worse then the thiefe who yet is odious and driuen frō habitation with men in their free dwelling houses into a loathsome prison among brutish companions For he vnlesse he be cruell also is content to take a share in his goods whom he robbeth but the cruell man is not content with a share but if his might be sutable to his mind he will haue all at one time or other that is his whom he pursueth yea he wil thrust him out of house and home yea and out of the world also before he can be satisfied Caine a little after the corrupt estate of things entred into the world was a patterne of cruel ones who when he had no cause giuen him by Abel his innocent brother of hard handling him yet because he was accepted of God and himself not did not hate him only without a cause but which was most vnnatural and monstrous in him rosevp against him and slue him Pharaoh when he had almost tyred the poore people of God who were strangers in his land with burdens and toile asmuch as they could beare yet was not satisfied therewith but made their burthen farre greater til their life was more vnwelcome then death itselfe that his crueltie might be manifest to all Haman so exceeded herein that it was too little to take the goods of Gods people from them and to hold them bondmen vnlesse hee might haue their liues also And what should I speake of Iezabel who being a woman exceeded men who were cruell also And of Rehoboams cruell handling his subiects as his storie declareth and of Iosephs brethren who consented to sell him into a far countrey whence he might neuer returne to trouble them as they hoped but further the most of them agreed to take away his life also and yet if they had killed him euen they themselues had lost their liues also in the famine that God sent afterwards they being preserued by Ioseph among all other men These might make crueltie odious to vs. But many that heare this of it desire to know what manner of thing it is that rageth after this sort and like the flaming fire deuoureth and destroyeth where it commeth Their demand is godly and I will briefly satisfie it That they may therefore cease maruelling that this fury crueltie I meane bringeth such strange effects forth they may know that it is a vile and vitious habit or custome whereby men are carried to do things both harsh and hard and that beyond all course and compasse of reason Now where men are thus set vpon their will to deale with other and are led to it without reason much more without religion there how can they chuse but to bee rigorously handled and cruellie delt with who fall into their hands Which maketh the cruell man to bee hated of all For such are barbarous and vnciuell as if they had sucked the Dragons in the desert and their hearts so bound with the sinewes of iron that they spoile them whom they pursue as raging raine and tempest rendeth the trees and destroyeth the fruites and they are no more mooued with the life of a man then if a dogge had fallen before them And therefore no maruell that Dauid hauing his choice of plagues presented to him made a present exception to his owne nature and kind fearing and knowing the crueltie of men saying let me not fall into the hands of man This the Heathen Seneca saw when he said Thou art deceiued if thou giuest credit to the lookes of those that meet thee They haue the faces of men the minds of wild beasts If he spake this of man in generall what would he haue said particularly of the cruell man with whom this speech is as common burne kill cut Poison young old men women brethren kindred as to eate their meate Whosoeuer doe but crosse them with a mistaken word or wrie countenance it is but a word and a blow with them and though they murther vpon light occasions and haue no gaine by their death they haue inough in that they take pleasure in it But whither might a man goe in this argument I will giue an instance in lower matters of this kind Hereof it is that if one neighbour bee trespassed by another in his corne or other commodities by cattell or any other way though it bee without any fault of him that hath done the trespasse the other is readie in rage and furie to seeke reuenge by laming and hurting the cattell which hee would doe to the owner like Lamech if he durst or will with spite and railing and exacting at his hands sixe times the valew of the damage and detriment that he sustained though if he annoy the other in a worse manner he yet maketh nothing of it but will shift it of This is a cruell part in things of so little valew vnto a neighbour What would hee doe thinke wee or he that is like minded to him in matters of waight and to a stranger and so much the more I may call such dealing crueltie seeing it is offered by such an one as trespasseth another time in a farre worse manner himselfe The like may be said of cruell Landlords Masters Guardians Stepmothers c. which measure not them whom they offend against by themselues For though there be diuers degrees in the many kinds of this foule vice of crueltie yet we must know that the least and lowest is vnseemely in a man and odious Indeed it is more noisome and furious if it bee accompanied with enuy therefore Salomon saith Who can stand before enuy for the enuious are obstinate and cannot bee reconciled Therefore whatsoeuer measure be offered by such it is certaine that it shall be hard inough seeing their very mercies are crueltie What remaineth then for such persons to doe to the end they may if it be possible cast of this crueltie as a most filthie and loathsome garment but this that they giue themselues no rest til it become as odious and loathsome to them as it is to other which is not hard for him to obtaine that will be perswaded to looke into the odiousnesse of it that when he hath found it he may fall downe at the Lords feete for mercie to couer the foulenesse of it and forgiue it and that being beleeued imbrace gentlenesse and mercie and kindnesse toward others in stead of rigor Like the Iaylor in the Actes who though he had vsedg reat crueltie against Paul and Silas yet when hee repented did wash their wounds most louingly which before scourging of them he had made in their bodies and set meate before them in his house most chearefully whom he had before thrust hungry into the inward prison most cruelly Also let it teach vs both to pray that wee bee not giuen ouer into the hands of vnreasonable and vnconscionable men who are as absurd as cruell in their malice As the Apostle willeth the people to pray 2. Thes 3.
Lion to be made a dead dogge is basenesse enough Therefore we may clearely see by this that the seeking of glory as Salomon saith is no glory but the glory of such is their shame For although for a time it may hold and last yet in a short time it shall vanish and end with reproch whatsoeuer else goe with it And so it is generally in all pride and vaineglory as I noted out of Gaals example before it shall end with shame and contrarily the humble and lowly in mind shall be exalted For there can not one tittle of Gods word fall to the ground but it must be verified to the comfort of the one and the iust rewarding of the other In this verse let vs further see for the Lord would not giue him the honor to be slaine in warre what he did when he had his deaths wound doth he crie for mercy was that as it ought to haue been thought vpon And yet the most past grace will lightly desire that he may haue three words before he die for then though it be to small purpose he thinks to aske mercy but the glory that this monster had hunted after in his life-time that was all that hee regarded euen now at his wofull end as his words testifie to wit That it might not be said that a woman slew him declaring thereby that he more feared infamy then damnation The multitude of desperate wretches that die in all ages with as little hope of saluation as hee did maketh it lesse to be considered and bewailed but what is more fearefull then to thinke a man should go to hell so apparantly and as it were visibly Where wee are to obserue that such as mens thoughts and affections are in their life time such they bee commonly at their death They loued not blessing saith the Prophet and therefore it is farre from them in their need so it is said elsewhere they sought not after God neither desired acquaintance with his waies while they liued and therfore God ordinarily suffereth them not to begin to doe it at their end They remembred not their maker in the daies of their youth neither shall they haue grace to doe it at their death but as they are mercilesse so God iustly recompenceth them with iudgement without mercy in their latter yeeres And the like we reade of Saul But yet for all this is one of a thousand thinke we of such as he was perswaded to repentance in the time of his iolitie nay doth not one follow anothers course to condemnation daily and from age to age And such as haue their libertie to aske three words before they die how vse they it what come they to but euen to worse then nothing Euen as Abimelechs few words did Let it not be said that a woman slew me And so their three words are vsed as Saul vsed his at his death Draw out thy sword and thrust me through And as that wicked man mentioned in the booke of Monuments who when he was haled violently on a bridge by his Horse into the riuer being put in minde of his three words he said thus Horse and man to the diuell A notorious adulterer there was a few yeeres agone who also had poysoned many youthes by his vncleane conuersation and lewd example and tongue he liued till he was threescore yeere old to resemble him to the sinner whom Salomon speakes of Eccles 7. neuer could hee bee brought to sauour or taste either preaching or praying which yet hee saw many zealously did round about him he might haue spend fiftie pound land by the yeere by his marriage but being visited by God in a strange manner and losing his maintenance by the death of his wife his bodie â—ore plagued with paine and diseases when he lay like a lazer in a barne for thither he was thrust through pouertie and there he died now to come to the point for the which I alleaged this example hee being moued by such as came to him when they saw in what miserie hee lay to call vpon God hee answered with fearefull oathes Is this a time to pray The which seeing he was neuer acquainted with in all his life wee see hee was farre off from it shunned and lothed it at his death by Gods righteous iudgement And as wee haue heard that it is commonly so with the vilest persons at their death as it hath been in their life so it were good wisedome for vs to seeke the Lord while he may be found in the daies of our youth lest if we should not goe about it till death it should not bee a sound turning to God but in mood and passion by violence and in feare onely gone about and who knoweth not that late repentance is dangerous And so let them reioyce and blesse God who haue made the Lord chiefe with them in their young yeeres and haue counted his seruice perfit freedome such shall not neede to feare that God will frowne vpon them and forsake them in their age or at their death but as many haue done shall reioyce most for this that they made the Gospell their solace in their life time and Gods fauour their portion and ioy and would not for all the riches of the vngodly haue done otherwise for so they should haue been then vtterly to seeke how to be saued Oh one sweete fruite of a godly life beside many other enioyed before is a most Christian and comfortable death so saith the Psalmist Marke the end of the righteous and ye shall see that the end of such a man is peace As for Abimelechs Page he was as he had been trained by him one fit to serue him onely in euill Like master like man such an one as hath many followers of which sort of hangbies few vnder such masters as themselues be few of them are I say found to come to good But both of them desperate rash murtherous and fraught with such sinnes as commonly accompanie these Yea and yet such hold vp their heads in the world for whom who seeth not but that the prison is fitter where they may be kept from doing mischiefe rather then to commit many lewd parts at libertie abroad But seeing such are past admonition taking let theÌ„ that are teachable learne to take such seruants to be neere at hand to them who may in danger giue aduice to them if need be as Naamans seruants did to the preseruing of his health rather then to be as too many are that is to say furtherers of their vtter vndoing or death And such as deserue well as Ioshuas and the seruants of Cornelius were let them I say be well incouraged and rewarded which are to be reioyced in of their masters when the other being intertained but to their owne and their masters vndoing or great detriment shall load both themselues and them with their bellies full of shame and sorrow Of this argument I spare
such as bee helpers and friends to Gods people neuer loose their reward as Rahabs example and the Kenites doe most cleerely proue declare A notable encouragement both to Gods people to know that the Lord so careth for them that hee will cause many euen of the wicked to be friends to them and helpefull and it is no lesse comfort to them that are so affected to them they may bee sure they shall not lose their labour but be well rewarded And so much the more wee ought to bee quickened by this doctrine seeing Gods people haue many and strong enemies in this world and they themselues are weake and soone discouraged And this is a great refreshing to them when they haue promise of such helpes as whereby their but then is made easie And the Lord hath said much in his word to the encouragement of both and therefore the Psalmist speaking of Ierusalem Gods people saith Let them prosper that loue thee And to Abraham the father of beleeuers which alike is spoken to all that are beleeuers as Abraham was thus he saith I will blesse them that blesse thee and curse them that curse thee So that as Ahab was spared insomuch that the plague threatned came not in his daies but in his sonnes because he repented and yet it was but outwardly wherein hee gaue but a bare shew of it euen so they that doe to his people any good though it bee but in an outward action as this Bethlite did heere to the Lords people shall not lose their reward It is true indeed that this but temporary for the most part which they receiue as the helpe that they minister to them is so but besides that it is much that God will regard them at all who are not faithfull to him for they might feare rather the contrary that he would pursue them as his enemies because they be not repentant besides this I say they get acquaintance with the godly hereby ofttimes whereby they be in hope that they shall learne their religion and follow their conuersation which if they so like and approue of that they loue them the better for it then do they gaine exceedingly by it indeed I meane by that friendship that they shew them For then they come within the compasse of a better blessing and are partakers of a greater promise euen that in the Gospell Whosoeuer receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward and he that receiueth a righteous man in the name of a righteous man that is for his goodnesse and because he is a good man shall haue the reward of a righteous man also This ought for iust cause to astonish and terrifie them who are professed enemies to them because they walke vprightly and hate none more deadly according to the prouer be The righteous is an abomination to the wicked This ought also to draw the hearts of the common sort who professe religion better to regard Gods people and not to bee more brutish then the heathen nations who feared Israel seeing they saw God was with them yea and let them while they liue among them obserue their example and profit by them as they in the Acts. 9. 31. If they will say they know not who they are I answere that they speake vntruly for in the time of their owne affliction and misery they can discerne and doe know them and will aske for them although at other times they are thought of them to bee too precise and deuout and call them Scripture-men in contempt yea euen such as against whom they will set themselues to these therefore if they will shew that they be wise indeed let them adioyne themselues and make much of them till they verifie the Scripture the Lambe and the Lion shall feed together for if God in their trouble and abasement haue giuen them vnderstanding and discretion to know them and afterward they make no more reckoning nor account of them they cannot bee ignorant that they haue done wickedly and are able to see what they doe in casting them off And let them be sure that their sin will find them out in time and the Lord will cast off them for that they haue dealt so with them But much more if they or others begin to smite them with their tongue and to kicke at them and disgrace them This bee said of the house of Ioseph ioyntly It followeth in the text VERS 27. Neither did Manasses destroy Bethshean with her townes nor Taanach with her townes nor the inhabitants of Dor with her townes nor the inhabitants of Ibleam with her townes nor the inhabitants of Megiddo with her townes but the Canaanites dwelt still in that land 28. Neuerthelesse when Israel was strong they put the Caananites to tribute and expelled them not wholly 29. Likewise Ephraim expelled not the Canaanites that dwelt in Gezer but the Canaanites dwelt in Gezer among them 30. Neither did Zebulon expell the Canaanites that dwelt in Kitron nor the inhabitants of Nahalol but the Canaanites dwelt among them and became tributaries 31. Neither did Asher cast out the inhabitants of Accho nor the inhabitants of Zidon nor of Ahlab nor of Ach zib nor of Helbah nor of Aphik nor of Rehob 32. But the Asherites dwelt among the Canaanites the inhabitants of the land for they did not driue them out 33. Neither did Napthali driue out the inhabitants of Beth-shemesh nor the inhabitants of Bethanath but dwelt among the Canaanites the inhabitants of the land neuerthelesse the inhabitants of Beth-shemesh and Bethanah became tributaries vnto them IN these verses the holy story layeth out the sinne of the other Israelites beside Beniamin for that they cast not out nor destroyed not those Canaanites which dwelt in their seuerall lots according to the commandement of God but onely made them tributaries to them And before all the rest the tribe of Manasse is reckoned to haue done so But whereas it is said in Ioshua that this tribe did then so that is make them tributaries then it is not so to be vnderstood but that is said there by an anticipation that is by setting downe that before which came to passe afterward For that was afterward to come to passe that is at this time heere mentioned which was after Ioshuas death For in the daies of Ioshua and of the Elders that liued with him the people contained themselues and did their duties in resisting their enemies by his worthy conducting and going before them And by this their departing from the commandement of the Lord which for a time they obeyed we see how they declined in a short time and waxed weary of obeying The which and namely in so many of them teacheth how ready men are to leaue and forsake a good course although they haue hardly and with much adoe been brought to embrace and fasten vpon it which much concerneth vs
are wise to doe euill but to doe well they haue no knowledge The Lord himselfe bewaileth this brutishnes in men that like vnreasonable creatures they minde onely that which is present and before their eyes but oh saith hee that my people were wise and did consider their end For that is wisdome indeed which seeing the most doe want therefore they neuer enioy the thousand part of sweet liuing heere as they might doe Now the holy story hauing spoken of the workes which Ioshua and the people did in his life maketh mention of his death as that which followeth when all the actions of life are ended And therefore Dauid when hee was departing hence said I goe the way of all the world As wee haue therefore heard much of the actions of our life so let vs heare some what of death as the text giueth vs leaue and occasion And in that we heare that he died the seruant of the Lord as hee had long liued and had done so many worthie things in his life death and departure hence being so solemne a thing as it is we should bee much moued not onely to thinke vpon the end of all flesh but especially of our owne death and to prepare for it aboue all things and to learne to die that so wee might with him die the seruants of God Which though to a naturall man it be imposible yet the Lord maketh it tolerable yea easie and a welcome thing to all such as haue first learned to liue well heere or at least are fit to die For perseuerance in good life meeteth with a good death and ioyfully embraceth it in which respect Salomon saith that the day of death is better then the day of birth as being the entrance into life And therefore the text saith Ioshua the seruant of the Lord died noting that his death was not as the death of euery common man but a blessed death and a rest from the worke of the Lord in which hee had been faithfull in his life and therfore now looking for his reward from the Lord a bountifull paymaister death was welcome to him As it is reported of an ancient Father of the Church that being 80. yeeres old and being then to bid farewell to his friends said Thus long haue I serued the Lord and now it grieueth mee not to die for I haue a good master thereby meaning that death was far more welcome to him then life euen as that day is to a faithfull seruant wherein he is to receiue liberall wages for his long seruice then all the daies are that went before And thus S. Paul speaketh of Dauid that when he had serued his time he slept meaning that hee rested from his labours in body while his soule returned to God who gaue it And when we haue learned and fitted our selues to die then the hearing of death and the beholding it in other is a fit meane to quicken vs to the looking after it our selues and to further and confirme vs in readinesse to die well considering deepely of it and of our owne mortality with it And it much helpeth to thinke vpon the infinite thousands mentioned in the Scriptures who haue been taken hence by death and namely the rolles of Kings such as haue been more noble and memorable persons who seemed to haue an eternity heere by their dignity pompe and prerogatiues aboue other men as also among our selues more neerely to hearken after and thinke vpon the death of such as wee haue knowne or liued with oh it doth not a little helpe to cracke the pride of life in vs and to prepare for death All which in fit seasons and vpon good consideration being set before our eyes are singuler meanes to fasten this meditation vpon vs that wee also may willingly and readily giue place to death and this shall much easilier and the better bee while by our reioycing that we haue in Christ Iesus our Lord wee die daily before death doe come By meanes whereof as it is vncertaine when we see any to die among vs who shall bee next so euery one should put forward himselfe as the Apostle did in a case not vnlike being told by their master that one of them should betray him euery one asked for himselfe saying is it I master Euen so I say we ought to resolue euery one for himselfe that he may be the next that so death may the better be prouided for And let this serue by this occasion for a meditation of death His old age being an hundred and ten yeeres are reckoned as an honour to him that being so commended for his godlinesse hee liued so long To whom Moses and Caleb may bee added full of yeeres and grace Doubtlesse it is no lesse to a man seruing God so religiously so long a time For it is not an honour bestowed vpon all to become fathers and worthies in the Church for their long continuance in grace when we see the loue of so many to waxe cold and a farre greater number to bee reprochfull in their age But gray haires are a comely ornament when they are found in the way of righteousnesse For although it bee happinesse for the people of God to die betimes seeing to bee with Christ is best of all yet to liue long heere if God may be honoured by vs in our life is an high honour also another way euen by doing much good And so Dauid confessed saying If I may liue to keepe thy word for thereby God is glorified I shall count it a great bountie vnto me Which reason Dauid and Hezekiah vsed desiring life to this end saying The liuing the liuing shall praise thee Esa 38. 19. And in the Psal None can worship thee in the graue This a man would thinke should stir vp all that haue made good beginnings in Christian life to long after perseuerance therein yea though they liue vnto old age and that they may bee experienced and well seene in the waies of God that so they may declare them to others Which as it is rare and few mens cases to doe so it is their honour that doe it and their benefit who enioy it I speake this to the shame of such as doe by small occasions depart from good beginnings and in the pride of their hearts and contempt of other take conceits against their brethren who hold constantly the profession of their hope and breake off their fellowship with them directly contrary to the word of God or some other way depart from a good course so that few such doe hold out to the end in their good beginnings but lose that honour that Ioshua had who in his old age died as he had long liued to wit the seruant of the Almighty then the which title the Angels had no greater honour It is further added of Ioshua that he was buried in his owne inheritance which was
so it hath bin in former times that when mens waies haue pleased the Lord he hath caused not only their very enemies to be at one with them but also their very hearts to be intirely knit to them Yea many sillie persons so furnished with grace by God haue forced great ones to wish from their hearts for all their wealth and power that they were like to them And yet this is more that a Minister of the Gospell who is to challenge them openly that keepe not the commandements of Iesus and in his name to rebuke and threaten the workers of iniquitie though all this is of the louing and kinde Preacher done to saue their soules by turning them from their euill waies that such a Minister I say who is not only hated for his good will and counted their enemie for telling them the truth but also accused by them pursued also and not suffered to be quiet among them yet should constantly hold out his labours with a life vnoffensiue what a work of God thinke we is that in him who were like to continue so gracious a course in the middest of so many discouragements whereof I haue mentioned but a few if the Lord should not giue them faith to beleeue that of their loue to him they should feed his lambes and his sheep and that in so doing they assure themselues they shall be plentifully rewarded and to this end that he will giue them shoulders I meane courage to beare their so great a burthen These are no small things which yet God worketh among vs that we may see he regardeth vs as he did some in former times The other and last thing to be noted in this second part is of Sisera that the Lord pulled him downe and cast him from his so great honour and valiantnes For as it was a great abasement for such a Nimrod to be driuen to so great a streight as to lurke in another mans house not daring to peere foorth as the sillie bird beaten into the bush by the hawke so it was yet farre baser to fall by the hand and at the feete of a woman Let vs learne that the Lord bringeth to naught the high and haughtie and that to their vtter shame who were so great and proud It is no strange thing in the Scriptures to finde it thus though fooles wonder at it who will learne no instruction by it The Lord casteth the mightie from their seate Witnesse Abimilech who in his desperate mood being striken on the head with a milstone by a woman called his page and bid him to runne him through lest it should be said A woman slew him And yet that which was said of him was reprochfull enough to wit that a base page slew him and agreeth well with the point in hand Thus Absolon who had stomacke to rise against his father so kinde to him was brought to a base and reprochful death very fit for such an one being thrust through by Ioabs common souldiers And Iezabel scorning God and his Prophets was according to the foretelling of the Lord made dogges meate and dung vpon the earth being throwne out of the window from her royall palace The proud and stout Iewes who railed on Peter calling him despitefully a drunken man were so terrified with their sin that they were glad to seeke to be comforted euen by him whom they had scorned And well is it with them whose pride the Lord resisteth in mercie for their good as hee did Pauls by appalling him first and then sending him to poore Ananias who being his comforter now had been a prey for him if God had not preuented it For the rest whom I haue mentioned they excepted also in the second of the Acts the other I say were resisted to their cost and vtter vndoing And so by the foolishnes of preaching as it pleaseth the world to call it and an humble submitting of themselues to his holy doctrine they that are saued must attaine but as that generation of vipers the Pharisies were glad to come to Iohns ministerie if so be they tooke any good by it Be we therefore humble and meeke they who are graced are they that finde fauour with him but as for the proud he resisteth them and setteth himselfe against them till they be confounded if they so abide and be brought to naught And therefore let the scorners and enemies taunt and mocke the simple professors of the truth like Edomites they shall one day wish they had been like them and iudge them more happie then themselues as Diues for all his superfluitie did wish that he might haue had not the estate of Lazarus which he saw no hope to attaine but the thousand part of it euen that he might dip his finger in cold water and quench his thirst which yet might not be granted him And therefore let vs but stay a while and containe our selues and wee shall see these boasters and contemners if they will needs hold on their course wee shall see them I say swept away and they shall be no more so little cause shall we see of hauing our teeth water after their dainties They are wise who can in the iolitie and prosperitie of the enemies of the Church see their ouerthrow by faith and count their florishing and bragges to be but vaine crakes And thus much be said of the second part of the Chapter THE THIRTIE FIVE SERMON ON THE FIFTH CHAPTER OF THE BOOKE OF IVDGES The third part of the Chapter Vers 28. The mother of Sisera looked out at a window and cried through the lattesse Why is his charet so long a comming why tarrie the wheeles of his charets c. Vers 29. Her wise Ladies answered her yea she answered her selfe with her owne words Vers 30. Haue they not gotten and they diuide the spoile euery man hath a maide or two Sisera hath a prey of diuers coloured garments a prey of sundrie colours made of needle worke on both sides for the chiefe of the spoile Vers 31. So let all thine enemies perish O Lord but they that loue him shall be as the Sunne when he ariseth in his might And the land had rest fortie yeeres IN these words is contained the third and last part of the song of Debora and so of the Chapter and hath two members in the first she bringeth in the boastings of the women that were enemies to Gods people and Siseras deare friends and derides them in the first three verses In the last member she opposeth a propheticall prayer against their boastings wishing therein to the remainder of Gods enemies destruction and to the Israelites all increase of good things and that increase she laieth out by a comparison of the Sunne from the rising to the noone tide euen such she wisheth it to be More particularly to come to the first point she saith that Siseras mother was looking
to speake more heere being as much and a great deale more as is like to be regarded of such as I speake of Thus we haue seene the wofull end of this cursed Abimelech and of the wicked men of Shechem who had been the furtherers of him to the mischiefe that he wrought And after these troublers of the land were taken away there was peace and euery man left off from the worke that Abimelech had drawne him to and went home to his owne place where first it may be seene what stirre disquiet and trouble one vile person may make in the Church or Common-wealth the Lord so punishing the peoples sinne as partly I noted before in this chapter Absolon was but one man but how did he disquiet his father and the whole land Likewise Sheba the sonne of Bicry that raised a new commotion against Dauid and so the Prophet Elias told Ahab that he troubled all Israel And so I may say of Achan and of Kora and of many other euery of these was but one in his attempts but each of these what plagues and mischiefe wrought they by their seuerall sinnes though most of thē priuate persons to the whole state of the Church and Common-wealth of Israel If wee compare the sinnes of the whole body with the sinnes of a few wee shall finde that the sorrow which few brought vpon the whole companie came little short of the plagues which God inflicted vpon the whole when all prouoked him Although alas what speake I of particular actions Adam his sinne first brought a feareful confusion into the whole creation What wonder then if this contagion and pestilence hath euer since and still doth cause the like disorder in the places where it rangeth whose deformitie yet and the mischiefe that it workes though we see as it were with our eyes who almost is not bewitched with the painted beautie thereof But to returne when Achan Sheba Absolon were taken away behold all was whist againe and a great calme there was after so horrible tempests The whole Church is as a ship in which if there be one Ionah what tumult makes he but cast him out and the danger is ouer And as this is true of great sinners and publike offenders so it is true of more inferiour and priuate persons as of Magistrates in their precincts Headborowes in townes Masters and parents in families seeing but for the badnes of such the rest should be in peace And further by the rooting out of Abimelech let vs confesse it to bee a great benefit when such authors of mischiefe and workers of iniquitie bee taken away and therefore giue all our endeuour for the maintenance of peace and to make holy and right vse of it while we enioy it For as wee may see by these that sought peace after the death of Abimelech euen so the most that are vsed to trouble other in time waxe wearie of it In these two verses is the shutting vp the whole chapter Iothams prophecie is verified and Gods iudgement thereby declared how hee rewardeth iniquitie Of which this I say briefly seeing in some sort it hath been touched already that they who take ill matters and bad in hand shall haue smal cause to reioyce thereof in the end For their sinne will finde them out when they thinke least of it And it is most like also that looke what way they haue sinned euen the same way their sinne may be punished as here it was Stone for stone Abimelech killed his brethren vpon a stone and he is killed by a weake woman most vnlikely with a stone The like wee haue heard of Adonibezek and of Oreb and Zeeb who tooke their death where they wrought mischiefe Oh how doth God recompence into their bosome in full measure heaped vp and running ouer vnto such The which they will not foresee and so preuent vntill they smart and be past recouerie If this cannot moue any of the like sort to take warning by such watch-words in time to hate their bad course and that with detestation at least let those that haue shunned and declined from such euill waies reioyce with thanksgiuing and that vnfained for that they haue been preserued from them and that they haue chosen the good way to walke in it howsoeuer they haue had many prouocations vnto the contrary And last of al we may see here that as God reuenged the innocent blood of Gedeons sonnes so God will take part with such innocents Hurt them not therefore for the time will come when thou shalt pay deare for thy so doing of which point looke more in the former part of the historie The end of the ninth Chapter THE SIXTIE ONE SERMON ON THE TENTH CHAPTER OF THE BOOKE OF IVDGES Vers 1. After Abimelech there arose to deliuer Israel Tola the sonne of Puah the sonne of Dodo a man of Issachar and he dwelt in Shamir in mount Ephraim 2. And he iudged Israel three and twentie yeeres and died and was buried in Shamir 3. And after him arose Iair a Gileadite and iudged Israel twentie and two yeeres 4. And he had thirtie sonnes that rode on thirtie asse colts and they had thirtie cities which are called Hauoth-Iair vnto this day which are in the land of Gilead 5. And Iair died and was buried in Kamon THE summe of this Chapter is briefly this that the children of Israel hauing enioyed peace and libertie for a time vnder Tola and Iair fell againe afterward to Idolatrie Whereupon the Lord also did againe deliuer them into the hands of their enemies wherfore they calling vpon God were at the first sharply reproued but afterward truly repenting they obtained fauour with God and were released of their sinnes as before time By occasion whereof entrance is made into the storie of their deliuerance in the chapter following The parts of it are three The first containeth the time of their peace to verse the sixth The second a new defection and reuolt of the people from God to verse the 17. The third mentioneth the preparation that the Ammorites made against the children of Israel and the peoples and Princes meeting and comming together to consult and agree how to goe against them and this is to the end of the Chapter The first part of the Chapter GOd raised vp these two Iudges to wit Tola and Iair after the former to keepe the people in the true worship of God and in outward peace Here to speake somewhat in this first part of both these two Iudges of Israel ioyntly together and afterward somewhat seuerally this is to be noted of the former that after the ouerthrow of that cursed Abimelech the people of Israel had a long time of peace in both their daies that is 45. yeers Where note that though God iustly punisheth the sins of mē as he did theirs here yet he doth still remember his people and regard them sending them peace againe afterwards euen as
violent death Thus doth the Lord as Paul speaks clothe the more vnseemly parts with most honour And in our experience many worthie men for their excellent parts both in Church and Common-wealth haue yet had their deformities One among the rest of late and godly memory Master Perkins that worthy instrument being lame of his hand testified often that his defect was the occasion of his training vp to learning as being vnfit thereby for other employment Wherein Gods admirable prouidence appeared in making him lame that his blemish might be an occasion of doing good to the Church Indeed the common speech is that Nature noteth some men for their sinister and notorious qualities by how much the rather all such had need pray much and vse good meanes to rectifie and perfect their inner man and purge out their corruption lest this imputation be iustly cast vpon them but wee must know that God hath a further stroke then Nature and laieth his hand vpon many that hee might be glorified by them and shew his workes on them as in a sense somewhat diuers our Sauiour speakes of the blind man Ioh. 9 So that such as are notable for their grace and gifts as the other are notorious Naturally we pitie such as are deafe lame blinde and we doe well for it is the part of a cursed Cham to deride such but the Lord oft turnes pitie into admiration yea and condemnes by such the shamefull vnthankfulnes of them who haue no bodily blemishes but inwardly are tainted with all that naught is God had done his part to vse the phrase one way to Absolon who had not a wemme from top to toe but who had a more disguised soule then that faire bodie carried within it Euen as we see the compleatnes of many a mans person drawes by degrees to the halter many a womans beautie makes her a strumpet Whether then of the two is more to be desired a copper ring with a precious Iewell set in it or a golden with a common peble While many children haue their parents liuing with them who are their glorie how bold sawcie and lewdly disposed are they so that they were better vnborne And other in the meane while being depriued of their parents which chastizement is nothing vnferiour to a blemish or scarre how haue they been driuen to liue vnder good gouernment and in good order For vse hereof let vs not wonder though the Lord mixe troubles with blessings and as I may say blemishes with beauties wants with perfections Paul lifted vp to the third heauen was not so safe as being buffeted A little abasement may preuent the greatest of all yea I say that some chastizement laid vpon vs by the Lord doth keepe vs oft times from perishing in the world and so sicknesse and pouertie doe take heart from sinning whereas health and wealth imbolden thereto Therefore if thine affliction come from the Lord I meane when no apparent cause of thy drawing it on thy selfe can be seene and so as thou sufferest not for euill dealing waite for some speciall good to come thereby vnto thee and to that end labour to make vse of it And if it bee an hindering of thy bodily commoditie by losse disease paine and such like looke that it be to the benefit of thy soule and that thou haue a rich and large supplie that way for so the Lord is wont to deale with his and that to the end they may see cause to say as Dauid did it is good for vs that we haue been afflicted It was sometime the speech of a vertuous and religious gentlewoman well exercised in Gods nurture that if there had falne to her any hard trouble and heauy crosse as there did many she did confidently looke for some great blessing more then ordinarie which was for the most part some addition of new grace or a quickning of the old And Saint Paul saith the same in other words that as God sendeth our afflictions for our good euen so we should looke for them to be to vs which if we did they should not be so vnwelcome to vs as now they be nor so discontentedly borne and gone vnder as commonly and for the most part they are For the blemish of his bastardie wee heard how his brethren thrust him out which was an vniust and cruell dealing with him For what had hee done and as for their fathers shame which they raised therby they ought to haue couered it as they had bin able rather then to haue reuiued it And who seeth not that the sonne for his part had sorrow enough in that he was so branded with disgrace for it so that there was smal cause that his brethren should adde more affliction vnto it By the shamefull fact of them here we are taught to beware that wee doe not despise any in their affliction being base meane and contemptible for the same commonly in the world and especially if there bee any good parts and gifts of God in them whereby they may bee like to bee profitable to Church or Common-wealth Yea and without respect of this also for because Christ died for them and they are our brethren For we are taught of God how to carrie our selues toward thē though the wicked will be taught by nothing We learne in the Psalme that he is happie that iudgeth wisely of the afflicted and that wee should pitie them and mourne with them that mourne And in such cases it were our wisedome to put the case and suppose what if such affliction and abasement were cast vpon our selues would we not desire to be pitied and regarded And besides this we haue learned that iudgement shall be to the hard hearted and mercilesse and that without mercie And therefore to adde sorrow to their bands who are alreadie wrapped deeply therein as it is a great sinne so it threatens to the committers that they shall not goe vnpunished but receiue the like measure themselues at Gods hands for their so doing And sometime they suffer the like disgrace and harme at their hands to whom they offered the iniurie For when God lifteth vp their heads out of aduersitie whom they haue abused and done the wrong vnto though they thought that they being once downe should no more get vp againe and recouer they take stomacke and reuenge the iniury that was done them much more eagerly As Ioseph might haue done to his brethren their owne consciences being witnesses when he was aduanced for their vnnaturall dealing with him in his meane estate and would most certainly haue done so indeed if the feare of God had not staied him But although there were no feare of any such reuenge to come by pitilesse dealing with others yet this were enough to disswade a true Christian from it yea and from any hard measure offering to any brother liuing by him how meane soeuer that beside other inconueniences by so doing hee should