I said before. Gen. 28. 20. Now this vow of his, as it was a more than usual token of his thankful heart, which he indented before hand to express, if God should give him the victory: so we must know that it proceeded from a rare feeling of the spirit of God exciting and quickening him up to such fervency. God's people find not themselves always in one tenor and tune, either for inward joy and comfort in God, or for outward forwardness to duty. Paul had his 2. Cor 12. 9 lifting up into the third heaven, and he had also his buffeting to abase him lower than the earth. Peter was ravished in spirit, when he was in his heavenly Act. 10. 11. etc. trance before his going to Cornelius, but we know he had as rare ebbings at other times. Elias, a man of men, for grace and familiarity with God, and that appeared by his real assumption into heaven bodily: but he was in a poor case, when he was feign to flee from jezabel, and go 40. days fasting and mourning for the misery which lay upon him and the Church: besides his weaknesses which he bewrayed, and therefore is called by S. james a passionate man, one that was clothed with the like infirmities that others had. It were to be desired, (& we hear men make great moan for the contrary) that there were always in us that abundance of grace, faith, fervency, cheerfulness, which is at some odd time. But the contrary befalleth most men, partly the Lord so disposing of it, because he knows we were not able to bear it, but would turn it into a distemper, (even as too much good blood in the body makes a pleurisy, and when there is more water in the channel than it can contain: it must needs overflow the banks, and do harm) and partly ourselves procuring it, who nourish not in ourselves such motions, nor make wise use of them, by setting them a work, and applying them to some fit object, (as Iphtah here did) but delight only in the sweetness and pleasure which we feel, and so suffer the heavenly flame to vanish, for want of laying on fuel to preserve it. And although the Lord causeth his children, even here, sometimes in health, sometime at death to enjoy such unspeakable feelings and operations of the spirit, (which he doth to give them such a taste of heaven, as may cause in them a restless longing, till they come thither) yet he knoweth, they would say with Peter, Master it is good for us to be here, and would think of Matth. 17. 4. no departure, if this should be an ordinary diet. Therefore he rather considers, what they can digest, than what he can afford, and saith, My grace shall neither be given in superfluity, nor yet in penury, but it shall be sufficient. And let us learn to account so of it, as the best for us. Only let us beware, lest by our giving way to our flesh (the counterpoise of the spirit) that is to the earth to our sensuality and lusts; we bury and quench the spirit, and smother it from appearing in the beauty thereof; and also lest we cause it to be heavy and sad in us, and so ourselves to be blockish and sottish, rather than heavenly and joyful: which is to choose to feed with swine, when we might eat Angel's food. In these two verses is not only set down the victory, which God gave to Iphtah over the Ammonites, but it is also particularly amplified and in larger Verse 32. 33. manner described. As that many fell in the battle; and that he overthrew twenty of their cities; and that he brought the Ammonites in subjection to him. Where we may clearly see, what it is that encourageth us, and setteth us forward in our duties doing. Even the Lords appointing and calling us thereto, as of the public calling of the Minister I spoke before: it is true of the private duties also. Husband and wife from thence have their heartening on to live mutual helpers one of another to their Christian and peaceable conversing together, and passing their days sweetly, and bearing their crosses contentedly; even from hence, I say, that they believe God hath joined them together to that end. So the Magistrate, and all other in the several duties of this life. And want of this faith, is enough to make Note. men's lives overcast, as the weather is with clouds and tempests, and to fill men with sin and sorrow. Other things which might be noted from hence, have been mentioned before, but besides them of these two a little. In that the King of Ammon went by the worst in the battle had with Vers. 33. Iphtah, it shows what wilfulness brings a man, or the contempt or rejecting of good and sound persuasions, such as Iphtah used to dissuade him from war. For though he were an Heathen, yet he knew by the law of Nature, that he ought not to offer injury to the innocent. And we know that when the Gentiles knew God only by the light of nature, and did not honour Rom. 1. 19 him accordingly, he gave them up to their hearts desires to fulfil them against nature. Much more, they who have light in the word of God, having no regard of good instruction and admonition, shall come to nought, especially the despisers thereof, unless they take shame and abashment to themselves for it, and so come to better state: according to that which is written, He that knoweth his Master's will, and doth it not, shall be beaten with many stripes. Luke 12. 47. But more of this punishment upon wilfulness, see before set down by the like occasions, and by name in Chap. 8. 14. And in that he lost twenty cities which he had of his own, and lost 2 those also which he fought for, which were none of his, it lively setteth before our eyes, that many not contented with that which is their own, while they claim to, and seek that which belongs to other men, either by colour of law, or otherwise; they lose that which they sued for, and spend and consume that which they had before. The Lord doth oft times requite their unconscionableness that way: and yet in great mercy he dealeth with them in so doing, to keep a heavier judgement from them, who would Note. (most certainly) be worse, if they should by their corrupt and bad dealing speed better, and be suffered to have success. I will clear this point by example and instance. Pharaoh not contented to have oppressed the Israelites (for many generations) with bondage; would needs pursue them, when they were gotten out of his claws, though he had smarted many ways for not letting them go. But what came of it? seeing Exod. 14. 28. he sought unjustly to encroach upon God's possession, he not only failed of that he desired, but lost also that which he ventured, even his own life, and all that he had, and his people also, in the midst of the sea. The same is verified in other parts of unrighteousness: Samson not content to live with credit and honour in his own land, and within his compass, would needs break out among the Philistims, & there hit into Delilas' company, which his soul entirely loved, (though unlawfully) and was made a vassal to a base mistress. But behold a short time this pleasure of sin lasted: for lo, his lover rewards him with treason, and then Samson (poor judges 16. 20. man) is feign to forego his mistress by force, (who could not be plucked from her by conscience,) and that which he abhorred, that he was made to undergo, (and that by them whom he most hated) to wit, a painful bondage while he lived, beside shame and sorrow, and after all, an untimely death. I will instance first in the sins of the second Table. The murderer and thief can by no persuasion be brought to labour with his hands, and to do the thing which is good: tush, it goeth utterly against him to be put to labour, and to work hard all the year long for a poor living: he can bring in all at once, and get great booties, to live at ease, and plentifully for a long time, as he imagineth, and is not that a merry world? yes while it lasteth; in his kind, but how long is that? He gets two or three purses, and in the fourth enterprise he is taken in the manner. Doth he not then (think you) wish from his heart, that he had obeyed God's ordinance, and been hard at work, (as much as he loathed it before) rather then to have put forth his hand to violence? For he seeth, that neither he hath obtained that which he sought for: and that overthrow which he little looked for, that he hath brought upon himself. He lay in wait for the life and goods of another: therein he was defeated, but this will not satisfy for his sin, he must give life and goods to boot, and all to make amends by man's law. What needed he have feared the law (which is not made for the just, but the transgressor) 1. Tim. 1. 9 if he had holden himself content with his own? But men say they must venture: nothing venture nothing have: till by venturing all, they lose all: Note. not money and body, but soul also, if God be not more merciful. These things notably lay forth the folly and fruit of sin, even in outward respects: and yet it is as manifest in spiritual. For to add another instance in the first Table: Many there are that say, they hope that God is not so hard a master, neither will punish sinners so severely as the Ministers would bear them in hand: others go further, and will enter upon God's prerogative, saying every one for himself, I cannot believe that God hath rejected so many thousands, and will save so few: (meaning, that if God do so, he is cruel.) But oh fool, as Paul saith, what gettest thou by disputing against God, nay by bereaving and spoiling him of his justice, (oh sacrilege and unrighteousness in the highest degree?) Surely, as Austin saith (speaking hereof, That which they would have, they lose, but that which they would not, they have (even woe) for ever. They would get heaven by disannulling the decree of God: that shall they never get, (for the Moon keeps her course, though dogs bark at her:) and they would scape hell too, but that (will they, nill they) must be their portion for ever. But what fruit see we in the lives of most men, of this and the like doctrine, driving and scaring them (a man would think) forcibly from all kind of unrighteousness. But I pass from this to that which followeth. THE SIXTY EIGHT SERMON ON THE ELEVENTH CHAPTER OF THE BOOK OF JUDGES. Vers. 34. Now when Iphtah came to Mizpeh unto his house, behold his daughter came out to meet him, with timbrels and dances, which was his only child: he had no other son nor daughter. 35. And when he saw her, he rend his clothes, and said, Alas my daughter, thou hast brought me low, and art of them that trouble me: for I have opened my mouth unto the Lord, and cannot go back. 36. And she said unto him, My father, if thou hast opened thy mouth unto the Lord, do with me as thou hast promised, seeing that the Lord hath avenged thee of thine enemies the children of Ammon. 37. Also she said unto her father, Do thus much for me: suffer me two months, that I may go to the mountains, and bewail my virginity, I and my fellows. 38. And he said, Go: and he sent her away two months: so she went with her companions, and lamented her virginity upon the mountains. 39 And after the end of two months, she turned again unto her father, who did with her according to his vow, which he had vowed, and she had known no man. And it was a custom in Israel: 40. The daughters of Israel went year by year, to lament the daughter of Iphtah the Gileadite, four days in a year. THE FOURTH PART OF THE CHAPTER: Of the executing of his vow. WHen Iphtah had gotten the victory, he returned home to Mizpeh, for The sum of these verses. there he dwelled: and therefore we heard before, that he made a league with the Gileadites, before the Lord in Mizpeh. And behold (for now I return to his vow) to the bewraying of his deep folly in making his forementioned vow) the first that came forth to meet him was his daughter, which so troubled him, that his joy for his triumph, was turned into most deep and bitter sorrow: but she, when she understood her father's vow, submitted herself, only desiring a time to bewail her virginity. And he after her return, performed his vow on her. And it was a custom that the daughters of Israel went four times in the year to bewail her. Now to peruse the verses particularly, it is said here, that when he had been Vers. 34. made joyful by the victory; at his return, his daughter was the first that came forth to meet him with trimbrels and dances: for so they were wont Exod. 15. 20. to celebrate the worthy acts of Princes and great-men: As they did I mean the maids) to Saul: thus they used to express their public thanksgivings 1. Sam. 18. 6. to God. Now to the aggravating the grief of Iphtah, it is said she was his only child, and he had no other. And in that his daughter came the first to meet him, who must be done Doct. to (he thought) as he had vowed: all may see what effect comes of rashness, and how unbeseeming a companion it is to a wise man, who should ponder his doings, and weigh his words with reason, yea religion, even in the balances of the sanctuary, that is, by the word of God, before they be uttered. The best fruit of it is sorrow and repentance. It is a true saying; Rashness doth nothing well, as in Herod's rash promise and oath is to be seen. The like Mark. 6. 23. had David done, if he had not been stayed by Abigail against the house of Nabal. 1. Sam. 25. 34. Much like was the wilful and rash act of the Prodigal, who would needs go see the merry world abroad, (as he thought it) yea and he might in no wise be stayed from his purpose, as though he had gone about some great Luke 15. 13. and weighty work, when he had gotten his portion into his hands to that end; but to what extremity of misery brought he himself? The same may be said of the rashness of choler, whereby men smite out teeth and eyes out of the heads, yea and breath out of the bodies (sometime) of wives, children, servants, or any of them, whom they light upon, in their fume: also of the rash bargains and suertiships which are made and undertaken in the world, and a thousand mischiefs beside. Likewise of the protestations commonly made in this manner: I pray God I sink where I stand, if it be not true that I say; or, Gods curse be upon me. Which Peter himself through rashness and forgetting himself, did fall into. Therefore it behoveth all to be wise and well advised in their vows to God, and promises made to men, that they snare not themselves, neither bring needless sorrow and woe upon their own heads. And even so, when they be advisedly and circumspectly made, according to the rules before set down, vers. 30. then in no wise to go from them, but to perform them as David did, Psal. 119. Of this look Eccle. 5. 3. Psal. 15. 4. Psal. 119. 105. more in the history of Gaal, chap. 9 and elsewhere. Furthermore in this verse we are taught, that God is to be praised 2 publicly for the public benefits which we receive in common, as both here we see in Iphtahs' daughter, and in many other places I have showed, although not in the same manner, and Moses also, Miriam, and Deborah, with sundry others did: and that as for other reasons heretofore set down, so to teach posterity by our example to do the like. But of this after. God would have the first fruits consecrated to him, that we might use the rest with thanksgiving. And in that she was his only child, it must needs increase his heaviness, that by his vow he had brought upon himself, when he saw he must be deprived of her: and to this his sin brought him, in his rash vow making, or whatsoever other sins they were, that others may beware thereby. And by this we learn, that God for men's sin will not spare to deprive them of that which is most dear unto them. One reason hereof is, that the Lord meaneth to humble them deeply, and to cause them to descend into themselves more seriously, and to purge out the sin that waiteth them a mischief, Note. and so to prevent it. And therefore this use we should make of it, that whensoever the Lord dealeth so with us, we should know it is for the hardness of our hearts, which otherwise and without such breaking of them, will not be softened. And let us the less marvel at it, when we find it to be so; for though he have often gone about it by gentler means, yet we know they have not prevailed: so that we have driven him to deal more hardly with us, as we count it, and to handle us more roughly, as to wound us so deeply, by taking the things from us, which are most dear unto us. And if we are not to be accused for that our hearts are hardened by the deceitfulness of sin, but that we relent, yet let us know, that God hath sufficient cause to afflict us; as to exercise and prepare us for greater, and to hold us here as strangers. But of this in another place; although I have often observed it, before in the several stories, of the punishments which fell upon the idolatrous Israelites. By this verse it may appear, how sore Iphtahs' daughters meeting of him Vers. 35. The sense. did trouble him, as both by his word he testified, saying; Oh thou that shouldest have been my chief earthly comfort, thou (I say) art one that hast chiefly cast me down. Also by signs thereof he showed it, in that he cut his garments for sorrow, after the manner of the Hebrews, when they saw that some great calamity was suddenly befallen them, as in joel and other joel 2. 13. places it appeareth. And he shows the reason, that he having vowed to offer her to the Lord, he might not (he said) go back: such was his ignorance, that he knew not there was liberty given by the Lord, in that case to redeem that which a man had vowed amiss. This verse affordeth us many good lessons, and first by this, that she was Doct. such a trouble to him, after he had gotten the victory, and that the Lord pulled him down so sore thereby; by this (I say) we are taught, that God seeth it expedient thus to deal with his servants oft times, that when he hath exalted them by some great favour bestowed upon them, lest they should take too much delight therein, and so become surfeited therewith; he addeth some affliction to it, or taketh away some part of the benefit, which point I have at large handled in chap. 8. vers. 1. of this book, yet I will here add somewhat. This appeareth therefore, in sundry particulars; as in our goodly show and likelihood of fruitful harvests, and hope of other commodities, commonly wet or dry, cold or heat immoderate, and other changes and casualties cut off a great part of our hope. So in marriage, wealth, credit, and such like, the Lord addeth sickness, Note. some losses, or other affliction, or holdeth the fear of them over our heads, (as the parent doth the rod over the child) to wean us from too great pleasure taking in them. Even as we read in all ages he hath done the like: So Isaak and Rebecca, in their kind and comfortable marriage, had Esau their son to be a vexation to them, in his most wicked marriage, and before Gen 26. 35. and vers. 7. 22. that, sometime a famine, and sometime the ill dealing of strangers with them. So job for all his wealth, had his crosses and namely his wife, yea he job 1. and 7. 1. was so acquainted with this truth, and Gods dealing with his dear children, that he said in the midst of his prosperity, that he looked for his change. And who doth not see it necessary, that the Lord should deal thus with us? For else it should be found so to be with us, as it was in the days of Noah, when they did eat and drink, marry and were married, and made Matth. 24. 37. that the chief end of their living here: whereas godliness being the great riches, and a day passed therein, being better than a thousand in any estate beside, the Lord would have us clasp about that, and be ready to learn by Note. little and little, that we have no hold of any transitory thing here below though lawful, but we should count one thing necessary, though we be occupied Luke 10 42. about many. And to make good the doctrine that I have gathered out of this verse, to wit, of Gods keeping us under, some way in the midst of our prosperity, I conclude, that if Paul had need to be buffeted, lest he 2. Cor. 12. 7. should be lifted up above measure, we may lay our hand upon our mouth and say, God hath most just reason to deal thus with us, as I have said. Now if he seeth it meet thus to exercise us, lest we should be lifted up, then much more if we have already been so, and passed our bounds in any such manner. Now to go forward: by these words of Iphtah, (Oh my daughter thou art of them that trouble me) and by the deep and sudden sorrow which Doct. 2. ver. 35. they testify to have then possessed him, by them I say we may see and observe another thing, that the best delights and greatest pleasures of this life, in which we have had exceeding comfort, as he had in his daughter, may possibly and do often turn to our great sorrow and discontentment. We see the same in jacob, when his sons hating their brother joseph, had dipped Gen. 37. 33. his coat in blood, to hide their own sin, and brought it to their father, to make him think that he had been slain by some wild beast; when he saw it, he broke out in a great passion, and said, This is my sons coat, an evil beast hath devoured him. Oh what heaviness took hold of him, even from and by him who was his joy and most dear unto him? And thus it is with us, as it was with them. So consider how dear Absolom was 2. Sam 18. 33. to his father David: and when word was brought him of his death, how heavily did he take it? how did he wish and desire that he might have lost his own life, to have saved his, as his words uttered in most pathetical and lamentable manner, do testify, where he thus crieth out: Oh Absolom, my son, my son: would God I had died for thee, oh Absolom my son, my son. Even so what sore disquiets and corrosives, are many children to their parents, wives to their husbands, and these again to them, and one dear friend to another? And what vexations have many men's goods been to Note. them, as their house and land, when they have brought them to nought, and when they have seen they must forego them? And how have other men's pleasures stung them at the heart, when they having been the joy thereof, they have forsaken them? Oh if men durst or could be persuaded to bewray it, when they have seen they must die, and leave all, how have they been wrapped in deadly sorrow and thraldom thereby, so near were their hearts knit to their earthly delights, that they have been able to think of no good thing to help them to salvation, and to make their account well to God, no nor to entertain any good advice and instruction, if it had been offered them. And what may be the reason of all this? Truly this, seeing they have so greatly abused them, by setting them in the Lord's place, and their hearts upon them so impotently and fond, directly contrary to God's commandment, giving this charge: If riches increase, set not your hearts 1. Tim. 6. 17. Psalm. upon them. And to make this their sin the greater, they must know, that they who are not brought as yet to faith in Christ, and true repentance, so that they be by him entitled to them (who is Lord and heir of all) they have no right to any of their lawfullest pleasures and profits, no not their children by God's allowance, having lost the same right by Adam's sin, which indeed once was given in Adam's innocency. And yet even the godliest must use them soberly, and learn to enjoy them with God's allowance (as they may, when they resolve with contentment to leave them, and when they are put to necessary, profitable, & godly uses) for that is (indeed) to learn to want them, (as we are commanded, and have example thereof) 2. Tim. 3. 4. Phil. 4. 12. when God will so have it: And otherwise they who have had most, shall wish they had had least. And if ye will ask, if there be nothing that men may safely and boldly rejoice in: I answer, Yes, let them rejoice in believing, Rom. 5. 3. in hope, patience and a good conscience: that joy shall not be taken from them. Besides in this verse, in that Iphtah said, his daughter troubled him, and yet it was by no ill behaviour, let it be an instruction for children, that they Doct. 3. had not need to be crosses to their parents, by looseness and disobedience: for their parents are many ways grieved by them in other respects; as to see them crossed and brought behind hand in the world, by poverty, or for that they thrive not in their outward estate, so for their other sundry troubles that befall them: and with these, when they look to have them the staff of their old age, then if they see them taken away by death, or crossed by their awke and bad matches; if then they also with the like to these shall vex them in their life, how can they choose but bring their grey hairs with sorrow to their grave? Monsters therefore and unnatural children are they, who knowing that from their very conception & birth, they are occasions of grief and heaviness of heart, to their parents many ways, who take thought for them also afterward in every part of their life, how to bring them up and provide for them, monsters (I say) they are who do yet add more heart smart, and greater grief to them by their unruliness, stoutness, loftiness of mind, riot, ill spending their time, and goods with lewd companions, and many other evil ways, even so many as who can reckon them up? But this point hath been diversly occasioned already, and more directly concerns the 36. verse following. And because he saith he could not go back, but must execute his vow, 4 Leuit. 27. 2. 3. many marvel he should be so ignorant, that he knew not the law in Leviticus concerning the redeeming of a son or a daughter in such a case, for so might he have done. But he being driven out of his father's house, because he was base borne, and banished, & fell to a soldiers life, it might the rather be therefore, that he was less acquainted with the law of God. But it is more marvelous, that being so famous a thing, that the high Priest should not be consulted with, by the motion of some of his friends especially, there remaining two months before the vow was put in execution. But his ignorance it was, that held him in that grievous error. And it is a watchword to all God's people, to labour against it, seeing he being ignorant of this one point, brought such sorrow and woe upon his own head: for who finds not likewise, that want of knowledge in some one point, or want of care to remember that which he knows (which in effect is all one) hath been a sore blemish to him among his betters, who can espy his ignorance? or else through the want of it, he hath run upon rocks, I mean endangered himself, to do that to his shame and grief; which, knowledge thereof would have guided him, to have done to his own great comfort. Oh seek we therefore saving knowledge, and all that is necessary while we may, and as we may, it is a crown to an humble and sanctified person: and in a doubtful case, do we not, as Iphtah here did, to neglect the seeking of resolution, when and where we may have it. And let them who live under an ordinary ministery unprofitably, repent betimes, and redeem the time: for it is a great plague of God, to be ever learning, 2. Tim. 3. 7. and never coming to the knowledge of the truth. And such as want means, let them quicken their appetite the more, and labour to set the best Note. price upon knowledge and wisdom, which is the holy use of it. For he that matcheth these with the most precious jewels, and searcheth after them Prou. 2. 5. as gold, he is like to find them soon. The other passeth by them unknown at unawares, as he that walketh over mines and treasure hidden in the earth, never the wiser. But the text giving occasion rather to urge this care upon the better sort, we may justly bewail it, how long it is ere even many a good Christian attain to that measure of competent and necessary knowledge, which might guide his course. I speak not now of exact knowledge in all points, much less of curious knowledge of things less pertinent, which yet many seek after more greedily, than they do the other; like distempered stomachs, which feed upon trash rather than good nourishment. Now what makes it so difficult a thing as it is? Sometime an invincible defect in nature: in which case I confess, a tractable and modest mind may plead an excuse from God: in others a conceit that if Christ be known in any sort, it skills not whether other matters be known or no; (which is a foolish opinion and collection.) Others and the most hear badly, or add no private help of their own reading, or use of the memory by conference. Therefore as contraries be cured by contraries, so let every man seeing his disease, address himself to the cure. We see that ignorance in the law of the land, sometimes breeds a man such trouble and loss, as makes him rue it all his life long: much more then, a man would think, in the law of God. For example, many a man through ignorance (though otherwise well-minded) is drawn into bad company, and by such, enticed to lewdness, or made drunk, or snared by rash promises, bargains, suretiships. Others join with their religion, abuse of their lawful liberties, and are overtaken therein grossly, in unlawful gamings, and ill spending of the time, lasciviousness, foolish mirth, and many other blemishes. Some doubting of the lawfulness of a thing which they earnestly desire to do, entangle themselves, which (if they had knowledge) they durst not do. So it is rare, but a goodly sight, to see a man order his steps by knowledge, and to have fellowship with the light, and the contrary (besides the other named inconveniences) much dishonoureth the profession itself of the Gospel. Further, to omit that he might have redeemed her, as I said, and to speak no more of his ignorance in that point, note we this, that his care was great 5 in keeping a good conscience: a good conscience I say, according to the knowledge he had, though I confess it cannot be in itself a good conscience, which is not a sound conscience. But an evil conscience it may be, even to do a thing lawful, if it be contrary to that which a man is persuaded, though erroneously. And it appears Iphtah sought to keep a good conscience, in as much as he spareth not his only child, to the end that he might please God, as he thought, by performing his vow. For there was nothing else could cause him to bring such sorrow upon himself by offering his only daughter in sacrifice, but the shunning and avoiding of a greater sorrow, namely, the bringing of God to be against him, as he feared he should have done, if he had not offered her according to his vow. His care to keep a good conscience in that he thought he knew, teacheth all God's people, in that which they know to be faithful. Better is he by many degrees, who in that which he knows is careful to do the same; then another who swelleth with pride, and is puffed up with great knowledge in the letter, when he seeth not the end of it, much less attaineth to it; which is by love to edify, and do good to himself and others by it. But in them who be upright hearted toward God, as the good women were, that accompanied our Saviour on earth, that is, verified which he spoke. If ye know john 13. 17. Matth. 5. 19 these things, happy are ye if ye do them. etc. And contrarily, he that offendeth in the least (teaching others so to do) shall be least in the kingdom of God. Now to this we must add that which (in part) was touched before that men must beware of that corrupt conceit of Popery, that conscience (for such is all true devotion) may be in a thing where knowledge is not. Nay, they go further, for they are so bold as to say, that devotion is the fruit of ignorance. It proceeded not from Iphtah his ignorance, but from his grace, that he was so devout. That which ignorance properly brings forth, is error and wilworship: devotion is neither caused by ignorance, no, nor yet by knowledge without faith and grace, though knowledge must guide and perfect it afterward. Now to this lamentable complaint of the father, to wit, Iphtah, let us hear Vers. 36. the kind and dutiful answer of the daughter. My father, saith she, if thou hast vowed any thing to the Lord concerning me (as she perceived by him he had, for every word is not recorded in a brief history) I yield obediently to thee, and am willing to confirm and help to make good thy vow. Her obedience, or rather desire of obedience to her father, was highly commendable, even as his was to God, but yet in the respect before named, to wit, because she thought her father's vow was lawful, as himself thought; it must be performed and kept: for she ought and might have denied to have yielded, where her father had so vainly and needlessly vowed, if she had known that her father had had liberty by the law of God to redeem her. But she to please God, as she supposed, and that her father might not offend him neither, by breaking his vow, did submit herself, and makes no exclamation at the hearsay of it, nay doth not so much as question about, and discuss it with a scrupulous mind. And mark further that she saith, it was not grievous for her to die, seeing the enemies of God were overthrown. This her ready and obedient affection (setting aside the error thereof) is a clear glass for youth to look in, to show their readiness in obeying their Doct. 1. parents, it being agreeable to the law of God, which is required of them, and so in obeying their governors set over them. And as she said in her own case for herself, so should they say, every one for himself unto them, far be it from me, that I should procure, or be a mean of your sorrow. Children that are teachable may hear her, and learn when they may or must speak, and how to do it. And that is thus: that whereas reverence, obedience and thankfulness is required of them, so they be ready accordingly in the performing of them all unto them to do their duties. Their humble and kind words should comfort and glad their parents hearts, and yet they should look carefully to be found suitable also in their deeds. And these were as double armour to them, when the wicked children wound and lay open their parents to reproach among the bad sort, and are corruption to their bones. These should make them not to be ashamed Prou. 12. 4. of them, as their children. And blessed is the man that hath his quiver full of such arrows, they shall defend him from the ill tongues of his enemies. Even so the common ill behaviour of the most children, and namely, their words and answers, which they give to their parents, chattingly, stoutly, saucily, (yea and with gybes and taunts, some of them,) they are to their parents, as I have said, reproach and poison to their own souls. But to make this point more full and clear, here let all good children learn this duty from God, that with their ready and willing mind, submitting themselves to their parents, they join also wisdom and sound knowledge, to direct them wherein to obey, that so they may not commend their affection only, but the whole duty to their father in heaven, aswell as to their father in earth. I speak not this, as if I would teach them to contest with their parents, or descant with them about their lawful demands; but to beware left by obeying man in a good intent, they offend God in the main. Neither do all parents make conscience what they urge, but require a strict obedience without control. And they that do make conscience, yet require their due often ignorantly: and would be full loath to do it, if they knew it unlawful, as Iphtah doubtless would. Indeed I confess this duty lieth streightliest upon the parent, to know what to demand, but the child (if he neglect) is bound to perform the same, which might of the other be lawfully demanded. And let none think that by this rule, the inferior is ever a whit privileged: no doubtless, he obeyeth the parent and governor best and most, who obeyeth in the Lord upon knowledge. And in that she saith, Seeing thou art revenged of thine enemies, I am Doct. 2. well content to die, it was a speech that might well have become the experiencedst servants of God, though uttered by a young damsel. Oh let such examples be our instruction! for as Paul said the same words in a like case; so Acts. 1. john. the Lord instructeth us to do the same. So that we have cause to say and think it, that our lives should not be dear to us, in respect of the welfare and peace of God's Church and people: for her prosperity should be our desire and joy. As we are taught by the example of that rare noble man Nehemiah, more famous for grace and godliness, then for his greatness and advancement: who being asked of the King, why his countenance was cast Nehem 2. 3. down, and sad; he answered, Oh my Lord the King, why should I not be sad, when the house and city of the sepulchres of my fathers lieth waste, and the gates thereof are devoured with fire? Commendable also was the answer of Mephibosheth to David, when he was safely delivered from the rebellion of Absalon, and restored again to 2. Sam. 19 30. be the upholder and welfare of the Church: thus he said, What are all my goods and substance to me, seeing my Lord the King is come home in peace? And Paul showed by his words to the Romans, Chap. 9 and 10. that Rom. 9 1. & 10. 1. so earnest was his desire and prayer to God for Israel, that they might be saved, that he would pledge his own salvation to purchase theirs. And he telleth King Agrippa, that so as he and all that heard him that day, were added as true members to increase the Church, he was content to bear the bands and hardness himself alone, he (I say) could have wished that he Acts 26. 28. might have borne all the brunt, to free them from it. Such love should we bear (and not pretend) to the Church of God, that a great part of our joy should be diminished, unless she might joy with us. But we may complain with the proverb, Every man for himself: but they are happiest that weep and rejoice with her. For wherein standeth our happiness, and whence have we our chief cause of rejoicing? Have we it not from hence, that we are members of that holy Catholic Church of Christ, which (being his body) is knit and compacted by joints and sinews together, and draweth from him (as her head) life and grace? And partake we not even here singular fruit from this communion of Saints, not only by the sweet Note. conversing with them, whom we are next unto, and dwell among, but by the prayers of such as we are only present with in spirit, though in place far distant? Therefore next to our communion with our Lord jesus himself, what sweeter meditation have we then of our fellowship with his body? whereunto he hath granted such singular privileges, and which he hath beautified with so many admirable gifts and graces? in all which we have our parts, if we have any part in her. What think we? Is Christ divided: Is his body subject to dismembering? Can any of us draw from the head, any influence of grace, if we will be singular by ourselves, or separate ourselves from our brethren? Doth not a great part of our felicity hereafter, consist in this, that we shall have fellowship with the Saints in light, even the light of Gods and the Lambs immediate presence? For these reasons, let us be persuaded to enlarge ourselves, and not to be straightened within ourselves, as if we neither had any part in the sorrows or prosperity of others. For as there is a duty required of us toward the whole body, to pray for the peace of it, and mourn for the grievances thereof: so especially for that part thereof, whose estate is best known to us: and with David we must say, If I forget thee (O jerusalem) let my tongue clean to the roof Psalm. 137 5. of my mouth, and my fingers forget to play. And again, For Zions' sake, I will not hold my peace, etc. till her beauty break forth as the light, and till jerusalem be set up, the glory of the earth. And this affection should be so strong, that it should overflow the banks of the Church, and extend itself to the borders and confines thereof: and be earnest with God, for them that are yet strangers and aliens, that they may be made members of this body, and citizens of this City: that the Kingdom of Christ may be stretched out from sea to sea, and he may rule far and wide throughout the world. And it will become us aswell to entreat the Lord, to pity the many thousands of them that sit in darkness, who cannot discern betwixt the right jonas 4. 10. 11. hand and the left, as the contrary ill beseemed jonah, who was checked for his labour. And further, seeing the variety of the necessities and estates, both of divers particular Churches, & members of each, (some of them known to us) is manifold: we must think this duty not easily discharged, without a great measure of love, and an heart dilated therewith, and well purged of self-love. There are many that pretend this office to the Church (being indeed Schismatics and Heretics) out of a preposterous love of a communion, out of union. But let them know the Church acknowledgeth no such bastards, neither hearkeneth after those that would, under the pretence of a new devised commonalty of their own, draw her to either a separation from her head, as Papists do, or from fellowship with the body of Christ, as they who term themselves of the separation do. When Iphtahs' daughter had answered her father, as he had given her occasion, Vers. 37. 38. she made a request to him for herself, as in this verse is showed, saying: Give me leave to go to the mountains, to bewail my virginity, I and my fellows. For it was counted a reproach in those days, to die childless. And a solitary place as she asked, was fit for that purpose. Now that she would not without leave do even that which was good, she showeth clearly, and we may see, that much less would she have done as Dinah, Jacob's daughter did, to range and rove, idly, needlessly and dangerously. Which may teach our youth, and particularly the maidens of our age, to Doct. learn this point of obedience of her; namely not to be their own carvers, to cut out their liberty to themselves, while they be under the government and authority of their parents or other; to go where they list, and to think themselves too good to crave leave, especially, for their lawful going forth: which to do agreeth not with stout and lofty stomachs, and therefore the most of them, going commonly to such places, & to such ends, as they wish afterward that they had stayed at home, do with shame and sorrow, reap the just fruit of their disobedience: whereas by craving leave they might have been answered by them with whom they should have consulted, that such goings forth had not been for their good, and so might have been stayed at home with safety. And if she asked leave for her going abroad, how much more would she have asked it in more weighty cases? But this is a branch of the general duty of obedience, whereof much hath been said in Chap. 1. and elsewhere. Only this we may wonder at, that the daughter of Iphtah, a man ignorant (no doubt) and unacquainted with many things, concerning the will of God; and therefore none of the fittest to season his children with religion, (especially considering his banishment, and manner of living) that she (I say) should yet attain to this excellent courage, and show so rare a pattern of obedience, as that few men's example in the Scripture may compare with her in the one: but assuredly, the greatest part Note. of the children of the most careful and religious parents (for all their knowledge) come far short of her in the other. But where grace is, there nature and sex is not to be respected: that which the Author to the Hebrews saith, That by faith many waxed strong, is truly verified in this worthy damsel, Heb. 11. 34. among the rest. The leave she asked, was to this end, that for two months she might go The 2. point in this verse. and bewail her virginity, and comfort herself with her companions, (which were virgins also) on the mountains in solitary places: for it was among women a reproach in those days, and lamented, to be barren, and so it was by her, that she should die a virgin without issue. For it was a kind of curse of itself to die so. For God had commanded men from the beginning, to replenish the earth. And the Hebrews desired to increase a holy seed and Commonwealth: and they hoped, seeing the Messiah should come of the seed of Abraham, that he might possibly come of theirs. Now in that some think, that seeing she asked to go bewail her virginity, that therefore she was not offered in sacrifice, but only kept from marriage, and was vowed by her father to perpetual virginity while she lived. I answer: That cannot be, seeing neither God did ever command, or require of any, to vow the virginity of their children, and so ●rie them to it, neither could Iphtah mind or mean that, when he made his vow, as I have said before, for he saw that it had been most like that his daughter should have been she, that should have met him, as it was so indeed. Beside his daughter was not consenting thereto, which of necessity she must have been, if his vow had been made of that. And besides when he returned, and met his daughter, how was he stricken with great grief, she not knowing why: and what sense had there been in this, when he made his vow, that he should mean thus? [The first that meeteth me, I will offer her to perpetual virginity.] But his lamenting it, and common sense showeth the contrary: and if any other but his daughter (as what knew he) had met him, what authority had he to vow her to virginity? And if ye will say, nay; he meant his daughter, I have answered that, and beside, how can his vow of a burnt offering be expounded of virginity. Likewise the absurdity of the fact, and his unnaturalness to his own child, and having no more, and the Lord not requiring it of him, what had it been less than madness in him, (though it had been in his power to do it) to have either vowed, or intended any such thing, and much more to execute it? Therefore although he did as ill (I grant) through ignorance, in offering her, yet it cannot be that he vowed her to virginity, but he meant when he vowed, to offer that as a sacrifice that should first meet him, and he thought he might. But if ye ask, why she said, she would go and bewail her virginity, if her father meant not that, I say virginity is here expressed because she more grieved that she should die a virgin, then simply that she should die: for in as much as losing her life she died childless, it was all one as if she had lived all her life long in virginity. The meaning than is, she lamented that she must die a virgin. That which we are to learn here, is this, that the afflictions which God Doct. 2. layeth upon his servants, ought both to be grievous to them for the present Heb. 12. 11. time, and also according to the measure and continuance of his afflicting hand: so ought the measure and continuance of their sorrows be. The whole book of the Lamentations of jeremy, is a plentiful witness of this truth, for it containeth a bitter continued complaint, made in the behalf of the Church, for the desolation which was upon her, every part and circumstance whereof is laid in the balance, to provoke her to a due correspondent heaviness and humiliation under God's hand. And so ought it to be with us also. First, because we have none laid upon us, but we deserve them by our sin, and we must be led to repentance by them, or else we abuse Lam. 3. 3●. them. And beside, the greatness and continuance of afflictions argue, for the most part, that we are not sufficiently humbled, nor repent as we might do, for our sins; nor call upon the Lord effectually as we should. But most men turn away their eye from that which is unpleasing, and carnally solace Note. themselves with their outward blessings, that so they may avoid all heaviness, or choke it. The use hereof is, to reprove the stoical blockishness of those that be not moved with afflictions, and to reprove them again on the other side, that by continuance under the cross, do grow hard hearted and rebellious; which condition is a fearful sign of Gods rejecting of them. Also to teach us the heavier and longer that troubles are upon us, the more earnestly to labour with ourselves, to grow in repentance, zeal and fervency of jam. 1. 5. prayer. But oh how soon do even the better sort of God's people faint or wax blockish under them, if they do no worse, especially being grievous and long upon them? Yea and how do they exceed in the other extreme oftentimes, in laying their crosses too near their hearts, and aggravating them beyond measure? which sin job himself, when his troubles exceeded, was not free from. Now to perform this solemn work, she chose both a solitary place fit Vers. 38. for the purpose, and also far from her father's house, to wean herself from thence or for to avoid recourse of her friends unto her. To teach us, that there fall out times and occasions to be solitary, even as it is itself commanded us of God. and that both extraordinary, as here, and in private fasting, and ordinary also for meditation; and these both the one and the other we should use to our good when we have cause, either longer or shorter time to go apart by ourselves, knowing that this is a special action of religious worship, and therefore requireth separation from hindrances. So did our Saviour Christ for a time, after much preaching and being in company, go into some solitary place, with his Disciples, as it were returning to himself, that he might have more freedom for heavenly contemplation and prayer. So in the time of great lamentation, as the people did mourn for the death of josias, and in the time of Zachary the Prophet, when Zach. 12. 12. the family did it apart, one member of it from another, the husband apart, and the wife apart. But fond doth Popery abuse such examples, to maintain Monastical life, and such like fancies, when they were used in the best manner, (if ever well used) but now much more, when they have brought them to such abomination as they are come unto, that it is but a cover for much and great wickedness. And this point deserveth our observation: that she being now in heaviness, wisely chose the fittest exercise to set it in on work, and did not yield to her passion, which then would have made her loggish and unprofitable, but used it to a singular good end, even to fit herself for her death and departure. In mirth and joy how hard a thing is it to recall home our wandering senses and straying affections, and retire our thoughts and minds from roving in every corner of the world, our woeful experience can tell us. Sorrow hath likewise many and those grievous annoyances attending it, but that of the two (the comparison being equal) is the fittest trumpet to sound this retreat. And as naturally it contracteth the body and the spirits, so if it be taken heed unto, it bringeth the superfluous and noisome cares, delights and desires of the soul into a narrower compass. And when a man is wholly at home, is he not fitter for any good duty, then when he is absent in great part from himself? Therefore as the day of grief is a season and opportunity for some good duty, which at other times is to us unseasonable, so let us use it accordingly, that is, redeem it. Solitariness (I confess) is not fit for every sorrower: and yet it is necessary for the better doing of this duty. I therefore distinguish of persons: Such therefore as are ignorant, and yet oppressed with heaviness, for that they doubt, and are uncertain of God's favour, for their sin, and especially if they be pressed with melancholy. To these I give this counsel, that they avoid solitariness in their pangs of grief, and melancholic passions, and give not vantage to their enemy the devil to find them alone, (as near as they can) lest they find his delusions and temptations the more forcible, as judas in his perplexity did, when he went aside from all company. But let their sorrow drive them to ask counsel, and make their cases known to such, as can advise or comfort them. The devil was bold to assault our Saviour himself Luke 4. 2. in his solitariness. But to return and to speak of the point. If a survey were taken, I doubt we should find few hours (I speak not of weeks or months) dedicated by the most part of Christians, to this heavenly work of using solitariness for meditation, especially for preparation to die, to make up their accounts against they should be called for. Oh they look to live long, they are not in the case of this maid, who was within two months of her dying day, and applied them wholly to fit her for death; but they are made drunk with an unsatiable desire of living still; and therefore tell not them of such sad unwelcome matters. But oh fools! are they not suddenly taken (and as unprovided) within few days and hours of their death, as they were many years before? Therefore to leave them: when the Lord at any time justly occasioneth us to be sorrowful and pensive, let us beware of blockishness (which commonly accompanieth them, who in in their mirth think of nothing but jollity) and say we every one thus to ourselves: Now the Lord calls me home to the practice of a duty, (which indeed ought to be oft in use) to meditate of my estate, to unburden my mind and soul of those manifold, needless and noisome thoughts and affections, which I have overloaden myself a long time withal: now the Lord will have me bend to search out my errors, corruptions, and disorders of heart and life, and going aside to ease my stomach of them, confess, loath, renounce and ask pardon of them. Now the Lord will have me to pray, that his spirit may be restored to me in greater measure, that I may return with more liberty to his service, and beware that I be not again surfeited, with that which now I have vomited up, as the world, pleasures, vain desires, vile and loathsome lusts. This is a good use indeed of heaviness: the Eccles. 7. 1. house of such mourning, is better than the house of feasting. And to this end, oh it were to be wished, that damsels as well as other, living in these days, would setforth themselves to the world, not in pride, boldness, niceness and curiosity of fashions, but in modesty, grace and wisdom (as this maiden here did) which were another manner of spectacle, then to see many golden rings in a swine's snout. Now whereas it is said here, (to fill up the measure of her due commendation) Vers. 39 that she returned at the time set, unto her father, to do to her as he had vowed; the faithfulness, constancy and obedience of the maid is not only to be commended, but admired. For why did she so, but to serve God therein, as she was persuaded? Such keeping of covenant and promise Doct. made by her, when it was to the foregoing of her life, doth urge all in smaller matters, much more to keep promise, and to make conscience of their word, and that not only towards God, but even to men also. The like we see in Paul, who having his liberty given him, both in his journey towards Rome, and at Rome also (where he was Nero his prisoner) whereby he might have made many an escape and shifted for himself: yet never attempted any such course, but faithfully returned to his Captain, and to his Keeper, (though to the peril of his life) rather than he would procure safety by breaking away, by distrusting God, or by unfaithfulness. A good cause will seek no such shifts: and our great jesuits, if there were in them that zeal, which they pretend, they need not by breaking oath, nay prison, provide for themselves, as sundry of them have done, to testify what a good cause they have to maintain, who betray it so grossly. And this further condemneth that common unfaithfulness and falsehood (which also I have noted before, but cannot too much complain of) at this day practised, to the utter undoing of many thousands, by breaking both promise and bond, and running away with men's goods, or playing the bankrupts, and all to defeat them. Now in that it is said, he did to her according to his vow, it is a sufficient Vers. 40. proof, that he vowed her not to virginity. I have in the verses before showed how these words are to be understood: to wit, that he sacrificed her, as his vow was to do, to that which should first meet him, and did not tie her to live a virgin: and therefore I say no more of it, lest I should make a needle's repetition: and if I descent herein from any, they are those who confessed, it was but their opinion, in that they thought otherwise then I do: and I have showed my reasons of this my assertion. Now though he did so perform his vow upon his daughter of mere conscience, (for he thought that he ought to keep and perform that vow which he had solemnly made, though it fell out upon his own daughter) yet this that he did consult with none in all that time about it, (which is admirable that he did not) doth admonish all in doubtful and dangerous cases to ask counsel, and seek resolution. But withal let them take this: to seek where they ought, namely, in the Scriptures, or at the mouth of the godly and learned, to be resolved by the Scriptures. See before verse 30. It is said further, that it was kept as a custom of the daughters of Israel, Vers. 39 40. that they went to bewail the daughter of Iphtah four times in the year. Some translate the Hebrew word to talk with, and to comfort; other to bewail: the word yieldeth both significations. But whether of the two is to be understood in this place is easy to see: for the vow of Iphtah being taken in this meaning, that he meant thereby to offer her in sacrifice, it followeth of necessity, that these maids bewailed her when they met, and did not talk with her, she being dead. For although the Hebrew word in deed signifieth, both to common with, and to bewail, yet I have showed that the latter sense here is to be embraced. Now in that they held this as a custom to lament her that she was sacrificed, it appears they sought this thereby, that it should not be forgotten, and besides that, it is like enough they did it, that all parents might be warned to make no such vows. This custom while it was not abused, nor brought to any superstitious Doct. use, was the less to be misliked, whereas otherwise, it had been fit to break it off: accordingly should customs be thought of, and dealt with. For as they agree with God's law, and with charity, they are to be observed and kept, but otherwise, as they be superstitious and profane, to hinder, or put by God's worship, or when there is danger that they will grow to such abuse, they are to be broken. Also when they tend to the maintaining, of needless charge and expenses, the hurt and hindering of any, or be otherwise unlawful, (as there are many such at this day maintained and kept) they are to be abolished. And therefore the blind and wicked practice, of spending the twelve days at the Nativity in play, revel and disorder, also the lewd customs still retained in some parts of this land, to keep their profane customary feasts and drink on the Sabbath, with all other misrule of like sort, are utterly to be rooted out, and better plants set in their rooms, if it may be: of which I say no more, having before more fully discoursed thereof. THE SIXTIETH NINE SERMON ON THE TWELFTH CHAPTER OF THE BOOK OF JUDGES. Verse 1. And the men of Ephraim gathered themselves together, and went Northward, and said unto Iphtah, Wherefore goest thou to fight against the children of Ammon, and didst not call us to go with thee? we will therefore burn thine house upon thee with fire. 2. And Iphtah said unto them, I and my people were at great strife with the children of Ammon, and when I called you, ye delivered me not out of their hands. 3. So when I saw that ye delivered me not, I put my life in mine hands, and went upon the children of Ammon: so the Lord delivered them into mine hands. Wherefore then are ye come upon me now to fight against me? 4. Then Iphtah gathered all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said, Ye Gileadites are runagates of Ephraim, among the Ephramites and among the Manassites. 5. Also the Gileadites took the passages of Iorden before the Ephramites, and when the Ephramites that were escaped, said, Let me pass, Then the men of Gilead said unto him, Art thou an Ephramite? If he answered, Nay, 6. Then they said unto him, Say now Shibboleth: and he said shibboleth: for he could not so pronounce: then they took him and slew him, at the passages of Iorden: and there fell at that time of the Ephramites, two and forty thousand. THe sum of this Chapter consisting of two parts, is The sum and parts 2. this, first, the sedition of the Ephramites, but to their own cost. For they quarrelling with Iphtah for a light or rather no cause, and coming to make war with him, many of them were slain by him, and others of them in flying, were in the like manner put to the sword, and this to verse 7. this is the sum of the first part. The second declareth and setteth down the time of the government of Iphtah, and of the three other judges, who succeeded one another, and of their death and burial, to wit, Iphtahs', and the other, who were these, Ibzan, Elon and Abdon, and this to the end of the Chapter. The first part of the Chapter. IN this former part, these two things are contained: First, the bitter contending The first point. of the Ephramites with Iphtah, threatening to burn him and his house with fire: and Iphtahs' answer and defence to verse 4. The second thing is, how Iphtah killeth divers of them in the skirmish and fight, and others of them in their flying away, to verse 7. The sins of these Ephramites, which they show here in one action, are Verse 1. many: of the which it shall not be amiss to take a view, as the text offereth occasion, in the most whereof I will be the briefer, because I have handled them already, upon the like fact, Chap. 8. 1. The first is sedition, in rising against The sense of the 3. first verses. their lawful governor Iphtah; and this came of pride, whereby they attributed so much unto themselves above other. Then their unthankfulness to him, who had far endangered himself to the Ammonites before he got the victory, for theirs, and the safety of their brethren. Thirdly, their false accusing of him, that he had not called them to help him in the conflict, boldly making a lie in so charging him, whereas he had called them, and they refused to come, which showed their disobedience to him, who by his authority might command them: and lastly, their threatening to burn him and his house, a fruit of their sedition; and to void this their stomach of the baggage in it, it is said they went Northward to Gilead against Iphtah, that is, to contend and fight with them. To make some use hereof, first we see, that such as bear the face of honest Doct. men, and live in countenance among their neighbours, as these Ephramites did, may yet possibly become and prove seditious. Pride of itself is able to set men forward to it, as it did Absalon, and these here. Much more, ease and idleness, ill counsel and envy, with such like. And though the sprigs of it bud forth full fast, and are ready too easily to yield fruit in all, yet we must have an especial care, that they grow not: but let them be pruned-off, yea and a digging at the root betimes had need to be, that the branches may wither. See what I have noted of this point out of the face of the Shechemites, chap. 9 2. 3. Now for the remedy hereof, seeing pride and discontentment are the causes hereof, let the heart be kept with all diligence, from nourishing of such affections and thoughts, and to crack pride, and pull it down, think Note. we of our selves as we are: even such as if we could see our faces in the clear glass of God's law, should appear more loathsome, than the most deformed lazar: such is the filthiness of our inborn corruption, and foul litter of most monstrous sins that proceed from thence, so far off should we be from swelling and thinking ourselves to be great, yea, petty Angels as we are ready to do, whereby we imagine we be too good to be in subjection to our betters in the Lord, yea, or to the Lord himself, in obeying his word. There are many who accuse the sincere preachers and professors of the Gospel, as seditious and tumultuous, yea, enemies of good order, etc. A man would not think, that the accuser were like to be stained with the crime, which he chargeth upon another. But when for want of the fear of God, some of the civilest, and such as stand for law and government in towns shall be pulled out for notorious malefactors, either in this crime of sedition, as Demetrius and his fellows, or in any other riot and disorder; while they whom they charged shall be found innocent, than they wish they had been a little preciser in that kind, and confess that only conscience can resist these temptations to sin. They make a shift for a while to conceal their lewdness, but if forcible occasions and provocations assault them, they have no power to withstand them. Thus much of this. Look upon the quarreling of the Ephramites with Gedeon, Chap. 8. Secondly, their bitter and causeless contentions, threatening to burn him and his house, where they had cause rather to have been highly thankful to him, doth teach of what metal and disposition some be, that they cannot live in their place innocent and harmless with other, but take upon them to domineer over them, holding them in fear of them, when yet the Lord hath commanded, that we should not be many masters, neither suffer james 3 1. any to live in fear by us. Such were the jews against Paul: for this sin of contending with others, though it be odious wheresoever it be found, yet when it is raised for religion, it is monstrous: and they that hate their neighbours for their well-doing, and for that they cannot join with them in their unfruitful and shameless works of darkness, but reprove them rather, such I say hate them with a deadly hatred, and cannot in their disliking and malicious conceits against them, be pacified or reconciled to them, their wrath is unapeazable, as we read that cain's for that very cause was towards 1. joh. 3. 12. his brother Abel, that his brother's deeds were good, and his evil. This aught to teach us, not only to live peaceably with those that are quietly disposed, though they be not framed to live Christianly; but also to do our best to win and persuade them to look after the life to come, and to fear God; and that first by our innocent living among them, and good example giving unto them, and then by little and little drawing them forward, by good instruction, admonition, or otherwise, as there shall be cause. But especially it should urge us to be more nearly knit in brotherly love, one Christian with another, and to bear the infirmities which we see each in other, and help one another out of them: rather than to take a pritch and conceit one against another, and so to cause strangeness and breaking of fellowship, wherein many offend greatly, till they be forced by the hard usage, that they find among the bad sort, to make more account of their brethren afterward, than they did before. But of this often. To the former doctrine, this may be added as a limb or branch of it, that civil men not Heathenish only, as the King of Ammon, chap. 11. but 3 Professors also sometimes (as we see these Ephramites did) to add strength to their contentions and brawls, and to give them more liberty therein, will, I say not, stick to set out their dislikes, and accusing of other with lies and false chargings of them, that so they may seem to have just cause to hate and contend, as that wicked Ziba did bring into disfavour & disgrace, 2. Sam. 16. 3. that innocent man Mephibasheth with David, as much as in him lay; with lies and false accusations. Let the odiousness of such dealing, make the speaking of the truth to be more set by of us, and yet for loves sake to our brethren not to urge the utmost that we may do, though we might do it justly, which is the right and kind showing of our love to them. Let the reader see chap. 11. 13. And by the unthankfulness of these Ephramites, which it is no marvel to see in them towards Iphtah, they being branded with such gross evils, as 4 we have heard to be in them, let us learn what Gods servants may look for in this world, for all their love and labour in procuring the peace and welfare of other, and in bringing them to good: truly, unthankfulness they may look for, if not ill will and the fruit thereof: and that recompense is rendered them for all their good will, to go about to bring the wicked world to a better point, I mean in labouring to acquaint them with God. They owe them more than all that they have is worth: as we may see by Paul's words to Philemon: yea and it is clear also by the word of God, that they Phile. 19 are beholding to them in great part for their lives; as we read, that for ten righteous men's sake Sodom should not have been destroyed: even for this Gen. 18. 32. they are (I say) beholding to the same good servants of God, as well as for the welfare of their souls, who by their holy prayers and other good endeavours would be helpers to them, if they might be regarded of them: yea to say much in few words, if it were not for them, the world could not stand, so that they have all that they enjoy for their sakes, and more might have at God's hands, but that they willingly withhold it from themselves. And what doth the whole rabble of them yield again to God's people (think we) but unthankfulness, (unless it be a few whom God enlighteneth to believe the truth) even as Iphtah did receive at the hands of the Ephramites, whom he set at liberty, yea and that with all indignity, discourtesy, and bad usage. But to omit them, with whom there is little hope of good to be done, this I say to them who desire to glorify God by bringing forth john 15. 9 much fruit, let them not be discouraged, but bear it contentedly at their hands, it is the only recompense that the unthankful world can yield to such; as Christ himself found and foretold it us, saying, I have done many good works among you, for which of them do ye stone me? And again, If they john 10. 32. john 16. have not known me, saith he, neither will they know you. For the fuller use hereof, look in chap. 8. verses 22. and 35. also chap. 8. 1. Lastly in this verse, whereas this fin of contending and dissembling in these Ephramites, is found to be not in one, but many generations of them, 5 as partly we have heard already in the 8. chapter of this book, where we see the Ephramites did the same to Gedeon then, that these their posterity did here to Iphtah, and afterward the like pride is read to be in their posterity; it reacheth how a sin keepeth in a kindred, for many generations after, as treason, whoredom, flattery, dissembling, and such like, and such taints and stains are not worn out, till special grace of God do work and effect the same. But of this before, chap. 8. 1. for in these points I shun tediousness of purpose. In these two next verses is set down the answer of Iphtah to these Ephramites, by which answer it is clear, that he used all means, like a wise Vers. 2. 3 and well governed man, before he would take up weapon against his brethren the Ephramites, notwithstanding their bold provoking of him, and he judge and governor over them, and might therefore by his authority have beaten them down. And the sum of his answer was this; that they laid a false accusation to his charge, for chose, at such time as he was sore provoked by the Ammonites, and driven to make war with them, he sought help of them, and they would not go forth with him, but put him to his shifts: and when he fought with them, to the peril and danger of his life, the Lord delivered them into his hands: Therefore he demands of them, what cause they the Ephramites had, to assault and set upon him in that manner they did. Thus much of Iphtahs' answer. Now let us a while consider of this more particularly, as we have done before of the Ephramites quarreling with him. Where this cometh first to be noted by their disordered contending with him, not in course of law, Doct. but seditiously and with tumult, how one affliction arose to this good man after another: as the trouble that he had by his daughter was accompanied in some sort with this, that came to him by his neighbours the Ephramites. Whereby we may see the condition of God's people as in a glass, that they are ever wrapped into new combats and troubles daily, so as the end of one is the beginning of another. As we see in the book of job, it is said of his job. 1. 16. troubles, how one complaint came to him in the neck of another: and yet (which is more to be marveled at) God of his goodness so worketh by them, that they who will be ruled by him, may see them turn to their profit and benefit, according to the saying of the Apostle, to wit, that all things Rom. 8. 28. turn to the best to them that love God. The like saith S. james; Count it jam. 1. 2. (my brethren) matter of the greatest rejoicing, when ye fall into divers tribulations. And it is a doubt mercy of God that it is so: For we are so corrupt and defiled, that if things succeed with us after our desire, we are exceedingly lifted up, and forget ourselves, in such wise that our pride is intolerable, and we shamefully disguise ourselves, so that such as fear God, and behold us, knowing we are but worms meat; are greatly grieved to see our insolency. Therefore to keep us from such disguisednes, and the danger that cometh thereby, what a favour of God is this, that he after some prosperity, doth use to exercise us with new combats and afflictions, and all to hold us under, yea, and much to benefit us. For as it is better to go to heaven Mark. 9 45. with one foot, then to hell with both; so he will rather save us with putting us to some pain and grief here, rather than to lose and forego us utterly, by suffering us to enjoy uncertain and momentany prosperity and the pleasures of sin for a while. Of this having spoken what I thought fit in chap. 11. vers. 34. and 8. 1. I add no more here. Only this watch word is necessary to be taken of us, that although we be now and then (as Iphtah was before, chap. 11. 35.) humbled with some afflictions, so that for the time we be brought to obedience, and subdued as it is meet for us to be; yet because we do so soon wash them off, therefore we have need of many, and those also strong afflictions, (as Iphtah had) as mallets to bear us down one after another, and bruise us that so we may be meekened under the mighty hand of God; and we must be importunate with him in our prayers, that we may be more and more accustomed daily, Note. to bear the cross patiently and contentedly, till he have perfected and Luke 9 23. brought to his appointed measure, the good work that he hath begun in us. And whereas the succession of heavy afflictions much dismayeth us for the most part, (though alas they are not worth the naming in respect of Christ's, whose afflictions we should be conformable unto; nor yet to the glory (which through him) they work us, as the Apostle saith, I say it Rom. 8. 18. should be otherwise, and we should cast one eye eft upon the righteous and equal dealing of God, and eft upon the cause within ourselves, as well as upon the greatness of the affliction, or the multiplicity of them, as hath often been noted before in handling this argument. Secondly here we see, that answer is to be made to false accusations, when they be proudly given out against us, and are to our reproach and hurt, as Doct. 2. these of the Ephramites were against Iphtah: such (I say) are not to be suffered to pass, lest the authors of them be emboldened thereby, to do so still, yea and go further. So Solomon teacheth, saying: Answer a fool according Prou 26. 5. to his folly, lest he be wise in his own conceit, and so he wax bold to make a practice of it. For though we walking in our innocency and uprightness in all good conscience, should not regard the taunts and unjust reproaches of evil Eccles. 7. 11. tongues, which they commonly send after us, much less hearken what they say of us, for than we should never be quiet; yet in weighty matters that touch our profession, and the credit thereof, we ought (if we can obtain it) Note. to use the help of the Magistrate, both to restrain the slanderer, (in which respect Mephibosheth complained to David of Ziba) and to procure unto him his due, unless he repent. But especially take we heed that we give them no just cause to speak evil of us, while we suffer as evil doers, for so we 1. Pet 3. 17. bring a double punishment upon ourselves. And because much seed of contention is sown in the world by bad persons, this I say further of it, that it is our part and duty to root it up, as fast and as much as in us lieth. And if ye ask how that is done: I answer, besides that which before I said, we should carefully look that we take all in good part, if it may be; but if it cannot be, yet in defending our innocency, let us show all meekness, and strive against all bitterness: if the offender see Note. his fault, we have good blessing of our labour; if not, it is lawful to go further, and according to the greatness of the fault, so let satisfaction be urged at his hands: but in any wise, let us see that we keep the unity of the spirit in the bond of peace. This I thought good to add to that I have said before in the eleventh chapter in Iphtah his answer to the Elders of Gilead, and in his reply to the King of Ammon's lying answer. To come more particularly to the matter, we see, that whereas they make this the chief cause of their quarrel against him, that he called them not to help against the Ammonites, he telleth them he did call them, but they would not come. So that he convinceth them of a lie. But who would Doct. 3. think, that so many should consent together so boldly to maintain a false matter? And men of the visible Church and of the tribe of Ephraim, one of the famous tribes among the rest. Therefore they who at this day do carry their heads aloft, both for their profession and outward estate in the world, have great cause to suspect and fear themselves both in and about this sin and the like. But to terrify and withhold men from standing stiff in a lie, let that fearful example of Gehazi prevail with them, with such 2. King. 5. 27. like in Scripture. The heart of man is false and nought, and will easily carry men to that which is odious and vile, especially if the matter savour of profit or pleasure, and self-love shall so blindfold them, that they shall not see the evil they have done, till they smart for it, unless they be such as keep a narrow watch over their hearts, and a searching into them faithfully, to find out that which is amiss. And this that it may be done, God hath given us two especial good helps: the first is our coming to the light, that our evil john 3. 19 deeds may that way be made known to us. The other, our own examining privately of our ways, and arraigning of ourselves before God, that so Psal. 4. 4. Lam 3. 40. we may cast out such filthiness, of lying, dissembling and the like sins. See branch 3. of verse 1. These Ephramites dealt with Iphtah, as the men of Succoth and Penuel Doctor 4. ver. 2 dealt with Gedeon, when he followed the Princes of Midian, to wit, Zeba and Zalmunna: for they dealt roughly and unkindly with him. So these when Iphtah their governor sent to them for help, they most undutifully denied it, and yet (which was much worse) they came and quarreled with him, now when he had got the victory, for that (as they shamelessly affirmed) he had not called them to the battle, and so they would be thought to have deserved as much fame and commendation in that victory, as Iphtah, seeing they boasted that they were as ready to have gone against the Ammonites as he, when indeed they meant it not. Therein they bewrayed two foul faults, very odious and to be taken heed of: the one, hard-heartedness and barbarous unkindness, not to help their brethren in their need, the case being their own as well as theirs; and this was joined with disobedience, in that Iphtah was their governor. The other fault was their subtlety, in that they did (which way, and on which side soever the victory should go) provide for themselves. By the first we are taught to beware of this unkindness and incompassionate hard heartedness, to be senseless of the miseries and necessities of our brethren; but to be moved with pity toward them in their distresses: and this we should do, as for the commandment of God and other causes, so for this that we ourselves are subject to fall into the like troubles, and do also at one time or other. In which case our consciences bear us witness, that we are justly forsaken of other, and left to sink in our sorrows, and smart by our calamities, and that none should offer themselves to pity us, seeing we showed ●o little mercy and kindness to other before in the like troubles, but were rather hard hearted towards them. And it is (doubtless) one cause (as we Note. may see by the evil servant, who had no pity on his fellow, and therefore his master was wroth with him, and delivered him to the tormentors) it is Matth. 18. 34 one cause (I say) why God afflicteth us, for as much as we should otherwise never pity our brethren in their troubles, but thereby we learn commiseration towards them. Look chap. 5. in Deboras complaint of the 〈◊〉: and chap. 8. vers. 6. and 8. The other fault was their subtlety and double dealing; for they having Doctor 5 in vers. 2. 3. an ill conscience propounded this to themselves, that if the Ammonites had the victory over Iphtah, than they should be free from hurt and danger, seeing they had not stirred against them to aid him; and if Iphtah should prevail against them (as he did) than they would come forth, flourishing boldly with a lie, affirming that they had cause to take it hardly, for that he got the victory proudly with a few, (and would not call them to be partakers with him) and so they did indeed. And thus they had, as men say, two strings to their bow. This falsehood is so common in the world, to deal subtly, as it is hard to know whom to trust, as Solomon complaining asketh, where a faithful man shall be found? Touching this ungodly policy and Prou. 20. 7. subtlety, enough hath been spoken upon the like occasion before. Now of their hollow heartedness and falsehood (the ground of it) I will add somewhat more particularly. This sin, as it is committed many ways, so in three things especially I Subtlety and bad policy appears in three things chiefly: the remedies. observe it. First in the professing of religion: secondly, in friendship betwixt and among men: and thirdly, in men's bargainings and worldly dealings. For remedying of the which (for it were very long to discourse at large of them) this should be done: For the first, because many professing, are brought to like religion for credit, profit, and vainglory, and so fall from it again, by small occasions: therefore take this for instruction, let the power and beauty of the Gospel persuade thee to become a professor of it, rather than hope of profit, or the seeking of credit thereby, etc. and when thou hast felt Note. it to have wrought in thee (by the powerful preaching thereof) faith, and a new life; and when thou seest how safe and well liking that hath made thine estate to be unto thee, in comparison of all that was before; this (by God's blessing) shall work faithfulness in thee, to honour and beautify thy profession, so as thou shalt not start aside from it, as too many other do; and otherwise thou shalt never hold out in thy profession, what fair shows so ever thou makest; or if thou dost, yet thou shalt reap no fruit in peace, nor harvest of such profession, because when it was at the best, it was not sound. To pass to the second: for the remedying of doubleness and dissimulation The second remedy. in friendship, let this be one chief rule: Choose thy friend for his goodness, and his excelling others in piety and virtue, especially he being approved to be a continuer therein, and one that is free from strong affections, Note. as choler, anger, tetchines. And love him still for that, (seeing the thing that is to be desired of a man, is his goodness) whether there be other kindnesses Prou 19 19 enjoyed therewith or no; which if there be any and fail, yet hold the principle still, and nourish it, by thinking true friendship to be both rare and precious: and let not that counsel of Solomon be forgotten; Thine own friend and thy fathers forsake thou not. And beware thyself of tetchinesse Prou. 27. 10. and conceits against him; yea though thou thinkest he hath given thee cause; or of the talebearer, which would set division betwixt him and thee; neither Prou. 17. 9 repeat any matter which ought to have been buried and forgotten, which may easily alienate him from thee; and in no wise let hope of earthly commodity tickle thee, or the want thereof cool or diminish affection in thee towards him: So faithfulness in friendship will be preserved, and hollowness and dissembling avoided: otherwise, like the league of fools, it will be soon broken off. And to remove falsehood and untrustiness in bargaining and worldly dealings, think not that good for thee, that thou seest is evil and hurtful to The third remedy. Note. another, especially to a meaner man in wealth then thyself, but most of all to a poor body. And when the worth or value of the ware or commodity shall be agreed upon, plainly and without subtlety, be willing to give a penny for a pennyworth: and as Abraham weighed the silver, according to the manner and custom of the time to Ephron the Hittite, for the piece of Gen. 23. 16. ground that he bought of him, to bury his dead in; so do thou pay currant money and coin for it, according to covenant, that as near as may be, there may be equality to both. If a day be set for payment, keep it, at least let there be no fault in thee, but let it be seen that thou art disappointed and hindered from paying, against thy will: and so if the Common wealth be regarded of thee, not thine own private only, thou shalt come near the rule that our Saviour giveth for earthly dealings: that is, look what ye Matth. 7. 12. would that men should do to you, even the same do ye unto them: So shalt thou not be guilty of double dealing and falsehood. And if thou thus Note. shun in these three, hollowness and subtlety, thou shalt have great cause to rejoice in and for thine uprightness and sincerity, and not easily brought to halting or dissembling in other matters. Now let us proceed: Iphtah answers further to the Ephramites, When I saw you would not help me (saith he) I put my life in mine hands, meaning Doct. 6. I adventured without you, and rested on God, going forth with smaller help, when I could not have greater. And by this pattern we are taught, that we hang not, neither depend on other men in the good things we take in hand. For example, that neither in those things that concern our own happiness directly, (I mean the seeking of faith and conversion, nor which pertain to sanctification of life & godliness, as mercy and love, righteousness and innocency) we must neglect any good duty, because we see other backward in it; but rather look we to the examples of the forwardest and most faithful both in their general and special calling, and in no wise let us regard to follow them that come behind in good things. As all will acknowledge that we should do so, in the preventing a mischief near at hand, as Iphtah did here in following hard the Ammonites, when the Ephramites refused to help him. Abigails wisdom and ear is to be commended 1. Sam. 25. 33. and imitated by many degrees before Nabals' folly and senseless blockishness. Even so let us say with joshua, If other will not go and join joshua 24. 15. with us, yet we and ours will serve the Lord. When our Saviour saw many offended at his doctrine, and departing away, he asked Peter in the name of the rest, Will ye also go away? Peter answers; Whither shall we go (Lord) joh. 6. 68 if we forsake thee, who hast the words of eternal life? Be we sure therefore we provide ill for ourselves, if we pin our zeal and forwardness upon others, and gather not strength enough from our own assurance of God's peculiar goodness towards our own souls, to keep us close and firm in our purpose of cleaving to him and that daily. Who doth so, is wise and Matth. 7. 24. builds upon the rock, and no assault shall batter his building: as for the declining or starting back of others, he leaveth that, saying thus to himself: They stand or fall to their own master: and whether they have ever been truly persuaded of God's favour towards them or no, I cannot tell: But I know in whom I have believed. Therefore if other men will be blind, shall I put out my own eyes? If I see the world generally disposed to coldness, Note. looseness, and lukewarmness; shall I presently repent me of my zeal and forwardness? Have I resolved upon no better grounds, then may be shaken with every blast of wind, the frowning of my betters, the want of encouragement from men, or because I see these things are not in price and account among such as cannot judge? If I only serve God faithfully, of many that live in the same town careless and profane: will God be ashamed of me before so many, or rather will he not acknowledge me and reject them for all their multitude? Oh than what a wretched part were it for me to be ashamed of him before men! or to fear base and sinful man (whose breath is in his nostrils) more than God, who can cast body and soul into Matth. 10. 28. hell? But of this point see chap. 8. verse 11. compared with former. In saying, God delivered the Ammonites into his hands without their Doct. 7. help, as it is manifest he did, we see first how graciously God provided for this his servant: that whereas he could by no means procure aid from these Ephramites, the Lord dealt so for him that he needed them not, but went through as prosperously, as if he had obtained their best assistance. For why? God will not forsake his, that trust in him, he is their help and defence in time of need, in so much that if father and mother forsake them, he taketh them up. This is a thing which greatly flesheth the ungodly, (who alas little know what refuge the righteous have in time of need) to wit, that if they have friends, might, and wealth, they think they can overmatch their adversary: and then they think he hath no shift, (as for the Lord, they exclude him) but he must either fall into reproach, or make shipwreck of his conicience: although if God see it expedient, he disappointeth and frustrateth their hope. Thus the enemies of David, Daniel and our Saviour, insulted, when they had contrived their purposes so mischievously to manward, that they saw no way for them, whom they pursued, to escape: Now (say the jews) let us see if God will help him at this pinch. But oh fools! if God were far off also from his, when you are hottest in your fury against them, ye said somewhat indeed: but lo, he is then nearest them, to carry them through and laugh their enemies to s●orne. Iphtah was desirous here of the Ephramites help; but being denied, the Lord so wrought that they were the first that complained, and not he: There needed no Ephramites help, the Lord of hosts being on his side to make a supply. And let this be added as an encouragement to them whom I spoke of in the last doctrine; that their hakednes and solitariness, I mean want of men's countenance and furtherance, ought rather to drive them to cling more closely under the Lord's wing, who is able to make the enemies of his people their Prou. 16. 7. friends, if their ways do please him: if not, he can use means to uphold them without their help. For either he can so muzzle them, that they shall Note. not hurt them, as they would: or he can enable them with such courage and boldness, that they shall contemn their contempt, and little regard their opposition: or if they be such as may do them any hurt, yet the Lord can so grace them, that they shall go under that cross willingly and be rather confirmed, than unsettled in their good course thereby. And let all such as would willingly be religious, save only for the reproach with others, yea even their own flesh would cast upon them: let such (I say) labour to believe this, and that temptation shall little trouble them. Again, observe from hence what blessing God giveth by weak means; when men go to work in their simplicity and in a good conscience: which in all good attempts ought to encourage them that offer themselves willingly to the work, as the ten thousand of the men of Zebulon and Napthali did in the judg. 4. 6. Lords battles against some hundred thousands in Siser●s army that came against them. In such a case where God hath set us on work and heartened us, let us not be discouraged by our meanness, which in show of reason is indeed able to do little: which hereby I may persuade, that they have not been the greatest men of account, that have brought greatest light in the Gospel unto men, but such as are very mean in the judgement of the world; even so, in many other of his dealings, he effecteth great matters by weak means. See that which is noted upon Iphtah his victory in the eleventh chap. and 32. verse, being the same words. Upon these promises Iphtah concludeth with an interrogation, ask Doct. 8. them wherefore they were come to fight against him? As if he should have said, I saved your lives, you sitting at home with ease, what reason have ye therefore thus to come against me? By this we may learn, that when we should do good to all by God's commandment, it proves us to be of a most bad disposition, when we shall be found injurious and hurtful to the innocent, as these men of Ephraim were against Iphtah; and so I may say of those that do us hurt, and no good, though we live innocent by them: whereas the Heathens do good to such as do good to them, etc. The use of this Matth. 5. 46. doctrine is, that we so live among men, that we may not be charged justly, nor convicted of wronging any: and yet not to rest there, but to be ready to do them good, as it may stand with our calling, and as we shall be able, so shall we be sure never to fear accusations of unkind and unbrotherly dealing; but if any be brought, we may answer them as job did, If mine adversary write a book against me, I will take it on my shoulder, read it job 31. 36. who listeth. As touching their rejecting this Apology of Iphtah, the point hath been 9 handled before in the eleventh chapter (although this wilfulness far worse became them, than the Heathen king of Ammon) yet somewhat I will add by so fit occasion. It is like their wilfulness troubled Iphtah not a little, especially being their governor, who was loath to have turned the edge of the sword upon his own people (if it could have been avoided) and beside yet could not suffer it to have his grave and just defence so slightly rejected. But what other fruit was to be expected at their hands, who came ready armed to try the matter by force? Was it like they would stand debating and reasoning long with him, who came with a prejudicate and resolute mind to the contrary? It is not said indeed, that they gave not ear to him, but their real refusal to hearken, appears in their proceeding to war. But ye will say in the eighth of this book, their predecessors bewrayed the contrary, for their wrath was appeased by the answer of Gedeon. I answer: Indeed being used like froward children and condescended unto, that is, their proud and angry humour being pleased, they gave over with much ado: they had been beasts if they had not: nay doubtless, they could not although they would (for an angry man cannot continue in his anger so long as he would, the fuel being removed:) But is this the praise of a man, that being humoured (as I may say) he gives over? No, though it be the honour of the appeaser, yet it is his shame, because he should have overcome himself before; his shame I say in that respect, although indeed he that desisteth by any means, is better than the implacable. But to return: If there had been but a dram of good nature and indifferency in them, (for religion they had none) would they not as well have abated their spirit towards him by their hearkening to his sound reason, as their fathers did before to Gedeons' mildness? Yes doubtless: but it is as impossible to order an unreasonable paffion by reason, as to be mad with reason. Let this then set before our eyes (who are Gods Ministers) the disposition of the most of our ordinary hearers, that so we may learn how to be armed against that discouragement. We are yoked with such stiff-necked and opposite natures, as wind about their fingers, the most serious charges we lay upon their conscience, and (as they in Hosee) we declare unto them the large Hos. 6. 4. etc. and weighty things of the law, and they account them as a strange thing, that is, after long information, fare as if they had never heard, and make them as words of course, or as if we spoke in an unknown tongue unto them. We look that they should receive them as from God, (and so some few do) and yield, subscribe, and hearken: but it is not so: we may say to them, We have piped unto you, but ye have not danced, etc. And why do Matth. 11. 17. they not conceive our meaning, and of the tune of our song? Yes, but they are otherwise resolved, they have another course to run, (as those Ephramites had, of whom God complaineth that he knew not how to entreat Hos. 6. 4. them) and therefore they hearing understand not, seeing will not see, but wink and harden their hearts against us. Must not this needs grieve us? Yes: and so it ought to make us mourn: but how? moderately, as the Physician over the patient, whose disease was pass his skill, ere he meddled with him. And indeed so it ought to be: let us feed them, and if they cast away their meat, or thrive not with it, they discredit not us that diet them with a good ordinary. We could wish, that we could find them appetites as well as food: but this is passed our skill: they died not of a famine, but of a surfeit: the means were used, and therein we rest, and say; we are a sweet savour to the Lord in them that perish. It is manifest by the sign, that Gods will was to reject them: that God would not persuade them by us, and then (alas) how should we persuade them? we have saved our own souls, their blood be upon their own heads, they died not for want of physic. Now of this their wilfulness (I mean the Ephramites) against Iphtah came civil war between them. Of which in the next Sermon. And lastly, in that so many could agree together in so wicked an action, 10 (no less than two and forty thousand men, for so many lost their lives thereby:) we may see how easily men agree together in evil: as traitors, rebels, and other confederates in evil, do. Whereas it is hard for a few, yea dwelling together in one town and of the better sort, to agree together about a good matter, or against the evil committed therein, though it be to their own great ease and good to do so. For why? the most of them that should seek the punishing of sin, as are far gone themselves, and as deep therein, (in one kind or other) so that they must hold back for shame, and that, lest their own punishment should be procured, in urging it busily upon others. Besides this, men are commonly of their own corrupt nature, slow and backward in doing good. The use of this is, to purge and cleanse ourselves with all care from that which is evil both of soul and body, and to keep our hearts with all diligence, 2 Cor. 7. 1. that good life may come from thence. So shall we never need to fear that we shall be upholders of sin in other, or agree with them who Prou. 4. 23. are such. To the which purpose it is good to note, by what degrees we grow, either to that or any other height of sin, which even here may be learned by the example of these Ephramites. In whom as in other of like fort it may be seen, that first anger was kindled against Iphtah, and bred in their hearts: then wrath followed, which is continued anger; next to both, hot contention; and then consent to join in war, and to band themselves against him, who was both innocent and helpful yea even to them. But this point I have handled heretofore. Thus much of the Ephramites quarreling with Iphtah, and his answer. THE SEVENTIETH SERMON ON THE TWELFTH CHAPTER OF THE BOOK OF JUDGES. NOw followeth the fight and cruel war that was between Vers. 4. 5. 6. The sum of these 3. verses. the Ephramites and Iphtah. For they, as we have heard, would in no wise relent, at the sound and good reason that Iphtah brought to dissuade them from battle, but were resolute to proceed therein. Wherefore he fought with them, and overcame them; and that they might not escape, he prevented them, and took the passages over the waters at Iorden before them, that they could not pass over, and return home, but there also many of them were taken and slain. But to come to the verses severally: In this fourth verse, whereas it will The sum of verse 4. be marveled at, that Iphtah made civil war with these Ephramites; such are to know, that as they could not be stayed nor dissuaded from making assault upon him, and therefore it had been free for him, in that respect, he being in such a straight to defend himself, although he had been but a private man: so, much more, he being, as he was, to wit, head and chief over them, had the sword and authority put into his hands, whereby he was not only to go against foreign enemies, but also to suppress and punish the rebellious and seditious of the land, when they should offend in that manner. And the Lord gave him the victory over them, who had despised him, and sought against all right of law to take from him the government over the Gileadites, and to cast him out by strong hand, he being rightly possessed of it. All which being duly considered, and the punishment and destruction Doct vers. 4. which befell them thereby, even the loss of two and forty thousand men's lives, who by no persuasions would yield to peace: it layeth out the heavy and just judgement of God against those who are unthankful, wilful and seditious; and it is worth the noting, to see what such proud spirits bring upon themselves, and how they trouble themselves, who seek to trouble others. For either God taketh vengeance of such by men, as upon Achan he did by joshua, who said unto him, Seeing thou hast troubled us, God shall josh. 7. 25. trouble thee this day, when they stoned him to death: or else the Lord doth it himself without means, as when it is said, He will recompense tribulation 2. Thes. 1. 6. to them that trouble his. To teach us to follow peace with all men and holiness, without which no man shall see the Lords face. Heb. 12. 14. Of this fruit of men's wilfulness and the dear price it costeth them, I have noted somewhat elsewhere. To knit up the point therefore, mark how justly God met with these Ephramites, and what a shame it was unto them, to be the first disturbers of peace, and good order, and to be so foully foiled and beaten, by them whom they provoked injuriously. When it falleth out so, (for it falleth not out always so) what a cutting of their comb is it, and a pulling down of their proud stomach? And if they should carry away the field, and prevail always, who should live with such? But for the defence of the innocent, and the preventing of that confusion which would otherwise ensue, (for what is more intolerable than a boaster, when he hath his will) the Lord resists such, and pares their nails: so that their horns are but short, though their hearts be full cursed. And seeing all will say, that when a makebate and contentious person is put to the worse, he is well served, to teach him to live within his bounds, and meddle not with them that give him no cause: let us provide in our dealings with others, that both our cause be honest and well grounded, and that our affections be suitable, not carried with passion, heat, and rage against him, who hath Note. wronged us: for if it fall out that we be defeated, and put to the foil, (as we may look for no other in such a case) and God himself take against us in our bad courses, how shall we be able to hold up our heads for shame, when men rejoice at our overthrow? Surely he had need be impudent, who should bear God and men and his own conscience down altogether, and not blank for all the shame which his own boldness hath brought upon him. But as for such as measure all by the success they have in their lewdness; thinking it becometh them well enough, while they prosper, more shall be said of such in the 5. and 6. verses following. In this verse a reason is added, why the Gileadites slew them of Ephraim, 2 to wit, because they railed on them, for these Ephramites which branded themselves with so many foul sins together, as we have heard, (which was too bad) yet added this to the rest, that they railed on them also. These railing words were used before in their contention with Iphtah, upon which the Gileadites were doubly incensed. For seeing they quarreled with Iphtah, and threatened him so, what wonder if they grew to disgrace the whole family of which he was? The meaning than is, Gilead smote Ephraim, because Ephraim, besides their sedition, added disdainful and reproachful terms, and (because they dwelled between two tribes) they took occasion to call them, Mongrels, hangs-by, and men of no set tribe, but Neuters. So that by all that hath been said, though the tribe of Ephraim was a famous tribe among the rest, and none of the meanest, yet we see how the best for birth and descent, may possibly degenerate and grow companions with the base and shameless, as these here who had worthily such measure offered them by their brethren, for their lewdness, quarreling, tumult and railing. Now if those may thus disguise themselves, then how easily, nay how usually (think we) may it be seen, that very vile abjects and offscourings may dwell among worthy and right honest servants of God and good christians, and be of their kindred also? For as many vagrant and idle persons do hang about Prince's courts, who are neither hired, nor belonging to the house, but shifters for their bellies and backs, offering themselves to run of mean persons errands: so are there in towns and cities, unruly and disordered fellows, either shrouded under the wing of their godly kindred, or nestling themselves among other of good note for religion and Note. honest behaviour, some without callings, brought up to no labour, some without living, but all void of grace, ready to be set a work in doing mischief if opportunity serve. Such in divers cities we read of in the book of the Acts of the Apostles, who waited to be hired to make tumults and uproars therein. And yet I would have none to take me thus, as though I meant, by such as I speak of, the poor folk in towns, who are in mean estate to live: of whom I say this, that many of them follow their calling diligently, and labour painfully for their living, and where the Gospel is truly preached, some of them are religious and approved good christians, I speak of that which I know: although I deny not, that there are of them also, many idle hangbies which may be reckoned worthily among the other that I spoke of. The use of this is to help to weed out such (as men have ability and authority) and chief men in towns, and all other to be furtherances hereunto, and to prevent idleness, irreligiousness and living without callings, from whence such annoyances do arise. Look more about this before in chapter 9 4. and 11. 4. We have heard of the subduing and killing of many of the Ephramites in Vers. 5. 6. the battle before mentioned: now it followeth how the rest were slain. And that was, by taking the passages at Iorden before them, and there as many as they found to be Ephramites they slew; all that were put to the sword, and that lost their lives at one time and other, were two and forty thousand. Now because many passed over Iorden of the Reubinites and Manassites, as well as of them who were Ephramites, therefore they tried them by their language and speech, whether they were Ephramites or no, and that was by their tongue in pronouncing. For when they bade them pronounce Shibboleth in a more full manner, they could not, but said shibboleth, being not able to pronounce so, and by that means they were discerned, and so taken and slain. The first thing to be noted here, is the occasion which moved the Gileadites Doct. to use this policy, to bid the other say [Shibboleth] and that was, because these Ephramites being asked who they were, made a lie to save their lives, and denied their tribe. It is true which Satan said, job 2. Skin for skin, job 2. 4. and all that a man hath, he will give for his life; even truth, honesty, and all. And few will marvel at (it may be) or blame these for lying in so weighty a case, as life itself is, because they think that if they should be put to it as these were, it were no more than they might and should do to save their life. Indeed i confess life is sweet, and if lying be lawful in any case, it is in the case of the peril of life. But it is one thing for a man to omit some duty of the law for mercy's sake to our own life, another, to commit an express sin against the negative of the law. Therefore although it be lawful for a man to prefer his life before the doing of some duty commanded (put case it be the Sabbath days duties) yet a man may not before a Magistrate answer falsely, or equivocating-lye, under colour of mercy in saving his life. For it is not only the omitting of some duty, but the doing of a gross fault: herein therefore the rule is true, Evil must not be done, that good may come thereof. And the negative rules of the law admit no exception, except God dispense (as he did with the Israelites in robbing the Exod. 11. 2. and 12. 35. Egyptians) who is above the law. And hence it followeth, if lying be a sin, that it is as well a sin to lie, in the defence of a man's life, as it is to lie needlessly, or to please. All three, the officious, the vain, and the shameless lie, are of the same cloth, though not the same colour, nor equal and of so deep a die. And to us Christians it should seem no hard condition neither, to cast ourselves upon God, rather than be beholding to a lie for our life, if the case should so stand. Better it is not to live, then to live with that Note. (which is worse than any death) an accusing conscience. As the abjured Protestants in the time of persecution can witness. It is not the fond and foolish pretence, or colour warped by the subtle brain of man which can diminish one jot of the commandment of God, much less disannul it. He that will save his life, by evil and indirect means, shall lose it when all is done: as we see these Ephramites gained not by their lie, but were convicted of it, by the same tongue that made it, as it were with one breath. The Matth. 16. 25. truth is, as the case stood with them (they fleeing before their enemies in so bad a quarrel as this was) little better was to be looked for at their hands, then to lie and shift for themselves, having brought themselves into the briers by their contention, rebellion and railing before. But let us beware, we bring not ourselves into such straits by our sin: for we shall find it a matter hard enough to help ourselves in extremity of danger and trouble: which God brings upon us, if we be not the better fenced with faith and a good conscience. But the danger of the former is desperate and remediless, as elsewhere I have more fully declared in the Shechemites and their Captain Gaal, chap. 9 Secondly, whereas the text saith of these Ephramites, that they failed of Doct. 2. the full pronouncing of the word, we see that although all the Tribes spoke in one language, yet even therein such a difference was, that one spoke not as the other (for we see that these Ephramites could not pronounce, as the Reubinites and the Manassites did) even as also the greeks have great difference, and we Englishmen, namely southern and northward, differ much one from another in our dialect or manner of pronouncing, though we all speak one language. This should teach us, that as oft as we hear or think of any hurt or detriment coming thereby, we should call to mind, and be humbled in ourselves, for the sin of them that caused the confounding of language first, the fruit whereof remaineth among us at this day, and ought justly to humble us, for that much toil and time is now spent in learning to understand languages, which might else have been otherwise bestowed. And also by strange tongues we see how the wicked keep many from understanding the pure word of God, as the Romish Prelates long have done, which could not have been, if there had been but one language and speech over the earth, as once it was. Besides with what difficulty, in respect of this which I speak of, do many travel into foreign lands, to exchange their wares and commodities, or to other ends and purposes? For except they have learned their languages, they cannot speak to each other, but by an interpreter? What labour is there bestowed in the translating of the Scriptures and other writings, which else might have been spared? which when all is done, cometh short of the natural tongue and language. Not to insist in the inconveniences which arise by Translations, even controversies in religion, about faith, which had been (in some part) cut off, if one and the same language be generally embraced: and they which translate best, attain not unto that significancy of words and propriety of meaning, which the natural language would afford them, and that without difficulty. These and other like discommodities arise from this division of tongues: although they that live at home in their own country, and converse with such as are of the same speech with themselves, do not so much observe them: let such consider, that it is God's mercy, that this confusion reacheth no further than it doth, but is confined though within so large bounds as it is. And again let us know, that men's dishonouring God by their tongues, by perjury, yea or swearing, by blasphemy or cursed speaking, and specially by imprecations, might bring a deeper judgement upon them in person (though the general little trouble them) even the taking away of their speech altogether; which kind of examples, neither experience of former ages, nor our own have been wanting in: although if God should smite as oft as he is provoked, there should be no end. I conclude this therefore, let it be a watchword against abusing our language, lest we provoke (as many daily do) some curse and punishment from God, and be made examples to fear others, seeing other men's would not admonish us. Lastly from hence, that they slew such as could not pronounce the word, Doct. 3. we learn, that as these lost their lives in returning homeward, though they escaped in the battle, so when wicked men pass by one danger, yet they shall fall into another. For the Lord being against them, they are never safe nor free from fear or peril of some evil to light upon them, although not by and by. For which cause the Prophet Amos saith, If a man fly from a Amos 5. 19 Lion, a Bear shall meet him. And even so we see it to be by experience, if such escape by lying, friendship, money and such like, by the hands of men, God himself will certainly meet with them, by the pestilence, or arrest them by some strange disease, debt, imprisonment, shame, or some Note. other visitation: or else the worm of conscience as a serpent shall bite them; and if they have their conscience seared as it were with an hot iron, yet this plague shall take hold of them, even an hardened heart which cannot repent, and so they dying (for few of them seek to get out of that plunge) they do most certainly perish utterly without any recovery, being thrown into that gulf that is bottomless, where is weeping and gnashing of teeth. And although such ill disposed persons die not always by companies and multitudes, as they did here, and at the flood in Noah's time, and as it cometh often to pass, according to the occasions that are offered, (and therefore it is the less marked) yet he that observeth it, shall find that they who bewray that they are not upright hearted, but dissemblers and hollow, and that they have no favour in the Gospel and good things, and by their behaviour, speech and company, do testify their bad lives; I say such as observe it, shall find that now one, and then another, and some by one judgement, and some by another, shall verify that which I say, namely, how such pine and wanse away secretly in ignorance or impenitency, or be arrested apparently with such visitations of God, as in which they testify the same. See my notes upon the ninth chapter in the death of Abimelech and the men of Shechem. The second part of the Chapter. Vers. 7. And Iphtah judged Israel six years: then died Iphtah the Gileadite, and was buried in one of the cities of Gilead. 8. And after him Ibzan of Bethlehem judged Israel, 9 Who had thirty sons, and thirty daughters, which he sent out and took in thirty daughters from abroad for his sons. And he judged Israel seven year. 10. Then Ibzan died, and was buried at Bethlehem. 11. And after him judged Israel, Elon a Zebulonite, and he judged Israel ten years. 12. Then Elon the Zebulonite died, and was buried in Aijalon, in the country of Zebulon. 13. And after him Abdon the son of Hillel the Pirathonite judged Israel. 14. And he had forty sons, and thirty nephews that road on seventy ass colts, and he judged Israel eight years. 15. Then area Abdon the son of Hillel the Pirathonite, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites. IN these verses following, is contained the time of the reign of Iphtah and Vers. 7. to the end The sum. divers other, that were judges in Israel, together with their death and burial in their own cities, where they dwelled and abode in their life time. Wherein that which is said in common of them both, I will speak of jointly, as of the time how long they governed, and of their death and burial: for they are all set down alike. Other things herein contained, I will severally note as occasion shall be offered in the text. And first of the time of their being judges over the people. It is said Iphtah had that place six year: Ibzan seven years: Elon ten, Doctrine in general out of all. and Abdon eight. All which being but one and thirty, were a small number for four to enjoy the place one after another. Whose office, as it was to deliver the people out of the hands of their enemies, so (doubtless) they did, if there were cause, by their being in bondage, or else they kept them in peace, that they were not oppressed nor brought under of their enemies at al. And that was a great favour of God to Israel, that they changing their Governors so oft, yet they are not said betwixt the time of the one and the other to have been in their enemy's hands; which when it was so, is expressly set down in the former examples and stories. Thus the Lord hath blessings of all sorts for his Church, & is not willing to change them into punishments, till our abuse of them turn them to our own bane. And as these 31. years of peace, under four governors were granted to Israel, so it was their own sin and revolt from God, which brought upon them so long or a longer time of war and disquiet: the Lord could have allowed them their peace without interruption, if they could have served him in it without unsettling and weariness. And as he dealt with them, so would he with us also: who as he hath undeservedly continued our peaceable days even in the times of our late change, (a work of his most worthy to be had in remembrance) so he would have freed us from plagues and dearth also; but in that he hath allayed our peace with such domestical punishments, as these late years have witnessed, we may thank ourselves, and marvel that they have been no sorer, for (doubtless) he hath therein remembered mercy in judgement. Our peace is from him, our troubles wherewith it is accompanied are caused by ourselves, and far more bitter should the cup be, if we were made Lam. 3. 39 to drink it, as we have tempered it: but the Lord in mercy holds back from us, confusion, and bondage, to our enemies, which he inflicted often upon these Israelites. But more particularly, this teacheth that it is a great mercy of God, when in the change of Princes and Governors, there falleth not out some great detriment and hurt to the people, especially when the changes are often. For that is counted a punishment, as Solomon saith. For the Prou. 28. 2. transgression of the land, there are many Princes: and the state of the Common wealth, if it be in peace and prosperous, is then like to change to the contrary. It caused David when he heard of the death of Saul, who was not very commendable in his time, yea although he knew that he himself should succeed him, it caused him (I say) to mourn with a great lamentation, saying: Ye daughters of Israel, mourn for Saul, how much more would 2. Sam. 1. 24. he have done so, if he had been religious and godly? The same I say of inferior Magistrates who help to uphold and countenance the Gospel, and do maintain peace in their precincts and corners where they dwell. The losing of them is with great danger, besides fear of worse to follow: and of faithful Preachers the like may be said also: though there be many instructors, yet there are not many fathers: the taking away of them therefore will not be without much cause of grief also, for who knoweth what shall 1. Cor. 4. 15. follow? The use is to stir us up to thankfulness for God's goodness to us and our land, in respect of the late peaceable succession and present prosperity and health of our Sovereign: which indeed all are willing to take part in, but few take the pains to consider how much they owe to God for such a benefit as this; which as a knot contains in it all the particular blessings which we enjoy as enfolded in it. Much less do they weigh that overruling power of God, which swept down, as a cobweb, the long contrived plots of the Popish practisers for a foreign government, and defeated in a moment and derided their hopes, by setting the crown upon the head of the true apparent Heir, our gracious Sovereign, without the least contradiction of so many enemies. The sensual abuse of this blessing, hath now caused the Lord to abate somewhat of this his favour, by abridging us of a part of our hoped welfare, in the death of our late enjoyed noble Prince. The which (among other uses) ought to teach us first to be earnest suitors to God for the long life and prosperity of the young Prince: secondly, to teach us sobriety, that seeing there fall out such change in our lives, so that no man knows what shall come to pass, & what troubles may fall out in our days, therefore to set our affections on things not subject to change, even to furnish Col. 3. 1. ourselves with knowledge and grace, whereby we may be fitted for the best estate while we live, and after death to enjoy durable honour. Of Iphtah to say a little particularly, when he had so many and great Doct. vers. 7. troubles, for the short time of his abiding in his place, as three are set down at large: his dangerous battle with the Ammonites, the unlooked for foregoing of his only daughter, and this bitter provoking of him by the Ephramites, this teacheth (besides that which hath been said hereof before, vers. 2.) what great afflictions they have, who are of calling and high place in the world, who in comparison of many thousands are thought by their wealth to have a little paradise in this life, (and do indeed enjoy many outward privileges above other) and what then may the life of meaner persons be accounted but a vale of misery? And especially the lives of such I may say, who are in penury and want with many other calamities which accompany it, and yet have no hope of salvation neither; which were able not a little to assuage the force and anguish of such tribulations. All which I speak to show how great the madness of men is, and that of all sorts and conditions, who for all their daily and manifold afflictions which cannot be expressed, are yet so wedded & glued to this world: as that they are not fit to hear of a departure from hence, no nor to be brought to a sober and moderate use of it, nor by the strongest persuasions to look after and wait for immortality, so as they may enjoy it. Now let all judge how little cause they have to do so. It might be thought a benefit, that the long life of man is so shortened from nine hundred years to scarce half nine score, if men duly weighed how evil they are, as old jacob told Pharaoh; Few and evil have the days of thy Gen. 47. 9 servant been. But oh, at what a rate would most men buy the lengthening of their misery? a madness so much the more extreme, because they want that which might much allay the vanity and vexation that falleth out in their life, I mean faith and grace. Others, on the other side, meeting with much, yea and that stinging trouble in their lives oft times, wax discontented, desperate, and weary of living, and yet without all willingness to die, save through a necessity of their own making, thinking thereby to avoid that, which they increase thereby. A third sort lay all their miseries upon their poverty: whereas (alas) if they had the best estate and happiness upon earth, Iphtah might teach them, that they should be never the nearer their desire, for they may have sorrow and vexation enough for all their wealth. Now of the death and burial of them I say this: as they all died, with all Doct of verse 7. 8. 9 10. 11. 12. 13. 14. 15. other unto this day, so it lively admonisheth that it is the way by which all that yet remain must go, and who knoweth how soon? that we may mind and provide for it. And as they were buried in the places where they dwelled, (as Iphtah in one of the cities of Gilead, etc.) so we should submit ourselves thereto, with such other abasements as accompany it, (though flesh rebel against them) and this we should willingly do for the hope of the glorious resurrection. But of death and burial before. Thus much therefore be said of the judges jointly. Now this is severally said of Ibzan, that he had thirty sons whom he Doct. vers. 8. 9 lived to marry, and thirty daughters whom he also bestowed in marriage, for so long he lived together with them. And this is set down to show, that the great number of children is reckoned, as than it was, for one of the great blessings of God. Therefore the Lord promised to Abraham his Gen. 15. 5. friend, that his seed should be multiplied as the stars of heaven, and as the sand of the sea. And so sung the Prophet in the Psalm: Thy wise shall be as Psal. 128. 3. the fruitful vine on the sides of thine house, and thy children like the olive plants round about thy table: and then he addeth this, Lo thus shall the man be blessed, that feareth the Lord: calling it not only a blessing, but more than common. And it doth the more condemn the unthankfulness of them who do what they can to avoid that blessing, and do of purpose shun the occasion of having their part in it, by marrying with full purpose and resolution, where they may be sure they can have no children. Whose fault may be the less, if it be of simple ignorance, but else it may be reckoned as a companion with theirs who grudge and murmur, for that they have so many children: which ariseth partly of distrust in God's providence, partly fearing that they shall not have wherewith to nourish them; partly of pride, who see they must pull down their countenance, for because of the number of them, and cannot set forth themselves with the wealthiest of their condition, to brave it jollily in the world, for that they be plucked down with such a company of brats, as they term them. And yet as bad as these sorts are, far more gross and barbarous are they, high or low, Minister or people, who rather than their countenance should in the least manner be abated by marriage and multitude of children, do not only live in continual whoredom, zodomie, and such like unnatural and filthy uncleanness, but are glad (though most unjustly and in dissimulation they do it) to be counted and numbered amongst them that live chaste, which sin shall bring the swifter damnation to them: They are loath to abase themselves (as they count it) by stooping to God's ordinance: but God hath many ways to pull them down, and make them stoop (as I have noted in the former chapter) though they escape it one way and time, yet he meeteth with them another: for fornicators and adulterers God will judge, as the Author to the Hebrews saith, Heb. 13. 4. and the experiments thereof are infinite in all kinds of judgements, by scripture and experience, both of old and daily: Although what need we go far? That which they shun by their avoiding marriage, the most pull upon themselves, by the contrary course, as I have said. Now what remaineth, but that they who have and count children a blessing, endeavour carefully to make them the children of God also, that so they may be to them a double blessing? Which is done of few, especially as the case requireth, that is, with careful and constant looking to the religious bringing up of them, and the marking of their disposition, and the sins which they are most prone and inclined unto, that they may in due time and good manner help to remedy it accordingly. Another thing that is several in these verses, is this, that this Abdon, Vers. 13 14. the last that is reckoned, had forty sons, and thirty sons sons, and these were of place, and some countenance, riding stately, and not as meaner persons going on foot. Whereby it appeareth (to say no more of the number of children) that they had peace then, and were free from oppression by the other nations that dwelled about them. For they must not else have had such elbow room, nor their liberty so to show themselves boldly and openly, but to hide their heads as well as meaner persons, and to lay their jollity aside. For our instruction this we may learn, that in the time of peace, when there is freedom from war and persecution in a land, there is great prosperity in every kind, as multitude of people, building, purchasing, and growing in wealth and promotion. For though the plague and famine sometime sweep away & diminish the number of people, yet they through God's goodness not continuing long, nor sore, are the sooner outgrown: but the other, I mean war and persecution, make strip and waste, as we say, even as the violent fire burneth all where it cometh, and the raging waters drown. But when they cease, there is plenty for the most part going with peace, and there is with both great outward prosperity. Which is to be acknowledged a singular great favour of God, and to such as are able to use it aright, it giveth much liberty and encouragement, to live well and happily. And otherwise what is all jollity and abundance, if we have not learned, and be not fitted for the right use of it? The which how few regard or look after, but only seek to pass their precious time, in ease, vanity, play, idleness, whoring, drinking and such like: and the civiller sort to mind little else, then to increase and gather wealth, the most of them not knowing why, but to content & please themselves thereby: to Note. see (I say) how fond, nay madly so many do use this peace and liberty of quiet living; it is much more to be bewailed, than the benefit itself is to be rejoiced for: And to think, how in this time of peace, good preaching should be in use throughout all parts of the land, to hold down Popery, Atheism, profaneness and other sin, and that which should be all in all with us, to bring many people to God, and yet how little is done this way, it cannot without much bewailing Bee thought on. Now if in this earthly mansion of ours (wherein we are absent from the Lord, and live as strangers for a time) he can allow his people so liberal and comfortable a supply of earthly refresh meet for them, until they shall no longer stand in need of them; then what is like to be their entertainment at home in heaven (think we) and what provision will the Lord make for them there? where all sound rejoicing is without end or measure? A great means (doubtless) to provoke them to serve out their time with cheerfulness and faithfulness, when they consider that all things are theirs, both here and hereafter: all good things serve to make up the happiness of them who are Christ's, who is Lord of all. And this be said of that which is to be considered of in these judges severally and apart, and so of the whole chapter. THE seventy ONE SERMON ON THE XIII. CHAPTER OF THE BOOK OF JUDGES. Vers. 1. But the children of Israel continued to commit wickedness in the sight of the Lord, and the Lord delivered them into the hands of the Philistims forty years. 2. Then there was a man in Zorah of the family of the Danites named Manoah, whose wife was barren, and bore not. 3. And the Angel of the Lord appeared unto the woman, and said unto her, Behold now thou art barren, and bearest not: but thou shalt conceive 〈◊〉 bear a 〈◊〉. 4. And now therefore beware that thou drink no wine, or strong drink, neither eat any unclean thing. 5. For lo thou shalt conceive and bear a son, and no razor shall come on his head: for the child shall be a Nazarite unto God from his birth, and he shall begin to save Israel out of the hands of the Philistims. HEre before I give the sum of this Chapter, as I use to do in the entrance of every Chapter, I will first lay down the short sum of the four Chapters next following; containing the story of Samson. And it giveth good light to the matters therein contained. This Chapter setteth down his birth: the next his marriage, the 15. some of his acts, the 16. his death. For The sum. the first of these it is said that the Israelites being for their sins brought into the hands of the Philistims, and oppressed by them, Samson is promised of the Lord to his parents, to be borne as a revenger of them: and the Angel of the Lord instructing them what to do about the child, confirmed the promise by a sign, and at the time it was performed that Samson was borne. Agreeable hereto are the parts of the Chapter, which are three: first, The The parts 3. appearing of the Angel to Manoahs' wife, with a message to her of a son, 1 that she should bear, to help Israel against the Philistims, to verse 6. Then 2 his second appearing to them both together, Manoah and his wife I mean, to the fifteenth verse. Lastly, the sign that the Angel gave, that the thing 3 he promised should come to pass, as it did indeed of the child's birth, and this to the end of the Chapter. The first part of the Chapter. THe holy story showeth in this first part of the Chapter, that God sent Vers. 1. tidings and hope of help against the Philistims, and that is done in this, and these four next verses following: and that was because the people having fallen again to provoke the Lord, he delivered them into the hands of the Philistims, and that for forty years. But here it is said, he thought upon their bondage, and went about their deliverance. This their bondage when it began and ended, is hardly gathered for certainty: but most likely it began after the death of Abdon, and continued almost to the time of Heli. Of the sin of Israel, that they added to work evil in the fight of the Lord, Doct. vers. 1. for so are the words: meaning, as they had done before in times past, and as their fathers had done before their late peaceable government, so they did now again. For this must be understood of the body of them, not of particular persons: who (there is no doubt) committed sins against the Lord, but not so boldly, grossly and openly with consent. But now they fell to that, and most like to idolatry among the rest. And now the Lord had omitted to punish them, and had given them peace, they fell again to their old bias. This teacheth how natural it is, for all flesh to decline, and to fall to those sins which once they abhorred. Our latter works should be better than our former: but how rare is this to be seen, no not in the better sort? no, unless it be in them, who do observe Note. their own frailty, & how many ways they are ready to fall, and lay daily for especial grace of faith and good government, & knowledge without fainting and weariness, as at any time they have done, since they first began, else I say it is hardly to be found. And no less had need to be done of them, because both old and new provocations to evil are so many and strong, and ever in the way, that they will otherwise prevail one time or other. And therefore men should know and consider, that they wait for a reward of great price, and no man is crowned except he strive for it lawfully, and to the end: therefore they should not be weary of well-doing, neither faint in their good beginnings. But (oh to be lamented) many of the forwarder sort in times past, are now grown to tempt God boldly, and take upon them to stint him in their prayers and other service, and detract from it, and coldly go about it, much like them who are driven to work dead work with their creditors, and are constrained rather to pay them thereby the debt that they owe them, then that they have any wages to receive for the same: which kind of work, all know how unwillingly and wearisomly for the most part it is taken in hand. And to speak a word of those who are not engrafted into Christ at all by faith, and to show how awkly they come forward, in the sincere receiving the doctrine of the Gospel, (though we know, and so may they, that the Lord beareth long with them, to the end Rom. 2. 4. he may bring them to repentance) yet how many of them may we observe, who though they live under good teaching, do not verify the Apostles words to Timothy, of the wicked & ungodly, viz. that both for knowledge, they are ever learning, but never obtaining it, and as for their practice, they 2. Tim. 3 7. wax worse and worse, rather than that they have so much as any purpose 2. Tim. 3. 13. to set their hearts to seek after true repentance. For the fuller handling hereof, let the reader look back into the former Chapters, wherein the other revolts of this people are mentioned. In that it is said, God gave them (when they had thus provoked him) into the hands of the Philistims, as he used (when they fell to the like sins) to sell them to other nations about them; and they and their fathers had so often found it so, that they might have known (if they would) that they should find some such like thing again as oft as they revolted from him. The Lords thus dealing with them, I say, not only layeth forth their boldness Doct. 2. in sinning (which I have spoken of) but it certainly testifieth also what God will do to them, and to all others in such a case, to wit, that he will surely be avenged of such his enemies, who dare so boldly tempt him; yea one time or other he will most certainly do it. And so let us and especially such as take advantage, by deferring of Gods executing his judgement, to settle themselves the more to do evil, let us tell to our own hearts, and that not doubtingly, as the woman answered of the punishment to the Serpent, Gen. 3. 3. which God had certainly annexed to the eating the forbidden fruit, but assuredly. And this let every one that is wise apply to himself, as a most undoubted truth upon the committing of those sins, to the which he is most in danger, or else he must look to smart afterward. But of this point and the next in this verse, namely that he did so long continue the people in bondage to the Philistims because of their sins, I have spoken in another place. The Lord purposing to raise up one that should help his people, doth Vers. 2. 3. 4. 5. first appoint his parents, and them he mentioneth and describeth in this second verse: and showeth in the third, how he sent word to the woman by his Angel, that she should bear such a child, as should help to avenge their enemies: in the fourth he directeth her how to use herself who should bear that child, and that she should not eat or drink any forbidden or unclean thing: in the fifth he shows a reason hereof, to wit, because the child should be no common person but a professed Nazarite. And therewith he declareth what he should do, that is, begin to save Israel out of the hands of the Philistims. Touching the first of these points, of describing the parents of Samson, I would say the more, but that I see the holy Ghost omitteth and passeth by the commendation of their godliness here, which yet by that which followeth appeareth to have been great. But yet I will borrow somewhat from other places in this chapter to this purpose. We may observe in Scripture, that upon the like occasion sometimes a very liberal room and commendation is allowed to the parents of worthy instruments. One for all may serve, of the parents of john Baptist, Luk. 1. 6. not so much described by circumstance of place and outward condition, as by their grace and godliness. This is here omitted, and yet so as by the sequel of the history in this chapter, it may appear they were a worthy couple: and the holy Ghost (as it were) leaving it to the discretion of the reader, to make up their description by the good fruits and effects which are after recorded of them both, as (God willing) shall be noted out of the text, I do here make mention of it, as being to good purpose, in the first mentioning of them. Briefly then, let us note from this practice of the spirit of God, how much it availeth to the due setting out of a good posterity, to see from what manner of parents they are descended, (the godly progenitors, being the crown of a good progeny) especially if the unworthiness, and unsutablenes of the younger, deprive them not of that honour which their elders have purchased for them. The godly parents are the root whence the children (even Exod. 20. by promise and covenant, Exod. 20.) are to derive blessing upon themselves, if they be faithful. Hence is it, that all believers are honoured with the spiritual privilege of being the sons of faithful Abraham: a greater by far then to be his degenerate children by carnal propagation, john 4. Secondly, this insinuateth to Parents the duty of care and government: seeing when the children are named (as in the book of Kings commonly) there the parents are set in the forefront, to bear the blame, or to carry away the honour: if their children deserve well, they may claim the praise of it justly, as a blessing and reward of their education: to the shame I speak it of such loose persons, as whose children's religion shameth the ignorance and ungodliness of their parents. Thirdly, this redoundeth to the honour of God, and his faithfulness, when one posterity after another, for some generations shall be found to know the God of their fathers: in whose steps to walk it is to them a worthy commendation before men, but much more in the sight of God, as Timothy a godly child and grandchild, 2. Tim. 2. 5. is commended. Secondly here, in that the Lord doth raise a deliverer out of the tribe of Doct. verse 2. and the rest. Dan, in which this place Zorah was, near to Eshtaol, and verse 25. showeth; this tribe being one of the meanest: It teacheth that God will serve himself by the meaner sort as well as by the mightier and greater, when it pleaseth him. For if he furnish them with gifts fitting, for that he setteth them about (whereof they are as capable as the other) thereby he enables them for the work, which not their birth or wealth alone can do, as we have seen before. Therefore it is not for us to scorn and reproach such, whom the Lord by their gift will exalt, though this be to be added, that neither mean nor mighty shall have any cause in the end to rejoice in their preferment, otherwise than they have well and rightly used their place, and themselves in it with their gifts. And as I have said of outward place and advancement in the world; so I say of inward grace and gifts of the spirit. That even out of the mean or middle sort of people, the Lord chooseth many, yea most to be heirs of salvation: and to use our saviours words, Matth. 11. to be seasoned Matth. 11. 5. with the Gospel by believing (for so I expound the words.) And doubtless in comparison of these, few great ones are called: nay many 1. Cor. 1. 26. who have striven against mediocrity of estate (which yet Agur preferreth as the best to serve God in) they have forsaken their own mercy. See more in the tenth chapter, 1. 2. 3. verses thereof. The Angel speaketh to her of her barrenness, that she might receive the Doct. vers. 3. message of bearing a child more thankfully and joyfully, for barrenness in those days was generally holden a kind of curse, as I noted in chap. 12. the end, and fruitfulness a blessing: but we see that God turneth this curse to a blessing, and it was counted no doubt by this woman, a great work of his mercy, that he gave a child to her being barren, as well as of his power, as David reckons it. Thus doth the Lord make way for the thankful entertaining of his mercies, by laying before us our want and insufficiency: Psal 113. end. Luk. 1. 37. and yet all is little enough to procure that affection, (except it be a little at first) for in a very short time our minds are changed with the time, and we rather look upon that we enjoy, then look back upon our former penury, or the author of our change. So that the Lord is feign to upbraid us, by his undeserved kindness (as he did David by his taking from the sheepfold) in stead of reaping the fruit thereof in praise and duty: which is verified well in many of them that have mourned and complained long of the heavy burden that oppressed their conscience (which they feared, as Hezekiah once did, that they should never be eased of) and at length met with such comfort, as they long wished for: for although at the first obtaining Esay 38. 10. thereof, they indented with God, that he should be all in all with them, yet in time they have worn out the remembrance of such kindness, as Pharaohs butler did Joseph's. Let such and all others whose conscience Gen. 40. 23. Note. bears them witness, that the Lord hath made them fruitful of barren, (in what kind soever) but that they have brought forth sour grapes, and wild olives, and made themselves barren again of fruitful: let them (I say) look back and view the matter yet better, and pay their rearedges which they are run into with God, lest at length they wish they had been beholding to God for less, except their fruit might have made the Lord (as I may say) beholding to them for more than they have yielded. To him that Luk. 8. 18. hath shall be given: he shall receive favour upon favour, that keeps the old in precious remembrance and regard, occupying for him whose the talents are which are occupied: whereas he who hath not, shall forego still, till he have lost all: that is, he that hath forgotten him of whom he received that which he hath, shall both lose that for which he hopeth, yea and the principal to which he hath. This for one point. Besides, by this example, the Lord showeth us, how he turneth his chastisements Doct. 2. in verse. 3. to benefits unto his people, as the issue of jobs afflictions witnesseth. For if they from whom he taketh away any good things, and correcteth, receive not greater outward benefits than they forego; yet if they wait on God, they shall have proof of the graces that are in them, as faith, patience, and obedience (as oft I have already noted in this book) which are far more sweet to them then any outward liberty which they lose and forego. So then let the people of God provide to walk before him with uprightness, and they shall see whether their life be not replenished with comforts, and they followed with many a token from God of his love to them, and pleasure in them, by all which they shall find their days upon earth to be sweetly passed, and they exceedingly well provided for, till they be taken to glory. The Angel in prescribing to the woman, that she should drink no Doct. vers. 4. 5. wine, nor eat no unclean thing said so, because the child that she should bear, should be a Nazarite to the Lord: who (by the law of the Nazarite) was himself to be tied to certain ceremonies, for that time of his so being: the one was that he should (also) abstain from wine; secondly, that no razor should come on his head; thirdly, that he should not touch or come near any dead body: of this read further in the book of Numbers. Now a Nazarite was one that was separated from others, and more particularly Numb. 62. etc. such a one as served the Lord in a more strict manner then other did: as for Samson, who was to continue this estate throughout his life, he was a peculiar person and therefore a type of Christ, not only in death, and that most victorious, but even in life, wherein our Saviour fulfilled all righteousness. The signification of the Nazarite was this, that the Lord would have all that come near unto him, and will be in his service, to be separated from the common sort, which do not examine their ways after the rules of God's word, but walk after their own hearts desire. And hereby, and under a ceremony, he requireth that of his, which in plain words he doth elsewhere; saying, ye shall therefore be perfect as your father in heaven is perfect: also purify yourselves even as I am pure: Be merciful even as your 1. Pet. 1. 16. heavenly father; And be ye holy, for I am holy. Insomuch that in another place he saith, without holiness, no man shall see the Lord. And the signification Heb. 12. 4. of the Nazarite, doth exclude all that are unclean and unsanctified, from the Lords presence, favour and service. True it is, the ceremonial rule is abolished: for in the Church of the new testament, it is not permitted to any man to vow any regular serving of God according to outward observances and orders, with placing any religion therein; no not so much as to retain the observation of the Nazarite, much less to invent new rites and orders, and yet such are holden the only religious men and women at this day in the church of Rome, as have solemnly entered into some order or other (as they have many confused orders of their own forging) and therein aim at perfection. But to let these and their disorders go: the equity of this institution still remaineth firm, and bindeth us. For the Lord will have all his to know, that they are not set here to live, no nor to serve him as they list, or be as servants that be at their own hands, but he tieth them to a rule and an order, according whereto he will have them to walk. But this rule is spiritual first, then uniform, and bindeth all without exception. Rom. 12. 1. The sum whereof is (as I have said) to give up themselves in body 2. Cor. 7. 1. and soul to the Lord in all inward subjection of heart and outward obedience of life strictly: with cleansing themselves of all superfluity and filthiness of either body or mind. The ceremonies also here required to be used of the Nazarite, had their signification: those which are mentioned in the text are these two: the one, the suffering of the hair of his head to grow and not to be cut off, for the 2 time that their vow of being Nazarites remained, for they vowed it either for a certain number of days, months or years. But when their vow was at an end, and the time of keeping it expired; at the offering of sacrifice and burning the flesh in the fire, they cut off their hair and burned it in the same fire. And after that they were free, and returned to their former course of life. Although it was otherwise with Samson: for he was by the Lord appointed a Nazarite for his whole life: though that was not according to the common manner of being made Nazarites. The signification of it was, that much time should not be taken up in too nicely trimming and looking to our bodies, seeing we know they must be consumed to the earth, and become worms meat; and therefore a ridiculous folly to forget that, and to please ourselves in such deceivable fancies. And also when the mind is set curiously on that work, as it is a dangerous token of pride, so it bewrayeth that it slenderly regardeth the inward appareling of it. But as this niceness and curiosity in the weaker sex (who spend too many good hours, vainly and unfruitefully in this kind) argueth pride & folly: so there is a foul abuse in men about this matter, and that is their disguised wearing of long hair. I think there are few of them who will defend themselves by the practice of Nazarites: if they did, yet the world would convince them, as being (for the most part) furthest off from the strict worship of God, and sincere walking after his will, as the Nazarites did: if they do not also mock and scorn those that embrace it. Me thinks it is strange, and argueth somewhat more than common for the badness thereof, that among many changes of corrupt English fashions, worn out and expired, yet this unnatural fashion (as Paul calls it) for a man to wear long 〈◊〉, 1. Cor. 11. 14. hath survived them all. I know some nourish it for amorous lightness of mind: others as a supposed ornament to their person, or mark of gentry; or at least imitation of gentlemen. These, as I think, might more wisely forbear it now, (seeing it is become the fashion and habit of the basest swaggerers and ruffians, and the devils mark which he hath set upon many that will not be reform) then at the first, when they used it, either as ensign or ornament. It was the speech of a worthy and reverend judge of the land, That the use of the long lock was first taken up by branded fellows, for a cover of their shame. And that honourable parsonage in his circuit, sitting in the place of justice, upon malefactors, practised according to the former observation: commanding all whom he saw beset with such deformed hair, to be immediately cut or shorn, whether to discover their ear mark, or to shame their unseemly guise, I know not. And yet many of them (far enough from Nazarites all may think) set as much by their hair, as if they had put religion therein, and were as loath to have shears or razor to come upon it. The signification of the abstaining from wine or strong drink, was not 3 simply to forbid the using of it to all (for we see in Nehemiah the Lord giveth Nehe 8. 10. his people liberty to eat of the fat, and drink of the sweet) but it was commanded them that were Nazarites, for the time that they continued so, to abstain therefrom: the signification (I say) thereof was, to teach God's people, that they should avoid all excess that way, lest thereby they should dull and blunt the powers of their minds, and so they must of necessitive use them to shameful ends, which were given them to far more excellent purposes: which I say to the just condemning of all beastly drunkards, and such as are their pot companions, though they can better bear drink without open disguising of themselves, than the other: who yet spending their time wickedly, and in needless and brutish devouring of it, are nothing inferior to them in sinning: but in sundry respects are much worse than many of them. But of this sin by other occasion I have spoken. This particularly be said of the rule of Nazarites, and the caveats thereof: more generally this I add to the former, that by these prohibitions and such like, the Lord would teach us, in how high account he hath an heart well mortified and purged from the dross and superfluity of lusts and concupiscence which it is stuffed withal. We see how he enjoineth his Nazarites not so much actual worship, as a strait restraint of the flesh from all unlawful excess, which he shadoweth out by these two, of diet, and d●cking the body, & abstinence in both. Doubtless if it were possible for a man, to equal the Angels in obedience, and cheerfulness, readiness and integrity of service, yet if it were possible again, that the old man with his desires and passions, might still remain alive with them, as wrath, malice, covetousness, uncleanness, hollowness, looseness, pride, uncharitableness, an unruly tongue, etc. the religion of this man were altogether vain. There are reasons of this: 1. The Lord saith, Son give m●e thy Prou. 23. 26. heart, he meaneth not a rotten heart and corrupt (he needs it not) but an heart well searched, and well drained from sinful affections and lusts: such an heart he calleth for, and chooseth. For he knows, that where a mortified Note. heart is, there also is an heart quickened to the life of God, and the more fit for duty, both within and without. 2. The chief service of God is inward; and this inward stands especially in repentance, which first consisteth in the change of the evil habits and qualities of the soul, ere new be put in. For no man grafteth upon a rotten stock; nor puts new wine into old vessels. 3. A christian man fetch surer evidence from hence of his reformation, then from any particular duty to the affirmative commandments of the moral law: and more sound distinguisheth himself from an hypocrite. I separate not the parts of repentance, but divide the false from the sound by this rule: many a good Christian is behind hand in this work (and ever shall be, for no man is pure) and hardly foregoes some one or few old relics of Adam: and therefore look how much a man profiteth in this piece of religion, so much he groweth more truly religious. The use is, that they who have chosen the easier course of service, I mean Note. to do good duties, do better tend that other part of christianity, which hath been less regarded by them; and that they travail in denying themselves, overcoming their passions, abstaining from, and crucifying their corrupt nature, where it is strongest in them, and so shall their religion prosper, and better beseem them. For though it be the harder part of the two, yet time bestowed therein, will countervail the labour most plentifully. And for a good man to be a debtor to any lust, is most unseemly, but to be Rom. 8. 12. a server, fulfiller, and obeyer thereof, and to have the weapons of sin still unmortified, and fight in him against righteousness (as Paul speaks) is monstrous: Thus much of the Nazarite. In this verse, the Angel telleth the office of the child that should be Doct. vers. 5. borne, to wit that when he should come to age fit for it, he should begin to deliver his people from the bondage of the Philistims. Wherein the Lord declareth his tender love and care of his people: who when they are oppressed and in tribulation, doth pity them, and thinketh even before, of easing and redressing their sorrows; whereby he would draw them to relenting for their sin, and to be ashamed of their provoking of him to punish them, and of the hardening of their hearts, by lying still in their offences, without humbling themselves and crying to the Lord for mercy and deliverance. And if ye ask why he doth not as well take them out of their Object. troubles, as well as he pitieth them therein, and why he suffered this people to lie in bondage so long to their enemies, till Samson grew up and was able to deliver them. I answer: he were willing and ready to do it, and much Answ. more, if it might be good for them; but that cannot be, while they still harbour and nourish their sins, but they would procure upon themselves greater vexation by continuing their wicked course, if the Lord should deliver them, before they repent for the same, as hath been often proved by the example of these Israelites, crying for ease, but never heard, till by repentance judg. 10. 16. the Lord was grieved for their misery. So that Gods suffering their oppressions to hold them under a long time, as this his people was by theirs, namely from the birth of Samson, till he came to man's estate, and after; it was not for that he taketh pleasure in afflicting his, (he professeth the contrary) but it is for that they relent not, neither cast themselves down before Lam 3. 33. him, to draw compassion from him, by their lamenting after him. And therefore 1. Sam. 7. 2. their long abiding under their tribulations, do argue exceeding hardness of heart in them, whereby they procure the same. And whereas men cavil with God, and say they cannot bow their own Object. hearts, nor force them to relent, God must soften them and break them, or else he is the author of their misery. I answer, they can bind heavy burdens Answ. upon his shoulders, which themselves will not take up with the least of their fingers. And that appeareth by the slight account they make hereof, and their dealing so carelessly in so weighty a matter. For although the Lord can pull out the stone of the heart (as the Prophet speaks) and make Ezek. 36. 26. it an heart of flesh: yet if this were the thing they desired, they would first apply themselves to that grace of his, which is able to work this effect in them, and then put over and commend the blessing of their labour to God: which while they neglect to do, they have that within them which shall witness against them, to be the wilful causes of their own desolation. The Lord is not bound to them, in the least respect, to minister the means of the word, in afflictions, benefits, examples, help by others, much less grace to be humbled and repent. Therefore in that they use none of these ordinances of his, to the wholesome ends to which they are appointed, the sin is theirs: he is guiltless, in that he hath offered them more fair, than themselves were willing to accept of. Never did the Lord leave any to himself, hardened and impenitent, who desired to profit under his doctrine and discipline. Therefore let men beware they overreach not themselves in their subtlety: for as bold as they are in speech here, yet when they come to answer the Lord face to face, they shall be dumb: and of their own mouths shall the Lord condemn them. To the which end more might be added, if the point came not so often to hand throughout this book, as oft as the relapses of the people are mentioned. See also the first branch of the doctrine upon the 7. 8. 9 verses of the former chapter. Thus much of the first part. The second part of the Chapter. Vers. 6. Then the wife came and told her husband, saying, A man of God came unto me, and the fashion of him was like the fashion of the Angel of God exceeding fearful: but I asked him not whence he was, neither told he me his name. 7. But he said unto me, Behold thou shalt conceive, and bear a son, and now thou shalt drink no wine, nor strong drink, neither eat any unclean thing: for the child shall be a Nazarite to God, from his birth to the day of his death. 8. Then Manoah prayed to the Lord and said, I pray thee my Lord, let the man of God whom thou se●test, come again now unto us, and teach us what we shall do unto the child when he is borne. 9 And God heard the voice of Manoah, and the Angel of God came again to the wife, as she sat in the field, but Manoah her husband was not with her. 10. And the wife made haste, and ran and showed her husband, and said unto him, Behold the man hath appeared unto me that came unto me to day. 11. And Manoah arose and went after his wife, and came to the man and said unto him, Art thou the man that spakest unto the woman? and he said, Yea. 12. Then Manoah said, Now let thy saying come to pass: but how shall we order the child and do unto him? 13. And the Angel of the Lord said unto Manoah, The woman must beware of all that I said unto her. 14. She may eat of nothing that cometh of the vine tree: she shall not drink wine, nor streng drink, nor eat any unclean thing: let her observe all that I have commanded her. NOw it followeth how the Angel appeared the second time, and that Vers. 6. to 15. The sum. to them both, to wit, Manoah and his wife: and that was thus. She like a good wife went and told her husband, that such an one, some Prophet or man of God appeared to her, and told her of such a thing, and what she should do, but she said, she answered nothing to him again. Then Manoah besought the Lord, that he might come again, and he appeared again to the woman, who immediately went and called her husband, who finding the man of God in the field, asked of him, both of the former message, which he had brought to his wife, and also what they should do to the child, when it should be borne, and he answered him, even as he had before said to his wife. Here the woman in her telling her husband of the messenger, describeth him thus: The favour of the man of God (saith she) that appeared to me, was (as an Angel of God) fearful; for so the Hebrew word is translated, which signifieth also wonderful: and so it is like she said and meant, though it be translated fearful. And to prevent all doubts and suspicions, further she telleth him, that neither she knew him, nor from whence he was, neither did he tell her his name. But this only he said to her, that she should bear a son, and she must abstain from wine, and eat no unclean thing, for the child should be a Nazarite from his birth unto his death. But let us now peruse these verses throughout more fully. Touching that Doct. vers. 6. which she uttereth of the reverend presence of the Angel, I will not insist in it, having elsewhere noted the substance thereof. I begin with this sixth verse, where first know we this, that the woman by and by going to her husband simply, to signify the matter to him, as soon as she received the message, which equally concerned them both, did as became a good wife. For so it behoveth that married couples should communicate their minds one to another, matrimony being a society betwixt two, as if they were but one. Ephe. 5. 31. For they ought to have their fellowship together in imparting heavenly things one with another, and earthly also, even as there were both, in this matter: heavenly, seeing the message came in the name of God and from heaven; earthly, seeing it was of and about a temporal comfort or blessing pertaining to this life, to wit, of the bearing of a son. This example betwixt two godly couples, doth commend to us the sociable and kind agreement and living together in marriage, that both be of one mind in good things, and show forth their inward consent in affection, by the tokens of communion in outward things concerning them both, as Abraham and Sarah, Isaac and Rebecca, with many other did. And as God hath commanded that it should be thus: so in like manner it standeth with all sound reason, that they who are so nearly linked together in cohabitation and fellowship, should be nearly affected, and agree together most kindly. Therefore Solomon wisheth the husband to rejoice in his wife, and that she should Prou. 5. 19 be as the loving Hind and pleasant Roe before him. And so we should see cause why marriage should be counted a singular benefit, as the Scripture calleth it. Concerning the which, though some couples void of religion, have some shadow hereof, seeing they agree in upholding the family, and in gathering wealth one with the other: yet they are out and in, their love is not constant, but full of unsoundness, dislikes, dissimulation, inconstancy, and unquietness; for they want the principal, which is some true measure of the fear of God, for that is the chief staier of debate, and the nourisher of true love betwixt them: which should therefore be laid for at their first coming together, or else will hardly be wrought in them after. But this kind agreement betwixt couples, is so far from the most, that strangeness and weariness one of the other, doth soon meet with them, with other blemishes Note. manifold, which deface the beauty of marriage exceedingly. And yet lest while I urge this consent, some couples should catch more liberty than I or the Lord allow them, let me add that their agreement must be in things warrantable, or else they rather band themselves together against the Lord, and abuse his ordinance. For they are not yoked together, that they may join their wits & wills to do mischief, as Ahab and jezabel, Ananias and Saphira, which is not to be helpers of each other, (as they come together to that end) except it be to evil and to hell. This I say, because many couples are never at one, but when they consent in evil: then they are as close as bark and tree, where they should differ and dissuade each other: but in good duties their mutual affections are so far from joining, that they are repugnant and divided each from other as far as may be. By virtue of this holy concord, great is the blessing, and sweet is the fruit of this ordinance. In all duties of the family, as education of children, in all actions of God's worship, in the works of love to the Saints, in the use of their lawful liberties, etc. with freedom of mind, what joy and contentment ariseth in this unanimity and amity between them? which otherwise is much impeached. And the fruit of this accompanieth them in their inward troubles of mind, and outward crosses of body and estate: the one being strengthened, comforted, resolved, and holpen by the wisdom, knowledge and assistance of the other. Yea surely the precious memory of this agreement remaineth as a pledge in the bosom of the suruivor, when death hath made a breach between them. But woe to him that is alone: double woe to couples that are divided: where the one scorneth to communicate with the other: and the wife chooseth any to break her mind to, rather than her husband. But (to return) as the woman is to be commended for telling her husband; so the more she deserveth it, seeing that the party that appeared to her, was taken of her to be a man, and his message to her, being barren, was, that she should bear a child. This might have raised strange thoughts in her, as doubting & wondering how this should be; and some woman would have concealed such a matter, lest her husband should have had her in jealousy and suspicion about it: and again, seeing that if he should have heard of such a matter by some other and not by her, it might have been hardlier taken of him against her. Between these contrary motions and conceits, some woman (I say) would have been held in suspense, or would have chosen silence as the safest: but she dealt simply, and did the best in opening it to him. And this teacheth that in faithfulness about the marriage bed, there should be such holy loyalty and agreement betwixt couples, that there may not be the least doubting one of another's faithfulness, neither any occasion offered of the contrary, neither any suspicion about it. Which by their religious and oft confirming one another, in their faithful keeping of covenant, and concerning all things else betwixt them, and the free opening of their minds each to other, and their agreeing together in holy duties and exercises of religion, might easily be. But where are these to be found almost among the better sort? but to be sure they be rejected of the common sort, and thereby it may easily be judged what manner of life they lead. Of this I say the less, because all will grant, that if this amity ought to be betwixt them in all actions mutually concerning each other, then especially in that office which is most essential and natural to marriage. And the Greek word, which Paul useth in the former text, I mean benevolence, although it do admit a composition of two words, which signify to be well minded, yet more properly it is derived from the word that signifieth a bed, as noting that this containeth the other smaller benevolences under it. In saying to her husband, that she did not once ask the man of God, from whence he came, nor he told not her his name, for it was needless: 3 let us be taught by both, not to stay in company needlessly, and especially men with women, and most of all alone without other company, & where they may be in danger of doing or taking evil, or giving occasion of suspecting Note. any such thing to other. Oh the infinite mischief that hath been wrought hereby, I mean by the idle and needless meeting and tarrying together of men first, whereby one draweth another to some evil or other; and much more of men and women, whereby much whoredom hath been committed, (yea and much that was never thought of before:) as by Elies' sons meeting women in the Tabernacle, which although it was lawful, yet they abused it monstrously. Particularly, let women learn of the Shunamite, 2. King. 4. 15. 2. King. 4. that comely modesty and shamefastness which is fitter for their sex, than that boldness and lightness, which the most of them bewray, when they are in the companies, wherein they dare show themselves. This woman therefore being called to Elisha his chamber (and yet not alone neither, but his servant standing by) came before him, and stood in the door, that is, she went not to him, but stood aloof, as became a sober Matron. But those days are past: modesty is a burden to many women, and further than fear or shame restrains them, grace and wisdom there is little in some of them to do it, as may testify when the other bands are shaken off. The last thing in this verse is, her sparines of speech to the Angel; She 4 asked him not any question, but rested in the message. The little time she stayed in his company she spent in hearing and marking, pondering (as Mary Luke 1. 29. did) not enquiring and descanting about it. Admirable is it that a weak woman, hearing a report of a thing so strange, so unlikely, and yet so pleasing, and that from a man that she knew not, should not once move a question. A less occasion by many degrees, had been enough to have set some woman's tongue on endless running, and her eye and mind on roving and casting: but then we must think (if she had been of this humour) an Angel of glory had not been sent to her. Oh rare woman, which mayst set both men and women to school, to learn sobriety. If Eve had been as wise, she had prevented a great deal of woe, from herself and us. Curiosity is a foul blemish in a man, but a far greater in a woman: and as this woman was chaste, so she was of few words, and both go well together: For she in the Proverbs who is described to be light footed and fugitive, oftener and more in Prou. 7. 11. 12. the houses of others than her own, is taxed also to be light tongued, and talkative. This jangling and prating of women (a vice so detested in them by Paul) was never more rife in any age then ours. And (which is to be lamented) it is a disease incident to such as (otherwise) are not of the worst sort neither: and all because it is an impotency and intemperancy, which issueth from the weakness of their sex (in great part) which they think no discredit to themselves, because it is another nature unto them. It is a nature unto them indeed, but a corrupt one, which must be spied in time by those that are wise, and corrected. I will not say, that such are not fit for Angel's company, they beseem not the company of a discreet or grave man: for a wise person would soon be weary of them, though themselves have no stay of their unruly member, till their breath fail them, or they be put to silence: no more than the wheels of a jack, till the plummets be upon the ground. I need not amplify this: I wish that all praters and tattler were but galled and gagged with this example here, and in the midst of their work, made but to see their face in this glass, which I think would trouble them more, than the glass which the old Courtesan once looked in, and beholding her wrinkles and spots therein, cracked it asunder because it was so true a mirror. In this verse is showed, how she told her husband what the man of God Vers. 7. said to her of the birth of the child, and what she should do herself, as we heard before verse 4. and 5. of the which I have spoken there: for this is a repeating of the same things. Only this we may learn by Manoahs' wife, to report and relate things truly and aright as they were done, or as we heard them related unto us. For through forgetfulness, carelessness, or of a worse meaning, things are carried in such sort oft times, that by untruths and lies told out, much strife and contention ariseth, which bring and cause great trouble and annoyance. An example of many, may that be of Ziba, his false report to David of Mepbibosheth, that he refused to go with David against Absolom, when he himself withheld his beast from him, at such time as he would full gladly have gone, and whereon he should ride, because he was lame. Another is that of the jews slandering our Saviour, 2. Sam. 16. 3. that he said, Destroy the Temple, and in three days I will rear it again. Whereas he said destroy this Temple, meaning his body: so they that Matth. 26. 61. compared with john 2. 19 23. john 21. 23. hearing Christ say of his beloved disciple john, If I will that he abide till I come, what is that to thee, & c? gave it forth erroneously, that he said, I will that he abide till I come, and so gathered that john should not die. Concerning this soundness and fidelity in reports hearing, bearing and telling, this I say, that he must be a man well balanced with grace, and girded with verity, as a piece of his christian furniture, who less or more lieth not open to the devil in this kind, who will do much to make them that go for professors, to lose the credit of their godliness. Was it not a goodly ornament for the old Prophet (whose honour is to be true of his word) 1. Kings 13. 18. to be taken in a lie, both warp and woof, making and telling? Was it not a sweet nosegay to the Church, think we, that two great and forward professors, should be drawn forth and censured for liars, I mean Ananias Acts 5. 9 and his wife? Even christians rake up the common scum and scurf of the age they live in: and having heard reports, do out of a corrupt vanity, or a lewd and sinister intent, altogether corrupt the truth and text thereof with glosses and comments, additions and detractions of their own making, Psalm. 15. this is no good sign of a man that shall dwell with God, if we may collect by contraries. If the Lord require that we be wise, and beware Psalm. 15. 2. of believing every thing, lest we become reporters of an untruth unwillingly: how shall they escape that cast each tale in their own mould, and hammer it in their own forge, ere they give it out? and when it is broached, it is no more like that which they heard from another, than an apple is to an oyster, as the speech is. Whereas the breast of each honest man should be an harbour for truth to lodge in: and should be as precisely careful to see it safely delivered and uttered forth, as of a pledge or secret pawn left him by his friend. And let this work a detestation of this Popish practice of lying and giving forth reports (yea and coining them oft times) which they think will make for their vantage, not only falsely, but so incredibly, and shamelessly, that the very hearers blush for shame thereof. It hath been, is, and ever will be, one of the rotten pillars wherewith they stay up their kingdom and maintain their devilish doctrine. But here I end. THE seventy TWO SERMON ON THE XIII. CHAPTER OF THE BOOK OF JUDGES. IT appeareth that Manoah believed his wife, and therefore Verse 8. 9 10. he prayed to the Lord, that the man might appear again to them, who had brought the message to his wife, that they might not be left in doubt what they should do to the child, even as they believed him that it should be borne. And the Lord heard his prayer and sent him again unto them: and hereby it was that the man of God appeared the second time, as in this second part of the chapter may be seen. In that Manoah gave credit to his wife, as appear by his prayer, to Doct. vers. 8. send him to them again, we see that there was faithfulness and trustiness betwixt them, in that as she reported the message by and by that was brought unto her, so he believed it at her mouth accordingly. A lively glass for couples to look in, to direct them in this point, how they should Note. be true and trusty one to the other: according to that which Solomon speaks Prou. 31. 10. of a faithful wife, Prou. 31. That her husband's heart resteth in her: and a man would think, that there had need to be no less betwixt them, who must live for their whole life time together. And much weariness and discontentment must there of necessity be betwixt them otherwise; as they find, who respect not grace chiefly in their matches, but either to satisfy their eye, saying with Samson, give me her for she pleaseth me: or else make them up for wealth, or begin their marriage in a worse manner then by Note. both the former. Such find little trustiness one at ahothers' hand, as appear within a small time after: who yet have that which they sought, and reap the fruit of their own labours; when they meet with many curses in their matches, even as God hath foretold them. But of this I will add no more here, having so oft spoken of it. And it is well to be marked, that in this doubtful case of the child's bringing Doct. 2. up, about which they were careful, but yet knowing not what to do; in this doubt, I say, he therefore prayeth to the Lord, for direction by the appearing again of the Angel, for he knew that God would not leave them in suspense, about such a thing as he would have them do. Which should teach us, that in all difficulties and doubts, as well as in other troubles, we should seek to God to guide and assist us: they being matters in doing whereof, we must give proof of a good conscience, both as jehosophat did, 2 Chron. 20. 2. Ps●lm. 50. 15. and as the Lord commandeth in the Psalm: saying, Call on me in the time of trouble, etc. We can skill to complain and make our moan, to every one that we meet with, what heavy affliction have befallen us, who yet cannot help us, but rather increase our sorrows; but with God, to whom they should chiefly complain, and make their moan, men have no acquaintance. But as it is with them in this, that they be strangers to him, even so they have help, and thrive accordingly. Let the reader see chap. 1. 2. and often in this book, touching this argument, as also the next point, which is answerable thereto. As he sought to the Lord, so he obtained that which he asked, to teach Doct. vers. 9 that it is not in vain to pray, and as he seeing that God having sent to them a strange and unusual message, which Manoah did not well understand, knew he would not leave him in suspense and fear, but would make his mind known to them more perfectly, and therefore prayed in faith: in like manner we are to do; to believe that we shall obtain that which we pray for. He must pray in faith, and waver not, saith Saint james, and in an jam. 1. 6. jam. 5. 15. other place, It is the prayer of faith that must save. And Saint Paul saith, that we cannot call upon him, in whom we believe not. Which I say, both because Rom. 10. 14. that is no prayer but babbling, that is void of faith, and also for that such prayer of faith, even by one, much more by many, being servant, obtaineth most unlikely things at God's hands. And in all difficulties, this is the speediest remedy, (both because for the time present, it easeth the heart well, and for the time to come, giveth hope of redress one way or other) Note. and unburdeneth the mind of that unprofitable heaviness which cloggeth it, and detaineth it from being well occupied. Although more particularly, the occasion that moved Manoah hereto, was a trouble which concerned the married estate; which howsoever it never falleth out (in this kind) now adays to couples: yet in stead thereof, many other do, as care of bringing up the children, employing them in the fittest trade of life, bestowing them in marriage; defraying the charge of housekeeping, with many more such. In all which are there not many difficulties, fears, and doubtings, which arise in the minds of careful and tender Parents and governors? Yes doubtless, and such I mean, so daily and successive, that they will breed no small distemper, inwardly by fretting, carking and contriving: nor disturbance in the family by impatience and discord, if a wise course be not taken to stay and prevent the one and the other. Now what course can be like this of Manoah, who being troubled about a message, which God had sent him, doth repair to the same God, and desireth him to free him from the fear and doubt which he had caused: so should the husband and wife do together, that seeing the Lord is the ordainer of marriage, the blessing of posterity is from him, and he hath undertaken to provide for them and theirs to many generations that fear him: therefore it would please the Lord to giude them in their government, to frame their minds to patience and contentedness in their crosses, to give a blessing to their education and care of their children, to bless their labours and callings, that there may be sufficiency, and in a word to show them the best way or issue out of those troubles of household and family, which unsettle and disquiet them. A man would think it were a jolly ease (in such cases) to have God a man's friend, over it is with them, that neither have God nor friend to counsel them, but uncomfortably to bear their burdens by their own strength, which none at all is able to do. The Angel at the prayer of Manoah, appearing again to the woman in the field without her husband, she made haste to tell her husband that he appeared Vers. 10. again to her, as he had done that day already; which news she knew would not a little joy his heart, and ease him of much doubting that troubled him. And this teacheth the wife another duty to her husband, to fulfil his joy, and to do the things that may make him cheerful and a glad man, as far as she is able: as on the other side, the husband should, yea and that much more, do the like to her again. And such countenance, gesture and speech, with their whole carriage should be between them, as might free them from fear or doubt of hearty love and kindness, but rather by all good occasions, might make one another joyful. As for brawling, chiding, Note. provoking each other, or secret dislikings, tetches, or conceits, which might cause the same, though there will never want occasions; nay if they should, yet the evil heart ministereth too many, they (I say) should be far from them, especially from nestling, and being seated in them. Therefore Solomon speaking of such a woman, saith of her thus: Who shall find a virtuous Prou. 31. 10. woman? For her price is far above the pearls. The heart of her husband trusteth in her, even as hers also should rest in him: for they have many other troubles, and such also as accompany marriage, so that they have little need to trouble one another also, but aught every way to allay Note. and stop occasions, or to remove them by their sweet and christian society and living together. And therefore it is most absurd, that one of them should do that, which may grieve the other; but monstrous that one should seek to vex the other. And indeed, where both are of one mind, and will, in good things, this is no difficult matter, thus to join and work together that natural love and content in each other, and so (which is the fruit thereof) joy and peace in the good success they have in their endeavours and affairs, may be procured and augmented, I say among such as be of one sound mind, it is more easily obtained (though the best had need to watch for such grace, that fickleness, estrangement and weariness, do not break in) but how shall this be found among other couples, wholly corrupt, and void of goodness, such as the greatest number is? Surely not easily, especially if trials come (for alas the worst make a shift to please each other while they prosper) as we see in that foolish woman, jobs wife, who while things went well with them, is not said to have broken out so grossly, but seeing her husband plunged into misery, added to his sorrow by her unseasonable speech, whereas she should then (above all other times) have spoke somewhat in season, to have comforted him, when all other outward helps failed. No man (saith the Apostle) ever hated his own flesh, but nourished and cherished it: so that self-love might somewhat persuade this duty, that couples should seek the peace and welfare of each other. And if the example of our Lord jesus may prevail (as we know married persons are sent to that rule to learn of him) then let them consider, how tenderly he careth for his Church and spouse, by all means procuring delight to her, and avoiding molestation from her, saying: I charge you wake not my spouse Cant. 3. 5. till she please. This chariness and care of removing all such things out of the way, as might cause each others heaviness and grief, and bearing the burden of each other, that the afflicted party might be eased, is the best way to witness in them this sympathy of affection, and like mindedness. Now when Manoah cometh to the Angel to be satisfied in his doubt, Verse 11. mark the manner of his speech: he useth no long circumstance, but directly goeth to the matter. Art thou the man (saith he) that appeared to the woman? Such was the simplicity of that age, that one might ask of another that which concerned them, and be answered. How far was that from the practice of our time? for now there is much courtesy, glozing and coloured hypocrisy and subtlety, but little good meaning and honest simplicity: neither shall a man be sure of the mind of his neighbour, when he hath fair words enough tending that way. A show of love but with dissimulation. Rom. 12. 9 Touching unfaithfulness in dealings and conversation among men, I have elsewhere spoken chap. 12. 2. 3. to the which this as a limb thereof may be added, which I am to speak of, to wit, unfaithfulness in speech. Both are birds hatched in the same nest of a false & deceitful heart, I mean as well joabs courtesy to Abner, as Zibas fidelity to Mephibosheth. It is an equal 2. Sam. 3. 27. 2. Sam. 16. 3. ornament to a christian (say they what they can, that mislike the old fashion) to be a plain dealing and a plain spoken man; for both argue he is a plain hearted man. He that carrieth with him an heart and an heart, carrieth Note. 1. Chron. 12. 33 about him, a tongue and a tongue, an hand and an hand, all double and dissembling, all abominable to the Lord, as Solomon faith. For though the cloven footed beast was cleaner than the whole-hoved, yet the cloven hearted and cloven tongued man is more unclean to him, than the single heart, and the uniform tongue. In which respect the jews were brought up to hate doubleness and falsehood by the forbidden types of Ploughing with two kinds of beasts, wearing two kinds of stuff, and sowing two Leuit. 19 19 kinds of grain, to wit, at the same plough, in the same garment, and in the same field. But we at this day have both abrogated ceremony and substance too for the most part: and though (as in other points, so in this) we hold, that generally the equity of moral commandments is eternal, yet in particular, this plain hearted and faithful communicating and dealing of men together, is abolished, as if it had been a mere ceremony. True it is, men have not quite forgotten ceremonies in this duty, but their new found ceremonies have eaten up the old substance shear, even as the lean kine devoured the fat in Pharoahs' dream, I mean this, the affected apish Gen. 41. 4. or complemental speeches of the most men, have quite consumed the truth, simplicity and honesty of the heart, that should be found among them. I mislike not seemly and courteous speech, if it carry with it the colour and temper of the heart, but I mean that which Solomon speaks of in Psalm. 55. 22. the Proverbs, when the words are soft as butter and oil, sweet as honey, but the heart is sharp as a sword, and bitter as wormwood, and hath seven abominations in it. Indeed I confess all have not in them this cursed habit (it commonly being the cloak of the malicious and politic whom a man may for the most part understand to mean contrarily to that they speak) but it is also a vanity and affectation of many others, to be more full of shows and courteousness, then to intend friendship or goodwill. Be it of malice or of vanity, it is nought: if of the former, devilish: if of the latter, frothy and superfluous. Sins stay not always in the Court: they come down also into the country, wherein many men are so hollow, that their consciences tell them, they deserve to be hollowly dealt with: they have used undermining questions to others, and so they have answers, as sinister, indirect, and forked. So that now adays, if a man would have a plain answer from another, he is sane to use some slight or wile to get it out: for if he speak plainly, the other hath so many casts and conceits in his mind, that he fears advantage will be taken some way against him, which can be no less than a token of a bad conscience. If it be a matter that we would communicate, for redress of any evil, in town, family, or person, we know not how to break one with another about it, (the meaner to his better especially) but if we do, a slender regard shall be had of it. Even so in friendly meetings at table, when we have apparent cause offered of thanks by God's benefits, yet even there it is harsh to hear any words savouring of Ephes. 5. 4. religion, or tending to edification, (although giving of thanks is the speech with which our table should by the Apostles commandment be seasoned) but if there be not some to cross them, that offer occasion of such speech, yet shall ye have the most part winding away from (seconding or giving liking of it) into other needless, worldly, or frothy speech, every one as he delighteth to talk. And as our speech to men is many ways to be charged, so is our commoning with God seldom, and when we have any, full of coldness, looseness and wandering. Manoah, understanding the man of God, in that he had said to his wife, Vers. 12. and seeing that she had rightly related the matter to him (for the message which this man of God had done to his wife before, and she had reported to him, agreed with his second rehearsal thereof in all points) he resteth in that they say: for so he answereth, Be it as thou hast said: or thus, I believe it shall so come to pass, although to manward it seemeth not likely. So when we have received any message from God, and by examining and comparing one scripture with another, for the confirming of us therein; we have Acts 10. 17. proof what the will of God is, which we were in some doubt of before; we ought to cease discoursing, and though we were held in suspense, as Peter was at the vision, till we were resolved, yet now we should without contradiction or difficulty receive it from God, yield to it, and rest in it. Even as before we know it we were, according to the occasion offered us, to do as Manoah did, being unresolved; that is, try the spirit, whether it be of God or no, and to pray God to reveal it to us: and therefore as our Saviour speaketh, to search the Scriptures for further knowledge therein: according to john 5. 39 Acts 17. 11. the example of the Beraeans, who tried all things, holding themselves to the truth; as the Apostle counseleth the Thessalonians to do. We see that all 1. Thes 5. 21. natural motions tend to a rest and quietness: wherein the perfection and end of the thing so moved, consisteth. And he that runneth a race, attaineth not his purpose, till he have reached to the end of his course, and then he resteth. And because I am come by occasion of Manoahs' resting in that particular which he sought, and have showed that we also ought to do the like: I will say something of that which we ought to rest in, after a more general manner. My meaning is this: A Christians perfection and end which shall hereafter be full in the blessed rest of glory, (the Sabbath of the Saints) is begun even in this life, and that is, when the mind, soul, and whole man is at rest, that is, enjoyeth, feeleth, and possesseth that, for which they much travailed and took pains. The rest of the mind is actual resolution and Note. certainty of the truth against error and doubting: and this is the fruit of seeking knowledge. The rest of the soul is, persuasion and assurance of God's favour and his all-sufficiency, being reconciled unto us, and this is the fruit of seeking faith. The rest of the whole man is his inward settledness, being the fruits of faith, repentance, and sanctification: and this is the end of seeking increase and growth in grace. Now because all these are but imperfect in us here, (for we know, believe, and grow, but in measure) therefore we must seek still to know, believe, and be settled, more and better, daily. Howbeit herein stands not our happiness, in that we are learning, labouring, endeavouring after, but rather in that which we hold, and have learned and gotten. This layeth much to the charge of such as having long been under teaching, fare as if they never had heard: after ten, twenty, and more years ask, Oh that I were resolved of the truth! Oh that I might hear the way to salvation plainly described! Oh that this or that doubt, fear, temptation, lust and corruption were removed! Why, O thou sluggard, what hath been a doing all this while? Hast thou not been jogged, pulled, and punched out of thy snorting and dead sleep by the ministery, and dost thou now open thine eyes, and ask why no body would awake thee? It was thy sottishness and lethargy, not want of rousing, which drowned thee Note. in sleep so long. Therefore if thou have care of thy soul, beseech the Lord to bedew and moisten those dry clods of thy mind and soul, wherein the seed of the word hath lain so long unprofitable, that at length it may take root and fructify. And cease not till by this means thou be resolved and settled about, and in the truth, that so thou mayst rest safely, and not (as before) dangerously: rest, I say, not from work and exercise of thy knowledge and faith (for the use of both is to be occupied, when thou hast them) but from uncertainty, error, doubting, and distrust. This point I desire the reader to compare with that I have spoken touching Gedeon, chap. 6. When Manoah was resolved that he should have a child by his wife, Vers. 13. 14. though she had been barren, he asked what they should do to the child, of which thing they no less doubted: whereby he still showeth his desire of resolution in the doubts that remained: and teacheth us to be wise in making our benefit of the company and familiarity of such as are able and willing to resolve us, and pretend we not foolish bashfulness, (when indeed it is but slothfulness) or lothnes to be troublesome, lest by that means we procure to ourselves more trouble (than we can easily avoid afterward) by such bashfulness, ignorance, and sloth. But I will not repeat any thing. Now to this second demand, the Angel answereth the same that he did to the woman. But to the woman his prescription was; what she should do herself, and not what they should do to the child. So that it seemed he answered not Manoahs' doubt: for when he asked what they should do to the child, the Angel answered, what she should do that was to bear the child. But it was all one in effect, as if he had spoken thus: That which I said that she should observe, was that she should do it, because of the child, and therefore much more he must observe the same. Again, whereas she was bidden to abstain from that which was unclean, and that might seem a needless charge, seeing the law forbade all people the use of unclean things before that time: to that it may be answered, that after the Philistims had got dominion over the people, as confusion in the Common wealth and tyranny grew; so religion among the jews began not a little to decay. No wonder then, if among other things of greater weight, this one point of the ceremonial law was broken, that they fell to eat things unclean, as well as that which was clean. For it was common with the jews, upon divers occasions to break the ceremony, as appears by that 1. Sam. 14. See the place. And by this we may learn that 1 Sam. 14. 32. it ought not to seem strange when we see in the places of ignorance and darkness, sundry evil customs, errors, and profane practices received and used: and no print nor step of God's commandments and ordinances remaining, but all worn out and forgotten. Alas, they are to be pitied and lamented, not wondered at and scorned. There are more ways to deface and race out religion, than war and foreign tyranny. Blessed be God, we sigh not under that burden: no, nor yet under the bondage of Antichrist: we have peace, and government, free from a profession of Popery. Let us pray the Lord to add hereunto this mercy, that by the free passage of the Gospel, we may be also cured of that blindness which now possesseth many places, and keepeth the people in error, superstition and all kinds of ungodliness. Secondly, in that the Angel spoke the same thing to Manoah, Doct. ver. 13. 14 that he did to his wife before, about the same matter; we observe by his example, that it becometh, and is meet for God's servants always to speak the same truth, in or about any matter, at one time and in one company, that they do at and in another: according to the Apostles words to the Ephesians, that they should cast off lying, and every man speak the truth to Ephes. 4. 25. his neighbour; which is to the just reproach and conviction of them, who carry two tongues in their head (as they say) and are such as have lost their credit by reporting untruth where they come, and do hurt to other, as well as bring an ill name on themselves. But this I noted out of the woman's report to her husband, and in divers other places. By the other part of the Angels words, in prescribing that the woman should abstain from things forbidden and unclean, seeing the child that 2 was to be a Nazarite must be borne of her; when yet the prescription was chiefly for the child, we should learn this: That when things which seem less likely are commanded or forbidden, much more those which are more apparently so. As if the servant and child must keep holy the Sabbath, Command 4. much more the parents and master should do so: and most of all the Minister. And if the appearance of evil be forbidden; much more the evil itself. And so if a smaller thing be commanded or forbidden, much more a greater. And this is to the juster condemning of them that both hear this taught them, and see many well governed christians to give them example herein, yet not only follow them not, neither the doctrine which they hear, but offend in the shamefullest and foulest manner. And let us know that if the Lord in his Commandments will have all his servants to understand by the great sin or duty expressed, that his will is the same in all the rest of that kind, be they never so small and special: how much more than if he manifest his liking or disling of a lesser evil (that is more secret and more doubted of) or of a lesser duty (serving to be of less necessity) ought we to collect that he will not hold us guiltless in those evils committed, or duties neglected, which are more manifest, as being either by the light of nature, or by apparent Scripture allowed or forbidden? If he will not hold him excused, who is not wise to gather the less by the greater: woe be to the careless, who being commanded to strain out a gnat, swalloweth a camel. Thus much of this, I proceed in the text. The third part of the Chapter. Vers. 15. Manoah then said to the Angel of the Lord, I pray thee let us retain thee, until we have made ready a Kid for thee. 16. And the Angel of the Lord said to Manoah, Though thou make me abide, I will not eat of thy bread, and if thou wilt make a burnt offering, offer it unto the Lord: for Manoah knew not that it was an Angel of the Lord. 17. Again Manoah said unto the Angel of the Lord, What is thy name, that when thy saying is come to pass, we may honour thee? 18. And the Angel of the Lord said to him, Why askest thou thus after my name, which is secret? 19 Then Manoah took a Kid with a meat offering, and offered it upon a stone, unto the Lord: and the Angel did wondrously, whiles Manoah and his wife looked on. 20. For when the flame came up toward heaven from the altar, the Angel of the Lord ascended up in the flame of the altar, and Manoah and his wife beheld it, and fell on their faces to the ground. 21. (So the Angel of the Lord did no more appear unto Manaoh and his wife) Than Manoah knew that it was an Angel of the Lord. 22. And Manoah said unto his wife, We shall surely die, because we have seen God. 23. But his wife said to him, If the Lord would kill us, he would not have received a burnt offering and a meat offering of our hands, neither would he have showed us all these things, nor would have now told us any such. 24. And the wife bore a son and called his name Samson: and the child grew, and the Lord blessed him. IN this third part, followeth the sign by which they should be certified, Ver. 15. 16 17. 18 The sum. that the thing told them by the man of God, should come to pass. But first Manoah doth two things: one, he desireth the Angel to eat: the other, he asketh him his name, to both whereof the Angel makes answer. Of these first in order. Concerning the first, the Angel of God hath now done his message, and Vers. 15. answered Manoahs' doubt. But he kindly accepting him for the good tidings he brought unto him, desired to retain him, that he might refresh himself after his travail, and (as he thought) his hunger, and therefore he said to him, let us stay thee while we make ready a Kid for thee. But the Angel having no need to eat, drew Manoah from his purpose, telling him he would not eat, and led him to more heavenly matter, that is, to honour God, by offering a burnt offering unto him. In these two verses we may consider divers things: first in Manoah, then Doct. 1. in the Angel's answer. In Manoah these two following: First his courtesy and thankfulness in offering him to eat, (thinking he had been a man) having brought such a message from God to him and his wife. And this confirmeth us in that we have heard before, that where we receive kindness, we should render and show the like again, as we can. And the godly used both, then, before, and after, to offer such courtesy to the servants of God being strangers, though they brought no message to them from God, and it is called hospitality, as we read of the Shunamite, who requested Elisha to turn in as he came by, and built him a convenient chamber for that purpose. They knowing that he who received a Prophet in the name of a Prophet, Matth. 10. 41. and a righteous man because he was so, should receive the reward that such should. It is not a thing so commendable in Christians to be kind towards them that deserve it, as the contrary is odious and brutish in them. Those that are commanded to do well to their enemies, and love them that hate them, what great thing is it if they love and be kind to the well deserving? (Heathens and Publicans do likewise) But to be unkind towards them that have been loving and well affected toward them, is not only worse than heathenish, but also then any beast will yield to another. Nay histories report that alion having been eased and holpen by a passenger that came by, of a wound which by some means had befallen him: long after acknowledged the benefit. For the Romans using to behold the spectacle of men sighting with beasts: condemned malefactors to this death. Now among the rest this man being one, came armed into the place, to fight for his life: and (as it fell out) this Lion was the beast, which was committed with him. The Lion no sooner saw the man, but came and fell down at his feet, holding up his foot in the sight of all the people, and making no semblance of fury against his preserver. The matter being inquired into, it was found that this man had taken a thorn out of the foot of the Lion and so eased his pain. This (being but a discourse of a thing of inferior nature) I may be thought not so wisely to insert in so grave an argument: neither had I done it for the strangeness of it, but that I would thereby shame such boisterous, rough and barbarous natures, as being provoked to this duty of kindness, by the strongest means, yet out of a bitter stomach, do rather thereby take occasion of hatred and mischief, like Saul, who by David's innocency and pity to his life, was the more enraged against him. But these meet with their match, for God gives them over to be touzed and hampered by such as spare them not, and want conscience, when they are fallen into their hands, to teach them for ever after to abhor such inhumanity, I had said lionlike cruelty, but that I should wrong that creature, if I should ascribe man's evil quality unto it. Thus much of the first thing to be noted in Manoah, as I said before. The Doct. 2. vers. 15. other thing here to be learned out of the example of Manoah is this, with what reverence we ought to receive God's message by them whom he sendeth to do it, and to be entirely knit unto the messenger himself, for his message sake. Eglon a heathen king showed this reverence to the message of Ehud from the Lord, and Gedeon much more, with others. Beautiful should the feet of them be, who bring glad tidings (and yet the feet of such as Rom. 13. 15. went barefoot in those countries, were not very beautiful of themselves, but unseemly) And so much the more precious and heavenlier that the message is which they bring, they doing the same in such manner as becometh it. And therefore (blessed be God) we have experience of no less in some, that they who apprehend and embrace the joyful tidings of salvation brought unto them by God's messengers, sound, sweetly, and savourly, even to the assurance of pardon and happiness, are knit to the messengers most dearly and unfeignedly for their work sake, (though they be but the instruments, and sometime mean persons in the eye of the world) by whom God worketh and revealeth his will and mind unto, that they may believe. Which thing Paul knowing very well, told Philemon that he owed himself Philem. 19 unto him, for the good he had received by his ministery, whereby he was truly turned unto God; and what marvel? Therefore such messengers of God deserve not checks and taunts (as the wicked and unthankful world can do no other than give them) for their so testifying their affection to them. And they are justly to be pitied, who having heard the message of God at the mouths of such, yet have their hearts no way enlarged to them, whereby they give testimony that they have taken no good by their preaching. Will an earthly King endure his Ambassador to be lowered upon, or abused think we? Look upon David, how he revenged the indignity which ●. Sam. 12. 31. Hanun offered his servants? And what did the husbandman to those that farmed his vineyards, and beat, wounded and slew his messengers? He Matth. 21. 41. john 15. 1. Luke 10. 16. that despiseth you (saith Christ this husbandman, joh. 15.) despiseth me, and him that sent me. Next to the contempt of the message, this despite of the messenger is most damnable. For by Pastors and Teachers, the Lord manifests his will, touching our living peaceably here, and enjoying life hereafter for ever: (which are treasures precious, far above those of Princes) and therefore they are savage people that lightly weigh them: But they that have found comfort by them, yea their reconciliation, as job. 33. job 33. 23. speaketh: they that have tasted of the good gift of God by them, and have their souls bathed in this dew of heavenly knowledge, esteem them worthy of more honour than they can yield them, and count them as a few men of a thousand, and are neerlier knit to them, than nature can knit them to their own flesh. And so is the Minister again to them, being as the 1. Thes 2. 20. crown of his ministery. And yet to prevent a cavil, I say not that they worship them as God neither, for all that: but indeed they make more of them, then common men: which little liketh them who would have them thought of as men, not worthy to have place in the Church, no, nor on earth at all. Therefore let all good hearers learn, first to be riveted into their doctrine, to get acquaintance with that first, and then, if their hearts can go against the messenger let them; but that cannot be, they must needs advance themselves in joy and affection to the instrument, if once God and his ordinance have got any honour and love in their hearts. As for senseless blocks, or cavilling controllers, either of message or instrument, who take upon them to carp at their doctrine, or the manner of uttering, or the persons that bring it, (as the truth is, the woeful people make no other use of these things, but to jangle and censure them) they bewray themselves to be no children of wisdom as yet: what they may be, I say not, but yet they be not bred nor begot by her, for doubtless they would then plead for, and justify her. I have often thought it God's mercy to keep the knowledge of such discouragements from them that are to enter into this office (lest they should be deterred wholly from it) till by experience they might be armed against it. To conclude then, if Manoah for a temporal benefit foretold him by the Angel, and but once appearing to him, yet because he was the messenger of God, showed himself so kind as he did to him, and as he took him to be a man, so he was careful to entertain him, as it was meet such an one should be; oh how much more ought the teacher and messenger of God, and the people over whom he is set, and to whom he is sent of God to guide them safely to his kingdom, yea and to whom he declareth the whole secrets of God, and that daily both in season and out of season, as Paul speaks: how much more ought they (I say) to be knit in true love the one to the other? Whereas there is scarcely outward peace and agreement betwixt the most of them, unless it be in evil, as in vain jangling and prating, drinking and gaming, and such like spending their time together: and this of Manoah. The words of the Angel follow: wherein first, that he denieth not, that Vers. 16. he may be moved to stay with him if there were cause, but not to eat, if he should make provision for him: therein (I say) he teacheth us these two things; the one, that we may lawfully and willingly be persuaded (unless there be necessity to the contrary) to stay together, one neighbour with Doctor 1. vers. 16 another in company, after we have done our earthly business, if there be seen cause, and namely, if thereby we may do good or take good one by the other, as to confer, and use good communication together, for knowledge, edification, and their mutual comfort and increase of love betwixt ourselves, or for the good of each other. In these respects (I say) neighbours may keep company one with the other, after their other affairs and business ended, which though it be not in use among neighbours, where no religion is, yet let not other lose that benefit. But otherwise if they do not so in tarrying together, I mean, instruct, edify and comfort one another, and provoke mutually to love, and good works, it is much meeter for them to depart asunder, each to his own home and calling; rather then to fall to idle, needless, or hurtful jangling and spending the time in no good sort together. This is somewhat like that which I have been before occasioned to speak of in the woman's wisdom, showed in departure from the Angel, as soon as she had received his message. There is a danger as well in men's too long staying together with men as with women: and it is apparent, that many have held out company longer than was meet, after their necessary affairs were dispatched, or their lawful refresh by the creatures enjoyed: because they fall from eating and drinking, to drunkenness, to ungodly gamings, to buy and sell their neighbours, to plot mischief, to wrangle, quarrel and be at daggers drawing each with other: had it not been well these had not met at all, or at least, to have been parted in season? But on the other side, if time, place, and good occasion offered do serve, it is the duty of a Christian to redeem any seasons in company to do good therein, if it were but for this cause, that they meet not commonly nor oft together. And where there is willingness, and as it may be thought, simplicity and uprightness in them that desire it, there ought to be readiness and forwardness in him that can yield it (except other predominant reasons do urge the contrary) without any strangeness and austerity, and the rather, because the most part of the world look after no such matter in their meeting together. And this wisdom we may learn by the Angel's words. The other part of his answer is this, that he would not eat, if he should 2 provide for him, because he was no man (as Manoah took him to be) and therefore had no need to eat. For though sometime the Angels of God did eat, as with Abraham and Lot, and did put on the shape of men when they had some message of God to do, and so tarried the longer, yet here the Angel having done that he came for, and so hastening to depart, refused to eat, seeing it was needless. In this speech the Angel teacheth this, that the creatures of God ought Doct. 2. not to be spent needlessly, but received for necessary use: even as our Saviour taught long since, that the broken meat and fragments should not be john 6. 12. cast away, which were left after the people had been satisfied. And this commendeth frugality and honest sparing, as it condemneth the prodigal lavishing and wasting that many stroy goods do use, who fat their dogs, and famish the poor, for whom broken meat should be reserved. But of this I shall say more afterward God willing. Neither is it unworthy the nothing for us, to see how careful the holy ghost is here, to clear the good meaning of Manoah from any blame. He 3 knew not (saith the text) that it was an Angel of the Lord, q. d. If he had known it, ye may well think, he would not have spoken so: but being ignorant, he is to be excused: I blame him not for it, no reason therefore that his simplicity should make him subject to hard censure. It is not simply indeed excusable in Manoah, only because he was ignorant (for Peter was faulty for saying he knew not what, being with Christ upon the mount) but because he was neither bound to know, nor able of himself to know any such matter. See then how tender the Lord is of the credit of his good servants, that whiles they in their innocency walk according to their knowledge, he avoideth all the blame that might grow to them by their unavoidable ignorance: the Lord will judge the work of his servants, according to that they have; but as for the defect which is invincible, it shall do them no harm: this by the way. The thing I purpose to insist most in, is, Doct. 4. that knowing afterward this messenger to be an Angel (otherwise than he supposed) was ashamed even of his blameless error: how much more ought we to blush for our faulty errors, nay gross ignorance, or (which is worst) wilful sins? That which Paul Rom. 6. saith, implieth no less, Rom. 6. 21. That we being regenerate should be ashamed to look back into our old profane course of blindness and badness: as if a devout Papist (like Ephraim in the Prophet) being converted, should be abashed to consider the unfruitfulness of his devotion, and kneeling to the Crucifix, and the image of the Virgin Mary, and a piece of bread, saying to these Idols, Fie upon you, get you hence, they were blind that made them, they themselves are like the makers of them, and I as blind that worship them. So should the proud boaster, that hath scornfully disdained his neighbour (in his heat and madness) being come to himself, and seeing he is no better than earth and a firebrand of hell, be ashamed of himself, and say; Who am I, that have thus basely forgot myself? So he that hath come jollily to the Sacrament, and yet profanely, because he could discern no more at the Lords board, than his own: when he seeth his boldness, and how far he hath ventured; how should it astonish him? The truth is, knowledge and grace have no greater enemies than the ignorant, who (if they could see themselves as they cannot) how highly would they magnify God for knowledge? if for no other cause, yet for this, that thereby they are made to see their estate far other, than they could ever believe it to be: and so resting thankful, walk in the light thereof, and abhor their former blindness. The Angel seeing Manoah deceived taking him to be a man, led him further to more fit matters for him, bidding him make a burnt offering of the Doct. 5. meat that he desired to refresh him with. For to no end was Manoahs' speaking of meat to him, offering him to eat the kid of the goats. This speech of his showeth that it is true wisdom to take occasion to draw one another forward to holy duties, and to communication of heavenly things. The most being earthly, and fast locked up therein, Manoah was busy about providing for him, which through his error, was to no end, therefore the Angel drew him to that which was profitable indeed. And so it well becometh Christians to be ready to lead one another from unprofitable expense of the time, to talk of things more divine and fit to the edifying one of another: neither ought the wise christian to stumble at it when he meeteth in company with such as are unsavoury, whose tongues are their own to set themselves on work as they please. Alas what other is to be looked for at the hands of such, as never learned how to govern themselves either alone, or in their private houses, or in the public actions of God's worship? How should their tongues be well seasoned in company, or bring forth savoury and gracious matter, out of an unclean heart abounding with the contrary? But rather let him pity such, (for all bad men are not bad of malice) and by his mild and modest silence at least, and much more by speaking that which is likest to prevail and do good; turn off, and put by their superfluous and frothy talk: not fearing but that it will give place, and cause the utterers thereof to say, Indeed this speech of yours is far meeter for the company, and deserveth to be accounted of, and pity it were that loose and vain talk should have put it by: pardon us, for if we had known better, we would have used better. Is not this a good effect of Christian boldness (though no more than needs) thus to take occasion to break off bad communication, and to be far preferred before an offensive giving place to ill speech till it have gotten the upper hand, so that it is too late to repress it? But to come nearer to the occasion of this text. A Christians duty towards them that come behind him in experience and the right use of conference with such, is, not to make himself sport at their weakness, or to scorn their ignorance, but to go before them, and teach them how to spend the time more profitably. A man may discern teachableness, and an humble spirit in many, who out of a simple meaning, utter that little good speech that they can, or which comes next to mind, though they can little consider to what purpose or edifying. Here is a fit occasion offered to the other, with lenity & softness to divert rather than break off such speech, to loosen the bands of it rather, then violently to cut them asunder, that so the hearers may see themselves wound into better communication ere they are aware, and secretly blush at their own ignorance. The particular that the Angel mentioned, was to counsel him to offer Doct. 6. a burnt offering to the Lord. The signification thereof was, that thereby he should consecrate himself, body and soul, with the powers and parts of both unto the Lord: and so he should honour the Lord, as became him, and show, that he did thereby acknowledge himself willing and ready to obey him in all things. And this is our true serving of God to offer Rom. 12. 1. up ourselves wholly under his government, as the Apostle speaketh to the Romans. And so on the contrary, they do nothing less, who give themselves to follow their own lusts, and the devices and desires of their wicked hearts, or who in some things will yield him duty, and by halves, as we read that Saul did, for which cause the Lord rejected him. Let the reader look more of this point in chap. 2. and in chap. 10. and elsewhere. And further as Manoah for the kindness he received of the Angel, was bidden to offer to God that which he offered to him; so we should not offend, who are Gods Ministers, if in the like case we do the like. As for example, if for our travail by advice and counsel to any brother, either troubled in conscience, or otherwise with some great and dangerous doubt; he being satisfied and quieted to his good contentment by our counsel, if (I say) he, the party so counseled by us, out of a thankful mind should offer gratuity to us, (as many think it their duty) I say, we should not offend, if we should desire him to give it either wholly, or a part thereof, as freely to some very good use, if he be well able, as to some godly poor, as he would have done to us, seeing we think it unmeet for us to receive it, because we would in no wise bring a reproach to our ministery, orgive occasion to any, to think, that we do basely sell the gifts of God for money. For if he be both able and willing (as Naaman the Sirian in the like case was) to show thankfulness, which we think it unmeet to receive, we shall do a good duty to help to benefit some other, where there is need of it, and so fit an occasion is offered by God's providence, to relieve him. Too few such occasions are offered of doing good in that manner, & if they be, yet they are not taken; and yet it is well known how many there are to do good unto and how we are commanded by God to take all occasions thereof, as he offereth them. And if ye ask, why Elisha did not work upon Naaman in that manner: I say, he was an heathen, and a stranger, newly converted; and if he had requested any such kindness of him, it must have been put into his hands to dispose; in all which respects he refrained. But of this I have said somewhat before, chap. 8. in Gedeon his refusing the kingdom and demanding the earings: the less therefore shall serve. Another thing I think good to stay about a little in this verse, and that is, by occasion of a word the Angel spoke. And that is this: that he called that, bread, which Manoah called flesh: For when he desired the Angel that he might prepare for him a kid of the goats, the other answered he would not eat of his bread: whereby who doubteth (will some say) but that both meant one particular thing? Manoah, that he would prepare some refreshing for him; and the Angel, that he would not eat with him. Here by the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not bread only, but all Doct. 7. food, and so flesh particularly; by this word (I say) the Papists (who are feign to catch hold of every thing that they think may serve for their purpose) take occasion to maintain their transubstantiation; and they cry aloud, that the bread in the Sacrament may signify flesh, as it doth in other places of the Scriptures. Where it appears, that they are so hasty to allege a proof from hence for their purpose, that in the mean while they take one thing for another. For though the Hebrew word may signify flesh, as it doth bread, yet they should remember that Paul wrote in the Greek tongue, where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth bread, is never taken for flesh. And what gain they by thus playing the Sophisters among the ignorant? For they who are able to judge, do see that they abuse the reader grossly in saying, bread may be taken for flesh, because the Hebrew word sometime signifieth so, when the Greek word never signifieth so; in which tongue yet all that concerneth the Lord's Supper, is written. And so while they go about (with the dog) to get the flesh that shineth in the water, they lose that which they seemed to have in their mouth, and so both. And yet if the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signify flesh, as it doth bread, how doth it follow that it should signify so in the Sacrament against sense, reason, scripture and truth? So we see what substantial proofs they bring to uphold and justify their absurd opinions and religion. This I say upon this supposition granted, that the Angel and Manoah spoke of the same indiciduall thing, which yet no man will grant to be a necessary consequence. For though Manoah meant flesh, yet the Angel might mean bread, both by a Synecdoche, meaning a refreshing by bread and meat: Manoah might offer him a kid, and he might answer (I will not eat of thy bread) in this sense; Prepare nothing for me, I will not eat so much as any bread, much less of thy flesh. Who is so simple as to think otherwise, except any should imagine that the meat was like to be set before the Angel, without bread? If bread were needful also, what necessity is it that both their meanings must needs be about the same particular? But I spare. Thus much of Manoahs' desiring him to eat: the second thing followeth, of ask him his name: but of this in the next Sermon. THE SEVENTY THREE SERMON ON THE XIII. CHAPTER OF THE BOOK OF JUDGES. THus he still seeing the man of God (as he took him to Verse 17. 18. The sense. be) to show such grace in his speech, was the more knit to him, and so desired to know his name: and he shows him the reason, to wit, that when it should come to pass, which he promised, Manoah might honour him with some reward: The Angel seeing it a needless thing that he asked, did not answer to him in word: but thought it fitter to make himself known to him in deeds then in words, and thereby to confirm the former promise made to them. And this to be the meaning of the verse, the next words do prove, namely, that he did wonderfully; for so are the words in the original: he was marvelous, or he did wonderfully. The Angel that resolved there should be no yielding of gratuity to him, for which cause Manoah asked his name, he did not tell him: and yet who can deny but Manoah asked it upon good consideration, namely that he might show himself thankful to him, as he thought himself bound to be? Wherein he gave clear testimony of his honest and single heart, in desiring to take the opportunity thereof unto him afterwards for the kindness that was offered him. Which is a necessary duty, though it be not regarded nor looked for of them to whom it is due. But of this before. Now that the Angel did show (as we see in this verse) what he was, by Doct. vers. 18. deeds rather than by words, he hath not only left us his example, but also confirmed us in that the Scripture teacheth both Minister and people concerning that matter. And first of the former (who being a public messenger of God, is called an Angel) my meaning is not that the Minister is liable to every janglers censure, for his allowance of him, or for his sufficiency. But let him get this Seal of his ministery, which here the Angel bringeth out, to wit, the efficacy of working, I mean, both a powerful teaching, and a powerful example; and these shall be his judges. By these they must judge of him, who are able to judge, and they who judge by any other rule, are ignorant or malicious, and therefore disabled to judge. And the best Ministers that ever were, never refused this Canon of doctrine and life to be examined by. Neither our Saviour nor the Apostle Paul ever arrogated to themselves such liberty as to be received, the one for true Messiah, the other, for a true Apostle, upon their bare word. It might have opened a gap to every seducing spirit, to have stood upon his own worth, and (like Antichrist at this day) to compel men's consciences to acknowledge him a successor of the Apostle, because he (out of the abundance of his own sense) boasted himself so. So that base testimonies are inartificial arguments (all mere men being liars) but to try the spirits whether they be of God, is a 1. john 4. 1. needful duty: they that are so tried, have no wrong done them, neither can complain, if their charter be demanded, I mean the power of teaching, and the power of godliness. These works admit no appeal, though they be no miraculous works, (as the Angels here) yet they are demonstrations. In the 11. of Matthew, john Baptist sends his disciples to Christ in Matth. 11. 2. policy to resolve them of the truth of his mediatorship: our Saviour (when they had done their errand) doth not scorn them, or disdain to give account of his calling. But what manner of evidence giveth he? Go (saith he) tell john, what ye have heard and seen, The blind see, the lame go, the poor receive the Gospel. q. d. If these works will not evince what I am, take me not for him that I go for. So he tells the pharisees, If I gave witness only to myself, I could not claim credit thereto: but the works I do, they bear witness of me, and further I desire not to be embraced. So Paul tells 2. Cor. 3. 2. the Corinth's, ye are my Epistle written in your hearts, etc. q. d. The spirit of God coworking with my ministery, to the begetting of faith, a new heart and life in you, hath sealed also this truth unto you, That I am a true Apostle of Christ, against all gainsayer. And it is the duty of all God's Ministers to add this commendation and allowance unto the outward calling Note. of the Church, their letters commendatory I mean and licenses. And if hereupon we may be received, let us not complain: as for them who upon this testimony from God, will not admit us, either our persons, as factious Separatists; or the power of our ministery, as all unbelievers and ungodly ones, woe be unto them, for in not receiving us, they despise him that sent us. As for their censures, we may appeal from them with our Saviour; saying, I receive not praise or dispraise of men, I have another judge: And with Paul, It is a slight thing with me to be judged of such, I pass not 1. Cor. 4. 3. for your judgement. And secondly let all private persons, that receive the message of God by the Minister, know their duty also, which is to declare what they be by the good actions of their lives, rather than by their talk, and to be examples to other in their conversation, and not in their communication 1. Tim. 4 12. only. So our Saviour taught when he came to give his life for us here on earth: If ye abide in me, and my word in you, then are ye my very john 8. 31. disciples indeed. Agreeable hereunto are his words in another place, Not every one that saith Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. Neither let any man desire to be Matth. 7. 21. taken for better than he is, but submit himself to this touchstone which will bewray what metal he is made of: and for as much as the inward duties of faith and piety are unknown to others, let the works of each man's calling say for him what he is, let a good magistrate be content to lose the credit of his profession, if he cannot maintain it by uprightness, courage in punishing offenders, & defending the innocent, being free from covetousness, partiality, or injustice. Let the husbandman approve his religion, by walking as a man of understanding before his wife, and she hers, by submission in the Lord, and reverence towards him: and so the other parts of the family in their several places. And otherwise, let them hold their peace as guilty persons. Thirdly, this doctrine is to settle the best Christians to be so still, notwithstanding the taunts and mocks of the ungodly, who bait them with the names of hypocrites, and men of singularity, seeing they declare that out by their good lives, which they embrace with their hearts: and generally let all such take warning by this, as only have a name they live, but are dead, and who speak well, but have not hearts to do thereafter, and as for such as reproach and scorn them who honour their profession with a life answerable, their judgement sleepeth not. It appeareth by that which is said here, that as the Angel willed Manoah to do, even so he did: I mean, offer a burnt offering unto the Lord. Now Object. where it is objected that it was not lawful for him to offer in any place, but at jerusalem, and therefore that it was not lawful for him to offer where the Angel met him; I answer, that it was lawful to offer in other places while the Ark was carried about, and was stayed in no certain place: but after the building of the temple at jerusalem, then indeed that law took effect, and it was not lawful to sacrifice elsewhere, but all high places were then to be taken away. And this I say, supposing the action to be ordinary; Answ. but indeed this of Manoah had been warrantable at any time, as being grounded upon divine warrant, commanding him so to do. And whereas it is again objected, that Manoah not being of the tribe of Levi, but of Dan, ought not to offer sacrifice, neither was that according to the law that he did: it is answered, that he gave the flesh and the other things to the Angel, whom he took to be a Prophet, that he might offer them, for the Prophets had an extraordinary calling, that though they were not of the house of Aaron, yet it was lawful for them to sacrifice, as Elia and Elisha did: for when the Priests corrupted the pure worship of God, the Lord stirred up the Prophets to restore it again. But this was no Prophet, ye will say; I answer, no he was not, but more than a Prophet: and therefore the flesh and the other offering being laid on the rock, the Angel did wonderfully; he raised fire out of the rock, and consumed the sacrifice. And the same we have heard to have been done in Gedeons' sacrifice before: for although it be not expressly said here, that fire was brought out of the rock as there; yet seeing there is no mention of any fire brought by Manoah, and yet that the Angel is said to have departed in the flame, it is most likely that fire was stricken out of the stone: the Angel ascended into heaven, as though he would use the flame instead of a chariot, and he dissolved the body which he took on him, and went away in the fire, which was a great wonder to them, for Monoah and his wife were stricken with a great fear, when they saw that he was an Angel of God: and after that, he appeared no more to them. In that Manoah did as the Angel willed him, turning that which he Doct. vers. 19 would have set before the man of God for meat, into a sacrifice; it teacheth how fit and ready we should be, to be moved and led by good instruction to any duty that we know not, neither thought of before: meekly receiving the words of exhortation without resistance or unwillingness. This mind was in the Thessalonians, to whom Paul writeth thus: We are 2. Thes. 3. 4. persuaded of you in the Lord, that both ye do already, and will do still the things that we command you, meaning, that they resolved with themselves, to make the doctrine of the Apostles the rule of their life. Thus should all Christians be affected, like the pattern that Paul gives the widows, that they should diligently be given not only to the particular 1. Tim. 5. 10. duties of compassion, Rom. 12. but to every good work. This commendeth the grace of God highly in all such as are thus prepared to serve God in every part of their life, that as they shall see what the good and acceptable Rom. 12. 2. will of God is toward them, so they are ready still to new duties. And so it doth much check and accuse them, who are slow and backward to any good thing that shall be required of them, and readily yielded to by their brethren: they would be counted with the forwardest, but yet in duties that like them not, they will be reasoning against them, though in some other they show themselves commendable. And yet for all that which I say, let it be clearly seen, that there is enough to bind their consciences, to that whereto they should yield, lest they be lead by company, will, or fancy: and there is cause of this readiness and alacrity in receiving the word by the people, if they consider that the Minister himself is tied to the like duty in uttering it, according to that charge of Peter, feed the flock of 1. Pet. 5. 2. God with a ready mind, not of constraint: and the Apostle Paul confirms it, There is necessity imposed upon me, and woe be to me if I preach not, etc. If then I do this necessary work willingly, it is thankworthie: otherwise it is necessary, and I must do it without thanks. How shall this be, if the people hold off and plead liberty to take and refuse what they please? Therefore Cornelius, Acts 10. professeth himself and his, ready to hear Acts 10. 33. whatsoever Peter should say from God to him. And when he saith [whatsoever] he meaneth, whether reproof, or commandment, as well as comfort and instruction. This she weth, that not all that do some duties, do them readily; but either for finister respects or by halves: as he in the Gospel? who was bidden go into the vineyard, answered, he would, but Matth 21. 32. went not: so, many hear zealously, but never weighing the work of God, Note. nor forecasting the difficulties, repent them of their forwardness. Others readily yield to the truth in their minds as sound and good, but their hearts come slowly forward, they delight not therein, nor approve it, as liking that it should govern them. Again, some things which the word requires we yield to, (for the outward action especially) yea and stand stiffly in the defence of it, as judas did for the relieving the poor, because (in a divers respect) our desire concurreth with God's commandment, even corruptly perverting the end and use of a good duty to our own benefit, which ought only tend to God's glory. But here we do not obey readily, because the manner of obeying, which is for conscience sake, displeaseth us: as the artificer liketh it well, that God calleth for diligence in his calling, for his covetous Note. minds sake; but to be occupied therein for the serving of God's providence, the avoiding of noisome lusts and temptations, the practice of his faith and patience, thankfulness & contentment, he hath no readiness thereto: yea this awkenesse is in the best, that they like any duty should be urged which others are tardy in, and themselves prone unto; but to be drawn any further, and to suffer exhortation and reproof for their blemishes and errors, that is unwelcome. So that readiness and teachableness humbly to give place, and curb our contradicting and rebellious nature, where God hath manifested his will upon good ground, is a rare gift of the spirit, and attendeth only upon them, who with David have a respect to all God's Psalm. 119. 6. commandments. Excellent is that speech of David, O Lord thou saidst, Seek my face; and I answered, Lord I will seek thy face. Even as the wax applied to the seal, receives the impression, and the holy instruments of music in the Temple sounded according to the skilful blowing or fingering of Asaph and his brethren, so pliant and tuneable should our hearts be to the voice of God, and make such harmony in his ears, as he himself hath made inwardly in them: as the servant mentioned in the Gospel, Note. whose obedience in going, coming, and doing, seemed to be so prompt, as if it were the echo of his Master's voice. And such as have attained any measure herein, let them look to this one thing, that they be constant in so doing, lest (beside the expectation) the devil in time by inward or outward discouragings or allure, quite alter their temper, and make them first to hear without delight, remissly and coldly, and in time with dislike and resistance, as woeful experience witnesseth. Touching the particular kind of Manoahs' readiness to turn the meat into sacrifice, see more in the people's giving to Gedeon the earings of their prey, which point is divers from the former. Further this consuming of the sacrifice with fire by the Angel procured 2 in such a wonderful manner, as it could be no other than the work of God, this, I say, was done for the confirming of Manoah and his wife: the which also was granted to Gedeon in the like case, and at the prayers of Elia, judg. 6. 17. he did give the like sign for the confirming of the people, that jehova the God of Elia, was the true God, and Baal an idol, and his priests deceivers 1. King. 18. 24. of them. By all which and many more such, the Lord testifieth, how willing he is, that his poor servants should be free from doubtings and fear, which do much distract and disquiet them. For though he allow them not to look for, or depend upon signs now, as in times past, yet a most sure rule he hath given us in his word to go by, to the which he sendeth us, saying; Search the Scriptures, for they bear record of me, and show, what my will is toward you. And whereas it will john 5. 39 be objected to me that all cannot understand the scriptures, and therefore that may be far enough off from resolution in doubtful cases: I answer, the Lord hath taken order, (if he were obeyed therein) that throughout his Church there should be preachers to reveal his mind to the hearers, and to have their abode, and live with the people, to the end they may help to resolve their doubts, as they shall arise daily in them, and so help to 'stablish their faith, and set them forward to the kingdom of glory, all Note. which the poor people have need of. And if God's matters were regarded of men but as their own be, there would be such care to furnish all places, by them whom it concerneth, with fit and meet teachers (choice being made always of the best first, and they sought after) that both the rest of them who are students in Divinity might be well encouraged to follow their study, and best examples, and the people well provided for thereby, and so might grow to resolve themselves in many of their doubts, and be helped by their teachers in the rest, so as they might live comfortably, which a few attain to of many, and then it may be seen also, what other people go without of their due, by wanting such Note. teachers, and they who are causes of it, may repent, which would bring great joy into our streets. It is said further here, that after this was done, the Angel did yet wonderfully Vers. 20. in another thing: to wit, that when the flame ascended from the altar toward heaven, he ascended in it, Manoah and his wife beholding the same, that so they might know what he was who appeared to them, even the Angel of God, whom they took to be some man of God, or prophet. Thus they were better confirmed about that which was said to them concerning the child. This, as the former verse, confirmeth us in that we learned Doct. 1. there, namely, what a care the Lord hath to ease our infirmities, and to relieve us therein: which being believed of us, is no small refreshing and encouragement to us. But of this point hath been already spoken much in the history of Gedeon. Also it is said here, that Manoah and his wife, when they beheld this, and knew, as it followeth in the next verse, that he was an Angel of God, they (I say) fell on their faces to the earth for fear, as appeareth by his words to his wife afterward. For we may not be ignorant of this, that in those times 2 the people were afraid at the sight of an Angel, or in beholding any signs of God's presence, as in Exod. 19 we read, and judg. 6. so I say, it was with Exod. 19 16. judg. 6. 22. them, and so it would be with us, if we should have the like occasions offered us: the reason is, first our inherent sin, and the inborn corruption that is in us: secondly, the accusation of our consciences, which tell us what we are in, and of ourselves: to wit, most vile, rebellious, and disobedient; the which ought to humble us, when God by such or other means, doth as it were, show us our face in a glass, that through our sin we be afraid, whereas we should rejoice. In that they did show reverence in such cases, it was their duty so to do: and we owe the same, in respect of Gods special presence in the congregation. But as we see it was with them, that in doing a good thing they passed measure in their fear, and it was excessive in them: so we may behold thereby, how hard a thing it is to avoid corruption in our best actions. But as they went too far in one extremity, that they were too much afraid, so we go further in the contrary, for that we come short, and do not fear the presence of God at all, when we come before him in special manner, or very little. So that the reverend behaviour of the Fathers toward God, will be an accusation of us for the contrary, when yet we ought to carry ourselves reverently in all places. Let the reader look back into the 6. chapter and 22. verse, where this argument is largely handled. In that it is said in this verse, that the Angel having done that which he Verse 11. came for to them, departed, and was no more seen of them, it teacheth us the same, to wit, that when we have met together before the Lord to serve him, as for example, in the public use of prayer, word, and Sacraments, and have religiously ended these duties; then we should depart, every one to his place, considering how many and great inconveniencies do follow idle and needless tarrying behind, and loytering: whereby we do not only forget such good instructions as we have heard (whereas while they See Hebr. 2. 1. be fresh in our remembrance, we might in our returning, either meditate on them, or revive the memory of them by good company, but also fall to drinking, playing, prating, and such like behaviour, as whereby we do much more hurt to ourselves and others, than we got good by our hearing. The devil hath more strings to his bow then one: and therefore if he cannot draw men to neglect the means altogether, he will busy their heads with wandering, or oppress their bodies with sleep: but where neither of these prevail, yet sometimes he windeth in with them so by other deludings of them, that he depriveth them of all fruit which they seemed to have got, and that as easily as they may be brought asleep: and not least of all, by occasioning forgetfulness of that they hear, by needless company afterward, or some other improvidence. And while men are yet hot and glowing through the power of the word, he doth cast cold water upon their affections, and quencheth the spirit, which had kindled good desires in them before. And yet few are so wise as to suspect the danger, but think themselves safe enough, and well fenced from the devil, they having so lately been taken up in holy duties, as in hearing and prayer, and so are easily beguiled by him, that doggeth them, though invisibly, from the Church, as well as to the Church, and in it. And this I speak not only of the common abuse of the Sabbath, (which of Christians ought to be abhorred) but even of other meetings occasioned beside, and not avoided. But let this be well considered after their public hearing, besides the shunning of unseasonable companies, that although I forbid not men to return to their lawful callings and affairs after hearing, whereunto the word fitteth them much better (and they are no enemies to the fruit which they have gained in public) yet I say thus much: first, that there ought to be some respite between the one and other (if it may be) so much as may serve to draw the mind and affections together, and settle some reverence upon them, that they rush not forward loosely to matters of another nature, as if with the fool in james they had forgot the hue whereof they saw themselves to be in the glass of the word. Secondly, that if it cannot be that they separate themselves to the reviewing of the things they have heard, Prou. 18. Prou. 18. 1. but it must needs be that they have to do with others, as in markets and fairs (where yet Sermons are usual heard by all sorts) or the like occasions: then let men watch more specially to their hearts and tongues, that neither they break measure, nor forget the right manner and end of their companying together, but rather take occasion to season others with such things as they lateliest heard, then to drive out one nail with another (to use the phrase of Ecclesiastes) and lose all abroad which they should have carried home for the provision of their family. But alas, as for the common sort whereunto shall I liken them? They are like to foolish market men, who having stored their purses with money, and their sacks with necessaries, step into some lewd house or other, where they find such companions, as either by gaming, or drunkenness, or juggling, pick that money out of their purses, and their commodities which they had bought, so that they send them home far more bare and empty than they came forth. This dealing is bad enough at a market, but worse at a Sermon, or upon the occasion of religious actions: worse, I say, because the former commonly falls out against a man's will: but the latter wrong, men offer to themselves voluntarily. It is not to be wondered at that there are many such; for as they whom our Saviour whipped out of the Temple, because they made the house of prayer a den of thieves, came not thither to serve God, but themselves: so now many come to the congregation, only to meet their copesmates, with whom they are to deal, contract, buy and sell, and the like: the Temple is their place to them where they appoint to concur: their market begins not for the most part, while Gods is done. This point is needful to be enforced daily, where such meetings are. How much more then, are the loose and unadvised gaddings from our own houses wanton and wailily without any good end, how much more I say, are they full of danger? For of wilful goings forth to evil ends and purposes (as in youth and masterless persons is to be seen) I need not speak, all do know how odious they are, and what mischief they bring with them: the most are easily deceived about the other. Dinah Jacob's Gen. 34. 1. daughter, who went to see the maids of the country, may be an example to all such. It were meeter for Christians, to learn of David in this behalf, what to answer: when he was of his envious brother Eliab asked what he made there, (his father having sent him thither, namely into the camp) he answered him, is there not a cause? As if he should have said, have I not cause to be here? then I might indeed be justly found fault with. So let all advised persons see cause of their being abroad, and that they are where they may defend their being, to the peace of their conscience. The most mischiefs that are now, or have been, have come by men's leaving 1. Sam. 17. 29. of their calling, and going into company without cause, or having cause, by not returning in due time. But of this by the way, more shall be said of it in his proper place. And this be said of the sign, and that which went before it: now is added Vers. 22. 23. 24. to the former in these three verses an other thing, and that is a new trouble which befell Manoah and his wife, which was this; that because they had seen an Angel of God, therefore he concludeth, they should certainly die. To whom his wife answered (as more strong in faith, and confident than he) we shall not die, and showeth her reasons, as followeth to be considered. Thus, as I noted in the story of Gedeon, we see how a new Doct. vers. 22. trouble arose to the good man, and so doth daily to God's servants, marveled at by them no doubt, but in great favour brought upon them by the Lord, and seen of them also that will try it out, and receive it meekly. But Psalm. 119. 71. of this in the story now cited. The trouble that oppressed Manoah, and that caused him to break out into these words (we shall surely die) was, for that they had seen the Lord. And by this we see what Angel it was, that was so called in the 21. verse? See chap 6. 14. Even the eternal word, whom here he calleth God, and in the next verse is of his wife called jehova, who sometime put on the shape of a man, and appeared to men, as also Angels did. And it is clear in the stories of the scripture, that after good men had seen God thus, or an Angel, they were exceedingly terrified, and out of heart, and looked for no other than present death: for they knew what God had said to Moses, that a man should not see him, and live: but they misunderstood the words when they took them to be meant of his appearing in a bodily shape, for many had often seen him so, and yet lived after: as both Gedeon did, and this Manoah and his wife, with others. The reason of this their fear, read before in verse 20. The thing I note here, is this: what great weaknesses oppress God's servants Doct. 2. vers. 22. oft times, as we see here they did Manoah, of which kind is deadly fear, doubting, and distraction. And who can say, even of the servants of God, that they have not been wound and wrapped in with such sore disquietness either in some sore affliction, while they have thought of the uttermost that might come to them by it, or when in some sudden and deep passion, they have feared some grievous calamity to be coming toward them? In so much, as they have made this resolution with themselves, that Note. they were undone. And yet they have seen that God hath given an issue out of them, and that they have passed over their heads as a cloud: and they have safely escaped and waded out of them. So that they have not risen from deliberate consideration and grounded knowledge of God's will, but from fear oppressing them, and too unadvised and rash judging, and unbelief, and oft times hasted on by melancholy: unto the which as the best are subject, so yet they must know, that grace and goodness are smothered and overwhelmed in them, when they fall deeply into these disguising of themselves, and therefore that they must be careful daily to watch and pray in faith, that no such oppressing and turbulent thoughts and vexations take hold of them, even as our Saviour hath given charge, saying: Let not your john 14. 1. hearts be troubled. And to conclude, seeing it falleth out (as in this story is manifest) that Doct. 3. good people may oft times be at this point, and are also (as Manoah was here being plunged into fear) to doubt so dreadfully of God's favour toward them, all may learn by this, how needful it is, for them to gather and get all arguments and testimonies thereof before trials come, and in the days of peace to give all diligence to make their calling and election sure, that in 2. Pet. 1. 10. Acts 21. 1. their greatest need they may be quiet and confident, and not doubt in time of trial. One way is to endeavour to have a good conscience always both toward God and men: also to be the same in secret, that we would seem (when we walk most innocently before men) openly to be; with many other such fruits of faith: wherein the folly and senseless blockishness Rom. 2. 28. even of many of the better sort may be marveled at, that they can in this so weighty a matter, and of so great use unto them, be so careless. Let the reader look into the sixth chapter, as I have already referred him. We heard in the last verse, of the great fear that oppressed Manoah for Vers. 23. that he had seen the Lord. Now it followeth in this verse what his wife did, when he uttered his fear to her, and in the next and last verse is showed that Samson was borne. When the wife of Manoah saw her husband so troubled, she was better stayed: and therefore counseled, and by reasons did persuade him so to be also. Thus the Lord oft times spareth one of his Doct. vers. 23. children, and that also in the same house, when he afflicteth another, and upholdeth one when another is cast down, which is to be marked of us. And this he doth, as we see here in spiritual trials, as well as in bodily health, and visitations: to the end that one may be an helper and comfort to another. And if he visit all together, which is rarely seen, yet he supplieth their wants some other way, in giving that grace to the parties asunder, that they were wont to enjoy one by the other together. And although this mercy be little observed, while it is enjoyed, (men being ready to aggravate their crosses, and amplify them to the highest degree, but blind in seeing God's goodness in his afflicting them) yet such it is, as might full ill be spared, and when it is, it causeth men to accuse themselves of unthankfulness, which hath procured the increase and multiplying of their crosses. We know addition of misery made him who thought it a small benefit to live as a son Luke 15. 17. under his father's wing, to wish he might be entertained but in the place of a hireling. To return to the point again, this merciful forbearance of the Lord is even seen oftentimes in one and the same persons visitation: that although he lay his hand upon the body, yet oft times the mind is free, and the spirit is able to sustain the body's infirmity. Yet I spoke not this, as if this were a token of Gods forsaking a man, when he seemeth to afflict on every side: for then the Lord drives his people to cling to himself, when all props and crutches are removed, lest they should sink altogether. jobs wife and himself job 1. were down together, (as we may say) children slain, cattle and substance destroyed, friends and kindred alienated. And this wrought (no doubt) strongly upon his weakest part: but if the Lord had not been on his side, yea instead of all comfort by wife, or others; he could neither have resisted desperate impatience, even at the hearing of the first heavy message that was brought unto him, nor (much less) have said afterward, Although he kill me, I will trust in him. Therefore although the Lord do ordinarily job 13. 15. thus measure out to his children, that all sorrow comes not at once: yet let none indent with the Lord, that thus he shall deal always with him. The Lord is tied to no certainty, or necessity in temporal crosses to his best servants, save only to be their God all-sufficient, and to minister unto them the grace which shall be sufficient. Many have fallen into such straits through infectious diseases, poverty, travail, etc. that they wanted succour and comfort, from the nearest unto them. Only the Lord forsake not his, being nearer to them in misery, than nature can make the nearest friends to each other. But seeing the woman here, though in regard of her sex the weaker Doct. 2. vessel, was yet the stronger in faith, to encourage her husband when he fainted, let us learn, that the husband may not despise his wives counsel, when God shall grace her equally or above him. It is many men's cases to be honoured with such wives, who by their faith, experience, knowledge, humility, innocency, and such other good gifts of God, might hardly be wanted, and are much to be regarded. But they that have these gifts, let them be far from thinking on the other side meanly and basely of their husbands, remembering who commandeth them the carriage of reverence towards them: Husbands again must rejoice for them, and not scorn to take good by them, upon a vain conceit that their wives will deny them supremacy, or (as many will say) crow over them. And yet those that want grace, and be otherwise ill qualitied, let them not lean much to their counsel, remembering Ahab and Solomon, in this sin, little differing. See vers. 9 and 10. of this chapter. Her first reason was this, and it was sound and good: If God (said she) 3 would have killed us, he would not have received our sacrifice. But he hath received it. And how knew she that it was accepted of God? I say, seeing he it was that bade her offer it, therefore it was acceptable to him. And again, the manner was allowable, for that God had consumed the sacrifice with Doct. the flame. And we may say the like. That if God hear our prayers, and approve of our weak and poor course of life, we may assure ourselves that Acts 10. 4. he loveth us, and therefore will not in any adversity forsake or cast us off. But God heareth not such as lie still in their sins. This reason of the woman joh. 9 31. (pithy and concludent) may be further extended to this sense: that seeing God had then allowed and accepted them and their offering, when they had less ground to look for it, nay were more unlike to speed of their desires: then much more would he now and in time to come testify his love towards them, having passed his word to them, and in token thereof, devoured their sacrifice. It was his mere goodness (saith she) to give us any access at all to his Majesty, to offer up our requests and thanksgiving to him and to vouchsafe to smell asweete favour from our offering. He needed have done no such matter, it came from himself, it was his free love to us, to reveal himself to us more specially then to others. Doubtless if he had meant to slay us, he would have done it before, and spared all this labour: therefore these are arguments rather, that he will reveal himself yet further to us, and love us more dearly, and give us more cause hereafter to trust him, and give thanks to him. So that when she saith, He means not to kill us: she implieth more, viz. But rather bless us more abundantly than before, so far will he be from kill us. And this argumentation of hers, is not unlike to that of Paul's, Rom. 5. 8. If Christ died for us being sinners, much more being justified in his blood, shall we be saved from wrath. And it serves as a precedent for God's people, in their doubts and temptations, to rouse up themselves from deadly fear, and to gather strength again to themselves, by reason framed according to this of hers. And thus should every afflicted soul and conscience reason in time of his trouble, and say to himself: There was a time when I was out of covenant with God, had no promise to ground my faith upon, and wanted hope: yet than the Lord visited me in mercy, opened my eyes to see, and my heart to mourn under the burden of my sin, to come to him for ease, and to find forgiveness. Since that time I have had much doubting, and been troubled about believing, and repentance, which have driven me to prove them, and thereupon I have rested, and found peace. Now therefore though I am tempted again strongly to think my estate to be unsound and nought, yet I remember God's mercies of old, and therein am and will be comforted. If God had meant to forsake and cast me off quite, he would not have proceeded so far with me as he hath done, he would have let me lain still in darkness, unbelief, hypocrisy, etc. and taken less pains to call me, change me, reform and govern me. These betoken not hatred, but love, no more than the devouring of the sacrifice argued that God would kill Manoah and his wife. Doubtless the Lord who did owe me no such favour at all, showed me mercy freely, to the end he might show me more in time to come, and finish his gracious work in me. And thus I construe all his dealings with me hitherto, his enabling me to pray, and to believe, to hate sin, to grow in knowledge, and to enjoy his blessing upon all these to much increase. Let others say as they will: I will not be so unthankful as to think he hath done all this in vain, that were to mock and deceive me: but I verily believe all was and is for good, and therefore that I shall see more promises fulfilled, till I see the Lord himself in the land of the living, etc. But here I end. THE seventy FOUR SERMON ON THE XIII. AND XIIII. CHAPTERS OF THE BOOK OF JUDGES. OF the first reason of Manoahs' wife, we heard in the last sermon. The second followeth, which was this: he appeared again & again to us (saith she) & instructed us what we should do, whereto also she said to her husband, we attended readily (as you know) and believed his words: (for thus we must understand her, for as much as the word profiteth not, if it be not mixed with faith) therefore she concludeth, that they should Heb. 4. 1. not die. And this, which was in her so commendable, is no less in so many of us, as the like is found, but an especial gift of God, to uphold ourselves in Doct. trials, and then to believe God, and give credit to him, when we have nothing else to depend upon. But if we be faint in trouble, then, as Solomon Prou. 24. 10. saith, our strength was never great. And as it was no small trouble to Manoah so to doubt, in like manner shall we find it. Further, out of this second reason of hers rightly understood, we learn, that although this is no good consequent, God hath sent his word among us again and again, therefore he will not destroy us, but loveth us: yet let us take it, as it was both meant of her, and practised of both her and her husband, to wit, that they received the message at the mouth of the Angel, and believed his word, being confirmed Doct. by a sign, and then the reason is good, in this manner: God instructed us, and we received it, therefore he will not destroy us. And thereafter is our instruction. For if we embrace and believe the doctrine of the scripture, that it is for our use and benefit, and receive it, not as the word of john 1. 12. man, but as it is indeed, the word of God, and it be sweet to us, as the honey 1. Thes. 2. 13. Psal. 119. 103. to the taste, as the Prophet spoke, then may we be sure that we shall not perish. But more particularly, the words of this second reason having relation to the Angel's message, give us occasion to look back into the nature and quality thereof. The Lord (saith she) hath told me, that whereas I was barren, I should conceive a son, and that he should be an instrument to save Israel out of the hands of the Philistims. The time also he hath appointed, the manner of my diet and abstinence he hath prescribed, adding the reason, because the child must be a Nazarite. And this he hath not once to me, but the second time to us both testified, and we have rested therein, believed the report, and received a sign. What? shall we now think God will kill us? How then have we believed the message, seeing that if he kill us, it is not possible that a child should be borne and begotten by us, and therefore all the other particularities are absurd and frinolous. Or, if we still believe the word of God, how can we say, God will slay us? Thus doth this woman bestir herself to settle and restore her husband, by a strong reason drawn from their faith in the promise of God, which could admit no contrariety, except God hi●selfe could be charged to be opposite in his performance to his promise. And this shows how rarely God hath graced this woman, that she (a weak creature) should be able thus to rest herself, and under-lay her husband, by an argument of the greatest force, which might not be gainsaid, except gross absurdities were granted, yea impossibilities, to wit, that God might falsify his word. And in such cases as Manoah was, no less evidence of truth and proof would have served the turn. It commendeth this duty unto us when we shall be tried in the like manner, to wit, that we suffer not ourselves with Manoah to forget who it is that hath made us a promise of forgiveness, and who hath assured us that we shall not perish, but be kept to the resurrection day. john 10. 28. It may be, that in some great and sudden fear, or trouble, the Devil may quite spoil us of the remembrance of the grounds whereupon we have Note. built our faith, and strip us naked of the experience of our faith, which in time passed we have had the fruit and benefit of, yea and the particular circumstances also, which have added great force and likely hood to the truth of the promiser: as we see in poor Manoahs' example. But than should we step forth with this woman, and accuse ourselves for this our forgetfulness, as Christ did the two disciples, saying, O ye dull and slow of heart to believe, etc. and give no place to our unbelief, struggling against our weakness, as a strong man (whose hands and feet are bound by thieves) to break the bands and get the use of our joints and limbs, to help ourselves withal. Note. Then should we strive to call back the word of God to our minds, whereupon in times past we built our faith and confidence: and so shame ourselves, that we did not still ascribe to God the honour of believing him, which in times past we have done. Nay more, we should embolden ourselves thus, that we cannot be disappointed of our hope, (whether it be of any deliverance present, or glory itself hereafter) except God himself can be convinced of falsehood, which is impossible, and to say so were blasphemy; for he hath passed his word to us, we have been persuaded of it, and had clear testimony thereof at sundry times: so that it is as sure our state is good, as that God's word (so much as in one jot or title) can not be frustrate. In things merely temporal there may seem a repugnance between the Lord his secret will, and his revealed: I say, seem, because men enlarge temporal promises further than they reach. But in spiritual promises there is never any repugnancy at all, where faith is ready at hand to argue with this woman thus: If this should be, God should be contrary to himself, which is impossible. Now in this lastverse, (for I refer the next to the Chapter following) Verse 24. the birth of the child Samson is mentioned, as the sign thereof was given before by the Angel, and how the Lord prepared him for such a purpose, as to help his people against their enemies, by giving him strength of body, and courage of mind. About his birth, after his parents had received a promise from God of having such a child, yet there were many doubts in them, which now we see were all answered. Even so we are to know, that though there be many thoughts of heart, Doct. and much heaviness in God's people about the enjoying of the sundry good things that God hath promised them before they be accomplished, yet we see God in his appointed time effecteth and bringeth them to pass. It is true, that by reason of the much unbelief that is in us, yea, though sometime it be well purged out of us, we are every while doubting Note. till we obtain the things which are promised, and yet some of them we live to see performed: and as certainly shall the rest be also, even as we see the promise that a barren woman should bear, came to pass to the parents that believed it, that God's deed and his word may be one. And this is true in the promises of removing any judgements or crosses, as by the malice of the wicked, by pain, penury, or other oppressions, or of any blessings temporary, as well as of grace to bear afflictions, or to use prosperity rightly, or of a good end of our days. How many and great promises had David of the kingdom? yet through not only the long deferring thereof, but also the admirable and manifold oppositions that he met with, what likelihood was there that he should ever have enjoyed it? in so much as upon the sight of them, he broke out himself, and said, I shall surely die by the hand of Saul one time or other, but yet came it not to pass that he enjoyed it, and was established in it. Therefore let all those who have a part in the promises of God, count it their singular privilege and honour to have the Lord of heaven and earth thus bound to them, (as indeed to be out of this compass is the greatest misery, though a man had all abundance) let such, I say, rejoice daily that they are reckoned among them whom God hath assured to grace, enlighten, purge, govern, uphold, and hereafter glorify. And let them watch and wait for the performance of these promises, seeing that he who hath made them, and in whom they Note. are made is no man, that he should change yesterday and to day, and the same for ever: renewing his mercy daily. To hold this by faith is the believers crown: let him beware that none take away his crown from him. As the child grew up, so it is said, the Lord blessed him with common gifts of the spirit, as it is manifest that this is to be understood: but it is not so clearly seen that it should be understood of the more special gifts also that are peculiar to the godly. But yet forasmuch as the word [blessed him] is general to both kinds, and not restrained to one kind only by the holy Ghost, we have no reason to restrain it, but to take it generally, and the rather, for that the worthy acts he did were fruits of his faith, as we see Hebrews 11. and it followeth after, that Samson was induced with special gifts of grace, as well as with courage of mind fit for a valiant man, and bodily strength suitable to pursue his enemies. And this is said of Samson, as being a type of Christ, of whom it is said, that he grew in favour, etc. (Luke 1. last verse) as in years and stature. Whereby we see, that all good gifts which we enjoy are of God's free Doct. 1. jam. 1. 5. bounty communicated to us: as the Apostle speaketh. And the graciousest, wisest, or he that excelleth among men any other way, is beautified with the gifts which he hath, by God who giveth them. No man hath any thing of his own, but sin. The heart of man is only, and always evil: and as the heart is, so is the man himself, that God may be all in all. Therefore it Luke 6. 46. is a fin to be bewailed in the most not meanly, that they make no haste to sue to him, for all good that they would have, as we repair to the fountain and spring for water, neither (having obtained them) do praise him for the same, nor use such blessings to honour the giver. So that if any should desire or long for any gifts of God that we have, we should not make them fall into an admiration at us, but they should be sent to the author and giver of them: and lest we might take any part of God's due and honour from him, we should answer them as joseph did King Pharaoh, and Gen. 41. 16. Dan. 2. 30. Daniel Nabuchadnezzer, The Lord hath revealed the secret hereof to us, but we have no such wisdom in us, more than other men. This be added to that which heretofore hath been said by occasion of the like words before, as chap. 11. 21. 32. and many other places. And so much of Samsons birth, the chief thing in this chapter, and of the things pertaining thereto: now in this next Chapter I proceed to his marriage. THE seventy FOUR SERMON, CONTINUED IN THIS XIIII. CHAPTER. Vers. 1. And the spirit of the Lord began to strengthen him in the host of Dan, between Zocah, and Eshtoal. 2. Now Samson went down to Timnah, and saw a woman in Timnah of the daughters of the Philistims, and he came up and told his father and his mother, and said, I have seen a woman in Timnah of the daughters of the Philistims, now therefore give me her to wife. 3. Then his father and his mother said unto him, Is there never a wife among the daughters of thy brethren, and among all my people, that thou must go to take a wife of the uncircumcised Philistims? and Samson said unto his father, Give her me, for she pleaseth me well. 4. But his father and his mother knew not that it came of the Lord, that he should seek an occasion against the Philistims: for at that time the Philistims reigned over Israel. THis first verse is in some translations the last of the former The sum of the Chapter. Chapter, but I make it the first of this, as some other also do. In this story of Samson contained in four Chapters, we have spoken hitherto, concerning his birth, and that he was ordained to be an helper to God's people against the Philistims: now in this next Chapter it followeth (to the further effecting hereof) that we see how the Lord did strengthen him with further measure of the gifts, wherewith he had blessed him before, and more especially after his marriage. This is generally set down in the first verse, and particularly laid forth and declared throughout the whole Chapter, and in the next two following, to wit, the fifteenth and sixteenth. And in this Chapter his marriage is spoken of, seeing one particular occasion was offered there to him, by which he was moved first to set himself against the Philistims, namely an injury wrought him at his marriage by them. Hereby (I say) he began to be stirred and provoked against them, and to that purpose the whole Chapter discourseth at large concerning his marriage. The parts of it are two. One is, how he was strengthened by the spirit of God; in the first verse. The second is, the showing forth of God's gifts, The parts 2. wrought in him by the same spirit, both at the going about his marriage, and at it: and this is throughout the rest of the Chapter. The first part of the Chapter. HEre it is showed, that as Samson grew in years, the Lord strengthened Vers. 1. him, & ofttimes the spirit of the Lord came upon him, that is, endued him with a burning love of honouring God, and seeking the good of his people: and this he did, when he abode in his father's house, who was of the tribe of Dan, and dwelled among them in their habitations, in that place which was betwixt Zorah and Eshtaol, which was near the city joarim. By this we may see, that the Lord openeth the hearts of those whom he will be served by, as he did the heart of Lydia, and counteth them faithful, Doct. and putteth them in his service, as he did Paul, and leadeth them by his spirit, Acts 16. 14. 1. Tim. 1. 12. as he did Samson, to love, desire, and endeavour to do those things that please him, without the which, they should never go about them to any purpose, much less be well carried through them. Of what place, state, or degree soever men are, thus they must be graced and fitted to their duties, although indeed God do not now, as in times past, I mean, he dealeth not the same way that he did with Samson and many other then. For in those days he spoke to our fathers, and enlightened them after sundry manners, Heb. 1. 1. but in these latter times, the outward mean that he useth, is chiefly his word truly preached. But the spirit of God hath always wrought grace in their hearts, what other means soever he hath used. But we look not for revelations, nor Angel's ministery now, but while we give heed to the doctrine of the Lord jesus, which is plainly, fondly, and powerfully taught us, the Lord enlighteneth us with grace and power of the holy Ghost, and giveth us another heart to serve him, (as he saith in Ezek. 36.) then we had before. Ezek. 36. 26. This doctrine is a double link of that golden chain, mentioned by the Apostle in these words, Rom. 8. [whom he predestinated, them he called, justified, Rom. 8. 30. and glorified.] There is no other way to seek out the certainty of our election, but by the means which serve to our calling: and our calling never goeth without the gift of faith, and the spirit of God sanctifying, which is the beginning of our glorifying in heaven. So that as predestination itself is manifested in time, by the enlightening and opening the heart to receive the glad tidings of the Gospel: so when Christ is embraced by faith, the holy Ghost is given to the believer, who quickens the heart with spiritual grace, and fitteth such a party to the work of God; both inwardly more renewing and changing his nature, and outwardly framing the life to his will. And thus he worketh in all his: though he give greater measure to some, (who are deputed and appointed by him, to greater employment and service) I mean he giveth them more zeal, courage, love, diligence, constancy, experience, judgement, and the like. And yet (lest any should err about this point) know we, that he works none of these without means: those therefore whom he will thus sanctify, he will also prepare, by stirring up in them an earnest coveting of these graces, a special hunger and thirst after them, an high opinion and account of them, and a singlar affection of love to them, with a fervent desire of honouring the giver of them, and a studious endeavour by all means both of prayer and labour, to attain them: yea look what affections he worketh in such as he will bring to the certainty and assurance of salvation: the like he preserveth and nourisheth in the believer, for the increasing of grace, and the enabling him to his service in better manner. He suffereth them not to sit still, or take their ease, till these gifts drop into their mouths: nor to be indifferent, whether they attain and come by them or no: but he causeth them to give themselves no rest, till they be satisfied from time to time with the good things that they desire. And in this sense and respect it is verified which is here said, All whom God will be served by, he will furnish them with gifts for that purpose, as he did here Samson. The second part of the Chapter. WE have heard in the former verse, how Samson was led and strengthened Vers. 23 by the spirit of God: now it followeth to see how that grace was set awork in him: and first in going about his marriage, to the which he was led by God, to make it with a Philistim woman, for it had otherwise been unlawful: which being spoken of throughout this whole Chapter following, I will lay forth in this manner, referring all things about it, to these four points. First, how he sought his wife, in these 4. next verses. Secondly, how he went to agree with her and receive her, and what fell out by the way, to the tenth verse. Thirdly, what was done in their meeting at the marriage, which is set down in the eleventh verse; and this to the twentieth. And lastly, what followed the marriage feast, and namely, that he paid the Philistims the apparel and linen, and how he took occasion by somewhat done there, to begin to vex the Philistims, and this to the end of the Chapter. Concerning the first, his seeking of a wife was thus: He going to Timnah The more particular sum of these verses to ●he sixth. a town of the Philistims, he saw a woman there, whom he liked: and he desired his father and mother, that she might be given him: but they (as it is no marvel, seeing they feared God) disliked that he should deal with one that was an Idolater. Nevertheless he was earnest for her, they not knowing then that God had moved him to take a wife there, to the end that he might seek an occasion thereby against the Philistims, who at that time were Lords over Israel. Now in that Samson was grown up to years fit for marriage, and yet the Doct. vers. 2. people of Israel were still in subjection to the Philistims, and lay under oppression by them, (as they were before he was borne) we may see clearly that they were long held under of that calamity. And so it cometh to pass oft times, that as it is long before God punisheth, so it is long before he cease punishing of his children. And that we may not much marvel at it, we may know that he doth so; first, that his correction may in some measure recompense the abuse of his patience: And secondly that he may frame us aright to his mind and liking, which is hard to do at his first afflicting of us, and long ere it be wrought in us, because of our untowardness. For a little affliction and short, doth not commonly search us deeply, nor bring us very readily upon our knees, and therefore such great sores must have deep tents, by longer continuance of the pain and smart. Some we read of to have been afflicted twelve years, some eighteen in the Gospel: as this people's forefathers were long under the Moabites, and the Canaanites, and sore vexed by them: so famines have been continued, three, 1. King. 17. 1. Ruth. 1. 4. seven, and more years: which how uncomfortable, grievous, and stinging they have been, we may easily gather, by that which we sustained some few years since, who saw the third year of famine to hold and continue, much more pinching and oppressing, than the former two: neither was it seen of the wise, how a fourth year could have been borne, (if it should have been cast upon us) without starving and famishing to death of a great number of the people; so sore was the want of bread. To speak of particular men's calamities, in which also they have lain long, it were endless and infinite. Let Acts 7. 6. the use of this doctrine to all of us both persons and companies, be, not to make full account of present or speedy riddance from any cross, by the which we are held under; and yet not to despair, though we have suffered long, not being relieved and eased, but abide patiently, and pray the more fervently: for God, before we shall fall into extremity, will certainly come with help, though we know not how, and not tarry. More of this the reader may find in the former Chapters, as 13. 1. and others. Now to proceed: It is said in this second verse that Samson going down The answering of a doubt in this verse 2. & ●. to Timnah, saw there a woman of the daughters of the Philistims, whom in the next verse it is said, he desired might be his wife. But before I proceed further, a doubt ariseth about this attempt of his whether he did well or no: Object. for this action of his, being in itself against the law of God, on the one side, namely to take a stranger and an Idolater to wife, his parents also being godly and disliking it; and on the other side he himself being led by the spirit of God, and renowned in the Epistle to the Hebrews, among the faithful of worthy memory: these (I say) thus considered, breeds a question, how he could not only like such a thing, but go forward with it, and bring it to pass, and in all the time not once calling himself back. For though it be not to be denied, but a godly person may possibly slip into a sin wittingly, yet either he shall see his fault by and by, and dislike it, before he proceed to other duties, saying in repentance; What have I done? as some did (by the lamentable example of Ananias and his wife) fear, or at least repent, when it shall be brought to his remembrance some good Acts 5. 11. time after, as David did. But neither of these we read to have been done of Samson, as though he had been either void of conscience, (which he was not) or as if God had privileged him in that action, yea and (which maketh the question and doubt the greater) his parents themselves, who first withstood him, and disliked his attempt therein, did afterward consent, and his father went with him to the woman, and was at his marriage feast: what shall we say then hereunto? I answer: This thing came of the Lord, that Answ. judg. 13 5. Samson might thereby have occasion to vex the Philistims. And though the marrying with an uncircumcised woman was generally forbidden, yet the Lord giving him a personal charge so to do, (who is above his law, and not tied to it) he offended not therein. As both the whole story following doth prove; where we may see, that God not only brought it not against him afterward as a sin, as he did David's and Peter's sins; and there was as great cause, if Samson had been justly to be charged in this, why he should have done the like to him: but God blessed him still afterward, and supported him in great difficulties and troubles raised against him by the Philistims, (except where he ranged and ran after stolen liberties without his allowance) that all might see apparently, God to have been with him herein. And as for his parents, they knew not God's mind in that matter at the first, and therefore, as they saw themselves bound by duty, they were against him in his marriage. And in that they did afterward agree to it, who doubteth but that they had it revealed to them by God, or that Samson himself told them, that God would so have it? And all this was necessary for me to say, for the answering of the doubt, and the cleared of this verse. By that which hath been said of this point, as we see the Lord may dispense with his own law, as he did here, and with Abraham, where he hath given Doct. in vers. 2. and 3. a personal commandment contrary to it: So where he hath done no such thing, know we, that neither we may look to be dispensed withal by any other means; nor contrary to his commandments, attempt the thing that Samson did here, in seeking a woman, and taking her to wife from among Idolaters, or any other such like. A fact utterly unlawful for us to do, and which shall be reckoned against the committer, as a capital and great sin. I put both the actions together, of his seeking and liking such a woman, for they are both of one kind, though in degree one worse than the other (to wit, if he that seeketh such a wife, desist and leave off, before he liketh, and before he giveth over himself thereto:) but else, small difference there is betwixt them. And great reason there is, that they should be both odious to us, for as much as there can be no true serving of God in such matches; but it is to be looked for, that the great sins, namely Idolatry and profaneness in the one party, shall devour, and as a canker, eat out the goodness of the other party, rather than be avoided thereby: neither is it possible, that they who are so unequally yoked together, can enjoy the chief benefits of their marriage, without which the rest are little worth: for whereas they should consent and agree together in all good things, as in conferring, praying, and reading together, and to be of one mind in all other things of like sort and quality; they are contrary minded one to another, and draw an unequal yoke; and what faithfulness or love (except it be in dissimulation) can there be betwixt such (especially on the behalf of the worse party) through the course of their lives? As they find it, who will not be held from marrying in Popish kindred, and with persons well known to be uncircumcised? which they find, to the just accusation and vexation of them long after. And no marvel, for we being staightly commanded to marry in the Lord, 1 Cor. 7. 39 we are thereby justly challenged for matching with Canaanites in a strange religion, or with such as are impious, and very scandalous in their lives, though of our own religion, as in the second point of the next verse shall appear. Let this be added to that which I spoke of more briefly, upon ver 2. chap. 2. and other places. Samson having broken the matter of his marriage to his parents, they give Vers. 4. him answer in this verse, and a reason of that answer is rendered by the holy Ghost in the next. In their answer they object, the kindred and religion of the woman, that she was a Philistim, and uncircumcised, and do further tell him, that he ought to take a wife among his own people. Here his practice, that he attempteth not the matter, without acquainting his parents with it, when he liked the woman, doth condemn the common attempts Doct. in vers. 4. of the most of our age about this matter, who have so degenerated and turned away from this durifulnesse of seeking their parents consent in their Note. match, as Samson did, that they have made an end, and done what they desired, with their wives, yea many of them are undone and ready to leave them, before they begin to break with their parents about it. So that, whereas the Lord hath by commanding them to seek their parent's consent, provided, that they should not rashly and unwisely cast themselves into danger, and be led (as unexperienced youth easily is) into depth of evils and sorrow, but well advised and directed, as well as dutiful, therein to them; they not only despise the counsel of God, but casting it and their parents help and furtherance behind their backs, they do therefore right soon both smart and sorrow for their hastiness and wilful proceedings. But herein they follow Esau's most cursed example, who against the will and liking of his parents, took Canaanitish women to be his wives, Gen 26. 35. whose sight and conversation they could not bear nor abide. A great part of the cross and vexations in Marriage, do arise and spring from this fountain: for as they have begun amiss, who thus go to work in their matches, so they proceed (for the most part) worse, because they never feared that God would sit in their light, till after many wearisome and oft complain, and (sometime also, of their hasty and rash making up of their marriage, though out of season, and too late) but most of all, of the miseries which they sustain: after all these, I say, they do with pain and pensiveness end their days therein. But of the annoyances in marriage, which come of other causes, I have no time here to speak. Therefore with one caution and watchword giving both to parents and children, I end this point: And to them this I give, that they do not exercise a tyrannical power over their children (as many do) to draw them to such marriages, as they cannot yield unto: to these, this I say, that they do not lightly and hastily cast their affection where it cannot be fastened without great danger, when just causes may be seen of breaking off their match, and that they proceed in them as God hath commanded, to wit, with their Parents liking and good will, unless they will apparently resist God. Now out of the answer of Sampsons' Parents, we learn another thing, Doct. 2. that the marriages of God's servants ought to be made with such as are like minded to them, not with the uncircumcised, and with those that be of an other and contrary religion, for so they say to him in this verse, Is there never a wife of the daughters of my people, but thou must go to the Philistims for one? This to be necessarily required of them, as commanded by the Lord, the seventh of deuteronomy, with other scripture, doth clearly teach, namely, Deut. 7. 3. Exod. 23. 33. that the true worshippers of God may not join themselves with Idolaters, and those that be of another religion. The reason is at hand alleged by the Lord himself, to wit, for that they will be infected and corrupted by them. And beside, how can one hope that such shall be faithful together, when the Papist, who is an Idolater, is unfaithful to God? Look not in then at the doors of such persons for a wife, though much wealth be there. But forasmuch as many of the professors of our own religion are found to be bad, lewd, and of vild qualities, and those also arising from evil & distempered spirits; here lest any should stumble, and take liberty amiss, let them know, that it is likewise forbidden them of God, to cast themselves away upon such ungodly ones: and to marry with any that be of their own religion, if they be such: but they ought especially to look unto it, as they will answer it to God, that they be as well married in the Lord, as in their own religion: for that did Sampsons' parents include and understand, when they urged him to marry with the daughters of his people, that were not of the uncircumcised, but lived after the law of Moses, which was then the known truth among them; and this duty of marrying aright was afterward more clearly expressed and set down by Saint Paul, when he giving liberty to the widow to marry with whom she will, addeth this; that it be in the Lord, that is, religiously, and in the fear of God. 1. Coc. 7. 39 For many otherwise professing true religion, are exceedingly disguised in their lives, so as whosoever be yoked with them, and merely linked to them in this fellowship of marriage or otherwise, must of necessity either live in deadly uncomfortableness, if there be any better things in them then in their companions, or else (which is worse) they shall fall to their manners Note. and fashions, or match them some other evil way. So that concerning marriage, (for of that I speak here) it shall behove them to be wise in so weighty a matter, both themselves, and their faithful friends, and namely to inquire of, and learn both the disposition, and behaviour of those whom they seek to make their companions, that if they be tainted with any gross and notorious vice, or in a high degree given to anger, wrath, impatience, currishness, stoutness, wilfulness, or be scoffing spirited, oppressed with melancholy; women particularly, of a stinging tongue, and Parret-like, or exceeding other in any such bad qualities: and so the man in some like manner disguised, I say, if these be, let there be great wisdom and care used to avoid matches of such quality and condition. For although in this act of Samsons, God did put in himself to lead him, yet otherwise, these speeches of him; that he saw a woman in Timnah, (whom he desired to marry, and that she pleased him well) were no way to be allowed in him as sufficient causes to rest in, neither therefore in us of proceeding therein. The pleasing of the eye, and fancy, are both very dangerous to advise us in this case, yea utterly insufficient, if they go alone; though where better things accompany them they are allowable, yea and aught to have place in both the parties, I mean, that both the eye and the heart be pleased, contented, and satisfied. For seeing marriage is for a man's life time, it is meet there should be good liking the one of the other, to the Note. well bearing of all molestations, crosses, and adversities that may befall couples: yet with this liking, the one of the person of the other, there must also be good graces and qualities, as I said before, to go therewith. For who knoweth not that the eye is blind, and the heart deceitful: by the one, sin is let into the other, as light into the house by the window; and whatsoever is done by them alone, without better advisers, doth surely come to an evil end: as that one example may testify long agone given, that the sons of Gen. 6. 2. God saw the daughters of men that they were fair, and they took them to be their wives, and so iniquity multiplied. Now that we have heard how the parents of Samson consented not to Vers. 5. him, that he should take a Philistim woman in marriage, the reason is rendered in this verse, that they knew not that it came of the Lord; to the end that the Philistims might first give occasion to Samson by injury offered him, to be afterward avenged of them the more justly. So that they followed their knowledge that they had in the law of God, in denying their consent to such a match. And therefore when they knew not that this marriage was of God, they disliked it, as their knowledge in God's word directed them to do. And in that they yielded to it afterwards, they did so when they were made acquainted with the will of God by their son, or otherwise, to wit, that God would have it so, for they would not else have yielded, and gone from their professed obedience to that law which for bad it. And their example ought to be our instruction, that as they have done, Doct. vers. 5. so we should know we ought to do, that is to say, that we follow the light and knowledge which we have of the will of God. Of the which if we be persuaded that it is the truth we should sin if we did contrary to it, for we should go against our consciences in so doing. Thus did Peter while he did not yet understand the vision, he followed the knowledge that he Acts 10. 28. had in the law, but after, when he was clearly and fully instructed in the contrary by the vision, and saw that God allowed him so to do, he then changed his mind, and still did after his better knowledge. It was commendable in Abimelech toward Sarah, that he would not have taken her to him, if he had known she had been an other man's wife: and Gen. 20. also that being admonished afterward by God that she was so, yet though he were an Heathen, yet he followed the light he had in not touching her, which was the wife of an other man. And Pilate also did well, while he defended jesus against the Priests bitter and false accusations according to the Luke 23. 4. knowledge he had of his innocency. And this much more well becometh us who are Christians, that according to the light we have of God's will, so we should do, every one according to the measure that he hath, yet ever seeking to be enlightened more and more, and confirmed in our knowledge, lest we should be deceived; and to be well grounded, lest our conscience be erroneous. But to do against it, I mean that which we are persuaded to be the truth, (which yet is the most men's case) it threateneth sore such persons, that they will make so many wounds at length in their conscience, that they will never be kindly healed: See more of this in Chapter 11. 35. and the caveat there propounded. Now whereas it is said, the Lord (or Samson by him) sought occasion 2 from the Philistims to fight against them, (and therefore was this marriage sought by him) though he could many ways have plagued them, and defended his people from them; yet seeing he would not do it by open war, but by one man, he must have a fit occasion thereto, which by this marriage was offered, that by private injuries done against Samson by the Philistims, he might more fitly take occasion openly to vex and annoy them. And it appeareth that while they were thus under the dominion of the Philistims, there were certain covenants made betwixt them, which might not without great danger rashly be broken by the Israelites. And further, Samson was but a private man, as far as any could know, and therefore God would have a sufficient occasion of fight against them to be offered, that if in sustaining any injury by them, he should again make any requital, it might be thought of them that he rather revenged his own private wrongs, than the public against their nation; although it cannot be denied but that the Lord might, if it had pleased him, have armed Samson as well as he did Othniel, Ehud, and other in the like case, to have chased and subdued them by professing it openly. But now, for that which concerneth our instruction out of this place, Doct. though God would have Samson do thus, yet (as by the like occasion I noted before out of the second and third verse) we have neither warrant nor authority to do the like, seeing we have a plain commandment from God of the contrary: to wit, that we should avoid all occasions either of doing, or of revenging wrongs: and that we should sustain some hurt and damage rather, then offer the least, without the which there is no living in any peaceable manner among most men in this world. He that is fit to bear injury, and so to buy and redeem quietness thereby, may more easily enjoy Note. it, than some other: but if he be noted for offering wrong, he shall have his load of trouble in that one respect, as he well deserveth, beside many other ways: and therefore we are commanded to follow, and ensue after peace, (yea although it should fly from us) and holiness, without which no Heb. 12. 14. man shall see the Lord. Whereof seeing enough hath been spoken elsewhere, I need not here insist longer therein. And thus much of the first of these 4. points in this second part of the chapter, that is, of Samsons seeking a wife. THE seventy FIVE SERMON ON THE XIIII. CHAPTER OF THE BOOK OF JUDGES. Vers. 6. Then went Samson and his father and his mother down to Timnah, and came to the vineyards at Timnah, and behold a young lion roared upon him. 7. And the spirit of the Lord came upon him, and he tore him, as one should have rend a kid, and had nothing in his hand, neither told his father and his mother what he had done. NOw followeth the second general point in this second part of the Chapter, to wit, first, the double journey of Samson to this woman, which was to be his wife: (in both the which, he was accompanied with his father and mother:) whereby it appeareth that they knew Gods will then, about his marriage, better than they did before: and secondly, what fell out in both journeys by the way; and this to vers. 11. His first going to her at Timnah, with that which fell out therein, is laid forth in these two verses, and that is this: That as he went with his father and mother, (he going aside from them out of the way) a young lion met him, roaring on him, and the spirit of the Lord came upon him, and though he had nothing in his hand, yet he rend him in pieces: but he told not his father and mother what he had done. And by this that fell out by the way, God would give to Samson a proof of the strength that he meant to endue him with afterward, that he might be bold to look for power to do greater things. And now, this being said, it remaineth that we observe more particularly that which concerneth us, out of this story. And first this: that when his father and mother understood that his marriage pleased God, they went down with him to the woman whom he should marry, to finish the agreement betwixt them, and to countenance and further him every way in it. So parents, when they see Doct. that their children's attempts, either that, or any other way, be pleasing to God, they should be ready to help and free them by all means from delay, and trouble and grief thereby, as much as in them lieth; even as in the contrary they are bound to cross and hinder them, lest if they should allow them in their evil course, their children's sin, beside their own bad example, should be chiefly laid to their charge. And this assistance of theirs unto Samson, is further mentioned in the 8. verse of this Chapter: therefore let this only be here noted, that parents be very wary lest they turn that authority and power of theirs, which God hath given them for the good and benefit of their children, that they turn it not (I say) unto the destruction or damage of them, by laying the bridle in their neck, and so embolden them to evil, by their allowance, counsel, or example. Now in that a young Lion is said to have met him, (not a whelp) which 2 had been like to have fawned on him, and played with him, but one that was full grown, (for the word signifieth one of full growth) and therefore neither pleasant, nor kind, as sometime they be, being as yet not grown: in that (I say) such an one being cruel and fierce, did set upon Samson, as the nature of them is to do; which thing so falling out, suppose we in that case, that he had gone about any unlawful business, behold what ill success had followed it? Even as we read for example, how it fell out to the man of God, who came from juda to reprove the Idolatry of jeroboam at Bethel, 1. King 13. 24. who, seeing he transgressed the commandment of God afterward, in going into the old Prophet's house to eat bread, (which God had forbade him to do) lo, a lion met him, when he was gone out of the town, and slew him. And it was an apparent correction of God upon him for that; for though in other things he had obeyed God to his high commendation, yet because in that one thing he had done contrary to the charge given him, (he being told by the old Prophet of Bethel that he might do it) we see what an heavy judgement befell him. It teacheth, that we ought to see in all the manifold actions of this life, that we look we have good warrant for the taking in hand of them, and the going about them, lest we meet (I say not) with a lion, but with the Lord crossing of us, worse than a lion could hurt us, some 1. King. 21. 20. way to our little liking in the midst of the hot pursuit of our desires, and that either with outward resistance of us, as he did Ahab by Elias, when he was going to take possession of Naboths' vineyard; or with inward wound of conscience, as most commonly he useth to do, to such as have knowledge; or with hardness of heart, which always hindereth and keepeth away Rom. 2. 4. repentance. And by occasion of Samsons journeying out of juda to Timnah of the Philistims, I say more particularly, let such as travail, (whether within the land, or beyond seas into foreign countries) see, that their errands are lawful and warrantable, not expressly crossing the Lords charge, (as that of Shemei did Salomon's) lest although they scape Shemei his punishment, 1. King 2. 43. yet a worse befall them. Remember Dina, and Gehazi. Nay, see they not only that their business be good, but look they also that their affection be well and orderly carried thereto: otherwise their seeking after novelty, curiosity, vanity, (I speak of them that do so) or their sinister intent any other way, will mar their action of travailing, be it never so lawful. And as that is nourishment to one creature, which is another's bane; even so is travail to sundry sorts of men, though to some other it be good and profitable. It is apparent that many travelers who went out with no evil purpose, yet being unarmed against evil, and not strongly resolved to depart from it, have rushed upon the pikes, tempted God, cast themselves upon straits, and endangered their bodies, lives & consciences manifold ways. I speak to such as profess to have God the director of their ways: as for others, let the dead bury the dead. That is a journey well undertaken, which a man can take in faith, and sanctify it by prayer, and so commit himself therein to God's protection and blessing. And surely if we go otherwise to work, we are as able to bear meekly and patiently; either disappointment, ill success, or any hard accident that shall befall us, as we are to encounter a Lion, if he should meet us. But beside these untimely and unseasonable travailing abroad, there are other no less dangerous at home, or near at hand: and among the rest for example sake, when the Sabbath is abused to wanton and waily gaddings, to stage-plays, gaming houses, drink, on which yet by God's commandment the most lawful common actions and ordinary business ought not to be done, which may be done on other days. This is one instance of many other wicked journeying and travailing on that day, which are as usual with the ill disposed, as it is ordinary among the better sort to hear the word preached, or to use any other religious exercises. But although such persons have no stop in their way to turn them back, neither do meet with the opposition that Balaam did, to hinder and cross their desires; yet they shall reap the wages of their iniquity, as he did, and wish they had kept at home, and been free from such company, with many stripes. The meeting of a Lion by Samson, which was (as we have heard) with Vers. 7. the peril of his life, yet was to him, as God did use it, an occasion to try, declare and show forth God's power and strength in him, which should else have been hidden. For the spirit of the Lord stirred up in him an extraordinary gift of might and manhood, more than is to be found in the strongest person, whereby he having nothing in his hands, did yet tear the Lion in pieces, one part and member from another, as if it had been a young kid or lamb. By this example we may learn, that though the cross be to us as fearful, Doct. when we see it coming toward us, as a Bear or a Lion is to meet with, yet the Lord who loveth us, as he did Samson, doth use by his quickening grace, to hearten us against it, so that we find it to turn to our great good Note. and benefit. But let this be marked which I say: that God doth by his special grace bring it thus to pass, not that we should look for it by extraordinary means, though he dealt so with Samson, but we are to believe and wait certainly for it, because he hath promised it, and by the help thereof, we shall not need to doubt, but that such strength shall be granted us, as shall put away fear, or at least abate and restrain it: but without that help from God, we shall fear and be troubled, when we do but hear of the cross or danger, as at the sight of a lion, yea and be disquieted and overcome with the heaviness that we have for it, as if we should meet a Bear. We have too many examples of this weakness and fear in Gods dear people, as in the servant of Elisha, who when he saw an army of Aramites 2 King. 6. 15. compassing the house, cried out, and said, Alas (master) what shall we do? So in the Disciples the like is to be seen, who through their unbelief, Matth. 14. 26. thought they had seen a spirit, and were sore afraid, when yet that which they feared was jesus their Master, coming toward them, to comfort them: So that we of ourselves indeed, are most timorous even when we have little cause, much more otherwise: but yet when great afflictions oppress us; God being with us, as I have said, we are able through his might, to do great things, as the Apostle saith, I am able to do all things through the help of Phil. 4. 13. Christ, who strengtheneth me. Yea so great odds is there between one and the same man oppressed with fear, though for a small trouble, when he is taken on the sudden, and with a great one, when he is provided for it, as Note. between the heat of the least candle, and a greatest fire. He that fainted at the one, when he was weak in faith, escaped and overcame the force of the other, being assisted therewith, as hath at large been showed in Gedeon, at one time afraid to go and behold that camp, which after he blanckt not both to encounter, and to conquer. And this whole story of the Lion, all that consider, may understand, that 2 it tendeth directly to this end, to prepare and make Samson able to bear the displeasure and enmity of the Philistims, which was afterward raised up against him, the Lord giving him strength for that purpose: and that it might minister matter for the riddle which he did after propound to them, whereby they did sore provoke him. By the first, learn, that when God endueth men with excellent gifts betimes, (as he doth many) he thereby declareth, that he will both double and multiply them in those persons, and also use them to serve him to singular purposes, if their proceeding be not hindered by some sinister practices of theirs, to stand in their way, or by the devil and Note. his instruments subtility, diverting his good gifts to bad purposes. This is apparent by that which God did work in Samson in his first years of discretion, and when he was yet but young, compared with that which followed afterwards when he made strip and waste of the Philistims. Even so when he will work (I say) in more special manner by some in future age, he will give signs thereof in younger years; which is notably to be seen in David, who in the great danger he was in by Goliath, (when Saul told him that he was but a boy, but he whom he undertook to fight with, to wit Goliath, was a man of war from his youth) answered unto Saul, Thy servant 1. Sam. 17. 36. kept his father's sheep, and there came a Lion, and likewise a Bear, and took a sheep out of the flock; and I went out after him and smote him, and took it out of his mouth, and when he rose against me, I caught him by the beard, and smote him and slew him. Therefore this uncircumcised Philistim (said he) shall be as one of them; seeing he hath railed on the host of the living God. And the like is manifest in Samuel, whom because the Lord meant to make a more than ordinary instrument of his glory, in the function of both judge and Prophet: therefore he revealed himself familiarly by visions unto him, in his tender age, yea before he seemed to be of discretion, and ripeness of years and judgement, the Lord began that work in him early, which in time to come, he meant to accomplish in great measure. So that we see that the religious and prudent training up of young ones in the knowledge of God, and of themselves, and good literature, (being the ordinary means now adays to promote this work of God in time to come) is not to be despised: much less the towardliness of such as whom God in their youth shall begin to grace above others, is to be snibbed and checked, as the practice is of some brutish persons to scorn and reject such, saying: Tush, what reckoning make ye of such? A young Saint, an old Devil. This truth is exemplified in many young persons at this day, who by good education do show very great towardness: as scholars in the University in their learning, and other in the country, both young men and damsels in such things, as wherein they are trained up, and both sorts in the practice of Christianity far differing from the common sort of youth, who are saucy, disobedient, and profane, and give fearful signs of mischief working, and sustaining misery afterward. And out of them he raiseth excellent instruments, some fit for Magistracy, and some in other places to do much good in the ministery, not to be teachers only, but also fathers begetting many children to God, and others to bring forth much fruit to his glory. And herein that prophecy is verified, that in those days the Lord would power out his spirit upon all flesh; not old men only, but Acts 2. 17. even the tenderest, young men and maidens. A fruit (no doubt) of that unction of Christ jesus the arch Prophet of his Church, who began at the age of twelve years to give demonstration of strange forwardness, for wisdom and grace, because in his riper years he was more fully to declare Luke 2. 52. that he was anointed with the spirit without measure. These therefore whom I spoke of before, if they use well the gifts of God, as David and Samuel did, which they received in their youth, shall (after they have gotten experience) see how God prospereth and enlargeth them to their sound and great rejoicing, and the good of many other, and help to to cast down, and destroy the works of darkness, and of the devil, in places where they be not too strongly resisted and set against, by such as love darkness more than light, because their deeds are evil. But if after they have begun well, and in their younger years given great hope, if (I say) they coming further into the world, shall be dazzled with the deceitful Note. beauty of it, as though they had found a better portion than grace, and shall be blindfolded with profit, pleasure, and promotion, so that thereby they cannot do their former works, they shall complain too late (when all these must forsake them) that they were once in the way to do well, if they could have seen it. And all may see, that howsoever they wound out of the devils hands in the first main temptation, wherein they were in danger to be brought to despair, and in the next also, which tended to bring them to presumption; yet that he hath prevailed against them in the third, about the glory of this present world, and thereby hath deceived them. Matth. 4. 8. And thus much be said of the first thing which I mentioned now last in this verse, to wit, of the gifts of God appearing in Samson, in the first years of his discretion: of the second, namely, that this story doth minister matter of the riddle afterwards, I will speak in place, where I shall have a fitter occasion offered, namely in the fifteenth Chapter. Lastly, in this verse in that it is said, he told not his father nor mother of this that he did to the Lion, it showed both that neither he himself was 4 vainglorious, (for then not only they, but other should soon have heard thereof) but also it appeareth, that he saw no cause nor end of uttering it to them at that time. So let us learn when to speak, and when to hold our peace, and to be silent, even when our speaking can do no good; or more hurt then good, or when it cannot but do hurt. And by this rule, which guideth us how to be silent, and when; let us also learn how to speak, and when, namely, when we see it may do good, and no hurt, or more good than hurt. The same is repeated of him in verse 9 and agreeth with that which I have often urged in the general, to wit, that we should show all godly wisdom as well as uprightness in our doings: as our Saviour Mat. 11. would not commend john Baptist before his Disciples were gone, lest it Mitth. 11. 7. should have as much hindered them, as profited the people. Vers. 8. And he went down and talked with the woman those things that were pleasing in the eyes of Samson. 9 And within a few days when he returned to receive her, he went aside to see the carkeiss of the lion: and behold, there was a swarming of Bees, and honey in the body of the lion. 10. And he took thereof in his hands, and went eating, and came to his father and his mother and gave unto them, and they did eat: but he told not them that he had taken the honey out of the body of the lion. 11. So his father went down unto the woman, and Samson made there a feast: for so used the young men to do. 12. And when they saw him, they brought thirty companions to be with him. Then Samson said to them, I will now put forth a riddle unto you: and if you can declare it me within seven days of the feast, and find it out, I will give you thirty sheets, and thirty change of garments. NOw it followeth according to the division made in the second verse of The sense of verse 9 this second part of this Chapter, how Samson went to agree with the woman, and his father and mother with him, as we heard they did in the seventh verse: and that his father, when they came thither, did that which pleased him in concluding the match with her. For that is the sense of this first of these verses: to wit, that where it is said, he did speak the things that pleased Samson, we should understand that to be meant of his father, that he talked with the woman to the good contentment and liking of his son: also here is showed, what fell out at this their next going up in the way when he went to receive her, and this to the 11. verse. But here I must a little stay the reader, by occasion of a doubt arising out Verse 8. of the 8. verse, to wit, in that it is said, Samson went aside to the carkeiss of the lion, and took honey out of it. For seeing he was a Nazarite, as appeareth by cap. 13. 5. and chap. 16. 17. it may be thought that Samson either sinned against the rule of the Nazarite, or else had a special dispensation to break it. Touching the rule, we read Numb. 6. and particularly vers. 6. that it forbade coming at a carkeiss. And yet we should be uncharitable in casting the blame of wilful fin upon Samson, and as rash in justifying any dispensation, seeing neither of both are mentioned or intimated in the text. The answer is, Samson neither sinned against the rule, nor was dispensed with by God: and the reason is, He was tied to no such rule. And seeing it will be demanded still, How then could he be a Nazarite? I answer again, that we must make a difference between Nazarites: Some were borne Nazarites, and by an immediate ordaining of God, separated to this profession. Others voluntarily undertook the vow according to the Ceremony. Both sorts had something common, both the profession of a more strict and pure worship of God, and some ceremonies annexed thereto. But they differed herein, that as the former sort were necessarily tied to that estate, and that for their whole life, so they had privilege allowed them to be exempt from some ceremonial observances which the vowed Nazarites were tied to. For as the vowed Nazarite was voluntary, and for a certain space of time only, so for that time he was bound indifferently to all the Articles mentioned in Numbers. Samson then (I say) was no voluntary or vowed, but a borne and ordained Nazarite extraordinarily. And therefore though it be probable that he was tied to more than his long hair, as namely to abstain from strong drink, (as his mother was) yet it is clear that he was free from this ceremony of touching the dead and sundry other. Of the like ordination was john Babtist, as by the text appeareth, Luk. 1. 15. This answer is applied by them who hold our Saviour to have been a Nazarite (not by the place of his education only, Matth. 2. 23. but by profession also) to salve the objections of his drinking wine, coming to the dead, etc. but how sound I will not here inquire: only this I say, if that could be proved that our Saviour was a professed Nazarite, than those objections hinder nothing, because they only oppugn the vowed, not the ordained Nazarites. But of this, thus much. Now I proceed to the doctrine. First, here by Samsons father and mother going with him to conclude the marriage, it teacheth, that when parents see that the match which their children Doct. upon just occasion propound to them, and desire their consent in, is of the Lord, and pleasing to him, they ought (as I said before) to be ready to further and accomplish it in the best manner, and with the best conditions that they can: so their children may in reverence desire them, that seeing God doth allow and bless them herein, that they would not hinder them. But if they make their matches so that their parents and guardians may not, neither dare be seen in them, as it is a great blemish to themselves, so it is just that they be both held back by them, and their attempt stayed therein; let them therefore submit themselves to the Lord, and give their parents the honour that is due to them, lest they make them most stranger's in this work, who should be chief doers in the same, and by that they may know, that their prospering therein shall be small. But for this point, let the reader see that which I have noted of Caleb, chap. 1. After Samson and the woman had agreed about their marriage, he went again afterward and took her to be his wife: and what fell out in the Verse 9 10. way as he went is showed. By the first of these two, in that he married her 20. afterward and took her for his wife, when he had now first consented with her to live together as man and wife, and that with his parents agreeing thereto; all these do prove that the uniting of one man and one woman Doct. together in marriage, is a solemn ordinance of God, and appointed by him, and so it is likewise blessed by him, where he is obeyed in it: and that the loose and brutish living together otherwise, (as one man with many women, etc.) is most unfitting a Christian, and contrary to God; ordinance, and bringeth forth most noisome evils: even as the parting and separation of one of the married persons from the other, save for adultery, is odious. And this of the first of the two points be said briefly, seeing occasion is offered to speak more particularly of it elsewhere. The second thing in these two verses, to wit, what fell out in the way as he went, was this that Samson went aside, as he travailed to his marriage, to see the carkeiss of the lion which he had rend in pieces, and what was become of it. And he found in the body of it, a swarm of Bees and honey: a strange thing to behold, for those creatures love the sweetest places, and not those which are unsavoury. But the Lord had so brought it to pass, and that his father and mother should eat thereof, and yet not know from whence it came, to the end that it might minister matter for the riddle that he propounded at his marriage, whereby occasion arose to him of pursuing the Philistims. Thus God prepared the honey in the body of the lion, and directed him to find, eat, and give it to be eaten. By this that I have now set down in these two verses, we may see, that Doct. 2 in verse 10. 11. when God pleaseth either to punish or bless, as here he did both, (for he intended a blessing to Israel, and a punishment to the Philistims) he will use means for the effecting of the same, though we see not always how, and extraordinarily, rather than they shall fail, and not come to pass. And so when he purposed to deliver his people out of Pharaos' bondage, and none Exod. 14. 12. saw how it could be, they being hedged in (as it were) on every side, he made a way (we see) for them thorough the red sea, as it had been by the high way, and dry ground. Even so be we persuaded, that he having appointed and purposed to do us good in this life, who fear him, and to bring us well through all difficulties, as he hath promised, and to finish our course with joy; he will most certainly do it, though we see not how, but it may seem oft times to us impossible, for he hath many ways to bring his will to pass. Even as he did, when he delivered Elisha the Prophet from the army of the Aramites, by an 2. King 6. 17. army of heavenly soldiers, and when he promised great plenty of corn by his Prophet on the next day, when yet at that present they were almost famished, he did (I say) perform it, and that by the means of four leprous persons, in so much that a great man near to the King affirming, that although 2. King. 7. 16. God should rain down corneout of heaven, it could not be so; yet he lived and saw it so, though he lived not to eat of it, even as the Prophet had told him. And so be we persuaded that whatsoever he seeth expedient for us, he will bring it to pass, though we see not how, he hath ways enough; and that which he doth not for us, we must willingly submit ourselves to want and forego, as knowing that it were not good for us to have it granted. Whereas we in our troubles and fears either about grace to be Note. granted us, or deliverances to be wrought for us, do either smother our faith, by fear and despair of help, or break forth into open murmuring and discontentedness, which in time causeth us to shift and make way for ourselves by using unlawful remedies. And by this means we double our affliction, both for measure and continuance oftentimes: or else shake it off, as the ass doth his burden, not staying God's leisure, till he case us: so that when the next cometh, we are unfitter for it, then for the former. Now if we (being in ourselves most shiftless) could behold that all-sufficiency of Note. power which is in God, and the variety of means which his wisdom can work by, for our deliverance, this confused and distrustful behaviour of ours should in great part be cured. Especially, seeing whatsoever power he hath in him to succour us, his distressed servants, his love setteth him on work to show and exercise it, and all for our exceeding benefit and good. David saw not before Saul's coming against him, by what means God 1. Sam. 23. 27. would rescue him, neither was it needful seeing he had promised so to do: howbeit he waiting by faith the issue, he was delivered, and so saw how the Lord wrought it for him: and thereby gathered, that so he was able and ready to do often in the like danger, rather than his promise should fail and Note. be falsified. Thus we should hearten on ourselves to wait with patience through all difficulties, till we have finished our course with joy. And in that he told not this either to his father or mother, which was 2. very like he should have done, (it being a strange thing to find honey in the carkeiss of a Lion) and we are all given to tell such things to our friends, as are seldom heard of, and are like to be wondered at, as news very welcome to them, yet I say, in that he signified it not unto them, it was wisely done of him to conceal it, whether he then thought to make a riddle of it, or no, it is uncertain, as after he did: for then, if he had told it to them, it might easily have been known to many, and so it had been like to have by some means been disclosed to and among the Philistims, as we see it was afterward, when he told it to his wife only. It confirmeth us in the former doctrine out of the seventh verse: namely, that we be very wary to conceal things that need not be uttered, especially secrets, when we see no good can come thereby, but by concealing them there may. And because it is not easy for a man to foresee every inconvenience which may come of unseasonable speech; therefore it is the wisest way for us to cut off all talk, whereof we see not some good reason to move and warrant us to utter it. Now if there grow any inconvenience thereby, notwithstanding our care and respectivenes, we shall have the less to accuse us, as we see in David's fact, 1. Sam. 21. I mean in his requiring the show bread and armour of Golia 1. Sam. 21. 6, 9 from Abimilech in the presence of Doeg, necessity drove him to ask it, and Christ defended the fact, and therefore he had less cause to be troubled, though much hurt arose by it. To them that object, that Samson told the riddle to his wife, which was more dangerous then to have opened it to his parents: be this taken for an answer, that he offended greatly in so doing. And we may learn by it, that we may possibly show wisdom in some part of our life, whereof yet we may fail, without great heed taking, afterward. We have heard how Samson went to take his wife, and what fell out by Vers. 11. to 20. The sum generally to ver. 20 the way. Now followeth the third point (in this second part of the Chapter) to wit, their meeting to accomplish his marriage, and what things were done thereat, and they were especially four. The first, he made the Philistims a feast, in this verse. Secondly, what the Philistims did to him: verse 12. That is, they provided thirty companions to be with him; Thirdly, Samson propounded a riddle to them, with condition what they should have, if they could tell him the meaning of it, within seven days, and chose: and this to the midst of the 15. verse. Lastly, how they laboured to know the meaning of it, but could not, till the seventh day, and then they told it to him, having gotten it of his wife before: and this to the twentieth verse. The first of these 4. things mentioned in this verse, was, that he made The sense of vers 11. particular. them a feast: his father going down with him again, (no doubt) to be a comfort to him in that strange place, and to countenance him, as I have noted twice before in verse 6. etc. And it is added, that Samson did that according to the custom of the place, for so the young men were wont to do at their marriage. Here by this custom (not unlawful in itself) we see it hath been an usual thing to call friends together at such times of marrying their kindred, to feast and rejoice one with another. It hath been the practice of the good, as well as of the bad: neither is it our commendation, simply to shun the civil or indifferent actions of common men, and the multitude; but this indeed is to be looked to, that we conform not ourselves to the evil manner of using them in the age we live in, Rom. 12. And Rom. 12. 2. as for this one custom and fashion of feasting, as Samson used it, so Christ was present at a marriage feast in Canan a town of Galilee, where many joh. 21. were met together, and he approved their feasting. And as for the bad, Laban made a feast, and called together the men of the place, when he gave his daughter to jacob to wife. So also did the young Gen. 29. 22. men of the Philistims use to do at such times. The action therefore having been the practice as well of the godly as of bad people, in itself is indifferent to be used; and as it may be done lawfully, so it may also be omitted, because wicked men have used it, who do nothing well: and therefore as it falleth out for the most part, that the greatest number that meet at feasts are none of the best, it may be seen oft times more convenient to omit the meetings of such, lest much wickedness should be committed by them, and lewdness in tongue and behaviour, to the dishonour of God, which is the more easily done, when they have well filled themselves. Or if it cannot be altogether let pass, yet a smaller company would be gathered, especially of such of our friends as are of the best sort of people; and for the other, if they must needs be there, they should so be placed at the table, that as few of them be set together as may be, and that it be observed, that they may be soon interrupted and broken off, (by such as sit near and are better minded and wise withal) if they should fall in any offensive behaviour. As for our Saviour Christ, he gave good example at the marriage where he was present, and took occasion, by the miracle which he wrought there, to hold them occupied in good talk, and to turn the people away from the contrary; and we as far as we may see our company to be to good ends, as that we may be like to do good, or take good so and thereafter to use it. And this be said of this point here, having before touched it, and having occasion to speak fullier of it afterwards. Further, by this that is said here, that the young men used to make a feast 2 at their marriage, and therefore Samson did so, we see the force and strength of custom how it prevaileth, and is as the Medes and Persians law was, that is, not easily broken. Such a custom that was, that the people at their desire had a prisoner delivered & set free to them at the Passeover: by means whereof they asked Barrabas a murderer, rather than jesus. Such customs Matth. 27. 15. as are bad are continued still, whereby disorder and revel is maintained, even fruits of darkness, into the which the people is so revited, that though the preaching of the Gospel hath bewrayed and brought to light the shame and odiousness of them, yet they can hardly be broken almost in any places. As the profane spending the greatest part of the Lords Sabbath in carding, drinking, feasting, and such like abomination, and other such, in every country after the manner thereof, making it a day rather held to Bacchus, or Saturn, than the Lord. And the same may be said of the riotous and intemperate misspending of the twelve days, and certain other days in the year, far worse passed, then (I say not Papists) but even Heathens oft times use to do. And except the putting down of Fairs, that were wont to be kept on the Sabbath (which with much ado were some years agone abolished) I remember not many more ill customs overthrown and put out of use. As for the overthrowing of many blind, dangerous, and disordered Alehouses, (for there is use of the honest, for the necessity of travelers) it hath indeed very commendably been gone about by some honourable and worshipful persons; but yet through the upholding of them by some gentlemen and others, to their small credit, they remain still, to the working of much evil and mischief thereby in most places. As for those that are good customs (to say no more of the bad) they ought; and other that be not hurtful, may be suffered and continued. And in that respect (I take it) did Samson here, after the manner of the young men, make a feast to the Philistims. But to proceed, they being on both sides met at the marriage, I mean Vers. 12. Samson and his friends on the one part, and the Philistims on the other, the holy story showeth what the Philistims did: to wit, they took thirty young men (for they had choice enough) but the friends of Samson being strangers there, could not command such a number, neither is it like that the Philistims would have liked it: so that it cannot be meant of Samsons friends, that they took thirty men to countenance and honour him, but of the Philistims, who when they saw what manhood and stomach was in him, and that they had need to beware of him, they gave him thirty men (pretending they did it to honour him) to attend upon him, which indeed they did for fear of him. In these Philistims we may observe two things: the one is, their policy: the other, the care that they had of, and over themselves, when they thought there was danger towards them, and cause of fear. Policy (I say) was in them, for that when they feared, they would not seem so to do, but covered it with a fair cloak, namely in appointing thirty companions to him, as if they meant to set him forth and countenance him. This the light of nature did teach them, to keep themselves from danger and harm. Neither were the means evil that they used for that purpose, though it must be granted, that it was all one to them whether they were or no. So much more we being more clearly and fully enlightened by the written word of God, may in great peril not seem to fear, when it can do us Doct. 1. no good (but it may put us to reproach:) but use such lawful help, as we have at hand, to repel the same, though we let it not appear. Even as Paul did, who when he was in great ieoberdie of his life by the pharisees and Sadduces, and like to be rend in pieces betwixt them, he bewrayed not to them what he feared, but used that help that God showed him, that was this policy, that he said with a loud voice among them that he was a Pharisie: Act 23. 6. whereat there was a sudden division of his adversaries, the one sect being against the other; and the pharisees holding with Paul against the Sadduces. Only let no man (by this that I have said) justify his shifting and unlawful policy in bringing himself out of trouble: among which sort of shifters at this day, the most bold and dangerous and devilish is this treacherous crew of Jesuits, who when they have brought themselves into the briers by their villainous doings, seek to relieve themselves by lyings, equivocations, and perjury, or flying (if they can) from coming to their answer. The other thing to be noted in these Philistims, was their wise care to 2. keep themselves from hurt by Samson, when they saw him to be a man to be feared, and this they showed herein, that they set thirty men of their own country, as if they would have honoured him, (much like Herod, who pretended that he would honour Christ, when he sought to kill him) whereas Matth. 2. 8. they intended no such thing, but to set them as watchmen to take heed that no hurt might be wrought by him against them. And as they did by the light of nature thus provide for their own safety, so we ought wisely and warily to prevent danger, where it is coming towards us: and to be wise as serpents and beware of men, as well as to be innocent like doves. Matth. 10. 16. We have great cause in these days to beware whom we trust, and to whom we commit ourselves by giving credit to them. Our Saviour hath left us a good example behind him, whereby we may take heed how far we commit our seives to men. For when he was at jerusalem at the Passeover, joh. 2. 24. many believed in him (it is said) when they saw his miracles that he did. But jesus did not commit himself to them, seeing he knew what was in them. Teaching us to be circumspect, how far we trust them, whom Note. we do not sufficiently know. Many smart for that they are too light of credit: namely, for that when they hear fair words, and conditions, they are ready thereupon to put themselves into their hands. Whereas they should know this, that they who are not faithful to God, will not be faithful to men, as Papists and loose professors. It hath been many men's utter undoing, who have too rashly put their estate and goods into the hands of them who have made fair shows of trustiness of friendship toward them. Other have sustained the like by their own children, having a better opinion of them through blind self-love, than there was cause; and trusting them with almost all that they had, have lost all through their own folly. The same I may say of unwise and undiscreet lender's, and such as have unadvisedly brought themselves into danger by suretyship, till with their load of grief they have ended their miserable days in prison or penury. But none are either more commonly deceived, or more to be pitied, then silly and shiftless damsels and maids, who care not into whose hands they put themselves, till they complain and cry out, that they have not found truth and faithfulness at their hands, who promised them great matters of quietness, and living at ease: who have in a short time grossly broke their covenant with them, by most contentious and unquiet living, or left them with their charge to shift for themselves: of which woeful persons England is full. For I must say the truth, that in most places there are few faithful people to be found. Let us make the more account of them that are such, and for the rest, I say with our Saviour, let the dead bury the dead: and let them match together, seeing they will needs do so, who are both of them unfaithful. And seeing (in this subtle vizard age) we can hardly discern oft times between one and other, I mean betwixt the trusty, and the deceiver; let us with Paul pray God to deliver us from having to do with such 2. Thes. 3. 2. as have neither faith, nor fidelity in them. And so far as by our narrow observation we can find any hollowness or falsehood in such as pretend the contrary, (as for others, they are more easily avoided) let it be a watchword for caution in time to come. All is not gold that glistereth: fair words are fit to beguile even good people, whose innocency makes them think that other are as themselves. But with the breastplate of righteousness, (which serveth to keep them from being offensive) let them use their headpiece, I mean wisdom and prevention of danger, that they may be defended from hurt by others. All know that none less deserve wrong then the harmless: yet none we see daily are more usually beguiled, and made a prey to the spoiler for want of circumspection. THE seventy SIX SERMON ON THE XIIII. CHAPTER OF THE BOOK OF JUDGES. Vers. 13. And Samson said unto them, I will now put forth a riddle unto you: if you can certainly declare it me within the seven days of the feast, and find it out, than I will give you thirty sheets, and thirty change of garments: 14. But if you cannot declare it me, then shall ye give me thirty sheets, and thirty change of raiments. And they answered him, Put forth thy riddle, that we may hear it. 15. And he said unto them, Out of the eater came meat, and out of the strong came sweetness: and they could not in three days expound the riddle. 16. And when the seventh day was come, they said unto Samsons wife, Entice thine husband, that he may declare us the riddle, lest we burn thee and thy father's house with fire: Have ye called us to possess us? Is it not so? 17. And Samsons wife wept before him, and said, Surely thou hatest me, and lovest me not: for thou hast put forth a riddle unto the children of my people, and hast not told it me. And he said unto her, Behold I have not told it my father, nor my mother, and shall I tell it thee. 18. Then Samsons wife wept before him seven days while their feast lasted: and when the seventh day was come, he told her, because she was importunate upon him: so she told the riddle to the children of her people. 19 And the men of the city said unto him the seventh day before the Sun went down, What is sweeter than honey? and what is stronger than a lion? Then said he unto them, If ye had not ploughed with my heiffer, you had not found out my riddle. 20. And the spirit of the Lord came upon him, and he went down to Askelon and slew thirty men of them, and spoiled them, and change of garments unto them, which expounded the riddle: and his wrath was kindled, and he went up to his father's house. 21. Then Samsons wife was given to his companion, whom he had used as his friend. NOw followeth the third thing that was done at the Verse 13. 14. marriage, and that was the riddle that Samson put forth to the Philistims there met together: the which course was in great wisdom taken by Samson, if it be well considered. For if the cause be sought, why Samson propounded this riddle, I answer: It was a pleasant whetting of their wits, and ministered occasion of mirth to set them about the inventing and searching out the meaning of it, which was hard and difficult, that so in the mean while they might be kept from manifold offendings. And it was without suspicion to the Philistims of any evil intended by Samson. And he seeing that the seven days continue while the feast lasted (for so their manner there was to do) was a long time for him and his friends to be in company and conversant among Idolaters, without much sin and offending God, he could not have taken a safer nor better course, then so to set them a work and occupy their heads. As for religious talk there was no place for it: to have fallen into that, had been the next way to have set them altogether by the ears at the first. And yet by the propounding of the riddle, they were held greatly within compass from lewd and wicked talk, and ill behaviour, which could hardly have been borne by Samson and his friends: the which yet had otherwise so abounded with much other disorder, such as falleth out at those kinds of meetings, (where yet one would think there should be less fear of it) as would have bred most bitter contentions among them; the which by this wisdom that he showed in putting out the riddle, he shunned and avoided. And by this practice of his we may learn, when we be penned in company, Doct. where no good things have entertainment, but evil many ways is to be feared, (which companies are too common) how to bethink ourselves what is best to be done of us. If it may be, let such companies be turned from altogether, especially if they be our betters, who will take more liberty to offend, and yet bear it more hardly to be resisted, or spoken against: whereby our grief will be the greater, when we see no means to keep our consciences quiet and peaceable, but that we must have part in the sin. But if it fall out sometimes (as it may do, that we be brought by God's providence into such companies by necessity, when we cannot prevent them, if they be such as we may be bold to speak to them, they being of no wealthier sort than we, or not much above us, there is the less cause of fear, or of any such great danger to fall out: but yet even there we must take heed that we jump not, neither fall in with them, to justify and consent to their offensive talk and behaviour: but if religious communication will not be borne nor brooked of them, some other things indifferent (and yet not impertinent nor unprofitable) would be thought upon of us, and ministered by us, to stay and prevent worse, as fit occasion may be taken thereof. And if ye ask what, I say, for example; the mentioning of the death of any among us, and namely such as are of note: and of any judgements and plagues of God either present or lately fallen out about us, as burnings, strange death, and namely upon drunkards; also the execution of malefactors, and such like: which matters will be better borne to be talked of, than things merely divine: and yet by occasion of speaking of them, not only ill communication may be kept away and avoided, but better also, and that which is to edification, may the easilier come in place. For to an honest Christian man it is a great grief to lose and be cut off from his sweet words, which flow from the abundance of the heart. But seeing this must be borne oft Pro 23. 8. times, and worse also at the hands of such as are of wealth and power in the company being ill minded, there; if we cannot restrain them, neither may have place or liberty to speak, when God is dishonoured by them, in cavilling against the truth, railing upon God's people, or slandering the innocent, or by swearing, filthy talk, or any such like; the best way will be to depart out of the company, or to give no ear to them, if we may turn to other who are near us, or to show dislike in our countenance; or if they will needs ask our opinion, at the least to show our dissent from them, but yet in meekness and in a peaceable manner. But if the case be so, that we may rebuke such unfruitful works of darkness, God giving us occasion justly, let us not carry our zeal in our bosoms, as a sword in a rusty scabbard, but unsheath it to the defence of God's truth, and his religion, lest if we hold our peace in such a case, the stones of the street will cry: which point hath elsewhere been opened. Samson, as it appeareth, tells them, he would propound his riddle to them so, that if they could tell it, they should have thirty changes of apparel, and pieces of linen, whether sheets or shirts, etc. and if they could not tell it within seven days, than they should give as much to him: which was a kind of wager laying, and their sport was for loss on the one side, & gain on the other. Which kind of dealing, I mean after this manner of wagering for gain, (seeing he had his direction from God therein, and warrant in special to practise it) cannot be counted unto him for sin, neither aught any to stumble at it. I might here take occasion to speak largely of the like actions and exercises among men to that which was in this place used of Samson, but I should be too long. This is all that I will say, that as the most handle the matter, they do grievously sin against God: as when men play or wager either in a covetous desire to win, or when they are angry and passionate in playing or wagering; or when they swear and blaspheme the name of God in their play; or when they fall a quarreling, or go together by the ears amidst their pastimes and wager-laying; or when they are immoderate in their playing, spending whole nights and days therein, neglecting in the mean time the necessary duties of their vocation, and the most necessary duty of all others the service of Almighty God: of which sort alas there are too many who spend most of their time in bowling allies, and at trucksbetting, and swearing upon every cast; profane men, that make so little account of their time as to pass it away so idly; let them take heed that they be not driven as many have been in time to desire one hour to repent, and yet go without it: or last of all when they thus play or wager away all their maintenance. And for such kind of gamesters who have not money competently to maintain their family, much less for the relief of others, though Paul biddeth them that stole to steal no more, but labour with their hands, that they may have wherewith to help the poor (for which two ends it chiefly serveth) and yet have enough to play away, let them with the rest of their companions take heed, that among many other punishments of God, which they draw upon themselves, this be not also one and not the least, that because they love pastime they become poor men. And we may well think that if God deny to cloth the bodies of such with Prou 21. 17. apparel (for rags are their livery) much less will he cloth their souls with grace here, or their persons with glory hereafter, except they repent; which is not at commandment, nor easily found of such. We have heard of Samsons wagering with the Philistims in the former Doct. vers. 14. verse, and part of this: now it follows in the latter end of it how they gave allowance thereto, and showed their liking thereof, saying unto him, Put forth thy riddle that we may hear it. And this showeth, how readily wicked men turn to hear even the godly (whom otherwise they dislike and scorn) when they speak pleasing things to them. Even as jeroboam King of Israel did greatly like Elisha, and spoke kindly to him when he did that which pleased him well, in bringing the army of the king of Syria his enemy 2. King. 6. 21. as prisoners into his chief City Samaria, hoping that thereby he might have his will of them in putting them to the sword. Oh when they fit their humour by words or deeds, they will change themselves on sudden toward them, and applaud them as if they were friends with them. And even so is it with them in the construing of those actions that please them, such I mean as whereby they receive benefit and favour or advantage: for these, they shall be advanced above the skies: but let them therewith join admonition and good counsel, or so much as the mildest reproof, especially if they take themselves crossed by them in their purposes of profit, pleasure, or will, (although never so justly,) than they are the worst that go upon the earth, their goodness is remembered no more. Yea and this which I say may be extended to the best Ministers, who so long as the plausiblenes of their gift doth hold the bad in any admiration or affection, will show the greatest signs of taking pleasure and delight in their company. But let the Minister leave tickling of their corrupt flesh, and begin to search them a little, or bewray their corruptions which were hidden from them before, oh then he is bitter and irksome to their taste, and becomes their enemy for telling Gal. 4. 16. them the truth, yea, than all his former desert is vanished with commendation and all: all which do testify too clearly, that they allow not of those who are godly, either Ministers, or other for their goodness, which ought chiefly to be regarded, but for other causes. This must further teach the best sort to observe themselves with the best circumspection how far they go in humouring the wicked, to wit, so far only as they keep bounds, that is, speak that which they may, for the turning them from evil, or drawing them to the liking of the best things by degrees, always preserving entire their liberty in reproving, without any just cause of blushing. As for them that will not admit of such kind of dealing, but like only to be flattered, let them know their stomachs are distempered, and they in a dangerous case, (when they can take no liking of any thing but fleshly and sensual) even as they are who will serve their turns by flattering them. Thus now of the first two things that were done at the feast, we have Vers. 15. heard, and of part of the third, to wit, that Samson told them, he would put forth a riddle to them, and how they readily apprehended it, and were willing to hear it. Now therefore in the former part of this verse it is said, he propounded it, which was the third thing done at the marriage, [Out of the eater came meat, and out of the strong came sweetness.] The meaning is, that honey which is sweet, and meat to eat, came out of the body of the Lion who is strong, which I open and utter, seeing the ignorant not comparing this with the 19 verse, would not else understand it. In this latter part of the verse it is showed, that when the Philistims had heard the riddle, they toiled themselves, and went about by their own labour and wit to find out the meaning of it, but could not by their own help. And this is the fourth thing done at the Marriage, namely, how they sought to find it out, & how they prevailed. But of this more in due place. But I will first return a little to Samson, and show how he made use of the Doct. vers. 15. works of God, which he considered and observed. For to his great benefit he gathereth a riddle, and raised thereby a question out of the work of God in the Lion, which was a mean to hold much evil from among them. So it behoveth us to mark things that come to pass daily, (which all fall out by God's providence) and his dealing in and by them, that we may learn wisdom thereby, and take good by them. For as Preachers gather similes by the things they see, read, and hear, to illustrate that which they utter in their Sermons to the people; so should we by God's judgements upon the wicked, and his blessings on them that fear him, we (I say) should learn to profit by them, and to shun the one, and to get our part in the other, so as all may say, we have made right use of them in deed, whereas the most part take no good by either of both, nor by any other of his great works: my meaning is not, that the general administration of God only in the governing the creatures (which he hath admirably made) ought to be noted, but specially the ends of the just and unjust: that to the one there is always peace, the other cannot, no not at death give testimony of a good estate, nor depart with hope, nor encourage his companions to be like him, but dieth either with a wounding, yet desperate conscience, or is stricken like Nabal, with a dead Palsy of insensibleness. But to proceed with this act of Samson, in the latter part of this verse, we Doct. 2. ver. 15. see how by occasion of this riddle much evil was stayed in that company: for the time which would have been otherwise very lewdly and ill bestowed by the Philistims, was now busily taken up about studying and searching out of the meaning of the riddle: for so it is said in the text, they could not in three days expound it. And hereby we may learn, that much sin may be stayed in meetings of friends & neighbours at feasts and merry make, if there be any persons there, to intend and endeavour to prevent and stop it. And that is done by good and religious talk brought in, (if it will be admitted) or of things indifferent, yet tending to good ends: (as I have said before) the which once occupying and possessing them, may put them out of their bad by as, which I have oft seen done in my time: namely, much evil to have been hindered, and put by, while by some in the company better minded then the rest, it hath thus been prevented carefully and wisely by christian & savoury communication, and also kind usage of them, and such like good means. And to enlarge and urge this matter a little further, of and about these Philistims, that as they were least hurtful when they were most busy in seeking out the meaning of the riddle, so I may truly say this of the most of bad sort, that the greatest good they do either in Church or commonwealth, or at least, the sewest evils that they commit, are when they be at their labour, and tied to the works of their calling, even as the thief is fast from doing of evil when his hands are tied behind him. For though evil persons are ill minded even at their work, and as ill occupied, if they have opportunity, seeing they are framed thereto, yet this can be nothing so much, as when oil is put to the flame: for than they are at elbow room, and much more when they be linked in company with such as be like themselves, which is as far from that which ought to be, as may be, seeing every part of a christian man's life should bring forth fruit. And it ought to be a great humbling of such when God shall open their eyes, (until which time they dream of no danger) that whereas they are commanded in all that they do, or go about, to honour the Lord, they yet shall be by manifold witnesses brought against them, convinced of the contrary. For whether they fast or feast, labour or be idle, whether they be alone, or in company, or whatsoever they do, yea even when they worship God in the congregation, their hearts are lusting after some evil, and far from goodness. Therefore happy are those servants, who when the Lord cometh may be found occupying their talon, so as they may be able to say, they have been neither idle nor unprofitable in the knowledge of the Lord jesus willingly and with good advisedness, but since they were taken into his service have showed themselves faithful & diligent: (always except infirmity) and yet even then they are also occupied, namely in resisting the same. Thus we see that for three days they did beat their brains about finding Vers. 16. out the meaning of the riddle, and we read no other but that they do so the other three days, till the seventh came. But very probable it is, that they devised among themselves (if need should be) that they would use Samsons wife in the matter, to help them to come by the meaning of it, because it is said in this verse, that they came to her, and urged her sore to get it of him on the seventh day, when their hope otherwise was altogether past, although it is like they had sore urged her to do so before, then (I say) they threatened that they would otherwise burn her father's house. And further they made a great matter of that they should lose thereby if they could not show the meaning of it, as if they had been undone by it, (and all this they ascribed to her bringing of him thither) if she did not learn the meaning of the riddle, and tell it to them. And hereby their seeking to get it by shifts and guile, when they could Doct. not find it out by conjectural wit, and deliberation, we may see how like to these Philistims the most part of people are: who for a while keep compass in their matters they deal in, and in their behaviour, as though they were well ordered persons; this (I say) many do for a time, while they have no great provocation nor temptation to break out, but if they do like storms and tempests arise to stir and disquiet them; lo, than they appear in their colour, and make themselves known what they are, and what little government they have of themselves. Saul when David being pursued of him, showed him plainly, that he had such advantage against him, that he could have killed him, spoke mildly and kindly to him: but 1. Sam. 24. 18. when he had thoughts put into his head, that David sought his life, than he was most spitefully exasperated and incensed against him. So in another kind, while Ananias and Saphira his wife kept their possessions in their hands, there was no complaint made of or against them, neither were they accused to have lived offensively: but when the Church was in need, and they for praise of men would do as other did, according Acts 5. 2. etc. to the Apostles persuasion, that is to say, relicue the poor, and so proceeded to sell some part of their lands, than they began to distrust that they should have enough, and of a covetous mind kept away part of the price that they sold it for, and yet would make a show to give it all, swearing falsely thereunto. So many among us live peaceably, innocently, and unoffensively, as honest neighbours, and well liking religion for a time, who yet in trials, and yet these not great, & particularly in matters of money or money worth, bewray that they are to be commended for none of all these shows of goodness, but lay forth themselves in contrary colours. Much like to that which Satan spoke of job, (though amiss, and in another case) Touch job 2. 5. him, and he will curse thee to thy face. And we may almost bind it for true, that if a man being laid to the touchstone of gain, especially when no man knoweth what he doth, do approve himself conscionable, he is an honest Note. man indeed. And as the Philistims did here fall to shifts, unlawful means, cruelty, and many other evil ways, who first did not so. In like manner we see among ourselves, that some will show themselves as fair chapmen as may be, like the bargain very well, and boast they will not take good gain ten pound, etc. for it again: also they will agree upon covenants, seal the writings, take witnesses, appoint the day of payment or delivery; and what should I say more? yet let the ware or merchandise in the mean season wax cheaper than was supposed, then begins the frank buyer to shrink, palter, and shift dishonestly for himself: And so doth the seller commonly, if the price rise any thing: whereas they bought and sold before hand, pretending they were resolved upon whatsoever event to rest satisfied; if there were loss, to depend upon God for restitution, and not to shrink back: Psal. 15. 4. if gain; yet to confess it equal and just, to yield, and forego it without grudging, seeing God hath cast it upon the party. And the same humour is bewrayed in such sellers, as coming short of the Note. price they would have, yet being compelled to deliver the commodity, do change and impair the quality, and goodness of it, or cut it short in measure, or use other men gripingly, to make themselves amends: showing plainly, that they regard not any thing in their contracts, save only to make a pray of their brother, and serve their turn by him, without conscience, or civil respect of the Commonwealth. So also when men cannot enjoy their commodities, and thrive as they would, but decay, or fear that they Note. shall; or if things grow dear, or by an hundred like occasions, they who for a time were of good carriage and behaviour, have fallen to bad practices, and very offensive courses to live and be maintained by, and thereby disguise themselves, as if they had never been well reported of, nor had been honest of behaviour. Yea, (and which is more) this taketh hold of many of the better sort even of Christians, if they be hardly laid at by trials, and provocations, they too readily yield to do things evil and unbeseeming them. All which, if they will not see and so amend and reform such dishonesty, when it appears to men, or secret falsehood, though God only see it, they sufficiently bewray that God hath no pleasure in them. But if any break out in their lives offensively, and in such a wicked sort, when they be not strongly laid at and provoked to do so, they do worse than these Philistims, who were sore provoked and nearly driven (as we have heard) (the time drawing near in which they must give the meaning of the riddle, or else suffer inconvenience) before they fell to subtlety and violence, and yet even therein we see they disguised themselves grossly. And here it shall not be amiss to mark the wrangling and dishonest 2 contendings of these Philistims, when they saw they must lose; and what cometh of playing for money, or wagering. Even in this our age, wh●re the users of them are of the same mould and nature with these Philistims, the same may be seen: Among many other evils, which I will not here set down, these that are mentioned in this place, to have been practised of them, are for the most part, companions with play and wagering. That is to say, discontentment, quarreling, contentions, denying, and breaking the covenants, and seeking to do this by force and by threatenings. As these here are not ashamed to require that Samson should tell his wife the meaning of the riddle, that she might declare it to them, which was as much as to go from their covenant, and so with dishonesty to deny it. But of these mischievous fruits futable to the causes, I said somewhat before. But in the mean season this further mark (for the aggravating of the fact) how small a matter it was, that they could have lost thereby: which I do not so much speak, as though I would cause maruciling, that the uncircumcised and irreligious people should contend for so small a matter, who did the like throughout their life; but to the end I may fitly take occasion hereby, justly to charge numbers at this day, what a great and grievous fin they commit, who fall out one with another for a less matter than for a change or suit of apparel, when yet they profess to be guided by knowledge in the things which they do. But it is less marvel that they so break out at their playing to win one another's goods, when as they will do as much in their lawful bargains, that is, quarrel and strive (that I say no worse) for a groat or a shilling value, as I said in the former point in a more general sort. Oh the mischief that many do, yea and upon a small occasion, and for a very trifle. For these were ready to burn down the house and her, and all that was in the house, rather than they would lose the value of a suit of apparel: So, how much is spent by men in their rage and heat at the law for a twelve penny matter, though not so much for the thing, as the satisfying of the will and spiteful stomach of the man. Yea what undo withal of one another are seen, and that in one age after another, lest they who come after, should seem to learn wisdom by them that went before them; both woeful and long experience do too lamentably teach. Behold how great a fire a small sparkle kindleth: that is, when it falls upon matter fit jam. 3. 5. for it. This be said for amplification of the former point, and of the whole for this time. THE seventy SEVEN SERMON ON THE XIIII. CHAPTER OF THE BOOK OF JUDGES. HOw earnestly the Philistims urged Samsons wife to get Vers. 17. 18. 19 the meaning of the riddle of him, we heard in the former Sermon: now the holy story setteth down, what followed their threatenings of Samsons wife, that she might get the meaning of the riddle at his hand. First she sued to him in most earnest manner to know The sum. it, and and required of him, that as he loved her, he would declare the meaning of it unto her: who answered her by sound reason, and gave her a denial. But she not satisfied therewith, desisted not, but was importunate with him, and weeping to him the rest of the seven days after the first three were passed: for so are the words to be understood in the 18. verse [she wept before him the seven days, while the feast lasted:] then, I say, he told her the meaning of the riddle on the seventh day, and she declared it to them, and they to Samson, and so the controversy was ended. And first let us mark the woman's dealing with him: thou lovest me not, Verse 17. saith she, but hatest me. That had been hard indeed at the first entering into their marriage, though a thing which falls out often in the marriages of many unadvised couples. But her words were not true, neither therefore by and by so to be believed, as she uttered them, to wit, that he loved her nor: yet if it had been so, we all see had been guilty of a foul and great crime: whereby before we proceed further, let us note this: that in the judgement of an heathenish woman, there should be no hatred but near and unfeigned love betwixt couples in marriage: much more among Christians should it be verified, Never any man hated his own flesh, etc. Such an absurdity (I say) is not to be admitted, but to be abhorred, which causeth (that I say no more) weariness one of another. The falling out among those is much more to their great shame: yea, and so is the diminishing of love also which maketh ready way to hatred, seeing love ought to be strong Cant. 8. 7. as fire, which cannot be quenched with many waters. But they provide ill for this, who make their marriage (when yet it is void of grace, and the fear of God) the only ground of lovely and delightful qualities: whereas the best things that are in it, beside these, are flitting, and momentany, and so is the love that is grounded on them: but the true and christian love is constant, and bringeth forth much fruit. And this is a point of such importance, that the Apostle includes all the husband's duty therein, that he love his wife: as if he should say, Where that is, other good things are not wanting. For he being the head of relation and union, from whom must flow and descend to the wife all comfort and welfare; he must know, that he is through this love, to communicate himself to his wife, in all free, bountiful, and plentiful affection, and duty: whereupon it followeth, that she is to him again in all reverend submiss, and yet cheerful manner, fitted and framed. Yea so weighty a point is this of love, (I speak not of frothy, hot and foolish love, which is vanity of vanities) that except the heart of the man be knit to the woman in the Lord, as to one not only religious and well qualified, but also as the only person, whom he can delight in, and live within this special kind of fellowship: except this (I say) it is not the general choosing of a good woman, which will serve the turn, neither shall the several and mutual offices which concern each party be ever currently or constantly performed, much less the whole life, and the estate of marriage blessed or comfortable. Further, by her weeping, when she had no just cause, we may note the Doct. 2. subtlety of a bad woman, to complain bitterly of that, which her husband gave her no occasion of. For what though he told her not that which he ought not to do, must he therefore hate her? and although the Philistims threatened her, did that prove that he hated her? I say therefore (to leave her to herself, and such as she was) let no just cause of unkindness be offered by a Christian husband, and let it be well testified that he doth so, and if she will then (as many women do) dissemble, and charge her husband unjustly, and knows that she doth so, and that only to bring him to the bent of her bow, or to make her own cause seem tolerable and good, and so seek (as she did here) to draw him to inconvenience; if (I say) she do thus, let it make all Christians wise and wary of such fetches, and teach them that they in the mean while, giving them all due that belongs to them, take heed that they be not overcome of them that way, or in any such case. As for example, if a spiteful woman will call her husband's love into question, because he will not revenge the falsely supposed wrongs which another hath offered her, as she out of her impotent humour pretendeth: Or if a proud woman will thus upbraid her husband, for not satisfying her demands touching costly attire, or allowance of more money, than his estate will admit. So also if a jealous woman, to justify her base and uncomely conceits and behaviours to her husband, shall make her case good, by alleging that he is cheerful in other women's companies, though he do it with sobriety and wariness: In all these cases let the husband see that he be innocent, and then beware how he prostitute or embodage himself to such of his wives passions, lest by yielding a little, he lose his liberty: but yet let it be done kindly and peaceably anger and bitterness. Now further, in that she chargeth him that he loved her not, because he Doct. 3. told her not of that secret that in no equity it concerned her to know; what reason had she so to do? But she drew her reason from a wrong ground: that is, that women must know their husband's mind in all things, or else they think they love them not. If this had been her error alone, I would have said no more of it. But behold, it is a fondness and folly that possesseth many women. I confess that in things common to them, and that concern both, either pertaining to soul or body, or this present life, there be a free and ready communicating of all such things betwixt them, for the woman hath a right therein, as well as the man: but seeing there are many things of fecresie besides them, which lie waightily upon the husband, but do nothing concern the wife, yea and dangerous to be told forth, and many women weak to conceal them, the husband in no wisdom may impart them unto her: and yet for all that, he shall not be justly charged with want of love. But more of this in the next Chapter (God willing) save one. Samson withstood his wife at first by good reason, namely, this, that he had not told it to his father, nor mother, whom yet he loved dearly, and 4 long; she was but new married to him, neither had he proof of her faithfulness, wisdom, and silence; but otherwise his reason had not been good, seeing a man may impart some things to his wife rather than to them, and in denying her request he did well. So we should with reasonable answers withstand unreasonable suits, and then we shall show ourselves well fortified by the word and sound resolution out of a good conscience, when we can give a sufficient reason of our refusal: and otherwise we are as like to be drawn to sin, although we be not greatly solicited by the importunity of others, ourselves being ungrounded or unarmed against the subtlety and loose disposition of our own hearts, though we think never so well of our own strength. But it must be granted, that the greatest danger is when beside our own readiness and proneness to evil, we have provocations also, and those strong by inward temptations and outward occasions. In avoiding and resisting both, joseph hath given us an example worthy our following, who was neither snared nor enticed inwardly, when he saw he might easily have had such desire satisfied, neither being alured with words and flattery, did so much as hearken to his whorish mistress. Now as I have spoken to men, so a word I will add to women, and that is this, that if they were wise, they would learn to shake off the bold and shameless suits of such as should dare demand that of them, which were their dishonesty, reproach, and undoing, namely, to prostitute their chastity to any of them at their pleasures, who having once spoiled them, do leave them so. But of the fruit of dalliance more afterward. It is said here that she would not be answered so by him, but was importunate with him all the rest of the seven days of the feast, after the first Verse 18. three, in which they could not find out the meaning of the riddle, and so she won and obtained at his hands at last that which she sought: and so she told it to her people and country men the Philistims. These three things may be seen in this verse distinctly, her importunate urging of him, his impotency in being overcome of her, and her telling the exposition of the riddle to the Philistims her people. And they minister several instructions to us. First by her importunate urging of him, when no reason would answer her, we may see, how unreasonable shameless, and bold, and yea unwearyed wicked persons are in the following of their bad suits, so that they will never give over, but think they shall prevail by one means or other, at the least, by their importunity: we cannot do the like, nor come near them either in seeking to further goodness by men, or in suing to God for it; but a small denial, and a weak withstanding of us by men, makes us soon weary of our honest attempts, and so we may faint by and by, and in like manner give over in making our requests to God, yea, and that for great matters if we prevail not at once. How unlike are we to the woman of Canaan, who would take no repulse, nor be discouraged by the hardest answer that was given her. And our Saviour hath taught us, that if we were Luk 18. 8. importunate with him, we could not fail, nor go without that which we a●ke, our requests being made according to his will. And this is one special point of wisdom, wherein the children of light are to learn of the children of this world. Now further to pass to the second thing of the three, we see that by this Doct. 2. following him thus with continual urging of him, he yielded to her suit, and told her the meaning of the riddle. So that he who withstood her at the first, was afterwards overcome. It teacheth, that when we have overcome a temptation at the first assaulting us, (which one would think were hardest to do in respect of times following) yet we may possibly be overcome of it afterwards, and be given over to it: as for example, whether it be to such unlawful demands as this was, or to incontinency, filthy gain, seeking, or any such like. The reason is, because we are fickle and flexible, and do not strengthen ourselves to be constant at one time as an other in a good thing, neither be oft instant with God by fervent praying, watching, neither covenanting against sin, or not looking carefully to the keeping of them, neither disgrace sin: by means whereof, Satan taketh his advantage against us one time or other. Even so the same Samson here spoken of, did afterwards the very like, who withstanding the enticements of a subtle woman as now he did at the first, and that with full purpose (for a time) to do so still, yet yielded by long persuasion unto her unjust and unreasonable request at the last. It is no marvel to see it thus in some particular sin and temptation that one is brought to yield at last, who resisted at the first: for we see it to be so in the general liking and embracing of the whole doctrine of the Gospel. That some, who received it with joy for a time, yet fall away from the love of it afterward, as if they had never embraced it. Therefore, much more they who have resisted a sin for a time, may possibly afterward fall into it notwithstanding. And it ought to make the best of us constant in watching against all evil as well as at the first, remembering that our Saviour his charge is peremptory and indefinite reaching at all times [Watch.] As for them who never have had any sound proof of the forgiveness and death of sin wrought in them by the power of the Word, no marvel if this inconstancy be seen in them, that they please themselves overmuch in their good actions, and soon are discouraged either from within or without themselves by the least occasion. The best people must ply God with their prayers to hold out, and to build up daily upon a good foundation. Can a rush grow without mire? or can a man be watchful to persist in the good course which he hath seemed to like, or in hating the sin which he seemed to have disliked, when there is nothing to set him forward in a matter of such difficulty? Flesh and blood cannot inherit the kingdom of God: neither is Satan divided in himself. Rejoice not men in their shows therefore, but get the assurance of God's favour, and not patch up an evil heart with a few colours of goodness which are not joined with substance. Also this weakness and folly of Samsons, before I pass to the third point, 3 teacheth another thing: that when we have overcome an hard difficulty, and greater temptation, yet we may be afterwards overcome of a small one. For he had concealed the opening of the riddle to his father and mother, to whom he had far greater reason to tell it, as having so long proof of their piety, love, and faithfulness; rather then to her a stranger, and whom he knew to be void of the most of them, if not all. And it is like he told not them, lest they should by some occasion have opened it to the Philistims, as his wife did now unto them. His folly in bewraying it to his wife, was like the sin of the man of God, who came to reprove jeroboams idolatry at Bethel. For he having a charge given him of God that he should go into no house in that wicked place, to 1. King. 13. 8. 9 eat or refresh himself, did well and carefully observe it in the place where it was hardest to do it, that is the King's house, and yet behold he was overcome, and went from his charge, through foolish credulity, where he might much more easily have kept it, that is, to his fellow. For he being invited home by the King, he withstood it, not fearing his displeasure: but when afterwards he was moved by the old Prophet of Bethel, to go to his house and eat, he went with him contrary to the commandment of the Lord, and was therefore after his departure slain of a Lion in the high way. The reason hereof both in him, and as many as offend that way, that they are overcome of a smaller sin, when they have overcome a greater, is this; that men are more afraid of committing that, and distrusting themselves, seek the more fervently to God for help, and obtain it: but when it is a Note. smaller sin, we do not so much suspect and fear ourselves, and so being unarmed and ill provided, we do the easilier fall into it. And thus it cometh to pass, that when we have slain a Lion, a Bear foils us, and having devoured a camel, a gnat chokes us, that is, we avoid the harder inconvenience, and yet bewray and show our weakness in a smaller, which we might more easily have overcome. And so it fareth with us in repenting, that for a great trespass we are easilier brought to relent, seeing we know that we were more hardened in and by the committing of it, and yet in a less offence we shall hardlier bewail and confess it, seeing the heart in committing of that doth not see so much evil. Therefore it is well with God's servants, while they live by their former experience, and renew their care of pleasing God, and fear of the contrary: for than they shall be so far from this distemper, that they shall be able (with the same Prophet at another time) to believe that he who delivered them from the Lion and Bear, (the more dangerous) will not suffer the Philistim to prevail. Now to come to the third point: whereas it is said, that when Samson 4 had opened it to his wife, she did by and by tell it to her country men, the Philistims; it appeareth, that all her weeping to her husband was but dissimulation and falsehood, treachery and unfaithfulness, even a pack of mischief she did bewray to lie hidden in her heart, under that fair show of kindness and love. To teach us, that we should not give credit to the outward shows of goodness and simplicity, so as we rest in them as sufficient proofs thereof, and when we have no better testimony in them that will jerem. 17. 9 seem such. For the heart of man is a deep gulf full of abomination: and such as are subtle can wait their opportunity to get and obtain that which they seek. And yet judge we none before the time, and till God shall lay them open, but wait and try them. Many pray to God, but it is only as S● james saith, to bestow amiss that which they ask, even upon their jam 43. lusts. And so do many pretend fair to men, when there is no such thing in them, but dissimulation and hypocrisy. Now they had got the knowledge of the riddle by the woman, they Verse 19 bring it forth to Samson before the Sun went down on the seventh day. A most gross part played by them, to seek it out that way, as ahab's act was in killing Naboth, when Elias met him, and said to him, Hast thou killed and taken possession? But it may give warning to us, to have no more to do with such than we must needs. For this is so common, that false hood, violence and unconstion ableness is crept in even among men of better profession, so that they who deal with such, cannot tell when they have made their covenants and bargains sure enough. For not only they fly from their word, but also from witness and writing too, if there be the least Note. hole to be found. Which is to make men more faithful themselves, and more wise in taking heed of others. Besides, note the unweariednes of these men, that after they begun; they 2 never gave over labouring, and persuading the woman by flattery and threats, sweeting at it, till they had that which they sought, and yet had little hope of coming by it by her means, who was wife to their adversary Samson, with whom the wager was laid who if she had been faithful to him, might as well have fetched the water of the well of Bethelem, (by going through an host of armed men for it) as they should have got it of her. Oh the toil that lewd fellows will take for their pleasure and profit, and to bring their wicked purposes to pass. If they have no success at one time, yet they take no discouragement at it, but set upon it another. They that take such pains for trash, a man would think should take some for Note. grace. But oh that they who profess to love goodness, could be brought to do but half so much to bring good things to pass, and to seek happiness for ever, as they do in hunting after the pleasures of sin, and filthy gain, which are but for a moment. I have said somewhat of this in the woman's importunity, though indeed she was wooed to this by these, and these were the first that swayed her motion. But she (of the two) was the more like to prevail with him, than they to draw her to be a party with them. Therefore strange was their confidence and presumption in attempting to go thus between bark and tree, and obtaining their purposes by so desperate a means, as were no less than the setting husband and wife together by the ears. But what will not such adventure, as are set upon mischief? A right Emblem of the cursed brood of Jesuits, negotiators for the whore of Babylon, whose fury no attempt, no sedition is impossible unto us. And to shut up this matter about seeking out the meaning of the riddle; 3 now let us hear Samsons answer, when they brought in the meaning of it, after this manner: [What is sweeter than honey, or stronger than a Lion] he said in effect to them again; And what is more unfaithful or untrusty than a woman? He answered little less, when he uttered these words to them; If ye had not ploughed with my heifer, ye had not found out my riddle: which was as much as if he had accused them of falsehood, and unjust dealing, and her of unfaithfulness to her husband. By this learn one property of a wicked woman, that she is more true and trusty to strangers, then to her own husband. And yet to speak as the truth is, she is neither constant nor sure to either of them, if a third come in Note. the way betwixt both. But she that will deal so with her friend, namely her husband, what, think we, would such an one do to her enemy? And if she would do it without just cause, what, if she should be provoked? Whereby let other be admonished. But oh faithfulness, how precious and much to be desired art thou? And of Samsons wife and the Philistims thus much: of Samson himself I will say more in the next Sermon. THE seventy EIGHT SERMON ON THE XIIII. CHAPTER OF THE BOOK OF JUDGES. NOw I will end the Chapter with Samson, and show what Verse 20. was done by him then, after the feast was ended: which is the fourth and last branch of the second part of the Chapter. We have heard how ill he was dealt with by the Philistims, yet (as the story relateth) he did perform that, which they challenged as their due, which yet in deed they had justly deprived themselves of by their bad dealing, if Samson would have stood with them. But the Lord strengthened him, so that he paid them with the apparel of their own countrymen. And having slain thirty men of them, and answered the demand of the other that wagered with him, he was greatly offended with his wife, and went away from her to his father's house, not telling her whither he went, and in the mean while, she was given away from him by her father to one of his companions. And these things fell out after the marriage feast. It is said here, that the spirit of the Lord came upon Samson again, that we may know that he was guided thereby, in that which he went about, when he slew the thirty Philistims at Ascalon, and was thereby strengthened also to do it. This example of his is not to be followed of us, I confess, but we must do things in our vocation which God have commanded generally in his word. The apparel of these thirty men of the Philistims whom he slew, he 2 gave to them that told the meaning of the riddle. So that although he fell into their hands by subtlety, yet doth he not shift them off, and serve them according to their dealings with him, but satisfy them: for though no mention be here made of the linen that he gave them with the garments, yet we must understand it thus, that he gave them all, though the chief only be named, it being the manner of the spirit of God to express the whole oftentimes by a part: and beside, we know, they would not otherwise have been contented and satisfied. So we are to know that it doth not become us who are Christians, to yield ill measure to them that offer it to us, as we see that neither Samson did, but to overcome evil with good: which (it must be granted) will hardly be yielded to, and the flesh affordeth much ill counsel against it: but we are not debtors to it, to fulfil the desires of it, Rom. 8. but to practise innocency, through many provocations to the contrary. Nay further, although we should pretend that we use our advantage against him that hath wronged us, to this end that we may play stopgame (as we say) with him, and save ourselves harmless, although we do not deprive him simply of his own, even this (I say) is not permitted us: except the advantage be such as we may lawfully take, and would have taken against him in equity, whether he had given us occasion of revenge or no. As for example, if he have wronged us in our bargain through our oversight, we may not provide for ourselves by some oversight of his: but if he stands not to covenant, or deny us our due, we may lawfully seek our own, after all other means to come by it have been used, so we have no respect of revenge. And this is the straight rule: but where is the practice of it, even among them that know it, and profess it should be so, to let others go? But we think our condition unequal, if we may not deceive the deceiver, and prevent his subtlety with the like, and play the Cretians with the Cretian, that is, dissemble, cog, and lie with him that makes no conscience, as if Christianity might not meddle in this business; which yet is as apparent a relic of the old man, and the lust of our flesh, from which we should be purged, as any other, if Paul may be believed. Oh what occasion doth the common sort take to recompense evil for evil? They then show themselves in their kind and colours, when they can hit them home, who have stood in their light never so little, and they love to talk and glory of it, when they have done. But to say a word more of them, though it was not expressed in the agreement betwixt Samson and the Philistims, that the meaning of the riddle should be declared by their own finding out, and not by falsehood, or indirect means: yet who doubteth, but that they meant so? In like manner, this departing from innocency in bargains and contracts, and going to shifting, and against that which is honest and just, under a pretence that every particular cannot be mentioned and set down, it is a great fault among men, and proves them that deal so, to be far from uprightness: but those that yield of their due rather then strive endlessly, to be odd people. But to pass from this, and to come to another point, namely of Samsons 3 wrath kindled against his wife for telling the riddle to the Philistims, and therefore going away without her to his father's house, or at least, not telling her of it, that act of his is not to be justified. For he ought not in such a moody manner to have departed from his wife, and leave her in a wondering at his so sudden going from her, and giving her cause to fear at his return home, a renewing of his displeasure toward her again: he should not (I say) have left her (a young woman new married) in doubts and fears, what might befall her: but he should have told her fault unto her, as she had been fit to hear it, betwixt them two, and so after a kind reproof, and a counseling of her to be better governed, to have ended the controversy, and either to have taken her with him, or at least not to have gone away frow her sullenly in displeasure. This showeth what a fault sullenness is, when we be angry with any body, and yet we will not be known of any such thing, neither show the cause peaceably and plainly, why we are grieved, that so we might make an end of the matter, and be satisfied (if it may be) with the answer given us, or at least bear it patiently by little and little, and so cut off anger; but either to go out of the company discontented and unquiet, or saying nothing, but broiling in our stomachs to the great grief and offence of the party against whom our anger is kindled and conceived, thus to do (I say) is a thing utterly unbeseeming a Christian. But if question be made which of the two is worst, either open or secret anger; I say, the bewraying of it, and the letting of it appear, if we be so impotent that we cannot bridle and suppress it, is of both evils far more tolerable, than this smothering and keeping in of it, though both be vile and odious. For as if an house be set on fire, it is far more dangerous, and threateneth greater mischief to the speedy consuming of all that is in the house, when the flame is penned in, then when it hath vent to break forth: Even so, the anger that is hidden and concealed, is far worse than that which showeth itself; as may be seen in Absoloms hidden wrath (breaking into murder) which except it be in a high degree inflamed, (and that bewrayeth much folly) will soon vanish and come to an end: whereas the other imagineth evil, and bringeth it forth, when he thinketh and seeth best. Yet I grant there are degrees in this sullenness, but it is too unbeseeming a Christian, when it is in the lowest degree that is; yea though it go away in time, when the strength of it is over, without any further hurt doing. The remedy here, is to weigh the folly and shame of such disguising of ourselves. Also to consider what and who we be, that take the matter so hotly, which is done against us, who have provoked God as many times as we have hairs on our head. And how much greater cause we give to God to be displeased with us we should consider, and whether we could like that the Lord should so hide his displeasure against us, and execute it upon us, when we would not, neither are aware of it. Thus, and by such like means, we should go about to resist and assuage it. And if it be hardly done at the first, yet afterwards it will be done more easily, if we labour for it, and so in times chase it away altogether, further than that some relics of it will remain in us, as after some sore ague. Causes (I confess) there are of separation between married persons, but every man must not be his own judge, but either the Civil Magistrate, or else those that are appointed by God in the Church to be judges in these and such like cases, must determine. For what manner of society were there like to be among men, if each husband upon every tetch might for a shorter or longer time, leave the fellowship of his wife? To be sure, this practice is one means (besides many more) of much uncleaneness, confusion of blood and posterity, beggary of the parties and families so forsaken, and of what other riots and disorder God knoweth. For where the sacred ordinances of God (which are the religious bands and securing pledges of peace, union and order) are once leapt over, and trodden down, who can limit within any bounds the mischief like to ensue? Therefore let none of such as are guilty in this kind, plead Samsons example, who had as little liberty given him herein as they. Now whereas some object, that Samson herein gave place to wrath, and rather withdrew himself, than abode with her, lest he might possibly have broken out further: I answer, Samson in not dealing outrageously in words or deeds, is to be commended: howbeit his going away in passion, is not thereby excused, seeing this did not amend the matter, but made it worse. And although the party offended may sometimes avoid (as jonathan did) to alleniate such as are displeased in the company, yet this followeth not, that the party offended of the married couples) may depart from the offender, and go away for ado: for thereby he nourisheth his own humour, & provoketh the other further, rather than slaketh it in either. But to go forward, and so to draw to an end, here we may see what men Vers. 21. get by such dealing. For while they be sullen, and take displeasure, and will not bewray it, the other against whom they conceive it, are impatient, and cannot bear it, as we see here Samsons wife and her father not enduring this manner of his departure from her in dislike and discontentment, they (no marvel) break off their love, and turn and show it to another. This was the good he got by his inconsiderate dealing. And if we mark, we shall find, that such rash folly and unadvised dealing (as this of Samsons was) is commonly recompensed with some such unwelcome cross and trouble, and all through their own fault who cause and provoke it: so that they would after buy it off with labour and cost, when it is too late; which by a little wisdom and patience they might altogether have removed, & kept away. As may appear by that fact of Absolom, who being secretly incensed against Ammon for abusing his sister (whereas he ought to have accused him to his father, and committed the righting of his cause to him under God, without nourishing of a revengeful humour;) what brought he to pass thereby, and what ensued of it? but Ammon's murder, David's sorrow, a breach in the family, and to Absolom himself an unpleasing exile from his father's Court and presence. But far different was David's behaviour, being provoked by Shemei: he leaves the man, and looks into himself: It may be I have deserved (saith he) that God should suffer him to curse me, let him alone. A most worthy precedent. Therefore, let the angry and sullen person come forth and show what he hath gained by his folly, save the name of a fool, and the brand of reproach, and we will recant and call back that we speak. No wonder if the mad man, casting fire, darts, arrows, and deadly things, have some of them light upon his own pate. It is just also with God to be displeased with such, and resist them, while they are unjustly displeased with others, and meditate how to revenge. Many even upon the sudden in their unadvised rage have killed their dearest friends, (as Alexander is reported to have done in his drunken fume) and after being sober, they have been ready to revenge themselves for their madness. Others leave prints of their anger in the faces or bodies of such as they light upon, and some they kill forth right: which they then repent of when either they have smarted well in the purse, or be drawn forth to punishment which is appointed for such fury and outrage. Let it teach us, to shake off wilfulness, impatience, and heat passions, and in stead of a little pleasing of ourselves through folsie, not neglect wise and kind dealing, which shall not be repent of. And to this end we must use to meditate, both of our own corruptions of pride, self-love, anger, looseness, tetchines, frowardness, and the like; how many and foul they are; and also of ourselves, who are but worms, dust and ashes; and therefore no such as may not be crossed: and last of all, we should consider of those whom we are wont to be offended with: that they are but men and mortal, and therefore subject to human infirmities; and what marvel then, if they do things sometime that we like not, and which do cross us seeing they do to us, but as we have done oft to other. And we being sick of the same disease, and being infected with the same original contagion and poison, should rather pity them, then be angry and out of patience with them. But it were infinite to set down that which yet might be said to good purpose of anger, and remedies against it. This for this time by occasion of Samsons sullen mood at his departing from his wife then. As for the fact of Samsons wife and her father, so soon to be aleniated from him, and she to be given to another, it is not to be marveled at, neither any reason to be asked of it, they being not led thereby, much less by a better guide in their doings, but by will, and strength of flesh, whereby they were ready to take very slight colour and pretence of reason for their doings, as hath been noted before, and as shall further appear in the next chap. vers. 2. And so we must look for no better measure at the hands of wicked and unreasonable men, if we give them the least occasions, who are commonly carried to outrage without any occasions: to teach us to have as little to do with them, as we may: and when we must needs, take we heed that we make all sure on our sides, (as possibly we may) to avoid evil and peril by them. But if it fall out afterwards, that we be in danger to them, and that they have advantage against us, (as who is not subject to that and to the like?) we must bear it patiently, committing the success to God, with well doing. And here an end of this Chapter. THE seventy NINE SERMON ON THE XV. CHAPTER OF THE BOOK OF JUDGES. Vers. 1. But within a while after in the time of wheat harvest, Samson visited his wife with a Kid, saying, I will go in to my wife into the chamber: but her father would not suffer him to go in. 2. And her father said, I thought that thou hadst hated her: therefore gave I her to thy companion. Is not her younger sister fairer than she? take her, I pray thee, in stead of the other. 3. Then Samson said unto them, Now am I more blameless than the Philistims: therefore will I do them displeasure. I Will proceed, keeping the order that I observe in the The sum of the Chapter. rest. And first to begin with the sum, it is thus much: Samson, when his wife was denied him, upon his return to her, took occasion to set on fire the corn fields of the Philistims, and to kill them, being armed against them: whereupon they came into judea, to fight with the men thereof, unless they would deliver Samson into their hands bound: who therefore did so. But his bands being broken by the Lord, he slew a thousand of them with the jaw bone of an ass: and being thirsty after his labour, he obtained water from God by prayer: and so he was refreshed again. The parts of it are four. The first, how Samson took occasion to hurt The parts 4. and to be revenged upon the Philistims, to verse 9 The second, how the Philistims got him to be delivered bound into their hands by his own countrymen: to the midst of verse 14. The third is, how he was strengthened by God, so that he broke the cords, and slew a great many of them: to verse 18. The last, how he thirsting after his labour, and obtaining water of God, was refreshed. Of which in order, as the text gives occasion. The first part of the Chapter. COncerning the first part, and the woe that he wrought them, the occasion The sum of the first part. was, that his wife was denied to him, when he returned to take her, and was given to another, as appear in the first two verses: hereby he was provoked, as we see in the third verse, and so he set upon and hurt them in their commodities, being so provoked, as is showed unto the 9 verse. And first it is said, that after a while he came to his wife again, & brought Verse 1. a Kid with him to make merry with her, and to show thereby that he was reconciled to her, and was purposed to live with her again. For he having in absence considered his fault, in going from her in such a manner as he did, resolved and thought good now to cut off all occasions of grief from her, and of separation, and to renew and recover his decayed love again. It all that will condemn Samson for his choler would shame themselves as he did here (in returning, which was a condemning of his departing) when they have been overtaken as he was it were well: or if m●n could be brought out of love with such their wilful doings, by considering that for the time they banish God out of their thoughts, and make a man slave to his rankest enemy. But by this we see, that though good and bad have passions, carrying and ruling them, yet where grace dwelleth, they shall be found out in Doct. time, and that shall be done to the vanquishing of them which the strength of corruption in those that want grace, will not suffer a man to mark and resist them. Sin nourisheth itself (especially anger) by self-love: smoothing itself up with jonah his conceit, [I do well to be angry] and so Samson jonah 4. 9 would (perhaps) have answered, if he had been demanded a while after he departed from her. But now at leisure he recanteth, and by returning, condemns his departure, as I said; much like the son, that being sent into the vineyard, bid his father do his work himself for him; but after, coming Mat. 11. 29. to himself again, did as he was bidden and went. Whereas a lewd person having sinned, pleaseth himself in it, and doubleth it with Esau in Gen. 28. 9 his taking strange wives; or if he relent, it is for shame and terror only as judas; as I have noted in Abimelech before, chapter 9 Samson in his cholencke Mat. ●7. 3. pang, went away with resolution (likely) of never returning, but to let her go as she deserved. But now in cooler blood he appeaseth himself (as the physician did Elisha) and demurring of his doings, confesseth, that though his wife deserved ill measure, yet it became not him who in so great 2. King. 3. 15. heat sought to marry her: to deal so despitefully against her, and that presently upon his marrying of her. And more particularly, as Samson here upon better consideration returded to his wife again, so it must be granted of all that there should not be any long displeasure conceived betwixt couples, (if it cannot be avoided but that some will be,) and specially that it is too much that there should be any separation betwixt man and wife, unless it be with consent, and in love, and that also but for a while, and as the Apostle willeth that they may give themselves to prayer and fasting, and so to come together again, lest the 1. Cor. 7. 5. devil tempt them to evil. This I say were to be wished: but if there fall out worse matter betwixt them, it ought to cease betimes, as we see here Samson returned to his wife within a while after he went from her. For if the prayers of married persons ought not to be broken off through dissension any day, as S. Peter chargeth; much less ought there to be a separation 1. Pet. 3. 7. for a longer time. Therefore seeing many occasions fall out hereof betwixt couples in marriage, by reason of much conceitedness one against the other, way wardness, inconstancy in love, false heartedness, and such like; let such as abhor and Note. would shun this and the like wearisomeness of their companions, never cease till they renounce and disclaim those corruptions, and pray oft and earnestly against the same, and arm themselves with many renewed covenants, that no such thing may be betwixt them. So shall they the better keep other in order who are under them, when they shall see no breaches nor brawls betwixt them: yea and they shall be fit to set other couples together who are at variance; but they shall ill do that abroad, if they maintain not peace at home. But by occasion that I said, that married couples should not be absent any Object. long time one from the other; it is objected that many are, who through necessity of following their calling, cannot choose but be a long time one from another, as many Lawyers, Merchants, Sea men and other: and therefore how can that charge that is given by the Apostle to the Corinth's 1 Cor. 7. 5. stand? to wit, that there should be no long absence betwixt couples. I answer: because that charge is no better kept, therefore is much evil committed, Answ. I mean through long absence one from the other, and many complain how they smart by means thereof, and yet redress it not, nay say plainly, they see not how they can. And I say further, that men suffer much sorrow, and sustain great troubles through their own fault, who seeing what their callings are, and that absence must fall out betwixt them, do neither labour for more grace themselves to bear it the better, neither seek such yoke-fellows as excel other therein, neither faithfully take order between themselves carefully to look about them every way to avoid danger. For God is not contrary to himself, neither commandeth he contraries: as that there be no long absence one from another: and yet that they shall follow such callings as of necessity require it. But if the last must needs be; then certainly they may be helped and relieve themselves in the first. And if they both fear God (as otherwise what promise have they that God will bless them in any thing, or what speaking to them is there about any such matter? If (I say) they fear God, then by good order taking, betwixt themselves, and by oft and earnest praying on both parts, for quiet and chaste minds and bodies, using therewith all good means for the same as need shall require, than they shall attain redress against it, and God hath promised to such, that with consent they may be absent each from other, without the many unquietnesses and other inconveniences, the which yet do most certainly meet with such as be not so qualified: who if they fall into adultery, and the like evils, it is the fruit of their sin which God punisheth, I mean of their irreligiousness, unfaithfulness, and such like, as they fall out to be; who is able to say what or how many? It followeth in this verse, when Samson would have gone into the chamber to his wife, to do the duty of an husband to her, the father the Philistim, 2 would not suffer him, for he had given her to another! Oh woeful act, but especially before he had spoken with him. But we need not wonder at that; for what reason do such profess to yield of their doings? By this dealing of the Philistims, we may see, what a sore punishment it is to have to do with such unconscionable men, that will boldly hold our right from us, and so deal with us, that we cannot make any reckoning, no not of that which is our own, if it must come through their hands, neither can be sure of our own, if it be owing and due unto us by them. And what bondage is this, that another should have power and authority over our goods? Nature itself being the foundation of propriety in each man's goods, and abhorring community, as the cuthroat of civil society and commonwealth. As if the labourer when he had done his work, must nor look to receive his wages; or the man who hath lent wares for money, should be denied it: as though he that listeth, should claim or detain another body's goods. And to that point things are come in many places, that for the heathenish unconscionableness that is grown up in this world, Note. a man cannot say that any thing he hath is his own, there are so many ways to defeat the owners of their due. And so are men pursued with other open wrongs, that they may well say, as Samson had cause to complain; you deal with us as Philistims. The use of this is, to account of honest and faithful men much the better, and in dealing with other be wary and circumspect; also be ready to offer all good measure to those with whom we have to do. But this point offereth itself often. And as for Samson, who was denied his wife when he returned to her father's house to take and enjoy her, all may see what a punishment it is. But when men bring it upon themselves by their own sin, as he did, they are the less pitied And this is true of the final disappointment of the ungodly, as the example of the foolish Virgins showeth, excluding themselves from that place, which yet they desired. Let every man therefore avoid occasions of troubling himself as well this way as otherwise, by giving liberty to his corrupt affections and lusts; wherein Samson failing, by going from his wife in a sullen and discontented manner, rather than wisely saluing up her offence, now brought it to pass that he was denied her when he would gladly have enjoyed her. Thus doth a man's sin crop off the blossom which should after in season yield fruit. And this and such like are the fruits of our sins, which never yet, no not the pleasantest, did us any good. This hurt among many other cometh; that thereby we are deprived of our best liberties, when we would enjoy them, and all because we did, in our sinful mood set light by them. But of this enough in the last verse of the former chapter. Her father to excuse his cursed act, in giving his daughter to another man, tells Samson, he thought he had hated her, therefore (he saith) I gave her Verse 1. to thy companion, and then he offered him her sister, as being fairer than she. We may learn by this his first speech, that wicked and unconscionable men, when they have offered great wrong to their neighbour, make a light matter of it: they thought (they say) they might have done as great a matter as that, without offence taken thereat, and that they had cause to do so; and they thought it would not have been so hardly taken; yea and many bid them go seek their remedy, where they can get it. So in the History of the Church, julian the reuolter being solicited to deal more indifferently with the Christians, used to answer: Tush, they have no wrong done to them, for their Master commands them being smitten on the one Mat. 5. 39 cheek, to turn the other. So did the cruel Pharaoh upbraid the poor Israelites groaning under their burdens; saying to them, Ye are idle, and want Exod. 5 17. work: and the Babylonians so taunted the poor jews mourning under captivity; Sing us some of the songs of Zion. Rehoboam also being willed to mitigate Psal. 137. 3. the heavy hand which his father held over his subjects, answereth; 1. King. 12. 14. Tush, ye had too good measure showed ye by my father; my little finger shall be heavier than his loins. And as slightly bad men deal with the Lord in his service: they think their drawing near to him with their bodies is sufficient service, though their hearts be far off, when yet he himself professeth, that in vain do such worship him. Math. 15. 9 So Saul thought he might offer a burnt offering and a peace offering to 1. Sam. 13. 9 13 the Lord, (though it was contrary to his commandment) and would needs imagine it to be well pleasing to him so to do, taking it harshly that Samuel presseth him so with his disobedience. But he should have obeyed God, and not have followed his own fancy. But to return to their dealings with men, whom when they have sore hurt and wronged, they make a light matter of it, and say, they meant no harm; they are like the man in the Proverbs, that feigned himself mad, and cast firebrands and arrows, and saith, he was in sport: so they deal deceitfully Prou. 26. 19 and wickedly with their friend and neighbour, and say, they are in sport, that is, they mean no harm. But if the least injury be offered them (as was here to this Philistim by Samson, going from his daughter but a while) they will make of a little matter a great, rather than be satisfied with such an answer, that the party thought it would not be so hardly taken. To conclude, as Solomon saith to the young men; Rejoice in thy youth, &c: but be Eccles. 11. 9 sure God will bring thee to judgement: so I may say to these men while health and jollity lasteth, and none to control you, tread your underlings under your feet, and wind God himself about your fingers: make a slight matter of sin, and say, it was but a trick of youth, it was but a small mat, I did it but once; as many at this day make a But of Adam's sin, he did but eat an apple (a matter of nothing) and lo both he and all his posterity must die for it. And do ye as Esau did, Tush, what great matter is it to sell my birthright, Gen. 25. 32. let it go? Sooth up yourselves (I say) with the conceit of him that thinks God is (as the Papists paint him) but a good old man and sits idle, he will neither do good nor evil, we may use and deal with him as we list. But when God shall take the wild Ass in her months (who being light, cared for none of her pursuers) I mean, when he shall visit these men, jer. 1. ●4. and set before their face their unconscionablenes and hard measure, which they have offered and made nothing of, (as if other men were made to be their tenisballes, and the objects of their wrong and scorn) than their sin shall not seem a small But, but a great hill and mountain unto them, and they shall cry out, saying, We never felt the weight of our sin till now; it was light in committing, but the punishment is greater than we can bear. And as the holy Ghost threatens adulterers, God shall judge them; so let these Heb. 13. 4. know, that seeing they are too stout and stately for common men to meddle with, God will take them in hand, and (as james saith) be an advocate for the innocent against their oppressors. This be added to the former point, jam. 5 4. to this end, that as there I counsel others to have little to do with such 2. Thes. 1. 6. Cormorants: so by this mark and cognizance, and the like (as the next point noteth) we may know and avoid them the better. Thus much be said of the first speech of Samsons father in law: the next followeth. And that was, that he offered him his wives sister to be his wife. For he 2 respected not how near she was in blood, but feared him, because he saw that he was a man of a great stomach, and did fret sore against the Philistims, therefore he offered him her to appease his wrath, and yet many of the Heathens did know that such marriages were unlawful, and made laws against them. Thus he thought to put him off. Even so wicked men, when their bad dealings are found out, and they in some danger and fear by means thereof, mark what recompense they offer: and that is worse than if they offered none at all, (as he did here) and such as they cannot take, nor be the better for, being (for the most part) against conscience: for either they promise them fair and go from it: or if they pay their debts, and satisfy for their wrongs which they have done, it shall be done most unwillingly, or with other men's losses and harms. By this act of his father in law, Samson took occasion to vex the Philistims, Vers. 3. the Lords enemies: for he saw that his father in law did but mock him, and so he took not the condition that was offered him, but said, I have received wrong of you Philistims, and my dealings shall be seen to be better than yours, if it come into question. Ye have given me just cause to seek revenge. But yet we must know, that this he did as one appointed by God thereto, and not as a man to ease his stomach upon them for his own pleasure. So we may in no wise revenge our enemies in the heat of our hearts, (howsoever we hardly hear that saying) but leave vengeance to God, and bridle our unruly affections, that they may not carry us to evil against men; but overcome their evil with doing them good. Although I deny not, but Rom. 12. 21. where we are commanded of God to pursue evil, we must go about it readily, as Samson here did. But here I end these verses. Vers. 4. And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails. 5 And when he had set the brands on fire, he let them go into the standing corn of the Philistims, and burnt up both the shocks, and also the standing corn, with the vineyards and olives. 6 Then the Philistims said, Who hath done this? and they answered, Samson the son in law of the Timnite, because he had taken his wife and given her to his companion. And the Philistims came up, and burned her and her father with fire. 7 And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease. 8 And he smote them hip and thigh, with a great slaughter, and he went down, and dwelled in the top of the rock Etam. SAmson having gotten occasion to set upon the Philistims, the holy story in these five verses showeth how he used it, that is to say, these two The sum of these verses. ways: first in spoiling their commodities, their vines and olive trees, and burning up their corn; and then in taking away the lives of many of them also. The first of these two vexings of them is set down in these two first verses, and he did it in this manner. He got three hundred foxes (which abounded in those places) and the tails of them he bound together, and put firebrands in the midst of them, and sent them into the corn of the Philistims, which then was ripe, and burned up heaps or ricks of corn gathered in, and that which was standing also. It is but a folly for us to ask why he plagued the Philistims that way among Verse. 4. 5. all other. It is sufficient that the holy Ghost hath set it down that he punished them very sore even that way, as we may conceive. For a fire being kndled in many places, and spreading further and further in every place where it was kindled, much hurt might soon be done thereby; as appeared by Absaloms' dealing with joab in setting his corn field on fire. But much 2. Sam. 14. 30. more these wild creatures (being terrified with the fire) running too and fro, and carrying it through the fields might do greater mischief. A thing (doubtless) unlikely to have come to pass so; but the more unlikely it was, the more it admonisheth us, not only that our commodities and riches are subject to loss sundry ways which we may conceive, but even that way also that we cannot think. For who would have thought (though by winds, wet, and drought they might have lost their fruits) yet that they should have been spoiled this way? But the reason is, for that there are so many casualties and changes in this transitory life, and we are lively put in mind of it hereby. Possess we therefore these earthly benefits, as if we did not, and so we shall be less addicted to them. For no man can show to how many unlikely dangers men's goods lie open, beside those which are common and ordinary. We have heard of late, that many men's commodities being brought in (and so in likelihood past danger) have been in great part destroyed by vermin, as mice and rats. Therefore they are called uncertain riches, seeing no man hath any hold Luk. 12. 20. 1. Tim. 6. 17. of them, but one man's they are to day, and another man's to morrow. Besides, we ought not to set our hearts on them, which we cannot keep, neither thereby give occasion to ourselves to be disquieted when God by any means shall deprive us of them. But mind we better things, and those not seen with mortal eye, which shall also be witnesses that we have treasure Mat. 6. 20. laid up for us in heaven. And when we walk in the discharge of our callings, whereby, through God's blessing we increase our substance, yet even then regard we more the commandment enjoining us labour, than the profit: and comfort we ourselves in our good conscience in coming by and using them, with God's promise of good success, rather than by reckoning our commodities before we enjoy them. But of this point I have said more elsewhere. The next thing in these two verses is this, which we are to make our profit 2 by; that when the Lord giveth us opportunity, and offereth us occasion to do him service, we should be wise to see it, & ready to use it, that we may so testify our obedience both to God and men. For so did Samson here. The Lord would have him set upon the Philistims, but so, that he should first be provoked by them; lest if he had done it without just occasion offered him, they might not have pursued him alone, but all the land; as they made much ado for the hurt he here did them, till they knew that some of their brethren, the Philistims, had provoked him, and that thereupon he sought to be revenged on them; as in vers. 6. Look more in Gedeons' story. Before Samson proceed any further against the Philistims, to pursue them Vers. 6. in their lives, it is showed in this verse, that there was hot enquiry among them who it was that had so spoiled their commodities. And they learned that it was Samson that had done it: and further the reason was rendered why he did so, and that was, because the Timnite had taken his wife from him, and given her to another. Which when they understood, they went by and by and burnt her and her father with fire: for they considered that they had done him great wrong, and thought that he avenged himself on other of them for that which they had done to him. In this verse, by the earnest inquiry after him that had done them so Doct. great displeasure, we may see, that by the light of nature they did this, (even as it is lawful for us to do in our own cases by the help of the Magistrate) to seek to find out such as have done much evil in the Commonwealth, and that were troublesome. But yet herein we must differ from them, that as these here did eagerly pursue the doer of wrong to themselves, (more than the disorder) so much more we that are further enlightened by the word of God, aught to hearken after such offenders, and to procure their just punishment as we may; rather for their sin, then to avenge ourselves thereby. As Solomon dealt with joab, who had joined himself with Adonijah 1. King 2. 34. against the Lords anointed: for he commanded him to be slain, that the blood which he had shed causeless, might be upon his own head. And great is the sin of them, that rather than they would incur the least danger and displeasure at the hands of bad persons, worthy to be cut off, or sore punished; do suffer them to go on in their wickedness, rather than to withstand and bring them forth before authority to receive their due; yea rather, if they can, they will be ready to excuse their fault and defend them: but if a trespass be committed against themselves, there is no measure in pursuing their enemies. But a fitter occasion to handle this, will be offered in the 21. Chapter. When the Philistims understood that Samson had thus spoiled them, because 2 the Timnite had given his wife to his companion, they went (it is said here) and burned both him and his daughter, and the house over their heads. But why did they so? For the Timnite was not he that hurt them. No, but seeing they could not come by Samson, to take revenge on him, therefore they punished them who were the occasions of Samsons spoiling them, though they were in no wise consenting to it, nor knowing what he did. A most unreasonable act, to fall upon them who were no way guilty of the hurt done to them. The Lord (indeed) did most justly hereby revenge that villainy, which they had all of them offered to Samson, but this they looked not at: God only overruled their appetites, that in one and the same act (most injurious in itself) yet the Lord executed his most righteous justice against these malefactors, arming one wicked person against another, and preparing a way thereby to revenge these Philistims themselves, as shall appear afterward. But here we may see the madness and outrage that is in men. For though these were Heathens, and therefore might be thought to have none to match them in gross wickedness, among such as are baptised: yet behold, they who are destitute of grace among us, (further than the fear of man restraineth some) are let loose to as great sins. For proof whereof, behold the dealing of those furious jews, Acts 18. who when they could not come by Paul, fell upon Sosthenes his companion, and beat him: and at this day Acts 18. 17. the Papists when they cannot come by the heretic himself (as they term him) use to draw his picture, as exactly as they can, and with great despite burn it in the fire, showing what they would do to the person. Not unlike to the practice of seditious soldiers, in chopping them as small as herbs to pot, who oppose them in their mutiny. And we see it cometh to pass sometimes, that when vile men are given over to fury, passion and mood, he shall bear the blows that cometh next in their way, though he was in no fault, and whatsoever is next them, be it knife, dagger, cudgel, or whatsoever else, whether it beat out the eye or tooth, or break arm or leg, all is one with them, when they be moody: even as she-Beares that are robbed of their whelps. Nay, so little are they led by sound reason, that when, through their own rashness, they have hurt themselves at a door, or fall, by stumbling at a stone, they curse the one, and beat the other. But if they sustain damage or loss by any neighbour, they are not satisfied, till with the Philistims they have their blood, at least till they seek it, though the hurt done to them was against their will, who are thus doggishly pursued of them. Touching such rage and madness I have said somewhat heretofore, to discredit it, and dissuade men from it: both by showing the hideous face thereof, and the cursed fruits issuing therefrom. As who beholding Lamech in his fury and outrage, and hearing the terror of his words, would not abhor Gen. 4. 23. him and his qualities? And yet there remain among us men of no better disposition, (though they will not speak so plainly as Lamech did) who could in their rancour eat the very heart of their enemy with garlic, as the saying is: and yet nourish this serpent in their bosoms still, and fight not against it with the sword of the Spirit, nor confess themselves to be beasts for their yielding so far, whereby their whole Christianity is called into question. But another thing in this verse is not to be omitted, that whereas Samsons Doct. 3. wife being threatened by her neighbours before, that they would burn her, except she told them the meaning of the riddle; she (as we have heard) to avoid the danger, did tell it them, to the grief and great hurt of her husband; and yet now behold, she could not avoid it, but by the Philistims was burned for all that. For by and for her telling the riddle to her people, she was saved from burning, but Samson went from her, and for that her father gave her to another to wife: for that, Samson spoiled the Philistims corn and commodities; and for that cause they burned her and her father; and so the riddle, the declaring whereof saved her life, the same was the occasion of losing it. Even so, that which she sought before by unlawful means and shifts to shun, I mean burning; by the same unlawful shifts she procured it. And so it was with Joseph's brethren, when they sought to be Gen. 37. 27. rid of him, because of his dreams of such honour that he should have above them, which he told them of, and they in no wise could abide it, and therefore they sold him into a far country: even thereby they brought him to that honour, clean contrary to their minds and liking, as is clear in the Gen. 39 1. and 20. compared with 41. 40. etc. story. And what is more manifestly and manifoldly proved by experience among us then this, that whereas many seeing great troubles coming toward them, do seek by evil practices, as lying, swearing, forswearing and such like, to wind out of them; what may be commonlier seen (I say) Note. than this, that thereby they bring far greater and sorer, if not the same troubles upon themselves? For while they seek to avoid worldly sorrow for a while, which had come by their trouble, but much less, they are plunged into a far greater, even to torment their consciences with deadly stings of sorrow by their sin, which of a long time will not be plucked out. So the jews sought liberty by putting Christ to death; yet when Matth. 8. 11. thereby he rose rose again from death, it cut their hearts deeplier, and embondaged them much more, (I speak of such as were not seared with an hot iron) and so much the rather for that they have thereby brought his blood upon them, and their children unto this day. I stand the rather upon this, because it is thought a foolish part for a man to bear a discommodity patiently, rather than to shift it off by unlawful means, and is counted a point of wisdom to fall rather into the hands of bad men, though by yeeding to sin, then to commit his case to God, with confidence in him: for what account is made of that, though it be against a man's conscience? As many politics censure Daniel for his upright Dan. 6. 10. persisting in the service of God, after the decree was made against him by the Princes. What? (say men) had he no shift nor evasion to deliver himself, and elude his adversaries, but he must wilfully fall into the snare? Oh fool! learn by this example the truth of that denunciation; He that will Matth. 16. 25. job. 2. 4. save his life, (that is, give skin for skin, conscience and all to save it) he shall lose it: that is, either be disappointed for his shifts, God not giving him favour in the eyes of his enemies, who count him but an hypocrite for all his shifting) or if he seem to gain somewhat thereby in one kind, yet he shall never enjoy his pennyworth with comfort, but rather with a checking and upbraiding conscience, if he do not at length with weariness renounce it, and cast it away, as judas did his wages of iniquity. But he that loseth his Matth. 27. 3. life, that is, trusteth God with his most precious liberties, rather than he will run upon the pikes to have his will, he shall find it, as Hester did, by saving Note. it; or as the good Martyrs did, by changing it for eternal life, after the short enduring of trouble, which their good and quiet spirit, and the hope of reward shall make tolerable. Oh that men would once learn to measure gain, not by the presentness, but by the clearness, and worthiness of it! they should by this means avoid many a sin, with the shifts that attend upon it, besides preventing of many after-reckoning of sorrow and punishment, which an evil conscience makes unsufferable: especially if the same mischief light upon them, which with so dear a price they sought to avoid. Very Heathens could say, that vengeance would not suffer the guilty to Acts 2. 4. escape, though they might shift for the present. But the word of God teacheth us the cause: because the God of vengeance is the Lord of hosts, and hath a hundred soldiers armed to meet with his enemy, though he have escaped one. It is as if a man having shunned a Bear, should meet Amos 5. 19 with a Lion: he hath escaped the former, but he is still in chase, never at rest till he be destroyed, and he had been better to have yielded to the first. The story of all Churches verify this truth in the examples of abjuring hypocrites, who met with worse measure when God took them in hand, than they shunned at the hand of men. For the wisdom of man is foolishness with 1. Cor. 1. 20. God. Now in these two verses the other way is set down whereby Samson Vers. 7. 8. hurt the Philistims, and that was in their bodies, which he so lamed and pained with kicking them with his feet, that he did beat life out of them. And so we are to understand those words in the 8. verse [hip and thigh] that is, with a necessary supply added for making the sense run the roundlier, thus; his foot put forth to their thigh with a strong blow, and had no other weapon to fight against them, but his foot; spurning them as sluggish persons, not able to resist him. This as the best exposition (in my opinion, leaving others to their own judgement) of these words [he smote them hip and thigh with a mighty plague] I set down, not troubling the reader with other opinions about it. Now by this extraordinary strength that he had, thus to spurn and Doct. tread them down even to death; and the slavish dastardliness of the Philistims, on the other side as much to be admired, that they seemed not to strive or fight for themselves a whit: we may see how mightily God assisteth his servants, whom he setteth about his work, when he will have all to see that it is he that bringeth it to pass, and not they. As in Gedeons' vanquishing the Midianites that covered as grasshoppers the face of the earth judg. 7 7. for multitude; for he did it with a very few, even three hundred men. And so he dealt with jehosaphat. For when the children of Ammon, and Moab, 2. Chro. 20. 17. and mount Seir, came to cast him and the people of judah out of God's inheritance, with a fearful and an exceeding army, the Lord sent a messenger to them, saying: Fear not for all this great multitude, for the battle is not yours but Gods. Stand still, move not, and behold the salvation of God towards you, To morrow go out against them, and the Lord will be with you. And (to make use of this doctrine) I say, that if we have eyes we may see, that God assisteth and helpeth his, in their trouble, fear and need, beyond all that man's reason can reach unto, when they depend on, and trust in him: yea he brings them into danger oftentimes and straits, and all to this end that his power in delivering them, may be seen in their weakness, and fighteth for them as sensibly as he did for jehosaphat, or for David against Goliath. Of the which truth jonah is a lively proof, who was received into the fish, (when he was cast into the sea) preserved in the belly of it, and cast up to land by the extraordinary providence of God, rather than he should be lost and forsaken. Samson having thus slain them, he went and abode in a place called Etham, an high rock, which belonged to the tribe of Simeon, in the borders of judah. And therefore it is said in the next verse, that the Philistims came and pitched in judah to seek for him. But before he thus slew them, as is said in the 8. verse, that is to be marked which he said, and is set down in the seventh verse; that when he saw that they had burned the Timnite and his daughter, seeing they were only an occasion of their loss, he said thus to those Philistims; If ye have done thus to them your neighbours, and of your own country, who did not hurt you, what would you do to me, if I should fall into your hands? I will therefore be avenged of you, before I cease. Thus much for the cleared of these two verses. Out of this verse we may note, that if men be cruel and outrageous against Doct. vers. 7. them that were only the occasions of their hurt, though they never sought nor intended it; how much more will they show their fury and madness against them, who have done the hurt and wrong unto them? This may fitly be gathered from the reasoning of Samson. And so we may well conclude and say; that if we will be exasperated against such as do but come in our way, or were only present where we sustained some reproach or injury; how much more, if we light upon him that hath done the wrong to us, will we show ourselves unreasonable? For he that cannot bear a little, much less will bear a great deal. Fall not we (as near as we can) into the hands of such. So he that will beat the ground at which he stumbled, will much more fiercely rise against him, who hath cast him wilfully on the ground. Further, in that Samson said, he would be avenged of the Philistims before he ceased, he spoke as it became him, seeing God had appointed him to do so. So are all in authority set in place by God to be a terror to the Rom. 13 4. wicked, even as they are for the comfort of those that are good. For it is a grace, and no easy matter to punish sin aright, and to seek to win the Prou. 17. 15. offender. And it is as great an offence for them to do that work of the Lord negligently, as it is to fall upon the innocent hastily and cruelly. So all private persons, and Preachers of the word especially, should do likewise: to wit, make that sin odious to themselves and others (as far as lieth in them) which the Magistrate is to punish, and they to reprove: even as they ought to be like affected to all sin, because God abhorreth it. Herein saying with good Levi; Who is my father? I know not even my father, if he Deut 33. 9 go about to hinder the work of God: and herein follow we our blessed Saviour, who came to destroy the works of the devil. But I have oft noted 1. joh. 3. 8. this before, therefore I press it no further. That which in the former verse he was said to threaten, the same in this Vers. 8. verse he is said to do and accomplish. That is, to smite them with a great plague and in reproachful manner: setting (as it were) his feet upon them, or spurning them unto death. This, if it had not been commanded by God, had been cruelty. So that here we may learn to know, that except we have 1 our charge from God to execute upon men severe and sharp punishment, it is mere cruelty to set upon it, which we should in no wise like, much less delight to attempt: no more than we would be willing to have the like offered to ourselves. But have we compassion and commiseration over such as are in misery any way, as we ourselves would in like case desire the same. This is a branch of the former, often touched before. That which is said of the rock Etham here in in judah, is to show that 2 he abode there, till he was after taken from thence by the men of judah, and carried to the Philistims: which was soon after. Of which I know no more to be said, save only that we may see that he did not go to hide himself in a corner, as though he durst not stand to that which he had done, but being like to be apprehended he went, God directing him to take that patiently which they should do to him, and to depend on him for issue, though to a defenced and high place, yet to an open, where he was known to be, and was easily removed from thence, when the men of judah came up thither to carry him bound to the Philistims, he committing himself to God's providence, whose work he had done. For though he went thither from the Philistims, yet he was even there in a place where they governed. So let all be wise, to do that for which they may not be driven to fly for it: but so answer to it, and be armed to bear that which comes upon them for the same. As it falleth out oft times, that even for that which they have well done, some instruments of the devil or other will be ready always to molest and bring trouble upon them for it. Notwithstanding the which, yet they may rejoice as our Saviour willeth them, and be glad if Mat. 5. 12. they be persecuted and reviled for his sake, that is, for well doing. But let 1. Pet. 3. 17. Prou. 20. 1. no man suffer for evil doing, for he shall be forced to hide himself, and run away; the wicked flying, when no man pursueth him. And yet (all that I have said notwithstanding) it is not denied any man, to rescue himself from the open wrong of the unconscionable, by any lawful means, neither ought it to prejudice the equity of our cause. THE EIGHTIETH SERMON ON THE XV. CHAPTER OF THE BOOK OF JUDGES. The second part of the Chapter. Vers. 9 Then the Philistims went up, and pitched in judah, and spread themselves in Lehi. 10 And the men of judah said, Why are ye come up against us? and they answered, To bind Samson are we come up, and to do to him, as he hath done to us. 11 Then three thousand men of judah went to the top of the rock Etam, and said to Samson; Knowest thou not that the Philistims are rulers over us? what is this that thou hast done to us? And he said unto them, As they did unto me, so have I done unto them. 12 And they said unto him, We are come down to bind thee, that we may deliver thee into the hand of the Philistims. And Samson said unto them; Swear unto me that ye will not fall upon me yourselves. 13 And they spoke unto him, saying; No; but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee. And they bound him with two new cords, and brought him from the rock. 14 And when he came to Lehi, the Philistims shouted at the meeting of him. HOw Samson vexed the Philistims, we have heard in the first part The sum of these verses. of this Chapter: In this second is showed, how they pursuing him, got him to be brought bound unto them. And that was after this manner. First they came up against judah where Samson was, threatening to fight against them, unless they brought Samson bound unto them. And this is in vers. 9 10. Secondly, they of judah fetched him from the rock Etam, where he was, and brought him bound unto them: vers. 11. 12. 13. And thirdly, when he came to them at Lehi, the place here mentioned, the Philistims shouted for joy that he was come, thinking to have some great hand over him: and this is in a part of the 14. verse. But to come more particularly to these three points, it is said first, that the Vers. 9 10. Philistims came with an army against judah in that part of it which was near adjoining & conterminate to their own country, here called Lehi, which signifieth a cheek or jaw-bone, and took the name from an act that Samson did in that place afterwards, in slaying many there with the jaw bone of an Ass. Into judah, I say, they came, putting the men thereof into great fear, for that Samson, who had done them so great hurt, had his abode among them, and was (as they took it) harboured and maintained in that evil which he had wrought against them, by them of judah. And when they demanded of the Philistims, why they did so come against them, seeing they had not broken their league with them; they answered: that they did it for the great hurt that they had sustained by Samson, and him they would have to be delivered unto them, or else they would make war with them. The Philistims did in this, but as any like them, nay many far better, Doct. vers. 9 would do in the like case. Nay, there are few to be found, either nation against nation, or man by man provoked, who are not ready enough to seek revenge, yea to pass their bounds therein exceedingly, rather than to come behind in such cases: who though they do evil, as the Philistims also did, yet if any man would ask whether a Christian must put up all wrongs and injuries? I answer; he may defend himself in his innocent case, and stop the course of his adversary, so as it be without malice and a revenging mind, of which more is said in another place. Neither do I affirm, that sin is to go unpunished, by this debarring of every man in his private quarrel from revenge: for (as that officer of Ephesus told the seditious Citizens) Act. 19 38. If ye have aught against these men, there are advocates; so I say, in cases of weight, there are Magistrates, who are to look to this, that neither by the impudence of the wrong doer, nor the impotency of the revenger the commonwealth be disturbed: And so much more in the sins committed against the Majesty of God, ought the Magistrate to bestir himself, if he do as behoves him: wherein he is no revenger, but rather one that stands in the gap to stay God's hand from being revenged upon the whole body for the disorder of a few bad members, as in Phinees his story is manifest. But that which I complain of is this: that whereas men are so hot one against Numb. 25. 8. another for bodily trespasses, and temporary harms done unto them; yet their own special sins, which do themselves infinite harm, they have no heart to go against them; no neither are wise enough to believe what Note. deadly enemies they be unto them. And thus we may find it in all kinds of offenders. A thing worthy to be bewailed, if it were duly considered; especially in those who having found them by woeful experience to have wrought them more sorrow and just cause of complaint, than their rankest enemy could possibly have procured them. As for revenging of others; that should always be ready to fear and hold us from it, which is written, Rom. 12. Vengeance is mine, saith the Lord, and I Rom. 12. 19 will repay it. For whiles men are over busy in quitting themselves of their enemy, they both exasperated him, and make God a party against them, and so they find the harder match of it. David durst not revenge when he could have done it, but answered; As the Lord liveth, either the Lord shall smite him, or his day shall come to die, or he shall fall by the sword, or otherwise: as for me, I will 1. Sam 26. 10. not smite him; wickedness be with the wicked, but my hand be not upon him. But 1. Sam 24. 13. we (though we can do nothing) yet please ourselves in jezabels' humour, 1. King 19 2. and her sons, saying, God do so to me, and more also, if I make not Eliahs' head as the head of one of these to morrow. So said jehoram of Elisha. Whereas before we can bring our purpose to pass, we are ourselves prevented by God, and 2. King. 6. 1. our nails pared, and we laid full low oftentimes, more fit to be pitied, then to revenge. Doubtless, if we could moderate ourselves, and take the Apostles counsel to the Romans [If thine enemy hunger, feed him] Rom. 12. Rom. 12. 19 20 we should sooner make our adversary submit himself unto us, and acknowledge his offence with shame and grief, than we shall ever do it by opposition: which were a double victory both over him and ourselves. See that example, 2. King. 6. 22. compared with the end of the 23. verse. Now by this their seeking of Samson, and requiring of the men of judah Doct. vers. 10. with threats, and in armour, to bring him bound to them, as in this verse it appeared they did) we see a new trouble arose against him, for the faithful and diligent performance of his duty: even as David received many discouragements for his well doing, and namely by Saul, and those many and 1. Sam. 17. 8. great, and before that, of Eliab his brother, in offering himself to fight against Goliath. But so God hath provided in his wise disposing of things, that we cannot be forward in any good cause, but commonly for the humbling of us it shall cost us trouble: as either by our own corrupt nature crossing and hindering us, seeing we are renewed but in part, & the flesh resisteth against the spirit, when we strive to do well, and to renounce evil: or else by outward affliction befalling us for the same. As oftentimes ill will of men is ready to meet us, for labouring to keep a good conscience, and that many ways showed and testified: as by railing upon us, and speaking evil of us, persecuting, and other unreasonable measure offering unto us, because we cannot brook, and digest the sins of the times that we live in, nor walk after the bad examples of other, as Saint Peter speaketh. But oh, little 1. Pet. 44. know we or consider, that by such opposition the Lord trieth what courage is in us, and whether we were like to honour him by suffering greater things for him, when we can so easily bear smaller reproaches for his name's sake, and make them our crown, counting ourselves happy that we may suffer for well doing. Moreover this manner of our living, and such carriage of ourselves, bringeth another way great rejoicing. For what joy or comfort is like to that which ariseth from a good conscience? which Solomon therefore compareth to the continual feasting of the ungodly. But this Prou. 15. 15. 2. Cor. 1. 12. hath been often urged. This be said of the first of these three things in this second part of the Vers. 10. 11. 12. Chapter, to wit, of the Philistims coming armed against the men of judah to require Samson of them. Now the next point followeth thereof; that is to say, how the men of judah, being sore afraid of them, went and bound Samson, to deliver him unto them. And this they did after they had asked of them why they came against them, and they had answered; to have Samson brought bound unto them. The which they went about immediately, as shall further be laid out in the 11. 12. and 13. verses. But the men of judah demand of them in this 10. verse, why they took Verse 10. up armour against them, seeing they (according to agreement with them) submitted themselves to them, and paid their tribute, and had not provoked them by rising against them: upon which condition, they had promise of the Philistims that they should enjoy peace, and live without fear. But they answered for themselves, by pleading how Samson had spoiled them, who was one of them, and if they would (they said) defend his doing, than they would fight and make war with them: but if they would deliver him bound unto them, they would depart: for they would (they said) do unto him, as he had done unto them. They of judah thought they had great wrong offered them by the Philistims, Doct. vers. 10. whiles they themselves did none to them: for they did not defend Samsons fact. And the Philistims thought much that they should be opposed by any of judah, they having made peace with them upon conditions, and would hurt none but him (they said) that had hurt them. By both we learn, that it is more than heathenish, and a thing that reasonable men do marvel at, that peaceable and innocent people, who give themselves to lead an harmless life, should be hurt by any, and that they should not be quiet and in safety by them with whom they live, and to whom they do no harm. So saith Solomon; Intent no evil against thy neighbour, seeing he doth Pro. 3. 29. dwell without fear by thee. And they who enjoy such peaceby them, have that earthly benefit that God alloweth them; which how great it is, who doth not know? But on the contrary, the unpeaceable (for the most part) do reap the fruit of their unquiet living, answerably. For it must be granted, that unrighteous people, and such as shiftingly hurt & wrong others, procure to themselves much hatred, trouble and sorrow; and the breaking out of men that way, doth cause the exclamations, disquiets and complaints that are in all places. But God doth pay such home, and requite the lewd and bad dealings of unconscionable men oft times in this life, causing them to find such measure as they offer to other. From which dealing yet how far they should be, even this teacheth; that both the Philistims, and they again, the men of judah, do claim covenant keeping of the heathen Philistims, and challenge them for the breach of it, as being against the light of nature. And how much more should Christians keep covenants which they have made for peace one with another, howsoever things fall out, and not break and go from them dishonestly, when by God's providence they sustain some hurt thereby. Even as we read in the Psalm. If thou hast sworn to thy neighbour, disappoint him not, though thou shouldest lose thereby. Sundry Psal. 15 4. are the bands which tie men (otherwise lawless) to duty and peace. The generallest is the common band of humanity. Then our Baptism, profession, the Communion (for so we call that Sacrament) and among some, Matrimony, consanguinity, affinity, friendship, partnership, neighbourhood; yea the law or compromise hath bound some from offering violence. Here are links enough, a man would think, to make a cord not easy to be broken: but where a boisterous and unreasonable spirit, nay brutish, beareth sway, what is there, either holy thing or civil sufficient to contain men? Even as Samson did with those new ropes, so do these with such bands of love and amity, shamelessly and at once, break all in two, like flax. But here an end of this. Now to go forward, we have heard that the men of judah answered Vers. 11. the Philistims, that they had not risen up against them, and therefore marveled why they came to make war with them. Whereupon ariseth a Quest. 1. question, whether they did well in yielding so to the Philistims, and in answering them so, to wit, that they had been subject to them according to agreement. Also, whether they did well herein, in offering to yield Samson to them? And now (as is said in this verse) in forsaking him their country man and avenger, nay in apprehending and binding him, and so to deliver him into their hands? For God had raised him up an helper unto them, his people, against their enemies: and should they be so unthankful as to offer him, their judge and helper, into their enemy's hands? Again, (to make the doubt the greater) it was said in verse 4, chapt. 14. that it came of the Lord, that Samson should take occasion against the Philistims, that he might sore vex them; and should they of judah then help them to cut him off, who was given of God to be such an helper to them? And whereas he was not so openly and professedly suffered to show himself such a one, as the other judges did; Othniel, Ehud and the rest: but only in private manner to vex them, as they gave him occasion, To this the answer is; that so God had appointed, who would thereby have the enemies kerbed, and their force weakened, for the ease and quiet of his people, and yet he would not give them a full deliverance, whom he had so often proved to be unfaithful and unthankful toward him. I say therefore that hereupon it may seem that the whole course of the words and deeds of the men of judah toward Samson, was faulty and evil, for aught that hath yet been said to the contrary, and their yielding him up to the Philistims, as they did afterward, was no better than that which they are said in this verse to have spoke and done to him: to wit, that they went so speedily about the apprehending and binding of him, and so sharply rebuked him for the hurt he did to the Philistims, whereas they fared the better for it, and saw it was to the easing of them. To all this I answer, that it is not certain that the men of judah knew Answ. any such thing that Samson was given them to avenge them of the Philistims, (though it was told to his mother by the Angel in the 13. Chapter, verse 5.) and that may be gathered by the words of the men of judah to Samson, when they spoke to him so sharply and said, that they must bind him, and so deliver him to the Philistims: which had been absurd for them to speak, if they had known that he was set by the Lord to deliver them. Besides, God gave them no commandment to break their league with the Philistims, which they had made with them, being brought under of them, neither had he given them any means to defend them by violence and arms against them, therefore they were to commit the success to God: and it cannot be laid to the charge of the men of judah as their fault, that they did so to Samson in delivering him up into the Philistims hands, notwithstanding that God in his providence had called Samson to be their avenger. And we must observe that by this delivery of Samson, the Lord still gave further heart as also opportunity to him to afflict these Philistims more than before, as shall appear in the fifteenth verse. So that the Lord thus carrying the business, we must not (without apparent cause) condemn the fact of the people. Yet hereby I do not altogether clear them from blame. For there is no doubt of this, but that the men of judah were too much afraid of the Philistims, and too ready to keep themselves from danger by them, and to stay them from making war against them. And though it had been commanded them of God to have kept Samson from them, yet seeing it had been with the peril of their lives, it is like enough they would not for all that have done so, but would have delivered him up unto them: only indeed they are the less to be charged, because (as I said) they had no commandment of God to do so, which excuseth the fact, but not them, because they looked not at these grounds, neither were guided by knowledge. So then thus I conclude (and let the reader mark): The fact of the people of judah had been bad and gross, if they had left Samson to shift for himself, against an express commandment from God, and if he had bidden them to take Samson for their helper, and to assist him: for than they ought to believe, that he would both have directed them what to do, and would also have assisted them. But this not appearing by any necessary proof, they are only to be charged for this, that they proceeded herein upon sinister causes, and not by the warrant of knowledge; as appears by their fleshly fearing the Philistims, because they were strong: and they did not cleave to Samson in this respect, seeing they saw not that they were like to be eased greatly by him against them, and thereupon were so ready to go about to apprehend him, and to ask him what he meant to provoke the Philistims against them, they being yet under their dominion. So that this we may learn hereby; That howsoever God promised to Doct. vers. 11. be with us in all our ways appointed to us by him to walk in, as he did to these men of judah, yet if we cannot do so without opposition, displeasure and resistance by men, we commonly look, as they did, to the strongest side, with fleshly and carnal eyes, I mean, to the power of man, and not of God, and so we soon go out of the way: which is not like to be without our great hurt. And yet marvelous it is to see, what slavish minds are in us, Note. that how plainly soever God reveal his will to us, in and about any particular duty, we will have an hundred shifts and excuses why we cannot (as we say) but indeed dare not walk in the approved beaten way, which God hath laid out for us. No tongue is able to express the innumerable breaches of God's commandments, and fearful sins which are committed thus and by this occasion: and all to shun an outward and temporary danger and discommodity; but the inward violence and smarting words which we make in our consciences thereby we do not at all, or very little regard them: which therefore arise after, and sometime many years after to trouble, yea and torment us. As the fact of Joseph's brethren did vex them more than twenty Gen. 42. 21. years after; and David was sore troubled, when he remembered the sins Psal. 25 7. of his youth. And this to be true both Scripture and experience teach us, that while men run into sin, to avoid outward trouble and danger, and yet make nothing of it when they have done, lest they should too much disquiet themselves; yet that God doth afterwards make their doings as pricks in their eyes, and thorns in their flesh; that thereby we may know, that they who hold up their heads most jollily after their sione committed, as though nothing were amiss with them, shall not so easily go away with it; but their sin which they have made their darling, shall sting them in their bosoms, and rise up and strangle them, as it oft doth, and make their lives wearisome, if it put not also an end to them; as the sin of Zimry and Cosby did; Corab also and his company. But where might one make an end of Numb. 25. 8. Numb. 16. 32. this discourse? Look more of this in the story of Gedeons' demand of the men of Succoth and Penuel, and in this Chapter, verse 6. To the question of the men of judah, demanding of Samson what he meant so to provoke the Philistims against them, by hurting them (he knowing Vers. 11. 12 that they, even all their land, were under them, and subject to them) he answereth them; As they have done to me, so have I done to them; meaning, according to my charge. Samson might have been like, if he had followed carnal reason, to have fallen upon them, for that they knowing him to have so greatly hurt their enemies, and he knowing himself to be their judge and helper, saw yet that he was so roughly dealt with by them: for they might seem to deal with him as the Hebrews dealt with Moses; Exod. 5. 21. who being oppressed by Pharaoh, told Moses that he made them stink in the sight of Pharaoh, Samson (I say) knowing that which he did, might have been like to have slain these men of judah for their slavish fearing of the Philistims, and for their sl●rh and dasterdlines in yielding to them, and setting themselves against him. But he kindly answered them, and told them gently what he had done to them, and why. And when they showed him that they must bind him, and carry him to the Philistims, he rageth not against them, neither hurteth them, he only requires an oath of them (and upon that condition he would yield himself to them) to wit, that they would not kill him themselves: the which he did, because he loved his country, and would in no wise shed the blood of any of his citizens; which (yet) he saw he must do, if he should fight with them by handblowes. Such was his love to them, that he would rather be delivered to his enemies, then that his country for his cause should come into danger: and his faith in God was as firm and constant. In whose mercy he trusting, doubted not to commit himself to his enemies and to defend his nation from them with the peril of his life. And this teacheth, that we should have regard of other, as well as of ourselves, in so much that though we have power in our hands to hurt them, yea and though some cause be offered us to deal hardly with them, yet we should forbear, and rather in godly wisdom pass by an offence, except greater evil and inconvenience do come thereby. For (alas) what pleasure should we take in seeing evil fall upon our brethren, when we might have held it from them? which job in no wise would job 31. 29. be brought to do. And as we should every way have regard of this toward our neighbour, so in our families we should show this wisdom, care, and love toward them that are under our government. For the Lord sparing us, Note. where we have deserved hard measure at his hands, nay we receiving many and continual blessings from God, why should we not also deal well with other? So job gave his servants leave to plead their cause, and harkened job 31. 13. to them, if they were wronged. And of his neighbours he said; I was not moved with joy when evil came upon them that hate me, neither suffered 29. 30. I my mouth to sin, by wishing a curse to their soul. All these commendable graces in job are condemnations of the spiteful and malicious, who glory in cruelty against other, and sack to hurt and wrong them, whom See Hester 10. last verse. they should kindly regard. Nature hath engraven a love in us to our country, but grace must season, ripen, and direct it. And a shame it were for Christians to come short of Heathens in this point. And yet there are memorable examples among them of such as for the procurement of their countries good, doubted not to devote themselves to execrable deaths, and offer themselves of their own accord to assured slaughter. But what shall I say of this nation of ours? Those Deccis and Marcus Regulus shall rise up in judgement against many cursed vipers, degenerate miscreants of this our nation, who (having some of them more bonds to oblige them to love and loyalty than this alone, I mean, favours from Prince, dignities and rewards more than for their desert) yet have attempted and taken up arms against their own parent, and sought to shed her bowels upon the ground: some out of pretenced conscience, but most out of hellish rancour, discontent, pride, and unthankfulness, have razed out the image of all love, duty, or allegiance to God, King, Religion and Nation: sorting themselves into two treacherous ranks of runagates, the one shrouding themselves as soldiers under foreign Popish Princes: and waiting their opportunity to do mischief: the other creeping into Cloisters, and there taking upon them the mark of Antichrist the Pope, the deadly enemy of our Religion and State, and renouncing their own country and service thereto, to the end that they may return again and work the ruin thereof by their cursed policy. But to leave th●se and shut up the point, let Samson teach us, both Governors, Ministers, and people, to unite our love to our nation and the Church of God therein, by almeanes wishing her peace, and procuring her welfare: and pray God that they may more and more do it, whom it concerneth to root out all adversary power which might threaten it. As we see, Paul cannot think of his nation, but he bursteth forth into prayers for the salvation of it, not doubting (as a loyal soldier) to pledge not his life Rom. 9 3. only, but his soul for it. And David when he beheld his people standing amazed at Goliath, breaketh out thus; What is this uncircumcised Philistim, 1. Sam. 17. 26. that he thus brayeth against God, and the host of Israel? Thus let it be with us, and not only content ourselves with that common love that standeth in the communion of peace, wealth, ease, pleasure, and liberties: for then the least discontent for the want thereof may prevail so far, as to cause us to forswear all religious or civil interest in her that begat and nourished us. The oath that he required of them, was for the securing of him; for he Verse 12. thought himself safe if he had an oath from them, that they would not kill him: because than he doubted not, but that he should break his bands, and escape the hands of the Philistims, and vex them again. This his example teacheth us to take heed how we commit ourselves into the hands of men, and whom we cannot safely trust; and such as are not faithful to God, except we have good security for our so doing, (yea though they make shows of friendship and love) but much more when they bewray themselves to be such. Neither hang we the peace of our conscience upon men; for they that have none themselves, will not tender and regard us, but put us to our shirts. Look in the former chapter more at large hereof. And here we see, that men venture their lives upon the security of an oath. He putteth his life into their hands, when they had sworn they would not kill him. So the Gibeonites thought themselves safe, when the Princes of Israel had sworn to grant them their lives: and Rahab was satisfied, when josh. 9 15. the Spies had promised her by an oath, that they would save her and her father's josh. 2. 12. house, when they came to take jericho the city wherein she dwelled. Such an account hath been made of an oath, even among the Heathens; as hath been noted in the story of Iphtah and the men of Gilead, chapter 11, verse 11.) by the like occasion. Therefore most fearful it is, that such as go for Christians break and go from their oath which they have made to witness their faithfulness to their brethren, putting their trust in them; whereas their bare word ought to have tied them: much more this condemns such as lay unconscionable oaths on people, and urge them to swear to that, which is in no wise to be urged upon them. Now they did as they had said to him, I mean, they bound him with Vers. 13. two new cords, and brought him down from the rock: lo, thus they dealt with him, and delivered him into their enemy's hands. Now in that they were constrained thus to bring him bound to them, even as a sheep to the shambles, (and as if men should deliver their dogs to the wolves) and so must be deprived of such a great benefit as he had been to them almost twenty years, in delivering them from the oppression of the Philistims, (God giving them no commandment to assist him:) note we, that it falleth out many times, that we must (and cannot avoid it) be deprived (the case so requiring) of our best helps and means of our health, peace, liberty, and other commodities. And God will have us feel the smart thereof, to make us know ourselves the better. And how ought this to bring us out of love with our special sins, which are the causes hereof, or of like unquietness and distraction in our lives? And if we desire to keep the best things we have, to our comfort, then let us offer violence to such our sins, as looseness, inconstancy, hollow-heartednes, wilfulness, stoutness, wordliness, or to any other as they shall sit more near us. Touching this fruit of sin, we have had occasion to speak often, and through this book. The men of judah to show their diligence, and to purge themselves from Vers. 14. blame with the Philistims, brought Samson from the rock bound unto them in that place Lehi before mentioned, nigh the borders of the Philistims, and yielding him up so into their hands, at least going about so to do: (for else, if he had escaped before they saw him bound, and before they had received him into their custody, they might have been thought to deal fraudulently with the Philistims, and not to have bound him,) I say when they brought him to them, in that manner, I mean fast bound, they shouted with a great noise for joy: so glad they were, when they had him their enemy, so near them, even in their hands, and (as they thought) past escaping. Behold here the joy of the wicked, wherein it consisteth, and how it is Doct. caused. In a word, when their desire is accomplished; howsoever it be: as in the apprehending of a great enemy of theirs, (as here it was with the Philistims, when they had got Samson bound) so in their advancement, in feasting, in play, vain pleasure, and such like. But as for good things, as the certainty of the favour of God, the assurance of eternal life, other heavenly tidings of the Gospel, the setting up of the kingdom of Christ, or the overthrow of idolatry or some great sin, finally in holding and keeping a good conscience (which yet is continual feasting) they know they cannot Prou. 15. 15. Note. rejoice in these. Whereby a man may judge more certainly of their estate to Godward, than the Physician may of the state of his patient's disease, by feeling his pulse. And to speak as the truth is, what resting is in such joy, how lawful soever the things are in which they rejoice? but a sudden sorrow may follow as greatly stinging and tormenting them, or such as will at least a while after Note. undoubtedly take hold of them, in this changeable world (if no other way) by losing and forgetting that which caused such rejoicing. And these moods and passions) which are as mere extremities, as the noontide is to midnight) are nothing beseeming the faithful servants of God, but do utterly disguise them, who have learned to take up their delight in the other things holy and heavenly, which I have last mentioned, and such like: and in their rejoicings in and about these outward to be carried always in a mean, and with measure. And because I know, that upon that which I have now said, it will answer these demands and questions, whether it be unlawful to rejoice in such lawful things as God giveth men to enjoy in this life, as victory over enemies, promotion, wealth, and such like: I answer, no, as I said before: so as withal we desire and resolve to make right use of them, so far as we know how, or may learn: but to rest in them is unlawful, for that were 1. Tim. 6. 17. to trust in them, which is idolatry. Also to exceed in rejoicing for having them, is to take away our joy from better things, if we have any, or to hinder it, that there may be none; of which fault to be convinced, job in no wise could abide it. I think it not unfit here, (though I might bring hither job 31. 25. his own words, which do clearly show that he was a pattern of rightly enjoying riches (to set down the observation of the right learned Father Master Beza concerning this point. He well weighing the story of job and his practice this way, speaketh thus of him about this thing. job (saith he) lost his goods without any great grief, therefore he enjoyed them when he had them, without any great love. Thus we have heard in this second part, how the Philistims prevailed thus far to the satisfying of themselves in seeking revenge upon Samson, that they caused the men of judah to bring him bound unto them, to their great rejoicing. Now followeth the third part of this Chapter, wherein we shall see how flitting and short this their joy was. THE EIGHTY ONE SERMON ON THE XV. CHAPTER OF THE BOOK OF JUDGES. The third part of the Chapter. Vers. 14. And the spirit of the Lord came mightily upon him, and the cords that were upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands. 15. And he found a new jaw bone of an Ass, and put forth his hand, and took it, and slew a thousand men therewith. 16. And Samson said, With the jaw bone of an Ass, heaps upon heaps, with the jaw bone of an Ass have I slain a thousand men. 17. And it came to pass when he had made an end of speaking, that he cast away the jaw bone out of his hand, and called that place Ramath-Lehi. THe sum of the words which I have now set down is briefly this, that first Samson broke his bands: after The sum. that, he slew a thousand of them: and lastly, gave a name to the place accordingly. To proceed first with this other part of the 14. verse, for the former part was spoken of in the former Sermon, it is said concerning the first of these three points, that while the Philistims were shouting for joy at the delivering of Samson bound unto them: the spirit of the Lord strengthened him in such wise, that he did as easily break the cords, as if the fire had burned flax. Wherein still let us mark, that the Lord is said to give strength to Samson, that we may see that he was with him, and assisted him in all the great acts that he did against the Philistims. Which many in reading the story not marking, do not understand it, but take it amiss, as though Samson had done all that he did against them, cruelly and spitefully; when (yet) all may easily see, that strength and rare courage and labour, which he had not of himself, were requisite for the doing of the things that he did, if he had been never so malicious. And so in all the Doct. 1. duties that we perform, to the magnifying of the Gospel, and our holy profession of it, more than other do attain unto, let us look that the Lord set us about them, and go before us in them by his word, and be the persuader of us thereto by his spirit, (whereby only we are enabled.) that so neither fancy, nor mood, and passion may be said to lead us therein: which may easily come to pass in the doing of good things; as by the like occasions I have often observed. And here it is very profitable to note, how short and momentany the 2 greatioy of the Philistims was at the beholding of Samson bound: forloe, the Lord unbound him immediately, and so turned all their joy into as great sorrow. This may be learned here, how flitting the rejoicings of such are as be not guided by the spirit of God, but follow their fleshly humour therein; the best of them are fickle and momentany, yea even the pleasantest of them Eccles. 7. 6. as the cracking of thorns under a pot. Only this caveat I would have the reader to observe, that what I speak of these uncircumcised Philistims in this & the next point, I apply not unto their particular condition (being not enlightened, but destitute of all feeling of their misery, or sin,) but I take occasion by the just judgement of God upon them for other sins against their knowledge, to put all bad persons in mind of the woe which hangeth over them for their unbelief, wilful loving of darkness more than light, joh. 3. 19 and the several sins issuing thence, and by name the abuse of earthly blessings. And this I say of all such; The wicked flourisheth (as David faith) like the green bay tree, that doth not as other trees cast or change her leaf, no Psal. 37. 35. 36. not in winter: so doth their jollity appear above other men's: nay it seemeth in the eyes of fools, to be such, that they live (as they suppose) in a little paradise: and yet within a while there is no remainder or token of any such thing left behind, but desolation only and confusion to be seen, but of their estate to Godward, as a secret I cease to speak of. Nabal swimming in wealth, did make a feast as the feast of a King, and his heart was merry with wine, but about ten days after, he was taken from all, 1. Sam. 25. 37. and died; and his heart died the next morning, after he heard he should die, and he was like a stone, when his wife told him what had been intended against him. And how was Hamans' heart lifted up by his advancement and great favour with the King? So that he could not contain himself, but he Ester 5. 12. must needs tell forth to his friends, what prosperity he had; and yet he had as good hold of it, as can be enjoyed in this world, being backed and upholden by the mightiest that was in the land under God. But how soon was all his honour laid in the dust, and his joy ended with most bitter anguish and torment? The Scriptures and experience are full of such examples. He that hath lived and observed the courses of those, who in divers ages have seemed most happy of other of their condition, and have most given themselves, as their state and place would give them leave, to take the utmost of their liberty in the merriments of the world, (and yet what have they been, but play and other vain pleasure taking in pampering the body with eating and drinking, company keeping with such as themselves b●●, or in gathering wealth, and such like) they (I say) who have marked such things, what have they seen but this, how soon they have been taken from them all, never looking for it, not thinking of it, and yet others oft fearing it, and many of Note. them in such manner plucked from all, as if a man would say. God would have all to mark and speak of it. For if Solomon could find nothing in all Eccles. 2. 11. his royalties, dignities, and pleasures, but vanity and vexation, do other coming after him, look to find better than be ever could? no, this world affordeth no better. So that it may justly grieve him, that knoweth that all such shall come to fearful judgement, who have made these fading and deceivable pleasures Eccles. 11. 9 their greatest joy, to think they have been no wiser, but to trifle out their precious time, in which they might have taken so much good; I mean, they might have sucked out of the Gospel true comfort here, and salvation Note. afterward for ever. And this is the right use that should be made of this doctrine, to wit, of the momentany joy of the godless and irreligious in this world, that we should seek durable joy, and that which is also most sound and savoury, namely, the assurance of God's favour here on earth, (till we enjoy it most perfectly in heaven;) and a Christian and godly life, which is the only sweet companion and guide, that leadeth us thither. The first of the three things in this third part, we have now heard, and Vers. 15. 16. The sense. that was, how he broke the double cord wherewith he was tied. The second is set down in these two verses, namely, that when he had escaped out of their hands, yet it was so far off, that all they who were there present could apprehend him again, that he slew a thousand of those Philistims, there gathered together to see him, & rejoice at the bringing of him thither bound. But ye will ask how he could do so, being but one alone, and yet naked also and unfurnished of weapons; I say, the Lord, as we have heard, strengthened him: and for weapon, though he had none, a new and moist jaw-bone of an Ass by God's providence lay by, which he took up, and made that serve for the purpose, as if it it had been sword, staff, or other weapon. And when he had slain them, he showed what heaps he had made with so slight a help or instrument. here we see that these Philistims lately so exceedingly joyful, did not only lose their joy, but their lives also. And this may tell us yet a heavier Doct. vers. 15. thing than the former. For it teacheth, that for the most part, look what fearful and blind estate the blind and bad people live in, and choose to repose themselves in, in the same they continue for the most part, and end their days. For is there almost any place left for amendment? Therefore the Apostle saith; The wicked and the deceiver wax worse and worse, and when they cry peace, peace, and all things are safe, then cometh destruction suddenly 2. Tim. 3. 13. 1. Thes. 5. 3. upon them, before they be aware, as the travel upon a woman with child, and they shall not be able to avoid it. When the rich man in the Gospel rejoiced most in that he had, he was Luk. 12. 20. nearest a woeful end. So Baltazzer when he was drinking wine merrily with his Princes and Concubines, in the vessels of the Temple, than the fearful Dan. 5. 27. hand writing appeared on the wall, having this meaning, God hath finished thy kingdom. So Agag. And as such live, so they die. Although I deny 1. Sam. 15. 33. not, but God, where it pleaseth him, can give a new heart, where it is sought, and cause such vanity to be distasted, as wherein men have delighted, and work found rejoicing instead thereof. Therefore choose we the best delights, and so the longer we hold them, the soundlier we shall enjoy them, until we keep them unto our end. Another thing that he did, was, that when he had slain an heap, he correcteth Vers. 16. 17. himself, when he smote them on both sides with the jaw-bone, they pressing about to take him; and he saith, two heaps, or many: as if he should have said; heaps upon heaps had been slain by him. And seeing he knew that God gave him the strength thereto, he being a godly man, judg. 15. 18. why doth he utter these words, but that all might see and acknowledge what a great work God had wrought by him, and that by a weak mean, even with the jaw bone of an Ass? To teach us, that where the Lord will have us execute justice without pity upon evil doers, we must not faint, nor be negligent to do his commandment upon them, as Samson did here, joshua before on Achan, Ehud upon the King of Moab, and Shamgar on the Philistims. josh. 7. 25. judg. 3. 21. & 3●. God will have the wicked smart for their trespasses openly committed; to smart (I say) by men according to the weight and heinousness of them, and utterly forbiddeth foolish pity to be showed in such a case; according to the saying of Solomon: It is an abomination to justify the wicked. Prou. 17. 15. The like may be said against that foolish pity which ariseth in us, when we behold Gods immediate hand upon them, and yet we ought not then for all this to insult over them: but we must ascribe honour to God, with those 24. Elders in the Revelation, and David upon the death of Nabal. revel. 5. 14. 1. Sam. 25. 39 Vers. 17. Now followeth the third point, that as Samson honoured God in showing what he had done by him, in slaying heaps of men, even a thousand, so he added this thereto; that he gave a name to the place where he did it, as a memorial thereof, that all posterity coming after, might know unto the end of the world, what great things God did for his people against their enemies. The name of it he called Ramath-Lehi; as if he should have said, the lifting up of a jaw-bone, which remaineth as a monument of God's mighty work by him even to this day. Thus, and by this means Gods servants have praised him in times past, as in the book of Numbers, joshua and other, is to be seen, as well as other times by songs and dances, that we all may mark and remember his benefits and great works, and praise him among the generations following, to the quickening and comforting of his people, and the fear of his enemies; although not in the same manner that some have done in ages past. But of this before, once or twice. The fourth part of the Chapter. Vers. 18. And he was sore athirst, and called on the Lord, and said, Thou hast given this great deliverance into the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised? 19 But God clave an hollow place that was in the jaw, and there came water thereout, and when he had drunk, his spirit came again, and he revived: wherefore he called the name thereof En-hakkoreh, which is in Lehi unto this day. 20. And he judged Israel in the days of the Philistims twenty years. NOw followeth the fourth and last part of this Chapter: wherein is showed, The sum. what an exceeding great thirst Samson had after the slaughter of these Philistims, and that he prayed to God, and he give him water, so that he revived: and so he praised God there. And 〈…〉 time that he judged Israel, is in the last place adjoined and set down, ●●ch was twenty years. By this thirst of his, the Lord would have him to know himself, and to be held under, lest by that which he had done to the Philistims, he might have been lifted up above that which was meet. Thus he dealeth with his; intermixing his chastisements with blessings, that both they may be held in humility by the one, and yet may have sufficient encouragement to abide Note. constantly in a good course, and not forget the Lord and become high minded, as they are easily brought to be by the other, to wit, his benefits. And thus the Lord saw good to deal even with Paul himself, who was buffeted 2. Cor. 12. 7. by Satan, when he had been listed up to the third heaven by the ravishing of God's spirit: yet he had that humour remaining in him, which needed settling and cooling, that his joy might be kept within holy lists and bounds. And the same I have noted in that famous accident of Iphtah his daughter: judg. 11. 35. whom God set on to abase him, that he might proceed on to the triumph more soberly. We must think God's servants are dear to him, when he sticketh not to bereave them of their preciousest delights, to the end they may hold their delight in him, and not turn their sweetness into bitterness, I mean, their holy rejoicing, into fleshly presumption. The reason hereof Note. is, because else God cannot trust us in the business he sets us about, except he gives us coolings and abasements to consume the superfluity of our hypocrisy, conceitedness of ourselves, pride and security: which are as unfit dealers in heavenly matters, as Nadab and Abihu their strange fire was to kindle Leuit. 10. 1. incense or offer sacrifice withal. And secondly, the Lord honoureth many of his dear servants (whose faith and settledness in grace, and freedom from such gross stains he is privy unto) by giving them the proof of their patience, uprightness and humility, presently after the exercise of their thankfulness and rejoicing: that so the cross suddenly coming upon great blessings, or deliverances, they may approve themselves sound religious, in that they are fit to go under the one without murmuring, as well as they used the other without foolish lightness and vain glory. And it is a rare gift for a man by his wise carriage under such kind of afflictions, to show, that he waited for his abasement, even in the greatest welfare, as job, in the height of his prosperity looked for his change. Whereas the common sort of professors, if God endow and furnish them with any privilege above others; as good success and thriving in the world, victory over their adversary in suit of Law, credit and good account, either for labour in the the Ministry, or for profession of the Gospel, liberty to hear the Word, and to enjoy the Sabbaths, fellowship of the faithful, or the like; they presently are sick of a spiritual Plurasie, and rankness of corrupt blood, which if God (by some sudden change) abate not, would soon oppress them. And this nurture we should all learn, that we may keep compass in our lives, and neither turn to the right hand, nor to the left, which is a Note. great portion, and savoureth of much grace and godly wisdom. For if we swell, know we for certainty, that God will pull us down, and lest we should faint and be laden with trouble to our discouragement, he will put under his hand in due time to lift us up again. And if we regard to be guided by his word, his handy work and corrections shall be fewer, or more favourable, and fruitful in us. As for hypocrites and time servers, God useth no such discipline toward them, but lets them fall from one extremity into another. See that I have said of this in the eleventh Chapter. In that this extreme thirstines did not breed in him murmuring against God, for that he who had done him such service, should now be suffered to 2 miscarry, as it were, and to fall into the hands of God's enemies, as they fell into his; it is to admonish us, that we should beware of that sin of impatience, and breaking out against God when we are crossed, (as we are too prone and ready to do) as though he must help and deliver us when we would, or else he doth us great wrong: even as Mary in the want of wine at the marriage, looked unwisely that Christ should provide it by miracle by john 2. 3. and by. Nay rather, let us know that we are ever unprofitable, and that God seeth we have need oft times to be spurred forward, and therefore with Samson, David, and other his people it behoveth us to sue humbly to him, that so his help may be the more sweet unto us when it cometh: and that we think not ourselves too good to wait upon him patiently, but rather with importunity call upon him in the mean season. We make a good shift while the Lord spares us; but if once he lay his hand upon us, than we verify that which Satan spoke falsely of job, that is, we curse him to his face. job 2. 5. Not unlike in this to him, that seeing himself and his host in peril by thirst, murmured, saying; What? hath the Lord brought three Kings together 2. King. 3. 10. and their armies to destroy them? And the like was his behaviour after in the famine, of which we read, 2. King. 6. So the Israelites in their return 2. King. 6. 30. 31. from Egypt, of whom the Prophet complaineth, Psal. 95. And these (the more is the pity) are our precedents which we follow (yea even in petty trials) rather than job, who in the midst of his miseries, was so far from job 1. 22. charging God foolishly, that he blessed him, and rejoiced in suffering tentation, as S. james saith, are blessed: and therefore as we hear of his patience, so we see what end the Lord gave him. far are we from considering jam. 1. 12. jam. 5. 11. that our own sin being the cause why we suffer, we may well bow our shoulders to bear our affliction. Or, that he who sent one, might have sent ten, and set them on ten times deeplier, and might have begun Note. sooner. But this I have oft urged by occasion of showing what the power of faith is in the well bearing the cross; without which patience is a stranger. He upholdeth and strengtheneth his prayer by two main and strong pillars, that he might be confident that God would hear him. One was 3 the acknowledging of his power and mercy in the late victory: for thus he saith; Thou (O Lord) grantedst by thy servant this great preservation to thy people. The second, this: I am thy servant, and in this business against the Philistims I have done thy work, which thou settest me about, therefore leave me not now to this reproach. And this, with that in the last verse, that he is said to have judged Israel, do still prove that God in all this resisting the Philistims, did appoint him to it, and that he is not to be blamed as a private man, that did rashly and furiously take it in band, as some more ignorant and hasty then wise, will be bold to judge. Our instruction is from hence twofold: first, that the remembering of God's former benefits and favour do add great force to, and cause much fervency in our prayers, (this being added, that we quench not the same by any sin committed against conscience) for then we may be sure God will hear us, as he hath done oft before. And here that of the Apostle hath Rom. 5. 4. place, Experience bringeth hope, which maketh not ashamed: because God is not changed, and therefore we suing to him fervently as in times past, may rest the better persuaded: but the forgetfulness of God's former kindness, and our unthankfulness, doth on the contrary as much weaken and cool our prayers. For we can nothing so confidently look for help from God, whom by nature we are afraid of, as when we daily remember his former kindness, and that it abides for ever towards us: and yet (which is joh. 15. 9 much to be pitied) few awake out of this drowsy forgetfulness and unthankfulness wherein they lie. By this we see, that it standeth every Christian very much upon, to hold his confidence and comfort in the promises of God, whereby he may stay himself and be upholden in his trials, till God give a good issue. For why? The benefit hereof doth not only reach to the present time, but prepareth him also for all crosses in time to come, to entertain and bear them the better. Because his experience formerly, being joined with this, That the arm of the Lord is not shortened, makes every new trial seem more tolerable. Isai. 59 1. Whereas he that upon occasion of each sudden and unwelcome trouble, fetcheth help rather from his head, than his heart, and falleth rather to contrive fleshly shifts, how to avoid or ease him of his distress, (like Saul in getting him a physician to heal him of a troubled conscience) then to meditate 1. Sam. 16. 17. of God his former mercies; doth make every new cross more heavy to himself then other. I confess, such have an expetience, but it is like their hope, neither shall help them. For thus they argue: Such a sickness I recovered of, therefore I look to break this too. Lo, their experience breedeth a rotten confidence in them, and makes them presume of that which often they fail of; and when they fail, they are either like jehoram, very lions; or as Nabal, mere blocks. The case is plain; They dig to themselves pits which will hold no water, but forsake the Lord and their jerem 2. 13. jona. 2. ●. own peace, for a vain conceit; and as jonah saith, While they embrace lying vanities, they forsake their own mercy, whereof they have no promise. And so at length that is verified of them which is written by the Prophet, Though they escape a Bear, yet a Lion shall devour them: yea and often that which they least fear shall be their undoing. Now this caveat let me Amos 3. 19 add to the doctrine, lest I be mistaken. I say not that a Christians experience breeds hope of the selfsame outward issue and manner of deliverance Note. out of his trouble, which he hath before time found. Neither durst the three children in the third of Daniel, expressly avouch that God would work a miracle for their delivery; and yet they had faith nevertheless to Dan. 3. 17. believe that he would bring them well thorough: which I speak to control the fantastical spirits of some, who affirm that the not recovery of a disease (as it might be the plague) is the fruit always of unbelief. If we could believe the promise (say they) in Psalm, we should not fear that sickness, nor die thereof. chose let us know, that the act of faith is ever carried according to the quality of the promise. Paul's faith was not expressly carried to believe, That the prick in his flesh should be removed, and yet he had experience 2. Cor. 12. 7. of many deliverances) but that God's grace should be sufficient. And he believing this had the fruit of his former experience, because he obtained an equivalent supply. This be said by occasion of the first prop of Samsons prayer, to wit, the rehearsing of God's former goodness: the second followeth, that he was his 4 servant, and had done his work in that his great labour against the Philistims. And by this we must know, that it is a thing very material to be able to prove ourselves Gods servants. For by what right can we else claim any place in his house, otherwise then as strangers? But if we be so, than we do him faithful service (as the Apostle saith, his servants ye are to whom ye obey) yea and that we perform joyfully and without fear all our days, (for Rom. 6. 16. it is not a service in name, but perfect freedom indeed) and so doing we may claim the benefit of servants, that is, protection. The Angels had this title to be called the servants of God. And as he said Heb 1. 14. he was his servant: so particularly he showed that he was so in this: for he said, I have not pleased myself, nor served mine own humour in killing these Philistims; but I did thy work, and fought thy battles: Even so in our particular actions, we are to look to be guided by God, to prove that we are in the state of servants, and not hangs-by: and then we may be able with boldness to say, we have a good conscience in all things, and where we are accused, yet to be at peace, else God might also discharge himself of his promise unto us. It is no small privilege (as I have noted elsewhere) that whiles we are well occupied, we may boldly sue to God for blessing. And so did Samson here. For if earthly masters tie themselves to provide sustenance for their servants, not looking that they should be troubled with the care of any thing, save their labour; then with what boldness might Samson here call upon the Lord, that he might not perish for thirst, being in the heat of his work? For it might else have turned to the dishonour of the Lord, to suffer him to miscarry for want. Oh that men would try the Lord in this, and commit their ways to him in well-doing, to see if he would not effect their good desires, and else let them not wonder that he seem an hard master to them. Now followeth the substance of his prayer, and that was, that he having 5 employed himself to glorify God's name, might not be delivered into the hands of the uncircumcised: and he saith further; I being set by thee (O Lord) to judge over thy people, suffer me not to come into their hands and power, contrary to that which thou promisedst to me, till I had fulfilled thy work. So we should be earnest with the Lord that we may not live nor die to the dishonour of his name: but to be kept (if it may be) from just reproach. Such requests can none make, that set themselves on work without God: though they sergeant, or make great flourishes, as joab did. See 2. Sam. 10. 12. 2. Sam. 10. And whereas ye will object, that he did yet fall into reproachful evils afterward, for all this his prayer: the answer thereto is, that he neglected the nourishing of the grace that he did now pray in; and further answer will by more fit occasion be made hereto, in the next chapter: therefore I will defer it to that place. When Samson had made his prayer thus, in his extreme thirst, the Lord, Vers. 19 The sum. as it is manifest in this verse, caused water to come forth of the hollow place of the jaw, breaking out of the tooth, which stood therein, and so he drunk and was revived. And therefore he gave a name to the thing done accordingly, call it, the Fountain of him that prayed. By this that the Lord heard Samsons prayer, and rather gave him water extraordinarily, than he should perish; it teacheth the same to us, that rather than we shall miscarry, he will provide for us, though we know not, neither see how. As he said Eliah by the ravens, and the good widow with the increase 1. King. 17. 5. 2. King. 4. 7. of her little oil, till it paid her debt, and maintained her and hers, and preserved jonah in the fishes belly, and against all likelihood brought him safe to land. So God hath many ways to comfort his, and uphold their estate, and he is as willing as he is able to do it, and that by his extraordinary providence, rather than they should fail. And if he see it not expedient always to do so; yet he doth more for them a great deal, then if he gave them their desire; for he worketh in them contentation and other grace: and sooner shall the stones of the street be turned into loaves of bread, and the water of their wells into drink, before they shall perish even here, unless he do better things for them. Cleave we therefore to him inseparably, and be we not removed from our steadfast confidence in him, for he that hath said it, will also do the same. But this point cometh often to hand. Of this water Samson drunk, and was revived again, being near to death 2 before, as in this verse appeareth. Whereby we may see these two things: One, that thirst is a most deadly and intolerable pain, as we may well see by the thirst that our Saviour complained of on the cross, for it is reckoned joh 19 28. as one part of his pain. And as thirst is, so is hunger: by either of which to die, is, as a linger, so a most wearisome and grievous death. Like unto the which seeing there are many other kinds of death, we may see from how many deaths, and those most painful, God keepeth us. For we might easily miscarry both this way, as Samson was like to do, and by infinite other ways, if God did but hold back his helping hand. Which is the more to condemn our blockish unthankfulness, who never or seldom reckon up, as daily we should, such benefits and deliverances among other, neither are thankful for them. And seeing hunger and thirst are so biting and painful, and nakedness like both, we must be pitiful to such distressed people, and moved with bowels and compassion toward them: remembering Christ's words, I was hungry, and ye gave me meat, etc. Matth. 25. 35. The other thing here, is, what a small refreshing did preserve Samsons life, even a little water in so homely a manner provided for him, as we see here mentioned, did comfort and revive him. What should this teach us, but that we should mark how many comfortable refresh we enjoy from God, (in comparison of the which, this was mean and small) without the which we should have been much distempered in our bodies, and thereby unquiet and unsettled in our minds also? as meat in our hunger, drink in our thirst, rest after weariness, case and assuagement of pain and diseases. All which, while we be pinched with them, do better teach us, how much the freedom from them is to be accounted of. Oh a little intermission from the pain of the stone, the anguish and extremity of the gowre, or the like diseases, how do we price it? even far above much treasure that cannot be valued. O then, when we be free from all kinds thereof for a season, yea and laden with benefits also, on the other side, to make out lives comfortable, Psal. 68 19 (both grace and other good things) which makes them all savoury; what (think we) should we yield unto the Lord for them? Therefore Samson gave a name to that place also, as he did before to the other, according to the occasion offered; to testify his thanks to God for hearing his prayer, by sending him water in his exceeding thirst, in which he was near unto death. The doctrine out of this place hath been taught before sundry times; and last of all, out of the 17. verse. Only this I wish might be annexed to the doctrine of thanksgiving that it be continued, and specially for that great deliverance from the fear of everlasting torment, that it be continued all our life long. As in the song of Zacharias we are taught that God will give Luk. 1. 74. grace thereto. And great reason there is that we should do so, seeing we reap and enjoy the fruit thereof all our life long. But this other thing out of this place I will not omit, and that from the name of the place, which he gave. For he calling it the fountain of him 4 that prayed, meaning, which God extraordinarily provided for him, when he prayed to him in his thirst; it teacheth us, not only what rare effects and fruits spring of fervent prayer, as S. james saith (that fervent prayer availeth jam. 5. 16. much) and as we find, that thereby we obtain grace against daily sin and corruption: but also, when such fruit is obtained of God by us, it should well appear, as it did by Samsons leaving a memorial of his thankfulness in the place. So much more should we, who do not once, but oft, yea and that in one day, receive many blessings (as effects of our prayers) from God; we should (I say) let those places be witnesses of our remembering Gods kindness, there so plentifully shed upon us. That if such places could speak, they should be well able to testify, that we had not been barren nor silent in yielding praises unto him there. And this not our houses only, and chambers Note. should witness, but our gardens, & the fields, yea and the high ways, by which we have so often passed safely & without danger, should do the like. Now for the shutting up of the Chapter, the holy story addeth this, that for the space of twenty years, while the people were under the dominion Vers. 20. of the Philistims, Samson did continue in his place judging Israel, that is, helping them, and vexing the other; whereby we may gather, that although the Israelites were not freed out of their hands altogether, yet they had many great calamities kept from them, by means that Samson was ever in the way, and at hand, to cross and disquiet them. And therein we are to mark, that the Lord having oft delivered his people, and yet seeing them to revolt from him after, and not to be better for it; he holds them under now the longer, and yet he lessened their bondage, and made it the more tolerable by the help they had by Samson. We may hereby learn, that seeing we, when we have liberty, peace, and other blessings, and also enlargements from affliction, do not yield to the Lord the fruit that is answerable to so great kindness of his, and that also looked for at our hands, but we forget it, and wax unprofitable, yea and Luk 17. 17. grieve the Lord with our returning to our old evil course again; therefore he doth the longer and the straitlier hold us under with one cross and trouble after another, and we either have not so good means to come out of them, as he would else give us; or we profit not by them, as some of his worthy Note. servants do; neither enjoy sweet and comfortable days as we might do, and that with his good liking; for all the which we may thank ourselves. And it is his great mercy that it is no worse with us. But take we heed that we tempt not God still in such manner, that while he looketh for grapes, we bring forth wild grapes; that we lie not in our Esa. 5. 2. sins, which we cannot be ignorant, that they do much displease him, for God will not be mocked. As he left here upon this people a long continued bondage, so will he deal with us, as he hath done heretofore; namely, that although he have taken the heavy yoke of bondage from the neck of his people in this land, I mean subjection to Idolatry and Popery, yet he Note. will leave matter of sorrow enough by scattering the most part in ignorance, and without good and diligent teachers and guides, & cast the spirit of bondage upon the rest. Even as he dealt here with this people who were under the Philistims a long time, that is, before Samson was borne, and all the time till he grew to be able to set upon them, and all the twenty years while he judged Israel, and so continued after that. Yea and he will punish us yet Levit 26. 21. seven times more, if we continue in our evil course. And let us observe a far different manner of God his visiting the godly, and his punishing the wicked. The people here by their breaches of covenant and daily revolts from God were feign to be enured to affliction, and particularly to be in servitude to such as hated them: and yet because the Lord had chosen them from among all nations, to be a peculiar people unto himself; therefore his eye could not see their misery, but he must needs pity them, and even then when he could not but bridle them, he must needs provide that their bondage may be tolerable. We may thank ourselves for any straightness and trouble that befalls us: but in that we see any light of comfort through a crevice, or have any breathe and relaxation, it is God's indulgence: who thereby showeth that he could be content the rod were burnt, and might not be used at all, forasmuch as he is content to shake it over us only, when as he might beat us with many stripes. And to say the truth, he holdeth us under rather to prevent greater offences, and sorer punishments for time to come, then deal with us after and according to our former and past transgressions. Let this teach us to be wail and be humbled for our hollow and falsehearted dealing with God in our promises of amendment, and for our formal thanksgiving for the blessings we enjoy, and for that we retain no more fruit thereof, but become as bad or worse afterward, as ever we were before. And let us choose rather by a sound and well ordered course to enjoy the constant feeling of God's love, and the fruition of his blessing, then by our breaking out, to cloud and blemish our joh. 15. 10. own happiness by the mixture of many unwelcome afflictions. And again, let it serve to alleniate and qualify our rebellious nature, which commonly deemeth that God hath quite hidden his face from us, if all go not currant and smooth with us, as in time past. For why? The favour of God is not like to his displeasure, because sin is not like obedience: but is it not much, that in the midst of displeasure, and when he hath been so oft provoked by us, he forgetteth not to show mercy to us? whereas if we look to the wicked, we shall find that it is nothing so with them: for neither doth the Lord exercise them with afflictions always, to restrain them; but suffereth 1. Sam. 2. 25. them to go on to perdition: or if he do punish them, yet he sweetens not the cross to them, but smites them in wrath, and gives them even here Mat. 27. 3. a taste of that eternal displeasure of his, which they shall feel endlessly and easelesly hereafter. THE EIGHTY TWO SERMON ON THE XVI. CHAPTER OF THE BOOK OF JUDGES. Vers. 1. Then went Samson to Azzah, and saw there an harlot and went in unto her. 2. And it was told to the Azzahites, Samson is come hither, and they went about, and laid wait for him all night, in the gate of the City, and were quiet all the night, saying, Abide till the morning early, and we shall kill him. 3. And Samson slept till midnight, and arose at midnight, and took the doors of the gates of the City and the two posts, and lift them away with the bars, and put them upon his shoulders, and carried them up to the top of the mountain that is before Hebron. THe sum of this Chapter is thus much. The Philistims The sum of the Chapter. having been oft plagued by Samson, as in part we have heard, they laid for him to kill him. And they hearing that he was at Azza or Gazza as it is called, (one of their chief Cities) they set watch for him in the night to take him, but were disappointed. After that they used means in another place, and there they apprehended him, and cruelly handled him, and made themselves pastime in bringing him before them to be scorned and laughed at, till at the last, he pulled down the house upon the chief Princes of the Philistims, and many of the people, being met together to sport themselves, and laugh at him, in beholding him their great enemy so disguised and abased, and so there he lost his life with them. The first part of the Chapter showeth how Samson escaped the hands of The parts the Philistims lying in watch for him at AZza, and this to the 4. verse. The second declareth how at another time they laying wait for him, took him at the house of Delilah in the valley of Sorek, to the 21. verse. The third part showeth their entreaty, even their cruel handling of Samson, after they had apprehended him, and what came thereof, to the end of the Chapter. The first part of the Chapter. IN this part is showed how Samson came to this City AZza, and there went into the house of an harlot: which being heard of by the Citizens, they The sum of the first 3. verses laid wait for him, but took him not: (for to the great disappointing of them) he at midnight took the posts of the gates upon his shoulders, and carried them to the top of a mountain, in the land of Israel, betwixt Hebron and the Azzahites. here moreparticularly it being said that he seeing in the City a woman Vers. 1. which was an harlot,) for so the Hebrew word is to be translated here, though it signify also a victualler) he went in to her: which phrase is as much as that he being not her husband, had unlawful company with her; as in chapter 15. 1. that phrase of speech is taken for the companying of husband and wife together, as also in many other places it doth appear; so that it is clear, that Samson in this first verse is said to have unlawful company with an harlot, neither is there any show of reason to take it otherwise, against the signification of the phrase, as that he saw a victualler, & went in to her, that is, into her house: for their houses were known to be for the receiving of passengers by some signs, or report, & not by meeting the victuallers in the streets, and so accompanying them home. Sure it is, that this was an harlot, whose house he went into, and he went in thither to an ill end, even to have company with her (as I have said) in an unlawful manner: therefore to seek any other exposition to salve the matter, is needless. Doct. verse 1. It hath been well seen in this story, that Samson (notwithstanding some faults) was one of the dear servants of God, as also, it is confirmed that he was so in the Epistle to the Hebrews. And yet now behold, he is snared Heb. 11 32. with an harlot, nay made drunk with that which was precious to him, and deceivable in her. This is wondered at, and raiseth doubtful thoughts of heart in many of God's weak people, to see a man so beloved of God as he was, to be left to himself to fall so shamefully. They desire therefore to know how this should come to pass, that Samson, otherwise so good a man, should be thus bereaved of his former good mind at this time, yea so disguised, and become so unlike himself, and that in so short a time after he had served God so commendably in the former Chapter, vers. 16. etc. and that he who could overcome, and by his strength slew a thousand at one time, and that without weapon, should become so impotent, thus to be overcome of a poor silly woman, yea of an harlot. But it teacheth, that such a thing may possibly befall the dear servants of God. Such frailty they are subject to, and such corruption remaineth still in them, that they may possibly forget God for the time, (a fearful thing to think of,) and the holy estate they are in, and be soon carried by occasion from their steadfastness in faith, knowledge, and other grace to such fearful sins, and thereby it was that Samson fell into this sin of whoredom, his heart not being armed against uncleanness, nor he upholden in his former chasteness and grace. And therefore let us know, that the people of God (as David, Solomon, jonah, 2. Sam. 11. 4. 1. King. 11. 4. jonah 1. 3. and others did give too good proof of) have not God his grace so pinned to their sleeves, but that they may possibly fall either into this, or other reproachful and foul sins, partly by the forementioned means, and partly by the inward suggestion of the heart, giving liberty thereto; besides this, that there are many other outward occasions and provocations among which they walk, with bad examples, whereto Note. they are in danger of being fashioned and made like to them, which may first teach us all to see that there is great cause why the best of us should not trust our corrupt nature, nor content ourselves to deal slightly in looking to our vow and covenant made with God against all sin and wickedness; but be fast knit and united to him by faith unfeigned, and true love for his infinite kindness to us, so that we might not be let loose so far, as to prostitute ourselves to any such villainy and reproach: but rather for the same his goodness to us to be so far off from it, as that we should rather be daily drawn to endeavour to please him in all things, and that with readiness: yea and to watch thereunto constantly for all power from God to arm and enable us thereto: well considering with ourselves, that they are not our great words and boasts of our chasteness, honesty, and grace, which will stand us in stead, in the time of tentation and trial, neither are cold prayers and endeavours able to weaken strong temptations in us, but we must look for strength, and hearten on ourselves by diligent and reverent using of all good means appointed of God for this purpose, and yet to know that we are great gainers thereby. And to speak more particularly of this sin of Note. Samsons, we must (as we shall see cause) arm ourselves against dallying with the least tickling of us thereto, and with the forementioned means using, as hath been said) to attend our particular callings, and avoid idle and unnecessary goings abroad; (which Dinah did not, and therefore smarted) Gen. 34. 1. 2. whereby we shall obtain no small liberty and freedom from the same. These things being duly regarded of us, and fervent prayers offered up oft and constantly to God for assistance and blessing; there is no fear, (God having so spoken) that we shall be strongly possessed of smaller sins, as anger, impatience, etc. much less tainted either with this uncleanness, or with any other reproachful evils: but rather, by daily and renewed care and watchfulness, we shall gather experience, and hope of being upholden Note. from the same unto our end. But if good things grow in mean account with us, yea if we hold them not in an high price and reckoning, then begins our woe, and then we lie open to infinite dangers. The use of this is to make the best of us to fear and suspect ourselves, lest we should fall, seeing we have not grace at commandment, but as we make much of it. And further here, as in fittest place, I think good to add this; that seeing Samson did afterward recover and rise again; therefore this should secondly serve to hold any that have been dear to the Lord, (and yet have fallen as Samson did) from despairing of God's mercy toward them, and rather encourage them to cling again in all true submission to him for mercy. And much more ought our knowledge hereof to stay us from condemning such for Apostates, who have so offended, though it cannot be denied but that they have stained their credit which they had for godliness, with such blemishes. Sundry among us not considering themselves, are too ready to fall to such rash and uncharitable judging of other: and it is (as they think) a good piece of religion (to their small commendation be it spoken) that they can censure others, until their uncharitableness, high mindedness, and rash judging with the devils malice & subtlety together, have brought themselves into the like or worse case, and justly exposed them to that remproch Note. which they in their distempered mood did most spitefully draw up on others. But of this point the several relapses whereof the former story is full, hath ministered occasion to entreat: let the reader compare the several places for his own benefit. Another thing in this verse is, that it is said, he was carried to this sin by Doct. 2. his eye. For he saw a woman that was an harlot, and he went in to her. So that the occasion of his sin was his ungoverned eye, the evil heart being soon inflamed and provoked thereby. And so it is oft times with many other. Thus was David deceived, and (though that is less to be wondered 2. Sam. 11. 2. Gen. 39 7. at) Joseph's Mistress. So all experience teacheth, that the eye is a glass window to let sin into the heart, though it have little need of help, for it is itself a fountain of filthiness, out of the which as smoke out of a furnace, all wickedness doth proceed and come. Our wisdom shall be here, and it is the use we should make of this doctrine, to keep our eyes continent, while we walk in the midst of the allurements of this world, and therefore to make a covenant with job, not to look upon a woman, lest we be job 31. 1. caught and snared with that which is precious in her, but rather, where our eye offendeth, to pluck it out, and turn it away from such alluring objects. Matth. 5. 29. Oh it giveth great ease and rest to us with safety, over that they find, who will give liberty to themselves that way, I speak even of those that repent for it afterward: as for other, they have no ear to hear, till their eyes bring both soul and body so set on fire, to destruction. And the like I may say of the ear, the tongue, and company, which all of them, even as idleness and venturing to meddle and deal, where we have no calling nor warrant, threaten infinite mischief to us, as not only that example of the fool in the Proverbs doth testify, (whose roving about the streets made Prou. 7. 5. Gen. 34. 2. him a booty to the harlot) but Dinahs' also, and many other do witness, who, when they were catched in the snare, though not the same, (for the neglect of this rule carrieth all sorts into deep danger) have cried out bitterly, Note. when it was too late. But who could persuade them to do otherwise before? or who by such examples can teach others wisdom, till they have brought it and paid for it dearly themselves? For as in this sin of dalliance, so is it in the rst: men think they are wise enough to guide their own way, though God be shut out, (whereas the Prophet jeremy denieth that it jerem. 10. 23. is in man to direct his own way) and they that are not so bad, yet they think they may be bold to go upon the brink, though they fall not into the water, but when they are fallen in, (for what other thing may they look for) than they wish they had abridged themselves a little of their liberty, rather than to have taken a whit too much: then no preciseness, (which hath sometime been scoffed at in others) nor any setting watch over heart and eyes is too much. And to say the truth, God (who is only wise) knoweth what he doth, when he lets such bold persons (seeing they will needs) fall dangerously: not only that others might learn to believe those admonitions concerning such offences, when they see examples, but even for the offenders themselves, that their pride may be cracked, their looseness corrected, themselves made more privy to their own corruption, and glad to live ever after more thankfully under God's government. And yet this I say further about this point, that some who glory to be counted virgins, and therefore refuse marriage, and the rather to shun other discommodities accompanying it, they shall have small reward for their so doing of God; but their sin breaking out another way, as by Sodomy, and the nourishing of unclean lusts, and so being doubled, they shall have their punishment accordingly. But seeing this sin of Samsons was committed immediately after the great Doct. 3. service that he did to God against the Philistims, mentioned in the latter end of the former chapter, (from the which work he came to this city Azza, where he saw the woman) by this (I say) we may see, that when we have praised God (as he did at the victory he had gotten) and after we have served him in any good sort and manner, yet even then are we subject to offend, and break out against him some way, as occasion may be offered, Note. and even then are we not free from danger of falling, no, not after so firm standing: whereas it might be thought that we be then out of peril for many days after. Indeed it were meet it should be so, I mean, that we should be better fenced and strengthened against evil of all sorts, when we have been well occupied and taken up in duty to God before, and I confess, (as all will grant) that if we consider it well, that we should after and by such service Note. done to God, as Samson did against the Philistims, we should (I say) be sensed against all the sweet baits of sin for a long time afterward; and it were meet, that by such good spiritual refreshing of our souls, we might be the fitter to proceed cheerfully and readily from one duty to another, at least to be far from such disguise, as this of Samsons was. But as the devil handleth the matter, who slightly and covertly worketh thereby in us security, and a pleasing of ourselves in the good that we have done, we are sometimes easily led to dream, and imagine, that we having now been well occupied, we may more boldly take our liberty, and by good right remit and slake our care that we had before: to the which we are all prone by the rebellion of our wicked nature. To be forward any way to sin after we have been fleshed on by ill company, and such like enticements, it is a thing not to be marveled at: but after we have been well occupied, and have done faithful service to God, then to break out amiss, and to go (like Cain and judas) out of God's presence, as it were into the devils shop forthwith, about his work and business, this (I say) would not easily be thought, that we might be brought unto. But yet through wilful ignorance, that we will know no better, neither will see, when yet we do, or through sloth, pride, looseness and security bearing sway in us, we may possibly be misled, yea and that easily and full soon, after this manner, as I have said. The use of this is, to reprove them who will say: What? must we ever be in serving of God? The which speech how unsavoury it is, and unbeseeming professors of the Gospel, all may see, who know, that the service of God is perfect freedom: and they shall see also, when for the neglecting of it, they have well smarted. And if that will not stop their mouths and answer them, let that saying of our Saviour be added to it: to wit, that when we have done the Luke 17. 10. most, we are but unprofitable servants, and that we come far short of that which we ought to do: yea and that all means using will not fray away Satan and noisome temptations, except we watch and pray to resist him Matth. 26 41. always, as frailty will permit. These things and the like, if they be duly considered, we shall see small cause to flatter ourselves, as though we might take some liberty by authority to sin. What these men of Azza did, when they heard that Samson was there, is Verse 2. showed in this second verse: to wit, that they went about presently to take him, and compassed the house, and lay in wait for him in the night, purposing (though they were disappointed) to kill him in the morning. This diligence in them without delay, being heathens, to prevent a mischief, putteth us to blame and just reproach, who are Christians, if we be not much more careful to do the like. For thereby we prevent, or cut off at least, much inconvenience, when it is already begun, if we do not also hinder and mar the growth thereof, that it go no further. As for example more particularly, if disorder, lewd meetings, to drink, gaming, whoring, and such like, be sprung up in our country towns, or houses among us, all should be hinderers of them (that are such workers of evil) as they may, and oppose themselves against them, both Magistrates, Headboroughs of towns, and Masters of families: so for the apprehending a jesuit or seminary, and such as are known to carry traitors hearts against their Prince and land, or any that come to sow their heretical and Idolatrous cockle and darnel among the Lord's wheat, also if any should go about to aleniate the people from the true worship of God, from public hearing the Gospel preached; we should be as forward as these Philistims, in hunting them out of their holes, and bringing them forth, rather than to have our sloth, and backwardness in such good attempts to be condemned, and that justly, and especially by the diligence of such as these Philistims were. Against all which abominations we should so join together for the rooting out of them, that they who can lend no other help hereto, should yet inquire after them where there is cause, and to tell and bewray their haunt, as they did here tell the citizens of Azza, that Samson was there. And so all of us with the poor people at the building of the Temple, (who brought mortar to set forward the same, when they could do no greater thing) all of us (I say) are to do our best endeavour, at least to show our forward and ready minds to do the good we can therein. But lamentable is the sloth and backwardness that is showed in setting Gods matters and business forward, when yet no time nor labour, no, nor cost, is enough in following our own: much like them who are mentioned by the Prophet, who dwelled in sieled houses themselves, but suffered God's house to lie waist. Habac. 1. 4. But more of this before oftentimes, and lately in the former Chapter by the like occasion. But it is said in this verse that Samson escaped their hands, for all their labour and diligence to take him, and not only so, but also did them further Vers. 3. hurt: whereby we may see, that God did not by and by punish him for all his great sin committed, but gave him time to think of it; whereas if he had forthwith chastised him, he had dealt with him but justly. But seeing God oft times dealeth so with us, I mean, not to pursue us by and by after some wilful and known sin committed, here lest we should misconceive of his so doing; learn we the end of his forbearing any of us, when we have provoked him: for we know that he should do us no wrong, if he should forthwith lay his hand upon us, yea and that in some sharp manner. The reason of Gods deferring, the Apostle Peter setteth down: who telleth us, 2. Pet. 3. 9 that the Lord is patient to us in such cases to this end, even to bring us to repentance: lo, this good he meaneth us by forbearing us. And though it be no wise man's part to tempt him at all, in hope of being spared, as Samson here was, (because sins can never be without fear, though they may be without outward danger for a time) yet if we have done so in times past, for the time to come, do we so no more. For so our Saviour speaketh to the man in the Gospel who had been healed joh. 5. 14. of his disease, (and the caveat & watchword is as fit for us) Go thy way and sin no more, lest a worse thing befall thee. So the best that we can do in such a case, is, to judge ourselves speedily, for the evil we have done, that we be not judged of the Lord, which will be sharp and smartie. Even as Samson found it afterward, and as other do in the like case find it daily. And 1. Cor. 11. 31. yet without due regard had, our corrupt hearts will drive us upon the common rock; to wit, that we shall hurt ourselves that way which many do, even to cry peace, peace; if God defer to punish, and to think (for so we love to flatter ourselves) that he favoureth us, when he doth not by and by strike us: even as the wicked said in the Psalm, (because the Lord did (as it Psal. 50. 21. were) hold his tongue, and did not by and by smite him for his sin) that he was like unto him, that is, of his mind, and allowed him therein; but God answered him, I will reprove thee, and set thy bad doings before thee, that thou shalt acknowledge them whether thou wilt or no, and so I will show how I favoured thee. The second part of the Chapter. Vers. 4. And after this he loved a woman by the plain of Sorek, whose name was Delilah. 5. Unto whom came the Princes of the Philistims, and said unto her, Entice him, and see wherein his great strength lieth, and by what means we may overcome him, that we may bind him and punish him; and every one of us shall give thee eleven hundred shekels of silver. 6. And Delilah said to Samson, Tell me, I pray thee, wherein thy great strength lieth, and wherewith thou mightest be bound to do thee hurt? 7. Samson then answered unto her, If they bind me with seven green cords, that were never dried, then shall I be weak, and be as another man. 8. And the Princes of the Philistims brought her seven green cords, that were not dry, and she bound him therewith. 9 (And she had men lying in wait with her in the chamber,) Then she said unto him, The Philistims be upon thee Samson: And he broke the cords as a thread of tow is broken when it feeleth fire: so his strength was not known. 10. After, Delilah said unto Samson, See thou hast mocked me, and told me lies, I pray thee now tell me wherewith thou mightest be bound. 11. Then he answered her, If they bind me with new ropes that were never occupied, then shall I be weak, and be as another man. 12. Delilah therefore took new ropes, and bound him therewith, and said unto him, The Philistims be upon thee Samson (and men lay in wait in the chamber) and he broke them from his arms as a thread. 13. Afterward Delilah said unto Samson, Hitherto hast thou beguiled me and told melies, tell me how thou mightest be bound. And he said unto her, If thou plattest seven locks of mine head with the threads of the woof. 14. And she fastened it with a pin, and said unto him, The Philistims be upon thee Samson, and he awoke out of his sleep, and went away with the pin of the web and the woof. 15. Again she said unto him, How canst thou say, I love thee, when thine heart is not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength lieth. 16. And because she was importunate upon him with her words continually, and vexed him, his soul was pained to the death. 17. Therefore he told her all his heart, and said to her, There never came razor upon mine head: for I am a Nazarite unto God from my mother's womb: therefore if I be shaven, my strength will go from me, and I shall be weak, and be like to other men. 18. And when Delilah saw that he had told her all his heart, she sent and called for the Princes of the Philistims, saying, Come up once again; for he hath showed me all his heart. And they came up to her, and brought the money in their hands. 19 And she made him sleep upon her knees, and she called a man, and made him to shave off the seven locks of his head, and she began to vex him, and his strength was gone from him. 20. Then she said, the Philistims be upon thee Samson. And he awoke out of his sleep, and thought, I will go out now as at other times, and shake myself, but he knew not that the Lord was departed from him. IN these verses is set down the second part of the Chapter, wherein Samson sinned again, in like manner as before, but he had not the like issue as The sum of these verses. he had out of the former wicked fact. For God did not arrest him upon that trespass, nor pursue him; but seeing he made no benefit of that his connivence, when he went away without punishment, but proceeded to the like sin again; behold he now paid dearly for both, accordingly as he tempted God far by this sin of whoredom. For here it is said, that he loved another woman of the Philistims, and when they understood it, they considered by what means he vexed them, and that was by the great strength of body which he had, whereby he wrought them great mischief: and they by and by enticed and flattered the woman, and easily won her, by promising her a great sum of money, and so agreed all of them together therein, to persuade her to get of him by subtlety, where his great strength lay, that so they might when they knew it, use some means to weaken him, and then handle him afterward at their pleasure. The which practise she being so hired, readily went about; and he being made drunk with the sottish and inordinate love of her, suffered her to move such questions to him about it, that although he held her off a while, yet at last he told her all his heart, even that which she asked of him, how he might be made weak, till he saw too late with Adam, that God was gone from him, and that he had Gen. 3. 7. lost all the great strength which God had given him. In these verses (containing the second part of the Chapter) seeing they are many, and the matter of them much; therefore for avoiding confusion and tediousness in the handling of them, I will draw them to these two points. The first, how by a new occasion the Philistims laid wait for Samson again. And this is to the end of the fifth verse, and that was in this manner: to wit, by most earnest suing to Delilah, to learn where his great strength lay: The second, how she never ceased till she had found it out, and brought them word of it, to vers. 21. And first touching Samson, the holy story relateth what the occasion was of pursuing him; in verse 4. and then how the Philistims thereby were moved to lay for him, in vers. 5. The occasion was, that he cast his affection upon another woman, not an Israelite, (but of the nation of the Philistims) and the holy story expresseth the place where she dwelled, which was the plain of Sorek, and the woman's name whom he loved was Delilah. By this that is said of Samson, that he went to another woman as before; note Doct. vers. 4. that filthy lust is not satisfied, by yielding to it (no more than anger and wrath is) that is, only for the time, but breaketh out, and rangeth still yet further. For as the fire, when it is broken out into a flame, standeth not still, but taketh hold of one house when it hath burned another: Even so it is A simil. with wicked lust: It is not one woman, two, or twenty, that can satisfy the unbridledness, and outrageousness thereof, but it would, if it might be served and yielded unto, go as far as Solomon did, even to defile a thousand. As jehu in his answer to jehorams' demand of peace, 2. King. 9 tells him that 2. King. 9 22, his mother jezabels' witchcrafts were without number. The reason hereof is, because the unlawful pleasure of sin doth (as the bait doth the fish) egg on the sinner to go forward, and blinds him from seeing the manifold unfruitfulness thereof. Like gamesters, who will never leave off their trade, while there is a penny left them. Which showeth, that the wickedness of the heart is in that one kind, as in many other, out of measure sinful. For what though there be no clear proof of this always that I speak of, I mean the unsatiableness of men's filthy appetite. It is so, partly seeing the sin is secretly committed, for the most part, and therefore can hardly be known to many how far it proceedeth: and partly, for that such as sin in that kind, can hardly have ordinary opportunity to effect that which they desire. But the truth of that which I say, appeareth by this, that it hath been found out, as by other ways, so by the confession of some, who have gone far in that wicked course of life, and howsoever they may have come short in the number of so many as a thousand with Solomon, yet they have made it up to the full, in the longlying in the sin with them who were their lewd companions, when they have not been intercepted, but have had their full swinge. So true is it which is affirmed of the guilt of sin, that it is infinite, both in respect of the transgression against an infinite Majesty, and also because the sinner's appetite (though actually finite) yet extendeth itself to a desire of multiplying sin infinitely, if it could. And it is death to bad men to think that their evil course should be stopped, or that they may not do as in times past they have done: yea because that age and death, if no other thing, must needs end all their jollity. And not to insist in this instance alone, it may be seen in sundry other kinds of sin, (as theft, prodigality, drunkenness and the rest) how the heart is out of measure sinful, and giveth not over evil doing, till it want opportunity, or till it must cease by necessity, and that violence be put unto it. It delighteth the old ribald to see and hear, and report the pageants, stories, and practices of uncleanness, which he remembreth he hath wrought, and though his old bones cannot bestir them so lively as in times past, yet old Adam within is alive, and as lascivious as ever. The angry man, when hath he done? till he have none to be angry with, or till he be cut off, so as he cannot show it. But I might be endless, if I should follow particulars. How oft (think we) had Peter been like to have denied his Master, who did so three times, and vehementliest at the last, when yet he did it only through fear, of mere infirmity, and not professedly, which had been much worse? neither yet were the occasions very strong or great by which he was brought thereto, but even the words of a silly damsel. The use of that which I have said is this; that both in tentation to the sin of uncleanness, (and the object thereof) and to any other sin, we Prou. 4. 18. keep our hearts and eyes with all possible observation and diligence from allowing or liking the offer of it, in any sort, but that we curb them up and tie them short. For though carnal reason would persuade us, that the giving of a little liberty to our fleshly affections, and covetous desires, would content and satisfy them, so as they would not desire to reach any further, Note. (as some man will say, If I were worth but thus many hundred pounds, etc. I would rest content) yet this were a gross bewitching of us to think so, seeing without God's special grace, as money increaseth, so doth the love thereof also; yea it were the next way to bring us into utter and extreme bondage, and to provoke us further to endless engaging of ourselves thereunto. Nay, rather join we prayer with watching, and that we fall not from Mar. 26. 41. our uprightness, so shall we be sure not to fall into any such tentation. I say the less of this, because I have handled it in the speech of Adonibezek, in cap. 1. vers. 4. THE EIGHTY THREE SERMON ON THE XVI. CHAPTER OF THE BOOK OF JUDGES. TO go forward where I left, here note we another thing; to wit, what use and benefit we commonly 2 make of God's long sufferance and patience, and that is this: even to go forward by spiritual delusion, in our sins, without making any question, that God will call us to any account for them; but flatteringly to tell ourselves, and to be persuaded that all is well, as long as God lets us go unpunished. Whereas, who should be ignorant of this, that the patience of God toward us is to the end we should acknowledge it with unfeigned thanks: (for he might justly have punished us, as he hath done others, when he spared us) and that to the end we should turn again to the Lord by true repentance, rather wondering Rom. 2. 4. at his lenity in so doing, then with much ado enduring the penalty. and when we be enlightened, and come to ourselves, and see that we have tempted God, we should in no wise flatter ourselves, lest the Lord be forced thereby to tie us shorter, and use more sharpness than we shall like well of. The like I spoke of Samsons escaping in the former verse. Only this I add, that it is a fearful thing, when the love and connivence of God, which is a Note. chief bridle to contain his faithful people in obedience, is become an occasion of the greatest licentiousness in them. It argueth that their tender nature and filial affection is waxen hardened, and degenerated into slavish and desperate boldness. Like to him who presuming himself sure enough of his master, fell to wax weary of work, and to take upon him jollity, as they do who reckon without their Host. But there shall no one thing so much sting them at the heart when God is come to take correction on them, as this; that they were never well, till they had turned the love of a father, into the jealousy of a foe: whose swift wings in taking revenge shall be sure to recompense the delay of his leaden feet, slow to punish, as Samson himself in the sequel found to his cost. Thus much of Samsons sin: now it is showed how the Philistims took Vers. 5. occasion thereby to get him into their hands, and that was, by dealing with the woman whom he loved, to entice him to tell her where his great strength lay, that so they might do to him as they desired; but withal, to the end they might draw and persuade her thereto, they offer her (the chief Princes of them, I mean) a large sum of money. By this we may see the wisdom and readiness of the men of this world in going about to remedy any bodily mischief that is coming toward them. As soon as they heard where Samsons haunt was, the chief of them went thither, and took order for the suppressing of him, and that not without their great cost and charge. Oh this were commendable indeed, if it might be seen in us, yea and so much the more, where greater mischief hangeth over us, I mean, if we could offer like violence to our sin, and give it no rest, till we had rooted it out, as they here effected that which they went about. The which (yet) all may see, that we have greater cause to do, than they that are in the most eminent danger of any temporal or bodily evil. But here to see both our sloth and our folly, it is both admirable and lamentable. But of their providence, together with their cost, consent, and diligence I have noted more by the like occasion in the former verse. It is no marvel that they counsel her to deceive him by enticements and 2 allurements, such as harlots have good skill in, and fools that are wound in with them, are easily deluded by. For Samson by the strongest reason and persuasion of the wisest carnal friend, would never have been drawn to this slavery and shame, which a base companion brought him to, by delusion Note. and deceiving of him. Whereby we may learn, that when we are carried away to sin, and are given over to our lusts, we depart not only from religion, but also from sound wisdom and reason, and are not in our right minds, (as they say) but are deluded, mocked, disguised, even made very fools, as Samson was here, if not mad and beside ourselves; as it was said of the prodigal son when he had spent his goods with harlots, he came to Luk. 15 17. himself at length, whereby it is clear that he was before beside himself: and as we read of the fool in the Proverbs, that he followed as an ox to Prou 7. 22. the slaughter. And if we be such, than it is our due to be shoaled among such, and to be driven from the company of sober and wise men. Yet thus was Samson deceived and deluded, when he was drawn and enticed by that wicked woman, to utter this secret, namely where his great strength lay. The use that we should make of this, is to abhor that sin, and all fellowship with such persons, and labour to retain godly wisdom, to guide us in holy fear of offending, rather than to take part in the pleasures of sin for a season, so shall we not be deceived and deluded, as otherwise we cannot choose but be, yea and that in most sottish manner, as Samson here was by her enchantment brought to be. Let this be sufficient to show, that there is enough in the corrupt heart of man to humble him in the sight of God and the world, if he were not in the depth of darkness, yea though there were no more but this, that there is such a rebellion and deformity in the inferior appetite of the soul, through original sin, that whereas it was created most obedient and subject to the pure light of the understanding in all things, now it is so enfeebled and infatuated, that it resisteth the judgement of the mind, and led away by the strength of any allurement, even contrary to that knowledge, which still remaineth to guide it. So that it is degegenerate and become most brutish and sottish, and so bewrayeth itself even in them that otherwise go for none, of the simplest, or uncivil sort. This offering of her money by these Princes of the Philistims, and that also in such liberal manner, which was as much as an hundred pound a piece Doct. 3. of our money well nigh, by the estimation of the shekel, which they reckoned by, [for a common shekel was as much as twenty pence with us, and therefore eleven hundred want little of an hundred pound at that rate.] This offering (I say) of so many hundreds to her, according to the number of the Princes that came to her, might easily draw on to their purpose such an one as was but light, inconstant, and falsehearted to Samson, (as harlots are) without respect of the money. Which teacheth us, that this hireing of people for money, hath been, and Doct. is as ready a way to draw them to any lewd practice, as it is commonly offered, & hath been in all ages, but never more then in this, and especially by the Popish crew in the attempting of desperate murders, etc. The like hath been noted in the fact of Abimelech, chap. 9 who hired lewd fellows with the judg. 9 4. money of the Shechemites: and that woeful example of the Priest's prevailing thereby with judas one of the twelve Apostles, to betray his Master, and in hireing the watchmen, Matth. 28. to defame the Resurrection, may be notable precedents hereof. And I mention this point to this end, that seeing it Mat. 28. 12. 13. is as common as odious, that it may not reach also to God's faithful servants, to do either the one or the other, either to set a work others, or to sell their help either to corrupt, or to be corrupted by money, (for they go together, and are mutual causes and effects of each other) to bring wicked purposes to pass; which in so evil an age as this is, (far more subtle and skilfuller than the former to do mischief) may too soon prevail by custom even among them. Touching the cost they were at, see more in chap. 17. 2. Thus we have heard how this wicked woman was hired by the Philistim Vers. 6. 7. 8. 9 Princes to this woeful work of deceiving Samson, which was the first point of the two, (as appeareth in the fourth verse) in the second part of this chapter. Now it followeth, how she went to work, and prevailed, and this is the second. This is declared and laid forth in the verses following, to the 21. But she not obtaining at one time that which she sought, she set upon him sundry times. Four several attempts are expressed here to have been made by her to this end; and the first of them is to be seen in these four next verses. Of these therefore as they follow in order. In her first attempt, we must not think that she went about it simply by Doct. vers. 6. ask him the question, where his strength lay; but as they had taught her to deceive him, so there is no doubt but she flattered him, pretending that she marveled at his so great strength, and that she rejoiced not a little, for that she had a lover endued with such an excellent gift and quality; and therefore that she, as one loving him again, and trusty to him, for his kindness towards her, desired of him to know where that great strength of his did lie. By this we see, what boldness, men (though furnished with excellent gifts) do cause and cherish in harlots, by having fellowship, and keeping company with them. Samson was a man so spoken of for his manhood, that such as were of good courage, durst not be bold to look him in the face, yet she a base housewife, dares boldly demand of him weighty matters, and the greatest secrets. So the whorish daughter of an whorish mother, Herodias I mean, being so far admitted as to dance before Herod Matth. 14. 6. the King, & being permitted to demand what recompense she listed, even to the half of his kingdom, shamed not to ask the head of john Baptist: whom not only all the people, but even Herod himself reverenced and Mark. 6. 20. stood in fear of. And these are the wares which the strumpet's fardall is stuffed withal, even subtlety, cruelty, falsehood (all so tempered together in this demand of Delilah, that a man knows not which quality of them all is predominant) and among the rest, this (whereof we now speak) insolent impudency and shamelessness. It is the practice of this cursed kind even at this day with their Paramours, to demand of them unreasonable pledges of unclean love, as appears by the embezeling of their patrimony for their maintenance, and sometimes causing them to spend even their blood in their quarrel, or by their occasion. It is a true saying, that too much familiarity breedeth contempt. But much more if it be in evil, and in no evil sooner than in this kind, I mean in whoredom. A thing notoriously exemplified in that harlot jezabel, Note. who so much abused the remissness of Ahab, as to insult over him, as her 1 King. 21. 7. underling. It is the common phrase of them that are the companions of harlots, to call themselves their servants, and them their mistresses. But in deed they are their vassals and slaves, and yet their bondage, as great as it is, and joined with misery, is sweet to them, although (indeed) but a sweet poison: but it is a reward good enough for such employment. And yet many choose this kind of life, as a liberty, rather than honest marriage. But to return to that which I said of familiarity, it is not meet for the best to swell (I confess) and to be high minded, but humble and meek toward all; yet with gravity, whereby the bad may be afraid of them, and not think them fit companions for them, except they change their qualities, and the Note. Tit. 2. 7. good may cling and join to their company and acquaintance, without fear. But to have familiarity with the bad in evil, is utterly unlawful, and serves only to confirm and make them bold in wickedness. Thus is many a man, otherwise worthy, as Samson was, brought into mean account by indiscreet and unseasonable laying open his mind, where he should not: even so did he embolden this woman thereby to ask him how he may be bound and hurt; the which how absurd a thing it was either for him to encourage her, or for her to propound to him, who seeth not? Samson in answering her, who should not have admitted her to speak to Vers. 7. him of any such matter, and telling her how he might be bound, did make way to all the evil that followed. For if she had been repulsed and beaten back from such boldness at the first, she should have had no encouragement, or much less (no doubt) to have proceeded further, as she did afterward. It was as great wisdom in Samson to answer her in this, as it was in Balaam, when he answered the words of his Ass. It was time (he should have said Numb. 22. 29. with himself) for him to think that he had gone far enough in provoking God, when he opened the mouth of the dumb beast to reprove him. So should Samson have thought, that when he had emboldened a wicked woman to tamper and meddle with him about that which touched his life, and concerned his soul, to bereave it of the furniture of the graces of God, he should have thought (I say) that it was time to cease speaking to her, or to admit her to speak of any such matter to him: yea to turn utterly away from her rather, and utterly to give her over. joseph, when his whorish Mistress lay at him day by day to yield to her wicked request, the Scripture Gen. 39 10. testifieth, that yet he harkened not unto her, neither would be in her company. So if any of us have made vagaries and outstraying, yea though not so grossly as Samson did, neither in fellowship with lewd women, (which were horrible) but if it be but in fond and filthy linger after them, and their whorish company, when our consciences shall accuse us for so doing, Note. and warn us to desist and break off betimes, from such longing and linger after them, as they who have nothing to do with them, and when withal we set before our eyes the shame and sorrow that will fall on us by that which we long for, and hast after: then (I say) let us think, it is high time for us (if we have unhappily gone so far) to break the brood, and scatter the mists of such idle and filthy thoughts and wicked lusts, and with astonishment ask of ourselves, what have we done? and by the help of our faithful and servant prayers to throw them all in the dust, and not with Samson to dally with them, as he did with his Delilah, but mark and think seriously upon the end thereof. And so doing, we shall to some purpose make our benefit of this example of Samson: otherwise we may with the common sort wonder at, and condemn his folly, and ourselves play the fools in the like or a worse kind. It is not strange, that he who purposely had prostituted himself to the will of an harlot, and was now in the pursuit of his lust, could not then break the bands of his sinful desire, when it had snared him: for the time of preventing this mischief was, when he was first enticed: now the matter was gone so far that being under feet, he had small list or strength to rise up, and call himself to a serious remembrance Note. of his offence. And Delilahs' lap and arms was no fit nor likely place or occasion of such thoughts or meditations: wisdom was driven out of his breast by corrupt affection: the blow was smartie enough, but he had lost his feeling. So that there is no more miserable a sight, then to behold a man when he is entangled with the snare of his own lust, or any sin that wasteth the conscience, for than is he shiftless, and cannot help himself, but is ready to bear any burden which shall be laid upon his shoulders, rather than to rise up from under it. Therefore great is the love of God to that man, who not having at first prevented the beginnings of sin, but been overtaken with the deceitfulness of it at the first view, yet upon more advised consideration of the danger which it leadeth unto, shall awake and rouse up himself, and fly from it as from a serpent. And for his shifting her off with a lie, as though he would both satisfy 2 her, and yet keep himself in safety, by not bewraying the secret; his wisdom and commendation was alike in both. For as he dealt foolishly in answering her at all, so did he as ill in looking to stop her mouth with a lie. Which forewarneth us, not to shift for ourselves, nor look to make our part good by lying, though the way lie open thereto, and is then too ready at hand, when we see no other way; which sin in all kinds thereof is condemned, howsoever little account be made of it. And the rather it is to be taken heed of, seeing we oft times run headlong into it, (as I have said) when we see no readier way to shift for ourselves, and (as we think) to save our credit, and avoid greater danger. And seeing there was no other to be looked for, then that Samson (being in the case he was at this present) should provide for his own safety by a lie, (a poor shield for him, whose innocency and watchfulness should have been his defence) let us beware of entering acquaintance with any sin, for it will be costly in the maintaining, and draw a man by a wretched necessity to add thereto many other sins: even as Samson must seek covert and safeguard to himself by a lie (for want of better) except at first dash he would have gone through stitch, and have told her the matter. Touching his dallying humour, and his playing wily beguily with her, as if he had had wisdom and skill enough to shift her off with trifling answers, if the hardest should come; although it savoured somewhat of confidence and conceitedness of his supposed strength, (much like Peter's rashness, when he was told by his Master that he should deny him) Luke 22. 34. Mat. 26. 34. 35. yet in the sequel it bewrayed his more than common folly, as he that had had but one eye, might easily have seen that no less evil could follow: which also shall appear in due place hereafter. She, as if he had told her the truth, as she verily thought he had, went Vers. 8. 9 about forthwith to make proof of his words: for whereas he told her he should be weakened, if he were bound with seven green withes or cords, she caused them to be brought to her forthwith, and she bound him with them, though indeed he broke them: (oh wonderful sottishness in him to suffer it!) and she had certain of the Philistims lying in wait in a chamber thereby; who should be ready to take him, if he had been weakened indeed, as she supposed he was, and looked for it. Thus we see whereto her flattering words tended, even to seek his life. And this is as good as they may look for, who have near fellowship and secret company with such companions. For though as Solomon saith, her lips drop as the honey comb, even as if she were pleasure itself to a man, yet her paths lead to destruction, and Prou. 5. 3. an whore will hunt after the precious life of a man. We have read of many, who partly have been most woefully handled of the strumpets themselves, whom they have trusted with life and goods, and partly have been delivered by them into their enemy's hands to be slain. And what marvel? For she that hath sold herself; will much easilier sell her Paramour. And therefore well did the same Solomon give warning, that she is to be shunned as hell Prou. 7. 27. mouth. But though bodily danger be so much to be feared by her, yet that is the least; spiritual hurt is far greater. But by the occasion of this which I say, I add; that the sin of them is far more grievous, who abhor common harlots, who might easily bewray them, yet will not refrain from making those (or going about it at least) who were honest before, to stoop to their lure, and so become whores and dishonest; which thing of the better sort is more to be feared. Of this falsehood and treachery I have said somewhat in the former Chapter. Thus much of the first attempt of Delilah, by the which though she prevailed Vers. 10. not in that which she sought, yet this she gained, that she was the more emboldened to set upon him again, as having received no check nor discouragement by him, for that which she had done already. Therefore she is not discouraged, but attempteth the matter the second time, as in these next three verses is to be seen. And she boldly said to him, that he had deceived her, and told her lies, which might justly cause her, she said, to doubt of his love to her, and therefore now she required better dealing at his hands, or else she should be much grieved. This shameless behaviour of hers should teach us, that all boldness in evil 1 is an high degree of sin, and we should keep ourselves far from it: as not even to dare open our mouths to a woman to hearken and consent to a filthy and unclean demand or motion, whereby also she may know and be privy to the wickedness that is in us. The same I say of boldness in any other sin, as boasting, threatening, slandering, lying, swearing, challenging of any to fight, or any other like unto these, & it is fearful to hear any of these, or to see them committed with such boldness as they are. Oh modesty and bashfulness, what seemly & comely ornaments are they, even where conscience is as yet wrought by the word, but wanting? for they do keep and preserve many from shameful evils oftentimes, who have no religion to guide and defend them. But boldness is and aught to be used in the defence, commendation, and suit making for good things, and therein to be showed, Note. and when it is so employed, it is then in kind. This point I will not here enlarge, seeing it often cometh to hand. Now followeth Samsons answer to her suit in the second attempt. And Vers. 11. that was much like the former. If, saith he now, I be bound with new ropes that never were occupied, I shall be weak, as another man. Wherein we see he dallies with her still, and suffers her to demand that of him which was not meet in any sort for him to have suffered, yea and answers her also about it. For what though he held her off with a lie? yet seeing he did not refuse to answer her about it, and charge her to speak no more of it, (being a secret not to be uttered) and also in that he doth so the second time, when he had tried already, that she sought to know it only to the end she might deliver him into the Philistims hands; in these respects, I say, as it was palpable dotage in him to do so, even so it was the next way to set her forward in soliciting and importuning him, till she got it at his hands. It was therefore a further degree both of his sin, and also of the bringing on of his misery. He might have been made wise enough to have refused to hear her any more about that, having seen before, that the Philistims lay in the chamber just by, (if opportunity had served) to bind and take him. And this may teach us, that it is no better than sottishness to be so impotently Doct. given over to a man's appetite, and either this way in lingering after, or clinging to a wicked woman, or in pursuing hotly any other sin, seeking the fulfilling of a man's desire, so that he can no way be removed from it; and that especially when neither proof of former danger thereby, nor fear of present evil, nor the foreseeing of any to come, (and yet all certain and apparent) can hold him from it. And though in this gross manner God's servants be not commonly enchanted and bewitched (which were monstrous) yet let us not rest in that, nor in any like impotency, as in hunting greedily after the wealth of this world, and joying in the pride of life, etc. but so bridle we and keep under our wicked hearts, especially when we have had fair warnings before, as he had, that they bring us to no such like slavery and bondage, but that we abhor them more than at the first, (if we did then entertain them, especially we having had proof, as he had, what woe will follow. The more I consider this fact of Samson, the more I think of that phrase which the holy Ghost useth to describe sin by; I mean that of drunkenness. And as by other occasions I note other properties of a drunkard, wilfully rushing into it; so I observe this one of venterousnesse and boldness. Well said he that described drunkenness (among many other properties of the disease) that it puts into man a marvelous confident hopes, so that it dareth fight with any man without weapon, whom sobriety durst not encounter with, though well armed. And no wonder, for when the brain is overcharged, and nature oppressed, in stead of the purelight and understanding of mind; there is engendered a frothy conceit and appearance of that which is not, and in stead of the spirit and vigour of the affection, succeed a degenerate boldness and foolhardy ventrousnesse: as all men can judge that the boldness of a drunkard comes rather for want of wit, than presence of courage. Even thus fareth it with Samson in this distemper and spiritual drunkenness of his. Still he makes his companion answers, fair and far off, flourishing and casting about, as if he had skill, and strength enough to match and go beyond her; whereas alas it fareth with him as with the man I spoke of, who thinking himself strong enough to go alone and upright, tottereth and falleth at every turn. For although the secret was not yet uttered, yet these preambles of dalliance and trifling, what were they but as the nibbling of the fish, or the hopping of the bird about the bait and snare which she hasteneth, and yet would not seem to hasten unto? Doubtless, if Samson his grace had not been in great part embezzled and feebled, ere his locks were cut off, he had carried a truer measure of himself, and better judgement of his own case, then to think himself his own man, and able to resist, when his mistress, or rather his lust, had him bound in chains, and laid under feet, as foiled and vanquished. Ah poor Samson, (it may be said) thou wert strong enough to match Lions, and thousands of men: but grace stands not in the bigness of bone, and strength of arms, or greatness of stomach: thy lust and thy harlot are stronger than the Lion, or mighty men. Therefore let this be enough to convict all such of folly, as are of Samsons humour. Tush, ye must not tell them of bad company, nor stealing of liberty which God denieth them; they would not have you think they have shaken hands with the fear of God, they would be as loath to part with a good conscience as others: yea, (it may be answered) so thought Samson; he would haunt the harlot's house, and yet secretly keep his goodness too, for all that. But how, and where lay the strength to effect this? Poor soul, only in his foolish conceit and boldness, and indeed only there lay the foundation of his woe. For if he had felt his declining and weakness, than had he with astonishment shaken off his lover, and departed. But now he feareth nothing till all be too late, and this makes him to sport and play in a matter of the greatest importance and danger. Therefore to all such bold persons as say, Turn me lose to any company, and the strongest enemy; If I be foiled, laugh at me: To such I say; yea, we shall be sure you shall be laughed at, though the wise will pity you rather: but who shall give you counsel to escape it before? truly he that can persuade you to walk humbly, and with fear of your own frailty, and to watch against, and suspect your own frailty and falsehood of heart: he (I say) may keep a mischief from you, and hold you from venturing and dealing with such an adversary, as you know will master you. But if you look to escape danger, and yet reject this grace, then know for certainty, that these kinds of Merchant-venturers always make shipwreck, and bring in no better gain. All the grace that a man hath, is little enough to quench the dart of tentation suggested; which yet is but the beginning of the sin: and shalt thou, adding fuel to the fire, and helping the devil forward by inward provoking thyself to sin, think to quit thyself well of it in the hottest assault? If God try thee, his grace shall be sufficient for thee: if thou wilt tempt him, and trouble thy 2. Cor. 12. 9 self, know thou hast no promise of safety, or to be kept harmless, but mayest look certainly for thy downfall: as for thy own wisdom, grace is not propped up by such pillars, but shall totter and reel as an house which hath lost her foundation: yea they that go to work thus on their own head, most assuredly with Samson shall fall, and bewray their folly at last, to teach them by the experience of fools, that wisdom, which the word and other unhappy men could not do. Then shall they see there was odds betwixt keeping innocent, and wilful offending; they shall find, that the strength of the one is not like the other, though they were little aware of any such matter. The issue of this second attempt was altogether as it was in the former: Vers. 12. for she bound him with ropes again, and had company lying ready for the purpose at hand, (if there had been any work for them to do,) though as yet he fell not into their hands. And let this teach us, not only to fear and suspect treachery and unfaithfulness in lewd women which we know; (as this was such an one;) but generally also wherein soever we have to do, beware we that we defile not our hearts and hands in any wicked actions and practices, whatsoever shows and promises are given and offered us. Remembering the words of our Saviour, Be wise as Serpents, and innocent as Mat. 10. 16. Doves, and beware of men. Which I do not say, as though I would teach men uncharitableness, (charity being not suspicious) but to give warning to God's servants to beware 1. Cor. 13. 5. how we put ourselves into men's hands, and trust their faithfulness upon a fair word or countenance, which our Saviour willeth us to take joh. 2. 24. heed of, and gives us example also, in that he would not commit himself to men, though they speak him fair, and giveth his reason thereof, For he knew what was in man. But while we do thus, we do not judge of men what they are, (but are wary, as we be counseled) or what religion is in them, further than we have proof thereof by their words and deeds, and yet that we do not so, finally neither, but for the time only, while they lie in known evil, or not known to be reform. So that neither are we on the one side, to judge men without ground and warrant, neither yet are we on the other side, to commit ourselves into their hands, (having that knowledge and experience that we have of men's unfaithfulness how common it is) upon a bare show. But here an end for this time. THE EIGHTY FOUR SERMON ON THE XVI. CHAPTER OF THE BOOK OF JUDGES. THe third attempting of Samson by Delilah followeth in Vers. 13. 14. these next two verses: For she seeing he dealt so slightly in the matter, and that he did not in good earnest forbid her to meddle any more about it, but still dallied with her, she took his denial but in sport, and therefore sets upon him again, not despairing, but that by importuning him, she might in time prevail and overcome him. By this we may learn, that if we resist fin hoverly, (and in Doct. that so weighty a matter as this was, as striking at our happiness) and deal slightly and loosely about it, when all that we can do against it is little enough to withstand it, we can give no further token that we will fall into, and commit the sin itself, and that shortly. For the devil and his wicked instruments that lie in the way to deceive us, and to draw us into the snare; they are wise in discerning, and artificial in marking how we go to work, and how far we hold back from yielding to temptations: If we do it earnestly with strength of reason resolutely to dissuade ourselves from the same, and be fervent and constant therein, we put them to their shifts to invent arguments of greater force, whereby they may be in better hope to prevail with us. As the devil dealt with our saviour according to his resolute and strong denial, in most sly and subtle Mat. 4. 4, 5. manner. But if we refuse the bait but faintly, as Balaam did (for all the shows Numb. 22. 38. 2. Pet. 2. 15. jud. 11. he made) the wages of iniquity that was offered him; or if we show that we fear not the danger greatly which is like to ensue, but stand strongly in our own conceit, that we can easily withstand the sin in the upshot, and that we have no need to be counseled about or against it, as the most at this day do so deceive themselves; the devil hath what he would at our hands, and doubts not but to draw us into the snare to commit the sin shortly, even as these that I speak of do find and feel to their cost, for all the confidence that they seem to have. Samson in this third attempt, was so far off from giving her over, having twice tried that she sought his life and utter undoing, that yet he answers Doct. 2. her the third time; such was his effeminate sottishness: so that howsoever he thought still to conceal the secret from her, and to keep himself free from uttering it, even as before thitherto he had done; yet he began now in this third attempt, to slide and slip in further, and to stagger as a drunken man, little considering what he did. For he was tampering about his locks now before he told her the very thing that she asked, and so came nearer to the bewraying and uttering that which she sought of him: as if he could hardly conceal it from her; saying to her, that if his locks were fastened to the threads of the woof with a pin, he should be weakened, and be as another man. And she, thinking indeed that he came now more near the very point, seeing he spoke of his locks; she by and by made trial of his words, and having done so, she called the Philistims again to set upon him; but as yet he held back from yielding to her, and once more withstood and deceived her, although he had much ado (as we see) to keep it from her. Whereby we may see, that when men give themselves liberty and full Doct. scope to talk too and fro of things dangerous and hurtful, and take liking therein, and will avoid no occasions, nor resist no temptations drawing and leading thereto, they shall not choose but be snared and caught therewith, though they intent no such thing, (as it came to pass to him) and so they Note. shall hardly forbear and contain themselves from running headlong, and being given over thereto. For when they are led away of their own concupiscence, as Saint james saith, they are enticed also, and snared, so that they jam. 1. 14. cannot well go off nor on, but more ready to consent, as we see Samson did afterward, telling his whole heart unto her. Even so I say, men shall by oft and long tampering with the sin whereto they are too nearly affected, come more readily and speedily to the consenting to it, and the committing of it, who should rather turn away, and wean themselves, and that betimes, from the least liking or longing after it, much less should they hasten it on by liberal talking of it. For if we will suffer ourselves to be importuned in all cases, meddling with them when we need not, who doubteth but that we shall much easilier yield thereto. Those whom commonly we call men of good natures, being once tainted by lewd company, grow first dissolute, and by degrees desperate: but they wax rotten by degrees, as we see fruit by long lying doth. And as we see in the running out of the hourglass, that every part of the sands course is the hastening of the hour to an end, though the last passage of it be the actual ending the reof: so may we say of Samson his dallying, and hovering replies, that even the first, second, and third were the preparations to the final bewraying of the secret, though the fourth only confessed it actually. If the fourth had been away, the matter had been whole, but the fourth was in the first, in the second, and in the third (though more obscurely) enfolded. Alas, at his first shifting he thought he might have proceeded still. But as the secret at the first dash was too weighty to utter: so after two or three dalliances, the tentation prevailed, and was too strong for him any longer to shift off, withhold, or resist. And the like let us know, even as this also is, to be spokon unto us. The fourth attempt followeth, in the which she gave him the deadly Vers. 15. 16. 17. blow. For when no warning will serve, how can a man choose but fall into the danger (how great soever it be) which he would by no means avoid while he might? But let us hear the dealing of them both. She is grown now more subtle than before. For we are not to think that these things were done betwixt them on one day, or on four days together, (as the acts are here set down to be in number four) immediately following one another; but with some space betwixt them, that she might take fit occasion in a more subtle manner to renew her suit and request again. She beginneth therefore with him in this manner; that whereas he had told her he loved her, she subtly answered, she saw he loved her not, because his heart was not with her, but he had mocked her now three times, and had not told her that which she asked of him. And through her subtle and secret winding into him, and her impudent importunity, and earnest urging of him, for all his wisdom (as he thought) in holding her off with lies and delays, in jesting manner; yet he thinking by her following of the matter, that she was in good earnest with him, in saying he grieved her because she saw he loved her not, he was brought thereby to pity her, and to be so wounded with her subtle flattering of him, and dissembling with him, that he was sore vexed to see her so grieved: and therefore as great woe as it was like to bring to himself, he never duly considered it but was overcome and told her according to her desire, all his heart, even how he might be brought to lose his strength. This for the sum of these three verses. But now let us weigh these things more particularly. In the 15. verse, by Doct. vers. 15. the subtlety the woman had learned now at the last (who told him he loved her not, when yet she knew he doted on her) we see how artificial the wicked do easily grow, (for herein we need not doubt but that the like offenders now, are like her) and how soon the deceivers in their attempts do wax worse and worse, and more ripe in subtlety and deceiving, than they were before. So saith Paul to Timothy. So that if there were any to observe it, how 2. Tim 3. 12. (for the most part) men are fitted to this trade; to wit, that how meanly and bungerly soever they go to work in comparison, when they begin the world, I mean for subtlety, over they do afterward: but how soon they grow ripe in this faculty, and that in every kind of evil dealing, as experience showeth too clearly; I say if men observed it, they would confess no less than I say. Whether we speak of them that begin in unlawful trades and courses, as in whoredom, oppression, flattery, beguiling, or in any such; or in those which are lawful; as buying, selling, letting house and land, or other earthly dealings, (as may be seen in the unjust Steward, what evil practices are Luk. 16. 3. used in all these,) and what cunning and craft are found out and invented, to go one beyond another, otherwise then in times past, for the most part they have done; it is admirable to consider it. In all which they show plainly, that they do not to any purpose, mind nor set their hearts upon any better things, howsoever some of them will bear us in hand that they do, and that they will serve God as well as the best. And not only so, but (that which would less be thought) how long is it, before they that embrace the Gospel grow to be experienced, and well seasoned with such true and saving knowledge of holy doctrine, as whereby they abhor such dregs and doings, and attain to the finding of the Christian life to be meat and drink to them. And how few are there that do so? So that it may worthily be complained of, yea lamented with tears, if there were every where such as could do it, to see both the fewness of this latter sort, and how many there be every where swarming of the former. But of this ripeness of sin elsewhere. Yet this I add, (that which I utter with grief) even these ripe headed and nimble fellows, who grow so soon masters of their trade before they have served half a Prenticeship, shall rise up and condemn many of the better sort for their blockheaded backwardness in matter of religion and Christianity, after so long training up in God's school. This age should be ripest in grace and skill how to pass the time most fruitfully and joyfully: and never age had such dullards and dunces in searching into themselves, and trying whether they be in the state of salvation or no, and in seeking acquaintance with God, considering that it hath the helps of all former examples, and present means to this purpose, greater than ever age had since the Apostles time. If it be, who shall domineer over others, and set up himself, who shall cog and cozen, or go beyond his neighbour to deceive him, and who hath more strings to his bow to shift, scrape, and rake pelf together howsoever; then our age may commence the highest degree in this profession. Skill and ripeness in mischief is not bounded only within them of Delilahs' trade (though doubtless the strumpets of old ages were punies to them of ours for all subtlety and villainy) but extends as far as the Prince of this world hath any subjects. But if ye go to inquire who hath made the Christian life easy, by constancy in obedience, who liveth a sweet life and void of sorrow by resolute purpose and endeavour of abstaining from all evil, and by watching over his heart and life always, also who enjoyeth that liberty which God alloweth, to rest assured of his love, and so to go in and out before him, from one duty to another, without unsettledness, weariness, Note. and disquietness. In a word, if ye inquire who is the man that hath so improved the doctrine of the Gospel, as that he hath found that hundred-fold Mat. 19 29. measure of contentment for rejecting lying vanities, so that he is become a light and example to others, like those Thessalonians whom Paul 1. Thes. 1. 7. calls patterns, and those Saints whom David calleth excellent: If (I say) Psal 16. 3. inquiry be made after these (which yet are the best of all other) ye shall find or meet with few, that see into them, affect them, or can answer any great matter about them: Oh, every little is enough in godliness, men are content with mediocrity here, which in godliness is a vice, and no virtue. So that there is a perfection and mastership in God's trade also, and without comparison the greatest gain: but the work is tedious, or men unhappy that cannot hit upon it. Samson being so blindfolded with her beauty, that he was now become sick for seeing her grieved, so that now he must rest no more with her, but in good earnest he must utter his secret to her, or else he loved her not, as she charged him; and how could she bear that unkindness at his hands, that she loving him so dearly, (as she made him think she did by her subtlety) he on the other side should not care for her, he being (I say) thus blindfolded, this oft and importunate urging him by her, so wounded him, that rather than he would have a thought that he was cut off from her love, (which was death to him to think) he could hold her off no longer, but told her that which she asked of him, till he felt too late that he was undone, to make all others afraid by his example, to make a sport of sin, and to trifle in matters of such consequence. Here this may be learned by Samson, that they who will be companions Vers. 16. in sin jestingly, and in dalliance (thinking yet with themselves, that they will go no further) they shall fall to it in good earnest, and shall not be able to avoid it. This might be exemplified in many particulars. I pray give us leave to be merry, saith the wanton, we mean no harm: No, but harm waiteth you by your dalliance. An angry and moody person (who yet knows how dangerous a sin anger is) giving rain to himself; and resisting no occasions, in time strikes and wounds, and at length kills in his rage; yet ye must let him alone, he cannot but be angry, he saith, being provoked, but when he hath spoken he hath done. Nay, many a man hath undone himself ere he hath done, and all by dallying with his sin. It is ill playing with Bears, and Lions, or fierce creatures, for there is no amiable Note. quality in them: but sin of all other is the most hideous monster, and no man is more in danger to be devoured of it, than he that playeth with it. This, not only the profane of the world do prove to be true, to the shame of many of them which would be better thought of, but even the godly do find it so, when for yielding to their lusts and bad desires too far, they have no power over themselves, but are brought to that point, that either their consciences disquiet and sore torment them, or they bring forth in the sight of all men the sin, which they too much gave over themselves unto, and delighted in; as we have heard of David. Let it be a warning to all how they dally with sin, and jest about it, he is nearer them than they are aware, Satan I mean, who drawing them to go on the brim and bank of the river, will plunge them headlong into the bottom and depth of it; but let men rather be far off from treading in the steps that lead thereto: as I have before observed out of his threefold dallying answer, and therefore in this will be briefer. Another thing here of Samson let us learn, that it is even death to men to be put from their unlawful delights and pleasures, when they have once given over themselves brutishly and sottishly unto them, as he was vexed almost to the death to hear her to tell him, she must forsake him, and could not love him, if his heart was no more toward her, than she saw; which yet she spoke but in gross dissembling. All bondage is grievous; but what is greater than bondage to an whore? when a man cannot but cling to her, and be at her lure, whose heart is false toward him, and seeketh his destruction. We must take heed that we rest not in the best things that are subject to change, but much more that we hang not our security upon deceitful pleasures, & especially of all other, upon a wicked & alluring woman, whom rather than Samson would once think of foregoing, behold, he shameth not to abandon God; conscience and all, not to speak of the outward mischief Note. that ensued. And surely if this be true of Samson, who sinned against conscience all this while, what shall we say of them who commit secret filthiness with greediness, and yet without remorse? What a death is it to them (think we) to be plucked by violence from their old acquaintance, which by custom is become as the poor man's lamb, whom Nathan describes to David, even 2. Sam. 12. 3. as his son? Therefore when men have lived a long time in a lewd course without let, how welcome is death to them that makes an utter separation between them and their lusts, which lived before in as straight league and union as the soul and body together? Oh bondage unspeakable! to be inwardly Note. linked to the love of that which can neither be enjoyed but with extreme misery, nor foregone but with intolerable vexation. Let this be one motive among others to humble the sinner before God, and to show him how out of measure sinful his corrupt nature is: as also to teach him not so eagerly to pursue his lusts, except he will bring a world of sorrow upon himself, when the time of forsaking them is come. For what though at the last cast many a man renounces the old courses of ungodliness, and reputes him, yea and is ashamed of his doings? this is when the conscience is terrified by some violent fear or grief: not while he hath his will, and prospereth in his evil. And yet, alas, who seeth not that these terrors when they seize upon any, (for we must not think they seize upon all, many dying sots as they lived without feeling) for the most part vanish away and come to nothing; so that those great penitents, if they get up and recover their malady, how far do they put from them the remembrance of the former trouble, and show, that it was distasteful unto them, and forced them in the bitterness thereof to Note. say any thing; but now they are at liberty they return again as naturally to their bias, as the stone falleth downward. Oh therefore pray and labour that it may be good, which ye set your hearts on and delight in, being accounted of you as most precious: for the end else will be more bitter in the parting, then ever the love was in enjoying. Love the best things and fear not to exceed measure; for besides the unspeakable and sound joy they afford, this they also yield, even a perpetuity, they shall never be pulled away, as our Saviour saith, this joy shall no man take from you. john 26. 22. Now he was so wrought on by her, that as wise as he thought himself, in purposing that she should never know that which she sought at his Vers. 17. hands; yet because he gave place to his wicked affections, he was not only snared and in danger as before, but now told all unto her: to wit, that there never came razor on his head: but if his locks were cut off, he should lose his strength; which was as much as if he had told her, how they might take his life from him, and bring all shame and sorrow upon him, as they did in deed: and yet more than this, he might (though to small effect) have said to her, to wit, beside all this evil which I shall sustain hereby, I do also set the Lord against me, to deprive me of his grace, and all this for thy sake: for thus much (doubtless) he suffered for her. By which, so many good observations arise, as a wise man may be to seek Doct. 1. with which to begin first. But briefly of two or three. One is this: that we shall not need to complain of the hurt and wrong that other do unto us, which how common it is, all places do witness; for none are greater enemies to us, than ourselves. Were he not a monster of men that should offer Note. but the one half of this unto us, that Samson did to himself, as here may be seen? But behold, all this, and no less, do some, nay very many, offer to themselves. We storm, rage, and cry out of other, if they hold but a little of our due from us: and much more, if we sustain greater hurt by them; whereas we by our sins, work our own woe, and yet through blind self-love we are never angry with ourselves, when yet we could find in our hearts to pursue others unto death. Oh rend we our hearts for our sins, and be deeply displeased with ourselves for them. All these Philistims could not have done Samson the mischief which he did himself by his own folly, or rather madness. But if they had attempted any such matter against him, as to make him infamous, as he made himself, would he not straight have revenged it? Nay, did he not revenge it in the sequel? But, to leave him (who sinned not in revenging) and come to ourselves; who is he that dare but justly reprove us for a fault, (be it never so gross) but he shall have our badge and livery presently, and we think him our enemy, and watch our season to be even with him, as Esau dealt with his brother jacob. And yet Gen. 27. 41. so far is a loving reproof from hurting us, that if we were the men we should be, it might keep the hurt we speak of, from lighting upon us, and be as a precious balm unto our heads. Well then (will a wise man say) I Psal. 141. 5. see these men are i alous of themselves, and their own hurt, if they can endure no other to touch them but they will flee in his face, they will be long enough (it is to be hoped) ere they wrong themselves willingly. Indeed the reason is sensible, but the proof is most preposterous. For that man that will not take the loss of a penny at another's hand without storming, will spend many a pound to have his wicked desire satisfied; nay he will undo himself and strip himself of all he hath; and yet think never the worse of himself when he hath done; nay, no man may tell him of it neither. Therefore if we will prevent outcries and late repentance for time to come, (for there is a time when such fools cry out; I am lost, I have undone myself) let us learn that the way to become our own best friends, is to be greatest enemies to the sin which most prevaileth in us, as that which threateneth our greatest desolation. God will take that man's part against Note. himself, who most striveth to hate himself, I mean the corruption within him, which is as dear to him as himself. And till we be come to this point, that we can have as hearty indignation at our sin that we have most delighted in, as we have against others for no cause, or sometime against Note. ourselves for being circumvented and overshot in a bargain by a cunning cosener; we are far from repentance, or from that estate that a wise man should rest in, though the work be difficult (I confess) which I speak of. But about this business though a man have many, and those great enemies to hinder him; yet his sinful heart is more dangerous than all, and by the treachery whereof only, all other enemies do him mischief. And doubtless the devil and the strongest allurements rebound back, and hurt not, neither enter, where the heart lieth not open to evil, and unfenced against it. The evil that remaineth in the best, occasioneth all external evil enemies to stir it up and increase it. The pure Angels have the devils their envious enemies. Nay, sin makes God our enemy, (not for ever, if ever we were reconciled to him) while it lieth harboured and unremoved: but otherwise, though he correct us, yet he loveth us, as a father his children. The cause is much more the enemy, I mean sin, than the effect, which is God's enmity. And therefore when he afflicteth for sin, count not him our enemy, no nor the cross which he inflicteth: but patiently bear it, and say, I will go under my trial willingly, seeing I have sinned, and turn my grief against my chief enemy, knowing that except that, which is my sin, undo me, no other thing shall, but turn to my good rather. Also by this that Samson was brought to that which he never meant to 2 be, to wit, to utter his secret to a base housewife, by the following him on with her importunity; note what force is in it. The widow by importunity Luke 18. 5. overcame the wicked judge, to grant her justice, though he had no mind so to do. But let us see that it be for good, when men be importunate with us for any thing; or else turn we away from hearing them, as joseph did from his alluring Mistress. And let us specially use this importunity and Gen. 39 10. earnest suit, as our Saviour hath willed us, that is, to God in our prayers: for if the wicked judge would be moved (saith our Saviour) to hear the poor Luke 18. 7. widow, lest she should make him weary, shall not God avenge his elect that cry to him day and night? Of this more largely in the 14. Chapter by the like occasion. Again, me thinks this answer of Samson to such a strumpet, [I am a 3 Nazarite, etc. if my locks be cut off, I shall be as another man] savoureth of incredible sottishness, and argueth plainly, that a wretched sinner, who breaketh not off his course, till he be in the heat and power of his sin, can no other do then yield to the tyranny thereof; as he that is bound hand and foot is carried whither his creditor or adversary, not whither himself listeth. It cannot be enough to excuse Samson, that if he might have had his will, he would rather have chosen to have kept his secret: So it is like, but who brought him into the stocks, and set him by the heels, who brought him to this straight, that he would not but do that which he desired to shun? Himself, his headstrong lust, which having once got the hand over Note. him, used him impotently, and made him a stark beast and slavish fool. He knew the sorrow which must inevitably ensue upon his betraying himself, yet hath he (I say not the grace, that was now under board) but not the strength to contain himself. I said my mind touching this upon the 4. verse, [Entice him, etc.] but now the execution of the plot doth more lively present to our eyes the nature of sin, that it takes wisdom from a man first, and then imposeth what conditions it pleaseth: knowing that a man would never be such a vassal, so long as he is in his right mind, and not out of his wits. As Samson could say, I am a Nazarite, etc. so he could have said, By this sin, I shall make myself of the purest worshipper of God, the most profane creature and execrable. But Samson would not say so, at least not weigh it, but desperately runs upon the pikes. Doubtless he had not had the power, though his salvation had lain upon it, at this time to prevent it: (but blessed be God who holdeth his election, when men have lost their grace in their feeling) Samson had lost his eyes, ere the Philistims put them out. This let me a little more enforce upon so just an occasion, than I did in the fourth verse. Who will not boldly aver and affirm this, and say; Tell me what sin is, and prove to me by good evidence, that it will bring such sorrow as Samsons, Peter, David's, Salomon's, did to them; and than if I commit it, count me a fool indeed? Put in one thing more, and I will believe thee; If, when the occasion is offered, God's grace be stirring and effectual in thee by watchfulness and jealousy over thyself, than thou wilt abstain upon that meditation. But (alas) who finds that grace in the strength oftentation who sought it not before? without which, yet thou mayst have matter enough in thy mind to dissuade and flaite thee, (I will not deny) but thou shalt have small list or power to weigh and ponder it, nay thy entangled and drunken heart will make a sot of thy mind, and a most disguised beast of thee. An heart infatuate with lust, stoppeth and freezeth up the passage of the knowledge, that it cannot succour the poor distressed and embondaged soul, but leave it to shift. We conclude then, Samsons sin was not presumptuous, but impotency, yet unavoidable, the case standing as it did. Oh then still learn; men have not quit themselves well, as soon as they have spoken a bold word against sin in general. For when it comes to particulars, what do men? I will have his blood (saith a cursed Cain) though I be hanged presently, yet he knoweth the shame and woe thereof. Of some jews (not all, for some knew well enough) the Scripture saith; If they had known, they would not have crucified the Lord of life. And sometimes, I deny not, civil men are kept from crimes by this mean, and good men from offending, though strongly tempted to go through stiffly. But this is no rule. And I still say to thee, (that shall read this) beware of dalliance, and venturing far: for thou shalt have no power to withdraw, when thou wouldst, who wouldst not when thou mightest. Trust not thyself, thy strength in this case will be a bruised reed. The best laws leave as little to the judge as may be, because man is subject to corruption: and except God's grace be a law within thee, suspect that in a strong pursuit of lust, thou who art as judge to advise thyself, wilt hardly be a law to thyself to govern thee. But if thou be fearful to give a little liberty to thine heart in evil, a great Note. shall not master thee: if thou fear anger, thou shalt be no murderer: if thou flee from the bait, the snare shall not catch thee. Ever bear this in mind; Sin as it groweth, it will be predominant and get the mastery. And a man may as well be mad with reason, as sin with reason, and think to moderate himself when he will yield once, and be ever a slave: for sin will force thee to yield after, even as a strong fit of an ague maketh him to do, whom it strongly shaketh. Thus much for this time. THE EIGHTY FIVE SERMON ON THE XVI. CHAPTER OF THE BOOK OF JUDGES. NOw to proceed in the story, because we see how Samson, though otherwise endued of God with singular Doct. 3. in vers. 17. graces, yet was most impotently given over to the love of women, when we do not read, that he was else tainted with other sins; let it admonish us, that we may possibly be more weak in resisting, and more prone to the committing of some one sin, then of another, and it shall not be amiss for us to think, seeing we have so many examples of it in Scripture, that this sin of his is more common among the most than other. The which I say to this end, that every one of us should observe ourselves, where we see ourselves weakest, and there to use most means to strengthen ourselves against the same, as watching, prayer, reading, and this not hoverly but heartily, if we seek to be the better thereby, and in no wise to dare be bold to commit it, seeing we cannot but be as sure of ill success, as Samson was before he did it. When the husbandman surveys his ground, he useth not to fence where the quick set is strong and thick, but where the hedge is thin or trodden down; we love to lay on load where there is no need; but if there be a blemish in our lives which makes all the rest disgraceful, and therefore requireth more labour to blot it out, we cannot abide to set ourselves to amend it, nor so much as to take knowledge of it. And yet one dead fly corrupts a whole pot of the sweetest ointment, and the sweeter, the sooner. How did Salomon's Eccles. 10. 1. excessiveness in this kind, defame all his other excellency and gifts? And do we not see by experience the truth hereof? He is an honest man (saith one) but a covetous, an hasty, an uncharitable, a breaker of promise, and one or other interposition there is to eclipse his light & credit. Yea and (as Paul in the like kind spoke of the house of Cloe) there is cause. Now in this so 1. Cor 1. 11. weighty a case what do we? even tush off the matter, and say, One infirmity is none: and we hope that our many good qualities (in our conceit at least) must privilege us, and licence us for a few 'scapes? Alas we err foully, one secret lurking companion is enough to betray the house: and when we are espied, what say men of us but this, Nay, he that will do thus, or thus, will do worse, I dare not trust him in any kind, if occasion serve. Oh, cast out that devil by watching, fasting, prayer, and oft renewed covenant, which lurketh behind to do mischief, when many others seem to be cast out. And till then, bear not thy head on high, for doubtless God will not suffer such a one to prosper: and what do we professing, if we take this liberty, except we will have our good deeds shame our evil, and become execrable because of their company, as Israel was for achan's sin. We will not keep a servant josh. 7. 12. in our house (otherwise none of the worst, but painful) for some lewd qualities sake, though he would give us his service, and shall God endure us? A man may feel what the sin is, which he cherisheth, as well as the meat he loveth: and he that doth know it, let him know God is not mocked: let him not suffer that sin to rankle and fester in him, but labour to purge out every superfluity of flesh and spirit, and to sanctify the whole lump, that it may be seasoned in every part, and the conscience may be good in all things. Now we have heard that she had brought him to tell her where his great Vers. 18. 19 20. strength lay, let us shut up this second part of the Chapter, and see what followed upon this, which is set down in these next three verses. First, she The sum. caused the Philistims to come yet again to her, in better hope than they did before. And then causing Samson to sleep upon her knee, his locks she caused to be cut off, & the Philistims were there ready to take him, and he thinking to do as he had in times past done, and to free himself out of their hands, he found too late, as Adam after eating the fruit, that the Lord was departed from him. here in that she and the Philistims having been disappointed and deceived Doct vers. 18. so oft, even three times at the least, yet for all that are not discouraged nor wearied, but go on still, yea and prevail at length, we may see how evil persons are not withheld nor discouraged from their bad attempts, but take heart, and go forward after many repulses. The reason is, they have hope to prevail, and do not commonly miss of their purpose, following it so earnestly, and going so substantially to work as they do; God suffering them to go forward, seeing he is purposed to destroy them. This is most clearly to be seen in the spiteful and shameless attempts of the Priests against our Saviour in seeking his life. Though Pilate had three times alleged his innocency to them, and given them Luk. 23. 22. 23. their answer to desist, yet could they not be made to leave off, but procured by themselves their false witnesses, and other confederates, in such wise that they had that which they sought before they made an end. But if this diligence and unweariednesse in good causes be sought for in them, who yet are such as would gladly effect them, where shall they be found? Nay, they are soon answered and put off, as faint suitors. Ester indeed, Ester 4. 16. and some other did jeopard their lives, in and for a good cause, to preserve the Church of God in their time: but how many followers of them may be seen? Indeed many logs are in the way to hinder goodness, and much discouragement is given to such as would be forward, but yet men's backwardness for all that, may in no wise be excused: For what know we whether the Lord may one time or other, give success, and are we too good to tarry his leisure? But of this often before. The Philistims having better hope to prevail then in former times, as 2 she had given them to understand, they came with their money in their hands, ready to be paid according to their promise. Where besides that we may see, that the wicked spare no cost to bring their bad matters to pass, while we who follow better causes, look upon our penny and draw back, who shall begin: I say, beside that, ye may see, that they will not break promise, but be liberal to such as further their business, when they like well the success which they have therein. But I would I might not truly say, that in better attempts there is oft times a drawing back even of that which was promised; so far off are men from furthering goodness: but they deal herein, as the most do in other promises, though advisedly made by them, for therein the like is done. Which elsewhere I have also bewailed. When this impudent and shameless woman had brought the Princes Vers. 19 of the Philistims together, as we have heard in the former verse, it is showed in this, how she made him sleep upon her knees, and caused the seven locks of his head to be shaven off, and that she began to vex him by calling the Philistims when that his strength was gone from him. This was a most base thing and utterly unbeseeming him, that having excellent Doct. gifts of God, he should become a slave to such an whorish mistress, as to be made to sleep upon her knees. He that would not turn his face from a thousand men, now to lie down at the feet of a lewd woman. Oh sottish folly almost incredible! Thus they who for their gifts might be reverenced, (that I say no more) and for such good graces as are in them, might go before many; are brought to shame for their abusing of them, and the sins which are come in the place of them, and no way more commonly, then by a base housewife. For as a man's gift bringeth him to honour, even Note. so the same person, if he deface his gifts, is despised, as a fair and comely garment, A simil. when it is soiled in the filthy and loathsome channel of mire and dung. For he that cannot keep credit and honour when God hath given it him, is worthy to be without both, and be had in derision. This is memorable which the Lord spoke of Hophni and Phinees, for this sin among others: Them that despise me, I will set light by. men's good 1. Sam 2. 30. parts never set them up so much, as their lewdness defaceth them. How vile did sin make that traitor judas? What contempt was cast upon Demas, 2. Tim. 4. 10. when he had forsaken Paul? How base, and what a by word doth many a man's uncleanness make him? nay many a professor of good hope, though he have repent, yet what a brand of contempt and disdain doth he carry about him to his dying day? As Reuben, in Genes. 49. his dignity Gen. 49. 4. being gone? But we are not yet come to Samsons punishment, the baseness we speak of, is a companion rather than a fruit of sin. But doubtless, it would never appear to many a man (who thinks his sin his ornament) how vile his occupation is, if sometimes he saw it not in the base service it puts him to. Note. Very heathens saw no less, who describe it by the shadow of a mighty Giant, enamoured with a strumpet, who made him lay aside his harness, and sit spinning with the distaff between his knees. And yet many a civil man, out of his discretion, would shun many a sin for shame. As for example: Seeing a man of good quality and sort, given to drinking and gaming, and so far given over to them, that he will rather make the basest fellow in a town his companion then sit out, which he thinketh he may do, yet he will loath the baseness of that sin and such like in other, and count it as repugning to common honesty. But to return to them, who being men of good parts otherways, do shame themselves with gross sins, they are well enough served, who will needs venture so far, and for their own lusts, will forsake the services of God's house, the meanest whereof is honourable. The next thing that followed was this, that she caused one to cut off his locks, that is, the hair that covered his head. And this is the deadly wound that she gave him. For therewith his strength failed him, and grace likewise forsook him. here we may see, that by degrees a man shall be brought to the lowest ebb and depth of sin, as Samson now was, he broke the law of the Nazarite, Doct. 2. which was solemn, as the law of wedlock betwixt couples; and thereby made himself profane and loose, who had lived in the most holy estate of other. Yea this sin, if comparison should be made, was far greater than the breach of the law of wedlock, seeing that is but one particular, but this is a general setting open the door to many sins. Oh, how little thought he, or think we, that we shall ever commit them, before we begin to tamper with odious and fearful sins? (as Hazael, when the Prophet told 2. King. 8. 13. him the evil that he should do, answered, Am I a dog, that I should do this great thing? Yea and after we have begun also to dally with the means that lead to them, we yet think to keep far enough from them. But yet we see here what followeth in the end. But wherein this abasement stood shall appear in the particulars that follow, the loss of strength, and God's presence, when his locks were cut off. For the former of these, it is said, after this, that his strength failed, and was gone. And hereupon some may object and say, Did his strength lie in his hair? I answer no: but he lost that, because it was the commandment of God to the Nazarite, (such an one as Samson was,) that no razor for the time, should come upon his head. Which commandment Samson now broke, by telling her so much, as caused the cutting off of it: and by that he going from God's ordinance, the Lord departed from him, and left him to himself, which he found to be weakness, and therewith woe enough. The objection being thus answered, this teacheth what followeth such outrage, and contempt of God's ordinance, to wit, the losing of such good things as we enjoyed before. So that such actions jer. 5. 25. do not only hold many good things from us, but also they deprive us of those which we had. Some sins deprive us of one benefit of God, and some of another. As riot, ill company, spend our goods: drunkenness and whoredom waste our bodies: cares of this world, and voluptuous delighting in riches, do as a moth eat up our religion; and our Sabbaths are lost by ill using them: even as Samson lost his strength, whereby he had slain a thousand at one time, without either help of any man, or use of warlike instrument. All have not Samsons strength to lose, but all wilful sin wasteth a Christians strength, alacrity I mean, and cheerfulness of spirit to the duties of God's worship. I said enough of this point upon cap. 5. in the complaint of Deborah, that there was not a spear found nor courage to use it among judg. 5. 8. the forty thousands of Israel. Let the reader look back to that place. here this I will say; The faithful use and employment of God his heavenly graces and gifts is the only way to keep and augment them: use Note. a gift and have a gift: employ it not, and lose it. If this be the fruit of bare sloth and neglect, how much now of contempt and wilful sinning against knowledge? So that we shall not need greatly to care how we may lose our grace, for not only the quencher, but even he that nourisheth it not (as fire) shall soon enough lose it. Adam and Eve had strength given them to stand in their good estate; and seeing they wilfully spoiled themselves of it, they brought upon themselves a weakness, so that they could not but sin. So they that have had better things in them, and are now become lukewarm professors, or secure, sottish and sleepy conscienced, and covetous; how decline they in their zeal, and lose their gifts, and savour not at all religious Note. exercises, but wax barren of grace, and at length fall to lewd company, follow the common fashion of the world, nay become disgracers of the truth, and of the lovers thereof, as most repugnant to their practice? Never was a poor unarmed traveler falling among thieves so bereft of money, of apparel and of all comfort: or a gamester shrigged of all, being overreached by a false handed cozener: or a tree so stripped of her beautiful leaves and fruit, by the violence of a tempest; as poor Samson here was of the gracious furniture of the spirit, by the unkindly assault of his sinful lust. Oh what a difference was there between Samson when he was himself; and betwixt his disguised nakedness which his sin caused? The use hereof is, to teach us, that seeing he grew to this low ebb by the degrees forementioned; therefore we promise ourselves no privilege beyond him, otherwise then by preventing the means leading thereto. And let us not think that the grace we have, seeing it cost us much pains to obtain, much hearing, long practice, use of many good means, with watchfulness and prayer, let us not think (I say) that therefore we need fear no such sudden loss of it. Ah fool, it comes in a day that came not in seven years: and as the houses of jobs children were blown down all at once, so may a man's goodness and strength be all wasted suddenly by a dangerous fall, yea the fruit of many years growth and gain may perish in a day; though I deny not, but usually it paireth by degrees rather through sins committed daily, and duties neglected. The strength of a Christian lies in his faith, as truly as Samsons did in his locks: and if faith be quailed by wilful sinning, (as how can a man feel God loving him, when he gives leave to himself to offend him,) then how much more if the fruits also decay, as fervency, care, fear, diligence in good duties, etc. As the one grows to unbelief, so the other degenerates to deadness, carelessness, and looseness, etc. Now whereas some caviller lying in the wind for advantage, might say, I see Samson is condemned for shaving of his locks, therefore long hair is no such blameworthy habit, as some would seem to make of it: I answer him two ways. First, that this guise of Samson was not common, or general; for than it had been only permitted as indifferent to all, but personal and belonging to the vow of the Nazarite, which now is abolished. As that other of abstaining from strong drink was; which I suppose the greater part of them that plead for long hair will not so easily yield to abstain from. Secondly I say, though this liberty were to be further extended, yet in all equity, those might challenge it of most due, who are most proportionable to the Nazarite in the pure worshipping of God. Now these in the former respect see small cause to use any such habit, but condemn it as most unseemly. The wearers thereof are most of them profane, no worshippers; and the best of them (I suppose) are none of the most pure worshippers of God. Therefore let this abuse return to the heirs of them that first invented it for a cover of the shame, which their lewdness first brought upon them. But enough to a wise man was said of this upon the thirteenth Chapter: as for the fool, though he were brayed in a mortar, yet would not his folly depart from Prou. 27. 22. him. It is said further in these two verses, that when his strength was gone, she Vers. 15. 20. began to vex him, by calling the Philistims, who were at hand, to fall upon him, and handle him at their pleasure; and so they did. Oh, we see it is an easy matter to bring misery upon one, when he shall not only be destitute of earthly help, but have God against him also. Even so it was with judas, when the time of his visitation came, that he was utterly forsaken of God: but beside, he had cast off his Master, and the Disciples who had been his fellows; and the Priests, his pretended friends had cast off him. So Samson was forsaken of his lover, hated of the Philistims, and the Lord had left him; and therefore how nearly was the proverb verified in him, Woe to him that is alone. Not unlike to that thriftless debtor, who by his folly is come upon by his creditor, haled to prison, forsaken of his friends, and destitute of all comfort; who might have lived in a comfortable manner, and have been a comfort to others, if he had been wise and careful in managing his business. The use of this is thus much, that if we should fall into this danger, as to have men, yea and friends against us, (as sometimes it may befall us for a good cause) yet to lay this foundation strongly; that the Lord forsake us 2. Chron. 15. 2. not, which (doubtless) he will not do, if we forsake not him. Touching her cruel treachery in betraying him thus, when he had revealed himself to her, it detecteth the like unfaithfulness (wheresoever it be found) in Christians to be more than monstrous, and such falsehearted ones to be far worse than Philistims. Samson being awaked by her, did not by and by see what was done to Vers. 20. him, but thought he would do as he had before done, namely by his strength to shift for himself, but he could not: for the Lord was departed from him, leaving him (as hath already been said) both without strength of body, (which he had before) and the use of all grace to guide himself, or comfort his mind. By this we see, that when God hath delivered men Doct. oft times out of danger, they look still that he should do so, never thinking how justly he might have plunged them deeply into the same long before, neither weighing their own security, who little regarded to profit by their deliverances past. This is the exceeding blockishness and senselessness of men, who (as the Prophet saith) are wise only to do evil, but not any good. They look jere. 4. 22. they should do as they have done in all things that like them, and they will do as they have done in all that please them. But in all this, what allowance Note. have they from God, or liberty to do so? Nay rather, why do they not consider that God is against them in that their bad course, and therefore hast out of it, and they seeing the plague to hang over their heads, why do they Prou. 22. 3. not hast out of it, and with the good Captain, humble themselves to God, as he did to Elias, and crave pardon? 2. King. 1. 13. Oh! let the best of us know, that we may not nestle ourselves in any ill course, though we have been bold with the Lord in times past that way, when we were as yet less experienced, to tempt him far, and deceive ourselves, (as we have done) imagining that we shall do as well as in former days. For in this changeable world, such changes come oftest to them that change not from their evil courses, and beside, God will not be mocked. As for the bad who cry peace; their case is much worse. Thus Corah perished and his company, when yet he thought that all should have been with him still, as it had been in times past. And by this was jezabel deceived, 1. King. 19 2. that threatened Elias should lose his head on the morrow, little weighing what one day doth bring forth: but she a little after lost her life, and 2. King. 9 33. that in a fearful manner. For why? There is no peace to the ungodly, saith Isai. 57 21. God. And thus Samson, though no reprobate, yet now a miserable reuolter, fared; who knew not that God was gone from him, and looked to escape as he before had done, but was disappointed and deceived. And this palpable deceivableness is bred in us, to dream of God as he did in the Psalm, who said, that seeing God did as it were wink at him and held his peace, when he did evil, therefore he was as he himself, and approved Psal. 50. 21. his bad course, and would do neither good nor evil, so that there was no change of his prosperity, as he thought, to be feared. And (I confess) God suffereth long, and in this his administration here below doth oft times let such as he meaneth to destroy, go on without stop, and prosper, as the ox fatted to the slaughter: whereas he meeteth with his own children in mercy, (though with smart and bitterness) rather then that they should perish. Howbeit, neither is this course general, (as appears in the many examples of them in Scripture and experience, whose sins have gone before hand) and where it doth hold for this life, yet it faileth at death. Then to be sure their course is altered. The wicked man, as the Prophet saith, Isai. 65. 20. (though an hundred year old) is accursed: and a day cometh, whereof it shall be said, It is not as yesterday. Let this terrify all ungodly ones, lest God come upon them at unawares, and alter their condition to their most intolerable vexation. Let them rather as men amazed by the terrors of God, shake hands with, and renounce their stale course, wherein they are settled, and as it were frozen. And let them try whether by unfeigned humbling their souls, and obtaining mercy with God, they find not that it was happy for them that ever they changed their estate. For I do them to understand, that there are persons who make a far other use of Gods sparing them, than Samson did here, and do not occasion themselves to sin more boldly still, and yet to promise themselves peace as in former times. And further, I say, that there are men to be found, I say not, who may, but who ought to look for, and build upon it for certain, That it shall be well with them as at other times, and so faith teacheth them to speak; and they are such as have obtained favour with God, that they might believe in him, and in token thereof walk in his ways: even they to woman God hath given such an heart as to fear him, and endeavour to obey him in all his Commandments, they (I say) may assure themselves, and shall find it to go well with them always. Mark that I say always; to day as yesterday, and now, as in times past. And so had Samson found, if he had walked according to this rule. For, be it known to all such as have fully purposed to cleave unto God without warping or falling off, (which he did not) that it is their sin if they do not fully account of it and believe it, that their souls shall be always Note. liking, and they to be in favour with him, and blessed of him. So that if men desire to have to morrow to be like to day without change, (I mean any substantial change, though otherwise their faith and comfort is intended or remitted through their weakness) let them be revited by faith and care of obedience, unto him, who is the unchangeable all sufficient God of his elect. But let them not think this promise entailed to them by the bare bond of their election, or adoption, but by their constant care to keep both, by holding fast a good conscience: but if they wax dissolute, let them look that their good days shall be changed into sorrowful. God giveth no man any certainty of his outward estate, peace, health, wealth, friends or prosperity; much less granteth any man security in an impenitent course. And lastly, whereas it is said, that the Lord was gone from him, the meaning 2 is this, that he had taken his strength from him, and the graces which he had enjoyed, were so feebled, darkened, and drowned in him, as if he had lost them altogether; and so (doubtless) he had, if it could have been. A fearful spectacle to behold; such an one as he had been, to wit, before the most in gifts and grace, to be brought to this point, by his sin, as to cause Note. the Lord, who had loved and done so much for him, so to leave him in the hands of his enemies, to use him at their pleasure. But what he was brought unto, I mean, to what depth of misery, sorrow, and shame, it shall better appear in that which followeth. But yet God forsook him not finally, but after, he returned to him again, and brought him to repentance, as shall be further showed in the end of the Chapter. Now to finish this second part of it: let us consider of Samsons estate by Saul's doleful complaint, when he used the same words, which the holy Ghost doth here of Samson: namely, that the Lord was departed from 1. Sam. 28. 15. him. By both which, though the difference (I confess) in the persons was not small, nor in the issue of their troubles like: behold, to what woeful estate men's sin brings them; and that Gods own children are not free; but if they will follow the sins of other men, they shall be punished here Psal. 89. 31. like other men. Oh! how do many verify this, who have in their time shined as lights, and been the supporters of many weak ones, who have blessed God for their counsel and example? whose flower was never so Note. glorious, as their fade & decay was ignominous. They have wished themselves in the state of the meanest of those, who have admired them in their welfare: their conscience hath played the hangman within them, they have to the astonishment of their beholders, called themselves outeasts from God, who hath hidden his face from them, withdrawn all confidence from them in their prayers, all savour in hearing, and sense of his goodness which in times past they enjoyed plentifully. And why this? Themselves have bewrayed, some by pride and conceit of a perfection obtained, separated themselves from the fellowship of their brethren, as hearing the word, and use of other means, and so by degrees waxed loose and hardened. Others beguiled with the snares of the world: others with pomp, not a few with voluptuousness, or other sinful lusts, have cried out of their estate, not for their loss of some outward blessings, as Naomi did, but even the chiefest, I mean inward peace toward God, and hope of pardon. And yet such of them as were not hypocrites, God hath made that very affliction under which they have groaned, to break their hearts & to reclaim them, though their former grace and honour they never recovered. And the like danger lie all open unto, who dare tempt God as they did, and wax wanton, as if grace should abound by the abundance of their sin. Such as are in this case I shall say more to, in the handling of Samsons sorrow and afflictions that followed his fall: but happy they, that by preventing this disease, need no such physic. The means I observed and set down at large in the first verse. Now it must not be omitted that is added, to wit, that he knew not that the Lord was departed from him. No wonder, he felt not the smartie effect of it as yet: he fared as he who is robbed in the night of all his treasure, or wares of his storehouse; but till the light of the day he misseth nothing. A similitude. Note. But then, oh what an inventory makes he of his several losses? And so did this poor selfe-robber in this place. When the Philistims came upon him, there was no power to resist, than it appeared indeed that he was robbed to purpose: and he might with sorrow his belly full recount his damages at leisure. I fear me, it is the case of many, (who lie as Samson did without his locks on Delilahs' lap) to consider little what their own sin hath brought upon them. It was thus with David and jonah in their slumber, as with Samson, that they were robbed: but it was night with them, they could for the time see no harm done. men's relapses from God are dangerous and frequent, and their repentances rare and few: how scape they then? Can they keep the Lord close unto them, retain their zeal, joy, and comfort in his promises, more than poor Samson, committing either the same or as great offences? No, no, they have evil consciences, cold comfort, few (and those faint) prayers, and less fellowship with God: yea in their sense they feel no election, no assurance of salvation. In their sense, did I say? They have none: they go on and on, and miss none of all these, during this obstupefaction and benumbedness of conscience; but bear off all without remorse or complaining. Oh woeful people! And yet in times past, while they had life and a working conscience in them, a less blow than this would have gustered and flaited them, and they could soon have grieved for the decay of the least grace, the want where of now little troubles Note. them. It is woeful to lose grace, but more to feel no such loss. And yet yet this and such like, men's wilful sin causeth to them. The use is, to teach us not only to abhor the cause hereof; but to esteem it a mercy of mercies, to have a tender conscience, a watchful heart, and effectual and operative: which may make our lives both plentiful in good duties, and in sound comfort arising therefrom. And a further use is to cause us to feel and abhorne the least temptation to that sin which most certainly will procure a senselessness herein, and an unprofitable lying under that burden. And this of the second part of Samsons apprehension, and the several worthy instructions arising therefrom, be spoken. Now of the confequents thereof in the next Sermon God willing. THE EIGHTY SIX SERMON, ON THE XVI. CHAPTER OF THE BOOK OF JUDGES. The third part of the Chapter. Vers. 21. Therefore the Philistims took him, and put out his eyes, and brought him down to Azzah, and bound him with fetters, and he did grind in the prison house. 22. And the hair of his head began to grow again, after he was shaven. 23. Then the Princes of the Philistims gathered them together, for to offer a great sacrifice to Dagon their God, and to rejoice: for they said, Our God hath delivered Samson our enemy into our hand. 24. Also when the people saw him, they praised their God, for they said, Our God hath delivered into our hand our enemy and destroyer of our country, which hath slain many of us. 25. And when their hearts were merry, they said; Call Samson, that he may make us pastime. So they called Samson out of the prison house, and he was a laughing stccke unto them, and they set him between the pillars. IN these five verses of this third part of the Chapter, it is The sum. showed what manifold outward vexations were brought upon Samson through his many sins, (though the Philistims, who were the instruments thereof, intended no such thing) but yet it is showed, that in these tribulations he did repent, as we read Manasses to have done in his afflictions. 2. Chton. 33. 12 here is showed also what great joy the Philistims had, (both Princes and people,) for that they had got him into their hands, (though that their joy lasted but a while,) and how they praised their Idol Dagon for it: and gathered themselves together a great number of them, to make themselves pastime, by bringing forth Samson at their pleasure to that end, even to be laughed at. These things are set forth in these verses: and in the last of them is showed, that they set him betwixt the pillars, whereby Samson made preparation to the mischief that he brought upon the Philistims by and by after, in casting down the house upon them. And first, in that God thus gave Samson up into the hands of his enemies, Doct vers. 21. and punished him as we see, it was just that the Lord did to him, (be so provoking him as he did) by the uncircumcised Philistims; by this (I say) we learn, that if need be, and if they break out boldly against him, he must make his own dear children to smart, as well as he loveth them, as the Apostle Peter speaketh. For as he brought them into the hands of his enemies, 1. Pet. 1. 6. as is here to be seen, even so he useth to do to other of his; when there is cause, and he seeth it meet. The reason is, to the end they may rise up again out of their falls, and repent: for the working of the which, affliction (through God's blessing) fitteth them rather than prosperity (which they are so ready to abuse,) as presently shall appear in this story; and in the mean while the wicked, going on in their sins, are the readier for judgement, which one time or other meeteth with them, and taketh hold of them. And if he should not thus take down the pride and boldness of his in tempting him, they could not be brought to good. This being known to be so, there is no cause why we should discontentedly bear our afflictions, especially we ourselves having given just cause thereof. And as for them that rejoice in our troubles, or (which is more) do themselves trouble us: I say no more but this, that except they repent, and so become true worshippers of God with us, the Lord shall trouble and vex every vain in their hearts, so far their troubles shall exceed and go beyond ours: as God threateneth in the second Epistle to the Thessalonians, and we may see in the calamities of Dives, 2. Thes. 1. 6. and especially if they be compared with Lazarus his comforts. But before I come to lay out his troubles in particular, let us see this one thing which is not to be omitted, which is this: In Samsons punishment we may discern a more evident proof of God's just and equal proceeding to revenge, then in every relapse mentioned in Scripture, (which I note that we may be the more afraid to tempt him:) For as we see Samsons disease was very gross and grievous, and his sin began to be seated and habited in him: he had scaped once before, when the Philistims laid wait for him at Azza, verse 2. and 3. and then God spared him, and gave him a safe conduct, putting him to further proof. So now behold his sin not being subdued and abhorred, as an unkind itch that is not killed by a mild medicine: he provoketh God a fresh by the same sin that he did before; and the fire (being but raked up as it were in hot ashes) catching hold of new and fit matter to work upon, flameth out amain the second time. Therefore much water will not now quench it, much less the letting it alone was like to heal it. What then? doth God deal with him as before? no: now he taketh him in hand, and pays him home, and makes him see he dallieth not with the dallier, and so he is feign to bear the penalty of this, and the former too. So he dealt with David. It was no very extreme dealing for two so great and so rebellious sins, as Adultery and Murder, to take away the child borne in adultery, especailly after so patient a respite all the while between. But David had forgot that gentle correction, for so heinous offences; and therefore waxed he bold once again with the Lord who had showed him such lenity: and so provoked him again in grievous manner, by his ambitious numbering his subjects. But did he escape as clearly then, as before? No; God remembreth both: and as the story well witnesseth, sets himself to a resolute course of revenge, and so he did, till he made David's heart ache, so that he saw his boldness in tempting God, how little it gained him. For he stayed not till the Angel had well slaked the matter of his ambition, by slaying seventy thousand of his people. Let it be a watchword to us, that if God have once mercifully passed by some wilful offence of ours, by sparing us, that (I say) we count it for a great advantage and favour; for if we will dare to be bold to provoke him again, we may justly fear that his scourges will be smartie, as Samson and many other found them to be. That I say no more. We have heard of the many sins that Samson committed, and of the Doct. 2. inward vexation of his mind, in that God was departed from him, though he saw it not by and by: Now I will (as I purposed a little before) lay out more particularly his outward miseries, as they are set down in this verse, and that is done by heaps one after another. First it is said, they took and apprehended him, who was before at liberty, and yet they did not then forthwith put him to death, they would not be satisfied with so short a revenge, nor so be rid of him, that he should suffer no longer pain than so; but they meant to keep him alive, and so hold him as upon the rack, in much torment and vexation, which might be worse than any death unto him; therefore they then plucked out his eyes, and thereby they provided, that he should not see any more to do them mischief: then they lead him to one of their chief Cities, and put him among their rascal prisoners, and made him grind there as an horse. All these with their apurtenances duly considered, it may easily be seen what a depth of miseries he was plunged into. And yet all this they did to him, beside their mocking and laughing at him, when they were disposed to make themselves pastime thereby, and to bring him forth to that purpose. By this we see, that where many sins are committed, there it is certain, that many judgements of God are to be looked for, to be heaped upon the persons that do commit them, even heaps upon heaps, if we have eyes Psal 32. 10. to behold it, as the Psalmist saith, Many sorrows compass such about, on every side; and what cause their many sorrows and troubles, but their many sins? Saul though a King, yet found it so, and seeing his life was full of iniquity, he could not be free from many plagues, till the last of all made an utter riddance of him. The Scriptures are full of examples, both of the godly, who have turned aside, and of other who transgressed many ways, and how both sorts were punished accordingly. And although many escape long, and other flourish and prosper in the world for a while, yet are they not altogether void of them; for those which are inward do sting them for the most part, and the other are in a readiness, and shall be thought to come too soon, how far off soever they seem to be; and the greatest judgement of all is, (to whom soever it shall so fall out,) that they are suffered to go on without any. But when destruction cometh upon them, happy shall they be, who have kept their hearts pure and good. But further here let us note, that our sins do not only keep many benefits from us, but also bring many judgements, as shame, poverty, sorrow, Doct. 3. bondage, prison, and any other misery upon us, and beside them all, they do quench the graces of God in us: as faith, hope, a good conscience, the fear of God, and the rest; which men make little matter of, because they see they are in little account and price in the world. But to be short, he that hasteth after his wicked hearts desire, and will give himself liberty any way which he knows God doth not allow him; though it be not altogether so gross and shameful as Samsons sin was, he hasteth his own misery,) as in time appeareth to himself, and is always to be seen of him, that will observe and consider it. Samson was deeply drunken, and therefore his vomit was the stronger. One or two jerks makes a sturdy body but to dance: but when he is stung to the quick, his stout stomach comes down, because he sees no remedy. The hardened heart cannot repent, neither without Rom. 2. 5. this violence will it be meekened. A subtle traitor, jesuit, or other, at first examination is as far off as the Moon, and will be known of nothing: but being held well to the rack, he will confess all. If there be so much good to be done by severity, God will use it rather than fail of his purpose. Let it teach men to try God no further than they think themselves well able to stand out in it, and to bear his angry countenance, and if by venturing too far, they find their opinion of God's lenity confuted, and themselves laden with sorrow; let them rather use the same to meeken their hearts, then to cry out of their misery. For great trouble commonly argueth strong rebellion, and long trouble an hard heart. It is a singular mercy of God, to have it tamed by the continuance of the punishment, but small cause of rejoicing, to have it removed, and the heart left in obstinacy. The more we hasten this cure, the shorter shall be our sorrow: for God delights not to punish long and much together. But to return Samson, be it granted that Samson needed whipping. Must it therefore needs be with a whip Note. of so many strings, and were there none meet to see execution done, but they that had no measure? who (as the Prophet complained of the Edomites) Psal. 137. aimed at nothing less than the punishing of his sin, but wholly at the satisfying of their revenge. Did God bring upon Samson the personal hatred of the Philistims, for the public good and his honour, in doing his own work upon the enemies of the Church; and now is he made a prey to their teeth, and an object of their fury? Oh! consider thou that objectest, while Samson simply went about God his work, God bound himself to shelter him from his enemies, to the which end he furnished him with extraordinary strength, so it was literally verified in him, One shall chase a thousand. Deut. 32. 30. God stood to the making good of all harms that could befall him in his own quarrel, and else Samson might justly have complained. But he Note. would have his own work go forward, and Gods too: he had other business that required hotter pursuit than his masters: even wicked and lewd business, which crossed the other, and therein he was his own man, and not God's servant, look what charges or damages befell him in that employment, he was himself to defray and stand to. And so we see, that as he used not his gift, but abused it to his own lust; so God bereaved him of it, and sent him among other masters to pay him his wages for his own work. For this, God took himself highly wronged, and therefore he takes Samson in hand to purpose, making his worst foes the arbiters. I deny not, but even herein he showed him favour; but I speak of his physic, which procured his recovery. And if we think that God is fittest to minister that which is fittest for quality, let us ascribe this to him also, that can do it as well in the quantity as he listeth. In bodily diseases this is in the second place one chief thing: for the same measure works not upon all. The tenth of this would have killed Peter, yet less than this would not have stirred Samson. He had returned to his filthiness without doubt, if the restraint had not been so forcible. God is merciful, and delights not in extremity; but he is Lam. 3. 33. Exod 34. 7. just, and cannot be faced out with boldness. Now in that Samson was thus led away in pain to such base work, in so Doctor 4. in vers. 21. reproachful a manner; we see that withal this, he was constrained to leave and go from his lover also, to whom he was so nearly knit, and for whose sake he suffered all this woe, and much more; which how sore and hard it was to bear, who doth not see? All which he might have been free from, and have continued in the happy estate wherein he was before, if he could but have shaken her off, and alienated his mind from her, and yet now must leave her whether he would or no; and who seeth not what cause he had, and what fair warnings so to do before? Even so, observe we, that if no persuasions will serve to draw us from some special sin, (whether this which Samson was deluded with, or any other) yet that God knoweth ways enough to scare us from it; and this one among the rest, that as he was, we shall be plucked from it by violence, though we would not, and that also as he was, with shame and sorrow our bellies full, and shall wish too late that we had been wiser in time. So saith Solomon, There was a young man among the fools, destitute of understanding, Prou. 7. 6. going toward the house of an harlot in the evening, when the night began to be dark, who with her subtlety enticed him, and he followed her strait ways, as an ox that goeth to the slaughter, and as a fool to the stocks for correction, till a dart struck thorough his liver, as a bird hasteth to the snare, not knowing that she is in danger. And this is the best end that cometh of following our wicked hearts desire, to the committing of sin, when by no means we can be reclaimed from it. And it is a great matter worth the marking which I say, that when the Lord pulls not the ungodly from their filthy pleasure wherein they lived, and doth not restrain them, it is the immediate forerunner of their final woe. But when he plucks the godly from those baits, by which they are alured and endangered, he dealeth kindly with them, recalling them from woe to repentance, and the enjoying of many good things. For he is wont to deny that in favour to his children, which he granteth to the wicked in wrath. One point hereof we see in those two (who died one death both bodily and spiritual) Haman and judas I mean: the other in the eleven Apostles, as we shall see by and by. Concerning the two former, when the one was taken from his pomp, the other from his pieces of silver (which he rid himself of, as hastily as ever he coveted them greedily:) the next news we hear of them, after they had given Ester 7. 10. over themselves to the sin intended, is, that they both were hanged, Mat. 27. 5. and ended their cursed life in a cursed death. To whom we may add that fool in the Gospel, with Achitophel and infinite others. When they were Luk. 12. 20 2. Sam. 17. 23. in the top of their wickedness, and were not held back by God, then was their end nearest at hand. But the other, to wit, the good Apostles were graciously weaned from the pursuit of that which would have been their bane. For when ambitiously they sought and that with striving, who should be the greatest and chief among the rest, our Saviour held them from it, so as john 13. 14. he made them ashamed to think that they had gone about it. And what lost they by it? Nay what gained they not rather? for they learning humility, found that savour and sweetness in his service afterward, and in his love, (as appeareth by their great lamentation that they made for his departing from them) that it made way to their enjoying of most worthy and precious benefits after their Master's ascension. Even so, as he wrought in the Apostles, he doth the same in his other elect people: who when they Note. see they cannot enjoy their desired unlawful liberties without their utter undoing, than they begin to think it is high time to look about them, and do see that it were depth of folly to refuse and forsake their own mercy, (as jonah speaketh) for looking after lying vanities, and so they resolve to renew jonah 2. 8. their old acquaintance with their God, and to return to him their first husband, and to fall to their old diet again. But oh mercy of God invaluable, that they may do so. And though it be with some bitterness to them, because the flesh savoureth no goodness; yet it is favour on God's behalf toward them unutterable, and that which could ill have been spared, even themselves being judges. Therefore, to return, let all such as must be thus roughly used, as Samson was, I mean, to be bereaved and plucked from their sin so dear to them and that with violence ere they will give it over, let all such (I say) beware, lest when God shall thus cross them, they like blind idiots and wilful rebels fight not against God, and increase their own misery by renewing their old sins, and seeking forbidden pleasures or gain, which is little better than with swine to return to their mire. And such as 2. Pet. 2. 22. neither forbearance, nor violence will do good upon, they may fear their case to be bad, (or others for them may) seeing God useth commonly no other remedy that will cure their malady. And by this we see, that the end of sin is not as the beginning and entrance into it. For then the devil most slighly and cunningly showeth a fool all the pleasure and profit that it bringeth, (as he judgeth it to be) yea and offereth more to their conceit than they shall ever find, as it may be fittest to allure and blindfold them; but in no wise suffereth them to think of that which will in the end, that is, their undoing; for such wisdom Note. Prou. 24. 7. is too high for a fool. And so the devil, to wind us into the sin, cometh as a tempter; but when he hath brought us to commit it, and we then begin to see what we have done, and in what woeful case we be left, than he cometh as an accuser, leaving us in the briers, as he did judas, when we are merely destitute of all help, to shift for ourselves. Of which all the former stories of these Israelites are a plentiful witness. And here, because I am showing the miserable ends of sin, when men will needs follow their wicked lusts, it were (and so I have thought good to admonish the reader) it were good (I say) for him that is enticed strongly with the baits of any sin, whereby he seeth himself in danger, to set before Note. his own eyes, as particularly as he can, the woeful effects of his former yielding to, or dallying with the deceitful allurements thereof, the holy Ghost here doth set down four or five which followed Samsons sin. As if a professor should forcibly be haled to uncleanness with any woman, and that he seeth not likelihood to turn away from her; let him answer himself thus: This my sin it is abhorred of God, who is my delight, and it will set him against me, and make him mine enemy: it will be a most grievous reproach to my profession, if I yield to it, it will be a burden of conscience importable: the loss of grace by it will be unspeakable: the grief of the godly unutterable, the fleshing and joying of the wicked unsatiable; and besides all, utter undoing to me it will be for ever: and the injury to the party, to whom I should offer such discourtesy, never to be recompensed. And let him oft, as he shall see cause, twit and cross his carnal humour, and answer himself, what got Eve, when she had tasted that which being forbidden her, was yet in her deceitful fancy, for many causes to be desired? And let him say further: Do I think long, till I cry out with her, that the thing I so impotently hast after, hath been my great sorrow and undoing? All means shall be found little enough to obtain deliverance from such bondage. And seeing it is no speaking to us at the very instant of going about the committing the sin, let this and such like meditations be usually and seriously thought on by us before, if we be wise. Lastly, in this verse, one thing more I think good to note: and that is, Doct. 5. the care that these Philistims had to set their prisoners to work, as they set Samson to grind at the mill among the rest, as they did the other: which were worthy the following them in by us Christians, (though I would they shamed us not herein) that knowing how ill occupied the malefactors be in the prison, they might by good employing of them in some honest labour, not only get somewhat toward their keeping, (many of them being starved for want thereof) but also be stayed and held from much idleness and mischief, which they otherwise will do, as at this day is to be lamented and seen in most prisons. We see the commodity of setting them to work in prison, by appointing work to the poor who live among us at liberty:) who being diligently set to work, do both maintain themselves, and many of them a great charge, and also are kept thereby from many offences and sorrows. Nay further, if heathens have gone so far in civil policy (though not for hatred of the sin, themselves being as bad in other kinds) as to provide for order in so confused a company of prisoners; then might it well become Christians not only to do the same, but to go a little beyond them, and regard the welfare of their souls also, both during their imprisonment, and before the time of their execution. As that godly Captain joshua did to Achan, chap. 7. My son (saith he) give glory to Iosh 7. 19 God, confess thy sin, and disburden thy conscience, that though thy hody be punished and destroyed for a season, yet thy soul may be saved in the day of the Lord. A pitiful thing to consider, that such should be left to themselves, to fulfil the measure of their sin, till death approacheth, and not to be laboured nor dealt with about the most weighty matter of their salvation. Which thing would move us more than it doth, but that we see so little care had by many Ministers, to teach painfully their people who walk at liberty, and are well paid for their labour. In this verse it is showed; though not so clearly, (that all do see and Verse 22. understand it at the first view) how Samson sitting in the irksome prison in pain of body, but greater of mind, did think of his evil course, and from what estate he was fallen, and what misery he was in, and repent for it, after due consideration of it, as the prodigal son did. But ye will ask how that appeareth, that we may rest persuaded of it, seeing it may be doubted of as well as of any other part of the story? I answer: seeing it is not so clear in this verse, I will say the more about it, fetching light hereto from other Scripture. And first in this verse, thus much may be gathered, that the holy Ghost setting down this growing of his hair again, giveth us this to learn by it, that it was a manifest token that he returned to the estate of a Nazarite again also: (for it being a common thing for the hair to grow again, there was no other end of mentioning it) which was the most perfect serving of God, and that we may know he could never have done, except he had repent. Secondly, it appeareth to be so, by his prayer to God afterward, vers. 28. whereby we understand, that he believed in him, (even as jonah did the like jona 2. 2. Rome 10. 14 in the Whale's belly.) For as the Apostle saith; How can we call upon him, in whom we believe not? And if he believed, than he also repent: for faith and repentance cannot be separated. The third proof of his repentance, is, that he was a Nazarite of Gods own ordinance, and therefore the elect of God, and one that must of necessity return again after his fall, or else he could not have been one of the Lords, as it is certain he was, being a Nazarite. The fourth is, the testimony that is given of him in the Epistle to the Hebrews, where he is reckoned among them who lived, and died in Heb. 11. 32. faith. And now that it is proved that he repented, let us make our benefit of that his example. In him therefore, as in a glass, we may see the unspeakable mercy of God, Doct. to great sinners: for who in all likelihood would have said that he should have come to repentance, whom we have heard to have so odiously, so long, and so many ways gone from God, and to have followed his own Note. wicked lusts? But he being one of Gods elect, it was impossible that he should perish, though he must needs sustain much woe in this present world, even as we have heard he did. Which also is to be said of David, Solomon and jonah, with other. And as such an one is to be pitied much, whom God hath called and reclaimed from his old bad course to faith and amendment of life, when we see him afterward to wallow in the filthy mire of his former evil life again; for we know his punishment is like to be most fearful and heavy; so the offending party must know, that such an one should, as Manasses did by the tribulations that he fell into, be broken hearted and repent, and believe, and should have no peace, until he can do so. And therefore justly are all such to be complained of, who having so Note. fair warnings from God when they have fallen, are not for all that brought home again, and humbled. So then, the consideration of this point ought little to nourish the conceit of presuming to offend God upon hope of impunity. They that plead this, and the like example of Samson, David, Solomon, and others such, do show that they sin with boldness, and presumptuously bear themselves up in hope of forgiveness, because those forementioned servants of God obtained it, who sinned not of presumption as these do, who reason thus, neither do they know therefore that they shall find the like mercy in their need. For how monstrous and irregular a conclusion is it, for him whom the love of God should keep from sinning, to presume to sin, because God loveth him, and will never damp him? Thou that makest such conclusions, fear that mercy belongs not unto thee. But know it for certain, though thou hast thought thyself sure of salvation, having sought after it, and hast begun to reform thyself, yet if thou degenerate and offend wilfully, (for thy unavoidable errors and weaknesses I speak not of) the Lord shall fill thy life, thy soul, and conscience, with such perplexity and distress, that thou shalt never enjoy good day after thy satisfying of thy rebellious will: and if thou die so (whosoever thus sinnest) thou never wert a son, and beloved of God, but a bastard and counterfeit. Do we not see what death hath befallen such impudent cozeners, as (being vile and base borne) claim to themselves the names and inheritances of great persons dead long since, as if they were yet living? The like penalty and far greater shall lie upon thee, (oh foul impostor and deceiver) that pleadest the name of a regenerate one, being an arrant deceiver and hypocrite. But to return, as for the better sort, let them often cool and quench the dart of such a tentation with this, that as sweet as liberty seems, God will find Note. a way to make it bitter enough ere he leave them, though he mean not to cast them off: witness hereof be this famous example of Samson. And on the other side, if they have thus fallen, let them follow the example of this man in his repentance, and so doing, let them apprehend him, and comfort by his recovery, (for to that end the Scriptures were written) in their own 1. Tim. 1. 16. particular case. And beware they, lest the devil (who is ever an accuser in the end, though a tempter in the beginning,) draw them to run further and deeper in, because they have already adventured so far. And so having escaped both rocks of bold, or secure, or of desperate proceeding in sin, they shall be encouraged to seek till they find mercy: the which (lamentable it is to see) few do, though the number of revolters be many, the greater sign that they never were of the number of them whom they seemed to go out from, and therefore return not, as Saint john saith. For of 1. joh. 2. 19 the other it is verified, They go far that never return. But to leave this point concerning revolters, this doubt is as hardly answered, whether they who never were converted unto God as yet, may be in hope to obtain mercy of him, in such depth of sinning. For as such go far, and lie long in their sin before they think of any such matter; so when they go about it, they are cast by a deadly fear, almost into desperation. Therefore what shall such do? I answer as they in the Acts did, who Act. 2. 37. came, being pricked in their hearts for crucifying the Lord jesus, to the men and brethren, even the Apostles, and asked counsel of them what they should do, and so obtained remedy. For there being great likelihood and hope that they are of Gods elect, when they grow weary of their wicked lives, they have great cause to be encouraged, (if they know their liberty) in broken and melting hearts to seek mercy at God's hands, and not to give over jam. 4. 9 10. their hope, neither despair. In which case, Marry Magdalene, out of whom were cast seven devils, did saty herself, and the penitent thief did obtain mercy, and Paul himself, as far gone in a Pharisaical conceit of his own righteousness, as the rest of the pharisees, who never repented, and was even mad in persecuting Gods saints, and therefore in no mean danger: yet he (I say) who had been a persecutor, an oppressor, and a blasphemer, was received to mercy, and obtained pardon. And why was this? Surely not only for his own comfort, 1. Tim. 1. 13. but also to magnify God's goodness, for the encouragement of other great sinners, that should come after him, such as (of whom I now speak) that they (I say) might be heartened and encouraged to look for the same upon the like humiliation. The rest I refer to the next sermon. THE EIGHTY SEVEN SERMON ON THE XVI. CHAPTER OF THE BOOK OF JUDGES. NOw to go forward with Samson: it is to be considered in this verse (it having been proved that he repented) in what place and estate he was in, when God brought him back to repentance. And that was, in the irksome prison; when he was blind, and laden with pain, and sorrow enough. But oh will some say, what encouragement could he have to mind repentance, in that loathsome place, and irksome condition, where rather all was against him, that might have been an help thereto? Indeed I confess that his so coming home to God in humbling himself, and looking for mercy in that uncomfortable estate that he was in, is a thing almost as admirable even as his fall was, and the depth of Note. misery that he fell into. But by this and other such examples, we see how God doth oft work, as before we heard he went about to do in him, that he worketh (I say) that Doct. grace in a man, while he is in misery, which in prosperity is rarely seen and found to be in him: as I have occasion to say oft: And it is the more worthy our noting, seeing he dealeth not so with all in their trouble, nay it is rare to behold, and the case but of few. For the most are carried to impatience and cursing, when they feel Gods heavy hand upon them, and to bitterness, against God himself, for his so handling them; never looking to their own deserts, for so there were hope that they might be easily brought to confess that God did all justly, yea and showed mercy also in justly punishing them. And thus he dealeth with men that are brought to good by trouble, I mean he bringeth them to a due and through consideration of their vileness and provoking of him, that they are glad to seek reconciliation with him: even thus, I say, he draweth and persuadeth them to take up their thoughts, for their exceeding benefit, when he meaneth that they shall take good by their affliction. And he it is (being only able) that pulleth down their proud and lofty looks, by the remembering and considering what they have done, (his holy spirit directing them) & makes them ashamed thereof, and breaketh their stomachs, and maketh them thirst for mercy, after that they can think that there is mercy for such, and loath their lewd lives, unto the which gracious work they were before most opposite. Thus in sickness some are brought home, that in health could not abide to hear of such a return. Thus Joseph's brethren, Manasses, and others bewailed their sins in trouble, who when Gen. 42. 21. 2. Chron. 33. 12. they were void of it before, could by no means be brought to the least consideration of any such matter. Let none therefore marvel, though God pursue them hardly, after wilful transgression, and turning from him, and bring many troubles upon them, for he intendeth their good thereby, which is a great matter; and seeth that they will not be brought to repentance otherwise. And what a mercy of God is it, that when we are in the way to utter undoing, and we think little that the end of such afflictions will be any better, but rather the hastening of our misery? yet that he intends to draw us thereby to greatest happiness, as in the former examples may be seen. And though this fell not out at the first, yet let us humble ourselves under God's hand, and not harden our hearts in the least manner against him, and in time we shall most certainly find it so, even as Samson found the prison, hunger, and shame, far better companions for him then his so much desired Delilah, as great odds as there may seem between them. Enough hath been said hereof in the like stories, and particularly upon chapter 10. vers. 10. Now to return to the Philistims a while, and to leave Samson in his sorrows, Vers. 23. we see how they give thanks to their god for victory over him. I say the less of these Philistims, because the light they had reached not so far as to condemn them herein: their enemy they got, and him they paid home to the full: no wonder: they took Samsons vexing of them, a great piece of wrong done to them, if they should not now they had vantage over him, have done their uttermost to destroy him that sought their ruin, they should have dealt foolishly. And therefore they little regarded by what means they came by him, or how cruelly they dealt with him. But to let their cruelty pass, not to be marveled at; what shall we say of many professors, who show little better practice in the like cases: who having by most ungodly means and devices obtained their desires and purposes against such as they spitefully pursue and hate, are so far from repentance for it, that they exult and triumph as conquerors, with praising God for that they have been avenged of their enemies; herein declaring that they give thanks for those things, for which they should have been much grieved. And as these Philistims got Samson into their hands, but by an harlot's means, and by fraud and subtlety most shameful: Even so, wherein glory many of the other, but in that which is their shame? as in revenge had of their enemies, in oppressing and peeling the innocent, in humbling and abasing most vilely chaste Matrons and Virgins, in getting their will upon the dear servants of God, (as the Priests did against our Saviour) and other such villainy. Thus men joy in things which they should be ashamed of, as the Apostle saith of worldly minded men, that their glory is their shame: but to rejoice & glory Phillip 3. 19 in the Lord, who should be our only glory, they have no desire that way. Another thing in the Philistims note, that they praise Dagon their god, Doct. 2. offering a great sacrifice to him, and making a solemn rejoicing together, for delivering Samson into their hands. Thus they were blindfolded, as Idolaters that knew no better: This they learned of the Israelites, who did praise the Lord jehovah. Hereof, (not to be tedious in saying that which hath oft times been taught) let this be sufficient to say, by their example to our shame, that if we should not be fervent in setting out the Lords mercies and deliverances with praises and thanks, and that joyfully, we shall have the Philistims, who were Idolaters, to rise in judgement to condemn us. This verse showeth, that as the Princes did, so did the people, in all things Vers. 24. they followed them. Where we see, that the examples of our superiors and betters are of great force to draw us after them. It is a truth whether in good or evil, but specially in evil, whereto we are prone enough of ourselves, without any to draw us: and therefore much more when we have them also, as patterns to go before us. When the people had taken them strange wives of the Idolatrous nations in the days of Ezra, it was told to Ezra, Ezra. 9 2. but with this addition, that the hands of the Princes and rulers was chief in that matter. Good cause there was therefore that the Apostle required, that there should be supplications and prayers made for such to God, who being 1. Tim. 2. 2. set in these places by him, to the end we may live an honest and peaceable life under them, they shall the better perform it, and give us also the better example, when the people do fervently crave it of God. The same is to be said of the Minister, governors of families, and of other superiors. See more chapter 9 48, 49. and other places of this work. But while I am speaking of the Philistims, I will here, as in the fittest place note another of Samsons punishments; for as it was his great sin, so it was also a punishment of sin, that he opened the mouths of the uncircumcised, to praise Dagon their Idol, as though he had been able to have taken him out of the hands of the God of Israel, and to deliver him to them to use him at their pleasure. And so did he likewise highly dishonour his own God, as though he had not been able to save him from Dagon. And this (no doubt) troubled Samson when he came to himself, as much as the other punishments pained him. So it is certain, that David was sore troubled, as appeareth in the Psalm, when he remembered and thought upon his sins, when among other things, after he came to repentance, among the which, Psal. 51. 1. 2. this was none of the least, that he had caused the enemies of God to blaspheme. For he being threatened of God by the Prophet, for that offence 2. Sam. 12. 14. very sharply, doth yet acknowledge, that God should deal justly in punishing him for it; thereby declaring that it much grieved him. And that evil servant, which having buried his talon in a napkin, was arraigned for it, and answered for himself, that, He knew his master was an hard man, reaping where he sowed not, and gathering where he strewed not; hereby defaming his master's work, and discouraging his servants: what reward had he? For as a starved and ill thriving and ragged servant makes all men think Luk. 19 22. 24. that his master is a bare man and miserable, and therefore they shun his house: so do these. And the dishonour here is the fouler, because the diet and wages of his attendances is infinitely greater than any other. And let both these warn us, that we have our conversation honest before men, that they may not justly speak evil of us, as of evil doers: for if they do, it will 1. Pet. 2. 22. go to our hearts when we shall come to repentance, to think that we have caused our holy profession, and the Gospel itself to be ill spoken of. For we are not set here by God to lay stumbling blocks in men's way, and so to cause them to fall, (woe be unto such) but to convert sinners from their wicked course, (as David promised to do) and so by our good works which Psal. 51. 13. they shall see, to cause them to glorify God for us, when he shall visit and have mercy on them. This verse showeth, that all the indignities and injuries that the Philistims Vers. 25. had offered Samson, with the grief that God brought upon him, were not thought to be enough of them to make them satisfaction, but when their hearts were merry with feasting, they must needs have him brought into a solemn place before them, to laugh at him, being so disguised, and laden with miseries as he was, and to be scorned by them, that so they might satisfy themselves with sport and pastime thereby, even as they desired. And they were above three thousand of them (according to the receipt of the room) and they of the chiefest that did thus meet there. And to this end it is said here, that Samson was fetched out of the prison house, and set before them. Here we see the unnatural cruelty of the Philistims, who could not be satisfied with all wrongs offered to Samson, but they must make him a laughing stock, and load him with taunts and reproaches also. Which though it be a vice so foul, as by the light of nature some Heathens abhorred it, I mean to show immanity to the miserable; yet it is of that sort of vices as might easily prevail with such as put out this light by brutish passion, and impiety. As appears by the monstrous cruelty of the Romans, who used to behold with great pleasure, the single combats of malefactors condemned, and their Sword-players shedding each others blood. Therefore it is the less to be marveled at in the Heathens: but by occasion of it, let us Doct. know who are Christians, that it is to be reckoned among us as a most cruel thing to add affliction to the afflicted: And when punishment is inflicted, that is itself answerable fully to the trespass, yet for all that, to be insatiable in the desire of revenge. A fearful example is that of the Priests against our Saviour, whom when they should have highly honoured for the great works that he did among them, not only preferred a murderer before him, and unjustly got liberty of Pilate to crucify him, being Lord of glory, but Mat. 21. 17. 1. also railed and spitted on him, and most shamefully reviled and mocked him in the midst of his agonies: and indeed herein they resemble their father the devil, who then most insulteth when he hath a man under: but the Lord is always nearest to his, as he was to jonah, in their extremities. jonah. 2. 9 10. Now although God for his evil doing do justly punish such an one; yet we should be moved with some pity toward him, and not to add vexation to such as God smiteth. And therefore we read, that the Lord afflicting Israel for their just deserts, by sending them through the long and vast wilderness; yet when the King of Edom would needs vex them also, by for bidding them passage through his coasts, was displeased with him: And therefore the Prophet Amos writeth thus; For three transgressions of Edom, Amos 1. 11. and for four, I will not be entreated, neither turn to him, and addeth that, as the reason, because he did pursue his brother with the sword, and did cast off all pity toward him. And for that cause saith, he will not leave him unpunished. The use is to us, to beware of all cruelty, and especially if it be mixed with envy: for which cause Solomon saith, Anger is cruel, and wrath is raging, but Prou 17. 4. who can stand before envy? Thus David prays against him, who pursued the man whom God afflicted, saying; Let his days be few, and his prayer be turned Psal. 109. 15, 16 into sin, because he remembered not to show mercy, but he persecuted the poor man, and him that was contrite in his heart, etc. But these things we read and despise, as if God would be mocked. See more of this in other places of this book, and by name upon the fourth verse of the first chapter. And here consider again, notwithstanding such disguising of Samson, as 2 we have now heard, and that he was thus brought into an high degree of shame, contempt, and misery, whereby it might be thought that he was no better than an abject and castaway; yet consider we (I say) that he was even now reclaimed from his forementioned sins, and reconciled to God again, as I said before, and say it again; that none may mistake me in so saying; and by that which I have set down of his repentance, God showeth how dear he was to him, for all that hath been said of his fall: not that he had merited, by his patience in the prison, forgiveness of his sins: but he acknowledged them there, believed the pardon of them, and, as it became a godly man, he repented, as before hath been proved; else these had turned him quite off from God. This did greatly extenuate and assuage his misery, over it was with him before he thus turned to God. So that the Lord who provided for jonahs' body the shelter of a gourd, lest the extremity jonah 4. 6. of the heat of the Sun might have added affliction to his disquieted mind: even he (I say) did much more graciously prevent this poor prisoner his servant, with mercy and favour, against the time that his enemies grew to the height of their malice; lest it might otherwise have been intolerable. Yea and hereby the Lord animated him to bear the indignity the more quietly, because his strength was now also renewed, and thereby he knew God had called this despiteful rabble together, to be avenged of them. Hereby let us learn, that whatsoever men have been in their evil lives heretofore, and howsoever they have brought upon their own heads much misery thereby, yet there is much comfort to be taken in them, both by themselves and by others, when they have truly renounced and cast from them the works of darkness, to have no more fellowship in them, but do shelter themselves under Christ's wing, as the poor chicken under the hen, that he may cover and remit them. And this only is able to make them hold up their heads, when so many sorrows and troubles do otherwise oppress them. But oh then, how happy and sweet is this uniting of us to Christ by faith, when we are so resolved that we may abide in his love, that john 15. 11. we carefully seek to enjoy and preserve it, and do wisely decline other things which do make that benefit seem far less gainful and beautiful unto us than it is. It is truly said by Solomon, that it is the wounded spirit Prou. 18. 14. which makes the trouble weighty; and the spirit of a man, free and cheerful through a good conscience, and supported by God, which bears him up in his affliction. And howsoever the proof hereof is sweetest in affliction sent upon us in our innocency; yet it hath place also even in crosses which are drawn upon us for some sin, when we have humbled ourselves truly for them, and have not delayed to seek reconciliation with his Majesty for them. For then a man recovereth his particular confidence in God, and seeth that his affliction having done that for which it came, shall speedily be removed, and a supply of patience given the whilst, to undergo the trial. Therefore oh fools, that cause God thus to punish them: but double fools, who abuse their correction, and lie under it impenitent; Note. for these shall need no Philistims to add sorrow upon sorrow, seeing they make their burden double and treble by their sin aggravated, and by a conscience hardened against God. Vers. 26. Then Samson said to the servant that led him by the hand; Lead me that I may touch the pillars that the house standeth upon, and that I may leave to them. 27. Now the house was full of men and women, and there were all the Princes of the Philistims: also about the roof were three thousand men, and women that beheld while Samson played. 28. Then samson called unto the Lord, and said; O Lord God, I pray thee think upon me: O God, I beseech thee strengthen me at this time only, that I may be at once avenged of the Philistims for my two eyes. 29. And Samson laid hold on the two middle pillars whereupon the house stood, and on which it was borne up: on the one with his right, and on the other with his left. 30. Then said Samson, Let me lose my life with the Philistims: and he bowed him with all his might, and the house fell upon the Princes, and upon all the people that were therein. So the dead which he slew at his death, were more than they which he had slain in his life. 31. Then his brethren, and all the house of his father came down and tocke him, and brought him up, and buried him between Zorah and Eshtaol, in the scpulchre of Manoah his father: now he had judged Israel twenty years. NOw it followeth in the end of this third part of the Chapter, to consider The sum. the issue of this their dealing with Samson, and that is, the destruction of many of the Philistims, brought upon them by his means: he himself Vers. 26. losing his life with them. But before he did it, he took his best opportunity to bring it to pass. For he being set betwixt the pillars, as was said in the former verse, he asketh of the servant that led him, to set him so, as he might feel them with his shoulders; which he spoke, as though he would have eased and rested himself, being wearied with grinding in the prison, and by bearing his chains and bolts: but intending indeed to seek the best opportunity to cast down the house upon the Philistims. Here first mark this, that he notwithstanding he had lost his eyes, which Doct. should have guided his body, yet he was not unmindful of the work of his calling, namely, to plague the Philistims, Gods enemies, and therefore he used the help of the servant to further him thereto. We should all learn to remember and consider (for all our troubles and discouragements) those weighty charges and duties which are in our power to perform, that we Note. leave them not by occasion thereof, neither lay them aside, as we are easily brought to do thereby. So that although we have not all encouragement and ability thereto, as were to be desired; yet we should use that which we have, and may come by. Rare is the example of jonah in this behalf, that being in the Whale's belly, where for straightness of room, noisomenes and stinch he could (a man would think) do nothing; yet even there made his faithful prayer to God, and upheld himself by faith. For notwithstanding we are disabled altogether to perform some duties by necessity; yet those which we may, we should with Samson labour to perform, and have a care to discharge them. I speak this, for that many professors of the Gospel having received a check from some of their betters, for being more forward in religious duties than other, or then is well liked, and for making more conscience of their ways, than the most; I say, they sustaining a rebuke for the same, are discouraged, and are ready to leave off their Christian course altogether, at least their fervency and forwardness: which is utterly unmeet for them to do; for so they show that they fear man more than God, and so they cut him short of his due, as they think good, which is in no wise tolerable. Whereas if they were servants, tenants, or otherwise inferiors to such superiors as should abridge and deprive them of some helps and liberties, which might further them to the discharge thereof; yet ought they not through fear to give over the duties which they may perform, but the rather constantly to hold out therein, and practise the same in all points as they may. For what shall all help of man be to them, if God be against them? Moses would not leave the least duty Exod. 10. 26. undone, to please Pharaoh. I remember what I have read of a valiant Roman Captain in a fight by sea, that first he adventuring to put forth his hands to catch at the gable of the enemy's ship, with eagerness to surprise her, and draw her to his own Navy as prisoner, lost his right hand by the sword of the enemy: which being cut off, he haled again with the left hand, thinking to pull her away, but in the attempt lost his left hand also; when he saw himself disarmed of his hands, he (being near) fell down, and with his teeth drew the ship with such violence, that he won her in the despite of the defenders thereof. I bring in this as an allusion, to show the exceeding resolution of carnal men in the advancing of their purposes for honour, wealth, or fleshly projects: but in this matter of our holy profession, wherein God is highly honoured, if we bring forth much fruit, who takes not a repulse by the smallest discouragement, either from being zealous therein, and an ordinary worshipper of God, or for being careful over his family, or a liberal reliever of the distressed Saints, or from walking in his particular calling with a good conscience, or to be short, from serving God inwardly and outwardly, with labour, and attendance as the cause requires? Also who being shut out one way, seeks passage another, trying all means rather: yea and though disappointed in part, yet to do somewhat, rather than nothing? Paul indeed being restrained from public preaching sat not still, but did what he could in prison, so that his bands were as famous as his liberty: not saying with Elija (therein weak,) Take my life now (Lord) 1. King. 19 4. for jezabel gives no permission to thy Prophets to teach openly, but makes a racket of them. If we may honour God in public, let us: if not, then among a few: if not so, yet in our family: if we be sequestered from all these, Note. yet in our spirit, and that shall be our discharge before God. But if any shall say, I have offered God my service in his Church, and he refuseth it, therefore he must pardon me if I have the smaller list to be otherwise occupied: this is madness and folly, or else sloth and hypocrisy. Oh, saith many a son, wife, servant, ye little know what a father, husband, or master, or landlord I have, to discourage me; otherwise I can tell what I could do in serving God, as well as other: Well, mark what Paul saith; If thou be a servant, 1. Cor. 7. 21. (though straightened) do as thou mayst: (the worst master cannot make thee cold without thine own consent) although if thou be free, use it rather. And therefore it was a great sin in David when he was driven to his shifts by Saul, to offer his help to Achish against the Church; make the best of it that 1. Sam. 27. 2. we can. For, want of encouragement must not cool our affection (though it may hinder action) much less may it excuse discontentment, or that which is worse. And seeing such sullenness argueth that there is no resolute purpose indeed, to duty; therefore many such grow loose and consciensles in their trouble: (for affliction will search a man) and others being in time enlarged and set free; are as barren hypocrites after, as ever before they were plentiful in their complaints of their misery. We must think Zachary and Elizabeth had as many dismaiments as we, under Herod, and in so corrupt a time: let us be as they, and we shall be borne with for being no forwarder. But here an end for this time. THE EIGHTY EIGHT SERMON ON THE XVI. CHAPTER OF THE BOOK OF JUDGES. HEre to go forward, as Samson was preparing to bring Vers. 27. to pass that great slaughter of the Philistims, so the Lord had prepared the persons for him to execute it upon them. Therefore it is said here, that the house was full of men and women, and all the Princes of the Philistims were upon the house, provision being made where they might best see: above three thousand men, to behold Samson, and please themselves therein. Which clearly layeth out the folly, yea the vain and deceitful folly of the ignorant and irreligious, who have been, and still are so ready to flock together by hundreds and thousands to satisfy their eye, and to behold that which may provoke foolish laughter, with what danger soever. And yet if this be so to be disliked (as who of sound judgement will not Doct. 1. affirm it so to be) what may be said of them who now long after, as also in years past and yet still in the light of the Gospel, have invented other manner of spectacles to delude the simple withal? even shameless shows, and most dangerous stage plays, omitting none to play a part in them, that may increase sin; as some to play the vice and fool, so disguising themselves, as if they were void of reason: some to resemble the devil, by which counterfeiting they make the mentioning of devils in the Scripture, to be only a ridiculous jest, and matter to laugh at, that so they may be the bolder to sin, and the less fear devil or damnation: and some are brought on the stage in women's apparel, God having commanded the contrary, and said, Deut. 22. 5. It shall not be so. In the which meetings they do not only with the Philistims please their eye, but also strongly are incensed and provoked to lewdness and lust, which some of them were nothing so much acquainted with before. Whom if God should show some such strange judgement upon, as upon these here, (as we have heard that some of them have had lately fair warnings in that kind, while they have been in the midst of their pastimes) I deny not but it were lamentable; but doubtless not less (what do I say? nay by far more) deserved then this. But these must be left to the Magistrate, who should not in vain bear the sword, but to the terror of offenders. Of like sort to the Philistims meetings to laugh and please themselves in beholding Samson brought forth to be a gazing stock among them; of like sort, I say, are the brutish flockings together of some parts of our country, who on the most Sabbaths' through the summer have used, and that very lately (I am sure) and still they may, for aught I know, to feast, drink and dance, with much misrule accompanying them: misrule, ye may well guess what, by that which I have mentioned; as if God had never commanded better things, saying yet aloud in their ears, Remember that ye keep holy the Sabbath. All which profane customs with the like, let them perish and come to nought, and holy assemblies to hear sermons and to pray, rise up, and be duly and reverently frequented and used on the contrary. Of these lewd customs I have elsewhere spoken. I noted before the slavishnes which Samsons sin brought him to, while Doct. out of vers. 26. 27. he committed it, in the 17. verse, reserving the other, to wit, the baseness and shame which followed after it, to this place, as more proper for it. That which God threatened to the whole body of his people for renouncing his service, that they should lose their headship over the nations, and become the tail, that befell this one man Samson for his wilfulness. Not unlike to that which Noah (by implication) prophesieth of the Church in the two heads thereof, Shem, and japhet, that Cham should be under, and a servant unto them, while they dwelled in the tents of God, but otherwise Cham should hold his dominion over them. Samson was made a Lord in some sort over these Heathens, to rule them, and so he did while he held his honour in the service of God: but being weary of it, lo he is made the most vile underling to them, and laden with all despite that malice could lay upon him. We Note. will neither believe that there is honour in serving God, (whereas yet the Angels have no greater, and the greatest Kings upon earth hold their Majesty, Heb. 1. 14. in serving the Lord and maintaining his truth inviolable) nor shame and misery in the contrary. But Samson (doubtless) saw the former, the more clearly, when he was so oppressed with the latter: and that in so foul a manner, as that he who weigheth the story, shall need no further proof of the deformed and vile nature of sin. Even thus was it with Adam when he had sinned: whereas before he was the sovereign Lord over the creatures, he became the vilest and worst of all, if God had not restored him. Thus the evil Angels not content with the highest honour, became devils, abased to the lowest and cursedest ebb of shame. And this particular I thought good not to omit, (though I have said meetly enough of the other parts of misery which this sin of his caused) to the end that such as like Samsons diet so well, may know by that time God hath tamed them so, and fetched them about as he did this poor offender, he will make them buckle and stoop to his lure, and be glad of the meanest room in his house, as the prodigal that wished himself an hireling of his fathers, in his wretched penury, Luk. 15. 19 whom the place of a son before liked not. As for them who think it their reproach to wear God's livery at all, they are rather to be hissed at, then confuted by this text, let them go like vagabonds and cain's upon the face of the earth; but as their true shame is herein, that God vouchsafes them no room in his Church, so the time shall be, when their shame shall break forth to their confusion, then when there shall neither be place for them to hide their heads in, nor cloaks left them to cover their shame, much less to have entrance into his kingdom. Let rather such as go for Christians, who enjoy the honour of good report among the best for their religion, and have been hitherto kept from reproachful crimes, and the fruit thereof, that is shame among the godly, and from being a byword to the wicked: let such, I say, look about them by this example, and beseech God to show them yet more clearly the privileges of their sincerity, and godly care of obedience, (which even here are glorious, ere glory itself be obtained) that so they may cleave fast unto him still, and beware, lest catching at some other shadow of glory, by forsaking their zeal, and following the common sins of the time, they become most ridiculous pageants of scorn to them, whom before they held in awe and reverence, by the admiration of their virtues. Sure it is, that if they will venture with Samson to break out to do evil for the having of their own pleasure, or to avoid a little trouble, they shall as he did, reap a great deal for it. Before Samson set upon this work, he besought the Lord to enable and Vers. 28. assist him, and we must know, that his prayer was fervent and effectual, offered up in faith, and obtained that he sought. And whereas he may seem to seek revenge in his prayer, we must consider, he was the Lord's instrument to bring to pass his work; and for good success in that, he entreateth God to assist him: Even as the Apostles did in the Acts; when the Act. 4. 29. Priests had forbidden them to preach in the name of jesus, which he had commanded them, they besought God to stop and hinder their threats from having effect, and prayed, that with all boldness they might utter and preach his word. The same did Samson against these enemies of God, and God heard both alike; both him, and the Apostles. Though God had promised them both all necessary assistance, yet his grace was not so pinned to their sleeve, as that they might always make account of it, without seeking of it by the prayer of faith, as in Elia and Elisha appeareth, and we have touched it in the prayer which he made for supply in his deadly thirst, when he was about God's work in chapter fifteenth, where I also observed the ground of that liberty which Gods faithful servants have in their access to God by prayer. And in effect Samson prayeth thus: O Lord, seeing I am brought now into so great a company of these Philistims, whom, I being blind, shall never be able to pursue, as thou hadst commanded me, they being enemies to thee and thy people; and seeing thou hast restored my strength to me in this so good an opportunity; seeing it is thus, saith he, in token that I believe no less, I beseech thee to grant, that I may now be avenged of them, and that they may be paid home for the injury they have done me, by plucking out mine eyes, and other woe which they have wrought me thy servant, whereby I have been hindered from doing thy work among them. Thus we see how it fareth with God's people, and what their behaviour is in their affliction: to wit, that they testify their believing in him, by fervent supplication to him in such time of their need; showing thereby, that they make him their only refuge and stay. And by this we are taught, how earnestly and diligently we should go about Doct. the Lords business, when we may, and have opportunity, and chiefly in our tribulation; namely, with fervent prayers suing to him for help in the one, and success in the other; which seeking to him, the Lord doth much regard and commend: and (as he here did) to oppose ourselves against his enemies, wherein we find and can prove that they be so. For as the Lord loveth a cheerful giver, so he loveth a cheerful doer of his business. 2 Cor. 9 7. And so should we be also, and the rather seeing there are but few that are forward and readily minded in God's matters, howsoever in other attempts they run when they should draw back. But of this latter point, every where almost through the book. In these two verses is showed, how Samson setting his shoulders strongly Vers. 29. 30. to the pillars of the house, he said; My life perish with theirs. And the house fell on the Princes and the people, so that many more were slain by him at his death, than he slew in his life, and he died with them. Here we see for one point, the momentany and flitting estate of the joy Doct. of both. of the wicked. And this is their bane, their vexation, and chief heart smart, that when they have feathered their nest, as they say, and provided great wealth, pleasure, and honour, whereby they give show to fools that they have gotten a petty paradise here on earth, yet when they have done, they want one chief thing to help them to hold and keep still their deceitful Note. and pictured felicity, and that is, length of time and days: that they may contain the enjoying of it to themselves. This they cannot buy nor compass, as they can all other things to their liking, and for want of this, all the other leave them, fade, and give over their use, as if they had never been theirs, and yet withal, send them also to a far worse conditon. What provision have many made in sumptuous and goodly buildings, with fat pastures, and commodious grounds laid thereto, and all commodities more nearly adjoining, as fishponds, burrows for coneys, dove-houses, parks, orchards, gardens, and what not, that may be devised for their pleasure? as Solomon speaketh of himself. Eccles. 2. And herein one followeth another, as far as by their wealth they can Note. reach, and when they look now to enjoy them, and so to show their happiness thereby to other, then, or after a very little while, Time denies her service to them, and will perform it no longer, without which all the rest are to them as nothing, nay vexation of spirit also. Thus death the Lord's messenger comes oft on the sudden, as the sergeant or bailiff arresting, and taking them away from all their pleasant delights, as Samson was violently from his Delilah, until they cry out again, when they see how they are plucked from them, but all in vain, seeing there is none to rescue them. The same may be said of those, who have provided yearly revenues, to avoid dangers, and maintain fleshly rejoicings. All which though they be Gods good benefits, and may be lawfully enjoyed, yet when they are set in God's place, and made the delights of men, in stead of his favour and government, they are cursed with the users of them. And thus when they must be taken from them against their will, and they can enjoy them no longer, they say in themselves, O death, how unwelcome art thou to us, who have taken up our pleasure here? And have they nothing else to say? where is now their wisdom, (who went for the wisest of other in their prosperity,) that hath bewrayed them to be mere fools, and left themselves than nothing? Why did they not rather obey God therefore, who charged them that they should not lay up their felicity here below? Why did they not give credit to him, who told them, as he told the Note. rich man in the Gospel, There is no certainty of any earthly thing till tomorrow? Luk. 12. 20. 21. Therefore must such become by words for their folly and wilfulness, in every common man's mouth, (as I know not wherefore their doings Note. serve, but for matter to talk of,) who looked to have been famous here for ever by their uniatiable gatherings, and great provision making of earthly abiding and prospering. For he that hath said to him, who was as well settled in momentany rest as these, when he thus comforted himself, [Soul, eat, and drink, and take thine ease, thou hast much good laid up for thee for many years,] He I say that Luk. 12. 19 spoke thus to him; Thou fool, this night will they fetch away thy soul from thee, and whose then shall be the things which thou possessest? He saith as much daily to these; and who can then pity them, if they will not be warned? Much like a great man that died a few years agone, who when sickness grew fast on him, and would not be shaken off, as he hoped it would have been, at the first coming of it, when he could get no help against it, but that death approached and drew near, he uttered these words now at last; whereby it is clear that he had little thinking of any such thing before; Why? now I see that all is vanity. Another having builded a goodly house, when he had showed the commodities and pleasantness of it to a plain country man, ask him how he liked it; he answered: I like it well, if a man might keep it always. Thereby marring the joy of it, who could not commend it▪ but together with the deadly and unwelcome remembering the momentany and flitting estate thereof, and the uncertainty of enjoying it. And all the joy of the wicked is no better than I have said; and yet that none may think the Lord to deal partially, be it known that if his own people degenerate, and partake with the other in their sin, and play the fools with them by rejoicing in evil, and things transitory, as their paradise, they shall smart with them likewise, and for the time enjoy no better privilege than they do. Therefore let us be wiser, and embrace and profess that joy which cannot be taken from us, neither shall ever be repent of, that we have sought it, and that is our rejoicing in the Lord, in his word, in his service, and in his Saints; and to be short, in his all sufficiency. And this be said more fully of this point which yet I handled by the like occasion in chap. 15. Again here let us mark at what time and when the joy of the Philistims 2 was damped and taken from them. And that was, when they were met together to sport themselves, and be merry, and when they were furthest off from any thought of trouble or death, or of losing and disappointment of their pastime, even than was the house thrown down by Samson upon them. Like to that which the Apostle speaketh; When men cry peace, 1. Thes. 5. 3. peace, and all things are safe, then shall sudden destruction come upon them, as travel upon a woman with child, and they shall not be able to escape: even as balthasar also was most fearfully threatened the loss of his kingdom Dan. 6. 25. in the midst of his banqueting. This doctrine doth mavellously cross our vile nature, who give ourselves leave, when health and welfare meet together and abide with us any time; to make ourselves drunk with them, and to take our fill of them. And therefore we cannot away with this, to hear of any change, nor to be awaked out of our carnal drowsiness: and for this cause, seeing men will not hearken to the Lord, bidding us watch, and beware of such surfeiting Luk. 21. 34. and spiritual drunkenness; therefore he leaves many in the snare oft times, wherein like fools they be taken. And by this we may see, when God hath Prou. 22 3. begun judgement before with his own, so that they escape not, that it shall much more grievously meet afterward with his enemies; and therefore that their judgement sleepeth not. This I enlarge not, having spoken of it in 1. Pet. 4. 18. the place before mentioned, chap. 15. The casting down of such an house, (we know all) it passed the strength 3 of a common man. And as he had his strength restored to him again, as we see, so had he also his inward grace, as appear by that which hath been said of his repentance, and his prayer of faith. Now therefore since that, the case being thus altered with him, we must behold him as another man, then when he was besotted and made drunk with the wicked woman. And here let us mark what a difference there is betwixt the time of grace in a man while God guideth him, and the time of bondage when God letteth him follow the devices and desires of his wicked heart, as may be here seen in Samson. Oh, grace if it could be seen with eyes, as we can see but a dark resemblance of it by some outward shows thereof, it would in an admirable manner draw us to love it, as the meekness of Moses, the love of jonathan, the zeal of David, and the like: and so would the foulness, loathsomeness and terribleness of sin, cause us to abhor it, as the devil: as in jezabels' cruelty, joabs malice, Hamans' murderous mind is to be seen. Oh what a shame it is for a man that hath been reverenced and highly regarded for his approved innocency, faithfulness, and constancy in good carriage, to become a fool in Israel, a base, ridiculous, and contemptible person! And again I say, oh how glorious and worthy a thing it is, to see Note. such an one to be reform, and cast into the mould of the Gospel! Look upon thyself, if ever thou didst serve God uprightly, these virtues here set down, had place in thee, yea prayer was sweet to thee; and hearing, with such like fruits of amendment were pleasant: but when thou hast suffered thine heart to carry thee after the corrupt inclination thereof, thou art then become utterly disguised, as if thou hadst never been the same person. I will here only add this, how sin maketh men impotent, and taketh heart from the committers of it, as I have showed other ways, how loathsome and odious it is. Read that one example to this end, in this book. When the Lord brought war upon his people for their Idolatry, by the judg. 5. 8. Canaanites, it is said that the people were so put out of heart with the thinking of their sin, and so appalled in their consciences, remembering how they had transgressed, that among forty thousands of them, there was not one that durst take up spear or shield against the enemy. But of this point plentifully before, and particularly upon those words, [That he thought he would do as at other times.] But here an end. THE EIGHTY NINE SERMON, ON THE XVI. AND XVII. CHAPTERS OF THE BOOK OF JUDGES. NOw to proceed with Samson upon this, that he casting down the house upon the Philistims, died also with Object. Vers. ●0. them: it is demanded, if he did not kill himself, which if we find that he did, than all the commendations of his renewed repentance falls to the ground, and is washed away by this his last so woeful a fact, and that also advisedly done. Hereto I answer, that it cannot be said he killed Answ. himself: indeed he died with them, but the end that he propounded, was not that he might die, neither did he desire it; but he sought revenge upon God's enemies, which was the work of his calling, and that which was like to bring and procure it: but what was that but a faithful serving of God, though with the loss of his life? even as the Apostles did. If they preached Note. Christ, they saw it would cost them their life, and that they should be slain if they would needs preach him: now when it fell out so indeed by their preaching, shall we say therefore that they killed themselves, and that they sought their own death? No, no more than a zealous and diligent Preacher, who by his pains in study and his ministry, empaireth and spendeth his strength and health, can be said to be the procurer of his own untimely death, for he hath spent his strength in his calling, to which end God gave it him. And as Paul said, he was ready to be bound, and to die for the Lord jesus, Act. 21. 13. so Samson said, let me lose my life with the Philistims. He runneth not rashly to death, but followeth his vocation, and if death come therewith unto him, he yields to it willingly, and the rather because he had brought this necessity upon himself by his own sin; and he could no otherwise pursue God's enemies then with hazard of his own life. Even as valiant soldiers who seek not death, but yet look for no other. The use of this The use of it. to us is this, that as we should abhor the least sin this way, yea the very speech or thought intending and seeking our own death, so yet it is our duty to walk in the estate in the which God hath set us, in such wise, that we be not only ready, fit, and willing to die; but also if God will in our faithful discharge of our duties, meet with us by death, as he did with the Apostles, then to be ready to yield to it, and to remember, That he who Mat. 16. 25. loseth his life for God's sake shall find it. And therefore let neither our life, nor any thing we have, be thought too good for him who requires it. And though all lose not their lives, yet many do forego other commodities, which were not commendable in them, if it were not for God's cause. Very Heathens (when they spoke according to their light) saw it to be unnatural for men to devour themselves. And as the soldier may not disrank himself or forsake his station, without his emperors permission who hath set him in his place; so neither aught any to destroy his own life and soul by wilful death, but wait the time that God hath appointed. Indeed the Heathen saw not thus much, that a man might not avoid apparent peril of violent death, whether by an incurable disease, (as one of them starved himself to death to free himself from the stone) or by the pursuit of their enemies. Plinius. This they made themselves erroneously believe to be magnanimity, and the waiting for death (in that case) cowardice. And like to them are many brutish people among us, who in some great distress of mind or shame which their own sin hath brought upon them, bereave themselves of their lives, like judas, and Abimelech. And others being crossed but in a small matter, are ready to wish themselves as deep in the ground as they are high too. And even Christians often forget themselves, and have this pang upon them to curse the day of their birth, and to desire death. I doubt not, but many do it in rashness, (for if death came and offered itself, they would recant,) but howsoever it be, both this rashness, and the other madness is utterly unbeseeming Christians, and a token of an unsavoury heart, little seasoned with the doctrine of confidence, and patience. And if a wise man weigh it, there is more cowardliness in preventing trouble or crosses by violence, then enduring them patiently. And let such as the devil hath wound in withal so far, as to work upon their melancholy, and terrors of conscience, or weakness of nature, by such dangerous temptations as these; to drown, hang, stab themselves, abusing the Scripture, and such examples as this of Samson, to that end; let such (I say) be fenced well against his malice by this instruction, answering with our Saviour in the like case; Avoid Satan, I dare not tempt the Lord my God. Mat. 4. 7. But to return a little to Samson: It is so far off from equity to condemn 2 that last act of his, in losing his life with the Philistims, that it was far to be preferred before his other annoying of them, and even his greatest avenging of them. For he slew many more of them now at his death, than he did in his life. And was therein a lively figure of our Saviour Christ: who though he destroyed the works of the devil in his life, (even as he came to the same end) and foiled him shrewdly many ways; yet at his 1. joh. 3. 8. death he triumphed over him, & led him captive. Both their acts, I mean Samsons and Christ's, do show, as in a glass, what we all should do: namely, endeavour to do the best good at our death: which shall the better be done, if we lay for it in our life. For, live well, and die better: because we Note. ratify and confirm all the good we did while we lived, when we justify it at our death. And this is one fruit and piece of honour, that a good life receiveth, that a good death followeth it. Oh therefore begin we betimes to fear God, and as we are commanded, remember we our maker in the days Eccles. 12. 1. of our youth, and let it not be tedious to us to nourish those good beginnings, that our last end may be like both; or else an hundred to one, that we shall have small cause to rejoice in our end, that I say no more. And the like (in this particular) may be said of the death of the righteous, which is said of Samson, yea and much more. And it affordeth no small encouragement to all such as are faithful in the work of the Lord; I mean, in rooting out and destroying the enemies of their own souls, especially the corruption of their nature, and the fleshly lusts which issue from thence. Their watchfulness and diligence in suppressing them aught to be daily, their prayers constant, their faith in Gods almighty power, (to which nothing is impossible) as armour, ought continually to be exercised in the assaulting of their concupiscence and the fruits thereof. And though they yield not at the first, because they are strong and mighty; yet having received their deadly blow at first, by the death of Christ, they shall decay sensibly, and at death be quite abolished, as the walls of jericho fell down the seventh day of the compassing thereof. Thus Samson dieth with the Philistims, but in a most contrary and unlike manner. For they died in riot, idolatry, cruelty and impenitency; but he in faith, and (as Stephen did) in calling upon the name of the Lord. So let it Act. 7. 59 be well laid for, and looked to, that though we must die with the bad, yet Eccles. 3. 19 we may in no wise dye as they do. And so the outward manner of death, though in pain, disease, and kind of death, it be one, and the same, to us and them, (as the Wise man saith, to wit, As the fool dieth, so dieth the wise) yet all that can judge will say, that we must not measure the godliness and happy estate of men by outward things, though they fall out alike to both. And by this let us beware, that we fear not death with the wicked, who say in token thereof, we must die; but wait we for it, saying: Come Lord jesus, come quickly, rejoicing to think we shall die. This is a privilege bestowed upon the faithful, who provide to die in faith, (as the Author of the Epistle to the Hebrews saith of the patriarchs, Heb. 11. 34. and among the rest of Samson) to wit, that God putteth a difference betwixt their death, and the death of other; though the world cannot discern it in the general and common abasement of the body and flesh; yet I deny not, but sometimes this difference appeareth also even in the manner of dying. For though some are so bereft of sense and reason by the force of their disease, and others by God's disposing so of them, that even the best are either much disguised in their sickness, or at least give no great testimony of that excellent grace which is in them; yet in the grace they lived, therein they die: and usually, and for the most part, it may be observed, that a well passed life Note. bringeth a good death, and oft times showeth plentiful and apparent signification Psal. 37. 37. of confidence, comfort, and spiritual triumph in death, which it is impossible to find in the other. Witness hereof is the death of the Martyrs, (a thing at this day much sticking in the stomach of the Papists, if they would speak the truth) compared with the desperate or diffident death of their Jesuits, and Seminaries. I instance in these, because they arrogate most to themselves in their sufferings for the Catholic cause, as they call it. But as for other bad persons, (except deeply deluded) we shall behold in them manifest signs of distrust, fear, impatience: and the best is, crying out of their dangerous estate. Therefore let this be a comfort to all such as hold their purpose entire of cleaving to the Lord in believing his promises, and obeying his will; that as their dying may differ from the ungodly, so they (in God's account) shall differ, though their death differ not. A great stay to them against temptation to the contrary, and against the base and common condition of their bodies, and the dishonour thereof, lying on their deathbed, laid by the walls, or in the grave. He that hath put first a difference between them and others, by faith purifying their hearts, and then by his precious account that he maketh of them; shall eminently testify that difference Psal. 116. 15. after he hath raised them out of their vileness and ignominy, and clothed them with incorruption and glory. And lastly, to make an end with Samson, we have seen in this story, how 2 grievously he fell, and withal, that he turned again to the Lord, and called upon him, and was heard. To gather the story therefore into a short sum, according to my usual manner of dealing in continued histories, let us learn, that if at any time we have sinned against the Lord more willingly and wittingly, then by mere infirmity in our ordinary course of life we use to do; (for God's servants, though they attain not to that measure of grace in the service of God that they desire, yet neither do they oft or commonly go against their knowledge, and smother it, but yet the devil that layeth a snare for them, and lieth in wait continually to catch them therein, may easily, and is like sometime to find them worse provided.) Here therefore if it fall out, that they be taken in such a trip, and outstraying, and met withal by God in pursuing them; let them not lie still, as the horse in the mire, as making light of their sin, and putting the due consideration of it far from them; but as soon as they can, labour they to come to themselves again; and consider seriously from whence they are fallen, & how it is with them in that estate, and how they are estranged from God, and give no rest to themselves, till with the prodigal son they resolve with broken hearts to go again to their father who is their refuge, and say: We have sinned, receive us graciously: and so God, who offereth to raise up such as are fallen, will, with the father of the prodigal, receive and welcome them joyfully. And so with Samson, and others, who have slidden as he did, let them renew their covenant more strongly with the Lord, that it may hold firm for the time to come, even to death, as his did, against all sin, and especially that which hath foiled them most, lest it return back more strongly upon them, as waters which were ill stopped. And lastly, let them return again humbly and penitently for mercy, and it shall be, according to their faith, granted them. But I trow, they are most happy, who feeling and finding how sweet the Lord is, and how gainful his service is, will provide, as they are taught, to abide constantly in his love, as he willeth them to do, not putting joh. 15. 11. the matter upon a venture, nor urging the Lord to such a sharp manner of discipline, through their boldness, as this of Samson was; all this (I say) they will do and that gladly also, except they long for woe, and stand upon thorns till they have brought sorrow upon themselves, and doubled at least their own labour, and trouble in recovering their welfare again. By this verse it appeareth, that at this strange spectacle of the casting Vers. ●1. down the house upon the Philistims and their Princes, the rest of them were so amazed, that they suffered the kinsmen of Samson to come thither and carry him back again unto their land and inheritance, and to bury him there. Which if they had considered advisedly, they would have taken them and the rest, being under their power, and have put them to the most cruel death; as the Gibeonites desired of David certain of the kindred of 2. Sam. 21. 5, 6. Saul to be hanged up to revenge themselves on him, (on Saul I mean) who slew sundry of them, contrary to the league that joshua made with them, Iosh 9 23. which was, that they should not die, but cut wood and draw water for the service of the Tabernacle. Thus we see God sometimes appals the wicked, so as his people may far the better by it; as by casting them to the ground who sought Christ joh. 18. 6. to take him, we see he might easily have escaped their hands, if he would, and that he had seen it expedient. And even so, by their fears, or multitude of business, as also many other ways, the Lord putteth his hook in the nostrils of the wicked, so that they desist and leave off from molesting and vexing his faithful servants, though it be sore against their will: even as Saul was called away from pursuing David, when he was in great danger. 1. Sam. 23. 2. But if the Lord should revenge their wrongs upon their adversaries, as he seeth it not always expedient to do, he should make a riddance of the wicked from the earth, and so the innocent and righteous should not have their faith and patience tried by them, as he hath appointed them to be. But seeing he is patient toward them, therefore they should be much afraid to go on in their cruel course against them, as we see the Priests by the counsel of Gamaliel, thought good, and saw cause to be ruled by him in letting Acts 5. 35. 40. the Apostles go, who had before intended most cruelly against them; what was it, that hindered them from their purpose, but this, that they feared that the Lord would have resisted them, who (indeed) so terrified them, that he constrained them to let them alone. Thus as well as by the death of some that are maliciously minded against the faithful; other of their company are so astonished and appalled, that they desist from their wicked attempts, and are in such fear, that for the time they cannot tell what they may do. Thus (to conclude) God easeth the shoulders of his servants many ways, as we see, of the burdens that oppressed them, and many other ways, that cannot be expressed, and not in the least manner by taking their oppressors away in the midst of their flourishing and cruelty, that we may see he knoweth how to deliver his, and showeth accordingly in due season, that he doth not forget them; and all to this end, that they may not faint from their good beginnings, nor be discouraged in any good course, but hold it always best to depend upon him, as Israel by Pharaos' drowning, Exod 14. 28. and Shushan and the Provinces by Hamans' abasement, with the like, found Ester 8. 17. it. And though in some hot and fiery trials this be hard for the faithful to go under, yet after they have borne the brunt, they would not for any good Note. have done otherwise. But of the sundry ways whereby God useth to succour his, and joint their enemies, I have in another place discoursed at large. Therefore thus much be said of this point, and of the whole history of Samson. THE SEVENTEENTH CHAPTER. Vers. 1. And there was a man of mount Ephraim, whose name was Micah. 2. And he said unto his mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, Behold, the silver is with me, I took it. And his mother said, Blessed be thou of the Lord, my son. 3. And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I have wholly dedicated the silver unto the Lord, from my hand, for my son, to make a graven Image, and a molten Image: now therefore I will restore it unto thee. 4. Yet herestored the money unto his mother, and his mother took two hundred shekels of silver, and gave it to the founder, who made thereof a graven Image, and a molten Image, and they were in the house of Micah. 5. And the man Micah had an house of gods, and made an Ephod and Teraphim, and consecrated one of his sons: who became his Priest. 6. In those days there was no King in Israel, but every man did that which was right in his own eyes. IN this Chapter, before I enter into the handling of it, as I use to do in the other, I must stay a while, and say something for the satisfying of the reader; and that not only about this Chapter, but also all the other that follow to the end of the book. That which I mean, is this: Whereas it may The acts mentioned in these five next Chapters, follow not the former in order of time. be, by the ignorant, thought, that the things mentioned in these five Chapters following were done in order of time, after those things which go before; I find by conference of Scriptures that they were not, neither can it be that they should. But it appeareth that the acts set down in them, were done long before. And because it may seem strange which I say, I neither will nor dare affirm it barely because any other man saith so, but I will show my reasons out of the Scripture. I affirm therefore, that the things that are said to have been done in these Chapters following, were done before the times of any of the judges, or at the least at the end, and after the death of Othniel, mentioned in the first Chapter, or in that vacation of those eighteen years under Eglon, while there was no judge in Israel. And they may not inconueniently be reckoned to the second Chapter, and the eleventh verse, and those that follow it, which do mention the horrible wickedness of the people of Israel after joshua was dead, and the chief rulers who overlived him. My reasons that these things were done before the times of the judges, or thereabout, are these. The first is, that it is said in the next Chapter, that the Tribe of Dan, being Reason 1. a populous tribe, did enlarge their borders at that time, which (if it should be understood to follow the story of Samson in the former Chapter, a reckoning being duly made, must be full three hundred years from the division of the land. Against the which therefore (as nothing like to be so) that in the 19 of joshua is opposed, where it is said, as here it is, that the border of the josh. 19 47. children of Dan was at that time less than sufficed: therefore the children of Dan went up and fought against Laish, even then; and taking it, smote it with the edge of the sword, and enjoyed it for their inheritance, and dwelled in it. So that if they of Dan than took it, it followeth that the story in the next Chapter, where they are said then to have taken it, is to be referred to that time mentioned in joshua 19 which was three hundred years before, and not to the time following immediately after Samson, according to the order of the Chapter as it is set. And this is my first reason why these five Chapters follow not the order of time, as they be placed. Another reason why these Chapters cannot be understood to be set 2 down according to the order wherein they stand, and the time in which they are thought to have been done, to wit, immediately after Samson, but are to be referred to the former times, that were three hundred years before: another reason for it, I say, is this; that jonathan the Levite, mentioned in these two Chapters, is said to have been the nephew of Manasseh the son judg. 18. 30. of Moses, and the son of Gershom nephew to Moses, who were dead well nigh three hundred years before the death of Samson, and therefore unlike, or rather impossible that he should live after Samson. Thirdly, whereas the acts of these five Chapters followed one another 3 at the same time, it is manifest that at the war of the Beniamites, chapter 20. judg. 20. 28. Phineas the son of Eliazar the son of Aaron ministered before the Lord at that time, and asked counsel of him, if they should go against Benjamin to war. And the same Phineas above three hundred years before the death of Samson, appeased the wrath of God by thrusting through Zimri and Cosby Numb. 25. 8. in their tent, while the people of Israel were on the other side jordan, and were not as yet come into the land of Canaan. Therefore the acts mentioned to have been done in these five Chapters, could not be done after the death of Samson, as they by their placing may be thought to have been; but long before: unless we grant that Phineas and the rest, as jonathan, and the Danites that went to Laish, lived three hundred and more years, which none then did: for three or four generations before that, in Moses time, the Psal. 90. 10. days of a man were reckoned but threescore years and ten, or fourscore at the most, to speak of, and those also with pain and weariness. To these may this be added, that the City jerusalem, then called jebus, 4 part whereof fell to the Beniamites, at the people's first coming into the land of promise, and part of it was in the hands of judah: this jebus was now said to be possessed of the jebusites, in the 19 Chapter. Now that judg. 19 10 which was given to Benjamin three hundred years before, and enjoyed of them. josh. 18. being taken from the jebusites, could it be in the possession of josh. 18. 28. the jebusites so long after, being driven out so long before? And though josh. 15. 63. they were not wholly expelled, (as josh 15.) yet part of them was, judg. 1. And the men of judah who took it, slew the inhabitants with the edge of judge 1. 8. the sword, and burned the City with fire. The other part of it was, as I said, pertaining to Benjamin; and though some remained to the time of David, yet they enjoyed not the City, though they could not be wholly cast out; but were only in holds, as may be seen, 2. Sam. 5. Therefore that which 2. Sam. 5. 6. is said of jebus in the next Chapter, that it was called the City of the jebusites, is not to be understood to have been so called now after the death of Samson, but three hundred years before, when it was not yet given to Benjamin, nor taken by judah. I say therefore, that in this and the other 4. Chapters following, is showed that the Commonwealth of the Israelites was most corrupt both in religion and manners, after the death of joshua, and the other good rulers that overlived him: for in a short time after, by little and little, another generation arose, which knew not the Lord, and the whole tribes fell to Idolatry, and horrible wickedness, of both which an example is set down here; one judg. 2. 10. of their Idolatry in the 17. and 18. Chapters; and another of the monstrous life that was then in use among them, which is set down in the other three Chapters following. This being said of the time when the acts of this and the Chapters following The sum of the Chapter. were done: I proceed now after the manner that I use in the former Chapters, to set down the sum and parts of this. The sum of it is this: That a woman, mother to one Micah in this Chapter mentioned, lost a good sum of money, (as it might be, about an hundred poudd after our reckoning) which her son Micah had stolen from her. This money when he (hearing how she cursed for the loss of it) had restored to her again, she bestowed it upon idolatrous uses. For she procured a molten and graven Image to be made with part of it; and her son made other Images and ornaments for them both, of the rest of it, and hired a Levite for the better furnishing and setting out of the matter, to be in his house, as his Priest with him. The parts of the Chapter are two: the one, concerning the Idolatry The parts, two. of the woman and her son, unto the 17. verse: the second, how Micah hired himself a Priest for the purpose, to the end of the Chapter. And by this example we see how Idolatry in those bad times was first brought into a private family, which after spread into a whole tribe. The first part of the Chapter. IN the first part, we are to consider of the woman, in the six former verses. The sum of the 4 first verses. And here first of the things which are spoken of her before her Idolatry, as they are laid out in the text. Where (after that she is said to be the mother of this Micah, a man of mount Ephraim) it is added, that certain money which she had vowed to the Lord, was stolen from her by her son: whereat she cursed the thief, not knowing who he was that had taken it away. And when he confessed his fault, and that he had it, she blessed him: who restoring it to her again, she answered him, that she had vowed it to the Lord for his use, and therefore bade him take it again. So she took two hundred shekels thereof, to make a molten Image of it, and put it in the house of Micah: and (as it may be gathered by her own words) added the rest to other like apurtenances thereunto. Many things offer themselves to us here worthy the noting. And first Doct. ver. 1. & 2 this: that this Micahs mother had of her superfluity and great wealth, well nigh an hundred pound to vow to superstition and idolatry, (for so it appeareth) and that they were both very wealthy, in as much as he was able to make, maintain, and furnish an house or chapel of Images, (not of the meanest metal) and to adorn them, and she to increase them. This showeth, that howsever many want and are in great need, (whose penury should be relieved with the superfluity of others) yet in the mean while there are, who have more than they can tell well how to bestow or employ. But alas, they have no heart to do good with it, especially to others, neither will 1. Cor. 16. 2 be taught to lay aside, as God blesseth them, to good uses and ends: nor to themselves to do the best good, namely, that they may bring forth much fruit, that so their souls may far well. Yet this was not the fault of these joh. 15. 9 two, that they had no heart to lay it out, for that they were ready enough to do, but they did it amiss, and to idolatrous uses. For though they thought they did well employ it, yet they were superstitiously and blindly led to that which they did. And as it was the sin of these, that their zeal was carried amiss, through want of knowledge, (which yet excuseth them not, seeing they were the posterity of the visible Church, and in likelihood themselves lately of it) so others, whose knowledge is greater, offend in their kind as grossly. For, either they cannot depart from it at all and forego it, I mean, any portion of their superfluity, (which is one extremity) or they lash it out unlawfully upon their lusts, either in voluptuousness, as adultery, drunkenness, and such like, which is another and more dangerous extremity: and to one of these, though not all in a like measure, tend the most men's using of their goods. Few aim at the best manner of disposing them. If they did, God hath given enough; that as it was in gathering the Manna, he that Exod. 16. 18. gathered less than a homer, wanted not, and that he who gathered more, had nothing over: So for the condition of every man, God hath given sufficient: yea, and for the sin of men, causeth the sea to drown much wealth, and much to be lost on the land; as if he would have us thereby take knowledge, that he had rather it should be lost, where only it doth no good, then Note. to be in the hands of wicked men, where it should do much evil and hurt. Therefore let us be ready to employ our goods to the comforting of other ever way, and so, as we also may have all possible good, by the well using of them. But a fitter place for the pursuit of this point, will be that which is said after in the third verse. Now it is said, that all this money, while she had it in her possession, was stolen from her. Nothing is said of the manner of this fact, but barely and simply it is set down that it was so. To teach us, among other things, how fickle and uncertain the having and enjoying of worldly goods is, and how soon they be lost, and how many ways, (for who suspecteth his own children) they being one man's today, and another man's tomorrow. As Benhadad said to Ahab by his servant, Thy silver and gold is mine: and a very 1. King 20. 31 32 little while after, all that Benhadad had, and he himself was at ahab's pleasure, and he was driven to beg his life of him. Thus it hath been with good and bad in all ages. Which yet I say not, as though we should set all at six and seven, and not labour for commodities, (for God hath commanded us so to do) and make small account of God's goodness in giving these earthly benefits unto us, (for they are his great blessings for singular uses) and we are commanded to be occupied in our callings for the obtaining necessaries for Ephes. 4. 28. our life thereby. But to such changes hath God made the condition of earthly substance subject, that we may learn not to trust in uncertain riches, (as we are most 1. Tim. 6. 17. prone and ready to do) but in the living God, that we may live with him; and that we endanger not ourselves by wronging or offering violence to any for coming by them, which are so soon lost; but do good with them rather, and be rich in good works, and not follow the example of the wicked world, who commit all mischief to get them, and in using them. Therefore our Saviour chargeth us, saying: Lay not up treasure for yourselves upon earth, where the rust and moth doth corrupt, and where thieves break through and Matth. 6. 19 steal: but lay up your treasure in heaven. We have said enough of the fickleness of outward things, by one occasion or other, in the most of the former chapters. Her money was stolen by her own son. For many children make a light matter of stealing and plucking from their parents, as though it were 3 their own, even while their parents live. But such make no conscience, who dare so do, to defraud their parents. This aggravated Micha his sin in that he rob his own mother, who yet of himself was rich, and needed not to fall to such practices, and she was in house with him, and (as it is most like) they used all things in common together, and at least the money was like to fall to him for his share: and yet all this notwithstanding, behold his sin, that he could not forbear, but that he must needs put his hand to it before the time. This showeth sin to be out of measure sinful, in that they who commit it (setting aside a lewd & wanton humour, and an heart so full of naughtiness, that it must have vent some way) oft times have no more need to do it, then to put their hand in the bears mouth. Of this sort are the waily, idle, and needless oaths and speeches of some, the meddlings of busy bodies in other men's matters, and (that which is more dangerous) in things that are too high for them; also the stealings of rich men; as this Micha was: with Note. the whoredoms of married persons, and those lies which we call jesting lies for pleasure sake, and the drunkenness of such with their lewd companions abroad, who yet may be well and with sufficiency satisfied at home, with an hundred more of like sort. Though all sin be vile & odious, (for no sin is necessary because some are needless) yet to be sure, he that sinneth, when he hath no need, and therefore wanteth excuse even to God and man, as he that committeth adultery, or the like, to be sure (I say) he troubleth and destroyeth his own soul. Remember how Nathan enlargeth the sin of David by this circumstance, that 2. Sam. 12. 8. he having many wives, robbed his poor neighbour of his only wife, and killed her husband also, for the better concealment of his adultery. And this was so inexcusable even in the censure of the offender himself, that he abhorred it, and condemned it most deeply: and therefore think not that God will take such by the hand. Besides, this teacheth parents to train up their children religiously, and to disgrace and make odious all sin to them, as well as to follow them with other instruction, and good example; that lying, swearing, stealing, and the like, may, through God's blessing, be far from them; which, with such other like sins, will easily and soon fasten upon them, unless by good education they be weaned from them: as shall appear in the next point save one more clearly. Now in that he being an Idolater, was also a great thief, we may note, 4 that they who dare fall to Idolatry and false worshipping of God, are not to be trusted in duties doing to men. So Abraham said to the King of Gerar, Gen. 20. 11. of all, as well as Idolaters, that where the fear of God is not, there is small likelihod that the fear of man will prevail: and so he will say, that doth rightly consider it. For howsoever a deceiver may for a time, and while he is not greatly provoked, neither hath any occasion offered him, or is held in by strong outward bridles or inducements from outrage, may (I say) show good example among men, and walk without offence toward them; yet when he shall see his time, he will show what he is, as we see in servants, in children, in friends betrusted with great matters, bewraying at length an unfaithful heart: and the reason is great: they are false to God, and what man then shall look for any better at their hands? even as the holy Ghost Luke 18. 2. saith of the judge, that he neither feared God, nor reverenced man. And much the rather is this true in Idolaters; seeing that even he who is of sound religion, as I have said, yet if his heart be not upright, may possibly be a deceiver. Among other uses of this point, this is one, and not the least that we pray for such as are in authority, that they may religiously provide, that their people may fear God, (at least want no ordinary means that may draw them thereunto) and therefrom be conscionably carried to obedience outwardly towards men. Seeing the most forcible mean to contain men within compass, is the fear of him, who can cast body and soul into hell, Matth. 10. 28. rather than him who can but destroy the body. Besides, that nothing is secret to God, before whom all things are naked and manifest. Whereas the severest Magistrate can proceed no further then by witnesses, himself not being privy to the conscience or fact of the offender. But of this elsewhere. Concerning Idolaters in particular, even the devout and especially Papists, this precedent of Micah is sufficient to stop the mouths both of them, and of their abettors, who justify their innocency and good behaviour towards men. Whereof there were more cause and colour, if the rotten hollowness of their hearts broke not forth into hideous and horrible unrighteousness, as uncleanness, cruelty, murders, treasons, lyings under the mask of ambigious speeches, and most slanderous defamations not of mean persons, but of Princes, and their government, besides perjuries, breaches of league and promise with many more, and some of them maintained by them in Schools, as well as practised. The devoutest of them are the least evil persons, but the rest are little better in their judgements then in their practice, even Atheistical and damnable in both. For who seeth not, but that the late monsters of opinions and positions which they have broached, flow from no other fountain, but a resolute and malicious purpose to serve their own turns, and hold up their tottering kingdom, though with the ruin and overthrow of all their opposites? So destitute they are of all ground of Scripture or sound reason. These eleven hundred shekels, when he heard his mother curse for the Doct. 5. loss of them, he confesseth he had them: but lest ye should think, that confession went with any sound repentance, ye may see him bewray the contrary. For as though he had been ashamed to be taken for a thief, (whereas the penitent thief, like him, in the Gospel, did freely acknowledge it, and Luke 23 40. 41. to the full testify, that he was out of love with the sin) he here exten vateth his sin, saying: The shekels which were taken from thee, it was I that took them: but ye must mark that he saith, he did but take them, but not steal them; which extenuating of the fact, was far from one that repented: let it be a warning to us, that we make not light of sin, for than we will fall to commit it; neither confess we it slightly, for than we will return to it again. He that means to turn utterly from it, will with Daniel in the ninth Chapter, aggravate and deface it, and with the people in samuel's Dan. 9 5. time, make his special sin which he is guilty of, and confesseth; he will, I say, make it more odious, than all his other sins: so did they say to the Lord, Forgive us our sins, especially this that we asked for ourselves 1. Sam. 12. 19 a King. But of this, to wit, the danger of extenuating sin, and the nature of true repentance, I have distinctly spoken in other places. THE NINETIETH SERMON ON THE XVII. CHAPTER OF THE BOOK OF JUDGES. NOw to proceed with Micah and his mother, this is further Doct. 6. to be marked in him her son, that when he saw his mother so troubled for the loss of the money, and heard her curse for it, he did not suffer her to lie still in that estate, but made haste to quiet her, by telling her that he had it. Which I note of him, though a bad man, to the just condemning of those, who seek to vex their parents, and to do that which they know will grieve them at the heart, when yet they can do otherwise. If ye ask how: I answer, besides many wilful parts played by them otherways, they do it by their irreligious, profane, and unthrifty course, in spending their goods wastefully and riotously: whereas not only children should not grieve their parents, but neither one neighbour or stranger should vex or disquiet another. But all should procure the peace and welfare of other, and not seek to vex them, which a man would Note. think were a goodly sight to behold, and that because God is bountiful and rich in mercy toward us, who have ten thousand times more provoked him to revenge, than the worst enemy we have hath proked us. And therefore cruel and rigorous are they, who are so hard hearted that they can rejoice in other men's harms, & laugh at the shrewd turns that befall them, (provoking thereby the like to be done to themselves) so far is it off, that they either pity or seek to rescue them in their oppressions. Further he saith, that when his mother miss the money, she cursed. By Doct. 7. cursing so, she might mean as well her hard hap, (as such count it) as well as him that had stolen it. Both she might do: but whether of both soever it was, unsavoury and ungodly it was. And yet hearing news of it again by her sons confession, she is in another extremity, and blesseth him, as fast as she cursed before. These distinct points let us a little consider of, ere we go from this verse. And for the first of these, we see in this woman, as in a glass, the cursed nature that is in most people, (except corrected by grace) that when any thing crosseth them, or befalls them otherwise Note. then they would, it drives God out of remembrance and the consideration of his providence, or of their own just desert which hath brought it upon them, and so they let pass their duty, which in such accidents God calls them to practise. That which is presentest with us, is wrath and revenge; which seeing we cannot have to the full upon the supposed wronger of us, therefore that tool which is readiest we draw; even a venomed arrow out of the quiver of a poisoned heart, cursing, banning, and swearing and such like. Not that men content themselves with this, (save only to vent the some of their wicked hearts presently, which else they think would burst) for when they come nearer the party, they will requite him ten for one, & hit him home to purpose, as the Philistims did Samson. But till this come, they will be doing with the other. And the greatest impotency men bewray in this kind, when the casualty is such as they see not how they can redress it, but it must be stood too howsoever. Thus did the jailer, when Act. 16. 27. his prisoners were fled. Thus men do when their goods are impaired by ill debtors, suretyship, cozenage, ill bargains, robbery, nay even when Gods more immediate hand crosseth them, as in travel by sea or land, in their harvests and commodities, by unseasonable weather, bad success or the Note. like. And then they let the arrow fly, light where it will, sometimes upon God himself, (for he that curseth his lot, curseth God, and if he were within his reach, he would surely challenge him) and sometimes upon men, nay sometimes upon the senseless creature itself wherein they are crossed, or which crosseth them, by the side whereof, they wound God himself. Whereas job spoke not foolishly, neither charged God in all the evil that befell him. job 1 23. And David looked up to God, when all Ziglag was destroyed by enemies, 2. Sam. 16. 10. and in Shemies gross abusing and wronging him. Let such behaviour therefore be far from us, being fitter for Heathens or Idolaters. But besides this, we see, that it is a very bad thing for parents and governors to show ill example any way by cursing, swearing, or any like in the presence of children or other. For that greatly aggravateth the sin that was too odious of itself, though done of them in secret. As all open sins are more dangerous than covert faults, because of the extension, and offensive example; so no examples so noisome as the sin of parents before their children. No example is so forcible to draw, both because nature helpeth the conveyance, and beside, causeth the child to think it becometh him to resemble his parents, and besides it giveth hope of impunity. And yet this is the trade and way which most teach their children in their youth, to the end they may be ripe and masters thereof in their age. For though sin oft do run in a wicked blood, (as I have said before, chap. 12. 1.) yet by daily practice and observation children are more rooted in their parents vices by imitation. The like (if not worse) is the breaking out of husbands before their wives, Masters before their servants, Magistrates or Ministers before their subjects and people: these examples descend and soak into the inferiors far more deeply and infecteously, (I say not then good examples do profitably) but more than from equals or meaner persons. Hereof a show was that of Lameg, raging and playing the mad man before his two Gen. 4. 23. 24. wives. How shameful also was it for Saul to show such wrath and revenge in the presence of jonathan? For a parent to lie, rail, swear in the hearing 1. Sam. 19 1. 11. & 1. Sam. 20. 30. 33. of his children? Nay to patronage such sins in their presence, as some will tell their young ones, if they thought they would prove precise servers of God, they would never give them penny: what is this, but to spur them to that which the strongest bridle can hardly keep them from? It is as goodly a sight, as Noah's uncovering himself before his children. Oh Gen. 9 21. men think, their children can spy nothing amiss in them, they may sin by authority, and shall they stand in awe of their children? No, stand in awe of God, and then your children shall see that in your godly speech and behaviour, mixed with sobriety, that shall make them stand in such awe of you, that they dare not disguise themselves before you, or behind your backs; which else no terror will drive them from, though severity may make them simper and dissemble in presence. And this I add, because men think to bind bears, and will say, Though I do so, or so, I will make my child do thus and otherwise. But to end these verses with the other point, we see by this what is the goodness of those who would be taken for good people, but yet are not guided by God: Even that which we see in this woman; and that is, cursing going with blessing: and so it is with the most; in taking their troubles, or upon the news and hearsay of any cross befallen them, they are ready to curse; and when their humour is served, and they pleased, then on the other side they bless; so from one mouth cometh cursing and blessing, as the Apostle speaketh, in such the case being altered. If an affliction meet jam. 3. 9 with them, they could find in their heart to charge God for it; and if the contrary thing befall them, they can change themselves into new colours, and as if they had not abused their lips so foully, they fall to blessing of God: but they please him as much in so doing, as in the other; so that, as such blessing with the tongue bringeth no blessing from God, so such cursing falleth oft upon themselves and theirs, who stick not in their rage to wish and call for it upon others, who shall be free from the curse that is causeless, neither shall it come near them. It is not to be wondered at, that men unsettled and unsavoury should run into such extremes; for if their doings were laid before them, they would answer for themselves without blushing, that they do well herein. When we see sweet seasons (say they) and good harvests, and all to our liking, what should we do but bless God, and be thankful? Indeed when we cannot plough the ground, because it is so steely with droughts, nor sow by reason of immoderate wet, or when we see the corn and grass come to his perfection, then to be in hazard by weather, who can bear it or behold the loss and destruction of the creatures without grief? No, it is true, if there be no more than corrupt nature in thee, thou wilt find some excuse or other to salve thy cursed and ungodly doings withal. But if grace had once seasoned thy heart, or purged old Adam in any measure out of thee, thou shouldest find no such distemper of affections, nor inconstancy in thee, but presently thou shouldest take thyself in the manner, and say; Oh what fountain is this which sendeth forth bitter and sweet out of me? shall I receive good things from God's hand Note. and not evil? shall I serve him for advantage? but if he touch me, shall I then curse him to his face? That which were gross to offer to a base man shall I offer to God, to count him my friend only then when he pleaseth me, but if he cross me never so little, then to count none so great an enemy? I abhor such dealing: If I did well in blessing him, I do shamefully in the contrary, and my thanksgiving is a stinking offering in God's nostrils, in stead of a sweet savour: for God hateth a man of a double tongue, as well as a double heart, out of the which the tongue speaketh. And if men would by such qualities as these, learn to search out the rest, (for these go not alone) and by all laid together, would give just judgement upon themselves and try their estate; they should make good use of such instructions. And to be sure the lewd and profane never hear any particular sin reproved, to purpose, till it drive them quite out of conceit with themselves Act. 2. 37. for the superfluity of evil that lurketh in them, and the world of woe and desolation which (without mercy obtained from God) it will at length bring upon them. Now to proceed to the third verse: The woman, when her son had Vers. 3, 4, 5, 6. restored the silver, answereth him, that she had dedicated it to the Lord, even for her son to make a molten and graved Image. And she took part of it, and gave it to the founder, and he made such an Image as she desired, and she put it in the house of Micah. And he had a house of gods, and made with the rest of the money all garments and ornaments fit for a Priest, signified by the Ephod, the upper garment of the Priest, which was the chief; and when all other things fit for Idolatry were provided, than he brought the Images, which are here called Teraphim, into the house of his gods, (as he called them) and made his son his Priest. And whereas it might be said, Was all this abomination done in Israel? how could that be? It is answered in the sixth verse, as the reason of all; there was then no ordinary Magistrate in the land to see good order, and put down the contrary, and that was the cause. Whereas she had dedicated the money to the Lord, all that hear what Doct. verse 3. 4. she said, would think her meaning was, that she had vowed it to the use of the Tabernacle, and service of God, which had been commendable in her; but she did so dedicate it, to the making of an Image, not to the intent to worship false gods, but the true God, even jehovah, though in an unlawful manner. Whereby we see two kinds of Idolatry have been, and are practised in the world: one, when a strange god is worshipped, or made for that end: another, when the true God is worshipped therein, but not in such manner as he hath commanded, but by and in Images, or some other way that men have invented: and of this second kind was this woman's sin. So when an Image is made by any & set up, to bring God to remembrance, we must understand, that although they do it of devotion, intending no other thing then to worship him thereby, yet all such doing of theirs is but mere ignorance, and superstition, and that which God doth utterly abhor. Such as that was of the children of Israel's devising, in making a Calf to worship, mentioned in Exodus; and such as now is practised in Popery, Exod 32. 4. who profess when an Image is set up before them, they pray not to it, but to God, whether it be the Crucifix, or the picture of the Virgin Mary, (as they call it) or any other, neither worship they it, (if ye will believe them) they say, but they do so, to put them in mind of their Saviour, which is little better. But whatsoever they mean or intend in such their doings, their work is accepted of God, even as this woman's was; and that is, that he taketh and counteth it for Idolatry. But let us all, as well as Idolaters, beware that we offer not to God any service or sacrifice, whereby we should but mock him, as Micahs mother did. Whether it be will-worship which he never allowed, or done in hypocrisy, which he detesteth, as well as Idolatry most of all condemned: but let us always be guided by his word in the worship which we offer him. As she had dedicated the whole sum of the money to the Lord, which 2 she took again of her son, so accordingly she put to the founder a part of it, to make a molten Image, and the rest of the eleven hundred shekels she gave back to her son for the like use, to wit, for the maintenance of his Idolatry. The which doing of hers (seeing she was so frank in bestowing, and yet reaped no fruit of all her cost) doth give just cause of wondering, and lamenting, that such Idolaters as they were, and as they of our time be, can so readily lash out their money upon that for which they shall never be the better, (for in vain do all such worship God) and yet many of us are Esay 55. 2. so slow and backward to lay out our money (that may be well spared) to comfort the hearts of God's people, and to other good uses, when we yet may reap and enjoy most certain yea and that unspeakable fruit thereof. I mean when we believing that we are beloved of God, do show this fruit of our love and thankful heart to him again, that we maintain his true worship with our goods, and also pity and encourage the true worshippers of him, I mean his poor members, as he requireth, of which poor sort he might have made ourselves to be. But oh, it grieveth me to speak it, that for such good uses, to wit, for the refreshing of God's poor Saints, and the furthering of the true preaching of the Gospel, men have so small devotion, jere 48. 10. that they think all too much that is bestowed that way. But they shall receive their reward accordingly: though they hold the truth in the letter, as long as they serve God negligently and pinchingly: whereas we have learned of our Saviour, that his heavenly father is not honoured of us, (neither joh. 15. 9 than shall we of him be) except we bring forth much fruit. And because in the entrance upon this chapter I referred the reader to this place, as a fit occasion of urging so important a duty: therefore I will here add somewhat to the former. This I say therefore: there is not that lavish expense and needless lashing out of men's money in some kinds through the land (God be thanked) which hath been, I mean in bestowing much meat & drink upon idle ones, and gamesters, and rogues; but wherefore is it spared, which was wont to be ill spent? To cloth the poor naked members of Christ, think we? or to feed their hungry bellies? to relieve either poor students in the University, or Christian poor and distressed ones in the country, or any other good way? This were a good change indeed, and a wise frugality, to spare from the wicked and vile uses, to the making of friends that may receive men into eternal habitations. No, no, but the Popish rout spareth for the maintenance of fugitive Jesuits and Seminaries, and the upholding of the Pope's kingdom: the other, that they may the better defray the great charge which the service of their lusts puts them to, I mean pride of life, the lust of the covetous heart, and unclean eye, all which never so swarmed in this land as at this day, and yet never so great and general complaints, and penury, nor so many and daily uses of relief as now, in so great increase of poverty, as the people is increased. Well, gorgeous apparel, royal feastings, costly pleasures, great sums laid up, and purchases made for the use of posterity, may presently give contentment to the flesh; but Note. when the Lord shall call for a reckoning, these expenses will not be allowed, nor this account taken for currant, but a woeful back reckoning shall be exacted at the hands of these evil stewards, for such wasting of their Master's goods. And that pinching and niggardly contribution to Christ's use, being laid with the huge sums that men bestow upon their lusts, shall be an indictment sufficient against them, to their condemnation. Few there Matth. 25. 26. are alas, able to do any thing to purpose towards the easing of the general burden: and therefore that among those few, the most should want an heart (as a woeful miser confessed upon his deathbed) oh how lamentable is it? Till better provision be made by the Church, I grant 'tis no easy thing to be brought to pass (most men being so wedded to the penny) but in the mean time let us know the law of God bindeth all his people, that as they are freed from Ceremonial cost in sacrifices, Temple and the like, so the Lord jesus himself hath substituted in their room his poor members, undertaking the payment of all which they take upon his score, to the infinite advantage of their creditors. And this should be enough to persuade them that be not desperately covetous, to enlarge themselves in mercy and love to Christ, by comforting the bowels of the religious poor, except they will proclaim that if Christ himself were present, they would suffer him to pine and starve for any help he were like to have from them, when yet they are well able to help. They that are rich in good works, I wish them the true fruit of their practice, as I nothing doubt but they shall enjoy it, even mercy with God in time of need: And for other, seeing every penny to good use cometh so hardly off with the most of them, I advise them to take a better course with themselves against their own uncheerefulnes, by a solemn setting a part of somewhat, as the Apostle willeth, (according to 1. Cor. 162. their ability, or yearly receipts) when it cometh to hand, for the several uses, which by their own observation, or the information of others, they shall see to be most needful to bestow upon. To conclude, let many of us Protestants beware, that the bounty of many carnal or Idolatrous persons, rise not up in judgement against our niggardliness. They having nothing to set them on work, save civility or blind devotion, are bountiful to others, and yet themselves not a whit the betret for it. But we (though we pretend that we have obtained mercy at God's hand, which should set us forward to show mercy to others) are so shut up in ourselves, that if we may far well, little care we what becomes of others. Let us amend, by being wise for our own good, in showing mercy, and that with cheerfulness. But I proceed in this first part of the Chapter. When Micahs mother had Vers. 4. 5. caused the Image to be graven, and then covered it with silver, she put it in her son his chapel or house of gods, (for he had such a place, as we have heard, where he did his devotion) and furnished it with such manner of stuff, as with Priests garments, the Ephod, and other ornaments; and there he put Teraphim, that is, Images which he made with the rest of the money of his mothers. And that he might want nothing for the purpose within his own doors, he made his own son, who was neither of the order of Aaron, not yet of the tribe of Levi, (who only might minister before the Lord) yet he made him his Priest rather than he would want one. And in deed the Priest was good enough for the service he was put to, both being abominable. In this mirror we may behold what confusion was grown after the good governors joshua and the rest were dead. It may well be said in the second chapter of this book, verse 10. that then another generation arose after them, who knew not the Lord, but served Idols; in which times these cursed doings of Micah and his mother had place in all likelihood, as in the entrance of the chapter I have declared. So that we see how it was there and then, when the people declined and turned away from the religion of their forefathers, and when the times grew to be corrupted, we see what shameful examples there arose of such things, as a little before could not have been abidden; among whom this Micah is to be reckoned, who was already come to be one that had brought strange and false worship into his house, and was fallen far from joshuas' practice, who said in his time, whatsoever other did, he and his house would serve the Lord. And let it teach us (if we be wise) that if some good means fail among us, disorder will soon wind in, to our great discomfort. Whereby let us be warned, we I say, who desire to please God in the uprightness of Note. our hearts, that while we have the light, we walk in it: and that not only we do so, while the light is among us, and good examples remain to encourage us, but let us then, even before the times of danger come, strengthen and under lay ourselves in such wise with resolutions and purposes daily renewed so to continue; that if declinings from good courses arise among us in our days either in religion or manners, yet we may abide steadfast in both, and turn not aside with the unstable and inconstant multitude, and those that degenerate, that so our old age, by a constant walking with God, may Note. be crowned with honour, as (no question) it shall by so doing. We little know what may fall out to be done, yea even of us who intent against all evil, if the times grow corrupter, and wax worse and worse, except we make fair work before hand by clinging close under God's favour and government. And although by God's mercy we are freed from the greatest yoke of bondage, I mean Idolatry; yet as they that touch pitch, cannot choose but be defiled, so they who have to do, and converse with the profane and filthy ones of the world, where they may do what they list, how can they keep their garments undefiled? I mean their lives unstained, and their consciences pure and good? We have too much proof of that which I speak, in our own parts of the country, how many of good hope and forwardness, have by bad examples, yea and by their own declinings in the midst of so many provocations, been brought to be disguised in their lives most shamefully: and yet I am certified, and I easily believe it, that there are far worse people in countries further off. But to go forward, in that it is said, that he being but a private man, had 2 yet an house of gods, and all furniture for the same, (of which point I spoke in part before in the second verse) we may see in what base things men take their delight, to wit, in such as do not profit them, (as the Prophet Esay Esay 55. 2. complaineth) yea and in such as bring great hurt and annoyance unto them. He complaineth in his time thus of the people: Wherefore do you lay out your silver, and not for bread? and your labour without being satisfied? And what better may be said of the most in these times? but if they be such as profess any religion, (the rest are (I confess) further off from God than they) how is their care and cost bestowed, with their labour and travail, but upon the false worship of God? whether we regard the substance, it is with a great many Popery, superstition, or such like: or the manner of it, it is lip-labour, and hypocrisy. But such serving of God though he abhor it, agreeth well with their profane humour, and crosseth not their carnal corruptions. But for the variety of good books, whereby they may do themselves much good in deed, how many rich men be at cost, or take up their delight that way, to furnish their houses with such precious ornaments, as Micah filled a chapel with Idols and all furniture for them? Is there not (think we) good encouragement given to students and Preachers, to set Note. forth their godly labours, to be buried in the dust, and covered with cobwebs, and to lie unoccupied? But to leave them, and to come to men of meaner estate, who cannot do much that way, in being at cost with good books; yet what pleasure take they in keeping some constant course in serving of God, by prayer, recording such good instructions as they have heard in public, or in reading good books of smaller price, which they may easily come by? No, no: these are wearisome and unwelcome: and why so? even to the end that they may trifle out their precious time, & so lose their part in the happiness which is both promised by God, and preached. Furthermore by this that Micah and his mother, being both Idolaters, had trained up his son after the same manner, and more than so, had 3 committed another great sin, to wit, to make him Priest to serve in his house of Idols, contrary to God's commandment in a double respect, we may see the heavy estate of the children of Idolaters, and of such as have no acquaintance with God, whose lot is for the most part, to be trained up (poor innocents) under such as they are, which is a very devoting them to the devil. Whereas men's posterity should be through their many generations, consecrated to God and his service, as Samuel was by his mother; 1. Sam. 1. 27. and Timothy was not only brought up by his virtuous mother to know the Scriptures from a child, but he had also his grandmother commended by 2. Tim. 1. 5. Paul for her religion. Whereas they who are Idolaters, or wicked in their life, deprive their children of their due, I mean godly education, and as much as in them lieth, corrupt and spoil them betimes. To teach the children of religious parents, to count their portion great, when they see that by submitting themselves to the godly education of their parents, they in so doing submit themselves to God also, and please him in the same, wherein they please them. And for the other, they receive their deadly wound by their bad bringing up for the most part, observing the superstitious precepts of their parents, as of Omry, or beholding their bad examples and abiding in their religion and steps, (for so they must do, they say, yea and will do, as their fathers did) even to the day of their death. Now touching this enormity of making a common man a Priest, it was as monstrous under the Law, as if in our time a man of occupation without gifts should boldly take upon him to discharge the Minister's office. And the like corruption crept in when jeroboam suffered every base person to thrust himself 2. Chro. 13. 9 into office to serve at Dan and Bethel. Of which more God willing in the next verses. In the mean while, note we that a base and ragged shift will serve men's turns, for fault of a better, if they beset to commit any sin which is for their profit or pleasure, or the satisfying of their corrupt affection. As in most sins we see it verified, and such patchery well becometh such tradesmen. If a man of worship be addicted to his pleasure, riot, gaming, uncleanness, or the like, 'tis a base and unseemly companion that will not serve the turn with him for a need, rather than the business should be hindered. And whereas this Micah having broken the main Commandment which concerned the substance of God's worship, made no bones of breaking the secondary law of Ceremony, touching the quality of the person who was to minister: let it teach us to beware how we pull out any main stone of God's building, lest therewith we pull it down upon our heads, and many smaller with it out of the building. The reason is added in this verse, why such strange and gross abuses Vers. 6. grew up so soon after good order in the days of the good governors joshua and the rest: namely, for that now there were no such in the days of Micah, that is, no ordinary Magistrate, for so the word is taken, Gen. 36. and Gen. 36. 31. therefore every one did what seemed good in his own eyes. And this showeth (beside that which I have said thereof) that it was an horrible part which that Micah and his mother wrought. Now this is that which this place doth doth clearly show us, and giveth occasion to be noted among other things, to wit, what confusion groweth when good governors fail and are wanting: of which I have spoke at large in the beginning of the people's declining after the death of joshua, in the second and the Chapters following. But that which I will now say, is this, that although there be Christian Magistrates, yet except they execute the laws carefully and conscionably, defending the good, for which end they are set in place, and pursue the ungodly, Rom. 13. 1. without partiality, it will be by the many foul enormities which may lie unpunished, that much iniquity will swarm, though it cannot be compared to the having of none. And what the people will then do, we may see here: that every one doth that which liketh him, following his own mind and will. And what is more dangerous than so to do? Therefore howsoever it be with others, our Saviour hath taught us to deny our Matth 7. 21. selves, to have no fellowship with the unfruitful works of darkness, and to renounce our own will and to be subject to his; the obeying whereof Ephes. 5. 11. is the direct way to happiness: for so he teacheth, He that doth the will Luke 9 23. of my father which is in heaven, he shall enter into the kingdom of heaven. Matth. 5. 22. THE NINETY ONE SERMON ON THE XVII. CHAPTER OF THE BOOK OF JUDGES. The second part of the Chapter. Vers. 7. And there was a young man out of Bethlehem juda, of the family of juda who was a Levite, and he sojourned there. 8. And the man departed out of the city from Bethlehem juda, to sojourn where he could find a place: and he came to mount Ephraim to the house of Micah, as he journeyed. 9 And Micah said unto him, Whence comest thou? And he said unto him, I am a Levite of Bethlehem juda, and I go to sojourn where I may find a place. 10. And Micah said unto him, Dwell with me, and be unto me a father and a Priest, and I will give thee ten shekels of silver by the year, and a suit of apparel, and thy victuals. So the Levite went in. 11. And the Levite was content to dwell with the man, and the young man was unto him as one of his sons. 12. And Micah consecrated the Levite, and the young man became his Priest, and was in the house of Micah. 13. Then said Micah, Now know I that the Lord will do me good, seeing I have a Levite to my Priest. THis second part of the Chapter showeth that this Micah The sum of these verses. having brought that new and strange worship, namely Idolatry into his house, so pleased himself therein, that now wanting nothing to the setting of his new trade on work but a work man, I mean a Priest; now (I say) he took the opportunity offered by a Levite, who sought a service, and takes and entertains him. Before he was content (as we heard) with his son to serve for a Priest, though none might be by the law, but such as came of Aaron: whereby we see, that the law of God is little regarded where men are set to have their own will. But now behold, accordingly as he wished, there is offered him a Levite, as little to his commendation, which he much better liking, (as the taking of his son before for that business) and him he took, and therefore received him into his house, never examining him, nor proving him by enquiring about him further, that he might well & thoroughly know his behaviour, but makes him his Priest forthwith, applauding himself in his success, and rejoicing not a little in his supposed well doing. But first in these two verses it is further showed, how Micah got him a Vers. 7. 8. Levite to be his Priest in his sons room, and that was thus: This young man jonathan, who is here described by the place where he dwelled, and the family he was of, and by his tribe, (for the Levites were scattered, through all their tribes, in their dwellings) went about to seek a place where he might stay himself, he wanting maintenance, and (as it fell out) came in his travel to this Micahs house, and by that means he stayed and abode there. Where first we may see another note of the badness of the times which then were; in that the Levites, which were appointed by God to serve in the Tabernacle, and were also provided for by him of maintenance (of whom this man was one) they, I say, (many of them at least) were now (as appeareth by him) left destitute of both. So this man had neither employment, dwelling, nor maintenance, but went about to seek them all. By this we see, when it goes ill with the Magistracy, that it goes not hard Doct. verse 7. with the Commonwealth only, as we have seen in part, but with the Ministry also. For when there are either none, or when they be not careful in their places to do the good they are set for, the ministery which should bring forth many children to God, maketh his house but a barren family: for some are driven to seek a place, as this Levite did, which is a very base and unmeet thing, and unfit for those that are to serve God in so holy a calling: some come into their places by money, which causeth them to be less regarded of the people, neither do the most of them any good among them: although they have some gifts: and many of them are not able for want of fitness, to direct the people aright, I mean sound and plainly, unto true happiness, and many are offensive by their scandalous life. In stead of all these, and many other abuses, good governors will seek for, and encourage those that be worthy only or of good hope, and provide that they may preach and attend on their charge with cheerfulness; to the which end they are appointed by God, and see that they may not go about to seek a place, as wandering persons; whereas they who are best backed and encouraged, do good little enough. And as the Church and Commonwealth are knit together as the soul and body into one, so that they (like enemies) laugh and weep, fare ill and well together, as two in one ship either enjoy safety or miscarry alike; so ought they to consent and accord sweetly together, for the preservation of each other. The soul we see follows the temper of the body: and the body is as much affected with the distemper of the soul, neither of both well; if either be out of frame. And it is as true, that seldom that Commonwealth is happy, wherein the Church and ministery hangeth down the head. And that is, partly by the providence of God, justly punishing the neglect of his service, and partly by a natural reason: namely, because the light of knowledge not restraining, and the rule of conscience not governing; the corrupt nature of man can not but break square, to commit all unrighteousness with greediness, although there be law and penalty to keep men in awe; much more where Anarchy and confusion is. Therefore let the Magistrate back the Minister with authority, and by the sword of justice, sharpen the edge of the sword of the word, that it be not despised and made unprofitable; and let the Minister requite him again, in forcible persuading the conscience, and working upon the soul, till he have brought men's thoughts into subjection to God, so that they neither presume to despise authority, nor forbear to transgress for terror so much, as for God's sake, and conscience, which is no small vantage to the Magistrate, as some will themselves confess. But some will ask perhaps, Why? what confusion was there in this, that the Levite thus travailed to seek living and work? Indeed I think well, there be some that think no otherwise of the Minister then of another tradesman, who goes about the country to inquire for work: and they are such as think that a Minister should do like Paul, that is, work with his own hands, that they might be the less troubled to maintain him. But to leave such Gargarites, I answer to the point, first this disorder there was in it, that as I have said, the Levite was not employed (if he had been worthy) in the private instructing of the people, and the public at the Altar, or the like. The like disorder it were that the Minister should, as this Levite, go seek himself a place; it is sufficient that he is willing to give the Church an account of the gifts which God hath given him for her use, (being demanded lawfully) but a place must seek up him, (and not he it) and approve, welcome and entertain him in the best manner fit for the well discharging and executing of his duty. Such as call themselves, let them shift as they can: God's ordinance they have violated, if discredit, discouragement, or Note. ill success befall them, the mends is in their own hands. If God had sent them, he would have seen to them. But secondly there was confusion in this, that the Levite was compelled to run about to seek relief, although he had been settled. For what a shame is it for the people, (if their neglect be the cause) or for a Minister (if provided for) that he forsakes his study, public teaching, and watching over the people, and roves about the country, tendering his service to preach here and there among strangers for money, as some base stragglers do? Whereas the Lord hath wisely provided an exemption not only from roving, but even from ordinary domestical employments, buying, selling commonly, marketting also and traffic in the world, and all to the end that he may be wholly taken up in the work of God; whereto who is sufficient? as the Apostle saith. But 2. Cor. 2. 16. we have them that are sufficient for all things now adays, which makes them sufficient for little or nothing (God help) that they should be. This young man is here described by the place of which he was, to wit, Doctor 2. vers. 7. of Bethlem juda, as being borne, and brought up in a family there: as also by his stock, tribe, and profession, that he was a Levite: As if the holy Ghost would tell us, it was no strange thing, for in likelihood there were in other places that went wandering up and down without calling, and maintenance (Levites I mean) as well as he. For it was at this time as in the days of Nehemiah; that is, when the Levites had not that sufficiency (which by the law I have before showed they ought) to maintain them, they went (by Nehem 13. 10. an unwelcome necessity) from their service, seeking where they could be better