commended in his casting downe their idolatrie that seeing God set not neither appointed the time when hee should doe it therefore hee did it in the night wherein hee might bee freest from resistance and danger Doue-like innocency and obedience to God must be ioyned with the wisdome of Serpents In many duties doing wee must watch the best opportunitie time and place vnlesse the Lord prescribe them to vs. So did Sampson in the great destruction of the Philistims watch time and place and tooke opportunitie when thousands of them were assembled to make themselues passe-time by mocking and laughing at him then he set his shoulders to the maine postes whereon the house stood and cast it downe vpon the Princes and the rest and slew thousands of them So it was said of Dauid hee did wisely whither soeuer hee went out and God was with him accordingly And it is a singular gift of God in his children to be wise in the things they take in hand that they giue no aduantage to the wicked nor the diuell but take the best and fittest occasions to bee well occupied as time and place giue leaue both in holding their profession generally and also in the doing of other particular duties that where they see inconuenience like to come they may by wise forecasting preuent the same and lay their most care where greatest danger is to bee seene and feared Wherein though all attaine not the same and like measure yet it is well when al labour as they are able to attaine it But some marre their good actions with the ill and vnwise manner in which they doe them As Iobs friends did in seeking to comfort him The particular instances are infinite But thinke we of them by this example For if Gedeon had gone about the work inioyned him rashly or vndiscreetly in the day time who seeth not that euen his obeying of God in such a mnner had marred all But Iael was blessed for her wisdome she shewed to pull downe Sisera And thus Abigail by her wisdome deliuered her house as Salomon saith and the wise woman mentioned in 2. Sam. who saued a whole citie The children of this generation teach vs herein And therefore pray we all for the spirit of wisedome that we not only doe that which we are commanded but that we studie to do it in the best sort we can and yet alwaies shunning as a rock carnall shifts and policies But of this the lesse shall serue being also often enlarged THE FORTIE TWO SERMON ON THE SIXTH CHAPTER OF THE BOOKE OF IVDGES WE haue heard of Gedeons faith and wisedome about the casting downe of the altar of Baal and wee may see a good reason why he was faine to vse the best and surest meanes for the effecting of it and for the ouerthrow of their idolatrie First seeing it was stablished among them and had taken roote therefore all that he could do was little enough to throw it downe And also for that the people were so superstitiously addicted thereto and so delighted in it But let vs now see in what outragious manner the people inquire after the man that had done it and when they with consent agreed that it was Gedeon how furiously they sought to haue him put to death Here many good points may be noted about idolaters which I will brieflie set downe First this how deepely idolatrie superstition and false worship is rooted in peoples hearts and ground fast as is to bee seene in these and through these stories and those in the booke of the Kings as the Philistims blind deuotion to their Dagon and the peoples fond and mad zeale in maintaining the false worship of Baal in Ahabs time their offerings to them their bowing downe and praying to them So that a man might haue as easily plucked their hearts out of their bellies as to haue disswaded and alienated their loue from them The reasons are first because as sinne so error is strong plausible and deceitfull Secondly God accurseth all that will not hearken to the truth so that they shall belieue lies and be bewitched therewith See and consider to this end Esay 44. 19. Thirdly the worst weeds haue deepest roots and corrupt customes or opinions because they agree with mans bad nature are not easily rooted out whereas those which are good and commendable are like precious plants or flowers which hardly take any roote at all and may be pluckt vp with two fingers As at this day the cursed reliques of heathenish and popish fashions how hardly are they laid downe looke but to some vaine and foolish customes and the â—ond deuotion of the superstitions all the yeere long in kneeling before stockes and stones and ye may easily guesse how hard a thing it is to remooue and expel them the like Gamaliel said of the doctrine of the Apostles If it be not of God ye shal not need to oppose it it wil fal of it self But we must know that God not working by miracle as he did then Satan and his complices will in these daies trie the vttermost and vse all meanes ere that come to passe yea as we may see they grow in experience and pollicie strength and resolution also to vphold their rotten building vntill as at death to be sure it shall it fall vpon their shoulders Whereas the true and pure worship of God what authoritie credit or heartie loue doth it find or obtaine at the hands of the most of them who professe it Nay they haue soone inough of it many reuolt and fall from it and they that retaine it doe it for the most part in a most dead and cold manner Insomuch as the diligentest preaching and earnestest perswasions doe scarcely preuaile so farre with men as that they get so much as a name of a good religion in the places where they dwell when yet if it were so their zeale is neither grounded vpon knowledge and if it be in some yet are they not stablished and setled therein and yet further euen of them there are very few that hold constantly in a good conscience the profession of their hope with ioy vnto their end And although this good conscience bee farre from the idolaters of our time for it can onely come from saith in Christ and assurance of his fauour whatsoeuer blind zeale and deuotion be in them yet therein they doe as I said before giue and ascribe much to their corrupt religion and false worship in cost in time spending about the same and feruencie therein aboue a number of vs to ours So that if they went vpon good grounds and had any promise from God for their so doing they might haue to reioyce aboue many of vs. But they and such of our selues as I compare with them in comming short of their zeale shal speed both alike while they I meane the Papists haue this cast in their teeth Who required this at your
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
soules with grace here or their persons with glory hereafter except they repent which is not at commandement nor easily found of such We haue heard of Samsons wagering with the Philistims in the former verse and part of this now it followes in the latter end of it how they gaue allowance thereto and shewed their liking thereof saying vnto him Put forth thy riddle that we may heare it And this sheweth how readily wicked men turne to heare euen the godly whom otherwise they dislike and scorne when they speake pleasing things to them Euen as Ieroboam King of Israel did greatly like Elisha and spake kindlie to him when hee did that which pleased him wel in bringing the army of the king of Syria his enemie as prisoners into his chiefe Citie Samaria hoping that thereby hee might haue his will of them in putting them to the sword Oh when they fit their humour by words or deeds they will change themselues on sudden toward them and applaud them as if they were friends with them And euen so is it with them in the construing of those actions that please them such I meane as whereby they receiue benefit and fauour or aduantage for these they shall be aduanced aboue the skyes but let them therewith ioyne admonition and good counsell or so much as the mildest repoofe especially if they take themselues crossed by them in their purposes of profit pleasure or will although neuer so iustly then they are the worst that goe vpon the earth their goodnesse is remembred no more Yea and this which I say may be extended to the best Ministers who so long as the plausiblenes of their gift doth hold the bad in any admiration or affection will shew the greatest signes of taking pleasure and delight in their company But let the Minister leaue tickling of their corrupt flesh and begin to search them a little or bewray their corruptions which were hidden from them before oh then hee is bitter and irkesome to their taste and becomes their enemie for telling them the truth yea then all his former desert is vanished with commendation and all all which doe testifie too clearely that they allow not of those who are godlie either Ministers or other for their goodnesse which ought chiefely to be regarded but for other causes This must further teach the best sort to obserue themselues with the best circumspection how far they goe in humoring the wicked to wit so far only as they keepe bounds that is speake that which they may for the turning them from euill or drawing them to the liking of the best things by degrees alwaies preseruing entire their liberty in reprouing without any iust cause of blushing As for them that will not admit of such kind of dealing but like onely to be flattered let them know their stomacks are distempered and they in a dangerous case when they can take no liking of any thing but fleshly and sensuall euen as they are who will serue their turnes by flattering them Thus now of the first two things that were done at the feast we haue heard and of part of the third to wit that Samson told them he would put foorth a riddle to them and how they readily apprehended it and were willing to heare it Now therefore in the former part of this verse it is said he propounded it which was the third thing done at the marriage Out of the eater came meate and out of the strong came sweetnesse The meaning is that hony which is sweet and meate to eate came out of the body of the Lyon who is strong which I open and vtter seeing the ignorant not comparing this with the 19. verse would not else vnderstand it In this latter part of the verse it is shewed that when the Philistims had heard the riddle they toyled themselues and went about by their owne labour and wit to finde out the meaning of it but could not by their owne helpe And this is the fourth thing done at the Marriage namely how they sought to find it out how they preuailed But of this more in due place But I will first returne a little to Samson and shew how he made vse of the works of God which he considered and obserued For to his great benefit he gathereth a riddle and raised thereby a question out of the worke of God in the Lyon which was a meane to hold much euill from among them So it behoueth vs to marke things that come to passe daily which all fall out by Gods prouidence and his dealing in and by them that wee may learne wisedome thereby and take good by them For as Preachers gather similies by the things they see reade and heare to illustrate that which they vtter in their Sermons to the people so should we by Gods iudgements vpon the wicked and his blessings on them that feare him we I say should learne to profit by them and to shun the one and to get our part in the other so as all may say we haue made right vse of them in deed whereas the most part take no good by either of both nor by any other of his great works my meaning is not that the generall administration of God onely in the gouerning the creatures which he hath admirably made ought to be noted but specially the ends of the iust and vniust that to the one there is alwaies peace the other cannot no not at death giue testimonie of a good estate nor depart with hope nor encourage his companions to be like him but dieth either with a wounding yet desperate conscience or is stricken like Nabal with a dead Palsie of insensiblenesse But to proceede with this act of Samson in the latter part of this verse we see how by occasion of this riddle much euill was staied in that companie for the time which would haue been otherwise very lewdly and ill bestowed by the Philistims was now busilie taken vp about studying and searching out of the meaning of the riddle for so it is said in the text they could not in three dayes expound it And hereby we may learne that much sinne may be staied in meetings of friends neighbours at feasts and merrie makings if there bee any persons there to intend and endeuour to preuent and stop it And that is done by good and religious talke brought in if it will be admitted or of things indifferent yet tending to good ends as I haue sayd before the which once occupying and possessing them may put them out of their bad by as which I haue oft seene done in my time namely much euill to haue been hindred and put by while by some in the company better minded then the rest it hath thus been preuented carefully and wisely by christian sauoury communication and also kind vsage of them and such like good meanes And to inlarge and vrge this matter a little further of and about these
that which must encourage vs in the difficultest matters that we in taking thē in hand are set a worke by God and do know that he is pleased with the things that we goe about this I say is that which we must be perswaded of that wee haue him with vs to the end wee may cheerefully goe through with them Looke wee carefully to this and wee shall prosper and make we it our common practise in our affaires and we shall throughout see good daies But if we haue no allowance from him in doubtfull cases and much more in such as haue apparant shew of euill we may not enterprize them any more then Ehud might heere without his warrant And where wee haue no commandement for that which we take in hand as in a thing that is indifferent let vs know our liberty and that wee doe that which wee are perswaded doth please God best and so wee shall haue peace in that wee goe about But how little this is regarded and how men take in hand the things which they doe of their owne head and to their owne liking and how ill successe they haue in such of their actions as it is lamentable to behold it so I refer the reader that is desirous to know more of it to chap. 1. vers 19 22. where I haue said more of it This be said of the first thing of the three in sending the present In this second of the three things in that he went so well appointed let vs marke that when Ehud was sure of good successe in this great worke and that God would be with him hee was not idle nor carelesse but had greater regard how to goe about in the best manner furnishing himselfe and prouiding this weapon for the purpose Wherein againe wee must learne that it behoueth vs to vse all good meanes as diligence prouidence and wisdome for the well bringing to passe euen of those things wherein God hath promised good successe and to bee with vs. Yea and further to doe them with readinesse and cheerfulnesse as we see we haue good cause being so wel encouraged And so all may see and we our selues may know that we goe not to worke as men of the world doe I meane coldly and deadly onely for the hope of profit pleasure or such like whetting vs on which are the motiues and perswasions that earthly minded and worldly men haue in doing their busines And what a grace and blessing is that in our earthly businesse and common workes that wee may bee so heauenly minded in them for much more we may looke and hope to be well assisted as the workes which wee goe about are more heauenly But thou maiest reade more of this Chapter 1. verse 4. The third thing of the three now followeth which was the presenting of the gift in carying and offering this present to Eglon the King of Moab which seemed to such as heare of it no matter commendable that Ehud should kill him vnder pretence of kindnesse yet hee intending a further matter thereby then he shewed to wit the deliuering of Gods people by killing him their enemie it was not onely lawfull but also praise worthy in him And this act of his teacheth that when we doe such things as are not of best note nor most commendable in the eyes of men such as this of Ehud seemed yet lawfull allowed of God we should if it may be intend some further and better thing thereby as Ehud here did And although it haue no effect for the present time I meane that good which we purpose and aime at yet to wait opportunity to bring it so to passe But this wil be better vnderstood by laying it out in particulars As for example if a man be in the company of a bad person which in it selfe is no credit to him yet it is not vnlawfull or if a man giue almes to a poore man who hath no goodnes in him which may be thought of some to be a maintaining of him in both these cases and the like he that I speake of ought to haue a further reach and meaning that is a desire and endeauour to do the parties good as to admonish and reproue as there shall be cause seene or exhort seeke to draw them as he shall see best opportunity to repentance and thereby to stay all from taking offence thereat And so I say of all such actions Hester as we reade bad Haman the enemie of Gods people to a banquet It was like to sauour ill to the godly that should heare of it but at his first comming thither though she spake nothing against Haman to the King yet at the second banquet shee obtained deliuerance to Gods people who were appointed by Haman to bee slaine and beside that shee procured is ouerthrow To both which she made way by bidding him to the first banquet and entended it though she made no shew then of any such thing So our Sauiour did eate and drinke with the publicans and sinners It was hardly thought off by the Pharisies but he sought their conuersion by it Therefore in such actions as haue not the best shew of goodnesse to the end we may bring no violence to our consciences nor disquiet to the godly and the better also to stop the mouthes of others it shall bee meete for vs to aime at and intend better things then are seene at the first shew But then it may bee truly said on the contrary that they who doe things in shew scarce honest as to haunt suspicious places and the company of those who are of ill note and name and yet meane worse then is seene namely to practise whoredome and fall to drunkennesse and ill rule it may I say truly bee affirmed that such are vile persons and very bad indeed And most of all they who will shew signes of goodnesse as of loue by friendly familiarity sobriety and religion and yet spite vs and our holy profession behinde our backes and carrie themselues leaudly are of all other the worst But to returne the like we see in Iehu who although he seemed cruell to the view of the world in murthering the house of Ahab yet hauing an eye to the calling of God went through it with courage which was to be commended But heere must bee a caueat obserued that is that no man presume by these examples to enterprize such like matters without warrant from God alleaging for himselfe that his end is good and profitable this is to go to worke of our own head yea to call euill good and to doe euill that good may come of it As in a mans priuate case to take vpon him to reuenge his owne wrong which belongs to the Magistrate For as the Lord warrants a man by the sincerity of his intention to goe forward when the thing is lawfull as we see in that act of the two tribes and an halfe building an
a man fall and not rise againe or goe out of the way and not returne And if this rebelliousnesse and bad disposition were in the wicked onely it were lesse to bee maruelled at but let it be well considered and it shall be found in such as haue sometime serued God in truth who if they lose the hold that they had and haue suffered the wicked flesh that is their sinfull nature to get the vpper hand in them againe oh how hardly is it put out of possession againe So that as the diuels said to our Sauiour Christ thou art come to torment vs before the time So it is euer too soone and very imprisonment to the wicked flesh to be brought vnder the Lords wing againe and to put on his yoke though it be easie as it is said to be This is the cause why licentious dissolutenesse is in so great account at this day in all sorts and so dimme light shineth out of them who should bee lights to other And if it should be demanded how Gods people can keepe so long from vnder his gouernment and are so loth to returne againe vnder it I answere partly confused knowledge ignorance and forgetfulnes how to returne if they were euer well grounded at all is one cause and partly the lothnesse and vntowardnesse of the flesh to bee pent in seeking liberty rather amisse euen that is the other And thus while men haue any shelter how rotten and helpelesse soeuer it be they flie from God But for as much as when no shifts will serue they must returne againe to the Lord their first husband as it is said in Hosea let all that bee wise with all speed returne to him and make godlinesse as it is indeed the greatest riches and chiefe stay seeing that is alwaies and onely comfortable As it is the Psalme A day is better therein then a thousand elsewhere And seeing wee in miseries and troubles do as this people heere did often fall a sighing and sorrowing yea murmuring and fretting and yet turne not to God nor from our sinne but bite on the bridle of our punishment and yet at last we must bee brought to it for all our vnwillingnesse therefore as we should take heed that we keepe the profession of our hope firmely while wee may so yet when wee haue fallen let vs not despaire no nor yet delay to turne to God with the soonest as I haue said Againe by this people many may learne good They were held vnder and pursued by him that had nine hundred Chariots of iron alwaies going out and in among them to vexe and oppresse them on euery side A plague great enough one would thinke for euen the mercies of such are cruell And yet this was not the worst that befell them for God was also against them and had sold them into their hands and now while it was thus with them in so great misery what should they doe and yet which is more twentie yeeres to be in this estate how should they be able to abide it By the fearefull example of these and yet some of them belonging to God it is good for vs to take occasion to consider the estate of them who are vnder sundry sore and great calamities the Lord sending them for their rebellions and grieuous prouokings of him and himselfe frowning vpon them who should haue been their comfort in their troubles Oh how should it grieue vs to behold it For when they are in perplexity and vexation by men or otherwise and then haue God against them also this commeth neare the saying Woe to him that is alone Herein Dauid shewed himselfe wise for when hee heard Gods message from the Lord concerning the chusing of his punishment he answered Let me fall into the hands of the Lord and not of men The reason was because he knew himselfe to haue repented and therefore that in iudgement the Lord would remember mercy But oh how terrible a thing is it to fall into the hands of God being our enemie or into the hands of men when he hath giuen vs vp to their pleasure to be handled as wee deserue Euery affliction is sharpe and heauy when God makes it so by setting an edge vpon it and by pressing downe the conscience vnder the loade of his wrath Consider some particulars for example The pouerty and penurie of many thousands and the same as poore in knowledge of God and grace Others in marriage vnquiet thrusting one another out of doores children crying about them the neighbours disquieted among them all going to hauocke in family and God in the meane time also an enemie to them what an heauie calamitie is this to behold Others to bee taken captiues by forren enemies as Sampson put to grinde or which is worse to the gallies and which is worst of all to haue no God to flie to in this their distresse which yet is the case of many who haue held their heads full high and were also farre enough in their owne conceit from such an estate oh how wofull is it And if the sore diseased sicke and pained persons should bee added to these with other miserable ones and yet without God in the world all these thus to bee distressed which I haue mentioned with such like almost without number oh how lamentable is it to thinke on And whereas some of these bee Gods children they must know that if they will doe as his enemies he will make them somewhat like them in bearing the marke of it so that as the wicked flie from God and hate him for smiting them for their sin so his owne children hauing likewise prouoked him shall oftentimes make but slow hast to him through an ill conscience telling them that they are not welcome till they come in another manner to wit in vnfained repentance All this I haue spoken to a double end one to perswade all to labour aboue all things to make God their friend that is by seeking to be reconciled to him that thus in their troubles they may haue a refuge to fly to for comfort The other is to moue such as are free from both kinds of miseries to pitie them that are vnder both and to consider that seeing they may goe in and out before the Lord without feare both in their daily course of life and also in their suites c. therefore they should deadly abhorre sinne themselues which onely makes them feare his power and iustice and that as much as euer they reioyced in his fauour and so doing mourne for them whose misery I haue mentioned that are in an estate both dreadfull and damnable And this be said of the first three parts of this chapter out of these three verses to wit of the sinne of the people of their punishment and of their repentance The fourth part of the Chapter THe fourth part of this story followeth of Gods deliuerance of them out of the
turne the edge of the sword against their enemies And thus much of Gods mercies of old and lately shewed on his people as in these 4. verses hath been declared But it followeth Vers 8. They chose new gods then was warre in the gates Was there a shield or speare seene among the forty thousands of Israel 9. Mine heart is set on the gouernours of Israel and on them that are willing among the people praise ye the Lord. 10. Speake ye that ride on white Asses ye that dwell by Middin and that walke by the way 11. For the wife of the archers appeased among the drawers of water there shall they rehearse the righteousnesse of the Lord his righteousnesse towards his townes then did the people of the Lord goe downe to the gates THe holy story hauing set downe the peoples deliuerance out of their great calamity and oppression from Siseras army goeth on in this eighth verse and sheweth the cause why they were cast vpon them and that was for their idolatry by meanes whereof it is said they had no heart to take vp weapon no not any of them throughout all the tribes against their enemies In the next three verses all sorts are stirred vp and called to praise God that tooke benefit by the victory and deliuerance as shall bee particularly shewed when I shall come vnto them by the order of the text Now to begin with the eighth verse Barak and Debora vtter this in this part of their song that then the warre began to oppresse the Iewes and the enemies to besiege their cities and gates where they held their iudgement seates when they had turned to idolatry so that this was the cause of their grieuous punishment By the which we may see how greatly God is displeased with men when they will runne after the sins that they haue been forewarned of and commanded to take heede of euen the sinnes which his soule abhorreth as Israel had oft times been admonished of this Idolatry The Lord will not put it vp at their hands And who can denie but that it standeth with most sound reason that when men who are but vile wormes shall thus boldly kicke vp their heele against their maker they should smart for it and not be suffered to commit such insolencie against him vnpunished And therfore he gaue vs examples hereof in the Apostate Angels which kept not their place that he set them in and therefore that he threw them downe for their disobedience and in our first parents whom hee draue out of Paradise when they hauing so great liberty as they might haue eaten of any fruit in the garden except one tree yet counted all little in respect of that which was forbidden them and stood on thornes till they had cast behinde them the commandement of God and eaten of that forbidden fruit also Now if God spared not the Angels and our first parents who were innocent before that their fall what may other offenders looke for whose sinnes are as the haires of our head in number And in that he dealeth not thus with wilfull transgressors at this day it is not for that he should be vniust or carnall in so doing but he beareth much with them as all may easily see and is patient toward them to this end that be may thereby bring them to repentance which if any abuse they pay for all their boldnesse in the end in so much that hee who speedeth best shall haue small cause to brag of his winnings And yet he shoaleth out some one of an hundred heere and there not many indeed in comparison of those who haue offended in that kind whom he striketh by and by with deadly blowes and setteth him on the stage to publish as it were by his wofull example to all the rest though he bare longer with some other for the cause before alleaged what he might doe to them yea and in perfect iustice execute vpon them And therefore let all that are wise take warning while they hold a good course to continue it and they that are out of it hast speedily vnto it and let none tempt God boldly to doe that which he forbiddeth for he will not be mocked they shall pay deare for their so doing And yet though God spare them from outward warre and iudgements for a time yet as the Prophet Esay speaketh that there is no peace to the vngodly so they may be sure they shall haue warre with him in their minds And let all praise God to whom he giueth an heart to shunne the euill and sinnes of the time in which they liue And for the idolatry of the Church of Rome I may say most of the Papists doe wilfully and malitiously erre against the truth and some for their pompe and bellie and many doe it of meere superstition and blind deuotion and custome as they receiued it of their forefathers seeing they that least offend therein among the rest doe put Christ out of office in their seruice they giue him and honour him as their King but with a crowne of thornes and a scepter of a reed in his hand bee it knowne vnto them that their damnation sleepeth not their wee is at hand And that they may partly gather by the vncomfortable yea fearefull death of many Papists and great masters and maintainers of popery who for all the boldnes in their life time whereby they beare out matters yet when they must die some cry out they are vndone other cry out of their religion and but for the hardnesse of their hearts it would be seene in more of them And no maruell seeing they try not their estate what it is This being obserued that the greatest offenders among them shall smart most But yet this I will say that for all their deuotion and fast cleauing to the Church of Rome if it please God that if they might bee brought to heare the sermons of learned and religious preachers and to admit of their conferences many of them would renounce that trumpery as standing vpon rotten props and embrace the truth of the Gospell stablished so strongly And further in that it is said that they could not take vp a weapon against their enemies no they had no heart to handle shield or speare because of their sinne as idolatry and other enormities it plainely shewes that mens sinne turneth euery thing out of course against them and contrary to the nature vse and end for the which it is created and appointed of God euen as this people durst not take weapon in hand to fight for their liues their consciences accusing them that God would be against them Wherefore is the weapon ordained but for a mans defence against his enemie and why hath God giuen courage to man but that at such a time I meane of warre and other necessity it might be put to vse But behold heere was neither of both imployed or set a worke any more then if
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
losse of our liues goods or religion but onely of our will and corrupt affections or the forgoing of some small thing for peace sake which we may lawfully yeeld vnto and we are not debters to our rebellious nature but ought to be professed enemies against the same Againe while we haue peace abroad from ciuill and forraine dissention Oh what a benefit it is as we may see by that which we reade of in the first booke of the Kings that in the daies of Salomon euery one liued safe vnder his vine and vnder his figtree As on the contrary when there is warre or persecution Oh what feare and danger is there what spoile of men and goods is there yea what hauocke of all things Therefore I must needes say vnto you that cannot loue your enemies but boile and swell one against another and to you that may liue quietly euery day in the weeke who yet scarcely do it one that you haste warre vpon your selues yea you long and groane for it or for some other plague and if the Lord would as it were winck to allure you neerer to him yee your selues tempt him to lay load on you and to such I say with griefe you cannot tell what it is to inioy peace and make vse of it Whereas if you did well consider it yee would seeke yea and insue after peace so far as ye might attaine it with holinesse and by no meanes suffer it to go from you and ye would not so yeeld to your lusts and carnal affections in fauouring nourishing and satisfying whereof ye depriue your selues of the sweete and infinite fruits of common peace But if this distemper and vnrulinesse be found in a familie betwixt husband and wife or other parts of the familie it is more to be bewailed what did I say nay monstrous Oh what good might be done in this time of peace as the Churches did find in the Acts And this should we doe if we were wise for so God commandeth As much as in you lieth haue peace with all men Yea though it cost vs somewhat as Abraham with losse procured it betwixt Lot and himselfe And if any such be vexed by strangers and disquieted by them let them consider that it is iust with God to punish them so who haue broken peace yea and despised it with neighbours kindred and wife at their owne home And in that it is said here that they laboured til they were faint and wearie we see that the earnest following of our duties will make vs oft times neglect and forget our selues and out bodily ease as they did So the woman of Samaria was so rauished with Christs sweet communication as ignorant as she was when he first met her at the well yea saucie and scornefull that for the great defire shee had to heare him she forgat her selfe and neglected the care of her bodily businesse And Abrahams seruant so minded the dutie which was enioyned him of his master that although hee had need hauing trauelled farre yet hee would not eate till he had dispatched that which he went about Thus Peter Actes 10. through the heauenly intention of his mind ouercame his hunger so that before any thing could be made readie he was in a traunce And so Paul whose watchings and fastings are in other places set downe to haue been so many did neglect his sleepe and repast at Troas through that feruency of spirit which caused him to preach till midnight and at Ephesus did vsually for three yeeres exhort them in the night as well as in the day But aboue all our Sauiour Christ who through his earnestnesse and zeale did many times as in that holy speech and communication with the woman Ioh. 4. forbeare his meate and forget to eate alleaging that he had meate to eate which they knew not of vers 34. Euen so our minds being set seriously vpon our duties as prayer reading good company the following of our calling c. we do not at all many times or very little mind other things belonging to our bodily welfare and it is our crowne so farre as we can by good occasions remember that with Gedeon we haue done so Indeed in and about play pleasure and seeking after the commodities of the world the case is cleare that too too many haue swet and doe continually forget and disguise themselues so that neither cold hunger heate or vnseasonablenesse can hold them backe or hinder them But in Gods matters as his worship and in things which tend to our owne saluation and the hunting and purging out of some speciall sinnes also in furthering and bringing on one another to faith and good duties and so seeking how to do most good to the poore members of Christ Oh how few are to bee found to doe thus who yet neither spare labour time cost or any thing else about their owne matters whereas we should bee so taken vp with Gods matters that our owne euen lawfull might bee moderated at least Thus Marie sat at the feete of Christ and through her attention to his preaching neglected the lesse necessarie work of preparing for him Now though euery example bee not a law to bind euery man to the like yet where we see it so agree with the doctrine of the word as here such examples must be our instruction and we may well gather that there is a singular affection of loue to God and ioy in his seruice where it is so which concernes vs much to follow And much more we may conclude that when men in hearing the word or prayer c. doe so wander and are so weary that euery minute is an houre vnto them and euery houre ten till al be done and some wil not endure out the whole time but depart to serue their appetite or follow their worke these we may be sure are little affected with the action since other things are predominant with them which will not giue place euen when the most religious duties are in hand The man of trade must looke to this yea the worshipfull and all estates that feare God to the end that of meere conscience they may obey God in their seuerall callings and places Thus Ioshua went all night long to helpe the Gibeonites and Gedeon was neither by hunger nor wearinesse held backe from pursuing after the Midianites The vse hereof is to warrant our selues that our greatest delight be in seruing the Lord in one part of our life as in another as in the chiefest to God so next in the particular duties of our callings painefully in euery estate and degree and faithfully and so to take our rest refreshing and recreation which yet should follow and come after these and not goe before them Gedeon being wearie and his men asketh but bread of his owne countrey men for whose peace he pursued the Midianites as well as for his own his reason was twofold
to iniquitie and when they haue seene such workes of God to be shewed on his enemies then euer after to bee more firme in their couenant keeping with God These things being thus brought about to the killing of so many of the men of Shechem a thing so vnlikely in their first making of Abimelech king it shall not be amisse to consider a little of it the spoile of the men being so great and yet so small likelihood thereof till the Lord sent an euill spirit betwixt Abimelech and them Who would haue said in the time of their agreement and loue that was betwixt them that they should haue growne to this point to become vtter enemies and while they were so neerely ioyned and knit together in amitie and friendship that they could be thus alienated and at the vttermost defiance one with the other They who were promised by Abimelech to be aboue all other respected and preferred who would haue said that they of all other should be hardliest handled yea destroyed But wee must vnderstand that there were two causes hereof and the one rising from the other The one was this their loue was wicked and cursed and bound together with rotten bands The other was this that the wrath of God burning like fire brake and consumed these bands whereby hee raised an euill spirit betwixt them to the destroying each of other And let all that are wise bee instructed hereby that where men are as these were companions and friends in euill and that they are not linked together by the feare of God and the loue of goodnesse that their fellowship will not hold long what likelihoods and shewes soeuer there be of the continuance thereof And the more euils that it is compact and framed of the deadlier and more violent shall the breach of it be If it be not accompanied with wicked practises as theirs here was yet euen the secret moths of selfe-loue priuy pride and the seeking of commoditie therby being the grounds of this agreement and fellowship euen they wil consume it as the moth doth the garment It is a worke of great difficultie for the best intended loue euen betwixt good Christians to be held firme and kept vnbroken and there must be renuings of couenants oft times betwixt them and all little enough the diuell so sets in to raise and make diuision among brethren For why It is a good note of their welfare and happinesse to be knit together in brotherly loue So saith our Sauiour Hereby shall men know that ye are my Disciples in that yee loue one another But if men be brethren in euill as if they be more neerely knit together because they both ioyne in a bad cause ye haue heard Gods sentence of such agreement alreadie it shall surely come to naught as this betwixt Abimelech and the men of Shechem did now vnlikely soeuer it shall seeme to be so in the time of their peace and loue And the same I say of their fellowship who are both of them vnreformed although it bee not for ill ends and purposes entred into by them And let this which I haue said make vs wise in seeking loue and friendship one with another But here the occasion being fitly offered I end THE SIXTIETH SERMON ON THE NINTH CHAPTER OF THE BOOKE OF IVDGES NOw followeth the further destruction of these men of Shechem For when their citie was destroyed they fled to a double fort which was their castle for the strength of it euen the house of their god Baal-berith as they called him with whom they had made a couenant and therefore hoping that there they should haue been safe And these were the chiefe and wise men of the citie And Abimelech hearing of it came and destroyed both them and their Temple In that these hoped there to finde ease and defence by the holinesse as well as the strength of the place wee may see that when men haue no religion nor acquaintance with God how wise and great soeuer they be what poore shifts they haue to prouide for their safetie euen to thinke that the holinesse of the place their gods of wood or stone or the reliques of Saints or some such rotten props shall free them from their troubles and feares No although they should seek to the true God in their haste which is much liker to worke their good yet their hearts being farre from him and they without confidence in him that he would helpe them euen that seeking of theirs should not be able to deliuer them But all these are bruised reedes and spiders webs much like the helpe that Baals Priests obtained by calling on him whom for their deceiuing of the people in such a manner Elias caused to be slaine Euen such helpe doth the wilful generation of Papists and Seminaries at their death in their greatest need obtaine themselues and their superstitious votaries whom they haue deluded and brought into the snare with them Of whom one a principall ring-leader at his death was constrained to renounce the opinion of merit and humane satisfactions for sinne although he was loth to haue that gap opened to the people for shame whom they had so grossely seduced Another yet liuing and of greaterreckoning in the Popish Church Better I meane is forced to confesse that for the auoiding the perill of vainglorie and carnall presumption it is the safest of all to repose a mans whole confidence in the onely mercie of God in Christ Iesus And by this we see that howsoeuer for sinister ends they suppresse the truth and abuse their sillie Proselites yet when they are coÌ„pelled by the force of their conscience or the terror of death to put away lying and equiuocating which few of them attaine to but dye in hardnes of hart wherein they liued but wheÌ„ it fâ—lleth out otherwise theÌ„ they confesse renounce their coÌ„ceits as bruised reeds to be vnable to support theÌ„ which as it is commonly vnprofitable to themselues so yet it should serue to deterre others from venturing and resting so boldly vpon their vngrounded assertions To omit other there was a third of long and great account and reckoning among people of that religion whom I visiting vpon the death-bed was an eare witnesse with sixe or seuen other of that place then present also that the partie then shortly after deceasing renounced the dunghill stuffe of that religion and reckoned all Poperie as a deceitfull trade and particularly the chiefe points thereof who yet had long been a stiffe and stout defender and maintainer thereof Oh therefore blessed are the people whose God is the Lord Iehouah and who know him the onely true God and whom he hath sent Iesus Christ for this is eternall life But as these men of Shechem here were slaine in the Idolatrous Temple of their Idoll Berith for their blindnes and putting their confidence therein so shall all be serued that rest on such proppes that is to say they shal be
get no helpe against it but that death approched and drew neere hee vttered these words now at last whereby it is cleere that he had little thinking of any such thing before Why now I see that all is vanity Another hauing builded a goodly house when hee had shewed the commodities and pleasantnesse of it to a plaine countrey man asking him how he liked it he answered I like it well if a man might keepe it alwaies Thereby marring the ioy of it who could not commend it but together with the deadly and vnwelcome remembring the momentanie and flitting estate thereof and the vncertaintie of enioying it And all the ioy of the wicked is no better then I haue said and yet that none may thinke the Lord to deale partially bee it knowne that if his owne people degenerate and partake with the other in their sinne and play the fooles with them by reioycing in euill and things transitorie as their paradise they shall smart with them likewise and for the time enioy no better priuiledge then they doe Therefore let vs bee wiser and imbrace and prosesse that ioy which cannot be taken from vs neither shall euer be repented of that we haue sought it and that is our reioycing in the Lord in his word in his seruice and in his Saints and to be short in his all sufficiencie And this bee said more fully of this point which yet I handled by the like occasion in chap. 15. Againe heere let vs marke at what time and when the ioy of the Philistims was damped and taken from them And that was when they were met together to sport themselues and bee merrie and when they were furthest off from any thought of trouble or death or of losing and disappointment of their pastime euen then was the house throwne downe by Samson vpon them Like to that which the Apostle speaketh When men cry peace peace and al things are safe then shal sudden destruction come vpon them as trauell vpon a woman with child and they shall not be able to escape euen as Baltazar also was most fearefully threatned the losse of his kingdome in the middest of his banqueting This doctrine doth mauellously crosse our vile nature who giue our selues leaue when health and welfare meet together and abide with vs any time to make our selues drunke with them and to take our fill of them And therefore we cannot away with this to heare of any change nor to be awaked out of our carnall drowsinesse and for this cause seeing men will not hearken to the Lord bidding vs watch and beware of such surfetting and spirituall drunkennesse therfore he leaues many in the snare oft times wherein like fooles they be taken And by this we may see when God hath begun iudgement before with his owne so that they escape not that it shal much more grieuously meet afterward with his enemies and therefore that their iudgement sleepeth not This I enlarge not hauing spoken of it in the place before mentioned chap. 15. The casting downe of such an house we know all it passed the strength of a common man And as he had his strength restored to him againe as we see so had hee also his inward grace as appeareth by that which hath been said of his repentance and his prayer of faith Now therefore since that the case being thus altered with him we must behold him as another man then when he was besotted and made drunke with the wicked woman And here let vs marke what a difference there is betwixt the time of grace in a man while God guideth him and the time of bondage when God letteth him follow the deuices and desires of his wicked heart as may bee here seene in Samson Oh grace if it could be seene with eyes as we can see but a darke resemblance of it by some outward shewes thereof it would in an admirable manner draw vs to loue it as the meekenesse of Moses the loue of Ionathan the zeale of Dauid and the like and so would the foulenesse loathsomnes and terriblenesse of sinne cause vs to abhorre it as the diuell as in Iezabels cruelty Ioabs malice Hamans murtherous mind is to be seene Oh what a shame it is for a man that hath been reuerenced and highly regarded for his approued innocency faithfulnesse and constancy in good carriage to become a foole in Israel a base ridiculous and contemptible person And againe I say oh how glorious and worthy a thing it is to see such an one to be reformed and cast into the mould of the Gospell Looke vpon thy selfe if euer thou diddest serue God vprightly these vertues here set downe had place in thee yea prayer was sweet to thee and hearing with such like fruites of amendment were pleasant but when thou hast suffered thine heart to carrie thee after the corrupt inclination thereof thou art then become vtterly disguised as if thou haddest neuer been the same person I will here onely adde this how sinne maketh men impotent and taketh heart from the committers of it as I haue shewed other waies how loathsome and odious it is Reade that one example to this end in this booke When the Lord brought warre vpon his people for their Idolatry by the Canaanites it is said that the people were so put out of hart with the thinking of their sinne and so appalled in their consciences remembring how they had transgressed that among fortie thousands of them there was not one that durst take vp speare or shield against the enemie But of this point plentifully before and particularly vpon those words That he thought hee would doe as at other times But here an end THE EIGHTIE NINE SERMON ON THE XVI AND XVII CHAPTERS OF THE BOOKE OF IVDGES NOw to proceed with Samson vpon this that hee casting downe the house vpon the Philistims died also with them it is demanded if he did not kill himselfe which if we finde that he did then all the commendations of his renued repentance falles to the ground and is washed away by this his last so wofull a fact and that also aduisedly done Hereto I answere that it cannot bee said hee killed himselfe indeed he died with them but the end that he propounded was not that he might die neither did he desire it but he sought reuenge vpon Gods enemies which was the worke of his calling and that which was like to bring and procure it but what was that but a faithfull seruing of God though with the losse of his life euen as the Apostles did If they preached Christ they saw it would cost them their life and that they should be slaine if they would needs preach him now when it fell out so indeed by their preaching shall we say therefore that they killed themselues and that they sought their owne death No no more then a zealous and diligent Preacher who by his paines in study and