Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	hear_v	word_n	1,549	5	4.7559	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10933	A commentary vpon the vvhole booke of Iudges Preached first and deliuered in sundrie 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 cleerely vnderstand and make vse of the worthie examples of the saints, recorded in diuine history. Penned by Richard Rogers preacher of Gods word at Wethersfield in Essex.	Rogers, Richard, 1550?-1618.	1615 (1615)	STC 21204; ESTC S116353	1,044,012	830

and prayer before she went to the King and went after that with great courage to him for helpe and preuailed But it is otherwise with vs for we for the most part first serue our selues what though in doing things that are lawfull and seeke our owne profit and pleasure which is our great sinne and yet that is not all but hauing so done we are also by the least occasion easily brought to omit the Lords due altogether many times as I haue said or at least to performe it slackly coldly and by halues so that it were as good vndone 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 haue set an order for praying in our houses we will not perhaps as some doe omit it altogether afterwards but yet we then for the most part meete to performe this dutie to God when we haue serued our selues and filled our bellies first in which case wee be commonly oppressed with drowsinesse and sleepe which are a man would think vtterly vnmeet to accompanie Gods seruice and therfore little pleasing to him that it were farre better to dispose of a fitter time for that businesse and yet other things not to bee left vndone And wee must take heed both in this which I now speake of and all the like that we take in hand lest we giue iust suspition that we thinke any thing is good enough for the Lord. In the publike worship of God the Church hath giuen a better example that we doe our duties to God before we refresh ourselues Abrahams seruant hauing but a message of his masters to doe did so diligently follow the doing and executing of it that hee would not take his owne necessarie repast in his hunger and wearinesse till he had faithfully discharged that businesse And Iehosaphat being neerely driuen by the Moabits and Ammonits did first seeke the Lord by fasting and prayer before he would take weapon in hand And let all marke what he lost thereby or whether hee could possibly haue found the like helpe and so present as he did by all speedie following his businesse by all policie and power that hee could haue made And yet I adde this because I would lay no burthen needlesly on the conscience of any man that in necessitie which cannot be auoided a man may omit the greater dutie for the lesse if it could not else be done at all and so as opportunitie be watched and taken to doe it afterwards To conclude about this matter let this practise of Gedeon teach vs this rule to wit to giue the precedencie alway to those duties which are of best price and withall of greatest necessitie Now I call that necessitie which not only is commanded but absolutly and alwaies so that it is sinne to neglect and omit it as to watch beleeue repent c. they may not be left of and laid aside for any cause So to heare the word in season and out of season is commanded as also to doe our earthly businesse on the sixe daies 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 euer necessarie as to be humbled for sin to beleeue in God also to loue and feare God and to be patient some other with the like duties of the first Commandements Now these are absolute duties and charged vpon vs generally and alwaies no businesse may be preferred before these whatsoeuer no delay is to be admitted no though it be vnder colour of most serious returning thereto afterward For where we take libertie to our selues in these cases God curseth vs Satan gets ground of vs and the worke for the which we lay them aside is commonly naught worth when it is done in the best manner And therefore wee see that Felix pretending that he would heare Paul againe at leisure of those things which his terrified conscience durst heare no longer for that present neuer had leisure to heare him againe at all seeing he did it not both when he ought and might For the second sort of duties as prayer in familie priuatly by our selues with the like although they are not duties of so simple necessitie that no other actions may euer hinder them yet let them who haue solemnely couenanted with the Lord to vse them and seene great cause thereof and fruite thereby beware how they winde out themselues of this course vpon vnwarranted occasions for so they shall neuer want some one or other shift to salue the matter till the breach be growne so great that a slender patch will not mend it nay griefe and slight repentance scarcely will repaire it as wee see a close and smooth lid of a frame if it warpe once is not easily brought to his leuelnes againe God shall teach wisedome in the cases of lawfull omission to such as leane not so much and so long to their owne till they haue laid themselues vnderfoote But that the chiefest duties when all things are rightly considered ought to be as I haue said preferred before other the words of our Sauiour in that patterne of prayer Matth. 6. do clearely shew where before he mentioneth any petitions tending to the good of soule or body hee commands vs to aske the things which concerne the glory of God which stands in the comming of his kingdome and doing of his will So that if it were possible that a good might aske the pardon of sinne deliuerance from euill or necessaries to this life without respect had to this that God might bee honoured in all these it were his great sinne so to doe For the very saluation of a mans soule is to be hazzarded and neglected if it might bee rather then that it should stand in comparison with this as by Moses and Pauls request for the peoples forgiuenes and conuersion may appeare Secondly in this that the Midianites banded themselues against Israel very like to haue spoiled them both of their liues goods as they had almost done before we should consider to what changes in our estate we be subiect and that is euen vnto the loosing of all the good things that God hath inriched vs with to make our liues comfortable Oh when we are in health peace abundance and well married with the feare of God accompanying them it is doubtlesse a little paradise that wee liue in as here on earth wee may looke for and in comparison of that we may see the most to enioy that we liue among and they are wise who can acknowledge it to giue God the praise by bringing foorth much fruit And yet God can affoord vs this and more too if we could vse it well and do good with it But seeing men nestle themselues vpon these vncertaine things which

and the manner brutish They want and would haue to defray the hard world or to bestow vpon their lusts and to maintaine themselues in pride of life but neither worke they because they thinke it is a sin to be idle nor because they looke for any other fruite of their labour saue the bringing in of the peny They see not whose commandement it is that they should labour Genes 3. therefore they goe through it with vexation discontentment distrust endlesse carking and tying God to their girdle to giue what successe they desire which if they get they take it for granted that he loueth them if not they storme To the impure all things are impure and so are their callings they doe the workes of them commonly not to shunne noysome lusts temptation and the fruites of sloth nor to serue Gods prouidence neither to sharpen and fit themselues thereby to religious exercises and to good duties nor to auoide offensiue burthening of others nor to doe good and relieue them that want c. and so to obey God in all nay to speake the truth when they are in their shops at markets in their fields they are far from setting God before their eyes much lesse doe they beleeue that God is with them there to blesse them in their worke as well as when they are occupied in duties meerely religious Sinister ends and causes doe compell the most to yeeld some obedience to Gods commandement but doubtlesse if all were now men of worth and might liue of themselues we should haue few workers As we see by their words saying Oh such a man is happie Why because he need not worke nor toyle as we doe but liue easily and enioy the world at will And by this they bewray that they could bee content to doe so too if necessitie vrged them not to doe otherwise Therefore their labour is as displeasing to God as their idlenesse in a manner as they vse it A wofull thing ans not without the curse of God vpon such as will not learne a better direction that whereas some goe about their worke in faith beleeuing that because they are Gods beloued therefore God will giue them rest blessing and successe others rise earely sit vp late drudge and droile eate the bread of care and drinke the water of affliction yet either they thriue not or at least they are as much to seeke of soule-prouision I meane grace and hope of saluation at the end of their wearisome life as at the beginning whereas it shoud haue been their first work after they came to yeeres of discretion Which should teach vs wisedome and not to giue God a short and formal pittance of seruice when we be at Church on the Sabbath but seeing that great worke is to seeke with the most therefore to giue all their diligence thereto that is to make their saluation sure that all the sixe daies we may wholly giue vp our selues to other affaires without so much as minding God or godlinesse For the Lord will haue vs serue him religiously as well in actions ciuill not religious of their owne nature as holy and this is the scope of his third Commandement which tieth the seruice of God to euery part of our liues in our common course of liuing as well as the second doth to religious duties and therefore must be extended to our particuler callings as being the greatest part of our time and wherein our liues are most taken vp But I will proceede in the next Sermon and here an end Now to proceed where I left THE THIRTIE EIGHT SERMON ON THE SIXTH CHAPTER OF THE BOOKE OF IVDGES WHile Gedeon was thus hard at worke and labouring the Angell came and spake comfortably vnto him as if he had bin praying or in the like exercise and not to terrifie him To teach vs that our businesse and works of our callings are no lets to vs frō hauing cōmunion and fellowship with God neither doe hinder his presence and comfortable being with vs. And the same may be said of our callings themselues ordained by him bee they meane and base or waightie Therefore the Lord was with Iacob in his iourney and in the way when hee was going from his brother Esaus wrath and rage And so hee made the Gospell effectuall in Lydia by Pauls preaching she being then a seller of purple and rich and not yet truly conuerted to God And the Lord blessed the two tribes in their calling and habitation saying Reioyce Zebulon in thy goings out that is in thy prosperous voiages on the seas and thou Ishachar in thy dwelling in tents meaning in thy quiet keeping at home about thy traffique and businesse And by this which I haue said let vs marke that if it be not long of our selues our lawfull callings and businesse are no hindrances of vs from the seruing of God holily and religiously as some thinke they be but that from them we may goe to prayer or the like exercise in good manner euen as wee may from these to them Although I may truly say this that for not well learning it few can ioyne these wisely and rightly together because their affections and delights are set too egerly towards that which sauers of the earth and of gaine which is the cause that measure is not commonly kept therin Dauid saying that he had rather be a doore-keeper in the house of the Lord then to dwell in the tents of the vngodly which he would not haue said if mens attendance vpon the basest worke in their lawful callings had been an hindrance to them from Gods seruice may by his words stay and comfort many weake Christians who thinke that they are much letted from the duties of godlinesse euen by the very vsing of their callings because they be not spirituall as prayer and the like exercises are But to end this let the vse of that which hath been said be thus much vnto vs that wee euer labour to be so innocent well gouerned in al our earthly businesse and workes of our calling that we may not driue the Lord from vs but haue him alwaies with vs by the spirit of truth direction and comfort as we haue heard he hath been with other and was here with Gedeon in their earthly affaires for that is the vsing of them aright and in their kinde The next thing in this verse is this that though the Lord sent his Angell to Gedeon for his owne reliefe and comfort and also the peoples yet wee see this was not done till they were brought neere to extremitie all helpe of man was past and they had no other refuge vnder God but to prouide for themselues by flying from their dwellings to saue their liues As for example Gedeon whose father was in some authoritie and therefore none of the poorest yet was at this point euen thrashing a little corne by the aide and nourishment wherof he and his might flie from the

curtesie to Abner as Zibas fidelitie to Mephibosheth It is an equall ornament to a christian say they what they can that mislike the olde fashion to be a plaine dealing and a plaine spoken man for both argue he is a plaine hearted man He that carieth with him an heart and an heart carieth about him a tongue and a tongue an hand and an hand all double and dissembling all abominable to the Lord as Salomon faith For though the clouen footed beast was cleaner then the whole-houed yet the clouen hearted and clouen tongued man is more vncleane to him then the single heart and the vniforme tongue In which respect the Iewes were brought vp to hate doublenesse and falsehood by the forbidden types of Plowing with two kindes of beasts wearing two kindes of stuffe and sowing two kindes of graine to wit at the same plough in the same garment and in the same field But wee at this day haue both abrogated ceremony and substance too for the most part and though as in other points so in this we hold that generally the equitie of morall commandements is eternall yet in particular this plaine hearted and faithfull communicating and dealing of men together is abolished as if it had been a meere ceremony True it is men haue not quite forgotten ceremonies in this dutie but their new found ceremonies haue eaten vp the old substance sheere euen as the leane kine deuoured the fatte in Pharoahs dreame I meane this the affected apish or complementall speeches of the most men haue quite consumed the trueth simplicitie and honestie of the heart that should bee found among them I mislike not seemely and courteous speech if it carrie with it the colour and temper of the heart but I meane that which Salomon speakes of in the Prouerbs when the words are soft as butter and oyle sweete as honey but the heart is sharpe as a sword and bitter as wormewood and hath seuen abominations in it Indeed I confesse all haue not in them this cursed habit it commonly being the cloake of the malicious and politique whom a man may for the most part vnderstand to meane contrarily to that they speake but it is also a vanitie and affectation of many others to bee more full of shewes and courteousnesse then to intend friendship or goodwill Be it of malice or of vanitie it is naught if of the former diuelish if of the latter frothie and superfluous Sinnes stay not alway in the Court they come downe also into the countrey wherein many men are so hollow that their consciences tell them they deserue to be hollowly dealt with they haue vsed vndermining questions to others and so they haue answers as sinister indirect and forked So that now adaies if a man would haue a plaine answere from another he is saine to vse some slight or wile to get it out for if he speake plainly the other hath so many casts and conceits in his mind that he feares aduantage will be taken some way against him which can be no lesse then a token of a bad conscience If it be a matter that wee would communicate for redresse of any euill in towne familie or person we know not how to breake one with another about it the meaner to his better especially but if wee doe a slender regard shall be had of it Euen so in friendly meetings at table when we haue apparant cause offered of thankes by Gods benefits yet euen there it is harsh to heare any words sauouring of religion or tending to edification although giuing of thanks is the speech with which our table should by the Apostles commandement be seasoned but if there be not some to crosse them that offer occasion of such speech yet shall ye haue the most part winding away from seconding or giuing liking of it into other needlesse worldly or frothie speech euery one as he delighteth to talke And as our speech to men is many waies to be charged so is our commoning with God seldome and when wee haue any full of coldnes loosenes and wandring Manoah vnderstanding the man of God in that hee had said to his wife 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 rehearsall thereof in all points hee resteth in that they say for so he answereth Be it as thou hast said or thus I beleeue it shall so come to passe although to manward it seemeth not likely So whē wee haue receiued any message from God and by examining and comparing one scripture with another for the confirming of vs therein we haue proofe what the will of God is which we were in some doubt of before we ought to cease discoursing and though wee were held in suspence as Peter was at the vision till we were resolued yet now wee should without contradiction or difficultie receiue it from God yeeld to it and rest in it Euen as before we know it we were according to the occasion offered vs to doe as Manoah did being vnresolued that is trie the spirit whether it be of God or no and to pray God to reueale it to vs and therefore as our Sauiour speaketh to search the Scriptures for further knowledge therein according to the example of the Beraeans who tried all things holding themselues to the truth as the Apostle counselleth the Thessalonians to doe We see that all naturall motions tend to a rest and quietnes wherein the perfection and end of the thing so moued consisteth And he that runneth a race attaineth not his purpose till he haue 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 haue shewed that we also ought to doe the like I will say something of that which we ought to rest in after a more generall manner My meaning is this A Christians perfection and end which shall hereafter be full in the blessed rest of glorie the Sabbath of the Saints is begun euen in this life and that is when the minde soule and whole man is at rest that is enioyeth feeleth and possesseth that for which they much trauailed and tooke paines The rest of the minde is actuall resolution and certaintie of the truth against errour and doubting and this is the fruite of seeking knowledge The rest of the soule is perswasion and assurance of Gods fauour and his alsufficiencie being reconciled vnto vs and this is the fruite of seeking faith The rest of the whole man is his inward setlednesse being the fruites of faith repentance and sanctification and this is the end of seeking encrease and growth in grace Now because all these are but imperfect in vs here for we know beleeue and grow but in measure therefore we must seeke still to know beleeue

storie at this time I will therefore here cut off THE EIGHTH SERMON VPON THE FIRST CHAPTER OF THE BOOKE OF IVDGES IT followeth further about this Bethlite for it is to good purpose to enquire heere whether this man did well in betraying the city and what is lawfull 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 worke assigned them of God to destroy those nations and therefore to vse the meanes in going about it So was it also lawfull for him to do it they signifying to him what Gods wil was in that behalfe But whether the man beleeued that and therfore whether he did it in faith or to saue his life and his friends and goods it is vncertaine The first is more possible then probable to haue been the cause that drew him to doe it but the last is most likely yet wee may not determine which except the Lord went before vs therefore according thereto was his act good and commendable in him or otherwise Now for vs the case standeth farre otherwise then it did with him For it is not lawfull for vs to yeeld to any such thing as he did in betraying the city but odious and horrible The Lord Iesus speaking of the like matter as a thing most monstrous to attempt or goe about He saith many shall hate and betray one another a fearefull thing to heare much more for one to doe it to a whole City Nay all bitter violence and cruelty is odious in vs one towards another simply and without all respects much more when it shal be done for gaine or preferment No neither is it any way tolerable for the sauing of ones owne life We must in all these cases haue our discharges and warrant from God for that which we doe as Rahab had for hiding the spies which wee hauing Scriptures most clearely to direct vs in all our actions no such thing from what example soeuer is to be followed of vs in these daies Neither is the fact of Ioel in killing Sisera nor the Israelites borrowing and carrying away of the Egyptians treasures any thing to imbolden vs to doe the like she doing it against Gods enemies the Canaanites they doing that which they did by the Lords appointment In a word to doe any euill that good may come of it is odious Lastly out of these two verses it is good for vs to marke in that this poore Bethlite was the instrument of taking the city what poore meanes and helpes God oftentimes ministreth for the effecting of that which hee commandeth to be done yea though the worke be great and the means weake and vnlikely to bring such a matter to passe it skilleth not Both these things may be seene both in stirring vp and preparing that sillie woman in Ioshuas time to receiue lodge the spies whom he sent to view Iericho before they tooke it as also by blowing trumpets of Rammes hornes and by compassing of the city Iericho seuen times to make the walles of it to fall downe Who seeth not that these were poore engins to batter walles and also to giue this Bethlite into the hands of these spies that they might by his helpe easily take the city For when God will haue a worke to be brought to passe he appointeth the meanes also for the same purpose which being alwaies knowne to him but seldome to vs ordinarily till we meet with them not by chance but by his will and appointment it doth often take heart from vs and much dismay vs from cheerefull going about that which wee are commanded so weake is our faith when with vnbeleeuing Thomas wee doe not see and behold with bodily eyes the meanes which are yet sufficient and at hand through Gods promise So much the more it behoueth vs to be well acquainted with that which is taught vs heere for it is a singular encouragement to vs wee being so weake when we haue an hard labour laid vpon vs and we see no meanes to bring it to passe to know yet that God will prouide helpe though wee see not how as he did prouide a sacrifice for Abraham to offer in stead of Isaac Indeed if he should deale with vs as Pharaoh did with the Israelites who enioyned them an hard taske and great worke but yet they must make shift how to effect it which was impossible for them to doe then it were no maruell if we were pensiue and at our wits end what to doe But God be thanked if we can beleeue him that he will make it easie and prouide accordingly most cheerefully may we be occupied from day to day in all that by Gods Commandement we set our hand vnto This caused the Apostle Paul to be so diligent and vnwearied in bringing so many nations by his preaching to embrace the Gospell and saluation thereby when yet there were so many and great discouragements in his way This caused those worthy seruants of God Zorobabell Ezra and Nehemiah not onely to returne into Iudea but to build both the city vp againe being greatly ruinated and euen the walles thereof and also the Temple when hauing commandement from God so to doe they beleeued that hee would shew them how and bee with them to inable them though wee are not ignorant how many blocks and maine enemies there were in their way to hinder them And wee haue no other stay to looke for the promised saluation but this that hee that hath commanded vs to liue by faith and waite by hope will finde meanes to bring it to passe although we see little how many times in so much that we oft feare and doubt it being the waightiest case of all other euen as Saint Peter also saith that the righteous are scarcely saued And euen so the labouring man and the Artificer could neuer bee vpholden to follow their calling with any peace if they should looke onely how hardly they are like to bee maintaine and should not stay themselues by faith that God will prouide for them they themselues not being negligent And be this the stay of vs all in our hardest condition wherein wee be set by God that hee will bring vs through though wee 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 helpe forward Gods people in their worke to the destroying of his enemies by shewing them the way into the city though it bee not set downe with what mind he did it Thus they dealt with him they did not onely set him free and his whole family from the destruction that lighted vpon the other citizens but they did also suffer him to carrie away his wealth yea and so greatly enriched him that he was able to goe build a citie And by this wee see that

liue in as that they may not bee able to denie them and all to the end they may the easilier be brought to repentance and not onely told in preaching what is sinne which I grant must be done but as farre as may bee they are to bee charged as guilty who are so and to bee vrged as they haue giuen cause so farre as that they may be pricked in their consciences vnlesse their hearts be flinty and so to say from their hearts we haue sinned And this is one principall point in preaching to be aimed at by Gods commandement to Timothy where it is said preach the word in season and out of season rebuke conuince and exhort with all lenity and this conuincing is most auaileable through Gods blessing among other meanes to awake the drowsie conscience and so to quiet and reforme it This is that which our Sauiour foretelleth vs in Saint Iohns Gospell that the spirit of God that is the power of the word inspired by the holy Ghost and preached by his Apostles and Ministers after his resurrection should conuince the world of sinne So we reade in the second of the Acts that Peter proued against the Iewes and conuicted 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 Dauid could easily yeeld to the truth generally set downe to him by Nathan but could goe no further namely to see himselfe faulty whose sinne reached to the heauens the Prophet Nathan conuinced him and told him saying thou art the man that hath dealt so cruelly and wickedly and then hee could say I haue sinned So in Sam. 24. when God had shewed Dauid his sinnes in numbring the people he repented and yeelded vers 17. Thus Paul dealt with the Romans when he sought throughly to make odious to them their former ill course What fruit had yee saith hee in those things whereof ye are now ashamed their consciences bare them witnesse that that they had none And as this kind of dealing with the people in our preaching is most profitable and like to doe most good so it is one of the hardest matters namely to rouze vp the conscience and to conuince it Profitable I say it is for that if it be awaked and pricked it cannot but acknowledge the sinne in all likelihood and bleed and so relent for it and craue pardon and abandon it which is the direct way whereby the holy Ghost guideth men to saluation but if any be drowsie and sleepy conscienced so that they be not moued by hearing any reproofes or doe striue against the light of their owne conscience being conuinced which is more or wax hardened which is worst of all and a most vnkind abusing of that gratious worke of God in them I bewaile their case for they not onely receiue not any benefit thereby but doe waxe worse and so depart from God so as they seldome returne to him againe for the most of them of which sort Iudas was and some others And yet these shifts men will vse when they are conuicted for either they are not pricked or struggle against it and seeke to shift it off or else they are hardened by the deceitfulnesse of sinne all which ought most carefully to be taken heed of To returne therfore it is profitable for the hearers to be oftentimes conuinced and otherwise our ministery doth them little good but so it is also hard to winde in with them and to pierce their hearts as I said I meane to bring the hearers to this point that they shall cry out and say euery one for his owne part I haue sinned For concerning the ministers who should bee one speciall meanes to doe it they for the most part abstaine from this worke altogether either winding vp all in obscurity that they are not vnderstood or at least contenting themselues with the bare propounding of the truth without applying it to the conscience or discouering the corruption of the heart that so the hearer may not escape This worke they leaue to the peoples discretion And alas they are so farre from working the word vpon themselues that they haue many starting holes and excuses for their sinnes and extenuate them and alleage their owne infirmities and other mens 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 bee wounded thereby but rather will follow their owne euill courses the more and harden their hearts still who may well set the best side outward I denie not and for a while carrie a faire shew as though all were well with them but God knoweth their harts and let them be sure that their sinne shall find them out and it shall not goe well with them in the end The vse of this is that we so looke to our selues in the whole carriage of our liues that we feare not what may be said to vs or brought against vs so verifying the prouerbe the righteous is bold as a Lion and the rather seeing wee haue iudged our selues that wee may not bee iudged of the Lord and haue kept our consciences pure and good to the end we may not feare conuincing of them for the word of God can offer no violence to them who offer it first to themselues especially for any wilfull offending but yet if for all this we be found too light and in somethings worthy to be blamed as who can looke so narrowly about himselfe but he may be iustly charged or if wee breake out amisse then our dutie is to desire that the word may challenge vs euen for that and being conuinced of it let vs willingly and readily yeeld wherby we shall free our selues from the iust blame of blockish sleepy of secure and obstinate hearers But now I passe from this conuincing of them by the messenger of God to the expostulating with them for the breach of their couenant saying Why haue ye done this As if he should say in the person of God to them if ye can shew any reason why yeemay doe thus I giue you leaue come forth and make your answere but the people answered not a word in token that they held themselues guilty This teacheth that God is equall and righteous in his proceedings yea euen toward those who haue prouoked him as he saith in the like case by his Prophet to those that were the posterity of this people heere mentioned come and let vs reason together c. Hee doth not as men do who will smite them who haue done them wrong before they shall know why and are neuer willing to come to good conditions with them how tractable soeuer they might finde them These are indeed cruell and vnmercifull men who will not offer any

indifferency the Lord I say dealeth not so but offers to them who haue dealt trecherously and broken couenant with them that if they can alleage any sound reason for their doings yea euen from himselfe as that hee hath dealt hardly with them and hath been void of compassion to them hee will heare them and giue them leaue to plead their owne cause Which aduantage hee giuing them he doth stop all mouthes and is iustified himselfe in all his words and workes Which makes greatly for the conuicting of all such as say like them in Ezechiel the Lords waies are vnequall and that he could haue kept them from such falles and dangerous estates thereby as come vpon them Where yet who seeth not that hee hath set double hedge and ditch betwixt them and their sinnes nay rather brazen wals to the end they might not come neere nor commit them Hee hath to speake plainely sent his Prophets among them to forbid and threaten them euen as hee did to Adam if hee should reach out his hand and eate of the forbidden tree Hee allureth and seeketh to win them and perswadeth them to imbrace the good way and not to come neare the way of death and punishment euen as hee seeketh them who are lost but few of them will heare and come so that he may say what shall I doe more for this people yea he may as well say to them as hee did to the people by Hosea the Prophet when he said O Ephraim what shall I doe vnto thee O Iuda how shall I entreate thee So that if any harden their hearts in such manner to charge God for their sinnes from which yet by no perswasions nor reasons they could bee reclaimed nay for the maintaining wherof they haue shewed themselues rebellious and obstinate know they that while this Scripture and such other shall remaine to witnesse against them they shall neuer bee able to finde the smallest ease by such cauiling whereby they doe 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 owne imaginations nor to follow our owne waies neither to deale as Adam to excuse our selues nor to be like to them in the Gospell who when they were bidden to the marriage sent their answere as it pleased them but so as it little became them for thereby wee wade but the deeper into danger and beare away more blowes as it may bee said of them that striue against his chastisements For euery tongue that shal contend with him in iudgement he shall condemne And this we may see if wee list in that fearefull example of him that hid his talent in the earth which he was commanded to put to vse and occupie it Hee thought hee had reason enough to say for his defence that hee knew him to bee an hard man of whom hee receiued it and therefore would be sure to returne him his owne againe But what answere heard he euen this Take the vnprofitable seruant and cast him into vtter darkenesse 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 answere when a reason was demanded of them why they had done so that when men haue followed their owne swinge in sinning as they haue desired they shall neuer bee able to answere any thing in their owne defence soundly nor iustly but to the further encrease of their sinne as I haue said already but shall bee tongue tied wherupon it followeth that which I haue proued that the Lord hath so good right when he dealeth against sinners that entring into iudgement with them hee feareth not to giue them all vantages that they thinke will serue their turnes but in the end they shall see that they do but make themselues thereby the more guilty For by these meanes in giuing this people liberty to answere what they could their sinne was the more aggrauated against them they hauing not so much as any colour to defend themselues And this being so let vs learne hereby not to yeeld onely by silence but to be humbled also and relent and proceed on to true repentance yea let vs beware that wee haue no controuersies with the Lord by being bold to offend and prouoke him thinking though foolishly and falsly to make a good end for be we sure we shall neuer make our part good against him neither let vs sinne in hope for when wee are threatened punishment for the same or when we shall be arraigned we shall easily be found guilty and the Lord shall be iustified and then all our faire shewes must vanish leauing vs in the briers Thus we haue heard the people reproued for their sin now the threatning of the punishment followeth which is sharpe and sore and is set down in three points The first is that God would not expell their enemies as hee had vpon condition promised the second that their remaining still in the land should be as thornes in their sides the third their gods should bee as a snare to catch them in to their destruction And for the first of these punishments namely that God should not expell the Canaanites it is well to bee weighed what he meant by it that wee may the better see what a punishment it was Now his meaning in thus speaking was this for as much as yee haue not stood to your couenant to driue the nations out but haue suffered them to remaine there still neither will I stand to mine which was but conditionally made with you so that wheras I promised to be with you and strengthen you and to expell them for you as I haue begun to doe now I will doe so no more And what will follow of that euen this that if I doe it not you shall not be able to doe it of your selues for ye are too weake as ye haue good proofe And yet if they be not cast out they shall remaine to your destruction This the Lord meant by saying that he would not cast them out This first punishment teacheth vs this that when we remoue not annoiances while we may we shall not be able afterward when we would Now our greatest annoiances are euery mans speciall sinnes euen as this one their breaking off couenant with the Lord was theirs And when wee see some of the speciallest of these our sinnes and what eye sores they be to vs while our hearts goe after them and what trouble and sorrow they bring with them to vs and yet wee cast them not from vs but still retaine them it shall come to passe afterwards that they shall get such strength in vs that we shall not be able to depart and come out from them no not then when wee would For they shall so winde themselues into vs and so draw our delights after them especially through long

passe to the other two verses the euill which they did most certainly displeased the Lord in a most grieuous manner As by the same word heere vsed the like is meant in other places where it is said that the Kings of Israel did that which was euill 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 Iuda were they were said to please him highly But when God hath giuen vs many encouragements to his seruice and yet we regard not to bee the better by them what maruell if hee abhorre such doings and make open exclamation against them as he doth heere when both hee hath set hedge and ditch to hold vs from committing them and also hath giuen vs many causes of doing better both by teaching vs and by other his manifold benefits and also looketh for it at our hands that we should doe so So that although the sinne 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 euill in the sight of the Lord euen so I say of our selues if wee minde not Gods matters and seruice chiefly but walke loosely and hollowly we shall iustly be challenged to doe that which he cannot abide howsoeuer men find no fault in vs. For though there be degrees in sinne and one is more grieuous then another yet they that set not their hearts wholly to seeke the Lord with a great care to please him in all things euen they doe that which is euill in his eyes seeing the eyes of the Lord search narrowly and spie that which men see not Therefore what may be said to the liues of the greatest number and yet some of them such as reproue others and are not in many of their doings to be charged iustly by any yet when they bee not vpright in heart and faithfull to God in one thing as well as in another yet while they be not so bad as other they doe euill in his sight For seeing not they whom man but whom God approueth are praiseworthy they therfore shall haue this still and euer against them that they did euill in the eyes of the Lord if he commend them not as he did Iob saying thus they are vpright feare God and depart from euill which if it were well thought on there should smal cause be found why they who are tender conscienced and feare to doe euill should be so scornfully and spitefully railed vpon and disgraced by the men of the world for that they dare not be so loose in their liues as other are shewing thereby that they can abide none but such as do euill in the sight of the Lord. And this of the eleuenth verse For of the word Baal I will speake in the next verse together with other of like sort But first in this twelfth verse the holy story saith that they forsooke 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 then to displease God in some particular actions for it was a leauing of the true worshiping of God which is the fountaine of well doing dutie in our life so it is aggrauated by the fauour and benefits heere mentioned to wit what God had done for them and further the greatnesse of their sinne may bee laid out more fully by comparing it with Peters answere to our Sauiour For when he saw some of his hearers to depart from him vpon no iust cause but onely a bare conceit and he asked Peter if they and the rest of his fellow Apostles also would depart from him hee answered saying Lord whither should we goe thou hast the words of eternall life As if hee should say that they hauing found them so good and bountifull to them already and hauing such hope still of greater good from him hereafter as they knew not where to finde the like it should haue been absurd for them to depart from him as the other Disciples did And to speake the truth who can say any lesse And so might this people well haue answered and so they ought to haue said also euen as Peter did But it was farre from them because some of them had neuer cleaued to the Lord in truth before nor trusted in him but walked hollowly and vnfaithfully towards him though now they did much worse And by them we may see to what a fearefull estate they may grow to what depth of sinne they may fall who embrace not religion conscionably euen for the worthinesse and excellency thereof and for the good they haue or ought to haue gotten by it and for the loue they should beare to God who hath loued them first but rather began to professe 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 mens hearts become hardened once by the deceitfulnesse of sinne they doe next after that grow worse and so depart from the liuing God as it is written in the Epistle to the Hebrues Now as I haue 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 beginne wel as some of these did in the true renouncing of euil yet we not holding on faithfully and carefully by considering duely Gods goodnesse toward vs and zealously embracing good meanes we may easily and by little and little yea and shall also together goe backe euen as these did but of the reuolting of such I haue spoken a little before Now therefore it followeth I will shew how this people fell to Idolatry euen to worship Baal and Ashtaroth and such other Idols as the people and nations serued who dwelt about them but first what is ment by these names of the Idols heere named Baal signifieth a patrone or helper as they tooke the Idoll Baal to be Ashteroth was the God of the Sidonians an Idoll which in the forme of a sheepe was worshipped And by the word Baalim heere 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 expell those idolatrous nations while they might neither continued to serue the Lord as they ought to haue done behold they themselues now departed from him also and fell to idolatrie with them Where besides that we may learne that when we auoide not the occasions of sinne we cannot looke to auoide the committing of the sinne it selfe of the which I haue spoke in the former chapter we may further see

through the hardening of their hearts when yet if they could confider aright of it euen that is the greatest punishment of all And although they rise out of it againe in time afterwards yet it is done confusedly or if they see their sinne and repent of it it is after a good space and so much time hath at the least been lost or vnprofitably passed ouer by them And whereas this punishment that was cast vpon them was bondage to a forraine nation both cruel and idolatrous Oh it was a yoke most vnwelcome and so we are to account of it whensoeuer and whomsoeuer of vs it shall fall vpon Subiection in children to parents in seruants to masters in subiects to Prince is naturall and kind But no such thing is bondage to strangers but fearefull and tedious as we haue heard oft times when some persons heere among vs haue been taken by the Turkes yea and Dunkirks into what wofull state they haue been brought And although God hath mercifully perswaded our nation it selfe from it yet we know in what danger we haue been especially to the Spaniard and namely in that yeere 1588. And let vs not be senselesse in hearing this or carelesse for if these reuoltings in the better sort and prophanenesse with many particular sinnes in the common sort continue if the Lord punish vs not with that one kind we may be sure that some one or other shall be in the roome of it yea and if we be not blind in beholding it the plague and dearth hath already seazed vpon many thousands whatsoeuer be behind to arrest such as remaine Vers 15. But when the chilhren of Israel cried vnto the Lord the Lord stirred vp a sauiour to them Ehud the sonne of Gera the sonne of Iemini 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 cry of the people testifying their repentance and the Lords mercy who pitying them sent them another like Othniel who should deliuer them The man is named and described in the text He first slue the King of Moab and after ten thousand men of his strong and good warriours and so deliuered Israel out of bondage This followeth in the story but it was necessary for me to mention it heere 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 haue done should haue been hard to vnderstand to what end it is set downe whereas the sending of it to him by the men of Israell was the meane of killing the King of Moab and the pretence that they had to couer their intent But more of this afterwards as the words of the text when I come to them shall offer occasion But now let vs 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 cryed to the Lord from vnder their sore bondage wherewith they were oppressed And had it not been better for them to haue been without it and to haue serued the Lord with comfort as they did while Othniel liued with them so should they not haue needed to cry How this their crying was a signe of their repentance I haue largely shewed in the former example vers 9. and that may serue for both But that which I will note now from their crying is this that the best end of our pleasures of sinne is howling and crying which though it did heere accompany repentance as seldome it doth yet is it painful but without it dreadfull and deadly neither doe many meet with that as I said though too many haue their part in this For the times that follow sinne when it is done and ended are not like the time in which it is committed they full of smart and sorrow this taken vp in deceiueable pleasure Consider this all you that are giuen to your appetite and will haue your pleasure where ye can come by it howsoeuer the Lord forbids it and how deare soeuer it cost you If ye may end with crying which yet they can ill away with who hunt after vaine pleasure I meane that which is companion to repentance ye haue infinitely to thanke God for it but who can assure you that ye shall speed so well and haue so good an end thereof who may iustly feare an hundred to one that painfull crying which maketh way to perpetuall howling and gnashing of teeth As your sinnes haue been great so shall your cries be great saith the Lord as namely he doth by Abraham to the rich man Sonne in thy life time thou enioyedst thy pleasure but now thou art tormented Is not this lamentable when we might liue comfortably enioying our health peace liberty and welfare with Gods good liking But oh wofull it is that none of his benefits how precious soeuer are commonly accounted of vs according to their value to wit thankfully nor vsed soberly and aright but so as we are inforced to cry out at the last at least we haue cause so to doe of our abusing of them For there cannot a iot or tittle of Gods word fall to the ground who saith Reioyce O young man in thy youth and let thine heart cheere thee in the daies of thy youth and walke in the waies of thy heart and in the sight of thine eyes but know that for these things he will bring thee to iudgement But I cannot goe through this whole verse at this time But thus much of this third point beside that which I haue spoken of it elsewhere THE TWENTIETH SERMON ON THE THIRD CHAPTER OF THE BOOKE OF IVDGES NOw followeth the fourth point in this example and that is how God had mercy on the people when they cried vnto him and gaue them another deliuerer this Ehud by name of the family of Iemini which pertained to the tribe of Beniamin and lame on his right hand And by this as it appeares that Gods hand is not shortened in raising vp one deliuerer after another so we may see how good and kinde the Lord is in hearing the cries and grones of his people and that often times euen againe and againe when they make their complaint vnto him And this hee doth as well in the daily pardoning of our infirmities which are innumerable for who can reckon them as also in such falles as are more grieuous if it repent vs from our heart as he willeth vs to doe in Hosea Which doctrine is warily to be receiued for wee are ready to fall into extremities on both sides For some doubt and feare that God will not receiue them againe though they returne to him remembring their former shamefull and wilfull transgression but that errour of theirs must be amended Other are ready when they heare of Gods

which is translated message or errand doth not onely signifie a word or message by mouth but also a thing or deed such as that was which he did vnto him for he was sent from God to kill him euen as among the Latines 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 last words to the King immediately before he killed him and of Eglons behauiour thereat as it is heere set downe let vs consider of which this I say In that he should so simply hearken to and beleeue 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 hee should haue accesse to the King and that none of all the Kings attendants should aduise such a matter that hee should not bee suffered to stand on his feet before the King which was more suspitious but rather commanded to bee vpon his knees before him and then that hee should cause his owne company to goe out of the place and leaue them two onely together but especially to let Ehud depart before they saw all to be wel These I say and such like if the Lord had not blinded and cast a myst before them could neuer haue passed as they did And we may say it was much like that which we reade of Abner captaine of Sauls hoast and all his men to wit that when he imagined that Dauid pursued him and sought his life and should therefore haue more specially watched and attended the Kings person then at other times yet that euen then all the armie should be asleepe together where they lay in so much that Dauid challenged Abner for it was it not admirable For it could not haue been so in any reason except God had cast a sleepe vpon them to the end that Dauids integrity and innocency toward Saul might be knowne when there was seene no other way to shew it and all saw that would how he might haue killed Saul And hereby let vs learne that when God will haue any worke wrought or any thing brought to passe for his glory the good of his Church or destruction of his enemies he hauing many waies to bring it to passe will effect it through infinite difficulties without our troubling our selues about it For his prouidence alway ministreth to and makes way for his purpose till it be executed Dauid 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 businesse What lets and discouragements thinke wee had Noah to hold him from that great worke of building the Arke to the preseruing of the world and the Church of God I will leaue it to the consideration of the reader rather then spend the time in laying it forth In the bringing to passe Gods promise to Ioseph in his dreame what a long time was it before it was effected euen well nigh twentie yeeres and how vnlike and in the meane while how many difficulties were raised and set in the way to the frustrating of it as the malice and enuie 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 farre off from whence they thought he should neuer haue bin any more seen of them neither his dreames come to passe and then his imprisonment also after all by the false accusation of his whorish mistrisse who would not haue said that by the meanes of all these he should haue been vtterly depriued of the benefit of the promises which God had made to him But could they preuaile was any iot of Gods word made voide so that it came not to passe And was all the cruell malice of Haman easily auoided in plotting the destruction of all the Iewes Gods people the day thereof being appointed the King perswaded by him to let all be as hee would haue it and no friend to them but they were as sheep appointed to be slaine but they that were in as great danger themselues that is to say Hester and Mardocai and when shee the Queene who was all their hope vnder God should goe about to helpe them out of the danger she brought her selfe thereby into the present perill of her life And yet because it could not be possible that the Church of God should be ouerthrowne did not he most strangely deliuer it But to let passe examples in Scripture euen thus the Lord hath and doth vphold his Church heere and there for a time against all enemies and lets and will doe till he hath accomplished and made vp his number And when wee see that he continueth his fauour more specially to any place or people through many trials let vs say the Lord hath done great and maruellous things for them and they had need to acknowledge his kindnesse and profit by it more then in common manner lest their account be harder to be made then other mens And to come to shew it more particularly and so to conclude this point if euery priuate person whom this concerneth could weigh through what difficulties as tentations and discouragements God hath brought him to hold and keepe faith and a good conscience both in the beginning middle part of his combate and conflicting daies and more specially when he hath well nigh runne his race and finished his course with ioy oh what thankes would he render to the Lord for it For all such may well remember how oft they haue said within themselues that they shall neuer be stablished and perseuere to the end and that the promise of heauen made to them is too good to be true And yet God hath so mixed his power with their weakenesse and so vpheld them beyond their expectation that hee hath brought them safely through all that they feared Oh I cannot sufficiently magnifie and commend this goodnesse of the Lord and withall the glorious worke of faith and what wonders they effect and yet little known or asked after But seeing the arme of the Lord is no more shortened now then in times past but he doth great things for them that beleeue at this day let vs also learne Dauids lesson Commit thy way to the Lord saith he and beleeue that he will effect it and he will doe it in deed without any needlesse and indirect trouble or fretting care of thine but if we beleeue not I deny not but that we may see as Elisha told the Prince of Israel and Mordicai Hester Gods promises performed to others which hee made as the vnbeleeuing Prince did but we shall haue no part therein our selues nor cause of sound reioycing thereat in as much as we had no exercise of our faith in beleeuing them Therefore this worthily

feare that God doth not marke vs for his enemies Which miserable condition the vnbeleeuers are alwaies in vnlesse they be hardened which is far worse as I said before for if his anger be kindled but a little as it is euer toward them a great deale happie are they that feare him I would not therefore bee a bad person if there were any way to shun it euen for this cause whereas yet all the terrors heere are but a glimps of those that follow afterwards And contrarily why should not the godly be content to beare some hardnesse heere seeing they are freed from the greatest terrours if they know their liberties both heere and heereafter But somewhat like this I spake of in Eglons example before Now I should proceed to speake of Barak hauing begun with Debora and said of her that which is occasioned by the text but I should haue no time thereto in this sermon therefore an end heere THE TWENTIE SIXE SERMON ON THE FOVRTH CHAPTER OF THE BOOKE OF IVDGES WE haue heard of Deboras message to Barak in the two former verses Now followeth Baraks answere to her message in this eighth verse If saith hee thou wilt goe with me I will goe else not This answere of his seemes to yeeld little to Gods commandement sent to him by Deboras ministery neither to ascribe any thing to Gods promise and therefore shewes how he profited not by those two strong peswasions to leade to duty mentioned before but proues that hee ascribed more to her presence then to Gods promise which what could it be lesse then a great blemish in him as may bee seene by his amending his fault afterwards Whose faith is so highly renouned among the worthies in the epistle to the Hebrues Beside she was offended with him for his so answering and therefore it was doubtlesse infidelity in him If it bee asked why then is hee afterward so highly commended for his faith I answere that when the message came first to him the thing enioyned him from God by Deboras message seemed to be most full of difficulty For he was commanded to make commotion and to rebell against him that was King ouer them to wit this Iabin who was very great and mighty he was also charged to gather an armie of men together though hee was but a priuate man himselfe These things therefore for him to take in hand and that against such a fierce and strong captaine as Sisera was it made him afraid to set vpon such a worke and especially while he was vnexperienced in so great a triall and difficulty and this was the cause why hee could not beleeue except shee went with him that God would deliuer him with his men of warre into his hand But afterward weighing better the commandement of God and his promise God by his spirit assisting him hee beleeued the words of Debora and obeyed and so obtained the victory by faith as it is said in the forementioned place to the Hebrues And how vsually this falleth out and commeth to passe euen to the godly that at the first they doe stagger and doubt and beleeue not by and by and that through the strong reliques of the old Adam there is no man of God but hath proofe and yet for all that afterward they being strengthened by the spirit of God recouer themselues againe and beleeue confidently This is apparent in Dauid euen after he had beleeued saying O Lord wash mee throughly cleanse me for I am wholly filthy And againe Create in me a new spirit as if the old had been vtterly lost Also in Moses when he was first commanded to goe to Pharaoh how fearefull he was at the hearing of the message and how hee shrunke backe but afterward how boldly did he execute the same and deliuer it vnto him Euen so the best of vs when we heare of the death of our deare friends or of great losses that are befallen vs also at the beginning of great sicknesse and paine arresting vs oh how doe we faint and distrust that we shall neuer submit our selues and yeeld obediently to them though God command vs straitly to doe so while we cast both our eyes on the burthen and crosse that is on the the things that are seene as the Apostle speaketh and while wee are not yet come to our selues to looke vp to God with confidence and to things not seene but eternall But when we weigh how they come from him that loueth vs and therefore cannot intend our hurt we then submit our selues to God and stay vpon him for grace to go vnder all and waite patiently for a good issue And because our hearts arise oft times against our brethren when we see these weakenesses in them and begin to iudge and thinke too hardly of them for the same the Lord therefore letteth vs sometimes see the same or other such in our selues that so wee may learne to beare with the infirmities of them And when wee haue experience of this it causeth vs to bewaile tenderly the weaknesses that we see in our brethren and with the spirit of meeknesse helpe to hold them vp rather then by and by to censure them ouer sharply for the same And it is to be deepely bewailed to see how farre off many are from duty in this behalfe though otherwise religious and such as loue the truth frō their herts are ouercome with deadly cōceits against their brethrē when they see they haue fallen by infirmity are strongly incensed against them leaue thē to themselues neuer telling them of it kindly as if they see thē ouercome of impatience teastinesse anger or if their zeale feruency in seruing God be slaked abated or that they be offensiuely taken vp of and carried away with the world These and the like I confesse are rust causes to raise griefe in vs and are much to be disliked of vs when we espy them in such as be well thought of by vs and they are blemishes in them not to be borne with or allowed but yet for all that when wee shall see such things in them wee must beware that wee censure them not too hardly for who hath giuen vs authority to iudge them crying out vncharitably that there is no religion in them For though it cannot bee denied but that the diuell hath by watching his opportunitie got aduantage ouer them yet they being not vntractable but only deceiued in their so offending and yet in other parts of their liues they holding their care to please God and labouring to keepe a good conscience we must not for some one such weaknes fall by and by to such hard iudging of them and to depart from them which is vtterly against charitie and dutie but to think that there being so many snares to intangle men it may easily enough be so with them as wee may see it to be with our selues if we be not blinded with

It is no marueile though it be said by the Apostle that faith ouer commeth the world euen all and the greatest difficulties therein For what hardnes doth any man goe thorow in his whole life like vnto this here mentioned and ouercome it also vnlesse it be thus euen by the helpe and power of faith which is no more then to giue credit to God in that which he speaketh when wee see no such thing nor likelihood if it but rather of the contrary many times with our bodily eyes Euen thus hath God magnified his word in all ages when men haue found euery part of it true by faith and by this it hath pleased him to make men see his vnspeakable kindnesse while they beleeue the promise in which he offereth it vnto them By this faith we also at this day haue sure hold of forgiuenes and eternall life euen so many as are wearie of sinne and thirst for both and that because we iudge him faithfull that hath promised and by this we are perswaded of a good end of our daies because God hath said it to all in whom he hath made a good beginning thereof So saith the Apostle faithfull is he that calleth you who will also doe it So that all things are possible how vnlikely soeuer to him that beleeueth This is the cause why some more esteeme and price this faith then gold that perisheth and declare that they cannot doe too much to come by retaine it euen while they bee laughed to scorne of the wicked world who think it meere foolishnes to doe so as Noah the preacher of righteousnesse was in his time while he beleeuing that an vniuersall slood should come prepared the Arke But herein I might wade infinitly and this I confesse that howsoeuer I forbeare to speake of the most of other things twice yet of this I professe to speake as oft as I shall haue occasion the thing itselfe being so excellent so necessarie and yet so difficult to see thorowly into I only now require that we may weigh the power and truth of Gods word to the end we may stay our selues vpon it The word of a man whom wee count faithfull doth much perswade vs in great difficulties and quickeneth is if hee bring vs good tidings when we were before in great heauinesse When Beniamin came with this ioyfull tidings to his father Iacob full of heauinesse Ioseph thy sonne is yet aliue and is ruler ouer all Egypt the heart of Iacob reuiued If it be so by giuing credit to a man what confidence and ioy is it like to worke if we beleeue a glad tidings which may bee of many things sent vs from God Doubtlesse hereby our weake knees are strengthened and our sorrowfull hearts are comforted more then can be expressed I wish therefore that vnto vs concerning faith that which S. Iames did of patience to wit that it may haue her perfect worke so should wee be sure to want nothing that is good The next thing after the victorie ouer Siseras armie is to see the extremity that he himselfe the leader and chiefe captaine of it was brought vnto for he was faine to leaue his charet which was his defence and to shift for himselfe on foote among the common souldiers that he might saue 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 cleering the other that as Barak and Debora did by faith so great things by so small and weake meanes so Sisera wanting this as being of the heathen Canaanites how could he so much as taste of it was for all his wisedome policie and power wasted put to flight and al his troupe and band brought to destruction Here was verified that saying an horse is but a vaine thing to saue 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 God They are brought downe and fallen but we are risen and stand vpright And therefore to referre the reader to gather the infinite annoyances of vnbeliefe 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 against all which are destitute of it and an enemie to them how can they looke to stand against him but to fall and bee confounded And this they finde daily one or other of them though it be little marked and it is soone forgotten another generation rising vp in their roome who know not the workes of God and yet they haue their time also set them wherein they shall finde the like For if this be true in the greene tree how much more in the withered If through vnbeliefe euen the righteousest finde it a matter of such difficultie to be saued before they attaine it what shall become of him that is an vnbeleeuer altogether And further if particular defects in faith cost Moses and Barak disaduantage and dishonour what shall the end of such be as neuer had any Surely the wrath of God abideth vpon them and so shall doe for euer and shew it selfe in a farre more terrible manner if they haste not after it and so as that they attaine it Ioh. 3. And here another thing is to be marked that when God doth not blesse but blow vpon mens furniture furtherances and taketh part against thē euen these things which were armour and defence to them before they cast them away as burthens and impediments As Sisera here was driuen to leaue his charet now that he was so pursued of his enemies which yet had been and was counted as his house of defence vnto him For God will haue vs know that his fauour is toward all his as the pleasant sunshine to the earth and the creatures therein which maketh all pleasant and beautifull and if that should cease to shine the earth with all that is therein should stinke and come to naught Euen so if God turne away his louing countenance from a man and frowne vpon him all that was precious to him before is vnpleasant euen as the moth consumeth the beautie of a garment as it was said of Ierusalem when God was displeased that all her pleasant things were matters of sighing and sorrow vnto her Whence is it that many a man of great possessions can yet finde no sauour nor rellish in them especially if any affliction or trouble be vpon him Why is the heart so locked vp that it cannot ioy in any commoditie in wife children wealth fauour Will ye know the reason because first outward things are so farre sweete as the Lord sweetneth them and otherwise the enioyers thereof find no taste nor sweetnes in them no they haue no vse of them If God be

verse shee shewes why God should bee praised one cause was for that he had been auenged of his enemies in the behalfe of the people and for their sakes for though hee had long vsed them as executioners of wrath against his disobedient people yet now their sinne was come to the top and his peoples sin was repented of therfore their turne was come about now to be brought to punishment Another cause of their thankes for the people Zebulun and Naphtali who had willingly offered themselues to follow Barak against Sisera although hee had no authority ouer them before Both these are expressed in this verse in these words Praise ye the Lord for auenging of Israel and for the people that offered themselues willingly Heereby wee learne first that God is the reuenger of the iniuries and wrongs of his people euen as hee himselfe saith Vengeance is mine and I will repay saith the Lord yea hee will doe it in his due time and that right soone for so he saith and we had need to marke it If saith he the vnrighteous Iudge will doe right to the poore widow lest shee troubling him with oft suing vnto him should at last weary him shall not God auenge his elect which cry day and night vnto him yea though it bee long I tell you hee will auenge them quickly and recompence tribulation to them that trouble his as the Apostle speaketh Waite we therefore hee hath not forgotten himselfe but as the Wise man saith If thou seest the oppression of the poore there is a greater then the oppressor But though there might much more be said of this point to the like purpose yet who beleeueth these things according to the words of our Sauiour When the sonne of man commeth shall he finde faith on the earth teaching vs how hardly men should beleeue though hee gaue therein a fearefull watchword thereof to all that should come after which should make vs the better to looke to it so this complaint may as iustly bee made still at this day that wee are dull and slow of heart to beleeue this and such other truths as were vttered to vs by the Prophets and Apostles But that is our woe and misery for why should wee not rest quietly while the Lord takes part with vs that are his children and giues vs so faire and strong encouragement But let vs passe to the next point in this verse The other thing in this verse is this that the people should praise God for those that offered themselues readily and willingly to pursue Gods enemies which teacheth that such as doe the worke of God should goe about it willingly and cherefully For as he loueth a chearefull giuer so he doth a cheerefull doer of that which he commands and contrarily Cursed is he that doth the Lords businesse negligently It is therefore highly to bee reioyced in and God much to be praised for it where men are forward in Gods matters and where the waightier and more excellent they bee the more courage and delight men haue in the taking of them in hand Among the which I reckon the preaching of the Gospell and the profession of it with the duties of our particular callings and such like wherin to be forward cheerful as people be in hay and haruest in going to markets and faires it honoureth God highly and all such as behold it ought to praise God heartily for giuing such gifts to men as are rarely to be seene among them for they that doe so shew plainly that they looke for a reward from God when they can goe roundly and readily about businesse which other men so aukely goe about For the most part men be too forward and ready to leaud company keeping and to the sins of the time and other workes of the flesh but when they should obey the Lord or bee set about any good worke especially whereof no profit is like to redound to them they goe most aukely and vntowardly about it euen as the euill debter who is to do worke to his creditour to pay him And therefore fearefull and grieuous is the sinne of those loose liuers who if any bee forwarder and zealouser in Gods matters then other in duty doing to him ward them they mocke and discourage who yet sinne grieuously in that they be not companions with them But of this the lesse because I haue spoken of it in the former chapter Thus much of this verse Now in the next in calling Princes and great persons to harken as they doe in this verse it is to teach them to know from whence their victories and all greatnes come and to ascribe them to the Lord according to Christs words in the prayer thine O father is kingdome power and glory for euer as for them there is not the least iot 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 meane to doe him seruice And yet as though they were of absolute power of themselues forgetting the Lord that aduanced them they ascribe their great acts and victories to themselues as Senacherib against Hezechia and Benhadad against Ahab yea and this they did both of them before they had got the victory and did not tarrie till they had conquered their enemies and then crow ouer them which yet had been their great sinne and prided themselues in that they had done as Nabuchadnezzar in his Babell and therefore they were put to shame both of them most worthily being themselues brought vnder in a manner fit for such braggers as would thrust the Lord out from helping them nay rather they challenged euen him and opposed themselues against him as is to be seene in the story of both And therefore in one battell Benhadad lost an hundred and seuen and twentie thousand men so that hee and his euen a few that were left with him were constrained to flie and in the other battell wherein very many of his men were slaine hee was brought to greater shame and abacement as his last refuge to wit his seruants to goe to the King of Israel with ropes about their necks to entreate for their liues And as for Senacherib the Angell of the Lord flue an hundred foure score and fiue thousand of them in one night and such successe at least in the end haue all such as are like to them Hence it is that the Scripture for the further bewraying the pride and vanity of such vseth these phrases The Lord smote Beniamin before Israel The Lord fought for Israel And againe stand still and behold the saluation of the Lord c. And among other names the Lord is called strong in battell and the Lord of hosts And surely if a sparrow fall not to the ground without his wil neither is the lot without his disposition much more doe the euents

and hazards of warre depend vpon his prouidence being oft times matters of as great weight as the alteration of kingdomes and estates come to Now if Princes must know their victories and honour are giuen them of God then much more we inferiours ought to learne it well that we are beggers and haue nothing nay wee are worse then nought rather then that wee haue ought to glory of as it would soone appeare if we could be brought to consider aright of it euen what infection is in vs to taint and poyson all our actions or if the Lord should but thrust at vs for our euill deeds but euen as it were with his little finger Besides in this verse Debora declareth that shee will yea repeating her words that she will praise the Lord whereby it appeareth shee called Barak to it her selfe and sheweth that shee was so liuely quickened and stirred vp with the feeling of Gods goodnesse declared vnto them that she would doe that dutie if no other did For as the whole Church of God fared the better for this victory so she acknowledged her selfe a part to haue receiued great benefit thereby also and therefore as she was formost in the onset so is shee first in thankesgiuing and put not off the duty to the rest of the people but rather goes before other therein And indued so God worketh in his oft times that his seruants are so rauished with thinking vpon his louing kindnesse that they cannot bee satisfied with prayer and praise giuing to God in publike among other but they must doe it also by themselues alone as Dauid saith I will praise God in the congregation and I wil praise him in secret and they are so bent vnto it that if other should not yet they themselues as many as they can prouoke will do it as the noble man Ioshua said If al run to idolatry I and mine will serue the Lord. And if we consider it well how few weigh Gods goodnesse in publike blessings as in the late discouerie of the treason although many praise God openly for fashion and in ceremony we shall find it no more then needeth to practise this duty alone by our selues apart as we reade of the tribes oft times as well as among others else would not our Sauiour haue willed vs to goe alone euery one by himselfe into his chamber to pray as Isaac also did in the fields how little soeuer many be acquainted therewith and therefore finde the lesse benefit by the prayers and thankesgiuing which they make with others they being in great likelihood made but in hypocrisie or which others make for them Euery mans owne soule best knowes what cause hee hath of thankes better then others and accordingly let him professe it though there bee not many which will be brought to it And of Deboras first words in the song wherein shee stirred vp the Israelites to praise God and the reasons why thus much be said Vers 4. Lord when thou wentest out of Seir when thou departed out of the field of Edom the earth trembled and the heauens rained the clouds also dropped water 5. The mountaines melted before the Lord as did that Sinai before the Lord God of Israel 6. In the daies of Shamgar the son of Anath in the daies of Iael the high waies were vnoccupied and the trauellers walked through by waies 7 The townes were not inhabited they decayed I say in Israel till I Debora came vp who rose vp a mother in Israel IN the first of these two verses which also containe the beginning of their song Debora setteth downe the Lords great mercy in one example to her forefathers the people of Israel which had been shewed long before in the latter two shee maketh mention of his goodnesse toward them at that very time present In the great deliuerance mentioned in the former chapter but more particularly to speake 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. yeeres after their going out of Egypt into the desert were come neare to the land of Canaan namely how wonderfully the Lord tooke part with his people there and ioyned himselfe vnto them against their enemies For he going with them in a pillar of fire and a cloud did terrifie their enemies the Ammorites in such wise that though the Israelites were vnexperienced in warre and strangers there and were weake and vnfit also for such worke yet their enemies could not resist them and not onely so but she saith that the Lord cast such a feare vpon them as if the earth had trembled and great stormes and tempests had been cast downe from the clouds and as if the mountaines had melted and been shaken By these allegoricall speeches she describeth the feare that was smitten into the Amorites at Israels comming neare them when the Lord brought them out of Egypt And further shee addeth to the same end that euen as mount Sinai for so it must bee vnderstood though the word like as bee not expressed at the Lords comming downe vpon it was shaken and moued so did the nations at the comming of Israel feare and were terrified And in laying out Gods kindnesse thus towards her fathers long before shewed to them as commonly this is reckoned to be one that he brought them out of Aegypt thorow the fearefull wildernesse to Canaan in many other places of the Scripture her meaning is to declare that hee shewed not this fauour now of late onely to them who liued at that time but of old and long agoe also to his people in former ages as they stood in need of his aide diuersly and that for their sakes also And if wee obserue the Scriptures which are a glasse of Gods administration and gouerning of his Church we shall see that there is little mention made of other nations of the earth or their affaires but the bent of them is wholly as it were with a streight line directed to the Churches vse and benefit as either to punish or blesse them for his people sake To this his Church all his workes of loue mercie iustice wisedome prouidence are referred for though God be the Sauiour of all yet especially of the faithfull in his Church From whence wee are to learne that God hath in all ages bin bountifull and gracious to his Church as well as now euen to our forefathers in their daies and so from age to age as it is written his mercie endureth for euer For it hath been deare to him as the spouse or bride to the Bridegrome And his loue hath been more hot then fire that cannot be quenched with much water And to this end hee hath been so affected to it that it might know that he loueth it as hee saith in Exodus If

benefits to them as the other did and deliuerances and chargeth them with disobedience also Out of these words wee may see it is a fit time for preaching to worke when men are inwardly stung with smart of their afflictions as it appeareth these were when the man of God was sent to preach vnto them for then m●n will suffer themselues more easily to be reproued for their sinnes and will cause themselues as they see cause and the word is receiued into their hearts more readily whereas they are otherwise most commonly hardned and hate to be reproued And yet further then men come prepared to our daily and ordinarie 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 passe if they be not carefull to stirre them vp daily Men while they haue elbow roome thinke that the preacher yea God himselfe must be beholding to them for their hearing but when God hath them cooped in a narrow compasse his roddes being held ouer them then the Preacher is welcome yea sought to earnestly and God is plied with confessions and prayers We see it though with griefe and haue too great experience of it in the practise of the secure and irreligious sort who though they mind not God all the yeere long yet fall to prayer and deuotion when some great thundring lightning and tempest doth astonish them and when the likelihood of death is vpon them His word they heare daily without any great reuerence but his terrible workes seene and felt though but seldome make them hide themselues in corners for feare By whose example we see what need the Lord hath to bore eares into our soules by terror and amasing iudgements as Iob speakes chap. 33. because his word is wound about mens fingers and made but as the confused noise of many waters and as a sound beating the aire going in at one eare and out as fast at the other Let not such boast themselues as are spared except they applie themselues to the hearing of Gods voyce by the Minister who can skill to doe his message with more regard and earnestnes for either the more is behind if they belong to God and they must haue somewhat to quicken their appetite thereto and to make it sinke deeply into their hearts and worke vpon them powerfully for their good or else woe be vnto 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 vpon them yet by reason of that their former vnbeliefe and contempt of instruction they shall doe them little good The thing that they should doe is this when the Lord laieth his hand vpon them let them examine themselues touching their affection to the word and how little they were moued by it in the time of their health prosperitie and so they may easily finde that their blockishnesse and carelesse or vnprofitable hearing their deadnes fulnes of stomacke and such like with earthlinesse wearinesse wandring drowzinesse c. haue caused the Lord to send such trials vpon them be they inward or outward as might grinde off their flat and blunt edge and set on a sharper and keener vpon them that with desire and meeknes they may embrace the word and finde it sauourie to their taste till it haue wrought vpon them as it ought that is euen to cast them into the mould of it And this let such know that if their afflictions tame them not nor meeken their spirits vnder the hand of God but that they fight against him as Pharao did and will not see and vse well this season which is offered them that if they be deliuered once againe out of them they may haue sound preaching in all high reuerence let them know I say that their case is wofull and desperate For as the Lord saith in the like case by his Prophet O people how shall I intreate thee or what shall I doe vnto thee So he may say vnto them for he hath no other physicke then his word mercies and chastisements If none of all them can breake the heart there is no helpe nor hope that if he should vse extraordinary courses which they are not to looke for that hee should preuaile any more with them then he did with the Priests who going against their consciences in bringing Christ to his death were no more moued with his resurrection Therefore they are wisest who put not the Lord to this extremitie but hearken to him when he speaketh and offereth them faire by the voyce of his messengers and deferre not till affliction as a second warning be sent vnto them lest then also they be found alike vnprouided and being hardned lest God should not vouchsafe them that mercie to mollifie soften them as the truth is they who tempt him so farre by presumption doe not easily recouer themselues though God doe visit them by his corrections or iudgements 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 and sore afflictions or no this is sure that when the man of God had deliuered his message to them and had shewed them their vnthankfulnes to God for their many deliuerances and had conuicted them of their disobedience they did then crie out in token of their great griefe for their offending God as their fathers before had done Here not to repeate the same things which I noted before out of the like words vttered 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 themselues and their doings and we see what need they had thereof All generations declare what they are and to what wrack and ruine 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 vngodly to be rung about by them to their vtter shame and reproch and so fall into the iawes of the diuell to be vndone without recouerie And when the Lord dealeth so graciously with any as that they may enioy this benefit of sound teaching let them beware that they harden not their hearts at the hearing of it the oftner they heare the happier it is for them but with meekenes receiue it that it may bring foorth fruite in them plentifully euen to eternall life The Prophet who was sent vnto them puts them first in minde of Gods benefits and many deliuerances from their enemies The next thing here to be considered of vs out of these words in the 8. and 9. verses beside that which we haue heard by the like occasion is this that we record

and keepe a memoriall as they here should haue done and were reproued for not doing of our deliuerances out of trouble and calamitie in which we saw that we might yea must haue lien ouerwhelmed and drowned if the Lord had not in good time brought vs out of them These deliuerances I say out of bondage prison sicknesse paine of body and anguish and torment of conscience and the like and how oft they haue been enioyed of vs and how comfortable and welcome vnto vs ought to be daily remembred and acknowledged with heartie praises to God as well as his benefits Hee who marketh them shall finde them many and great beside those that are common so that he may truly say God hath deliuered from many deaths And because of the peoples forgetfulnes in the former ages we see how oft they were put in minde of this one deliuerance out of the bondage of Egypt Therefore the Prophet Dauid and other holy Penmen of the Psalmes in the behalfe of the people doe so often call to minde and sometimes with admiration and astonishment Gods former deliuerances as the whole 124. Psalme witnesseth thus If the Lord had not been on our side may Israel say when men rose vp against vs they had swallowed vs vp quick the waters had ouerwhelmed vs c. Oh our forgetfulnesses of the like kindnesse of God it is enough to accuse to Godward though wee had no other sinnes seeing wee cannot be ignorant into what dangers and depths of sorrow we haue sometime been plunged when wee lay crying and complaining and perhaps praying also vnder the burthen of them that it would not haue bin thought that we could euer haue forgot the Lords kindnesse if he should euer haue brought vs out of them and yet when he hath done so yea againe and againe done so we haue with Pharaos Butler and the nine leapers forgot all Whereas we haue learned that many yeeres after euen as long as wee reape the benefit of such deliuerances yea euen till death we should praise God for the same according to that which was taught our fathers in the Psalme Let Israel now say that is long after their deliuerance that God is gracious and that his mercie endureth for euer Now I haue spoke but of thankes for deliuerance out of trouble to the which if we adde his benefits which are innumerable what can be required of vs lesse then this that in all things and alwaies wee should be thankfull And this bewraies the blockishnesse of such who being vrged to giue thankes aske wherefore what haue wee receiued more then others we enioy but our part in common blessings as the most doe c. As if thankfulnes were some extraordinarie dutie lying onely vpon some few persons rarely fauoured of God No the Lord requires no more of thee then he doth of them who are equall to thee nay inferiour to thee in benefits But thou like the swine takest all that commeth not regarding what or whence so thy turne be serued and thus deuourest many blessings through thy brutishnesse which a godly Christian would make matter of daily praise and inlarge the greatnesse of them by musing both how vnworthie he is of the least and how ill it should goe with him if he were but in the case of such as want them If the Lord should exercise such vnthankfull blockes with the diseases which many deare seruants of his suffer the paines of Colique Strangurie Burning feuers the Stone and giue them their portion in penury cleanenes of teeth nakednes sicknes c. they would then cease extenuating Gods benefits or cōparing themselues with such as are inriched with greater then themselues yea they would then thinke that freedome from chastisements were great cause of thankes though they wanted many blessings But to the full stomacke the hony combe is not sweete Others thinke this dutie discharged if they haue their tongues tipt with formall words of blessing and thankes though their hearts and loue be set vpon the blessing and not on the bestower of it and therefore out of the same fountaine commeth bitter as well as sweete they curse God as easily when the least thing crosseth them as they blesse him while hee pleaseth their humour by seasonable weather plentifull crops good successe in their affaires c. whereby they bewray that their thankes are but the froth of prophane persons and comming from their lusts being satisfied euen as their prayers also did in their troubles and extremities as Saint Iames speakes And a third sort there are better then the former who yet cannot be brought to season their whole life with this thanksgiuing as Paul requireth neither yet thinke themselues worthie of reproofe for vnthankfulnesse They say they hope it is neither lying nor whoring nor wronging c. which they suffer for when they are afflicted and as for this that they be not alwaies thankfull what sinne will we make it they cannot repeate they say the same words so often For answere I say vnthankfulnes indeed is no direct sinne against man but it is farre greater for it is an high degree of wrong offered to God and neuer goeth without an heart and life tainted with many lothsome euils corruptions Therfore let not these examples be rules for Gods people to follow let their whole life be an honouring of God by thanksgiuing and as they only can do it because they are beholding to his Maiestie for farre greater fauours then strangers so let them both in their prayers and otherwise in their vsuall practise entertaine this dutie also as a daily companion as a token that they do not vse Gods blessings to boldnes loosenes wantonnes or any other licentiousnes but get strength against them so that all their life may fare the better for their thankfulnes and other such good meanes as indeed a thankfull man weigh it aright is the onely good Christian and the life that is voide 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 them that they should not serue the gods of the Amorites and yet they did So that their obedience was like their thankes they neglected that so they did this There shall need no proofe that we are too like them in both Our liues witnesse it but O wretched people wee who receiuing a charge from him who hath done vs all the good that we could neuer haue desired and is all in all to vs yet as though we were tyed to him by no bond of dutie we refuse to be subiect and obedient to him in things he commands vs. The heathen Centurion could say I haue souldiers vnder me and I say to one goe and he goeth and to another come and be commeth and to my seruant doe this and he doth it And we who haue solemnely couenanted with the Lord and haue been as I

from them all and were in the middest of all prosperitie which is hardly beleeued for the time while the crosse oppresseth vs. The vse of this is that we labour aboue all things to be builded vp in our most holy faith that as by it wee ouercome other difficulties in the world so we may thereby ouercome this feare and doubt also in the middest of our calamities namely that in our tribulations wee may not shrinke backe from this perswasion that for all these yet God is with vs according to that which the holy man saith in the Psalme yet God is good to Israel euen to all that are of an vpright heart though in outward shew it might seeme otherwise And againe Out of the deepe he meant of sorrowes he cried vnto the Lord and he heard and deliuered him And to make one point of two the same vse we ought to make of the other words of the Angell in calling him valiant man which was true because God said it yet to Gedeon vnlikely to be so and yet he found it afterwards to be so Let it teach vs to giue God his due namely that he be beleeued in al that he saith yea that he saith vnto vs though we be not able to see nor feele so much for the present time as neither Gedeon did A point worthie to be marked seeing where God giueth good testimonie of his fauour or reuealeth his will in any thing we are not as readie to ioyne with him for the most part but doe faint and doubt because wee see not with bodily eyes as Thomas desired to doe 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 hee so abaseth them let such know that their mistaking of the matter their false surmising of Gods good meaning to them shall not hurt them if they fixe the eyes of their mindes vpon this that God is vnchangeable constant in al his waies also if they can learne to esteeme of themselues according to that knowledge and inward feeling they haue had of Gods ancient loue and regard of them in times past and so doing the more their enemies scorne them the neerer the Lord is to them to take away their reproch But this is well and cleerely laid out in the next verse therfore I will passe to that It appeareth in this verse that as neere as God was to Gedeon yet he saw it not but concludeth that seeing he and the people of the land were vnder such oppression by the Midianites that it could not be well with them neither could he beleeue that God was with him And he confirmes himselfe 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 hee did not so now for him and the people therefore how could he thinke said he that God was with him now This spake Gedeon from an heauie heart euen then when the Angell was sent directly to him with glad tidings But let vs further examine his words and make our benefit of them In saying the Lord could not be with him while the Midianites so oppressed them he shewed his great weaknesse as I said in the former verse affirming that he could not beleeue while hee saw it to be so with him Whereby we may see how hardly the faithfull can be perswaded that the Lord is with them in affliction how ready soeuer they bee to acknowledge it at other times which I speake not as though none were for both the three children cast into the hoat burning furnace and Daniel into the Lyons denne haue left most worthy testimonie of their inuincible faith in their great extremitie with many other both in ages past and now among vs. But yet in time of calamitie it must needs be said especially if it belong and smartie that our corrupt nature which is vntoward and hardly suffereth vs to giue credit to Gods promises is furthest off then from letting vs see into them and beleeue them and the diuell is readiest to worke vpon our weakenesse at such times and to take the opportunitie thereof to feare and terrifie vs and with his fiery darts of vnbeliefe to pierce our hearts whereby it is with vs too oft and vsually as it was here with Gedeon in so much that the Lord being euen then neare vs by his promises of comfort and incouragements which were sufficient to content and stay vs yet wee see it not neither thinke it to be so seeing we giue not our selues to studie and consider aright of this point which distrust of ours is as vnbeseeming vs as it is burdensome to vs. The remedie must be that which I spake of before and shall haue cause to mention it againe and that is to rest vpon the word and promise of God though we see not present helpe as Christ said to Martha Did I not tell thee thou shouldest see the glorie of God if thou canst beleeue As for profane persons who want faith what wonder if they measure Gods loue by their present flourishing and liuing in ease or wealth and by their enioying of these outward things below whereby their lusts may bee satisfied And what wonder if they iudge it impossible in their deepe distresses and crosses that euer they should wade out of them As wee reade of that Prince of Iehoram in Israel in a fore famine who hearing the Prophets message from God touching suddaine plentie that should bee on the next day hee said Though the Lord would make windowes in Heauen to powre downe corne and prouision yet this thing could not come to passe What was this else but a bold presuming in great blindenesse of that which hee apprehended not and a very derision of the prophecie And the like we see daily in such brutish people who hearing vs preach this doctrine of depending vpon Gods all sufficiencie by faith euen in affliction doe little better then scoffe at it Giue vs wealth say they and corne and wine giue vs our fill of meate and drinke and money and as for faith take it whose will Therefore while they prosper they are as merry as Nabal but if God giue them a suddaine blow it strikes them downe flat they neither haue any armour to beare off the dint thereof neither faith to beleeue that it shall euer be any better with them but much worse Their euill conscience makes them feare that this trouble or that disgrace either sicknesse or losse will be their vndoing and as Hamans friends comforted him so they doe themselues Hest 6. and that was thus Thou sh●lt surely fall And yet in their iollitie who haue such apparance of hope and so great confidence in their estate that it shall continue as they Better

trouble so many waies wee nestle not our selues here below in any earthly delights so that we be vnwilling to heare of any change but rather looke for it and be armed against it and so the smart that commeth thereby shall not sting and astonish vs as otherwise it will And secondly seeing God seeth it meete in his wisdome to exercise vs with many afflictions he seeing that we haue need of them and all to the end that so he may the better hold vs vnder it is most absurd that we should in any sort seeke to fulfill the lusts of our hearts whereby wee multiply and bring further trouble vpon our liues The other thing therefore which we may note here by Gedeon is this how soone our faith is ouerwhelmed by affliction For though the Angell prooued it to him to his good contentment that he was the man which should deliuer Israel out of the oppression of the Midianites yet as though no such thing had been spoken to him nor beleeued by him by and by as soone as he perceiued that he was an Angell with whom he spake 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 hee doubted of and his feare in this last by seeing his Angell In the which to stay a while seeing it is the point now in hand we know he could not deliuer Israel as he was told and beleeued he should if he must die before the time came And yet not considering what he said he affirmed resolutely hee should die when yet Israel was not deliuered euen so are we much dazled and vnsetled by affliction Much like to Martha when her brother Lazarus was dead and Iesus was come thither she came mourning to him and said Lord if thou hadst been here my brother had not been dead but now I know also said she that whatsoeuer thou askest of God he will giue it thee Wherein she testified that he could if it pleased him raise him vp againe And yet marke when Iesus after that went to the graue to raise him from death and bad them take away the stone Martha stood by forgetting what she had said before and answered Iesus as not belieuing that he could be raised to life O Lord it is too late he stinketh alreadie for he hath been dead foure daies And who doth not find it to be true which I haue said namely that faith which is well grounded and worketh now with comfort by loue shall easily be found to languish and waxe faint through doubting and feare if affliction come in the way to trie vs For why we are so prone to vnbeliefe that if we doe not at the first triall alwaies shew and bewray it which yet oft times we doe yea before the trouble come when we see but a likelihood of it we shall at least doe it if we be long held vnder the affliction and especially if it be any great matter as some sore losse paine or the like So that it is not without especiall cause that we are commanded by the Apostle not only to bee rooted but also to bee confirmed and to abound in faith with thanksgiuing Let vs consider to this end that it is but the fruit of our corruption thus to feare and doubt when wee should beleeue and to reason against Gods promises affirming that they cannot be performed when wee see likelihood of the contrary yea though we doe it not with any bad meaning as neither Gedeon did here yet it is our great sinne to offer God such dishonour let vs striue rather to beate downe our foolish feares and passions seeing it is most like and we are sure to speede the worst thereby and in that we giue place to our passions we shall do it to our cost although we repent for it Our Sauiour seeing Martha in that sudden feare and distrust checkes her saying Did I not say vnto thee if thou couldest belieue thou shouldest see the glory of God As if he should say Looke to my word looke not to the vnlikelihood Manoahs wife was stronger then Gedeon or her husband in the like case If God would haue slaine vs saith she he would not haue said we should haue a sonne and so ought Gedeon to haue reasoned God will not kill me now seeing I must deliuer 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 Angell and concludeth doubtlesse we shall liue and not die for the word of God is more worth the resting vpon then our owne conceits And thus it should bee with vs that we be not alwaies off and on now carried with full saile of faith and by and by cast downe as if we had neuer been the men this ficklenesse is vnbeseeming vs. Men wish that it were alwaies alike with them and yet find the contrary because they kept not their eie fixed vpon the promise daily renewing their hold therein stedfastly as at any time before they did considering that as the Sun is alway the same whither it be ouer cast with cloudes or shine forth clearely so is Christ Iesus yesterday and to day and the same for euer vnchangeable in himselfe if wee change not our perswasion of him through vnbeliefe In this verse it is shewed that while Gedeon was thus perplexed with feare the Lord comforted him that hee being free from it might the better goe about that which was appointed him For we know what a dangerous hindrance to faith feare is And therefore what hart could hee haue to belieue that hee should worke such a deliuerance who feared death euery minute of an howre And the Angell put away his feare by promising him good successe and quietnesse of mind and that he should not dye This is the great goodnesse of God that he will not long leaue his faithfull people in pinching feare and pensiue heauines but in good time deliuereth them least they should be too much cast downe and discomforted And so the Scriptures testifie that God would not haue people left in troublesome passions as feare or sorrow which how troublesome they are our experience teacheth Ioshua was sore troubled when the people of Israel fell before the men of Ay but God soone put him out of it So likewise the good women in the Gospell were sore afraid by reason of the earthquake and the appearing of the Angell but he bid them not to be afraid euen as here he saith to Gedeon Peace be to thee Thus it were meet for all poore troubled consciences to mark diligently how comfortably God speaketh to them as that they should put away their needlesse ad hurtfull feares and griefes for the which cause the Lord willeth with a doubling his words Esay 40. 1.

our hearts and cast vp as filthie vomit the noisome fruite thereof out of our liues And it is the cause at this day of so little profiting and so slender fruites of our preaching as we complaine of iustly and inueigh against it bitterly for that people are at a point they will doe as they haue done and retaine the sinnes which in times past they haue walked and delighted in when yet we haue daily in the earnestest manner that wee could disgraced and made them odious with the most fearful sharp threats of God adioyned thereto Yea and contrariwise if any make right and kinde vse of our Ministerie who seeth not that they be those that waxe ashamed of themselues after they haue seene their faces in the glasse of Gods law and with Ephraim bemoned themselues bin confounded because they did beare the reproch of their youth when the old rootes haue thus bin decaied then new sprigs of grace haue sprung out in their roome and then they haue begun to lament after God Magistrate Minister Master of family and priuate persons if they be well aduised they speake thus yea they all finde this to be true And in this 25. verse it is further said as we see that God appeared here to Gedeon in the night when it might haue seemed that he had been neglected and forgotten euen then gaue he a weightie charge vnto him whereby we are taught that God watcheth ouer his to doe them good when they are sleepie and minde nothing as we reade he did to Samuel Salomon and other of his faithfull seruants For he that keepeth Israel doth neither slumber nor sleepe meaning that he waketh and watcheth continually to keepe his from danger for the which cause it is said by the Apostle Peter that his eyes are vpon them as the mothers vpon the young childe standing by to see that it take no hurt For as it is in the Psalme if the Lord keepe not the citie the watchmen watch but in vaine but if God take part with his the strongest enemie shall not be able to hurt them It is said of Peter Act. 12. 6. that while he slept betweene two souldiers in the night bound with two chaines the Angell of the Lord came vpon them and smote Peter on the side so that his chaines fell off and he was deliuered from Herod See also Psal 4. I will lay 〈…〉 owne and take my rest for thou O Lord vpholdest me But seeing ●e keepeth the bad also and there some perhaps will say therefore it might ●●me no great matter that he keepeth and watcheth ouer the faithfull but for answere I say with the Apostle God is the sauiour of all men that is from outward troubles but especially of the beleeuers for he preserueth their soules from euill vnto saluation As if he said he keepeth and saueth his own with a fatherly care and affection but the wicked though he keepe them yet he doth so as a Iudge keepeth aliue euill doers but vnto their destruction But of his people that is verified which is written by Salomon He watcheth ouer them when they sleepe and communeth with them when they awake and when they walke he doth gouerne and guide them And hereupon in that Gods care is thus ouer his in the night season as well as in other parts of their liues hereupon I say it is that as they reioyce in the Lord alwaies in all that they set their hand vnto through the day so they haue this fruite of it in the night also that they meditate and make their songs of his louing kindnesse as Dauid saith of himselfe that he would praise God in the night season when the other haue their terrors for their bad doings or imagine euill in their beds to draw vpon them greater and speedier iudgements Now further out of both these verses together note that as it was not enough for Gedeon to ouerthrow the Altar of Baal vnlesse he builded another to the Lord nor to build one to the Lord vnlesse he cast downe the Idolatrous Altar Euen so it is not enough to shunne euill except we doe good And therefore it is not sufficient to be no couetous person except a man bee mercifull it is not enough to bee innocent except a man be also fruitfull in doing good for one God is the commander of both It is a true speech Negatiues conclude nothing and here it is especially true Therefore let all such as whose goodnesse and outward actions witnesse not for them suspect that they deceiue themselues in the reforming of the hart For surely an heart purged will bee fruitfull Againe it is not inough to forsake Poperie c. vnlesse the pure Gospell bee imbraced Let the one abandon the other as Dagon and the Arke could not stand together They that make an hotch-potch of both are an abomination to the Lord. And here we may further learne that two religions in a land though the one tolerated onelie two contray or diuers waies I meane of worshipping God can no more stand together then Christ and Belial For then the Lord would haue spared Gedeon a labour and only enioyned him to goe about the warre and settle sound religion letting idolatrie alone The false religion is the canker of the true and as the execrable thing tooke hold vpon the whole substance of Achan so doth this bring a curse vpon the other Now to returne whereas the Lord bad the bullocke dedicated to Baal to be offered as a burnt sacrifice to himselfe I answer he is Lord of all he might turne it to what vse he pleased But it followeth not that we without his commandement may take vpon vs to iumble together Gods worship and superstition For the which cause as sometime he commanded that the gold and other things vsed in idolatrie should passe through the fire and so it might be vsed so somtime he commanded that they should vtterly be destroyed To returne therfore 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 businesse of the Amalakites so by the way it teacheth that God alowes not for seruice duties done by halues but that they should be soundly and in one part and point as another indeuored after neither doth hee allow vs to bee our owne caruers to take what pleaseth vs and turne the other backe again which we may see more clearely by the example of one that was guiltie of this fault Of Iehu it is reported that when he had slaine all the cursed posteritie 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 vp true worship should haue followed it the text makes a stop and sets downe a manifest separation betwixt them thus But from the sinnes of

heart the Disciples in their too much ascribing to Christs bodily presence and an hundred more in Scriptures doe testifie And much more may the same be said of our selues yet while we feare our frailtie against such assaults as we haue cause daily to doe and learne to rest on God as those deare seruants of God did wee are much staied and our hearts well eased thereby in respect of former times As to say a little in particuler by the contrary when wee haue obtained of God the gift of beleeuing that we are freed from condemnation and that wee shall haue eternall life if we rest there and looke not daily to reuiue our hearts by hearing the word often whereby the feeling of Gods fauour is more reuiued and quickned and also by remembring and applying Gods promises from day to day and from time to time and with both if we labour not also to reioyce therein that so we may be kept in holy compasse thereby wee shall be euer flitting off and on and stand at an vncertaine stay And this shall not onely be at our first beleeuing which there is least doubt of but euen after we haue been stablished and setled therein For at first assurance is not easily obtained ordinarily till we haue had some experience of Gods louing kindnesse towards vs and of our owne vprightnes And euen so I may say the same of beleeuing Gods promises in other temporary things how we shall faint therein without the forementioned exercise and more hardly beare our crosses or goe vnder some paine and sicknesse or haue victorie ouer some speciall sinne and mortifie some corruption that hath much preuailed in vs. But if these be pursued earnestly and the other promises of grace bee oft and vsually recorded with feruent prayer to God for strength it is not to be denied but much fruite shall follow and we shall sensibly perceiue that wee get ground of our selues in that behalfe and grow more neerely acquainted with the minde and will of God that he will grant vs further to preuaile against such difficulties and yet if wee grow to thinke that we shall neuer obtaine grace against our corruptions nor outgrow discouragements nor well beare our crosses or finde blessing in our callings notwithstanding the vse of publike and priuate meanes yea further if wee doe minde and looke 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 striuing against vnbeliefe commeth not barely and altogether of frailtie when we would gladly preuaile and cannot but in great part of yeelding to temptation and occasions drawing vs violently to sinne against our conscience which causeth a mans hold vpon the promises to faile exceedingly or too much giuing place to carnall reason which perswadeth that wee neede not giue such attendance to these things but in the meane while wee see that we are greatly set backe 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 voyces as we shall too oft heare sounding in our eares that we neede not take such paine nor haue our heads beaten and occupied about it whereas all diligence is to be giuen thereto for attaining so excellent a gift as that is And most of all when by willing offendings of God we weaken our selues which how small need we haue of we may easily see when we consider that wee fall to doubting through the vntowardnes of our hearts without adding further sinne our faith being fitly compared to fire which may as well goe out by negligence in adding thereto as wilfulnes in quenching thereof This our sinne in so hardly giuing credit to God is aggrauated hereby that if we are to deale with men about great matters wee are easily satisfied and beleeue them if wee haue their word and writing which manifesteth too plainly our distrust towards God from whom nothing is inough to stay vs vnlesse with Thomas we may grossely feele and see that which we desire Nay I say more if we be to compasse any matter for our owne pleasure profit or preferment oh how bold and full of courage we be although we must goe vnder perill losse or any such like thing for obtaining the same but to suffer any difficultie or danger so much as to stretch out our faith to beleeue or our hope to waite for that which God hath promised though hee giue vs neuer so great cause and incouragement by good euidence and testimonie and by former experience of others and our selues yet wee haue no heart to it Therefore if we be wise let vs be much stronglier built vp in the confidence of Gods fauour and of his promises take more paines to abide therein pray and watch against the occasions of vnsetling it and chaine vp our so great ascribing as we haue done to sense and reason And so doing we shall see our selues well propped vp and vpholden though we haue no promise of miracles to doe it as Gedeon had Of one of the signes that Gedeon asked wee haue heard now followeth the other When Gedeon had desired one signe that the fleece might be moistened with dew and the ground drie now he desired that when dew was on the earth the fleece might be drie and to both the signes asking God yeelded which he would not haue easily done if he had not approued it To teach that if in our weaknes and timourousnes wee had this wisedome to repaire to God and make our mone to him in feeling our burthen and to say with confidence Lord strengthen our faith we should be staied and eased and so in all distempers whatsoeuer we should not be left to our selues nor forsaken Which many as I said haue not learned to doe and therefore their whole life is but a conflicting with doubts and feares rising anew in their mindes and that endlesly by the malice of the diuell disquieting and molesting them and hindring them from that resolution and holy boldnesse which God alloweth and commandeth to be in them And whereas the enemie buzzeth into them that it were presumption to hold the promise of forgiuenes 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 proofe of Gods answering our prayers at one time wee should learne to vse the same meanes againe in a like manner and as often as neede shall require at another time knowing that as it is Gods honour to be beleeued in his promises so it stands with his

to know that the triall of our faith is much more precious then the gold that perisheth and therefore sendeth vs many trials as he did to him that although there seeme to be no great matter in them yet indeede to him that weigheth it aright it is found to be farre otherwise For both we see thereby our weaknesse which we should not otherwise thinke to be such as it is and by little and little wee grow out of it and gather experience and hope against it which in time are greatly to our comfort And surely if Gedeon had so many trials in one duty doing let not vs plead for exemption from many though we haue alreadie endured some and although wee can say others are free or haue but few in comparison of vs. But to proceed to another point It is happie for vs that the Lord who diets vs with this ordinarie vndertakes as well to bring vs safely through our trials ministring as much grace as affliction as hee did here to Gedeon so that wee rather should say Since thou giuest shoulders Lord lay on what burthen thou pleasest thy will bee done Rather I say then to compare the irksomnes of the trouble with the pleasure and ease of the contrary which will make vs wearie of trials and like the Israelites in the wildernesse to long and linger after daintines and Quailes We see the couetous man is neuer satisfied with gold but triall serues to bring in a commoditie of greater price as I said before Gold can serue but to feede and apparell vs except wee abuse it to the pride of life to make vs thinke our selues in a fooles paradise by enioying it but this serueth to encrease our spirituall treasure if we be wise to vse it in kind both to purge the drosse away which cleaueth to our faith meeknes and patience and to adde to the measure of it also so that whatsoeuer good thing we enioy we should neither haue it in the kinde nor in abundance and store but through much triall Therefore rather let vs learne to count it great ioy as S. Iames saith when many trials fall vpon vs then snuffe against God as if we cared not how little grace we had so we might haue ease therewith as the sluggard in Ecclesiastes who saith A morsell with idlenesse is better then plentie with labour I confesse indeed this is an high degree to ioy in affliction which is so grieuous in it selfe and not ioyous a greater matter then to ioy I say not in health riches and prosperitie which euery foole can doe but euen in hearing the word or obeying it in many particular duties thereof Howbeit we want not examples of such as haue found ioy in their trials I say in them for he that lookes for ioy after them must also finde some in them I meane by hope as Paul by name who professeth no lesse of himselfe and Dauid with many others Yea and wee also must learne to say Lord thou teachest me an hard lesson to account affliction matter of great ioy but seeing thou saist there is sweetnes to be gotten out of this bitternes as hony out of the carrion of a lion therfore I will striue to beleeue it and that I am as precious in thine eyes and as deare to thee euen in affliction as in peace freedom and that I shall gaine more by it then by all my iollitie and ease in which I should haue lien stinking if by trials thou hadst not kept my faith occupied liuely For though faith wāts not matter enough to work vpon euen when we are at the best and freest from trials yet such is our sottishnes that promises seeme not sweete or sauourie to vs except we be driuen to seek after them by trials troubles but then oh how welcom Th● sending him to the campe of the Midianites so nakedly and vnfurnished what could it promise in likelihood and outward shew but deadly danger But heare the rest of Gods words to him Thou shalt saith hee heare what they say and thou shalt be confirmed thereby and after thou shalt goe into the hoast of the Midianites and feare and dismay them till they be vanquished By this wee see that wee haue great cause to beware that we take not some part of Gods word and leaue the other lest wee depriue our selues vtterly of the whole and all benefit thereof as Gedeon we see had done if he had taken one part of Gods speech to him and left the other And this thing is too commonly offended in not only by subtill Sophisters whose sinne is the greater because they sinne of knowledge but also by weake Christians who through feare and want of experience doe draw against themselues the threats and commandements to wound them but the promises of God which by his owne appointment are set downe to their comfort properly those they say belong not to them So what a corrasiue were it to a Christian if hearing this that All who will liue holily in Christ Iesus must suffer affliction c. he should goe away as hee in the Gospell heauie and sad saying This is an hard saying who then shall be saued But God be thanked if the promises be added to the charge the heart will be well eased and the burthen in great partalaied And doubtlesse the diuell himselfe would wish a Christian no greater mischiefe then he causeth to himselfe by this separating of those things which God hath ioyned together But of this point reade more in the former chapter in Gedeons reply to the Angell And there is as great cause that we take heed of separating the word of iudgement and punishment from the word of precept and commandement as the promise for as this causeth men to stumble where they need not and plungeth them into feare and deadly despaire so the other strengthens them as much in their boldnesse to offend As wee see Eue by disioyning the punishment threatned vpon her eating the fruite was the more prouoked to attempt the sinne Genes 3. More particularly we may here see that God doth so order things according to his owne good pleasure and purpose that hee maketh his to finde matter of ioy where in sense and reason sorrow onely and terror can bee found He fetcheth light out of darknesse sweetnes out of bitternes and out of trouble peace For what might Gedeon looke for by going to the campe of his enemies so nakedly but discomfort and hazard of his life at least if he had not been slaine also and cut in a thousand pieces Yet God intended and so brought to passe that he and all the people should liue and be comforted by hearing there that which did cause it For example what might Abraham haue looked for when the Lord bad him goe from his friends and countrey to a place that he knew not neither had any thing in it but was a

labour is not in vaine in the Lord. But as for men they oft times disgrace that which is well done of vs and reuile yea and hate vs for it as Eliab did Dauid for shewing himselfe forward against Gods enemies the Philistims and by name their great champion Goliah for the which hee ought to haue been encouraged rather and highly commended of him So Ioseph who had preserued the land of Egypt both for the time of the famine and long afterwards yet of that King Pharaoh who rose vp in the land some yeeres after of him I say Ioseph was not knowne nor regarded for so the text saith There came another Pharaoh who knew not Ioseph though his welfare arose by and from him vnder God as wel as his predecessors that liued before him did But especially this was verified in our Sauiour Christ who being the light of the Gentiles and the glory of his people Israel was for the vnthankfulnesse of the people and their spitefull dealing against him was faine I say to answere them thus Many good workes haue I done among you for which of them doe you stone me In Heathen stories we reade of the strange ingratitude of people to their victorious gouernours especially Grecian and Romane one of whom being dead had this vpbraiding epitaph engrauen O vnthankfull countrey thou shalt not so much as haue the honour of my bones But that men liuing in the Church should shew such brutish ingratitude who should beleeue it that sees it not Moses the conducter of the people out of Egypt was neuer quiet from the conspiracy and murmurings of them against him The Prophets and Apostles for their painfull prophesyings and trauels in preaching what reward found they So these Ephramites how recompenced they Gedeon for his labour and paines And the other Israelites also looke in the end of his story And so if the worthy seruants of Christ in the magistracy and ministery find the like greetings courtesie thankfulnesse at their hands who should be their best fauourers and encouragers against their aduersaries yea if they find the people whom they gouerne and teach and vpon whom they bestow their liues and strength as the candle that giueth light till it die and goe out to requite them with small reuerence lesse countenance 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 vse shall they make hereof Shall they desist from their good beginnings and giue them ouer to such as may bee like to teach them by fearing them who would not learne it by loue to make more account of them No but first let them looke vp to God and acknowledge his iustice in so trying them and punishing some sinne in them and then answere themselues as the Prophet Esay I haue laboured in vaine to manward but my reward is with God and therfore I must not forsake my standing nor leaue my calling but hold out with courage and constancie vnto the end but more fully of this in the story of Iephta Now then the vse of this is and so let vs take it that we bee not discouraged from conscience and constancy in the seruice of God for the discourtesies and ill dealing of men for of God we are to looke for our reward And yet I must say that without especiall grace it is hard to doe thus and to rest contented with this that God is a plentifull rewarder of all that seeke and come to him and withall to beare the indignities that are offered vs of men Secondly seeing the world dealeth thus vnkindly with Gods seruants let their brethren that feare God bee encouragers and comforters of them that they may hold on in their good course for they are but men and therfore they haue need of encouragement and their weakenesse requireth that they should bee so dealt with And let all such as liue in their places of Ministers or professors with any freedome this way much more with a good liking and mutuall consent or encouragement bee highly thankfull to God for such vnwonted fauours and friendly dealings of men with them as knowing that it is not the portion which the most in the world find or enioy but a peculiar indulgence and fauour from God which ought to stirre vp in them astonishment at Gods kindnesse to them therein and not pride and insolencie And for the sin I now speake of let vs count this vnthankfulnesse and the taking in ill part the good actions of Gods people let vs I say count it for a bitter fruit of a naughty proud and cancred heart wheresoeuer wee meete with it or behold it and thereafter let them thinke of themselues who shew and offer it Now further note another of the faults of these Ephramites against Gedeon and that is that they enuied 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 beare it that Gedeon should haue the glory of it where we may see a foule property of enuie and what it is It is a greefe and sadnesse for the prosperity of other and namely of such as bee our equals For the poore man enuieth not the King hee may bee grieued that he himselfe wanteth such good things as the King hath but that is not enuie And by this we may note the difference betweene hatred and malice on the one side and this enuie on the other to this end as wee haue heard of the one so we may in a word of the other Hatred therefore is a greefe conceiued against one for some cause at least as we thinke as Ahab hated Micaiah because hee did not prophesie good to him but euill as he tooke 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 enuie is a greefe at our equals for any eminency or prosperity that they haue aboue vs I meane such as are in kindred estate yeeres dignity or in gifts like vs. And the cause of this enuie is not for that wee are troubled as though any hurt or danger were comming towards vs from them whom we enuie for that is another affection to wit feare but for that through a cankred stomacke we cannot beare it that such an one as is no better then our selues should bee lifted vp so high and commended so farre aboue vs. And is not this a cursed mind in vs that wee cannot bee willing that another should fare well we being neuer the worse and that wee should haue an euill eye at that for the which we should reioyce for so Mary and Elizabeth did mutually reioyce 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

shal be a bargaine and they will be readie to challenge and make claime of it how slightly soeuer the couenant was made but if it fall out ill and against them then they picke a quarrell and say they meant not so as the other taketh it And therefore such will not make their bargaines plaine nor their couenants sure and certaine but slightly conclude as though they agreed in one and depart one from another breaking off with such like words we shall agree vpon which vncertaine termes let no man that loueth his peace buy sell or deale as this world goeth except hee 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 subtill deceiuings one of another when yet all good shewes of equitie shall be seene and it selfe to the full pretended Like vnto these are all such as promise great friendship to a man but if they perceiue their betters brooke not the person but frowne vpon them that shew any kindnesse to him then they must in a dishonest manner finde some fault with him also and alleage that they cannot therefore shew him the kindnes nor doe that for him that they had promised Is this to prouide things honest before men Is not such dealing apparent dishonestie So in aduersitie and disgrace right good men shall be iustled to the wall who yet if they be againe restored to their former estate and accounted of and in fauour with their betters they shall be sought vnto and regarded as Iphta was In all these and the like there is this dissembling to be seene which was in these Ephramites a manner of dealing contrarie to simplicitie and plainnesse and from good Christians as a maine blemish nay as a staine vtterly to be remoued and abandoned And this is bad enough euen in ciuill dealings but when it appeares in matter of religion farre worse and by infinite degrees to be detested whether it be shewed toward God or men I meane when as in a subtill politique manner not of feare and frailtie for then it is not so grosse though euill men will abstaine and conceale their affection to the Gospell till they see whether the time bee like to fauour or frowne vpon them in the meane while carrying such a darke and ambiguous countenance that no man can tell what to make of them And yet he that cannot carrie the matter thus but plainly bewray his opinion and iudgement is counted a foole and shiftlesse person as indeed hee 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 coate for the Moone for they serue their belly their ambition their purse and as these leade them so they follow God they serue none for their religion is onely a stalking horse for them to play their part the more cunningly till their turne be serued 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 loue and faithfulnes to his neighbour and yet meane and intend no such thing but practise the contrarie Now Gedeons milde answere followes to be considered which he maketh to this quarrell and expostulating of the Ephramites with him who if hee had answered their foolishnes with the like and had giuen them as good as they brought what a broile thinke we would there haue been betweene them But in that hee did not defend his doing by answering that hee was strong enough of himselfe and had no neede of their helpe which had been like to prouoke them the more against him neither commended his owne labour care and industrie which they could not willingly haue heard neither yet did vnuizer them by telling them that they quarrelled without a cause against him who had sought their helpe nor any way exasperated them but contrariwise yeelded as much to them as with truth and good conscience hee might neither did hee interpret their contentious words to come of bitter enuie as they gaue him cause but rather hee hath left a most commendable example of a meeke and patient seruant of God and respects all these of honest and lawfull emulation it teacheth right worthie matter and doctrine vnto vs. Namely how wee should deale with such as are insolent contentious fierie and such as thinke though neuer so vntruly that they haue wrong at our hands And that is that in such cases we must be well staied see that we giue men their ful due to wit not to crosse prouoke and exasperate thē but rather to seeme not to see the roote of bitternes that breaketh out of them but to containe our selues till a fitter time seeing they are not then in case to be told of it and we are to make the best of euery thing asswaging them with gentle answers especially if we be but their equals or inferiours and in one word not to answere a foole according to his foolishnes that is to giue as ill measure as he bringeth lest wee be like him but to remember that which we are taught in another place of the Prouerbs namely that it is a mans glorie to cease from strife and to consider and alwaies bearing this in minde that he is better that can rule his owne heart then he that subdueth a citie For except we thus giue place to such many euils are like to follow and fall out against vs in Church and Common-wealth in familie and in the course of our life which yet hereby may and will no doubt for the most part bee auoided or at least wise bee smaller and fewer Therefore let the yonger sort herein learne to yeeld to their elders and the inferiours to their betters though they deale not with them as they ought and should seeing wee see here that Gedeon and afterward Iphta being superiours did forbeare to deale with their inferiours as they might haue done and were iustly prouoked to doe Yea and let one learne and take out this lesson toward another after the manner that I haue set downe as husbands wiues masters seruants and other that peace with holinesse may be preserued among them And yet who is he that sheweth foorth this meeknesse and wisedome But as is to bee seene in the common iarrings and quarrels of men the most count it their glorie and boast of it afterward when their words bee fierce and more stinging then their fellowes and come out of a furnace seuen times hotter then his What saith he did he thinke I would turne my face for him or be put downe with words No I trow I gaue him the full measure that hee brought yea tenne for one I spared him not a whit Loe how fooles some out the froth of their owne shame Whereas Salomon shewes them their faces in a glasse who doe so when he saith An angrie man

one because they were wearie the other because they pursued their enemies for the safetie of Israel Gods people In this necessity and distresse of theirs though otherwise they wanted not we may note that it may possibly be the case of any of Gods people to be destitute of necessaries for this life to be brought into streights both by wāt of food and also by other calamities Dauid in his fleeing from Saul was so distressed he and his men for victual that he was faine to eate of the Shew-bread which out of the case of necessitie was vnlawfull for any saue the Priest to eate of as appeareth in Sam. 21. Ionathan and the people with him were euen readie to faint and yet might not without perill of their life taste so much as a little honey with the top of his speare to saue and preserue life And if it were but euen so with vs as it was with him and Gedeon that but a whole day or two wee wanted food and reliefe we should find it as small a matter as it is thought to be as much as life is worth Daily experience sheweth vs 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 wee see it to come to passe One reason is because all things in this present world are changeable and besides God will correct some this way and trie others as he did Iob. The vse hereof is that wee should not please our selues in any thing of what account soeuer it be neither rest depend or take too much comfort in our outward present estate of health wealth wit learning worship credit c. And further that wee should be ready to helpe such as stand in need and seeke it at our hands with these transitory comforts which God hath giuen vs. As our Sauiour saith Make yee friends of the vnrighteous Mammon that when ye shall want they may receiue you into euerlasting habitations And not to grudge at it as many doe but to be mercifull and ready thereto with chearefulnesse for with what measure we meate shall be measured to vs againe and iudgement shall bee without mercy to them that shew none And this chiefly should bee done when the poore want worke and corne and such like necessaries remembring how Nabal sped for his churlishnes But of this point by the way seeing I shall meete with the like againe Out of their reason in that they were faint with following the Midianites all night we may note that the neede that commeth of faintnesse or labour in any of our brethren is an honest cause for them to seeke and aske and for vs to relieue them euen as other necessitie is that God laieth vpon them as sicknesse age c. But yet for all this the want that commeth of idlenes and of liuing without labour is not so to be counted of as shall be further shewed in the next point But the relieuing of them that are poore indeed is laid vpon vs by the Lord telling vs that wee shall haue them alwaies among vs that we may doe good vnto them and that if wee haue this worlds good and see our brother hath need and shut vp our compassion from them the loue of God dwelleth not in vs. 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 seene in our townes are little mooued to compassion towards the needy And as God furnisheth vs euery yeere with new store so wee should hold on in mercy still as long as we remaine among them Me thinkes we should readilie and willingly giue at Gods commanding seeing he maketh vs able so to doe in whose hand and at whose pleasure it is to take from vs and giue to them that so wee might bee driuen to seeke to them for reliefe that before sought it of vs. To the iust reproofe of such I speake it who thinke all too little for a few bellies not feeling other mens wants for getting the fearefull sentence pronounced against them that omitted this mercy and compassion as well as to them that wrought iniquitie Goe ye cursed into euerlasting fire for I was hungry and ye gaue me no meate I was naked c. Out of the other reason that they fought for the safety of Israel wee are further taught that they ought to haue reliefe also euen as I said before it is lawfull and honest for them to aske it who haue been imploied against Gods enemies and ours to defend vs 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 whilest wee may sit quiet at home and liue free from such feare So that although the persons themselues be leaud yet in regard of their seruice we should see them prouided for as Paul teacheth saying Doth any man goe on warfare at his owne cost 1. Corinth 9. And it is our sinne if they haue it not or if they should be driuen to goe about to begge and so to become rogues for that is contrary to Gods commandement 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 certaine habitation by setting the poore on worke and ministring to their necessities that which they want not being able to maintaine their charge by their labour which good order of all faithfull Christians is to be vpholden so it is a great sinne in many who in stead thereof doe nourish them that are rogues indeed notwithstanding it bee straightly commanded that hee who will not labour should not eate and who will sooner be moued 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 answere of the Princes of Succoth heere followeth with Gedeons words to them againe And it is like that his suite was carried to them and their answere returned to Gedeon by messengers which sheweth that it was the fault of them and not the peoples to answere Gedeon after that manner not only to denie them very bread but to giue them also rough and scornefull words And therefore Gedeon not vpon any priuate reuenge but as one that had authoritie to doe it seeing the fault redounded to the hurt of the Common-wealth and was not committed onely against Gedeon and his men answered that he would be auenged of them If they had been wise they would both haue relieued them and also in so good a cause if neede had been haue gone with them But let vs examine the words Are Zeba and Zalmunna in thy hands alreadie As if they should haue

of a Father fit to be vrged vpon such He that made thee without thee will not saue thee without thee He will not saue thee for thy labours sake but by thy labour They that gathered more Manna then their fellowes got nothing thereby but it fareth otherwise here gather much and haue much labour little and haue little euen as the Apostle speaketh of another thing on the contrary he that soweth sparingly shall reape sparingly As we mete to the Lord so will he measure out to vs againe He that laboureth not eate●● not but he that laboureth much enioyeth the fruite thereof some thirtie some sixtie some an hundred fold euen as his diligence is Oh it is strange to see how men set themselues to work in earthly businesse wherein yet they haue no absolute promise of thriuing because faith the chiefe help is wanting but here where the Lord hath tyed himselfe to blesse their labour with abundance men haue no list to stirre A mediocritie of wealth contenteth few and that maketh them so endlesse and restlesse in their desires and traulles but the commonnest measure of grace pleaseth them best because that is gotten with least trouble It is fearefull that men should doe so much for the fulfilling of their lusts and so little that they might excell in goodnesse But their reward is thereafter And in the meane season God puts as great difference betwix such as there is betweene Alexander Caesar or the like Captaines who were vnwearied also in their conquests and Gedeon or others like who fought the Lords battels and laboured therein by faith in his promises Now it followeth 14 And tooke a seruant of the men of Succoth and enquired of him and hee wrote to him the Princes of Succoth and the Elders thereof euen seuentie and seuen men 15 And he came vnto 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 giue bread vnto thy wearie men 16 Then he tooke the Elders of the citie and thornes of the wildernesse and briers and did teare the men of Succoth with them 17 Also he brake downe the tower of Penuel and slew the men of the citie NOw in these verses following it is shewed that when Gedeon had taken the Princes of Midian and was returned to Succoth he seeks diligently to know the names of the chiefe men and Elders thereof and he brought and shewed the Princes Zeba and Zalmunna vnto them for hee kept them aliue not to make his boast of them but that he might shew them that God had deliuered them into his hands as hee 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 hee did vnto them as he had threatned for he tare their flesh to wit of them of Succoth with the thornes and briers of the wildernesse and then ouerthrew the tower of the men of Penuel and slew the citizens either because they insulted more arrogantly then the men of Succoth did or else because they resisted Gedeon trusting in their tower and so were slaine Whether they of Succoth died by the paine punishment as it is most like or whether their flesh was onely torne and yet life remaining in them though the storie doth not declare yet we cannot be ignorant how sore and extreame the paine was What kinde of execution was done vpon the men of Penuel themselues in putting them to death the storie setteth not downe but as it is sure they were slaine so it is not without good probabilitie that the other were torne to death also Gedeon meeting this young man causeth him to set downe the names of the chiefe Elders and gouernours of Succoth in writing as it might be the names of the Aldermen and citizens for he would not trust his owne memorie in so waightie a matter And this hee did because hee would not flie vpon any in rashnes and anger and would be sure by that his aduised deliberation to punish onely those who were guiltie and those were the ancients of the citie As Salomon also was very attentiue in hearing the cause of the harlots To teach vs our dutie in this point that when any fall into our hands to be corrected by vs wee doe not at any time hastily in an angrie mood and without due consideration vse correction but weigh the cause rightly and not reuenge our selues by satisfying our brutish affections vpon the persons yea and to let them also see iust cause why they be corrected And in this wee resemble the Lord himselfe of whom Abraham saith It is farre from the Iudge of the whole world to destroy the righteous with the wicked 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 reuenge of it selfe and not to the bettering of the partie and the good example of other and discharge of a good conscience before God Therefore S. Paul hath giuen a good rule to all by teaching one kind of correcters namely fathers that they should not be bitter to their children euen as Achan in a waightie case was wisely handled and kindly dealt with by Ioshua in a matter of life and death and was regarded in and concerning his soule when sore punishment was inflicted vpon his bodie Sundrie waies doe men shroud this cursed humour vnder the false habit of zeale or lawfull seueritie sometime to couer their ambition as Iehu in killing Ahabs posteritie sometime couetousnes as Saul in slaying some of the Amalekites sometime pride and reuenge as the Israelites in warring vpon the Beniamites All of them failed of the ground end manner or measure in executing the correction all which being neglected and not obserued doth marre the action be it neuer so lawfull in it selfe and necessarie As when the offending partie 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 sauing of the partie and to make the sinne odious that he is punished for and the same an example to other And here is iustly condemned the doing of them who say they cannot correct but in anger and while their hearts are exasperated against the partie is if they should say they can neuer doe it rightly or without sinne whereas God saith Be angrie but sinne not for anger doth nothing well Although what neede the word of God or the examples of the Saints bee vsed to shame them whom heathens may shame Of whom some prescribe rules to such as are angrie how they may bridle anger from r●sh outrage and one among the rest told his seruant I had surely beaten thee but that I was angrie This doctrine is to be

applied to Magistrates Parents Schoolemasters and other superiors namely step-mothers and such as haue rule ouer poore orphanes or any other whom it little becommeth to excuse their own corruption by the fault or desert of the partie guiltie who though hee haue but his due yet the punisher being no fit person to reuenge by his intemperate heate may deserue a greater punishment at Gods hand euen of a murtherer in heart of his brother And we see the effect of such seueritie is to make the partie corrected to contemne it and waxe desperate not penitent which is the peruerting of the right end of correction By Gedeons shewing of these Princes to the men of Succoth and Penuel to their shame and astonishment who thought they had been farre enough out of their hands and therefore scoffed at his pursuing and following after them I say by this wee may note how God oft times turneth the taunts flouts threatnings curses and iniuries which the wicked doe vexe Gods children withall he turneth them to their owne shame and euill and to the comfort of his owne people so abused and wronged by them as here these mocked Gedeon liuing and walking according to the life of faith and going about the Lords worke carefully who now hauing ouercome the Midianites thereby these wicked mockers are put to shame and paine yea and to death also And in like manner it fell out to Shemei when he had cursed Dauid to Zenacherib scorning at Ezechia for trusting in his God yea and for blaspheming God himselfe also to the Pharisees who scorned Christ vpon the Crosse but after his resurrection were abashed and to Haman deadly hating Mordecai the faithfull seruant of God Now if this appeare thus often times euen heere in this world how much more at the comming of the solemne and great day when God shall iudge them For when they see the Lord with draw himselfe from his people neuer so little wherein hee doth no more then he did to his only sonne in whom he was well pleased o● behold them in some disgrace and abasement in the world then they insult and crow ouer them as the Babylonians and cursed Edomites did ouer the Iewes in captiuitie but when as beyond expectation they see them deliuered yea and that the Lord graceth them giues them fauour restores them to libertie and blesseth them with many benefits then I say they turne their scornes into admiration and are ashamed of their vnreasonable disgracing them But further if besides this the Lord shall pluck themselues downe and humble them by the like afflictions then they wish themselues in their case euen with the hardest and worst conditions So that we haue good cause abundantly to be contented to seeke to liue by faith in the sonne of God trusting in and cleauing to him and his word aboue all other things esteeming our selues farre more rich thereby euen when wee are counted most foolish and vile of the scornefull world then they in their florishingest estate and condition for why we rest on God and waite by hope hauing him on our side and are not disappointed they cast all as the desperate Dicer on blinde hope likelihoods and haphazard and so are deceiued of their expectation They haue a time of boasting and glorying which deceiueth them and maketh them thinke that their iollitie and prosperitie will last alwaies when yet it changeth as the weather and continueth not in one estate and they haue no wisedome to consider it or their end which shall be worst of all Gods people haue a time of mourning but the end shall be reioycing as here Gedeon bringeth before his vpbraiders Zeba and Zalmunna with triumph and glorie And with this we may also see that the euill which they either doe not once dreame of or which they thinke to be farre off from them and make a mocke of it is neere vnto them According to that which the Apostle saith to the Thessalonians When men crie peace peace then commeth sudden destruction vpon them euen as the sorrow of a woman at her trauell Chorah and his companie Benadad with many other are examples hereof So that there is no heed to be taken how iocond they be when they be aloft or haue their hearts desire neither neede any to be afraid at the beholding of their greatnes for why euen while it abideth it is departing and while it standeth it is in falling for when they be at their best and greatest there is a greater then they who is working their ouerthrow But who is warned by others woe But of this briefly because often Gedeon hauing well shamed these men of Succoth and Penuel doth to them now as he had threatned verse 7. and 9. that is he to●e the flesh of the men of Succoth with thornes and cast downe the tower of the men of Penuel euen their strong hold that they gloried in he cast it downe I say to the ground and slew them And might not both these punishments haue been auoided thinke we Yes and so had been but for their owne sinne I meane their vndutifulnes boldnes stout and sturdie stomacks and their slinesse hoping if Midian had preuailed to haue gained by their vnnaturall dealing with their brethren denying bread vnto them Oh therefore how lamentable is it to see how men bring shame sorrow and destruction vpon themselues by their wicked qualities and bad behauiour as wilfulnes proud stomackes crueltie currish and vnkinde dealings and such other without the which they might haue enioyed their peace and welfare euen to their hearts desire and good contentment yea and the fauour of God also for it is nothing but mens sin that keepeth many good things from them and heapeth many contrarie euils vpon them As Achan by stealing Dathan by rebelling against Gods faithfull seruant Moses and Israel by oft reuolting from God and falling from their couenant whereof this booke is too plaine a proofe against them So some among vs are vndone by their idlenes vnthriftinesse and needlesse spending some by their vnfaithfulnes and deceitful dealing lose their credit and being no more trusted come to naught some by their oppression sundry waies are on their death bed so terrified that whereas by making restitution of a shilling noble or a pounds valew while it should haue been done it might haue brought great ease to them they would now in their terror restore ten for one and yet cannot be quieted neither So some for adultrie are brought to shame and to worse should bee if they had their due and other by spitefull malicious and reuenging spirits make themselues odious to all and they procure small ioy to themselues And to adde something touching the particular sinne of these men which was politike shifting and subtelty in playing the Newters while the battell depended in an vncertaintie of issue this I say that of all other kind of offenders these slie and wily

which we remember hath hurt vs Therfore I say let men trust no such of whose fidelity and truth they haue no proofe but rather the cōtrary or no further at least then they may without any great detriment to themselues and where they must needs trust some such let them bind them the more strongly And so let those that vndertake suretiship beware that they lose not their liberty and bring themselues into bondage and their estate and posteritie to wilfull penurie Most of all let Christians beware of them that vnder a colour of loue seeke to vndermine them to betray them to get somewhat from them which might tend to the danger of their brethren or to the wounding of their owne conscience which I speake because many silly Christians thinke themselues happy if they can get countenance or benefit by such as are their superiors not knowing that the benefits of the vngodly are forked and bring more backe then they bestow Boner did more mischiefe by his flattering poore men till they abiured the truth then by all his crueltie for which cause Salomon admonisheth well of such saying Be not desirous of their daintie meates for it is deceiuable meate But where without inquirie and obseruing in the best manner we can by our selues and others we rashly beleeue euery one who can speake vs faire as indeed Faire words make fooles faine according to the prouerb I say they who are so light of credit I send them no further then to this present example let them looke what became of all the smooth words and faire shewes that this Abimelech made to these men of Shechem his kinsman and mothers brethren in whom they reposed such confidence for as they had no greater enemie then him euen so neither let these looke to find any better measure Now though this may bee laid forth in all kinds of fellowship among men yet it is most commonly seene in their earthly dealings wherin scarcely any promise is kept and most liuely it is to be seene in marriages What solemne kind and ioyful beginnings haue many of them had so as it might worthily haue prouoked the beholders thereof to praise God and reioyce for such a goodly ordinance of his so like to bring foorth such answerable fruit to those beginnings And betwixt the couples themselues so marrying and comming together what liking betwixt them and delightings one in another as if they could neuer be enough neither might one be well out of anothers sight but in continuance longer or shorter how haue all these been turned into the contrary What dislike and wearines hath there been one of another what alienating of affection crossing one the other chiding railing and reuiling separating from bed and board while yet they must needs liue together and afterward an vtter casting off the one the other I speake not this of the heauinesse which the Lords chastisements meeting and taking hold of them doe raise in them to the which all euen the best are subiect wherein they both should and haue promised to be companions and one to helpe the other to beare the burden which kind of behauiour would preserue their loue as it doth betwixt some others I speake not I say of these corrections of the Lord but of the mischiefe that their euill and corrupt hearts false raging proud wilfull and inconstant haue wrought betwixt them they being disguised and nothing like the persons they seemed to bee at their first meeting Oh therefore if towards men wee 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 comming to the word and sacraments what need haue we of this vprightnesse In these two verses it is shewed by what meanes he slew them and that was by cutting downe boughes from trees and bidding his men doe as he 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 haue spoken at large before especially in chap. 1. the end where the sinne of the most Tribes in neglecting the Lords charge is recorded which I desire the Reader to turne vnto yet vnto so apt an occasion as this is somewhat I will say here of it also Gedeons men followed him in carrying their pitchers and lampes after him in great danger to feare the Midianites but that was as commendable as this was wicked and cruell and most commonly followed yet it is not to be denied but if there were some to giue good example there would be some followers of them also as in meeknesse humblenesse innocencie faithfulnesse mercy pietie patience and the like And namely if rich men would for their parts begin to the rest and go before others in deeds of charitie and sell for lower prices to the poore when things are deare then the common prices be and would be examples in mercy in harmelesnesse in gentlenesse and such like It is hard to say what good might be done thus and by hauing religion and holy instruction in high account and louing heartily and well esteeming of Gods people But to this it is come that men and the wealthier sort especially whereas they might bring on many to Christian practise by well doing they haue alas cold loue to good causes but are slow and backward and therefore deadnesse and vnprofitablenesse is to bee seene thicke and threefold in other that should learne of thē the diuell labouring when he cannot make all sorts alike in wickednesse to leaue as few to giue countenance to good things as may bee And men bee so vnapt to learne to performe duties aright that except they see good examples before them they cannot tell how to set vpon or goe about them But as for euill courses they need none to goe before them therein they can find the way thereto without guides though they are much more fleshed and drawne on when they haue other to breake the ice to them But where the best examples are giuen let this bee our rule that wee follow them no otherwise then as they follow Christ and they that doe so let them perswade vs to al zeale and forwardnesse in duties of the first Table as to the reuerent receiuing of the word preached and the right manner of preparing our selues to the Lords Supper and such like exercise so in no wise follow we the common sort in their behauiour and practise about duties to men in the second Table But let vs goe forward The vnweariednes also of this cursed Abimelech in his businesse is to be marked how from one thing to another he toyleth himselfe yea and that not without perill of his life A base worke one would thinke to goe vp to the mountaine cut downe boughes from the trees and bring them on his necke and

repentance and he had receiued them into his fauor 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 deliuer thēselues out of their bondage and miserie The Ammonites seeing Gilead was a goodly citie 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 farre off from aiding the Giliadites their brethren who were then besieged by those Amonites Therefore as they were directed by God they propounded betwixt themselues namely the Princes to the people that he who would begin the battell against the Ammonites he should be guide to them and Iudge ouer them And that they were led hereto by God it may appeare by this that the Lord raised vp those that were Iudges ouer them and after confirmed Iphtah in going against them The story being thus laid foorth I wil here stay a little and say some thing 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 warre before Israels repentance and turning to God they might easily haue done it for none of them durst or had any heart to resist them as appeareth in the story for they suffered them to oppresse them till now in the last yeere especially they were sore distressed and tormented by them And besides they then 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 heartned and imboldned to resist and stand against them by the hope they had in him as wee see they did manifestly declare By the which wee may see how God keepeth many euils and troubles from his deare seruants till hee hath made them fit for them and them able to goe vnder them whereas if they had come vpon them before they had been vtterly ouerwhelmed by them For as he turneth many afflictions away from them altogether which they saw not how they could auoide euen so hee 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 beare them And yet he leaueth them not vnexercised with one or other more small and easie as he seeth it profitable for them and that they are fit to beare them But if any of vs well consider it we shall find that his goodnes hath herein exceeded toward vs and who can choose but see it that at his first inlightning of vs by faith when wee were weake and might easily haue been dismaide hee hath kept many of our sinnes from our sight when by those which we saw we were hardly kept from despaire and sundry troubles also which if they had appeared to vs when as yet wee were nothing able to heare of them much lesse to beare them they would haue swallowed vs vp and haue driuen vs to vtter desperation And as this is true we vnderstand it of our first conuersion or after euen so is it also with vs throughout our whole life He spareth vs to the end we may be better incouraged to serue him faithfully in that which we know that so afterward we may be fit to see more both of our sinnes and also to take part of the afflictions which abide vs. Euen as wee vse our children tenderly while they bee young but after they be growne vp we set them to worke and shew them that they must labour and suffer some hardnesse they being now better able to goe vnder it Thus did the Lord cal backe Saul from the pursuit of Dauid when it was likely that he could not haue escaped his hands if he had been let alone So when Nashash the King of Ammon might easily haue destroyed the Giliadites at the first onset while they were vnarmed the Lord stopt him and caused him to hearken to a needlesse condition whereby the time being protracted they had helpe sent them in the meane season and ouerthrew them In this kind of dealing the Lord resembles a friendly person who spying a furious enemy comming fiercely with weapon against his neighbour vnarmed and vnprouided to meet him stayeth the rage of the one till the other haue got himselfe arm or fit to encounter him or may escape his hands or when hee hath done so he commits them together knowing that the innocent partie hauing the better cause will easily foile the doer of wrong Thus the Lord often doth although when he seeth his time he can also either quite diuert the enemy as he did the King of Ashur from comming against weake Ierusalem or else take his peoples part as Moses did the Israelites against the Egyptian and fight for them while they stand still and looke on So he did to Pharao and Zenacherib Now when the Lord reserues his people till such a time of strength and courage not suffering as I may so say the Canaanites to come vpon his people being weake through their late circumcision it is a greater fauour then if he remoued their triall wholly from them for in this they haue onely proofe of Gods goodnesse but in the other they haue beside that a triall of their faith and grace more precious then gold which triumpheth hauing got the victory ouer the enemy whether spirituall or earthly Thomas Bilney a godly man during his imprisonment had a strong assault giuen him by his owne flesh against the paine of the fire which he feared he should not be able to endure And who knoweth what he would haue done if the triall had been hottest when hee was weakest But the Lord so suited the time that when fire was put to him he that feared the foile of weake became strong Heb. 11. and ouercame the fire by yeelding his whole body to wast it whereas his finger could not before abide the candle It is a great grace therefore to beleeue that as the Apostle implieth God wil keepe from vs such afflictions as we are not fit to honour him in but liker to be ouercome of our corruption and betray our cause If any obiect the foiles of diuers seruants of God preuented and taken vnawares by strong trials as Cranmer in the first assault of his enemies forced to yeeld to that which he ought not c. Let such know God hath a diuers end of a diuers method and teacheth men humblenesse and knowledge of themselues by such assaults as they cannot answer to the end that they may be abler for those trials afterward hauing renounced themselues and got firmer hold vpon the alsufficiencie of God without whose protection they are weake as other men Now then let men beware how they abuse this dealing

commandement of the Lord in Deuteronomy to wit that there should be no whore in Israel And if it be demanded why God forbad such as were borne in bastardie to enter into the congregation of the Lord that is to beare any office in the Church it was not forbidden for that the man so borne was worse then others but that the people might know how greatly God abhorred whoredome and this was but a iudiciall constitution appertaining to the Iewes And in that Iphtah so borne was yet set in authoritie ouer the people which thing God forbad we must know that hee made not that law to himselfe but for the Iewes that it should not be lawfull for them to preferre any such but as for himselfe who hath authoritie to call him into question for that which hee doth Now for instruction we see here by this that Iphtah was begotten of an harlot that the law of God forbidding that there should bee any whore in Israel was not obeyed euen as before wee haue heard of Gedeon his concubine whereby we see how little Gods law is and hath been regarded in all ages of many whether this one law or what other of his soeuer wee vnderstand it of As for this of and against whoredome that it was neuer more common then in this age woful experience proues it to be too true so that there want now no such offenders more then in former times I may truly say in number they farre exceed them as if the antiquitie of corrupt example in this kinde were enough to license men to continue it still And so it is in all other kindes of sinne verifying to the full the Apostles prophecie to Timothy that in the latter daies shall come perilous times for men shall be louers of themselues couetous proud boasters and infected with diuers other sinnes And for this cause commeth the wrath of God vpon the children of disobedience and no marueile that wee haue many plagues seeing God is not obeyed almost in any thing And so may euery one particularly say to himselfe 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 haue punisht it in others rather being the father of a familie what a reproch was it Euen as in Dauid in Sampson in Iuda and in Reuben For alas when a meane person sees the commandement of God to be of no greater force then that euery great man is bold to dispense with it he growes to thinke it but a scare-crow and saith boldly as the strumpet in the Prouerbs Tush t is but a trick of truth But for such tricks of youth the Lord in wrath destroyed 24. thousand of Israel Yea when the great enemie of the Church Balaam being frustrate of his cursed attempt against Israel for they are cursed who can finde in their heart to curse Gods people sought how to bring an equiualent plague vpon the Congregation he could inuent no more fit and mischieuous a plot then to intice them to vncleannesse with the Moabitish women and to Idolatrie with their heathenish gods Therefore how great a iudgement of God hangs ouer this land for the lust of the eye a maine branch whereof is filthines and the vnlimitted lust of all sorts especially in places of darknesse wee can more easily coniecture then perswade them that are guiltie to redresse it Oh it is lamentable that such spots of our assemblies are suffered boldly to spit in the face of modestie and to hold vp their heads aloft as hauing the better end of the staffe I meane greater aduantage against their accusers commonly then they against them How should this moue vs to sue to the Lord that such should be noted and shamed for inordinate persons that the rest may blanke and feare by their example and so the anger of the Lord be staied as once it was by the zeale of Phiniees for the Lords cause thrusting thorow Zimri and Cozbi for their shamefull abomination So should the word preached be more forcible when the transgressors should see the price of their boldnes and so should the law of the Magistrate take better effect and not become ridiculous And so should not we feare that plague which Iehu denounceth vpon Iehoram saying What peace seeing the abominations and whoredomes of thy mother Iezabel are still in great number Of which I say the lesse because I haue noted it as the fruite of all sinne as well as this in the former parts of this booke Onely I say if the vngodly sort will not take the Lords bridle to restraine their flesh from this lewd course for adulteries as our Sauiour notes are the breakings out of the filthie heart euen as the sores and scabs of the body are the fruites of a corrupted blood then let the people of God learne this dutie euen to possesse their vessels in holinesse to keepe themselues vnspotted and pure and to preserue their bodies and spirits in chastnes except they wil make of the temple of the holy Ghost a stie of vncleane and loathsome lust fit to driue the spirit of God away And otherwise the Lord shall set a marke vpon them worse then the brand of a theese euen a marke of infamie which I dare not promise that repentance it selfe shall quite wash off while they liue but that the staine shall still continue For this sinne is of a scarlet dye as Dauid speakes Psal 51. Now to end this verse by that it is said that Iphtah was a valiant man we must know that in those times of warre courage and valiantnes was a gift much set by and of good vse So that though he had a blemish vpon him in that he was the sonne of an harlot which was not his sinne yet the Lord couered it as I may say with this excellent gift of fortitude that made him much desired It was a crosse to him all may see that hee was thus abased and yet if he had not been vnder that or some other such chastizement it had been like he should haue been a worse man and in greater danger For such blemishes in the body are occasions through Gods worke to turne the minde to better matters and to bring it in loue with them and to hold from the partie greater troubles thereby As we reade of Mephibosheth Ionathans young sonne that he being lame on his feete could not resist Dauid as Ishbosheth his vncle did to his great toyle and little preuailing but liued peaceably in the Kings fauour and fed at his table and how could he haue been in better state whereas if he had enioyed his limmes at libertie it is hard to say whether hee would not haue been stirring and taking part with Ishbosheth to his owne ouerthrow which had bin very like to haue befalne him whē Abner forsook him if he had not bin preuented by

indeed vrge them about it as he had cause a question may arise how they could offer this to Iphtah to be their Iudge and how he could take it with a good conscience First seeing they had no authoritie to offer it Secondly seeing he and they both had this blocke in their way that a Bastard might not enter into the Congregation of the Lord to beare any office The answer is to both questions one that the Lord directed them thus to doe 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 publike office and that to terrifie men from begetting Bastards who are in this world reprochfull and lie open to much miserie And yet how this forbidding that sinne preuaileth with men this the commonnesse of the sinne and this prophane practise of adulterers too too much bewraieth who thinke that by this meanes of bringing Bastards into the world that is the pitie they take of them they shall shunne the wearisome company of the wise and tediousnesse of children with the vnwelcome annoiances that they count to accompany both But oh monsters doe they thinke by auoiding the burden of the lawfull wife and children to escape the blot of vnlawfull libertie euen reprochfull whoredomes Doth not God set a brand both vpon them and their cursed fruit For it is prooued by experience that besides the discouragement which bastards are oppressed with as of scorne and opprobrie in the world which of it selfe is enough to hold them vnder the Lord denieth them commonly good education so that they prooue vagabonds curseth them with a more then common indisposition and aukenesse of nature to retaine instruction and gouernment And lastly there are few of them who are not tainted with vile and odious qualities such as they deriue from their vitious and vncleane parents And therefore the greater is their sinne who for all this his prohibition most wickedly fil the world with them cause them to be brought into so great calamitie Yet as the innocents cannot doe with it so God bee thanked they are not shouldred out from the hope of saluation for there is no respect of persons with God if they feare him But if they were cast off by the Lord yet such is the vnconscionable beastlinesse of those gracelesse persons that for their owne filthy lust they would thus endanger them as the loathsome practise of those vncleane Locustes the Popish Monkes and Friers 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 hauing found ill dealing at their hands before as we haue heard for that they were not lead by conscience and the feare of God when they cast him out but by partialitie vsed crueltie against him he did not therfore trust them vpon their word but requireth an oath of God at their mouthes as may be gathered by their making God a witnesse of the promise which they made vnto him and so tieth them to a sure couenanting with him For it had not otherwise been wisely prouided 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 witnesse And here let vs learne that when men haue dealt vnfaithfully and dishonestly they haue no wrong offered them if they bee not credited as before no although they bee bound by bond whereas their bare word was taken while they went for honest men for they haue giuen iust cause to other to suspect their credit And by this which I say may be noted that one cause why men are in lesse credit now adaies is their vnfaithfull dealing And whereas some cannot be trusted nor borrow vpon their word or bond but for want of credit doe goe without that which would stand them in exceeding great stead for their vpholding and maintenance it is the fruit of their owne doings and that which they haue sought by their owne vntrustinesse and breaking of their promise whereby they haue lost their credit together with their honesty For in these daies many care not to deceiue yea and vndoe others and therefore come to nought themselues also for the most part whereas some other being faithful and conscionable vpon their bare credit liue and maintaine their charge by borrowing and by other mens forbearing them And whereas it is obiected on the behalfe of these vnthrifts and deceiuers that they must be borne withall though they cannot pay that which they haue borrowed I answer Some of them see no likelihood that they can repay so much as they will seeke to borrow and take into their hands of other mens goods which argueth little honesty and therefore are well content to wind it from them cunningly and craftily whereby also they impouerish some others will not diminish their occupying in the least manner though they goe aboue their reach nor detract from their belly and pastime to pay the owner therby shewing that they care not how he come by his due and right or whether he euer haue it againe or no. Now while these things are thus we may note that the beautie of religion is such if it be planted in men soundly and indeed as that it winnes credit to him that hath it for contrary dealing and maketh him to be approoued for his faithfulnesse conscionablenesse and honesty whereas he that is void of them liueth in vtter discredit and iust reproch And whereas ye will say some of them that make shew of religion doe yet deceiue and deale vntrustily with their creditors I answer it is not the shew of religion but the practise of it that carrieth the beauty with it that I speake of and if any that be taken to be religious offend this way know wee that it is not their religion that imboldneth them to such dealing but that they haue so little of it And so it is true also that some that haue credit deseruedly doe for the sweetnesse of the gaine if they take not heed hold their due from the owners sometimes though they may little reioyce in it And let them know that their sinne is the greater but yet all this notwithstanding there are some who dare not neither will by any meanes be brought to doe so And if ye aske me Why then doe men take bonds of such as are of approoued honesty and haue not broken nor lost their credit as if they were no better trusted then other common men I answer Not because they be distrusted but first seeing all are mortal and so men might lose their goods if they had no securitie for them by those in whose hands they are and secondlie that contention may not arise betwixt the posteritie of both parties that shal come after And againe

seeing there are such deceiuers in the world as would prouoke euen the honest to contention if they can see any hole open or espie any aduantage And this rule holdeth also firme and good in religious actions before God For as it is the honour of a Christian to continue constant in his loue to the truth and the Church of God the fruit whereof is a sound and good report so if a man begin to warpe and bewray his hollownesse or treachery in either his staine is not easily washt out neither can he looke for that currant estimation or reuerēce 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 oyle or wine while they be sound whole yet if they begin to leake and run they will not commit any thing vnto them which is in danger of losing Our Sauiour asked Peter but once Whom sayest thou that I am and tooke his word when he deserued no other whereas afterward hee was not satisfied with one nor two professions of his affection Simon louest thou me good reason he had made a great cracke in his credit and therefore he that had forsworne Christ deserued not vpon his owne bare word and answere to be beleeued And those who haue deceiued the opinion of the Church touching their religion by falling into error and schisme or their pietie and honesty by grosse offences may thanke themselues if euer afterward the people of God haue them in a iealousic As we reade in the Ecclesiasticall historie that when once the baptized partie reuolted either from his religion or good conscience as Miriam by her arrogancie the Church admitted him not without serious repentance and confession of his fault But if he slipt the second time they practised greater seueritie towards them enioyning them not repentance only but for a space of time to remaine out of the Church as in famous Yea some euen of the reuerendest Fathers of those times as Cyprian and others grew to this erronious opinion that such were not to be admitted without rebaptization as if their former seale had been quite puld off by their sin I meane the seale of forgiuenesse Therefore let all Christians looke to their standing the didiuell if it be possible will quite ouerthrow them but if he cannot hee will foile them and take away the crowne of their reioycing which is their faithfulnesse and constancie And he is an impudent person who hauing foully dishonored God and his profession wil hold vp his head boldly and claime his old priuiledge Doe we not see that among men one periured or a forger is disabled from euer bearing any witnesse against or for any in publike court And haue not all men such a one in suspition Doth not treason taint euen the blood of the traitor so that euen when he is loyall he goeth for no better and hee who hath got a patent of restitution or pardon for his fellonie 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 so easily from his iust quarrell that hee had against them of Gilead and had so soone done when he had wisely told them that which concerned them to heare and when they had assured him of that which he demanded by this I say we are taught not to hold in our harts an iniurie against vs by any but soone to remit an offence for it is an honour to passe 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 doe so for therein he doth after the example of the Lord himselfe who doth not follow things against vs hotly but sheweth great lenitie and kindnesse And as we should not be rigorous and cruell in our dealings to prouoke men with our bitternes to wrath so should we make an end of controuersies as soone 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 sinne Of this somewhat was said before in vers 4. but especially looke backe into Chap. 8. verse 2. And further learne what hath been the religiousnesse of an oath in times past to wit such that if it were once offered and taken there was no more question but the controuersie was ended As we see Rahab hauing it granted her by oath of the spies that she and her fathers house should bee saued aliue at the destruction of Ierrico rested satisfied Therefore men must looke to what they sweare seeing an oath is not to bee violated vnlesse it were made for the accomplishment of euill in which case the keeping of it were double sinne as Heroas was and the least euill therein is great And as heed must be taken how men sweare so must they who offer the oath to other that it be so done that they to whom it is ministred may be free from snare so that they may doe it as the Prophet speaketh in truth righteousnesse and iudgement Therefore such as draw men by oath to fulfill their desire and to doe things against conscience haue the more to answer for Men then must not be drawne and forced thereto to which they cannot yeeld nor of themselues rashly sweare to doe that which they approoue not but abhorre Iphtah doubted no more after the oath but goeth after the army But an oath is not strong enough now adaies to hold a man fast neither can wee safely rest in it for the deciding of controuersies although the Lord hath taught vs otherwise Now for the further ratifying of the couenant betwixt them it is rehearsed before the Lord in Mizpeh by them for thus the men of Gilead say We couenant with thee before the Lord to doe as we say and that he may punish vs if we breake it Therefore such as are common swearers are not to be admitted to this solemne oath either in accusation or decission of controuersies For as I said they haue lost their credit they haue often falsified their oathes for how should a common swearer auoid common periury and therefore that which another man vseth reuerently and with conscience such rush vpon commonly and carelesly through a prophane habit being herein worse then Heathens who counted not such worthie of societie but intestabiles as they called them that is such as were not to be admitted as witnesse And commonly such they are who prostitute themselues for gaine to sweare falsely before the Magistrate of whom there are many and some the Lord shoaleth out from among their fellowes as notorious monsters branding some with in famie and misery and terrifying the consciences of other with hellish feares if not with despaire And a step to

vexe their aduersarie one way they could doe it many waies and say that they haue greater and more causes to pursue them then that one which they alleage But all such speech is bragging and boasting without iust cause for if they had greater doth any man doubt but they would take their aduantage by vsing them when as they prosecute the smaller so hotly against them Vpon the forementioned reasons he concludeth that hee gaue him no cause to make warre with him as he had done but hee had been stirred vp vniustly against him And as Iphtah was bold to accuse him and auouch his owne innocencie hauing so good proofe for both so euery one that can proue the goodnesse of his cause shall bee able boldly to defend his owne innocencie against his aduersaries and accusers to their shame and iust reproch and their owne peace and comfort Whereas other must be driuen to vse shifts as lying dissembling boldnes heate multiplying of words and false witnesses as may be seene in the cause of the Priests and Pharisies accusing our Sauiour before Pilat The truth seeketh no corners See notes vpon verses 14. and 15. And so hee appealing to the most highest for his simplicitie in the matter to be iudge therein he endeth his message Thus must wee be able to doe I meane not to be afraid to make the Lord iudge in the cause that so though we be iustled to the walles by our vnequall Iudges vpon earth yet we may rest in Gods testimonie of and vnto vs and our cause and therefore not fearing man may be confident verifying the prouerbe The righteous is bold as a lion In the same kinde Iob speaketh saying Though mine aduersary should write a booke against me would not I take it vpon my shoulder and binde it as a crowne to me Meaning it should be to his commendation But seeing the men of the world see boldnes so much to preuaile in the defence of their bad causes therfore they face out matters themselues thereby Wherby this watch-word is needfull to bee giuen them that men looke not so much how boldly they stand in the defence of themselues and their doings as how truly for that which in a good cause is courage in an euill is impudence But though Iphtah had said enough and that also to good purpose yet we see that it moued the King of Ammon nothing at all but as he had taken a bad cause in hand so he meant to defend it vnto the death euen as men too commonly doe who hauing begun an ill matter doe purpose to goe forward So that we see wise and sound reasons and perswasions howsoeuer they be vsed both to purpose and in season so that they who can iudge would thinke they might be like to preuaile and moue especially not knowing the corruption of the heart which couers it selfe with shew of honestie yet with the wilfull they doe no good nor with any such as bewray themselues being put to it to be resolute to do wrong and of a preiudicate mind or possessed of strong passions Therfore it is that Salomon saith A word more entreth into the wise then an hundred stripes will auaile with the froward This humour possesseth many whom it would not easily be thought to be in and therefore being discouered so much the worse beseemeth them euen ciuill courteous persons still and sometimes religious because either they suspect not themselues and so are ouertaken by any occasion suddenly falling out or else they nourish this serpent in their bosome wilfully Naaman was taken with that tech and no marueile he being an Heathen when he heard the Prophets answere by what meanes he told him he should be healed But highly to be commended was Dauid who receiued the counsell of Abigail a woman so readily to turne him from a cruell and wicked resolution And euen so they who are obstinate as thinking it a discredit to them to desist shall meete with more shame by proceeding but happie are the meeke and tractable who receiue the wholesome words of exhortation and stop not their eares from good counsell but submit themselues without respect thereto such shall deliuer themselues from great euill And a man would thinke such behauiour doth better become professors of the Gospell then wilfulnes and obstinacie Concerning the vse whereof I haue spoke somewhat by the like occasion in the 21. and 22. verses let the reader ioyne them both together Vers 29. Then the spirit of the Lord came vpon Iphtah and hee passed ouer to Gilead and to Manasseh and came to Mizpeh in Gilead and from Mizpeh in Gilead he went vnto the children of Ammon 30. And Iphtah vowed a vow vnto Lord and said If thou shalt deliuer the children of Ammon into mine hands 31. Then that thing that commeth out of the doores of mine house to meete 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 vnto the children of Ammon to fight against them and the Lord deliuered them into his hands 33. And he smote them from Aroer vntill thou come to Minneth twentie Cities and so foorth 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 shewed generally that Iphtah ouercame and subdued the Ammonites And in particular first how God gaue him the spirit of courage and fortitude to this end Secondly that before hee entred the battell hee made a vow to the Lord that if hee should get the victorie hee would offer that to him which should first come out of doores to meete 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 fighting with them the Lord deliuered them into his hands In this verse it is shewed 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 warre both valiantnes of mind and strength of body as was said before And by this it may appeare that the Lord had appointed before that hee should be their Iudge and deliuerer though it was vnknowne to the people when they sent to him to haue him to be their Captaine Now for our instruction and benefit heere wee may see that when the Lord appointeth any man to any speciall calling hee giues him gifts for the discharge of it When Moses was to be sent to Pharao hee alleaged his vnfitnes and vnsufficiencie to speak to a King the Lord prouided for that before he began to discharge it The Apostles likewise whom Christ left weake and vnfurnished for such a worke as they were to take in hand after his ascension

not being amended thereby For to vnderstand it disiunctiuely thus It shall be the Lords or I will offer it what sense can it haue thus If it be be not fit for sacrifice it shal be the Lords How should it be the Lords they say by offering it to perpetuall virginitie if it be fit thereto for so some vnderstand it as I haue said before But where did God require virginitie to be inioyned to any children by their parents or what example haue we thereof in Scripture And yet if he had meant so in vowing we know it had been most like to bee his daughter I say againe that should first haue come foorth to meet him Therefore what sense can there bee in it to take it so that hee would offer it to perpetuall virginitie if it were not fit for sacrifice For this cause I conclude that the words are to bee vnderstood coniunctiuely and the latter clause to be the exposition of the former thus It shal 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 vpon him and againe seeing he is reckoned in the Epistle to the Hebrewes among the faithfull I answere first to the question and after to the reasons to the question that if hee had vowed simply to be thankfull he had done well but in such a vowing as this was hee sinned greatly as shall appeare 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 vpon him was the spirit of courage and fortitude for war although it is not denied that he was a beleeuer and had the spirit of sanctification also But what hindred but that hee might in some particular actions through ignorance or weaknes offend as Gedeon Barak did and yet they were the true seruants of God and obtained the victory also for all that So many sound Christians among vs there are who yet tread awry sometimes and so did Iphtah and this one answere may serue 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 God though as he made it here he faulted greatly so wee may bee perswaded that it is a lawfull thing to make a vow to God Whereby I meane neither the generall vow of faith and obedience required and performed both in the old and new testament neither that speciall vow that was ceremonial onely practised in the old Testament and some where in the new to wit in the first age of the Church but I meane that speciall 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 lawfull 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 Iacob did that if God deliuer vs from such a danger wee will more carefully and constantly walke with him afterward And so when to helpe our dulnesse and infirmitie wee set ourselues by firme couenant to prayer and reading more then ordinary for measure or for frequency and feruency and to giue set almes for special causes knowne to our selues or to keepe set times of fasting for a season as there shall bee cause or if we perceiue and find our selues prone to drunkennesse and in danger to fall thereto by drinking wine or strong drinke wee may vow to abstaine for so long a time as may bee fit to keepe our selues from sinning And although wee bee bound already hereunto by the word yet may wee more solemnly and for the better bridling of our rebellious nature renew the same bond in a vow to this end to helpe our dulnesse for want of zeale and to make our selues more forward in duty to God and loue to men as Dauid did I haue sworne saith he and I will performe it to keepe thy righteous iudgements These kinds of vowers are lawfull so as they be agreeable to Gods word and stand with Christian liberty and bee agreeable to our calling both generall and particular and be in our power and made deliberately not rashly and the end of it be good whereas not Popish vowes only are failing in these but euen Iphtahs also in many of these points And although vowes made in this manner are no part of Gods standing and constant worship by themselues yet neither are they wilworships nor yet simply left to our arbitriment alwaies but to be vsed as helpes and furtherances to godlinesse wel approoued by the experience of the Saints as to preserue the gifts of faith prayer repentance and other vertues of the mind so also to testifie our thankfulnesse to God for blessings which wee haue receiued of him And with this minde Iacob vowed in the way as hee went to Aram as I said before Now this vow of his as it was a more then vsuall token of his thankfull heart which he indented before hand to expresse if God should giue him the victorie so wee must know that it proceeded from a rare feeling of the spirit of God exciting and quickning him vp to such feruencie Gods people find not themselues alway in one tenor and tune either for inward ioy and comfort in God or for outward forwardnesse to dutie Paul had his lifting vp into the third heauen and hee had also his buffeting to abase him lower then the earth Peter was rauished in spirit when he was in his heauenly trance before his going to Cornelius but we know hee had as rare ebbings at other times Elias a man of men for grace and familiaritie with God and that appeared by his reall assumption into heauen bodily but he was in a poore case when he was faine to flee from Iezabel and goe 40. daies fasting and mourning for the misery which lay vpon him and the Church besides his weaknesses which he bewraied and therefore is called by S. Iames a passionate man one that was clothed with the like infirmities that others had It were to be desired we heare men make great moane for the contrary that there were alway in vs that abundance of grace faith feruencie chearefulnesse which is at some odde time But the contrary befalleth most men partly the Lord so disposing of it because hee knowes wee were not able to beare it but would turne it into a distemper euen as too much good blood in the bodie makes a pleurisie and when there is more water in the channel then it can containe it must needs ouerflow the bankes and

vncharitablenesse an vnruly tongue c. the religion of this man were altogether vaine There are reasons of this 1. The Lord saith Sonne giue m●e thy heart he meaneth not a rotten heart and corrupt he needs it not but an heart well searched and well drained from sinfull affections and lusts such an heart he calleth for and chuseth For he knowes that where a mortified heart is there also is an heart quickned to the life of God and the more fit for dutie both within and without 2. The chiefe seruice of God is inward and this inward stands especially in repentance which first consisteth in the change of the euill habites and qualities of the soule ere new be put in For no man grafteth vpon a rotten stocke nor puts new wine into old vessels 3. A christian man fetch surer euidence from hence of his reformation then from any particular dutie to the affirmatiue commandements of the morall law and more soundly distinguisheth himselfe from an hypocrite I seperate not the parts of repentance but diuide the false from the sound by this rule many a good Christian is behinde hand in this worke and euer shall be for no man is pure and hardly forgoes some one or few old relikes of Adam and therefore looke how much a man profiteth in this peece of religion so much hee groweth more truely religious The vse is that they who haue chosen the easier course of seruice I meane to doe good duties doe better tend that other part of christianitie which hath been lesse regarded by them and that they trauaile in denying themselues ouercomming their passions abstaining from and crucifying their corrupt nature where it is strongest in them and so shall their religion prosper and better beseeme them For though it be the harder part of the two yet time bestowed therein will counteruaile the labour most plentifullie And for a good man to be a debter to any lust is most vnseemely but to be a seruer fulfiller and obeyer thereof and to haue the weapons of sinne still vnmortified and fighting in him against righteousnesse as Paul speakes is monstrous Thus much of the Nazarite In this verse the Angell telleth the office of the childe that should bee borne to wit that when he should come to age fit for it he should begin to deliuer his people from the bondage of the Philistims Wherein the Lord declareth his tender loue and care of his people who when they are oppressed and in tribulation doth pitie them and thinketh euen before of easing and redressing their sorrowes whereby he would draw them to relenting for their sinne and to be ashamed of their prouoking of him to punish them and of the hardning of their hearts by lying still in their offences without humbling themselues and crying to the Lord for mercy and deliuerance And if yee aske why hee doth not as well take them out of their troubles as well as he pitieth them therein and why he suffered this people to lye in bondage so long to their enemies till Samson grew vp and was able to deliuer them I answere he were willing and ready to doe it and much more if it might be good for them but that cannot be while they still harbour and nourish their sinnes but they would procure vpon themselues greater vexation by continuing their wicked course if the Lord should deliuer them before they repent for the same as hath bin often proued by the example of these Israelites crying for ease but neuer heard till by repentance the Lord was grieued for their miserie So that Gods suffering their oppressions to hold them vnder a long time as this his people was by theirs namely from the birth of Samson till hee came to mans estate and after it was not for that he taketh pleasure in afflicting his hee professeth the contrary but it is for that they relent not neither cast themselues down before him to draw compassion from him by their lamenting after him And therfore their long abiding vnder their tribulations doe argue exceeding hardnes of heart in them whereby they procure the same And whereas men cauill with God and say they cannot bow their own hearts nor force them to relent God must soften them and breake them or else he is the author of their miserie I answere they can binde heauie burthens vpon his shoulders which themselues will not take vp with the least of their fingers And that appeareth by the slight account they make hereof and their dealing so carelesly in so weightie a matter For although the Lord can pull out the stone of the heart as the Prophet speakes and make it an heart of flesh yet if this were the thing they desired they would first apply themselues to that grace of his which is able to worke this effect in them and then put ouer and commend the blessing of their labor to God which while they neglect to doe they haue that within them which shall witnesse against them to be the wilfull causes of their own desolation The Lord is not bound to them in the least respect to minister the meanes of the word in afflictions benefits examples help by others much lesse grace to be humbled and repent Therefore in that they vse none of these ordinances of his to the wholesome ends to which they are appointed the sin is theirs he is guiltlesse in that he hath offered them more faire then themselues were willing to accept of Neuer did the Lord leaue any to himselfe hardned and impenitent who desired to profit vnder his doctrine and discipline Therefore let men beware they ouerreach not themselues in their subtiltie for as bold as they are in speech here yet when they come to answer the Lord face to face they shall be dumbe and of their own mouthes shall the Lord condemne them To the which end more might be added if the point came not so often to hand throughout this booke as oft as the relapses of the people are mentioned See also the first branch of the doctrine vpon 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 vnto me and the fashion of him was like the fashion of the Angell of God exceeding fearefull but I asked him not whence he was neither told he me his name 7. But he said vnto me Behold thou shalt conceiue and beare a sonne and now thou shalt drinke no wine nor strong drinke neither eate any vncleane thing for the childe 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 againe now vnto vs and teach vs what wee shall doe vnto the childe when he is borne 9. And

the action to be ordinarie but indeed this of Manoah had bin warrantable at any time as being grounded vpon diuine warrant commanding him so to doe And whereas it is againe obiected that Manoah not being of the tribe of Leui but of Dan ought not to offer sacrifice neither was that according to the law that hee did it is answered that hee gaue the flesh and the other things to the Angell whom he tooke to bee a Prophet that hee might offer them for the Prophets had an extraordinary calling that though they were not of the house of Aaron yet it was lawfull for them to sacrifice as Elia and Elisha did for when the Priests corrupted the pure worship of God the Lord stirred vp the Prophets to restore it againe But this was no Prophet ye will say I answere no hee was not but more then a Prophet and therefore the flesh and the other offering being laide on the rocke the Angell did wonderfully hee raised fire out of the rocke and consumed the sacrifice And the same we haue heard to haue been done in Gedeons sacrifice before for although it bee not expressely said here that fire was brought out of the rocke as there yet seeing there is no mention of any fire brought by Manoah and yet that the Angell is said to haue departed in the flame it is most likely that fire was stricken out of the stone the Angell ascended into heauen as though he would vse the flame insteade of a chariot and he dissolued the body which he tooke 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 feare when they saw that he was an Angell of God and after that he appeared no more to them In that Manoah did as the Angell willed him turning that which hee would haue set before the man of God for meate into a sacrifice it teacheth how fit and ready we should be to be moued and ledde by good instruction to any duty that wee know not neither thought of before meekely receiuing the words of exhortation without resistance or vnwillingnesse This minde was in the Thessalonians to whom Paul writeth thus We are perswaded of you in the Lord that both yee doe already and will doe still the things that wee commande you meaning that they resolued with themselues to make the doctrine of the Apostles the rule of their life Thus should all Christians bee affected like the paterne that Paul giues the widowes that they should diligently be giuen not onely to the particular duties of compassion Rom. 12. but to euery good worke This commendeth the grace of God highly in all such as are thus prepared to serue God in euery part of their life that as they shall see what the good and acceptable will of God is toward them so they are ready still to new duties And so it doth much checke and accuse them who are slow and backward to any good thing that shall be required of them and readily yeelded 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 shew themselues commendable And yet for all that which I say let it be clearely seene that there is enough to binde their consciences to that whereto they should yeeld lest they be lead by company will or fancy and there is cause of this readinesse and alacritie in receiuing the word by the people if they consider that the Minister himselfe is tied to the like dutie in vttering it according to that charge of Peter feede the flocke of God with a ready minde not of constraint and the Apostle Paul confirmes it There is necessitie imposed vpon me and wo be to me if I preach not c. If then I doe this necessarie worke willingly it is thankworthie otherwise it is necessarie and I must doe it without thanks How shall this bee if the people hold off and pleade libertie to take and refuse what they please Therefore Cornelius Acts 10. professeth himselfe and his ready to heare whatsoeuer Peter should say from God to him And when he saith whatsoeuer he meaneth whether reproofe or commandement as well as comfort and instruction This she weth that not all that doe some duties doe them readily but either for finister respects or by halues as he in the Gospell who was bidden goe into the vineyard answered hee would but went not so many heare zealously but neuer weighing the worke of God nor forecasting the difficulties repent them of their forwardnesse Others readily yeeld to the truth in their minds as sound and good but their hearts come slowly forward they delight not therein nor approue it as liking that it should gouerne them Againe some things which the word requires we yeeld to for the outward action especially yea and stand stiffely in the defence of it as Iudas did for the relieuing the poore because in a diuers respect our desire concurreth with Gods commandement euen corruptly peruerting the end and vse of a good duty to our own benefit which ought onely tend to Gods glorie But here we doe not obey readily because the manner of obeying which is for conscience sake displeaseth vs as the artificer liketh it well that God calleth for diligence in his calling for his coueteous minds sake but to be occupied therein for the seruing of Gods prouidence the auoyding of noysome lusts and temptations the practise of his faith and patience thankfulnes contentment he hath no readines thereto yea this awkenesse is in the best that they like any dutie should bee vrged which others are tardie in and themselues prone vnto but to be drawn any further and to suffer exhortation and reproofe for their blemishes and errors that is vnwelcome So that readines and teachablenes humbly to giue place and curbe our contradicting and rebellious nature where God hath manifested his will vpon good ground is a rare gift of the spirit and attendeth onely vpon them who with Dauid haue a respect to all Gods commandements Excellent is that speech of Dauid O Lord thou saidst Seeke my face and I answered Lord I will seeke thy face Euen as the waxe applied to the seale receiues the impression and the holy instruments of musicke in the Temple sounded according to the skilfull blowing or fingering of Asaph and his brethren so pliant and tunable should our hearts be to the voice of God and make such harmony in his eares as he himselfe hath made inwardly in them as the seruant mentioned in the Gospell whose obedience in going comming and dooing seemed to be so prompt as if it were the eccho of his Masters voyce And such as haue attained any measure herein let them looke to this one thing that they be constant in so doing lest beside the expectation the diuell in time

it Notwithstanding the which yet they may reioyce as our Sauiour willeth them and bee glad if they be persecuted and reuiled for his sake that is for well doing But let no man suffer for euill doing for hee shall bee forced to hide himselfe and runne away the wicked flying when no man pursueth him And yet all that I haue said notwithstanding it is not denyed any man to rescue himselfe from the open wrong of the vnconscionable by any lawfull meanes neither ought it to preiudice the equity of our cause THE EIGHTIETH SERMON ON THE XV. CHAPTER OF THE BOOKE OF IVDGES The second part of the Chapter Vers 9. Then the Philistims went vp and pitched in Iudah and spread themselues in Lehi 10 And the men of Iudah said Why are ye come vp against vs and they answered To bind Samson are we come vp and to doe to him as he hath done to vs. 11 Then three thousand men of Iudah went to the top of the rocke Etam and said to Samson Knowest thou not that the Philistims are rulers ouer vs what is this that thou hast done to vs And he said vnto them As they did vnto me so haue I done vnto them 12 And they said vnto him We are come downe to bind thee that we may deliuer thee into the hand of the Philistims And Samson said vnto them Sweare vnto mee that ye will not fall vpon me your selues 13 And they spake vnto him saying No but wee will bind thee fast and deliuer thee into their hand but surely we will not kill thee And they bound him with two new cords and brought him from the rocke 14 And when he came to Lehi the Philistims shouted at the meeting of him HOw Samson vexed the Philistims we haue heard in the first part of this Chapter In this second is shewed how they pursuing him got him to bee brought bound vnto them And that was after this manner First they came vp against Iudah where Samson was threatning to fight against them vnlesse they brought Samson bound vnto them And this is in vers 9. 10. Secondly they of Iudah fetched him from the rocke Etam where hee was and brought him bound vnto them vers 11. 12. 13. And thirdly when he came to them at Lehi the place heere mentioned the Philistims shouted for ioy that hee was come thinking to haue some great hand ouer 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 Philistims came with an armie against Iudah in that part of it which was neere adioyning conterminate to their owne countrey here called Lehi which signifieth a cheeke or iaw-bone and tooke the name from an act that Samson did in that place afterwards in slaying many there with the iaw bone of an Asse Into Iudah I say they came putting the men thereof into great feare for that Samson who had done them so great hurt had his abode among them and was as they tooke it harboured and maintained in that euill which he had wrought against them by them of Iudah 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 haue to be deliuered vnto them or else they would make warre with them The Philistims did in this but as any like them nay many farre better would doe in the like case Nay there are few to bee found either nation against nation or man by man prouoked who are not ready enough to seek reuenge yea to passe their bounds therein exceedingly rather then to come behind in such cases who though they doe euill as the Philistims also did yet if any man would aske whether a Christian must put vp all wrongs and iniuries I answere he may defend himselfe in his innocent case and stop the course of his aduersarie so as it bee without malice and a reuenging mind of which more is said in another place Neither doe I affirme that sin is to goe vnpunished by this debarring of euery man in his priuate quarrell from reuenge for as that officer of Ephesus told the seditious Citizens If ye haue ought against these men there are aduocates so I say in cases of weight there are Magistrates who are to looke to this that neither by the impudency of the wrong doer nor the impotency of the reuenger the common-wealth be disturbed And so much more in the sinnes committed against the Maiesty of God ought the Magistrate to bestirre himselfe if hee doe as behoues him wherein he is no reuenger but rather one that stands in the gap to stay Gods hand from being reuenged vpon the whole body for the disorder of a few bad members as in Phinees his story is manifest But that which I complaine of is this that whereas men are so hot one against another for bodily trespasses and temporary harmes done vnto them yet their owne speciall sinnes which doe themselues infinite harme they haue no heart to goe against them no neither are wise enough to beleeue what deadly enemies they bee vnto them And thus wee may find it in all kinds of offenders A thing worthy to be bewailed if it were duly considered especially in those who hauing found them by wofull experience to haue wrought them more sorrow and iust cause of complaint then their rankest enemy could possibly haue procured them As for reuenging of others that should alway be ready to feare and hold vs from it which is written Rom. 12. Vengeance is mine saith the Lord and I will repay it For whiles men are ouer busie in quitting themselues of their enemy they both exasperate him and make God a party against them and so they find the harder match of it Dauid durst not reuenge when he could haue done it but answered As the Lord liueth 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 not smite him wickednesse be with the wicked but my hand bee not vpon him But we though wee can doe nothing yet please our selues in Iezabels humour and her sonnes saying God doe so to me and more also if I make not Eliahs head as the head of one of these to morrow So said Iehoram of Elisha Whereas before we can bring our purpose to passe we are our selues preuented by God and our nailes pared and we laid full low oftentimes more fit to be pitied then to reuenge Doubtlesse if we could moderate our selues and take the Apostles counsell to the Romans If thine enemy hunger feed him Rom. 12. wee should sooner make our aduersary submit himselfe vnto vs and acknowledge his offence with shame and griefe then wee shall euer doe it by

Iudge and helper into their enemies hands Againe 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 vexe them and should they of Iudah then helpe them to cut him off who was giuen of God to be such an helper to them And whereas he was not so openly and professedly suffered to shew himselfe such a one as the other Iudges did Othniel Ehud and the rest but only in priuate manner to vexe them as they gaue him occasion To this the answere is that so God had appointed who would thereby haue the enemies curbed and their force weakned for the ease and quiet of his people and yet he would not giue them a ful deliuerance whom he had so often proued to be vnfaithfull and vnthankfull toward him I say therefore that hereupon it may seeme that the whole course of the words and deedes of the men of Iudah toward Samson was faultie and euill for ought that hath yet been said to the contrary and their yeelding him vp to the Philistims as they did afterward was no better then that which they are said in this verse to haue 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 answere that it is not certaine that the men of Iudah knew any such thing that Samson was giuen them to auenge them of the Philistims though it was told to his mother by the Angell in the 13. Chapter verse 5. and that may bee gathered by the words of the men of Iudah to Samson when they spake to him so sharply and said that they must bind him and so deliuer him to the Philistims which had been absurd for them to speake if they had knowne that he was set by the Lord to deliuer them Besides God gaue them no commandement to breake their league with the Philistims which they had made with them being brought vnder of them neither had hee giuen them any meanes to defend them by violence and armes against them therefore they were to commit the successe to God and it cannot be laid to the charge of the men of Iudah as their fault that they did so to Samson in deliuering him vp into the Philistims hands notwithstanding that God in his prouidence had called Samson to be their auenger And wee must obserue that by this deliuerie of Samson the Lord still gaue further heart as also opportunitie to him to afflict these Philistims more then before as shall appeare in the fifteenth verse So that the Lord thus carrying the businesse wee must not without apparant cause condemne the fact of the people Yet hereby I doe not altogether cleere them from blame For there is no doubt of this but that the men of Iudah were too much afraid of the Philistims and too ready to keepe themselues from danger by them and to stay them from making warre against them And though it had been commanded them of God to haue kept Samson from them yet seeing it had been with the perill of their liues it is like enough they would not for all that haue done so but would haue deliuered him vp vnto them onely indeed they are the lesse to be charged because as I said they had no commandement of God to doe 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 marke The fact of the people of Iudah had been bad and grosse if they had left Samson to shift for himselfe against an expresse commandement from God and if he had bidden them to take Samson for their helper and to assist him for then they ought to beleeue that hee would both haue directed them what to doe and would also haue assisted them But this not appearing by any necessarie proofe they are onely to be charged for this that they proceeded herein vpon sinister causes and not by the warrant of knowledge as appeares by their fleshly fearing the Philistims because they were strong and they did not cleaue 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 goe about to apprehend him and to aske him what hee meant to prouoke the Philistims against them they being yet vnder their dominion So that this wee may learne hereby That howsoeuer God promised to be with vs in all our waies appointed to vs by him to walke in as hee did to these men of Iudah yet if we cannot doe so without opposition displeasure and resistance by men wee commonly looke as they did to the strongest side with fleshly and carnal eyes I meane to the power of man and not of God and so we soone goe out of the way which is not like to be without our great hurt And yet marueilous it is to see what slauish mindes are in vs that how plainly soeuer God reueile his will to vs in and about any particular dutie we will haue an hundred shifts and excuses why we cannot as we say but indeed dare not walke in the approued beaten way which God hath laid out for vs. No tongue is able to expresse the innumerable breaches of Gods commandements and fearfull sinnes which are committed thus and by this occasion and all to shunne an outward and temporary danger and discommoditie but the inward violence and smarting words which wee make in our consciences thereby we doe not at all or very little regard them which therefore arise after and sometime many yeeres after to trouble yea and torment vs. As the fact of Iosephs brethren did vex them more then twenty yeeres after and Dauid was sore troubled when he remembred the sinnes of his youth And this to bee true both Scripture and experience teach vs that while men runne into sinne to auoid outward trouble and danger and yet make nothing of it when they haue done lest they should too much disquiet themselues yet that God doth afterwards make their doings as prickes in their eyes and thornes in their flesh that thereby we may know that they who hold vp their heads most iollily after their sione committed as though nothing were amisse with them shall not so easily goe away with it but their sinne which they haue made their dearling shall sting them in their bosomes and rise vp and strangle them as it oft doth and make their liues wearisome if it put not also an end to them as the sinne of Zimry and Cosby did Corab also and his company But where might one make an end of this discourse Looke more of this in the storie of