the Ruler of the citie heard the words of Gaal the sonne of Ebed his wrath was kindled 31. Therefore he sent messengers to Abimelech priuily saying Behold Gaal the sonne of Ebed and his brethren become to Shechem and behold they fortifie the citie against thee 32. Now therefore arise by night thou and the people that is with thee and lie in waite in the field 33. And rise early in the morning as soone as the Sunne is vp and assault the citie and when he and the people that is with him shall come out against thee doe to him what thou canst 34. So Abimelech rose vp and all the people that were with him by night and they lay in waite against Shechem in foure bands 35. Then Gaal the sonne of Ebed went out and stood in the entring of the gate of the citie And Abimelech rose vp and the folke that were with him from lying in waite 36. And when Gaal saw the people he said to Zebul Behold there come people from the toppes of the mountaines And Zebul said to him the shadow of the mountaines seeme men vnto thee 37. And Gaal spake againe and said See there come folke downe by the middle of the land and another band commeth by the way of the plaine of Moonenim 38. Then Zebul said vnto him Where is now thy mouth that said who is Abimelech that we should serue him Is not this the people that thou hast despised goe out now I pray thee and fight with them 39. And Gaal went out before the men of Shechem and fought with Abimelech 40. But Abimelech pursued him and he fled before him and many were ouerthrowne and wounded euen vnto the entring of the gate 41. And Abimelech dwelt at Aranna and Zebul thrust out Gaal and his brethren that they should not dwell in Shechem IN these 12. verses is shewed how the broile grew hotter betwixt Abimelech and the men of Shechem how they warred and fought one against the other whereby their destruction drew neerer And first how Zebul when he heard of the boasting of Gaal sent word to Abimelech therof for hee was his officer to gouerne the citie in his absence and he gaue him aduice what he thought best to be done and that is set downe in the foure first verses In the next foure it is shewed how Abimelech according to Zebuls counsell came out with the men that were with him neere to Shechem and lay in wait for Gaal and his retinue And thus the matter went forward of the destruction and ouerthrow of the men of Shechem and of Abimelech as I haue said and as in this third part of the Chapter was foretold and in the verses following doth clearely appeare In the last foure verses is shewed how Gaal and Abimelech met together not farre from the gate of the citie and many of them that followed Gaal were ouerthrowne and wounded and he himselfe cast out of the citie But now let vs pursue these verses more particularly First this must be knowne that as the men of Shechem had hired Gaal to bee their Captaine so Zebul was for Abimelech as a Deputy and Lieutenant set there by him to hold the people in subiection from rebellion and mutiny And it is said here first that Zebul could not beare the insolency of Gaal against Abimelech both for that he was vnder him and also for that he saw the bragging of the other was very shamefull insolent but his wrath was kindled against him and hearing the proud words and crackes of Gaal he was sore troubled increat and sent word to Abimelech thereof And from hence let some thing be noted By the one that is this boasting of Gaal which was meere froth and words without substance and so grosse that Zebul being seruant to Abimelech could not beare it wee may see the shamefulnesse of this sinne of bragging and cracking which none can abide nor heare willingly For why Boasters doe not consider how they can make good that which they say but in the pride of their hearts speak so to get praise of those who heare them as when they are vrged to stand to their word then to their shame they are driuen to run away and to goe from their word also as afterwards this Gaal did or else the Lord himselfe disableth them to performe that which they boast they would doe as hee did Benhadad when hee braggingly challenged all Ahabs goods and as he did Saul vaunting that he had now Dauid safe enough in his hands when hee was inclosed in a citie that had gates and barres So that both God and man are enemies to boasting man I say not onely religious but euen ingeneous and ciuill abhorre it To shame all such delight in it and to perswade all that are fit to learne better things to practise lowlinesse and humilitie in stead of such disguisednesse And this bee said of Zebuls wrath that it was kindled against Gaals boasting Now followeth the other thing that Zebul was incensed against Gaal for and that was because his bragges were against Abimelech his Master and therefore he sent him word thereof and yet there was no such consent and wel grounded loue betwixt them but for that he set this Zebul ouer the city in his absence which was but an outward fauour that soone changeth especially betwixt such as they were and for that he was a man as it seemes discreeter and more politicke then some other And this act of Zebul in that he could not beare this defiance that Gaal gaue out against Abimelech being his master this I say teacheth that much lesse ought a Christian to heare God dishonoured no nor his Prince railed on or to bee rebelled against by Popish enemies or leaud subiects but his heart should rise against it and he should in the speediest manner bewray and seeke remedie thereof and that not for feare of law which holdeth the concealers thereof as accessaries but much more for conscience sake Euen as a naturall child cannot beare it if he heare his father reproched and therfore the blasphemies against God giuen forth by Atheists and malicious enemies such as those were of cursed Rabsachee against Moses and Christ the Scriptures and worship of God And such as that was of the Pharisies who said to the man that was restored to his sight We know that this man meaning Iesus is a sinner and finally whatsoeuer such as there are many of this kind not fit to be spoken of before Christian eares they are all intolerable yea and meaner reproches giuen out against him ought not to be suffered as swearing forswearing filthie talking or the like but rather we should honour God in our bodies and soules for they are Gods And because hee that loueth him who begat loueth him who is begotten also therefore let this naturall affection and kind for Gods honour descend from him to the meanest of his Saints yea let it make
bring himselfe into an hard conceit with him and so hee should neuer after bee able to doe him good by counsell and good instruction exhortation or comfort as the other should stand in need of it And that hope no seruant of God should lose especially the Minister it being so precious a thing to helpe saue a soule to wit to harden the heart of the meanest against him by vnchristian handling of him that he should therefore refuse to take any good by him afterward And yet I do not for all this say that we must tolerate and winke at any in their sinnes and euils In great persons sometimes crueltie and wrong is shrouded vnder the name of policy For when as according to the rule of their master Machiauel they seeke to bring vnder and discredit their corriuals and men of equall worthinesse or it may be better then themselues they practise this principle When he is going downe with him if he rise vp after he be sunke if he be comming vp the hill againe whence he is fallen sinke him againe thrust him backward tread vpon him that hee get vp no more Thus dealt Daniels aduersaries in the Court of Darius Thus dealt the enemies of Dauid in Sauls Court And there be many petie and lower kinds of this iniurie among inferiours as when the heire of the deceased or intestate partie hauing the stroke in his hand defraudeth both mother and brethren of their inheritance and portion dominering ouer them and driuing them to vnequall conditions or else to endlesse and bootlesse suites So the like may be said when men mocke others euen for their affliction which secretly vpbraideth them of it selfe as crookednes blindnes c. of which more God willing shall bee said hereafter in his due place In the meane time let these consider the reward of mocking such in the example of those Bethelites 2. King 2. being but children and of those Philistims how they smarted that made Sampson their may-game and yet but Heathens what shall be the portion of Christians and men of discretion then thinke we The law had dealt seuerely against Iphtah thrusting him out of the publique place of worship But these thought that not enough except they draue him also out of the number of the people of God amōg Meshec and Kedar I meane Infidels Let Dauid speake what a bitter punishment this is who saith to Saul Cursed be they who haue cast me out from the inheritāce of the Lord. To returne therfore woe be to him that curseth the innocent but double woe to him that addeth affliction to the Lords affliction If Ishmael were cursed for mocking Izhak doubly accursed were those Babylonians who seeing Ierusalems ruine cried Downe with it downe with it race it to the ground As hailestones vpon the ripe eares of corne are vnseasonable and as the putting out of that mans eye who hath but one that so he may be vtterly blinde is cruell so is the adding of sorrow to the heauie hearted This caused the Lord to make this law to the Iewes Grieue not the stranger it is enough for him that he is from his place and euen that alone makes him sad in heart Let the rule of the Apostle conclude this Reioyce with them that reioyce and weepe with them that weepe remembring thy selfe and doing as thou wouldest haue others do to thee For who seeing his neighbours house on fire in one place wil take some of the brands and set it on fire in other places that it may be quite destroyed Now followeth the third verse wherein wee see that by his brethrens hard dealing with him he was faine to flie whither he could for shelter euen thither among strangers where he might haue miscaried altogether if God had not greatly regarded him Whereby wee may see that the iniurie and oppression of some causeth the innocent to vndergoe much hardnesse A thing that may long enough be complained of before any one of many so offending will amend it Great cries and complaints are heard euery where of the inferiours and vnderlings what wrong and hard measure is offered them by the mightie or such as haue power ouer them as pitilesse Land-lords and such as haue men at aduantage who when they are put to their shifts for money make them take it vp on conditions that vndoe them with such exactions as they were as good flea the skinne from their bodies So vngodly parents who labouring to raise some one of their children and casting off the rest compell them to seeke their fortunes as they prophanely speake and driue them to extremities Also stepfathers and mothers and cruell masters and dames may be reckoned here among many doers of iniury for I can giue but two or three instances among many lest I should bee tedious let the rest in other kinds be considered by these These with cruell dealing as depriuing them of necessaries and laying heauy burthens vpon them cause the poore orphans and vnderlings to runne away as Esau did Iacob and being shiftlesse to starue or miscarrie And euen such is the dealing of the rest who are cruell and void of mercie Let them take warning for if the poore and oppressed crie in the eares of the Lord they shall bee heard and shall pay to the full for the iniury which they haue offered I would be loth to do the least wrong for God will make it come against him that shal be bold thus to prouoke him and grieue his neighbour when it shall sting as a Serpent and be deadly vnwelcome It were a wise part for a man to iudge of his sinne as he iudgeth of the many dangerous effects that follow vpon it But who seeth it an absurd vnseemely thing in the wealthy to play the Lords and controllers ouer the baser and poorer sort Not being content to make them their drudges and slaues to doe their meanest workes but both in word and deed taking liberty to vsurpe ouer them as if they had been only made for them to crow ouer Sometimes rating them with reproches nick-names vpbraiding them by their pouerty which is to despise their maker other whiles making a pray of them and racking them for the poore commodities they buy whereas yet for their worke they will driue them to the lowest wages that may be as hard as times are and all things deare and chargeable which the poore standeth in need But now when the worme troden vpon turneth againe and draweth out the onely weapon it hath the tongue I meane to reuile and raile most disdainefully vpon the rich for their misfortunes and oppression then I say euery wealthy person can say this is odious And so it is indeed but was not their dealing as bad which prouoked them They doe badly but by them God will teach the wealthy how to consider wiselie of the estate of the poore Therefore when men being exasperate turne to shifting euery man can speake
in great need of his help and was wished to vse it by godly Iehosaphat No saith he for I hate him and he doth not prophecie good for me but it had been better for him to haue been beholding to him So that in respect of such passions it is some restraint of nature and bridling of the corrupt heart in him that can seeke to his enemie And seeing God doth make vs all to stand in need one of another why should wee not make our hearts to bow and bend especially when it shall be also for our owne good and benefit Although I must say that this is not so commendable in vs nor profitable for vs thus farre to seeke to other when we may feare the better thereby for a naturall man will straine himselfe for aduantage but when we doe it to crosse ourselues and our euill hearts which rebell in vs and would carrie vs to the contrarie and so stoope to the ouercomming of the poyson and corruption that is in them and that also for conscience sake that we may please God therein this is a grace and worthie thing indeed This being done we should doe well to help one another and perswade each other to turne away to alienate rancour and stomacke from their enemies as Iacob hath commendably gone before vs herein to Esau and Dauid toward Saul and the Prophet Elisha did perswade the King of Israel to handle his enemies kindly which fell into his hands But yet on the other side we must take heed as well of flattering men in their euill as hating thē for wee may not sinne to obtaine and get mens fauour but beare our crosse contentedly if euer wee be driuen to seeke helpe of them whose sinne wee haue set outselues against for why wee haue done our duties though wee receiue ill measure for our good will and God will make a way for vs that al shall be well and he will if it be expedient turne their hearts towards vs for all that but as was said before let vs make none our enemies by needlesse prouoking of them but hold peace with all if it be possible yea euen with them that are our enemies For how would these here haue done if Iphtah had vsed them as they did him Or what had become of Iehoram 2. King 3. if Elisha had persisted in his reiecting the motion which he made because he and his father had scorned him and his predecessor Elija before Therefore be wee wise for God may so order it that to resist proud men euen they whom we haue prouoked in our rashnes may be in place to doe vs much hurt and that none saue the very persons whom we haue scorned can helpe vs in our neede When Saul was newly created King there were some iust of this humour and therefore they are called sonnes of Belial who defied him Tush say they what new vpstart is this how shall such a base fellow saue vs so that they would not acknowledge nor take him for their King But shortly after how should they haue done when Nahash came vpon them if that despised fellow as they accounted of him had not holpen them Then there was seeking to Saul and after the victorie it was demaunded by the people who were these that spake against Saul so despightfully saying Shall he raigne ouer vs bring them foorth and let them be slaine Therefore that we may auoid this shame and imputation of folly to be in our extreames now to abandon a man as nothing worth and after to seeke to him acknowledging him to be our onely helper let vs learne this moderation towards all as neither to be burdensome to the greatest nor yet beare a scornefull minde toward the meanest If the Samaritan and the man that fell among theeues had knowne each other before and the one scorned to be the better for the other is it like the one would haue loosed and relieued the other in that extremitie Yet we may well thinke in such a case hee must haue been of a rare proud stomack that would haue lien still wounded and in paine rather then be beholding to him that was there to helpe him And let me giue the poore a caueat concerning this humour for they that must depend vpon all yet hauing a proud heart wish that all depended vpon them and sometimes will vtter words to that effect and I say this vnto them It ill becommeth the richest and euen they may bee sure at one time or other to smart for their proud stomacks but much worse it beseemeth the poorest who rather as Salomon saith should vse all entreatie Let such breake their hearts and make holy vse of Gods affliction vpon them and submit themselues to the bearing of their burthen that so the hearts of the wealthier be not iustly hardned against them Also we see here in their desiring the helpe of Iphtah whom they had before expelled that oft times the things which men reiect God chuseth to doe great enterprizes by Which as it was most cleerely verified in our Sauour who being the stone which the builders refused was made the chiefe corner stone so was it also liuely verified in the Apostles after Paul himselfe saying of himselfe For all the good he had done and the rest we are al made a gazing stocke to the world to the Angels and to men And so at this day by whom doth the Lord gather his Church together but by them that are counted the abiects of the world or whom doth he make members of his Church but them and those to be dearest vnto him who are not counted meete to liue on the earth Therefore let no faithfull seruant of God be dismaied for the discourtesies and discouragements which he shall meete with by the vnthankfull world the Lord seeth their workes and hath them in neuer the lesse account but will plentifully reward them of which point I need not say much hauing so often handled it in this booke alreadie THE SIXTIE FIVE SERMON ON THE ELEVENTH CHAPTER OF THE BOOKE OF IVDGES NOw let vs proceed with Iphtah his answere made to the Elders of Gilead First therefore in this hee repeateth and rippeth vp their fault which in times past they had committed against him telling them that they now comming to him in their distresse he as he might well marueiled at it they neuer hauing made agreement with him And it is easie to be seene that in all this hee answered as he might lawfully doe putting away all gall and bitternes for it was meete they should secure him And euen so it is lawfull for vs by so good an occasion as was offered to him by them to doe as hee did in a like case to wit to rehearse mens great iniurying of vs when they would make nothing of them And yet all is not necessarie to be followed and practised of vs alwaies which Iphtah said to them here and namely his repeating
negligently Thus Ioshua though he pitied the state of Achan yet plainely tels him In as much as thou hast troubled vs the Lord shall trouble thee this c. Thus the Lord punished Saul seuerely for sparing Agag and Ahab for so dealing with Benhadad saying Thy life shall goe for his And therefore we must be well assured of Gods commandement when we goe about any such thing against such persons as beeleaud stubburne and willfull This commandement of God is to be extended not onely against all traiterous enemies of the Church but also against that rauening and roguish progeny of spoilers of the peace and gouernment and hauocke makers of the commonwealth as murtherers c. And therefore confuteth the cursed practise of Iesuites who if they be not as yet practizers in that kind themselues doe yet by all meanes labour to extenuate the odious facts and treacheries of their complices by false reports and treducing the iust proceedings of Christian Princes and the execution of their lawes for the restraining of such monsters by infamous libels and the like But we must here take great heed also that we colour not our cruell and vncharitable actions with a pretence of zeale to God and yet giue place to our affections vnder a colour of seeking the glory of God which may easily be done as the Apostles did calling for fire from heauen vpon the Samâ—â—itans when they would not receiue Christ into their ciue but wee must know that all men being our neighbours wee must bee enemies to none For the which cause Dauid praved for his owne enemies as namely for Saul when yet hee prayed against Gods enemies hauing also good warrant to doe so And Moses being the meekest of other in his owne case yet against Corah and his companie who were the enemies of God how earnestly did hee deale pronouncing that the earth should open and swallow them vp aliue for their rebellion And Paul who teacheth vs to ouercome euill with good doe yet pray feruently against the false teachers saying to the Galarhians in great compassion towards them I would to God that they were cut off which doe disquiet you So that as we heare they did it behoueth vs to beare our owne iniuries and indignities committed against vs withall meeknesse and to deale mildly in our owne matters but in the Lords farre otherwise And where it is demanded whether may the godly pray against Tyrants by whom the true worship of God is hindred I answere that against their tyrannie and cruell doings we ought to pray but not against their persons who may possibly repent For the Lord not hauing reuealed to vs that for all their wickednesse they haue yet committed the vnpardonable sin therefore what good meaning so euer wee haue therein wee are not allowed to pray for their confusion But if God once make knowne his mind to be such as he will haue them destroyed or not to be prayed for then we must both approoue of it and execute it accordingly and yet so that as they are men we pitie them as our Sauiour denouncing against the people of Ierusalem shortly after to bee destroyed yet wept in beholding the miserie that was comming vpon them In this next verse it is shewed that Iuda yet preuailed further and woon other cities named in the text which yet in the 3. chapter of this booke are said to haue been in the hands of the Philistines as they were also long after For the people of Israel oft prouoked the Lord and so lost againe some part of that which they had won euen as it was like now to bee that for their sin they lost these cities which they had before inioyed In the 19. verse it is said that Iuda possessed the mountaines also and to the end that nothing might be ascribed to the men namely to them of Iudah and to Simeon for Simeon had entred into couenant to ioyne with them their brethren in these warres and so did here though Iuda who was appointed thereto be onely named to the end I say that nothing may be ascribed to them it is expressly added that the Lord was with them in those their great enterprizes To teach vs by whose might they preuailed and what was the cause that they did so euen this seeing God was with them And all men wil grant as much that if God be with a man he shall prosper and none shall be against him to do him hurt as the Apostle writeth And there is sufficient reason of it For who shall resist him or if he say the word who shall call it backe Now we are to know that God is not with any man idle or weake but mighty as he saith himselfe to Asa by the Prophet The Lord looketh downe from heauen to see who is weake that he may be strong with him But to the end so worthie a point as this is may throughly doe vs good we must vnderstand that to haue God with vs so as we may rest surely perswaded that he is so and inioy his presence constantly while we liue which is a treasure vnualuable and vnknowne to the world it is required of vs by God that we first haue him for our God and be truly reconciled to him by our Lord Iesus Christ for then he will neuer leaue vs neither forsake vs but safely keepe vs to the resurrection day but otherwise except God be thus made ours and we vnited to him by faith which howsoeuer it should be done cannot here be more set downe what portion of wealth wisdome c. we haue out of that communion with him it is accursed And further we are to know that God may bee with men in some sort as by his power and bodily helpe and at some time and yet not be with them to their effectuall comfort and alwaies These are great matters and duly to be considered of vs for he may be with the wicked so as he was with Ahab when he gaue the great hoastes of Benhadad into his hands yea and that which is more hee may bee and is present with the vnbeleeuers in the congregation when he inlightneth them to vnderstand that which is soundly taught and to take liking of the same But this is by his power onely but not by his effectuall grace and fauour as he was with Mary who being freely beloued of God he was also with her and his being with her made her blessed and ioyful and if he be thus with vs he wil both spiritually grace vs and also bodily blesse vs as shall be expedient for vs euen as hee did Gedeon when he was said to be with him And this to the end we may not deceiue our selues it behoueth vs to marke for our singular and continuall comfort and therefore let men giue all their diligence to make their saluation sure and to come into the fauour of God that so they may
a man fall and not rise againe or goe out of the way and not returne And if this rebelliousnesse and bad disposition were in the wicked onely it were lesse to bee maruelled at but let it be well considered and it shall be found in such as haue sometime serued God in truth who if they lose the hold that they had and haue suffered the wicked flesh that is their sinfull nature to get the vpper hand in them againe oh how hardly is it put out of possession againe So that as the diuels said to our Sauiour Christ thou art come to torment vs before the time So it is euer too soone and very imprisonment to the wicked flesh to be brought vnder the Lords wing againe and to put on his yoke though it be easie as it is said to be This is the cause why licentious dissolutenesse is in so great account at this day in all sorts and so dimme light shineth out of them who should bee lights to other And if it should be demanded how Gods people can keepe so long from vnder his gouernment and are so loth to returne againe vnder it I answere partly confused knowledge ignorance and forgetfulnes how to returne if they were euer well grounded at all is one cause and partly the lothnesse and vntowardnesse of the flesh to bee pent in seeking liberty rather amisse euen that is the other And thus while men haue any shelter how rotten and helpelesse soeuer it be they flie from God But for as much as when no shifts will serue they must returne againe to the Lord their first husband as it is said in Hosea let all that bee wise with all speed returne to him and make godlinesse as it is indeed the greatest riches and chiefe stay seeing that is alwaies and onely comfortable As it is the Psalme A day is better therein then a thousand elsewhere And seeing wee in miseries and troubles do as this people heere did often fall a sighing and sorrowing yea murmuring and fretting and yet turne not to God nor from our sinne but bite on the bridle of our punishment and yet at last we must bee brought to it for all our vnwillingnesse therefore as we should take heed that we keepe the profession of our hope firmely while wee may so yet when wee haue fallen let vs not despaire no nor yet delay to turne to God with the soonest as I haue said Againe by this people many may learne good They were held vnder and pursued by him that had nine hundred Chariots of iron alwaies going out and in among them to vexe and oppresse them on euery side A plague great enough one would thinke for euen the mercies of such are cruell And yet this was not the worst that befell them for God was also against them and had sold them into their hands and now while it was thus with them in so great misery what should they doe and yet which is more twentie yeeres to be in this estate how should they be able to abide it By the fearefull example of these and yet some of them belonging to God it is good for vs to take occasion to consider the estate of them who are vnder sundry sore and great calamities the Lord sending them for their rebellions and grieuous prouokings of him and himselfe frowning vpon them who should haue been their comfort in their troubles Oh how should it grieue vs to behold it For when they are in perplexity and vexation by men or otherwise and then haue God against them also this commeth neare the saying Woe to him that is alone Herein Dauid shewed himselfe wise for when hee heard Gods message from the Lord concerning the chusing of his punishment he answered Let me fall into the hands of the Lord and not of men The reason was because he knew himselfe to haue repented and therefore that in iudgement the Lord would remember mercy But oh how terrible a thing is it to fall into the hands of God being our enemie or into the hands of men when he hath giuen vs vp to their pleasure to be handled as wee deserue Euery affliction is sharpe and heauy when God makes it so by setting an edge vpon it and by pressing downe the conscience vnder the loade of his wrath Consider some particulars for example The pouerty and penurie of many thousands and the same as poore in knowledge of God and grace Others in marriage vnquiet thrusting one another out of doores children crying about them the neighbours disquieted among them all going to hauocke in family and God in the meane time also an enemie to them what an heauie calamitie is this to behold Others to bee taken captiues by forren enemies as Sampson put to grinde or which is worse to the gallies and which is worst of all to haue no God to flie to in this their distresse which yet is the case of many who haue held their heads full high and were also farre enough in their owne conceit from such an estate oh how wofull is it And if the sore diseased sicke and pained persons should bee added to these with other miserable ones and yet without God in the world all these thus to bee distressed which I haue mentioned with such like almost without number oh how lamentable is it to thinke on And whereas some of these bee Gods children they must know that if they will doe as his enemies he will make them somewhat like them in bearing the marke of it so that as the wicked flie from God and hate him for smiting them for their sin so his owne children hauing likewise prouoked him shall oftentimes make but slow hast to him through an ill conscience telling them that they are not welcome till they come in another manner to wit in vnfained repentance All this I haue spoken to a double end one to perswade all to labour aboue all things to make God their friend that is by seeking to be reconciled to him that thus in their troubles they may haue a refuge to fly to for comfort The other is to moue such as are free from both kinds of miseries to pitie them that are vnder both and to consider that seeing they may goe in and out before the Lord without feare both in their daily course of life and also in their suites c. therefore they should deadly abhorre sinne themselues which onely makes them feare his power and iustice and that as much as euer they reioyced in his fauour and so doing mourne for them whose misery I haue mentioned that are in an estate both dreadfull and damnable And this be said of the first three parts of this chapter out of these three verses to wit of the sinne of the people of their punishment and of their repentance The fourth part of the Chapter THe fourth part of this story followeth of Gods deliuerance of them out of the
the shame of Popery this that I haue said is to be marked for the professors thereof doe challenge them for their difficultie and hardnesse so as they are not to be suffered in the hands of the common people whom if they withheld not from the true vnfolding of them they might reape great profit by reading them Also to the iust reproofe of many both Atheists and other not much differing from them this is to be noted for they that is the Atheists scoffe at the Scriptures and bouldly iustle against Moses and Christ these who are the prophane as bouldly and yet blindly reason dispute and quarrell against some particular Scriptures which they vnderstand not as if they were competent iudges as that in the Psalme Moab is my washpot ouer Edome will I cast my shooe which yet is as they would see and acknowledge if they were not more bold and rash then wise and skilfull to very good purposes as setting downe Gods threatning of iudgements against his enemies as also that of Samsons tying foxes tailes together with firebrands to spoile the Philistimes corne with such like also they raile against the doctrine of predestination and the sinne against the holy Ghost But not counting them worth the answering I conclude seeing the Lord hath left the Scriptures so pure and free from all error the matters in them being so profitable and heauenly I conclude I say that if we desire to liue comfortably by the benefit of them let them bee our treasure while the world trample them vnderfoot yea and let our meditation and delight bee so much the more in them and that continually And this bee noted out of all these verses generally to the 17. in that they are a repetition out of Ioshua Now more particularly in that so worthy things were done by this Tribe before and that therefore they were chosen now rather then any of the other Tribes to guide the rest seeing that they were wisest and faithfullest in Gods matters as appeareth by the mentioning of these great actes done by them let it teach vs this that such as are wisest and faithfullest ought to bee vsed and placed in the chiefe roomes of the seruice of God aboue the rest So Paul was endued with excellent gifts and counted faithfull before God put him in his seruice and then he imployed him in the most waightie businesse So Ioshua sent faithfull spies to view the land of Canaan This thing had such force in the heathen Kings as in Pharaoh that hee preferred Ioseph aboue all the chiefe Nobles of the land though he was but a stranger saying where shall we find a man like this man fitted for this worke and in the Kings of Babylon that they committed the great and waighty matters of the Kingdome to Daniel and the three Children because they saw that the spirit of God was in them to doe well aboue others So Abraham trusted Eliezer his seruant in that waighty matter of the marriage of his sonne Isaac hauing none like him yea Ahab himselfe made Obadiah a worthy man Steward of his houshold though hee had inough of other beside The holy Ghost makes mention at large of those Worthies which Dauid for their good seruice in the warres against the enemies of the Lord exalted to the highest roomes next him So did Iehoiada Hence it is that the Wise man saith Wo to that land whose Princes are chilaren and being not fit for any gouernment rise vp earely to drink strong drink Yea Salomon being put to his choice desired an vnderstanding heart wisely to goe in and out before the people And such ought Masters of families Magistrates and Gouernours in Townes to be as well as Ministers And this order God hath set and taught vs in commending and commanding faithfulnes and diligence which are excellent vertues in seruāts who yet are the meanest persons therby teaching vs much more to prefer these gifts in them who are vsed and imploied in higher callings and places and so much the more if wisdome be ioyned with them And these qualities Iethro required in such magistrates as should be chosen and the like Paul required in such as are called to the ministry besides other like furniture which giueth vs great cause of mourning when wee see the contrary and of reioycing where these vertues are to bee seene and found in them who are put in trust And such should executors of willes and schoolemasters be into whose hands men are constrained to put their children and goods and comprimitters of cases betwixt neighbours should be like vnto them who are trusted with much oftentimes And this honour honest and faithfull men haue with many that in iudging of matters they will if their case be good desire to haue such to giue their sentence and iudgement for them in their doubtfull causes rather then others though they set not greatly by religion themselues And this ought to incourage vs all to labour for Gods graces seeing they make a man stand before the honorable though money fauour or other respects are the chiefe gifts which most obtaine great places by Now whereas a doubt may arise here where it is said that Iudah had taken Ierusalem how it appeares to haue been so seeing it is not expresly set downe in Ioshua chap. 10. To that I answere though it bee not plainely so said yet it may well be vnderstood by the things that are written there namely that the King of Ierusalem was taken and put to death and that Iudah dwelt in the citie and could not cast out the Iebusits that dwelt therein By which I say it appeareth that the citie was then taken although it was not as yet wholly possessed and so did they slay the inhabitants and set the city on fire Here by the occasion of the destroying of these cities Ierusalem Hebron Debir and others many let vs consider the desolation that God sendeth vpon goodly places and the inhabitants thereof when his hand is against them and when hee is purposed to blow vpon them and to set them as it were on the stage to the view of the world Yea doubtlesse when he pleaseth to take the iudgement into his hand all the beautie and glorie of the world must vanish at his presence and the gloriousest solemnities and monuments come to vtter decay And to put vs in mind hereof is this written and set downe to shew vs the changeable estate of the flourishingest prosperitie of flesh The which a man would thinke that should behold them in their beauty and time of their glory that the enioyers thereof did liue in a paradice and petty heauen euen here vpon earth whereas when God hath blowne vpon them they are more desolate then the winter and like to an house waste and ruinous When Nabuchadnezzar and the fooler in the Gospell prided themselues the one in his great Babell the other in his abundance
which is translated message or errand doth not onely signifie a word or message by mouth but also a thing or deed such as that was which he did vnto him for he was sent from God to kill him euen as among the Latines Verbum res Quid hoc verbi est Quid hoc rei est both are one Now followeth the third thing and that is in this 20. verse namely of Ehuds last words to the King immediately before he killed him and of Eglons behauiour thereat as it is heere set downe let vs consider of which this I say In that he should so simply hearken to and beleeue him admit him into his secret parlour and that Ehud being a stranger should neither be suspected nor searched as the manner is and great reason was for it before hee should haue accesse to the King and that none of all the Kings attendants should aduise such a matter that hee should not bee suffered to stand on his feet before the King which was more suspitious but rather commanded to bee vpon his knees before him and then that hee should cause his owne company to goe out of the place and leaue them two onely together but especially to let Ehud depart before they saw all to be wel These I say and such like if the Lord had not blinded and cast a myst before them could neuer haue passed as they did And we may say it was much like that which we reade of Abner captaine of Sauls hoast and all his men to wit that when he imagined that Dauid pursued him and sought his life and should therefore haue more specially watched and attended the Kings person then at other times yet that euen then all the armie should be asleepe together where they lay in so much that Dauid challenged Abner for it was it not admirable For it could not haue been so in any reason except God had cast a sleepe vpon them to the end that Dauids integrity and innocency toward Saul might be knowne when there was seene no other way to shew it and all saw that would how he might haue killed Saul And hereby let vs learne that when God will haue any worke wrought or any thing brought to passe for his glory the good of his Church or destruction of his enemies he hauing many waies to bring it to passe will effect it through infinite difficulties without our troubling our selues about it For his prouidence alway ministreth to and makes way for his purpose till it be executed Dauid was so coped in by Saul at one time that there seemed no hope of escape but then the Lord whistled him away and set him about other businesse What lets and discouragements thinke wee had Noah to hold him from that great worke of building the Arke to the preseruing of the world and the Church of God I will leaue it to the consideration of the reader rather then spend the time in laying it forth In the bringing to passe Gods promise to Ioseph in his dreame what a long time was it before it was effected euen well nigh twentie yeeres and how vnlike and in the meane while how many difficulties were raised and set in the way to the frustrating of it as the malice and enuie of his brethren some of them intending and seeking to kill him but all the company consenting that he should be sold to strangers a farre off from whence they thought he should neuer haue bin any more seen of them neither his dreames come to passe and then his imprisonment also after all by the false accusation of his whorish mistrisse who would not haue said that by the meanes of all these he should haue been vtterly depriued of the benefit of the promises which God had made to him But could they preuaile was any iot of Gods word made voide so that it came not to passe And was all the cruell malice of Haman easily auoided in plotting the destruction of all the Iewes Gods people the day thereof being appointed the King perswaded by him to let all be as hee would haue it and no friend to them but they were as sheep appointed to be slaine but they that were in as great danger themselues that is to say Hester and Mardocai and when shee the Queene who was all their hope vnder God should goe about to helpe them out of the danger she brought her selfe thereby into the present perill of her life And yet because it could not be possible that the Church of God should be ouerthrowne did not he most strangely deliuer it But to let passe examples in Scripture euen thus the Lord hath and doth vphold his Church heere and there for a time against all enemies and lets and will doe till he hath accomplished and made vp his number And when wee see that he continueth his fauour more specially to any place or people through many trials let vs say the Lord hath done great and maruellous things for them and they had need to acknowledge his kindnesse and profit by it more then in common manner lest their account be harder to be made then other mens And to come to shew it more particularly and so to conclude this point if euery priuate person whom this concerneth could weigh through what difficulties as tentations and discouragements God hath brought him to hold and keepe faith and a good conscience both in the beginning middle part of his combate and conflicting daies and more specially when he hath well nigh runne his race and finished his course with ioy oh what thankes would he render to the Lord for it For all such may well remember how oft they haue said within themselues that they shall neuer be stablished and perseuere to the end and that the promise of heauen made to them is too good to be true And yet God hath so mixed his power with their weakenesse and so vpheld them beyond their expectation that hee hath brought them safely through all that they feared Oh I cannot sufficiently magnifie and commend this goodnesse of the Lord and withall the glorious worke of faith and what wonders they effect and yet little known or asked after But seeing the arme of the Lord is no more shortened now then in times past but he doth great things for them that beleeue at this day let vs also learne Dauids lesson Commit thy way to the Lord saith he and beleeue that he will effect it and he will doe it in deed without any needlesse and indirect trouble or fretting care of thine but if we beleeue not I deny not but that we may see as Elisha told the Prince of Israel and Mordicai Hester Gods promises performed to others which hee made as the vnbeleeuing Prince did but we shall haue no part therein our selues nor cause of sound reioycing thereat in as much as we had no exercise of our faith in beleeuing them Therefore this worthily
speake any more hauing handled it twice before But of their sinne let vs consider And that is that they abused their long enioyed peace and rest vnder Ehud The summe of it is that they did leaue the right way of seruing God and encreased their sinne sundry waies And this is indeed the disposition and common practise of men who are not led and gouerned by Gods grace that they are not the better for their prosperity but much worse for by aduersity they are held downe and disabled from much sinne and so are restrained at least so that as the way is shut vp to them from thence by affliction so their appetite is much abated thereby also But in liberty peace and abundance of Gods benefits they are more easily led on and enticed and so the was is set open to them and they doe as readily walke in it and being vngouerned they are soone let loose And we must know that it is not thus with the wicked onely but euen with such as haue been sometime vnder Gods direction that euen they are ready to forget themselues yea and the most doe and waxing bold breake out by meanes of their prosperitie after the same manner And so it fell out with Dauid himselfe who when hee had subdued his enemies vnder him almost on euery side euen to his hearts desire he fell most dangerously to the great prouoking of God And Iehosaphat otherwise a godly King when hee was lifted vp and made drunke as it were with the company and fellowship of wicked Ahab did sore forget himselfe so that he was faine to be reproued for it of the Lord by his Prophet A lamentable case that when they bee so sore oppressed either by enemies or other crosses that their life waxeth wearisome to them and their distressed estate causeth all that looke on them to pity them and when the Lord shall in that misery of theirs haue compassion of them and set them at large it is a lamentable case I say that they should become so grosly vnthankfull forget their late aduersity and as soone in a manner as God hath enlarged them by his benefits that they should thus vnnaturally as I may say disguise themselues euen as if they would set themselues to grieue the Lord for his gladding and comforting of them This may I thinke bee a watchword to vs to take heed how we vse our prosperity and to teach vs to make small hast to be made great in the world by Gods preferments great wealth and commodities vnlesse we lay faster hold of grace wherby we may vse them rightly that is to bee humble vnder them and thereby forward and fruitfull in doing the good that we may Let vs then take heed seriously that wee count it not happie in it selfe to liue delicately for a season from whence it commeth through our corrupt nature that wee contemne others giue our selues to vanity pleasures wantonnesse and delights and some of vs also to profit seeking and gaine though neuer so filthy and grosse as our chiefe treasure whereby godlinesse decayes and the vse at least the power of all good meanes But what should wee doe yee will aske when God giueth vs such a wealthie and a comfortable outward estate I say we should be rich in good workes and doe workes to necessarie vses Oh men so well prouided for what good might bee done to their owne soules and to the soules and bodies of their brethren But to this point alas things are now come that we may say with griefe that few haue any mind to vse their liberties aright or almost to doe any good And this being duly considered should cause our wondrings to cease why so few godly Christians enioy any great portion of outward blessings in comparison for it is so euen because the Lord prouideth a better thing for them when hee giueth them a mediocritie in them all as of maintenance of credit account and fauour with their betters and mixeth each houre of sunshine with an other of cloudy and vnpleasing weather and all to keepe their affections from growing too ranke and intemperate and to containe them within their bounds in that condition which is best for them and fittest to serue the Lord in without loathing or wearinesse The earth which is too strong and lusty runneth vp into weede and stalke but the well tilled and compassed bringeth forth a plentifull crop And rare is the man whose fruites are not more gratious and constant in a moderate estate then in a mighty which caused the wise man to say Neither to much Lord neither too little for I shall runne into the extreame of vnthankfulnesse or discontentment Doubtlesse if as prosperity groweth so piety encreased withall and the loue of the giuer waxed stronger as his gifts are multiplyed and waxe greater and God would not stint men as hee doth But it is cleare men can beare no excesse or abundance in this kinde without notorious defect or decay in godly duties outward welfare of body like the splene causeth a leanenesse and euil-fauourednesse of soule as most men vse the matter But this be said of the first of the foure things contained in this Chapter namely of their sinne THE TWENTY FOVRE SERON VPON THE FOVTRH CHAPTER OF THE BOOKE OF IVDGES The second part of the Chapter OF the first thing of the foure contained in this chapter we haue heard Now followeth the second and that is their punishment who so prouoked the Lord namely that he gaue them ouer to an other aduersary more fierce and furious then the former that was one Iabin King of Canaan that raigned in Hazor But ye may obiect that such an one in all respects was slaine by Ioshua much aboue an hundred yeeres agoe For thus wee reade in the booke of Ioshua At that time Ioshua returned and tooke Hazor and burnt it and smote the King thereof to wit Iabin with the edge of the sword for Hazor before time had been the head city of all those kingdomes I answere it was so indeed and now another of that name and kindred was risen vp and had builded the city againe and now being growne strong and populous preuailed against Israel and held them in the greater bondage and for this cause euen that he might be reuenged vpō them for his predecessor whom their fathers Ioshua and others had wasted and slaine and they did therefore oppresse them much the sorer This I thought good to say for the clearing of this difficulty Now to proceed This Iabin King of Canaan is further described by his chiefe captaine which was Sisera a great warrier and terrible Whereby we may know that the ease of the Israelites was restlesse seruitude and the hope of their deliuerance desperate Now by this new calamity thus brought vpon this people to omit that which I said of the punishment in the former examples where a man would not haue
make all his creatures to worke against them Which he doth to signifie to them that hee is against them also Which though hee testifie to them before by his word which saith the wicked are an abomination vnto the Lord and againe the workers of iniquity doth hee abhorre yet he seeing that his word is cast behinde their backes doth therefore as it were speake to them by his creatures and that as sensibly to such as can iudge as hee did to Baalam in opening the mouth of the dumbe Asse and causing it to speak to him when he seeking the wages of iniquity would not haue heard the Lord speake to him nor enclined his heart to obey him Thus doth God deale with vile and vnconscionable men that he will set as I say not their friends onely but euen the host of heauen and the creatures of the earth against them Thus Saul when he had forsaked the Lord could neither haue his daughter faithfull vnto him to send Dauid his enemie to him neither could he haue any Prophet of God to speake to him in his greatest necessity and straits as his own words do testifie he complaining thus I am in distresse for God is departed from mee and speaketh no more to me by Prophets c. Neither could Senacherib haue his sonnes trusty to him but was slaine of them by whom he ought by nature to haue been defended yea and they did it in the Temple while hee was worshiping Nishroch his god in whom hee trusted and looked alwaies for helpe from him and notwithstanding he preferred him before the true and liuing God yet euen then he was disappointed Thus Ammon also and Iezabel were not secure from their owne seruants And if it bee thus done to the mighty how much more then to the meane who haue lesse helpe to stand by him And not onely their best helpes faile and deceiue them but as I said all things are against them Thus hailestones helped Gods people to destroy their enemies the Canaanites The Lord saith the holy story cast downe great stones from heauen vpon them and there were more that died of the hailestones then they whom the children of Israel slue with the sword So the waters euen the riuer Kishon deuoured this host of Sisera So Abimelech was slaine with a piece of a milstone Absalon by an oke catching hold of his long haire his ornament Chorah swallowed vp of the earth So a wallfel vpon seuen and twenty thousand Aramites that escaped the battell The Sunne also stood still in the middest of the heauen and hasted not to goe downe for a whole day and this was to the end it might the longer giue light and bee an helpe to Ioshua and the people to auenge their enemies And to adde this one thing to the former I affirme that there are not the meanest nor basest creatures but they are harnessed as men of war to fight in the Lords cause and at his commandement against the wicked as the many plagues cast vpon Pharaoh I meane the lice flies grashoppers and the like euen they I say may testifie So that in this one respect in that neither the friends of the wicked shall be faithfull to them when God will otherwise haue it and namely when they are vnfaithfull to him but that he himselfe and his creature shall be armed against them what can bee said lesse then this euen woe be vnto them But infinite are the other plagues that hang ouer them and doe oft times meete with and take hold of them besides that they are euery houre in danger when some kind of fearefull death or other shall sweepe them away to carrie them to their last and vttermost ruine So that as I note some of the wofull iudgements that hang ouer them or be already vpon them so if there were many more particulars set downe as they might bee with the intolerable and most terrible paines of the damned one would thinke there were small cause why any should flock to their company or long and desire to be of them and to taste of their dainties And yet they are at this day which is so much the more to bee bewailed as the sand of the sea and swarme in all places that for my part I say when I cannot but know it to be so and thinke vpon it and what little hope there is to reclaime the most of them Oh that mine eyes were a fountaine of teares that I might weepe bitterly for the woe and losse of so many people If it seeme strange which hath been said of the multitudes of them that shall perish the mouth of the Lord hath spoken it Though Israel bee as the sand of the sea yet but a remnant shall be saued And although I censure not men by the mischances as they are called that befall them but are indeed the iust iudgements of God vpon them sithence neither all wicked men are thus punished nor all thus handled are wicked men yet seeing this is the lot of the vngodly and the portion of their cup which their wicked life hath brought vpon them let none of them ease their stomacks by charging God neither wash off all with crying out of their hard fortune and hap as they count it their onely hope if any be is to beleeue and bewaile it Neither let the godly call into question the prouident care of their louing father because they see that oftentimes these casualties and calamities betide them but cleaue more firmely to the promises and the whole truth of the word beleeuing that seeing they are at amity and peace with the Lord hee can make all creatures instruments of their good and not onely their friends faithfull to them both in heauen and earth yea their very enemies to bee at one with them and more trustie to them then they are one to another And if God thus tender their whole person then their soules be pretious in his eyes and their bodies no man doubteth are also regarded of him and both are safe vnder his protection But now to speake a little of Iaels faithfulnesse though a like point to this hath been handled yet her action in alluring Sisera into her tent with promise that he should be safe there and bidding him not feare and yet murthering him afterward so cruelly as it seemeth this I say beside that I haue said of it is thought to be so farre from the trustinesse which should bee in them who vndertake the safety of those whom they receiue into their houses that it is counted rather barbarous cruelty trechery And the more to vrge an answere hereunto it is obiected that it hath alwaies been as well the care as the credit of such as take strangers into their custodie to see thē safely kept in their houses from annoyance and danger Iure hospitij as we say that is by the right due to them by
meane experience of the truth of it but hard is the case of them who haue neither of both The third thing that made the Canaanites fight vnprosperously against Israel was the breaking of their horse hoofes with the oft beating together of the mighty The horse hoofes are naturally most sound and strong so that they be not easily cleft asunder nor broken but they ranne heere with such violence in that skirmish to saue themselues and so smote one against another that they broke their hoofes In which case wee know that they could neither sit their horses to pursue their enemies neither shift for themselues by flying This most liuely teacheth vs that no man should trust in his owne strength nor in the strength of an horse in charrets or in riches no not in Princes power nor in any earthly thing whatsoeuer It is as easie for the Lord now to leaue men and disappoint them in their vaine confidence of young yeeres great wealth hope of long life or such like as it was to plucke off Pharaohs chariot wheeles and heere to breake the horses hoofes of the Canaanites and so to bring vpon them destruction thereby Thus we haue heard in this second branch of this second part of this chapter how hard and ill successe the Canaanites had in this battell Vers 23. Curse ye Meroz said the Angell of the Lord curse the inhabitants thereof because they came not to the helpe of the Lord to the helpe of the Lord against the mighty 24. Iael the wife of Heber the Kenite shall be blessed aboue other women blessed shall she be aboue women dwelling in tents 25. He asked water and she gaue him milke she brought forth butter in a lordly dish 26. She put her hand to the naile and her right hand to the workemans hammer with the hammer smote she Sisera she smote off his head after she had wounded and pierced his temples 27. He bowed him downe at her feete hee fell downe and lay still at her feet hee bowed him downe and fell and when he had sunke downe he lay there dead IN these verses and this part of the song followeth the third and last branch of the second part of the chapter wherein Debora first setteth downe the wrath of God against such as refused to helpe in the worke of the Lord as were the Merozites and that shee doth in this 23. verse And then she declareth the fauour of God toward them that helped therein besides those who were in the battell as Iael and this she doth in the other 4. verses More particularly in this 23. verse she calleth all in her song to curse this city with her for that it being neare the place where the battell was yet the inhabitants thereof refused to helpe their brethren being called thereto and requested The other tribes before mentioned had some kind of excusing themselues neither were desired though they knew of it but these beheld and yet would not set hand to helpe therefore they are thus dealt with But seeing it might be thought to come of stomacke and reuenge that shee pronounced such sharpe threats against them therefore she saith the Angell of God bad her sing so And thereafter we are to learne what we may doe about cursing that it is in no sort lawfull for vs to curse any man for to satisfie our owne reuenging mindes For when we deale in our owne matters we must loue our enemies and as our Sauiour teacheth blesse them that curse vs but if God it any time shew that hee will haue any to bee destroyed they who know his will they are to approue the same This is the harder to learne because that corruption which lurketh in vs and is chained vp from notorious breaking out willingly seeking the opportunity and pretence of zeale to shrowde it selfe vnder euen as a secret traitor seeing the dore open which leadeth to the Princes chamber dare not goe in alone but waiteth till some of the nobles or guard passeth in and in that company he cunningly conueyeth himselfe to worke mischiefe Pray we for grace therefore to watch the dore of our lips through which many good words of blessing passe and let vs beware that no cursed speech passe by also vnder what colour soeuer And thus did Dauid directed by God and other of the faithful who cursed Gods enemies as in the Psalme who yet as they were did otherwise in kind affection and the same not euill bewaile them As Samuel and Ieremy and our Sauiour did bewaile and weepe for the destruction of wicked men wherin we haue no doubt but they pleased God Now to such as demand what they shall doe to them who vexe the godly and rage against the Gospell the answere is that we are to pray God to change their minds or to weaken their power that they may not be able to doe the euill they would and if this be not granted then wee must craue strength to beare that which wee must goe vnder And heere wee must further learne on the contrary by the example of these of Meroz to obey God calling vs to any duty as they did who followed Debora and Barak and to helpe those that are in want and need especially if they follow their calling contrary to that which these men of Meroz and the people of Peniel and Succoth in the seuenth chapter did who denied to refresh Gedeon his men as they pursued his enemies and theirs But if these were pitifully handled and the men of Meroz cursed for not helping their brethren what thinke we shall be done to them who not onely helpe not the seruants of Christ but vexe grieue and oppresse them And if no other thing can disswade them from such a course yet let this that they themselues are euer like daily to bee taken hence by death then shall they come to their accounts as they see on euery side many to be who were as vnlike as they and while they remaine here they shall haue God against them who hath professed that hee will bee an enemy to those that are enemies to his And this of Meroz briefly for in so long a worke I am vnwilling to repeate the same thing often Now she calleth all Gods people to blesse and wish well to Iael as one blessed among other women of her linage and kindred who dwelt in tents as the Kenites did and repeateth the words for more force Thus the Lord would haue her commended vnto all posteritie to the rouzing vp of other who are slack and backward in all good things that when they shall see that God doth so highly account of the readinesse of some in his businesse other may be quickned to the same care in well doing For were this deeply imprinted in mens hearts and throughly perswaded to thē and often thought of that God knoweth their workes and is a plentifull rewarder of all that seeke to please
meere stranger therein was not that speech of the Lord full of discomfort at the hearing of it And yet we know that he obeying him was not onely furnished there to be able to maintaine a mightie familie euen three hundred and eighteene persons but also his seede grew and was multiplied as the dust of the earth and he was made the father of all beleeuers that should come after and of whom after the flesh Christ should come The like may be said of Moses sending away from the house of Pharaohs daughter where he had been brought vp so daintily to goe suffer affliction with the people of God in the wildernesse And yet what a rare instrument did he make him to worke the greatest deliuerance for his people that euer was heard off to be wrought by a meere man Euen so learne and know we that the Lord doth oft turne the greatest troubles of his to their greatest benefit and good if they waite patiently vpon him yea he giueth them farre aboue that which they looke for insomuch as if it were possible for them to be brought euen to hell this were but to raise them vp vnto heauen as they who haue any experience can tell and Iona out of the fishes bellie testified in the middest of extremities and anguish who out of his greatest feares and sorrowes was exalted to greatest hope and reioycing as his heauenly and admirable zeale in promising to praise God doth aboundantly shew It is said also here that he and Phurah his seruant went to the side of the camp wherein his faith doth liuely shew it selfe and that he minded and beleeued what God said rather then that hee feared the danger that he went in And this indeed is that which I haue so much beat vpon in this story and in a word which we should all doe that is trust God whom we see not and not eie and looke too narrowly to the lets that are in our way to feare and draw vs to vnbeliefe as we read how Iehosophat did not onely himselfe belieeue as he was willed to doe but with great courage exhorted also his people to doe the same in the sore danger they were in by the Moabites and Ammonites and was thereby deliuered and so did our Sauiour to his disciples when they were greatly grieued for his departure saying let not your harts be troubled ye beleeue in God beleeue also in me Now in that it is said that the Midianites and their helpers lay as grassehoppers on the face of the earth the meaning is they were farre and wide spread for so the word signifieth Genes 25. meaning that they occupied a great space of ground and that they were a mightie number In which sense it is said in Ioshua that Iabin got an armie as the sand of the sea And how could this but astonish Gedeon yet againe when he beheld the multitude of them but that his faith vpheld him still as before Where we are againe much like as in the former point to learne that such troubles and trials must we suffer and looke for from which we can in sense and reason looke for nothing but discomfort and vtter vndoing and out of the which in the iudgemen of man we see no way or helpe to get out and be deliuered And who of Gods deare children haue not so felt and found it in one trouble or triall and other and at one time or other When God had promised the land of Canaan to his people yet before they possessed it when they sent thither to search the land to see what it was and whether the people therein were strong or weake many or few they receiued such discouragement by the answere that was brought backe to them that they had neither helpe nor hope euer to enioy it Againe what was Dauid to Goliah or Sampson to so many Philistines Or what was our English Island to the Spanish forces and to so many nations as haue risen against it in times past the Pope himselfe being the chiefe setter on and yet God fought for vs against our enemies And to shew it in another instance Oh how many thrice happy people haue yet oft feared and almost said there is no hope nor helpe for them in God but resolued with themselues for the time in their feare and weakenesse that they could not escape condemnation and vtter abiection from God yea and they would haue yeelded themselues willingly to the paine of the damned some hundreds of yeeres such was their desperate estate so as they might haue been recouered and saued afterward as I my selfe haue heard some of them say little lesse in their despaire who yet God haue the glory haue well outgrowne the same and haue been restored to comfort Other of Gods deare children after such plunges and deliuerances out of them haue after met with other trials which haue been to their sight as the sea bottomlesse and haue constrained them for the time to breake out and say that all good daies were gone from them who yet haue liued to see better then they had euer seene before What should I speake of particulars which were infinite And all such God hath seene good to exercise vs withal to appall and pull downe the pride of our hearts who do so soone forget our selues but not to dismay vs seeing if it be not long of our selues we may still find redresse of all such feares from aboue Now followes the dreame that one of the Midianites dreamed and told his fellow namely that a barley loafe tumbled into the hoast and came into a tent and smote it that it fell and the answere of the other as the interpretation of it that it was the sword of Gedeon and that God had giuen the Midianites into his hands This was that dreame and interpretation which the Lord sent Gedeon thither to heare for such meanes it pleased him to vse to confirme him yet still where first we see that God gaue diuine dreames to those which were enemies of godlinesse and to a nation which afflicted his people as he did to Pharaoh of seuen leane and seuen fat kine that were wel liking and so he did to his Butler and Baker and after that to Nebuchadnezzar who had led away Iuda captiue aswell as to Ioseph Iacob and other holie men But this was here more strange that neither Ioseph nor Daniel no Prophet of God I meane interpreted the dreame but a common souldier Hee gaue then we see a true dreame and the interpretation thereof vnto the wicked But as the Lord gaue Saul a new heart viz. of courage and gouernment and to Iehu of zeale for certaine ends and actions concerning his own glory and the good of others onely and those ends being accomplished the gifts ceased because they were but common gifts euen so these two souldiers were made Gods instruments to
For the noise of the trumpets with the mightie crie made by the men and the breaking of the pitchers with the light appearing did not onely astonish them but likewise so troubled them they being scarcely awaked out of their sleepe that they could not conceiue what it should meane but thought that many and great hoasts were rushing into their campe as the Aramites did into whose camp the lepers came And the Lord with all this striking them with a kinde of madnesse they tooke their owne fellow souldiers for their enemies and so most miserably slew one another the Ammonites and Moabites stood vp against them of mount Seir to destroy them though they were their fellow souldiers as we see also in the campe of the Aramites into which the lepers came This kinde of astonishing the enemies by Gedeon who was directed by God therein is worthie to be noted of vs to teach vs what kindes of terrors and vexings of a rebellious people the Lord hath in a readines to feare them yea and that when men thinke themselues best fensed against them out of feare of them and furthest off from falling into them Zimri and Cosbi were slaine suddenly and fearefully Chorah and his companie were swallowed vp of the earth when no likelihood could be seene thereof till it came The men of Ziklag wallowing like beasts on the ground drunken were slaine by Dauid when they looked not for it Abimilek by a piece of a milstone receiued his deadly wound and Absolon hanged by the haire of his head on an oke Thus I might goe on infinitly God hath many waies to scourge his enemies as he hath to deliuer and comfort his people There is no peace to the vngodly saith God Oh then how fearefull is it to be a wicked man for if Gods anger be kindled but a little how happie are all they that feare him for if he haue a controuersie with men and be against them oh what terrors are euery while like to fall on them till they be confounded of them Some will obiect that for all this many wicked persons walke securely and are as merrie and void of feares as the best of them all I answer first although God meetes them not with such bodily feares as here he amazed these heathens withall yet there is that within them commonly which euen in the middest of their merriments causeth their hearts to be heauie and presage no good vnto them at length This I say of such as are not hardned And who can expresse the bitter sorrowes and checks and feares which they feele who carrie an ill conscience about them which pursues them both sleeping and waking and not at Church onely but euen in their callings companies feastings pleasures when others thinke full little of it and themselues wish they could make truce for the while therewith that it might then be furthest off So that a poore Christian would not willingly change states with them to haue their greatest glorie except he might bee free from their troubled conscience which is like to the hand-writing vpon the wall of that wofull Belshazzar And this is their portion euen tempest fire snares as the Psalmist saith euen a sauour of hell before they come there As for those that haue learned how to strangle their conscience and smother it or who are waxen hardned let them know that there is no peace belonging to them though they stop their eare from hearing of terror And when God shall quicken and rouze vp their conscience woe be to them for it shall roare vpon them as a lion and yet God is greater Therefore if any such shall seeke how to be freed from this horror let them make their peace with God and so their conscience shall turne to be their friend but the rest may heare this doctrine as Nabal heard Abigails newes to their confusion It further appeareth by the effect what these fearefull meanes wrought which the holy storie setteth downe in this verse that the whole campe was astonished feared cried out and fled In which case let no man thinke that these meanes alone and apart from Gods work had any great force to feare especially to hurt the enemies for what was there in the blowing of the trumpets the breaking of the pitches or in their lampes to the getting of the victorie But the Lord put to his hand and helpe whereby the enemies were daunted and set beside themselues or else all that was done had been but ridiculous And he that made Goliahs head to be cut off with his owne sword he wil still blesse the vnlikely meanes as the world accounteth them yea and foolish also of our prayers sinceritie patience hope and the like to bring great things to passe yea and faith to ouercome the world without the which what are all other things whatsoeuer Still I say therefore as I said before blessed is the people whose God is the Lord Iehouah But of this occasion hath been offered to speake almost in euery Chapter In the 20. verse in that the people of Israel in their crie and noise that they made vttered these words The sword of the Lord and of Gedeon therein they testifie that God was the chiefe cause and Gedeon as the instrument appointed to bring that worke to passe Not as if they would deuide the victory betwixt God and him betweene whom there was no comparison but to signifie that as God was the chiefe and principall worker so it pleased him to vse Gedeon as his instrument to effect it The same it behooueth vs to do ascribe we to God the glory of all the good we doe yea and of our saluation especially which we seeke but know we that as Gods instruments we are to worke it on in feare and trembling and to giue all our diligence as the Apostle exhorteth to make our calling and election sure And so in all duties of faith that we performe acknowledge we that we receiue all gifts and abilitie to thinke and to doe that which is good and our selues to be Gods workemen and labourers vnworthy to be imployed by him euen as we see it to bee an honour to be in a Kings seruice And further by this let all captious cauillers take their answer who say that the people who depend vpon their Ministers make them their God Be it knowne to all such that as they detest such blasphemy so yet to the shame of all such scorners they honour them vnder God as the instruments of their saluation and acknowledge them as here Gedeons souldiers do him to be the hand which God putteth the sword of his spirit into for the conquering not of mens bodies but their soules and the bringing into subiection the thoughts of their hearts yea the whole powers of soule and body to the obedience of Christ In which respect Salomon praies that Gods Priests may bee clothed with saluation And Paul
labour is not in vaine in the Lord. But as for men they oft times disgrace that which is well done of vs and reuile yea and hate vs for it as Eliab did Dauid for shewing himselfe forward against Gods enemies the Philistims and by name their great champion Goliah for the which hee ought to haue been encouraged rather and highly commended of him So Ioseph who had preserued the land of Egypt both for the time of the famine and long afterwards yet of that King Pharaoh who rose vp in the land some yeeres after of him I say Ioseph was not knowne nor regarded for so the text saith There came another Pharaoh who knew not Ioseph though his welfare arose by and from him vnder God as wel as his predecessors that liued before him did But especially this was verified in our Sauiour Christ who being the light of the Gentiles and the glory of his people Israel was for the vnthankfulnesse of the people and their spitefull dealing against him was faine I say to answere them thus Many good workes haue I done among you for which of them doe you stone me In Heathen stories we reade of the strange ingratitude of people to their victorious gouernours especially Grecian and Romane one of whom being dead had this vpbraiding epitaph engrauen O vnthankfull countrey thou shalt not so much as haue the honour of my bones But that men liuing in the Church should shew such brutish ingratitude who should beleeue it that sees it not Moses the conducter of the people out of Egypt was neuer quiet from the conspiracy and murmurings of them against him The Prophets and Apostles for their painfull prophesyings and trauels in preaching what reward found they So these Ephramites how recompenced they Gedeon for his labour and paines And the other Israelites also looke in the end of his story And so if the worthy seruants of Christ in the magistracy and ministery find the like greetings courtesie thankfulnesse at their hands who should be their best fauourers and encouragers against their aduersaries yea if they find the people whom they gouerne and teach and vpon whom they bestow their liues and strength as the candle that giueth light till it die and goe out to requite them with small reuerence lesse countenance or maintenance and least of all with any fruit in true piety of their godly care and labour in season and out of season bestowed among them what vse shall they make hereof Shall they desist from their good beginnings and giue them ouer to such as may bee like to teach them by fearing them who would not learne it by loue to make more account of them No but first let them looke vp to God and acknowledge his iustice in so trying them and punishing some sinne in them and then answere themselues as the Prophet Esay I haue laboured in vaine to manward but my reward is with God and therfore I must not forsake my standing nor leaue my calling but hold out with courage and constancie vnto the end but more fully of this in the story of Iephta Now then the vse of this is and so let vs take it that we bee not discouraged from conscience and constancy in the seruice of God for the discourtesies and ill dealing of men for of God we are to looke for our reward And yet I must say that without especiall grace it is hard to doe thus and to rest contented with this that God is a plentifull rewarder of all that seeke and come to him and withall to beare the indignities that are offered vs of men Secondly seeing the world dealeth thus vnkindly with Gods seruants let their brethren that feare God bee encouragers and comforters of them that they may hold on in their good course for they are but men and therfore they haue need of encouragement and their weakenesse requireth that they should bee so dealt with And let all such as liue in their places of Ministers or professors with any freedome this way much more with a good liking and mutuall consent or encouragement bee highly thankfull to God for such vnwonted fauours and friendly dealings of men with them as knowing that it is not the portion which the most in the world find or enioy but a peculiar indulgence and fauour from God which ought to stirre vp in them astonishment at Gods kindnesse to them therein and not pride and insolencie And for the sin I now speake of let vs count this vnthankfulnesse and the taking in ill part the good actions of Gods people let vs I say count it for a bitter fruit of a naughty proud and cancred heart wheresoeuer wee meete with it or behold it and thereafter let them thinke of themselues who shew and offer it Now further note another of the faults of these Ephramites against Gedeon and that is that they enuied him for the honour he got by the victory Whereby though they sustained no hurt neither were the worse but the better yet they could not beare it that Gedeon should haue the glory of it where we may see a foule property of enuie and what it is It is a greefe and sadnesse for the prosperity of other and namely of such as bee our equals For the poore man enuieth not the King hee may bee grieued that he himselfe wanteth such good things as the King hath but that is not enuie And by this we may note the difference betweene hatred and malice on the one side and this enuie on the other to this end as wee haue heard of the one so we may in a word of the other Hatred therefore is a greefe conceiued against one for some cause at least as we thinke as Ahab hated Micaiah because hee did not prophesie good to him but euill as he tooke it and the same appeareth also by the contrary out of these words in holy Scripture They hated me without a cause And when I say enuie is a greefe at our equals for any eminency or prosperity that they haue aboue vs I meane such as are in kindred estate yeeres dignity or in gifts like vs. And the cause of this enuie is not for that wee are troubled as though any hurt or danger were comming towards vs from them whom we enuie for that is another affection to wit feare but for that through a cankred stomacke we cannot beare it that such an one as is no better then our selues should bee lifted vp so high and commended so farre aboue vs. And is not this a cursed mind in vs that wee cannot bee willing that another should fare well we being neuer the worse and that wee should haue an euill eye at that for the which we should reioyce for so Mary and Elizabeth did mutually reioyce one for the welfare and blessing of God to the other And so much the more detestable is this affection that whereas some other being
things for which they should haue been much grieued And as these Philistims got Samson into their hands but by an harlots meanes and by fraud and subtilty most shamefull Euen so wherein glory many of the other but in that which is their shame as in reuenge had of their enemies in oppressing and peeling the innocent in humbling and abasing most vilely chast Matrones and Virgins in getting their will vpon the deere seruants of God as the Priests did against our Sauiour and other such villany Thus men ioy in things which they should be ashamed of as the Apostle saith of worldly minded men that their glory is their shame but to reioyce glory in the Lord who should be our onely glory they haue no desire that way Another thing in the Philistims note that they praise Dagon their god offring a great sacrifice to him and making a solemne reioycing together for deliuering Samson into their hands Thus they were blindfolded as Idolaters that knew no better This they learned of the Israelites who did praise the Lord Iehouah Heereof not to bee tedious in saying that which hath oft times been taught let this be sufficient to say by their example to our shame that if we should not be feruent in setting out the Lords mercies and deliuerances with praises and thankes and that ioyfully wee shall haue the Philistims who were Idolaters to rise in iudgement to condemne vs. This verse sheweth that as the Princes did so did the people in all things they followed them Where we see that the examples of our superiors and betters are of great force to draw vs after them It is a truth whether in good or euill but specially in euill whereto wee are prone enough of our selues without any to draw vs and therefore much more when we haue them also as patternes to goe before vs. When the people had taken them strange wiues of the Idolatrous nations in the daies of Ezra it was told to Ezra but with this addition that the hands of the Princes and rulers was chiefe in that matter Good cause there was therefore that the Apostle required that there should be supplications and prayers made for such to God who being set in these places by him to the end wee may liue an honest and peaceable life vnder them they shall the better performe it and giue vs also the better example when the people doe feruently craue it of God The same is to be said of the Minister gouernours of families and of other superiours See more chapter 9. 48 49. and other places of this worke But while I am speaking of the Philistims I will here as in the fittest place note another of Samsons punishments for as it was his great sinne so it was also a punishment of sinne that he opened the mouthes of the vncircumcised to praise Dagon their Idoll as though hee had been able to haue taken him out of the hands of the God of Israel and to deliuer him to them to vse him at their pleasure And so did hee likewise highly dishonour his owne God as though he had not been able to saue him from Dagon And this no doubt troubled Samson when hee came to himselfe as much as the other punishments pained him So it is certaine that Dauid was sore troubled as appeareth in the Psalme when hee remembred and thought vpon his sins when among other things after he came to repentance among the which this was none of the least that hee had caused the enemies of God to blaspheme For he being threatned of God by the Prophet for that offence very sharpely doth yet acknowledge that God should deale iustly in punishing him for it thereby declaring that it much grieued him And that euill seruant which hauing buried his talent in a napkin was arraigned for it and answered for himselfe that He knew his master was an hard man reaping where he sowed not and gathering where he strewed not hereby defaming his masters worke and discouraging his seruants what reward had he For as a starued and ill thriuing and ragged seruant makes all men think that his master is a bare man and miserable and therefore they shunne his house so doe these And the dishonour heere is the fouller because the diet and wages of his attendances is infinitely greater then any other And let both these warne vs that we haue our conuersation honest before men that they may not iustly speake euill of vs as of euill doers for if they do it will goe to our hearts when we shall come to repentance to thinke that we haue caused our holy profession and the Gospell it selfe to bee ill spoken of For we are not set heere by God to lay stumbling blocks in mens way and so to cause them to fall woe be vnto such but to conuert sinners from their wicked course as Dauid promised to doe and so by our good workes which they shall see to cause them to glorifie God for vs when hee shall visit and haue mercy on them This verse sheweth that al the indignities and iniuries that the Philistims had offered Samson with the griefe that God brought vpon him were not thought to be enough of them to make them satisfaction but when their hearts were merrie with feasting they must needs haue him brought into a solemne place before them to laugh at him being so disguised and loden with miseries as he was and to be scorned by them that so they might satisfie themselues with sport and pastime thereby euen as they desired And they were aboue three thousand of them according to the receit of the roome and they of the chiefest that did thus meete there And to this end it is said here that Samson was fetcht out of the prison house and set before them Here we see the vnnaturall crueltie of the Philistims who could not bee satisfied with all wrongs offred to Samson but they must make him a laughing stocke and loade him with taunts and reproches also Which though it be a vice so foule as by the light of nature some Heathens abhorred it I meane to shew immanitie to the miserable yet it is of that sort of vices as might easily preuaile with such as put out this light by brutish passion and impietie As appeares by the monstrous crueltie of the Romans who vsed to behold with great pleasure the single combats of malefactors condemned and their Sword-players shedding each others blood Therefore it is the lesse to bee maruelled at in the Heathens but by occasion of it let vs know who are Christians that it is to be reckoned among vs as a most cruell thing to adde affliction to the afflicted And when punishment is inflicted that is itselfe answerable fully to the trespasse yet for all that to be insatiable in the desire of reuenge A fearefull example is that of the Priests against our Sauiour whom when they should haue highly
which crosseth them by the side wherof they wound God himselfe Wheras Iob spake not foolishly neither charged God in al the euil that befell him And Dauid looked vp to God when all Ziglag was destroyed by enemies and in Shemies grosse abusing and wronging him Let such behauiour therefore be farre from vs being fitter for Heathens or Idolaters But besides this we see that it is a very bad thing for parents and gouernours to shew ill example any way by cursing swearing or any like in the presence of children or other For that greatly aggrauateth the sinne that was too odious of it selfe though done of them in secret As all open sinnes are more dangerous then couert faults because of the extension and offensiue example so no examples so noysome as the sin of parents before their children No example is so forcible to draw both because nature helpeth the conueiance and besides causeth the childe to thinke it becommeth him to resemble his parents and besides it giueth hope of impunitie And yet this is the trade and way which most teach their children in their youth to the end they may be ripe and masters thereof in their age For though sinne oft doe runne in a wicked blood as I haue said before chap. 12. 1. yet by daily practise and obseruation children are more rooted in their parents vices by imitation The like if not worse is the breaking out of husbands before their wiues Masters before their seruants Magistrates or Ministers before their subiects and people these examples descend and soke into the inferiours farre more deeply and infecteously I say not then good examples doe profitably but more then from equals or meaner persons Hereof a shew was that of Lameg raging and playing the mad man before his two wiues How shamefull also was it for Saul to shew such wrath and reuenge in the presence of Ionathan For a parent to lye raile sweare in the hearing of his children Nay to patronage such sinnes in their presence as some will tell their young ones if they thought they would proue precise seruers of God they would neuer giue them penny what is this but to spurre them to that which the strongest bridle can hardly keep them from It is as goodly a sight as Noahs vncouering himselfe before his children Oh men thinke their children can spie nothing amisse in them they may sin by authoritie and shall they stand in awe of their children No stand in awe of God and then your children shall see that in your godly speech and behauiour mixed with sobrietie that shall make them stand in such awe of you that they dare not disguise themselues before you or behind your backes which else no terror will driue them from though seueritie may make them simper and dissemble in presence And this I adde because men thinke to binde beares and will say Though I doe so or so I will make my childe doe thus and otherwise But to end these verses with the other point wee see by this what is the goodnesse of those who would bee taken for good people but yet are not guided by God Euen that which we see in this woman and that is cursing going with blessing and so it is with the most in taking their troubles or vpon the newes and hearesay of any crosse befalne them they are readie to curse and when their humour is serued and they pleased then on the other side they blesse so from one mouth commeth cursing and blessing as the Apostle speaketh in such the case being altered If an affliction meete with them they could finde in their heart to charge God for it and if the contrary thing befall them they can change themselues into new colours and as if they had not abused their lippes so foully they fall to blessing of God but they please him as much in so doing as in the other so that as such blessing with the tongue bringeth no blessing from God so such cursing falleth oft vpon themselues and theirs who sticke not in their rage to wish and call for it vpon others who shall bee free from the curse that is causelesse neither shall it come neere them It is not to be wondred at that men vnsetled and vnsauourie should runne into such extreames for if their doings were laid before them they would answere for themselues without blushing that they doe well herein When we see sweete seasons say they and good haruests and all to our liking what should we do but blesse God and be thankfull Indeed when we cannot plough the ground because it is so steely with droughts nor sow by reason of immoderate wet or when we see the corne and grasse come to his perfection then to be in hazard by weather who can beare it or behold the losse and destruction of the creatures without griefe No it is true if there be no more then corrupt nature in thee thou wilt finde some excuse or other to salue thy cursed and vngodly doings withall But if grace had once seasoned thy heart or purged old Adam in any measure out of thee thou shouldest finde no such distemper of affections nor inconstancie in thee but presently thou shouldest take thy selfe in the manner and say Oh what fountaine is this which sendeth forth bitter and sweete out of me shall I receiue good things from Gods hand and not euill shall I serue him for aduantage but if hee touch me shall I then curse him to his face That which were grosse to offer to a base man shall I offer to God to count him my friend onely then when hee pleaseth me but if hee crosse me neuer so little then to count none so great an enemie I abhorre such dealing If I did well in blessing him I doe shamefully in the contrary and my thanksgiuing is a stinking offering in Gods nostrils in stead of a sweete sauour for God hateth a man of a double tongue as well as a double heart out of the which the tongue speaketh And if men would by such qualities as these learne to search out the rest for these goe not alone and by all laid together would giue iust iudgement vpon themselues and trie their estate they should make good vse of such instructions And to be sure the lewd and prophane neuer heare any particular sinne reproued to purpose till it driue them quite out of conceit with themselues for the superfluitie of euill that lurketh in them and the world of woe and desolation which without mercie obtained from God it will at length bring vpon them Now to proceede to the third verse The woman when her sonne had restored the siluer answereth him that she had dedicated it to the Lord euen for her sonne to make a molten and graued Image And she took part of it and gaue it to the founder and hee made such an Image as she desired and she put it in the house of Micah