of God to their owne hurt For seeing God by this holding off and forbearing of trials which wee could not beare doth require both exceeding thanks vpon serious recording of this manner of his dealing with vs from time to time as also a growing daily in strength to suffer greater troubles hereafter a grace not common how grossely do they inuert and abuse this purpose of God who make no other vse of his sparing and dandling them in the lap and armes but to weare out the feare or expectation of affliction altogether whereby the longer they are free the weaker they are to suffer What difference in this point will ye make betwixt these and such as to whom affliction is euer vnwelcome and intolerable I meane the vngodly Let all Christians beware therefore of this softnesse and tendernesse Furthermore we haue heard in the seuenth eighth verse that the Philistims and the Ammonites sore vexed Israel eighteene yeeres and in all that time they neuer durst take vp weapon against them vntill they repented but then they began with good courage to resist them and assembled themselues against them By the which it may be noted what liberty and courage true repentance bringeth with it The reason is this when men in their conscience see that they haue dealt trecherously with God and haue nourished and followed the desires of their owne hearts contrary to that they knew they should haue done they haue no hope in him at such times neither feele any heart or strength in themselues to deale against their enemies either ghostly or bodily This is that plague that God threatneth in Leuiticus that his people should not be able to stand before their enemies if they sinned against him and in the fifth Chapter of this booke it is said when Israel had prouoked the Lord there was no heart in them to stand against those that held them in bondage So that wee see how sinne disguiseth men and how preposterously it causeth things to goe with them when they are inchanted and carried away with the allurements and pleasures of it Which prooueth the contrary to be true to wit that the seruice of God is perfit freedome and that it is faith and godlinesse which onely giue courage and boldnesse as to a Lyon by well doing And seeing it cannot be denied that no bondage is like this to be bondmen to our lusts let all looke to receiue from God both reward and punishment in this life and hereafter accordingly as in their liues they haue sought either of both See Iudges 5. 8. and the notes vpon it This order that the people tooke for the choosing of their Gouernour was by the Lords direction as we may after see by his confirming it in sending his spirit vpon Iphtah He did it as by an outward incouragement to stirre them vp to fight against their enemies Euen as he did the like by Caleb who incouraged the people by the like meanes in such a like case saying in a difficultie of winning a Citie Hee that taketh it to him will I giue Achsah my daughter to wife which though the people ought to haue done I meane to fight against Gods enemies for his commandements sake onely yet they had neede of spurres and were the better drawne on by such incouragements Euen as Magistrates and Ministers owe duty of conscience to God in their place to beate downe sinne and aduance the Gospell but yet they are the better heartned thereto when both sorts are incouraged by the high Magistrate and the Minister beside by the readinesse of the people to their dutie And so euery other in his place shall be better set forward in well doing by temporary incouragements though Gods commandement be the strongest motiue So husbands and wiues should liue kindly together by bond and promise each to other for conscience sake but yet they doe this much better when each respecteth the other by yeelding mutually that which they owe each â—â— other THE ELEVENTH CHAPTER OF THE Booke of Iudges Vers 1. Then Gilead begat Iphtah and Iphtah the Gileadite was a valiant man but the sonne of an harlot 2. And Gileads wife bare him sonnes and when the womans children were come to age they thrust out Iphtah and said to him Thou shalt not inherit in our fathers house for thou art the sonne of a strange woman 3. Then Iphtah fled from his brethren and dwelt in the land of Tob and there gathered to Iphtah idle fellowes and went out with him IN this Chapter the person is mentioned who should goe before the people of Israel in the warre against Ammon And the summe of this Chapter with the parts which are foure is here further set downe to be this First the calling of Iphtah is mentioned vnto the 12. verse The second part is how he seekes to appease the Ammonits by messengers moouing them by reasons to desist from warre but all in vaine to vers 29. The third part containeth the ouerthrow of the Ammonites by Iphtah to vers 36. The fourth sheweth what fell out after and particularly how hee performed his vow which he had made to God if he might get the victory in vers 32. and this is to the end of the Chapter Now to come to the first part before Iphtah became their Guide and Captaine it is shewed how vnlikely it was that he should be so therefore he is described in the first verse to haue been the sonne of an harlot who ordinarily might be admitted to no such place In the second and third verse it is shewed how his brethren did therefore whether through pride and scorne or emulation or both expell him out of their fathers house so that he was faine to flie into another land and somuch the more hee was vnlike to be gouernour And yet God so brought it to passe by his prouidence that the Princes of Gilead euen such as had driuen him away were constrained to send for him againe euen him among all other whom they had banished from their fellowship to bee their guide according to their decree made in the former Chapter to wit seeing he had of all other begun warre with the Ammonites and so vpon agreement betwixt him and them hee yeelded to them and the Lord ouer-ruling the action he was elected Iudge ouer them and this to the 12. verse Now of these more particularly as they lie in order And first how he is described namely in these two points One that hee was the son of an harlot being the sonne of Gilead the other that he was yet a valiant man and of great courage and fit for warre So that by the first he was basely accounted of as he was base borne by the last he came to good estimation and credit among men as he well deserued For the first whereas Gilead the father of Iphtah tooke to him an harlot beside his lawfull wife we see he did not obey the
world neither can they chuse they know but they must haue dealings with the men that liue in it and againe they are commanded by the Apostle that they should as much as in them lyeth haue peace with all men And so most Christian Emperours haue had peace with the barbarous people that were strangers to true religion and so did the people of Israell with the nations which were neare adioyned to them except the seuen that were accursed for the Lord did not command them to make warre with the rest that dwelt about them But if they should vrge the religious people to ioyne their aide with them in making warre with them against other nations which are Gods people that in no wise is to be yeelded vnto For it went ill with Iehosaphat for going to warre in league with Ahab against Ramath in Gilead As also for ioyning in fellowship with Iehoram his sonne when hee sent ships with him into Tarsis for a tempest arising at Ezion Gabar his ships were broken So Asa King of Iuda sent siluer and gold to Benhadad King of Aram to help him against Baasha King of Israel but hee was reproued for it of the Lord. And so no doubt it is lawfull for Christian Princes to confederate with not onely Christian but Popish or Heathen in ciuill cases as for the better security of their dominions maintenance of peace and those commodities which follow thereupon as traffique c. but to hold correspondence with them in religion or to professe themselues friends to their friends whom God curseth or enemies to their enemies that were to doe as they in the Psalme that banded themselues together whom God will scatter Now that which I haue said of leagues made betwixt nations or one man as Heber was with a King namely Iabin King of Canaan the same I say of one priuate person with another liuing together And that is briefly this that a godly Christian may liue in peace with the wicked and vse him in ciuill cases to buy and sell and borrow and lend as it may conueniently bee done betwixt them but this must alwaies be prouided for that he ioyne not with him in his sinne neither that hee haue any fellowship with him in false worship Hitherto of Sisera his going on foot to the house of Iael now it is shewed how she vsed meanes to bring him to his death first as is mentioned in this verse For shee went to meet him and drew him in by faire and alluring words and bids him not feare Heereby there is no doubt hee was more throughly perswaded that hee should bee safe there But this was a traine to draw him to further danger as we see by that which followeth ver 21. And all this duely considered with other things which shee did mentioned in the text causeth question to bee made whether Iael did well or no in thus deceiuing him But that question is easily answered For shee doing it to an enemy not hers but Gods one that all Gods people ought by vertue of his commandement to haue rooted out as they were able in a word a chiefe Canaanite and shee blessed and praised of God for that which shee did By all this I thinke it is cleare shee offended not at least in the substance of the action But this hath been answered before by the like occasion in Ehuds example But for vs who haue not the like commandement except the ciuill Magistrate and the lawfull executioner wee haue in no wise liberty to follow her example but to sticke fast to the rule that teacheth vs to walke toward all men in vprightnesse and all good simplicity and innocency giuing vnto the worst their due THE TWENTIE NINE SERMON ON THE FOVRTH CHAPTER OF THE BOOKE OF IVDGES IT followeth of Sisera who being very dry with trauelling on foote and inward griefe heating him desiring somewhat wherewith to quench his thirst and shee gaue him liberally milke to drinke which was fittest to bring him asleepe But when he had well drunke he forgets not the danger he was in while such as passed by might be ready to aske after him there and therefore hee diligently instructeth her to be carefull euery way for his preseruation and safety By the giuing him drinke that he might fall asleepe and so she might the more conueniently dispatch him by so good an opportunity she shewed her readines to help cut off Gods enemies and therin as wel to serue him as his Church which well appeareth in these three verses and this thing in generall wee all are bound to follow her in though not in that particular manner For as God commended the vniust steward for that he had done wisely in making prouision for himselfe when he was put out of his stewardship although he condemned his particular fact in that he sought it by falshood and fraud so is our godly care to helpe the members of the Church and to resist the enemies of it both are very commendable in vs though we must beware of all vnlawfull meanes vsing which tend thereto Thus as Debora Barak and Iael wrought a wonderfull deliuerance for Gods people so they who haue place and authority put in their hands by God are bound to doe for the safety of the whole Church if they will proue themselues faithfull and zealous And priuate persons whose power cannot reach farre ought to doe the same toward particular members of the Church and that part of it where they dwell so farre as they shall be able Of Iaels readinesse to cut off Gods enemy Sisera and of her faithfulnesse wee haue heard now further in this 19. and 20. verses is shewed how God did cause him to trust Iael and to put confidence in her for the hiding and keeping him from his enemies And as he did in this when he purposeth euill against wicked men he commonly blindfoldeth them takes away prouidence and counsell from them and suffereth them to chuse that course to follow in their liues and actions which proues the vnhappiest to them euen worse oft times then their greatest enemie could take against them as I may say of Pharaoh in his wilfull ventering on the sea to follow after Israel what enemy could so much haue hurt him as he did himselfe So that a wicked man is neuer sure of peace and safety when he is at the best for the Lord is able to defeate him first and last euen many waies for why there is no peace to the vngodly as the Prophet faith neither is there any counsell against the Lord Iehouah Againe as hee trusted in her so the Lord made her deceiue and disappoint him Both which doe confirme vs in that which hath now been said and teach vs that when it pleaseth him hee leaueth the wicked destitute of all helpe and frustrate of their hope of successe or that they put in their friends yea and further hee will
their ill prospering against Israel in their fighting now more particularly Debora sheweth in this verse that euen from heauen that is from the higher region of the aire the starres and planets raised the raine and the winde in their faces yea the haile and tempests to fight against Sisera so that thereby God shewed himselfe to be against him all his preparation and furniture of charets horses and men seruing him to no purpose but disappointing him This teacheth vs that when God will both heauen and earth and the powers of both shall fight against Gods enemies euen as all the plagues written in the booke of God doe at his commandement seaze vpon and torment them So the haile from aboue slew Gods enemies and the Sunne stood still to that end so frosts and floods plague and tamine with other such haue in our time fought against them from God I haue handled this point more largely before I will onely answere one obiection in this place It is obiected that the godly sustaine the forementioned iudgements and the like as well as the wicked therefore when shall wee be able to proue and say the Lord in laies them vpon his enemies as if he aimed at that alone For Iob had his sheepe and seruants burnt vp and deuoured by fire from heauen as if Satan would thereby haue perswaded him that God himself made warre with him from thence his body was also smitten with sore byles from the sole of his foote vnto the crowne of his head and he tooke a potsheard to scrape him I answere that God sendeth these and the like to his children as trials or corrections to heale them of some dangerous disease as pride loosenes worldlinesse c. but to his enemies as scourges for their wicked liues to begin their hellish torments here and as this euer true so if their sinnes be manifest wee may so iudge of the particular offenders that he meaneth no lesse toward them and that without any feare of iniurying them vnlesse they repent The next particular assistant to Israel that is said to haue fought against Sisera was the riuer Kishon which though it was not vsually deep yet now the waters rose higher and ouerflowed the bankes and was spred out further and because both the armies met there by therefore it is described by her the riuer of mettings namely of both the armies for the word is better translated so then as some doe translate it the anctent riuer and by an elegant repetition of the word sheweth that it drowned and carried away many of the enemies euen as the dust and other filthinesse is swept out of an house with a brooâ—e Not that all were slaine that way which could not be when the men were many and the place not large but that many flying were there destroyed And this being a thing neither feared of the enemies nor made reckoning of by Gods people doth worthily teach vs that when we walke vprightly with God he causeth many things to lend their helpe to vs which wee neuer thought of nor looked for and not onely persons to be kinde to vs but also other commodities comforts and incouragements to meete with vs yea the very places where we dwell and whither we come And the very same things which haue been fatall and deadly enemies to others to be helpfull and as it were made friendly vnto vs. Iacob thus being faithfull to the Lord hee inriched him greatly ouer hee euer looked for or saw likelihood of but rather of the contrary and so dealt he with his father Isaac before him being among strangers in the land And so he prouideth for many of his deare seruants who comming strangers to a place where it was little likely to get either grace knowledge or other commodities he hath yet by giuing them honest and good hearts blessed them otherwise with loue and fauour of the best with a sweete life inward peace growing in goodnesse fruite of prayers and other holy labours with contentment and such like that it may for euer worthily perswade all to get into Gods seruice and to be vpright hearted toward him seeing godlinesse bringeth so many and great commodities But of this I spake somewhat before also But on the contrary it may be said that when men seeke not the Lord with all their heart neither be carefull that their waies may please him they not only prosper not long which yet they were as like to attaine to as the most but they lose euen that which they had and are tossed about with many calamities and with this as the greatest of all that when God frowneth vpon them they beleeue it not the danger whereof may easily be gathered by the drunkard in the Prouerbs who was stricken he said for his sinne and the fruites of it whoredome and such like but hee was not sicke he was beaten but hee knew not therefore he would follow his sinne yet still The speech vttered by Debora O my soule thou hast marched valiantly or as it is in the Hebrew O my soule thou hast trod downe strength namely of the enemies which we know was very great If wee take it in the first sense she triumpheth in a generall manner through the courage and furtherance that God gaue her if in the latter it is the same but more particularly she speaketh to her soule reioycingly that she had trode vnder foote might and strength seeing God had armed her with power against so great enemies as if she should say that therefore she need to feare the power of none hereafter God being still with her Both affoord this worthie instruction that when wee haue seene that God hath giuen vs great deliuerance while wee trusted in him as she heere did wee should for euerafter promise our selues that hee will doe the like to vs still seeking to him in the like manner that so we may harten our selues to beleeue it This agreeth with Saint Pauls doctrine that experience bringeth hope and with his practise saying God hath deliuered vs doth deliuer vs in whom wee trust that yet hereafter also hee will deliuer vs. And doublesse this experience is the proper fruit which faith bringeth forth without which what were our life wee are not freed from all affliction because we haue escaped one but we remaine still subiect to the same or the like and what shall it boot vs to haue been ouercommers in the one if we be foiled by another as we may easily be euen by a lesser without this armour through vnbeleefe when before through faith wee ouercame a greater Surely no more then it should haue booted Dauid to haue killed the Beare if he had been slaine by the Lion or the Philistim And therefore learne hence that though we ought to beleeue in him for his promise sake yet we much better doe it or ought to doe when we haue a pawne lying by vs I
yea and worse then men aske and enquire after Thrift Sobrietie Discretion But oh had it not been much better for such to haue admitted counsell before against an irrecouerable mischiefe Counsell after the euent is no counsell but either lamentable pitie or bitter rebuke It were to be wished this folly were only bound in the hearts of youthfull Rehoboams although euen they shall finde it sharpe enough to be taught by Mistresse experience and not as well in ancienter yeeres whose commendation it ought to bee to shew foorth the example of staiednes and wisedome to the younger sort But if they be neither able to aduise themselues nor willing to be aduised by other what remaines but that euen the heathen Poet condemne them to be miserable Therefore be glad of counsell for soule or body and make much of it the time may come when it will be precious and desired when for want of it the body is turned into prison beggerie and rags and the soule after many grieuous plunges to hell If Pauls aduice as ill a Pilot as he was had been reiected to the end what had become of them that should haue scorned to be beholding to him Act. 27. I meane of them that sailed with him Remember therefore what the wise man saith Establish thoughts by counsell and know that without it thoughts come to naught And as ointment and perfume reioyce the heart so doth the sweetnesse of a mans friend by heartie counsell And further they that refuse counsell shall eate the fruit of their owne way and be filled with their owne deuices Gaal also as well as Abimelech was earely vp to follow his matters going out of the citie to see what was done and whether hee could perceiue any danger to be at hand to our shame it may be spoken who are backward where it were more meete for vs to be speedy and forward in all that concernes and belongs to our peace and happinesse as I haue said before in the example of Gedeons hastie pursuit of the Medianites But though he was earely vp yet as it appeareth in the storie he was neuer the neere in the end to teach vs that it is not earely rising and late going to bed nor all the care that may be taken is not sufficient to bring our attempts and businesse to passe if God please to blow vpon our endeuours but this is all in all that the Lord alloweth of our doings being with an vpright heart taken in hand and according to knowledge and that we are vpon good ground perswaded as wee ought to be that he will vouchsafe to blesse the same So saith the Psalmist Except the Lord build the house that is gouerne and dispose all things pertaining to the familie they labour in vaine that build it and except the Lord keep the citie the keeper watcheth it in vaine And yet I deny not but God doth suffer the wicked oft times to prosper but not long as neither he did here this Abimelech or if long yet to a greater ouerthrow A pregnant example hereof is Iehoram and his father Ahab is another who intending a voyage against their enemies of Aram and Moab hauing rebelled failed not in their outward preparation and politike deuices to ouerthrow their enemies for they prouided themselues of men munition and confederated themselues strongly against them but neuer considering that thēselues had rebelled against a greater Lord euen the Lord of hoasts they went on headily fearing no controlement nay thinking they had God pinned yea bound to them But the one found to his cost that hee went to worke against the edge and desperatly The other though he were spared for the time to a more notable ruine as it came to passe afterward yet hee found himselfe plunged and driuen to an extremitie before that by want of water which threatned the losse of his beasts and his owne and his peoples destruction Which was enough to proue that he played the foole in getting two Kings of his side when God being shut out and not sought to laughed him to scorne and was his enemie Oh then where are the hearts of the people who regard not this but looke that by their toyle and moyle as they say all should bee brought to passe as they would haue it And doe neither commit their affaires and dealings to God by prayer neither goe to worke by his direction nor consult how they may please him but rashly and by their owne wit goe about all and then look that it should fall out according to their desire And therfore when they thriue not neither prosper as they would they are as mad men impatient and outragious and if they speede better and haue good successe then they praise their owne wisedome and their good hap and fortune in stead of God Looke more largely for the handling of this point in the example of Sisera his preparation against Iabin But before I come to the successe that Gaal had by meeting with Abimelech I will note that which went before it To the which end it is said here and it is to be obserued that Gaal was now in the triall timerous who had boastingly said before who is Abimelech now he was afraid I say as soone as the least suspition and likelihood of danger arose and appeared vnto him for he looking out as soone as he was able to discerne in the dawning perceiued a band and companie of men a farre off and as he did better discerne them he was more afraid so that he said as much to Zebul his enemie and thereby bewraied his dastardlines vnto him who had heard before of his great brags and boasting against Abimelech Whereby wee may cleerely as in a glasse obserue the propertie and disposition of boasters who prate and bragge of great matters but effect small or rather none at all Like to Benhadad who triumphed ouer Ahab arrogating to himselfe all that was his but was glad after to send a few of his men that were left of two mightie armies with ropes about their neckes to sue for his life and their owne vnto the same Ahab to his exceeding great shame when they had small hope to obtaine them So that this example laieth out a boaster in his colours noting him to be one who out of his vainglorious and frothie humour vndertakes great matters but performes nothing lesse and therefore in stead of honour purchaseth himselfe shame by his folly Commonly the boaster is no bodie in the triall like vnto a torrent or standing water which in winter swelleth and runneth a maine when there is no vse of it but in sommer and droughts when it should coole and refresh that is when it should stand any man in stead it faileth and is drie The impotent nature of man boasteth of all the gifts of God inward and outward interuerting and holding backe thankes from God by presumptuous bragging of it selfe but for the most
part these gifts are rather supposed to be then be indeed in the boaster and therefore when the triall comes the Thraso or bragger is ridiculous to the beholders Amaziah boasted of his valour greatly and prouoked Iehoash without cause when he needed not but hee sped thereafter and was sore foiled So the late miscreants I meane the powder-traytors how boasted they of their deuice when it was almost at the vpshot God and man say they in that letter of theirs haue decreed the ouerthrow of these English heretikes c. But God had decreed the contrary and turned their boasting into shame euen when they looked for a perpetuall destruction vpon the vpholders and embracers of the Gospell and the ouerthrow of the Gospell it selfe So did Goliah challenge Dauid by words to this effect I will chop thee as small as hearbes to the pot as the common phrase of the swaggerer is but hee was chopt himselfe head from body with his owne sword The Pharisee boasted of his righteousnes liberalitie deuotion thus I thanke thee Lord I am not as this Publicane c. but the Publicane went away more iustified The worldling in Iames boasteth of to morrow To morrow saith he we will goe to such a place and make such a gaine c. But the Lord was forgotten and therefore they thriued as Iehoshaphats ships that went to Ophir for gold for they were broken So Hezekiah gloried of his treasures Nebuchadnezzar boasted of his buildings Achitophel of his policie counsell see his words Herod of his wit and eloquence and now adaies who is so naked but hee hath somewhat to vaunt of And if of nothing else yet of this to his neighbour that he was in the towne before him whom he contendeth with and ouer-croweth and will be there when he is gone So another boasteth of his skill in his profession or trade another of his selling deare or buying cheape of crossing his aduersarie and matching him c. for boasting hath not so small acquaintance as men thinke yea for a need if a man be prouoked but a little he will bragge of his pride and not blush to say to him that is his better Though I haue not so good a purse as thou yet I haue as proud a stomacke as thou for thine heart euen thus may ye heare the poore man contending with the rich But O earth earth earth consider what thou braggest of for euen thy glory is thy shame of thine owne mouth shall he condemne thee who professeth to resist the proud As for them that boast of worse matters who say They will quench the zeale of these precise ones as they terme honest men and will wearie and pursue them till they haue made them eate their word and to renounce their precisenes as Psal 2. These I say are as neere to the Lords despight and to disappointment as the rest and therefore he scoffeth at the boasts of such enemies casting their brags in their teeth and saying Tell the towers and gates see the walles of Sion c. As if he should say What haue they cast downe all these looke well and consider yee shall finde that not a stone thereof is remoued So bad a member wee see the tongue is and boasteth of great things to small purpose Therefore to make vse hereof let not the wise strong rich boast of their wisedome strength and wealth but hee that will boast let him boast that he knoweth me saith the Lord. And he that can boast of this shall not feare arrogancie seeing this knowledge of God is euer seasoned with humilitie and loue Let vs consider this that the sinne of boasting seldome goeth without vsurping Gods honour to a mans selfe and lying Both most capitall crimes against the first and second tables It is grosse for a rich man to boast of his worth and wealth but for a man to borow of this man and that great summes and to boast how well monied he is how absurd is it Be able to say if need be vtter it of thy well vsing thy gifts that thou regardest it as much as them or else thy craking of the gifts themselues shall be a witnesse against thee in the giuing vp of thy account yea rather let the best say To vs O Lord belongeth shame and confusion of face we haue small cause of boasting if we saw our selues in any sort as we are and our vilenes Nay let none boast so much as of to morrow they know not what one day may bring foorth Man is a worme meane and base if he were laid out in his colours But being as he is he should rather breake into admiration and say with the Prophet O Lord it is thy mercie that we be not all consumed rather then to boast of things aboue his reach It is absurd and ill beseeming euery way but especially it is odious and as dangerous when it is vsed against the people of God as Iezabel did against Elias and Rabsakee that railing heathen against the good King Ezechias and his men boasting and threatning them and all to discourage them from the true seruice of God as I haue said And this of Gaals boasting now of Zebuls answere When Zebul who being for Abimelech saw the boastings of this Gaal against Abimelech as he sent him word thereof when he heard of them by other that hee might prepare himselfe to come forward and fight with him so now he heard him himselfe he fleshed him on and matched him in another kinde to wit in subtiltie and dissimulation while yet he spake faire and seemed to be friendly to him as here wee see For hee went out of the citie with him to the end he might suspect nothing when he had yet giuen warning to Abimelech to lie in waite for him against the time hee should come foorth and to be readie to set vpon him and in the middest of the feare and danger that this Gaal was in Zebul subtilly deceiued him as if there had bin no cause of feare at all egging and drawing him on subtilly so that he could not for shame when yet full faine he would haue broken away from him Where besides that wee may note the dissimulations lyings and slie subtilties that be in the world euen among such as pretend great loue and friendship as is to be seene in this Zebul Which point I haue spoken of alreadie in this booke so wee may see how men of euill qualities are matched and meete together as he was with Gaal For if we marke wee may see that one is a boaster another a dissembler and a subtill vnderminder a third a quarrellet and contentious liuer Other tainted with sundrie other dangerous and bad qualities of which the Apostle speaketh these I say all liue and deale together Is it not therfore the great goodnesse of God that one deuoureth not another Yea if the Lord
against them but who considers the greatnesse of their sinne who vrge them The law of necessitie we know is hard to vndergoe And when these shifters turne vpon their oppressors not only with tongue but with hand also reioycing in stealing and purloyning from them doe not then all crie out and complaine of the dammage they sustained And yet their stealing was caused by the others robbery onely the one being a rich theefe stole openly the other for feare in secret and defends himselfe by this That he hath but robbed him that first stole from himselfe Indeed it is Gods mercy that oppression of the poore being so rise as who seeth not that all the gripings wherewith one rich person oppresseth another are in the vpshot wrecked vpon the poorest who can worst make his part good that there is so little harme done in this kind and in great part the cause is in the good gouernment ciuill which restraineth such But if we should reade or heare of the disorders of other places wanting setled order and execution of law it would amaze vs and teach vs to practise that equitie and moderation of mind towards our inferiors which might preuent such ill measure at their hands or rather Gods hand who will reuenge it For all this hardnesse that Iphtah sustained at their hands yet this is worth the noting that God prouided for him in a strange countrie where he was able to maintaine diuers that resorted to him and to frame them to fight against the enemies of God And thus the Scripture is verified that when father and mother forsake the Lord taketh vp As he dealt with Ioseph Hester Mordecay and many others And this protection of his if it reached only to the maintaining of such needy and distressed persons in their bodily necessities and temporary sorrowes it were much but to bring them also into fauour with himselfe that in so wicked a world they may bee weaned from the defilements of it and that in better sort then many thousands who haue father and mother to bring them vp this is no lesse then admirable Oh therefore what madnesse is there in them and how are they to be pitied who in the multiplicitie of dangers and miseries that swarme euery where cling not nor cleaue neerevnder Gods wing where only safetie is to be found and enioyed And yet where they seeke it any other way they haue got that which will not stand by them if they get any thing and yet their account is to come Now although this be a priueledge of the faithfull onely to haue God their prouider for and vpholder yet euery hang-by catcheth the speech by the end and saith I hope God will prouide for me aswell as he hath done c. Wheras yet neither haue they any faith to beleeue it nor grace to beare their crosse when they fall into any vnlooked for extremitie no nor yet applie themselues vnto any such meanes as through Gods blessing may giue hope of sufficiencie How can a man shift and vse bad courses to maintaine himselfe and yet in truth say he beleeues God will prouide For first he beleeues no further then he sees how he can bring his desire to passe which is not faith and which is worse he vses vnlawfull meanes whereas God makes no promise but to the obeyer of his commandement but curseth wicked practizes Iphtah here was prouided for But how First God gaue him a gift of valour aboue others and then taught him how to set his gift on worke to good purpose and so beleeuing that God would not be wanting he obtained the fruit of his labour Now this is not the course which all such take as yet with great confidence will professe They doubt not but God will feede them hauing giuen them a mouth and clothe them hauing giuen them a body yea and saue them too seeing bee hath made them These hopes are blind hopes neither is faith the parent of them nor contentation and thanks the fruite of them when they enioy their desires much lesse patience and depending vpon God when they are frustrate as often they are In this verse a further thing then wee haue yet heard is laid out For by Gods prouidence Iphtah had set these men that resorted to him who were needie hee had I say set them against the Ammonites and they carried away from them what they could get And in the meane while they warring against Israel and namely Gilead a great and wealthie citie the Princes of Gilead had agreed among themselues with the people that hee who first began warre with the Ammonites should be their Captaine and guide to rule ouer them And thus it came to passe that they sent for him I meane Iphtah to intertaine him for their Captaine whom before they had cast out from among them as hath been said Now here in the end of the third verse where it is said that hee vsed the seruice of certaine wandering fellowes who it appeares had no dwelling place constant and set them on worke against Gods enemies for how could they haue been better employed as Dauid also did we learne that such as are idle needy and without imployment should brought by the wisdome and godly care of men as the Magistrate 〈…〉 and ranged within compasse vnto some worke profitable and to the maintaining of themselues and putting them out of their idle course For such vagrant persons waite but to doe mischiefe So then these are neither to be cast off altogether for their bad qualities but pitied and relieued in their misery nor yet too much nourished and harboured in houses or townes but by them that are religious and make conscience themselues of spending their time whether Gentlemen who entertaine many into their houses that are shiftlesse when they are out of office or others and their gift that is in any of them as of wit courage or skill c. is to be wisely directed to the fittest and most profitable obiect lest it breake out to outrage being not gouerned And this being done be times labour and exercise by habit and vse will be more welcome then idlenes besides the cutting off of much sinne both against God and man Whereas for the want of this prouident care wee see that many growing vp to mans estate in the practise of leaudnesse and licentiousnesse waxe impudent and incorrigible filling the Church with noysome example and offence and the Common-wealth with theft and beggery But I will not repeate that which I haue said of this before chap. 9. 3. Much good hath been done of late yeeres to diminish the number of such and to cut them off from a rogueish life by enioyning them to labor and if it were not crossed I meane this good order by the foolish pity of some who incourage them to continue this begging and idle life by giuing reliefe to them rather then to the needy that dwell by them much more good
euery blast of winde the frowning of my betters the want of encouragement from men or because I see these things are not in price and account among such as cannot iudge If I onely serue God faithfully of many that liue in the same towne carelesse and prophane will God be ashamed of me before so many or rather will hee not acknowledge me and reiect them for all their multitude Oh then what a wretched part were it for me to be ashamed of him before men or to feare base and sinfull man whose breath is in his nostrils more then God who can cast body and soule into hell But of this point see chap. 8. verse 11. compared with former In saying God deliuered the Ammonites into his hands without their helpe as it is manifest he did wee see first how gratiously God prouided for this his seruant that whereas hee could by no meanes procure aide from these Ephramites the Lord dealt so for him that hee needed them not but went through as prosperously as if he had obtained their best assistance For why God will not forsake his that trust in him hee is their helpe and defence in time of neede in so much that if father and mother forsake them hee taketh them vp This is a thing which greatly flesheth the vngodlie who alas little know what refuge the righteous haue in time of neede to wit that if they haue friends might and wealth they thinke they can ouermatch their aduersarie and then they thinke hee hath no shift as for the Lord they exclude him but he must either fall into reproch or make shipwracke of his conicience although if God see it expedient hee disappointeth and frustrateth their hope Thus the enemies of Dauid Daniel and our Sauiour insulted when they had contriued their purposes so mischieuously to manward that they saw no way for them whom they pursued to escape Now say the Iewes let vs see if God will helpe him at this pinch But oh fooles if God were farre off also from his when you are hottest in your furie against them ye said somewhat indeed but loe he is then neerest them to carrie them through and laugh their enemies to sâ—orne Iphtah was desirous here of the Ephramites helpe but being denied the Lord so wrought that they were the first that complained and not hee There needed no Ephramites helpe the Lord of hoasts being on his side to make a supply And let this be added as an encouragement to them whom I spake of in the last doctrine that their hakednes and solitarines I meane want of mens countenance and furtherance ought rather to driue them to cling more closely vnder the Lords wing who is able to make the enemies of his people their friends if their waies doe please him if not hee can vse meanes to vphold them without their helpe For either he can so muzzle them that they shall not hurt them as they would or hee can enable them with such courage and boldnes that they shall contemne their contempt and little regard their opposition or if they be such as may doe them any hurt yet the Lord can so grace them that they shall goe vnder that crosse willingly and bee rather confirmed then vnsetled in their good course thereby And let all such as would willingly bee religious saue onely for the reproch with others yea euen their owne flesh would cast vpon them let such I say labour to beleeue this and that temptation shall little trouble them Againe obserue from hence what blessing God giueth by weake meanes when men goe to worke in their simplicitie and in a good conscience which in all good attempts ought to encourage them that offer themselues willingly to the worke as the tenne thousand of the men of Zebulon and Napthali did in the Lords battailes against some hundred thousands in Siserâ—s armie that came against them In such a case where God hath set vs on worke and heartned vs let vs not be discouraged by our meanenesse which in shew of reason is indeed able to doe little which hereby I may perswade that they haue not been the greatest men of account that haue brought greatest light in the Gospel vnto men but such as are very meane in the iudgemeÌ„t of the world euen so in many other of his dealings he effecteth great matters by weake meanes See that which is noted vpon Iphtah his victorie in the eleuenth chap. and 32. verse being the same words Vpon these promisses Iphtah concludeth with an interrogation asking them wherefore they were come to fight against him As if he should haue said I saued your liues you sitting at home with ease what reason haue yee therefore thus to come against me By this we may learne that when wee should do good to all by Gods commandement it proues vs to be of a most bad disposition when we shall be found iniurious and hurtfull to the innocent as these men of Ephraim were against Iphtah and so I may say of those that doe vs hurt and no good though we liue innocent by them whereas the Heathens doe good to such as doe good to them c. The vse of this doctrine is that we so liue among men that wee may not be charged iustly nor conuicted of wronging any and yet not to rest there but to be ready to doe them good as it may stand with our calling and as we shall be able so shall wee be sure neuer to feare accusations of vnkinde and vnbrotherly dealing but if any be brought we may answere them as Iob did If mine aduersarie write a booke against me I will take it on my shoulder reade it who listeth As touching their reiecting this Apologie of Iphtah the point hath been handled before in the eleuenth chapter although this wilfulnes farre worse became them then the Heathen king of Ammon yet somwhat I will adde by so fit occasion It is like their wilfulnes troubled Iphtah not a little especially being their gouernour who was loth to haue turned the edge of the sword vpon his owne people if it could haue been auoided and besides yet could not suffer it to haue his graue and iust defence so slightly reiected But what other fruite was to be expected at their hands who came ready armed to trie the matter by force Was it like they would stand debating and reasoning long with him who came with a preiudicate and resolute minde to the contrary It is not said indeed that they gaue not eare to him but their reall refusall to hearken appeares in their proceeding to warre But yee will say in the eighth of this booke their predecessors bewraied the contrary for their wrath was appeased by the answere of Gedeon I answere Indeed being vsed like froward children and condiscended vnto that is their proud and angrie humour being pleased they gaue ouer with much adoe they had bin beasts if they had not nay doubtlesse
to passe his worke and for good successe in that he intreateth God to assist him Euen as the Apostles did in the Acts when the Priests had forbidden them to preach in the name of Iesus which he had commanded them they besought God to stop and hinder their threats from hauing effect and prayed that with all boldnes they might vtter and preach his word The same did Samson against these enemies of God and God heard both alike both him and the Apostles Though God had promised them both all necessarie assistance yet his grace was not so pinned to their sleeue as that they might alway make account of it without seeking of it by the prayer of faith as in Elia and Elisha appeareth and wee haue toucht it in the prayer which he made for supply in his deadly thirst when he was about Gods worke in chapter fifteenth where I also obserued the ground of that libertie which Gods faithfull seruants haue in their accesse to God by prayer And in effect Samson prayeth thus O Lord seeing I am brought now into so great a company of these Philistims whom I being blind shall neuer be able to pursue as thou haddest commanded me they being enemies to thee and thy people and seeing thou hast restored my strength to me in this so good an opportunity seeing it is thus saith he in token that I beleeue no lesse I beseech thee to grant that I may now bee auenged of them and that they may be payed home for the iniurie they haue done me by plucking out mine eyes and other woe which they haue wrought mee thy seruant whereby I haue been hindred from doing thy worke among them Thus we see how it fareth with Gods people and what their behauiour is in their affliction to wit that they testifie their beleeuing in him by feruent supplication to him in such time of their need shewing thereby that they make him their onely refuge and stay And by this we are taught how earnestly and diligently we should go about the Lords businesse when we may and haue opportunity and chiefly in our tribulation namely with feruent prayers suing to him for helpe in the one and successe in the other which seeking to him the Lord doth much regard and commend and as hee here did to oppose our selues against his enemies wherein we finde and can proue that they bee so For as the Lord loueth a cheerefull giuer so hee loueth a cheerefull doer of his businesse And so should wee bee also and the rather seeing there are but few that are forward and readily minded in Gods matters howsoeuer in other attempts they runne when they should draw backe But of this latter point euery where almost through the booke In these two verses is shewed how Samson setting his shoulders strongly to the pillers of the house he said My life perish with theirs And the house fell on the Princes and the people so that many more were slaine by him at his death then he slew in his life and he died with them Here we see for one point the momentanie and flitting estate of the ioy of the wicked And this is their bane their vexation and chiefe heart smart that when they haue feathered their nest as they say and prouided great wealth pleasure and honour whereby they giue shew to fooles that they haue gotten a pettie paradise here on earth yet when they haue done they want one chiefe thing to helpe them to hold and keepe still their deceitfull and pictured felicity and that is length of time and daies that they may containe the enioying of it to themselues This they cannot buy nor compasse as they can all other things to their liking and for want of this all the other leaue them fade and giue ouer their vse as if they had neuer been theirs and yet withall send them also to a farre worse conditon What prouision haue many made in sumptuous and goodly buildings with fat pastures and commodious grounds laid thereto and all commodities more neerly adioyning as fish-ponds burrowes for coneyes doue-houses parkes orchards gardens and what not that may bee deuised for their pleasure as Salomon speaketh of himselfe And heerein one followeth another as farre as by their wealth they can reach and when they looke now to enioy them and so to shew their happinesse thereby to other then or after a very little while Time denies her seruice to them and will performe it no longer without which all the rest are to them as nothing nay vexation of spirit also Thus death the Lords messenger comes oft on the sudden as the sergeant or bailiefe arresting and taking them away from all their pleasant delights as Samson was violently from his Delilah vntill they cry out againe when they see how they are plucked from them but all in vaine seeing there is none to rescue them The same may be said of those who haue prouided yeerely reuenewes to auoid dangers and maintaine fleshly reioycings All which though they be Gods good benefits and may be lawfully enioyed yet when they are set in Gods place and made the delights of men in stead of his fauor and gouernment they are cursed with the vsers of them And thus when they must be taken from them against their will and they can enioy them no longer they say in themselues O death how vnwelcome art thou to vs who haue taken vp our pleasure heere And haue they nothing else to say where is now their wisdome who went for the wisest of other in their prosperity that hath bewrayed them to bee meere fooles and left themselues then nothing Why did they not rather obey God therefore who charged them that they should not lay vp their felicity here below Why did they not giue credit to him who told them as he told the rich man in the Gospell There is no certainty of any earthly thing till tomorrow Therefore must such become by words for their follie and wilfulnesse in euery common mans mouth as I know not wherfore their doings serue but for matter to talke of who looked to haue been famous here for euer by their vniatiable gatherings and great prouision making of earthly abiding and prospering For he that hath said to him who was as well setled in momentany rest as these when he thus comforted himselfe Soule eate and drinke and take thine ease thou hast much good laid vp for thee for many yeeres Hee I say that spake thus to him Thou foole this night will they fetch away thy soule from thee and whose then shall be the things which thou possessest He saith as much daily to these and who can then pitie them if they will not be warned Much like a great man that died a few yeeres agone who when sicknesse grew fast on him and would not bee shaken off as hee hoped it would haue been at the first comming of it when he could