contrarietie except God hiâ—selfe could be charged to be opposite in his performance to his promise And this shewes how rarely God hath graced this woman that she a weake creature should be able thus to rest her selfe and vnder-lay her husband by an argument of the greatest force which might not be gainsayd except grosse absurdities were granted yea impossibilities to wit that God might falsifie his word And in such cases as Manoah was no lesse euidence of truth and proofe would haue serued the turne It commendeth this duty vnto vs when we shall be tryed in the like manner to wit that we suffer not our selues with Manoah to forget who it is that hath made vs a promise of forgiuenes and who hath assured vs that we shall not perish but be kept to the resurrection day It may be that in some great and sudden feare or trouble the Diuell may quite spoyle vs of the remembrance of the grounds whereupon we haue built our faith and strip vs naked of the experience of our faith which in time past we haue had the fruit and benefite of yea and the particular circumstances also which haue added great force and likely hood to the truth of the promiser as we see in poore Manoahs example But then should we step forth with this woman and accuse our selues for this our forgetfulnes as Christ did the two disciples saying O ye dull and slow of heart to beleeue c. and giue no place to our vnbeliefe struggling against our weakenesse as a strong man whose hands and feet are bound by theeues to breake the bands and get the vse of our ioynts and limmes to help our selues withall Then should we striue to call back the word of God to our minds whereupon in times past wee built our faith and confidence and so shame our selues that wee did not still ascribe to God the honour of beleeuing him which in times past we haue done Nay more we should embolden our selues thus that we cannot be disappointed of our hope whether it be of any deliuerance present or glorie itselfe hereafter except God himselfe can be conuinced of falshood which is impossible and to say so were blasphemy for he hath passed his word to vs we haue been perswaded of it and had cleare testimonie thereof at sundry times so that it is as sure our state is good as that Gods word so much as in one iot or title can not be frustrate In things meerly temporall there may seeme a repugnance betweene the Lord his secret will and his reuealed I say seeme because men eâ—large temporall promises further then they reach But in spirituall promises there is neuer any repugnancie at all where faith is ready at hand to argue with this woman thus If this should be God should be contrary to himselfe which is impossible Now in this lastverse for I referre the next to the Chapter following the birth of the child Sampson is mentioned as the signe thereof was giuen before by the Angell and how the Lord prepared him for such a purpose as to helpe his people against their enemies by giuing him strength of body and courage of minde About his birth after his parents had receiued a promise from God of hauing such a childe yet there were many doubts in them which now we see were all answered Euen so we are to know that though there be many thoughts of heart and much heauinesse in Gods people about the inioying of the sundry good things that God hath promised them before they be accomplished yet wee see God in his appoynted time effecteth and bringeth them to passe It is true that by reason of the much vnbeliefe that is in vs yea though sometime it be well purged out of vs we are euery while doubting till we obtaine the things which are promised and yet some of them we liue to see performed and as certainely shall the rest be also euen as wee see the promise that a barren woman should beare came to passe to the parents that beleeued it that Gods deed and his word may be one And this is true in the promises of remouing any iudgements or crosses as by the malice of the wicked by paine penury or other oppressions or of any blessings temporary as well as of grace to beare afflictions or to vse prosperity rightly or of a good end of our dayes How many and great promises had Dauid of the kingdome yet through not only the long deferring thereof but also the admirable and manifold oppositions that he met with what likelyhood was there that he should euer haue inioyed it in so much as vpon the sight of them he brake out himselfe and sayd I shall surely dye by the hand of Saul one time or other but yet came it not to passe that he inioyed it and was stablished in it Therefore let all those who haue a part in the promises of God count it their singular priuiledge and honour to haue the Lord of heauen and earth thus bound to them as indeed to be out of this compasse is the greatest misery though a man had all abundance let such I say reioyce dayly that they are reckoned among them whom God hath assured to grace enlighten purge gouerne vphold and hereafter glorifie And let them watch and wait for the performance of these promises seeing that hee who hath made them and in whom they are made is no man that hee should change yesterday and to day and the same for euer renewing his mercy dayly To hold this by faith is the beleeuers crowne let him beware that none take away his crowne from him As the childe grew vp so it is said the Lord blessed him with common gifts of the spirit as it is manifest that this is to bee vnderstood but it is not so clearely seene that it should be vnderstood of the more speciall gifts also that are peculier to the godly But yet forasmuch as the word blessed him is generall to both kindes and not restrained to one kind only by the holy Ghost we haue no reason to restraine it but to take it generally and the rather for that the worthy actes he did were fruites of his faith as we see Hebrewes 11. and it followeth after that Sampson was induced with speciall gifts of grace as well as with courage of minde fit for a valiant man and bodily strength sutable to pursue his enemies And this is said of Samson as being a type of Christ of whom it is said that hee grew in fauour c. Luke 1. last verse as in yeeres and stature Whereby we see that all good gifts which wee enioy are of Gods free bountie communicated to vs as the Apostle speaketh And the graciousest wisest or hee that excelleth among men any other way is beautified with the gifts which he hath by God who giueth them No man hath any thing of his owne but sinne The heart of man is
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 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
repentance and he had receiued them into his fauor and protection this caused the Lord now to stand with him who before was against them so that they did know they had his direction and help to go about to deliuer thēselues out of their bondage and miserie The Ammonites seeing Gilead was a goodly citie and richly furnished they laboured and determined first of all to destroy that Israel was assembled in Mizpeh while the other camped in Gilead but that was too farre off from aiding the Giliadites their brethren who were then besieged by those Amonites Therefore as they were directed by God they propounded betwixt themselues namely the Princes to the people that he who would begin the battell against the Ammonites he should be guide to them and Iudge ouer them And that they were led hereto by God it may appeare by this that the Lord raised vp those that were Iudges ouer them and after confirmed Iphtah in going against them The story being thus laid foorth I wil here stay a little and say some thing of them both the Ammonites and Israelites And first this if the children of Ammon had gone about to take the cities and ground of the people of Israel into their hands and possession and oppressed them by warre before Israels repentance and turning to God they might easily haue done it for none of them durst or had any heart to resist them as appeareth in the story for they suffered them to oppresse them till now in the last yeere especially they were sore distressed and tormented by them And besides they then had God also against them But now after they sought the Lord in the truth of their hearts he was now with them and they were heartned and imboldned to resist and stand against them by the hope they had in him as wee see they did manifestly declare By the which wee may see how God keepeth many euils and troubles from his deare seruants till hee hath made them fit for them and them able to goe vnder them whereas if they had come vpon them before they had been vtterly ouerwhelmed by them For as he turneth many afflictions away from them altogether which they saw not how they could auoide euen so hee deferreth many so that they shall not touch them till he hath strengthened their shoulders and put courage into their hearts and so made them able to beare them And yet he leaueth them not vnexercised with one or other more small and easie as he seeth it profitable for them and that they are fit to beare them But if any of vs well consider it we shall find that his goodnes hath herein exceeded toward vs and who can choose but see it that at his first inlightning of vs by faith when wee were weake and might easily haue been dismaide hee hath kept many of our sinnes from our sight when by those which we saw we were hardly kept from despaire and sundry troubles also which if they had appeared to vs when as yet wee were nothing able to heare of them much lesse to beare them they would haue swallowed vs vp and haue driuen vs to vtter desperation And as this is true we vnderstand it of our first conuersion or after euen so is it also with vs throughout our whole life He spareth vs to the end we may be better incouraged to serue him faithfully in that which we know that so afterward we may be fit to see more both of our sinnes and also to take part of the afflictions which abide vs. Euen as wee vse our children tenderly while they bee young but after they be growne vp we set them to worke and shew them that they must labour and suffer some hardnesse they being now better able to goe vnder it Thus did the Lord cal backe Saul from the pursuit of Dauid when it was likely that he could not haue escaped his hands if he had been let alone So when Nashash the King of Ammon might easily haue destroyed the Giliadites at the first onset while they were vnarmed the Lord stopt him and caused him to hearken to a needlesse condition whereby the time being protracted they had helpe sent them in the meane season and ouerthrew them In this kind of dealing the Lord resembles a friendly person who spying a furious enemy comming fiercely with weapon against his neighbour vnarmed and vnprouided to meet him stayeth the rage of the one till the other haue got himselfe arm or fit to encounter him or may escape his hands or when hee hath done so he commits them together knowing that the innocent partie hauing the better cause will easily foile the doer of wrong Thus the Lord often doth although when he seeth his time he can also either quite diuert the enemy as he did the King of Ashur from comming against weake Ierusalem or else take his peoples part as Moses did the Israelites against the Egyptian and fight for them while they stand still and looke on So he did to Pharao and Zenacherib Now when the Lord reserues his people till such a time of strength and courage not suffering as I may so say the Canaanites to come vpon his people being weake through their late circumcision it is a greater fauour then if he remoued their triall wholly from them for in this they haue onely proofe of Gods goodnesse but in the other they haue beside that a triall of their faith and grace more precious then gold which triumpheth hauing got the victory ouer the enemy whether spirituall or earthly Thomas Bilney a godly man during his imprisonment had a strong assault giuen him by his owne flesh against the paine of the fire which he feared he should not be able to endure And who knoweth what he would haue done if the triall had been hottest when hee was weakest But the Lord so suited the time that when fire was put to him he that feared the foile of weake became strong Heb. 11. and ouercame the fire by yeelding his whole body to wast it whereas his finger could not before abide the candle It is a great grace therefore to beleeue that as the Apostle implieth God wil keepe from vs such afflictions as we are not fit to honour him in but liker to be ouercome of our corruption and betray our cause If any obiect the foiles of diuers seruants of God preuented and taken vnawares by strong trials as Cranmer in the first assault of his enemies forced to yeeld to that which he ought not c. Let such know God hath a diuers end of a diuers method and teacheth men humblenesse and knowledge of themselues by such assaults as they cannot answer to the end that they may be abler for those trials afterward hauing renounced themselues and got firmer hold vpon the alsufficiencie of God without whose protection they are weake as other men Now then let men beware how they abuse this dealing
and constant therein with vprightnes of heart in the vse of that liberty of praying as God hath allowed and taught vs to doe But it followeth in the third verse THE SECOND SERMON VPON THE FIRST CHAPTER OF THE BOOKE OF IVDGES Vers 3. 4. VERS 3. And Iudah said vnto Simeon his brother come vp with me into my lott that we may fight against the Canaanites and I will goe with thee into thy lot and Simeon went with him ALthough God had promised to deliuer the Canaanites into the hands of Iudah yet it was not to the end they should sitte idle and waite for it but that they being so well incouraged should vse such helpe thereto as was at hand and such whereby they might bring it to passe And because the tribe of Simeon his brother had his possessions mixed with and lying among the fields of Iudah therefore they called him to helpe them and they two mutually assisted one the other So that there neere dwelling and neighbourhood caused them to defend one the other From their practise and example iustified by the Scripture we learne two lessons First that although God hath promised any blessing to vs of his owne free goodnes yet it is no let to our faith to vse all good meanes that he offereth vs for the effecting of the same but rather we ought to doe so as Iudah here did for as they were to ioyne both Gods promise and prouidence together in this action of warre so are we bound to doe in al actions of peace I meane to beleeue the one and serue the other as we haue seene And we should tempt God if we doe otherwise And so we are commanded to doe When God promised helpe in the Psalme yet he willeth all his to waite for it by meanes vsing fitte and like to bring it to passe For thus he saith commit thy way to me and be thou doing good and I will bring it to passe Therefore Dauid when God had stablished the kingdome in his hands by promise yet in the treason of Absalom his sonne he did not onely prouide for himselfe to saue his life and keepe the kingdome to himselfe by flying but he vsed also the helpe of Hushai the Arkite and the sonnes of the Priestes Ionathan and Ahimaaz to frustrate the attempts of Absolom And when Paul had receiued answere from God by an Angell that there should not one of them that were in the shippe with him lose their life in that dangerous voyage and sore tempest yet afterwards when the mariners would haue gone out of the shippe Paul said to the Centurion Except these abide in the shippe ye cannot be safe Therefore Salomon saith that the slothfull who will not worke in Sommer shall starue in Winter Dauid though anoynted King in Sauls stead yet did so much the more cherefully vse meanes to attaine it by how much he was secured of the issue by promise Euen so wee except God should reueale his meaning to be otherwise that is to helpe without meanes are bound to doe in all actions both spirituall and temporall neither can we haue peace otherwise whither we enioy our desire or not This doctrine we haue great cause to learne and marke well for both in matters of this life and also concerning our saluation we must be guided by it If in sicknes pouerty or any other bodily distresse wee feele cause to complaine then with our prayer of faith vse we the helpe of the Physition labour we diligently in our calling and vse we all other good meanes as we haue occasion and as godlines will suffer to obtaine and come by that helpe which we want and God hath promised So in the trouble of minde wherein we haue large promises of Gods vpholding and comforting vs repaire we to the men and brethren who as they are skilfull to wound so are they also to heale and God who hath promised will thereby and by the like meanes send deliuerance And here slacknes and negligence are much to be taken heed of then the which there is no greater bane if we by faith waite for the promise yet there is another extremity to be auoided as wel as the neglecting of meanes and that is that we ascribe not so much to them that we tie God thereto so that if we vse them we imagine we cannot faile of the helpe we desire In one of these two extremities wicked men are continually holden that either they vse no meanes as they that hearing God hath elected to saluation those whom he will saue conclude that if they be elected they shall be saued howsoeuer they liue whereas God hath praedestinated the meanes as well as decreed the ende or if they vse meanes they attribute all to them and nothing to God as they who glory of their great wealth which by their wisedome and trauaile they haue gotten which is to sacrifice to their nets And thus much of the first point The second thing that we haue to learne of these men of Iudah is that as they vsed the helpe of their next neighbour Simeon as they might more commodiously doe then those who were farther off so it is to instruct vs that there should be loue and a readines to helpe one another as neede requireth among neighbours and not an vnkinde refusing mutually to be aiding one another as though we could liue alone on earth because sometimes we haue no neede one of another and as though Christs charge were so little to be regarded of louing one another The reasons why wee ought to haue a great care of this dutie is besides Christs commandement first seeing one time or other all stand in need of the helpe and gifts one of another I to day and thou to morrow and God hath dealt with the societies of men as with the members of the bodie giuing to euery member a distinct facultie that they might all agree to the good of the whole seeing that none could well be spared without blemish Secondly neighbours are set neere in habitation to the end they should bee neerely knit together in affection and be readier to helpe then they who are farther off The benefit of this though it be greatest in trouble yet it is in all times amiable and full of comfort It is preserued by due and daily meeting in the publike assemblies at the preaching of the word prayer and the vse of the Sacraments also priuately as they may conueniently by good communication and by kind greetings salutations and auoiding all wronging one another and discourtesies in word deede or countenance Whereto they who will not be subiect and that readily knowing that they nourish and vphold neighbourhood and loue thereby they shew that they are willing to breake off this knot It is hindred by selfe-loue whiles euery man regardeth himselfe onely or for the most part and especially where men are more frowardly and churlishly disposed who
worse then the thiefe who yet is odious and driuen frō habitation with men in their free dwelling houses into a loathsome prison among brutish companions For he vnlesse he be cruell also is content to take a share in his goods whom he robbeth but the cruell man is not content with a share but if his might be sutable to his mind he will haue all at one time or other that is his whom he pursueth yea he wil thrust him out of house and home yea and out of the world also before he can be satisfied Caine a little after the corrupt estate of things entred into the world was a patterne of cruel ones who when he had no cause giuen him by Abel his innocent brother of hard handling him yet because he was accepted of God and himself not did not hate him only without a cause but which was most vnnatural and monstrous in him rosevp against him and slue him Pharaoh when he had almost tyred the poore people of God who were strangers in his land with burdens and toile asmuch as they could beare yet was not satisfied therewith but made their burthen farre greater til their life was more vnwelcome then death itselfe that his crueltie might be manifest to all Haman so exceeded herein that it was too little to take the goods of Gods people from them and to hold them bondmen vnlesse hee might haue their liues also And what should I speake of Iezabel who being a woman exceeded men who were cruell also And of Rehoboams cruell handling his subiects as his storie declareth and of Iosephs brethren who consented to sell him into a far countrey whence he might neuer returne to trouble them as they hoped but further the most of them agreed to take away his life also and yet if they had killed him euen they themselues had lost their liues also in the famine that God sent afterwards they being preserued by Ioseph among all other men These might make crueltie odious to vs. But many that heare this of it desire to know what manner of thing it is that rageth after this sort and like the flaming fire deuoureth and destroyeth where it commeth Their demand is godly and I will briefly satisfie it That they may therefore cease maruelling that this fury crueltie I meane bringeth such strange effects forth they may know that it is a vile and vitious habit or custome whereby men are carried to do things both harsh and hard and that beyond all course and compasse of reason Now where men are thus set vpon their will to deale with other and are led to it without reason much more without religion there how can they chuse but to bee rigorously handled and cruellie delt with who fall into their hands Which maketh the cruell man to bee hated of all For such are barbarous and vnciuell as if they had sucked the Dragons in the desert and their hearts so bound with the sinewes of iron that they spoile them whom they pursue as raging raine and tempest rendeth the trees and destroyeth the fruites and they are no more mooued with the life of a man then if a dogge had fallen before them And therefore no maruell that Dauid hauing his choice of plagues presented to him made a present exception to his owne nature and kind fearing and knowing the crueltie of men saying let me not fall into the hands of man This the Heathen Seneca saw when he said Thou art deceiued if thou giuest credit to the lookes of those that meet thee They haue the faces of men the minds of wild beasts If he spake this of man in generall what would he haue said particularly of the cruell man with whom this speech is as common burne kill cut Poison young old men women brethren kindred as to eate their meate Whosoeuer doe but crosse them with a mistaken word or wrie countenance it is but a word and a blow with them and though they murther vpon light occasions and haue no gaine by their death they haue inough in that they take pleasure in it But whither might a man goe in this argument I will giue an instance in lower matters of this kind Hereof it is that if one neighbour bee trespassed by another in his corne or other commodities by cattell or any other way though it bee without any fault of him that hath done the trespasse the other is readie in rage and furie to seeke reuenge by laming and hurting the cattell which hee would doe to the owner like Lamech if he durst or will with spite and railing and exacting at his hands sixe times the valew of the damage and detriment that he sustained though if he annoy the other in a worse manner he yet maketh nothing of it but will shift it of This is a cruell part in things of so little valew vnto a neighbour What would hee doe thinke wee or he that is like minded to him in matters of waight and to a stranger and so much the more I may call such dealing crueltie seeing it is offered by such an one as trespasseth another time in a farre worse manner himselfe The like may be said of cruell Landlords Masters Guardians Stepmothers c. which measure not them whom they offend against by themselues For though there be diuers degrees in the many kinds of this foule vice of crueltie yet we must know that the least and lowest is vnseemely in a man and odious Indeed it is more noisome and furious if it bee accompanied with enuy therefore Salomon saith Who can stand before enuy for the enuious are obstinate and cannot bee reconciled Therefore whatsoeuer measure be offered by such it is certaine that it shall be hard inough seeing their very mercies are crueltie What remaineth then for such persons to doe to the end they may if it be possible cast of this crueltie as a most filthie and loathsome garment but this that they giue themselues no rest til it become as odious and loathsome to them as it is to other which is not hard for him to obtaine that will be perswaded to looke into the odiousnesse of it that when he hath found it he may fall downe at the Lords feete for mercie to couer the foulenesse of it and forgiue it and that being beleeued imbrace gentlenesse and mercie and kindnesse toward others in stead of rigor Like the Iaylor in the Actes who though he had vsedg reat crueltie against Paul and Silas yet when hee repented did wash their wounds most louingly which before scourging of them he had made in their bodies and set meate before them in his house most chearefully whom he had before thrust hungry into the inward prison most cruelly Also let it teach vs both to pray that wee bee not giuen ouer into the hands of vnreasonable and vnconscionable men who are as absurd as cruell in their malice As the Apostle willeth the people to pray 2. Thes 3.
come we to the particulars When therefore it is said heere that God was angry with them we must not so take it as though God were subiect to passions as men are as either anger or repentance c. but such speeches are vsed and now this one of Gods anger to the end our faults may appeare the more grieuous in that they are said to prouoke him who is so hardly moued Againe to our capacity they are vttered to giue vs to vnderstand that God doth and will doe the same things that men being angry for faults committed against them will doe that is be reuenged vpon the offenders and yet hee is free from passion What are we then to think when we heare that God is angry to set light by it as the most do when yet we heare that he is not led by passions no but to be troubled for it because we cannot but feare that God will doe the same to vs that an angry man being offended will doe to such as prouoke him For why are we stronger then he or thinke we that we shall eschew and decline danger when yet in his anger he is compared to a Lion who seeketh his prey No doubtlesse for his wrath is assisted with power and with presence And therefore it is said in the Psalme If his anger bee kindled the earth is moued and the foundations of the hils are shaken And againe If his anger be kindled but a little happie are they that trust in him Which places with many other such doe liuely shew the danger of them that prouoke him and that as he is angry iustly so his anger is without respect of persons or parciality declared against all sorts without exception that prouoke him the greatest shall as well smart as the meanest as the text there importeth But the vse of this is seeing God is prouoked by our sins that we should beware that we offend him not in the common manner as men doe in the prophaning of his Sabbaths his word and Sacraments in slander lying dissembling incontinency and vnchastnesse of body and minde in deceiuing oppressing and a thousand waies more and especially we must looke that we liue not in vnbeleefe which is disobedience in an high degree euen to the Gospell for which Paul saith the wrath of God is reuealed from heauen But if wee haue fallen into any such the next heed to bee taken of vs is not to sleepe vpon them but tremble for that we know Gods wrath is kindled against vs and who knoweth whether vengeance may come forth and take hold of vs before our hearts relent and before wee meet him with repentance When the Lion roreth all the beasts of the forrest quake and is it not time for vs to doe the like when the mighty Lion of the tribe of Iudah is moued And if it be meet that euen the children of God be held in awe by considering that he their God is a iealous God yea a consuming fire and againe if they cannot but tremble to behold him in displeasure sometime with his enemies as well as they see him in his smiling countenance toward his owne people how much more should they tremble when it is their owne case and when they themselues are the persons vpon whom hee frowneth And if the Princes wrath be death as we see it is by Ahashuerosh when he was inflamed against Haman how dangerous is the estate of them who most iustly haue stirred vp the Lord against them For which cause our Sauiour saith Feare not him who can but destroy the body but feare him that can cast body and soule into hell I say feare him So that the man lying in known sinne not repenting is the man of misery if hee could see it howsoeuer hee sooth vp himselfe or be soothed by other for the mouth of the Lord hath spoken it And I haue wondred oft that so many offending as are knowne daily to doe and that willingly and loosely yea and with boldnesse and that they being in so great danger thereby of sundry punishments euery day I haue wondred say that so few make hast to rid themselues out of that fearefull condition and especially they seeing so many to smart from time to time for the same and the like sinnes that swarme in them and yet further to giue too apparant tokens by their impenitency that it will be infinitely worse with them when they bee gone hence Thus much for this time THE FIFTEENTH SERMON VPON THE BOOKE OF IVDGES THE REST OF THE fourteenth and the fifteenth verses a part of the former text and on these verses following VERS 15. Whithersoeuer they went out c. 16. Notwithstanding the Lord raised vp Iudges which deliuered them out of the hands of their oppressors 17. But yet they would not obey their Iudges for they went a whoring after other gods and worshipped them and turned quickly out of the way wherein their fathers walked obeying the Commandements of the Lord they did not so 18. And when the Lord raised them vp Iudges the Lord was with the Iudge and deliuered them out of the hand of their enemies all the daies of the Iudge for the Lord had compassion of their gronings because of them that oppressed them and tormented them OF Gods anger and the feare therof being the first punishment we haue heard Now followeth the next which is the effect of it For they who are angry consult and deuise how they may reuenge themselues vpon such as haue offended them the 〈…〉 out â—ffect the effect of whose anger is set downe first to be the spoiling 〈…〉 good and then the bondage they came in to their enemies which was farre greater And these are the sorer because God dealt not with them himselfe but gaue them ouer to men yea cruell men such as Dauid desired he might not fall into their hands because there was no mercy with them But to say some what of the former of these two to such as be in prosperity we know that the losse of wealth is found by experience and taken of men to bee one of the hardest iudgements that doe befall them the reason is for that they loue their money and goods almost if not altogether as well as their liues And yet a great punishment is this which they sustaine by them that when the Lord hath giuen them as blessings they lose the right vse of the for and through their foolishnesse and sinne and cause that for the most part they become curses to them And God in his wisedome doth send such penalties oft times among many other vnto them as it is said heere hee gaue them into the hands of spoilers But this was yet farre worse when they must goe vnder it and yet neuer consider by whom and why they were thus punished Behold in this people the extreame follie of sinners at this day who though their hearts are set vpon their
man is commanded to walke in his particular calling and the duties therof For so saith the Apostle in the first epistle to the Corinthians Let euery man abide in the same vocation wherein hee was called But it followeth in the text Vers 12. Vp Debora vp arise and sing a song arise Barak and leade thy captiuity captiue thou sonne of Abinoam 13. For they that remaine haue dominion ouer the mighty of the people the Lord hath giuen me dominion ouer the strong NOw that Debora hath called all the people of Israel to thankesgiuing for the victorie in the three former verses shee stirreth vp her selfe in this twelfth verse by an elegant figure that other might bee whetted on by her example to doe the same And she calleth Barak to triumph and with a certaine pompe to make a shew of his enemies captiuity and conquest which was to the great honor of God when all might vnderstand that the Canaanites were for the most part slaine and they that remained aliue were prisoners to the Hebrues who were most like a little before to be chopped to pieces of them other of Gods enemies In the 13. verse she amplifieth the victorie by another comparison of the conquerers with those who were conquered these hauing been valiant wise and well prouided but that they ouercame them namely the Israelites were but as a remnant and yet base and contemptible This is the summe of these two verses Out of her prouoking of her selfe to praise God as if shee had been much behinde in that dutie when yet she had been commendable therein as wee haue heard and had also vrged other thereto wee may see that this hath been the manner and course of Gods people to thinke they could neuer do enough in praising God when they haue entred seriously into consideration of his goodnesse but euer thought themselues cold and backward in respect of that they ought to haue been Doubtlesse the due weighing of the cause made her stil to see more and more into Gods admirable kindnes till she was ashamed of her vnthankfulnesse But some will say all cannot be as Debora was it is well if we can be thankfull when we be prouoked by others they say and by good meanes as by the word c. To which I answere It is cleare indeed wee come behinde her in the duty but is there not enough to moue vs to be equall to her yea to excell her therein Shee is thus thankfull for the victorie wee haue no need nor cause to fight shee praiseth God for peace recouered with the hazard and danger of ten thousand men we enioy ours without putting it into question shee for bodily blessing we haue infinite to the maintenance of health and welfare then the which what could shee haue more for this present life besides many that are spirituall to season the other and yet wee come short of her in thankfulnesse neuerthelesse And that which I haue said of Debora the same we may see in Dauid Anna and others Hee in the Psalme hauing none equall to him in the performing of that duty affirming that hee would doe it three times nay seuen times a day and that hee would doe it openly in the congregation and priuately by himselfe yet as though hee had much forgot himselfe and had waxen dull and been behind other therein hee quickeneth vp himselfe to it saying O my soule praise thou the Lord and al that is within me praise his holy name Hee stirreth vp himselfe wee see to bee feruenter when yet he was very forward before Which I speake not as if both he and other Gods best seruants and most feruent did not feele oftentimes a kind of sleepy deadnesse in them to good duties and remissenesse of spirit creeping vpon them as it is certaine they doe seeing they carry that corruption about them which will oft cause a wearinesse in them of well doing for the time but they hauing a greater power of grace working in them to subdue it they gather vp and stirre themselues againe by such occasion to more earnestnesse and so finde themselues refreshed by a new meditation of their slacknesse with double courage to set vpon their duties And to that end they helpe and sharpen on themselues as Dauid and Debora did and sometime are supported by other as we see Moses his weake hands were faine to be holden vp by Aaron and Hur against Amalek By this we see a manifest difference betwixt them and the wicked who though as they say they like well of prayer and hearing and of thankesgiuing yet they professe they cannot endure nor away with such continuall seruice affirming where that is vrged that men shall neuer haue done For as they who beleeue how greatly they are beholding to God for his goodnesse do charge themselues with their vnthankfulnesse euen when they are forwarder then the most considering they are then but vnprofitable seruants so the other are ready to post it off to others as testifying thereby that they be more beholding to God then they hold themselues to be and thinke euery little to bee enough that they are to doe to God yea and that a word and away may serue the turne euen very froth it is that they offer to him a mocking no sacrifice the heart neuer enclining for it cannot to any such thing Another thing in this verse is concerning Barak and that is that hee should in a shew and with solemne pomp set out the conquest and victorie which God had giuen them ouer their enemies Which though after the victory in warre it was vsed to bee done by the Heathens ouer such as they conquered to the priding of themselues and the vttermost disgrace of them that were subdued yet this was we see spoken by the Prophetesse to the end that God might haue honour therby for one end she propounded both of his act and of her owne and that was the giuing of honour to the Lord. For the seeking of a mans owne glory is no glory but a taking it from God and a prouoking of him thereby Nay where men would thinke that it as a due desert to them yet euen there let them beware that they take it not but let vs all acknowledge Gods goodnesse with thankfulnesse for that he will vse our seruice to the honouring of his name But to flesh and pride our selues in the yoking and subduing of our enemies this were no better then the act of Adonibezek who most cruelly cut off the thumbs of the hands and feet of seuenty Kings and made them as dogs to eat bread vnder his table that hee might glorie in their extreme reproch and shame This act of triumph was common to the people of God with the Heathen but not done in so prophane and common a manner And as it hath been in war so the like in some sort we see at this day in the time of peace that tehre
him they would be much more forward euery one in the things which are commanded him But of this I haue spoke also by occasion offered before Here Debora commendeth the wisedome of Iael but such as proceeded from faith in her that she called Sisera into her tent and couered him and gaue him drinke fit to cast him into a sleepe And in that it is said she gaue him butter also in a lordly dish it is likely that she offered food to him that he might drinke the more liberally By all these she made way the more easily for that she afterward brought to passe By this example we are taught to be wise and circumspect in the things we goe about For though it be requisite that they bee lawfull yet if wee bee not circumspect and doe not forecast inconueniences and to doe them in season and fit time good manner and to the right end there may much griefe discommodity and inconuenience follow which will much disquiet vs and through rashnes and improuidence wee may bring that to an ill end which yet was lawfully taken in hand of vs. As if men will embrace religion yet they walke loosly and lightly Rebecca when she saw that Iacob her deare sonne was deadly hated of his brother Esau and that hee sought opportunitie to kill him did not onely keepe him out of the way for so he might one time or other haue had his will of him as Cain had of his brother Abel but auoided many dangers at once by sending him into a far countrey to her fathers house from whence she came to dwell there though it was hard for her to forbeare the sight of him any long time euen with her brother Laban in Padam Aram. And why she knew that in that space the wrath of his brother would be abated as she also said A wise part therefore it was in her in that weightie matter And the wisedome of Abigall in preseruing her house which the foolishnes of Nabal had otherwise destroyed was as commendable And such wisedome to preserue our liues goods credit grace and inward peace therewith to preuent dangers and auoide many needlesse troubles is a great furtherance to liue well and to make our liues more fruitful to other and comfortable to our selues Onely take wee heed that we ascribe naught to our wit and that we perke not aboue that which is meete but in all humilitie serue we Gods prouidence and so we shall finde it no small benefit to be free from carelesnesse rashnes and foolishnes which throughout our life cause much euill and griefe which are vnwelcome About this see more in chapter 3. 15. Debora here addeth to the wisedome of Iael her courage and fortitude For was it not a point of courage for a woman to set vpon so valiant a Captaine as Sisera was and to take the naile in one hand and the hammer in the other it seemeth other weapons were not at hand and to aduenture to strike them into the temples of his head as he lay For what though he was asleepe might hee not at the first blow haue started and risen vp with the paine and so haue ouerthrowne her in his rage and that a great deale more likely then to haue receiued his deadly wound at her hand The very forme therefore and being of this fortitude was no mannishnes or stoutnes of courage by nature for of that we can say nothing but only faith And in this last verse of this third point in this second part of the chapter when hee was almost slaine Debora setteth downe certaine motions which appeare in such as haue their deadly blow by violent death For he being so wounded his body through extremitie of paine bowed twice or thrice For he went about to rise but hauing no strength he fell downe againe and lay miserably at the feete of Iael And thus God brought proud Sisera to shame and to a fearfull end though so valiant a Captaine and that by the hand of a woman Now what shall wee say to this Surely it teacheth that when God will doe some great thing by any he will also fit and inable them thereunto Euen Saul himselfe had an heart giuen him furnished with gifts for gouernment when God had once called him Moses when hee should be sent to Pharao to carrie the people of Israel out of Egypt how did hee complaine and disable himselfe but when God had furnished him hee waxed bold The Virgin Mary when word was brought her that she should be the mother of our Sauiour answered with astonishment How can this thing be seeing I know not a man But when it was told her by the Angell the holy Ghost shall come vpon thee and the power of the most high shall ouer shadow thee therefore also that holy thing that shall be borne of thee shall be called the sonne of God Then Mary said Behold the seruant of the Lord be it vnto me according to thy word The examples are infinite that may be brought to this purpose But I will containe my selfe adding onely this one how should the Apostles being poore fishermen doe so great a worke as to subdue the greatest part of the world to their doctrine which was as if a man would haue vndertaken to tame the wilde beasts in the wildernesse But by Christs sending them the most powerfull gifts of the holy Ghost as the confirming of their faith the increase of knowledge courage in paines taking and to withstand their enemies the gift of tongues and of working miracles wee see it came so to passe And though such things be not wrought in these daies as neither is it necessarie that such should now be wrought yet many of the ordinarie workes which God will haue to be done by his in this latter age are great and not to be passed ouer slightly For how vnlike a thing is it for a priuate man or woman who haue no other outward gifts of God to speake of but onely this that they can reade the Scriptures in their owne language how vnlike is it I say that such liuing among people of most prophane and bad behauiour should not bee tainted with them and defiled by them as he that toucheth pitch Nay that they being baited disgraced and scorned of them as they are in many places should not faint and be discouraged by them and driuen from their hope and profession of it but that they should walke on in the vprightnes of their hearts and innocencie of their hands so farre and so long till their light so shining doth lighten some of these which hated them who sat long in darknes and cause them to embrace that conuersation to the which they had been such deadly enemies before this I say is a thing to be wondred at euen as to see the lambe and the lion to feede together And yet God bee blessed so it is at this day in some places and
commended in his casting downe their idolatrie that seeing God set not neither appointed the time when hee should doe it therefore hee did it in the night wherein hee might bee freest from resistance and danger Doue-like innocency and obedience to God must be ioyned with the wisdome of Serpents In many duties doing wee must watch the best opportunitie time and place vnlesse the Lord prescribe them to vs. So did Sampson in the great destruction of the Philistims watch time and place and tooke opportunitie when thousands of them were assembled to make themselues passe-time by mocking and laughing at him then he set his shoulders to the maine postes whereon the house stood and cast it downe vpon the Princes and the rest and slew thousands of them So it was said of Dauid hee did wisely whither soeuer hee went out and God was with him accordingly And it is a singular gift of God in his children to be wise in the things they take in hand that they giue no aduantage to the wicked nor the diuell but take the best and fittest occasions to bee well occupied as time and place giue leaue both in holding their profession generally and also in the doing of other particular duties that where they see inconuenience like to come they may by wise forecasting preuent the same and lay their most care where greatest danger is to bee seene and feared Wherein though all attaine not the same and like measure yet it is well when al labour as they are able to attaine it But some marre their good actions with the ill and vnwise manner in which they doe them As Iobs friends did in seeking to comfort him The particular instances are infinite But thinke we of them by this example For if Gedeon had gone about the work inioyned him rashly or vndiscreetly in the day time who seeth not that euen his obeying of God in such a mnner had marred all But Iael was blessed for her wisdome she shewed to pull downe Sisera And thus Abigail by her wisdome deliuered her house as Salomon saith and the wise woman mentioned in 2. Sam. who saued a whole citie The children of this generation teach vs herein And therefore pray we all for the spirit of wisedome that we not only doe that which we are commanded but that we studie to do it in the best sort we can and yet alwaies shunning as a rock carnall shifts and policies But of this the lesse shall serue being also often enlarged THE FORTIE TWO SERMON ON THE SIXTH CHAPTER OF THE BOOKE OF IVDGES WE haue heard of Gedeons faith and wisedome about the casting downe of the altar of Baal and wee may see a good reason why he was faine to vse the best and surest meanes for the effecting of it and for the ouerthrow of their idolatrie First seeing it was stablished among them and had taken roote therefore all that he could do was little enough to throw it downe And also for that the people were so superstitiously addicted thereto and so delighted in it But let vs now see in what outragious manner the people inquire after the man that had done it and when they with consent agreed that it was Gedeon how furiously they sought to haue him put to death Here many good points may be noted about idolaters which I will brieflie set downe First this how deepely idolatrie superstition and false worship is rooted in peoples hearts and ground fast as is to bee seene in these and through these stories and those in the booke of the Kings as the Philistims blind deuotion to their Dagon and the peoples fond and mad zeale in maintaining the false worship of Baal in Ahabs time their offerings to them their bowing downe and praying to them So that a man might haue as easily plucked their hearts out of their bellies as to haue disswaded and alienated their loue from them The reasons are first because as sinne so error is strong plausible and deceitfull Secondly God accurseth all that will not hearken to the truth so that they shall belieue lies and be bewitched therewith See and consider to this end Esay 44. 19. Thirdly the worst weeds haue deepest roots and corrupt customes or opinions because they agree with mans bad nature are not easily rooted out whereas those which are good and commendable are like precious plants or flowers which hardly take any roote at all and may be pluckt vp with two fingers As at this day the cursed reliques of heathenish and popish fashions how hardly are they laid downe looke but to some vaine and foolish customes and the â—ond deuotion of the superstitions all the yeere long in kneeling before stockes and stones and ye may easily guesse how hard a thing it is to remooue and expel them the like Gamaliel said of the doctrine of the Apostles If it be not of God ye shal not need to oppose it it wil fal of it self But we must know that God not working by miracle as he did then Satan and his complices will in these daies trie the vttermost and vse all meanes ere that come to passe yea as we may see they grow in experience and pollicie strength and resolution also to vphold their rotten building vntill as at death to be sure it shall it fall vpon their shoulders Whereas the true and pure worship of God what authoritie credit or heartie loue doth it find or obtaine at the hands of the most of them who professe it Nay they haue soone inough of it many reuolt and fall from it and they that retaine it doe it for the most part in a most dead and cold manner Insomuch as the diligentest preaching and earnestest perswasions doe scarcely preuaile so farre with men as that they get so much as a name of a good religion in the places where they dwell when yet if it were so their zeale is neither grounded vpon knowledge and if it be in some yet are they not stablished and setled therein and yet further euen of them there are very few that hold constantly in a good conscience the profession of their hope with ioy vnto their end And although this good conscience bee farre from the idolaters of our time for it can onely come from saith in Christ and assurance of his fauour whatsoeuer blind zeale and deuotion be in them yet therein they doe as I said before giue and ascribe much to their corrupt religion and false worship in cost in time spending about the same and feruencie therein aboue a number of vs to ours So that if they went vpon good grounds and had any promise from God for their so doing they might haue to reioyce aboue many of vs. But they and such of our selues as I compare with them in comming short of their zeale shal speed both alike while they I meane the Papists haue this cast in their teeth Who required this at your
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
commanded to streine out a gnat swalloweth a cammell Thus much of this I proceed in the text The third part of the Chapter Vers 15. Manoah then said to the Angell of the Lord I pray thee let vs retaine thee vntill we haue made readie a Kid for thee 16. And the Angell of the Lord said to Manoah Though thou make me abide I will not eate of thy bread and if thou wilt make a burnt offering offer it vnto the Lord for Manoah knew not that it was an Angell of the Lord. 17. Againe Manoah said vnto the Angell of the Lord What is thy name that when thy saying is come to passe we may honour thee 18. And the Angel of the Lord said to him Why askest thou thus after my name which is secret 19. Then Manoah tooke a Kid with a meate offering and offered it vpon a stone vnto the Lord and the Angell did wonderously whiles Manoah and his wife looked on 20. For when the flame came vp toward heauen from the altar the Angell of the Lord ascended vp in the flame of the altar and Manoah and his wife beheld it and fell on their faces to the ground 21. So the Angell of the Lord did no more appeare vnto Manaoh and his wife Then Manoah knew that it was an Angell of the Lord. 22. And Manoah said vnto his wife We shall surely dye because we haue seene God 23. But his wife said to him If the Lord would kill vs he would not haue receiued a burnt offering and a meate offering of our hands neither would he haue shewed vs all these things nor would haue now told vs any such 24. And the wife bare a sonne and called his name Samson and the child grew and the Lord blessed him IN this third part followeth the signe by which they should be certified that the thing told them by the man of God should come to passe But first Manoah doth two things one he desireth the Angel to eate the other hee asketh him his name to both whereof the Angell makes answere Of these first in order Concerning the first the Angel of God hath now done his message and answered Manoahs doubt But he kindly accepting him for the good tidings he brought vnto him desired to retaine him that he might refresh himselfe after his trauaile and as hee thought his hunger and therefore hee said to him let vs stay thee while we make ready a Kid for thee But the Angel hauing no need to eate drew Manoah from his purpose telling him he would not eate and led him to more heauenly matter that is to honour God by offering a burnt offering vnto him In these two verses we may consider diuers things first in Manoah then in the Angels answere In Manoah these two following First his curtesie and thankfulnes in offering him to eate thinking hee had been a man hauing brought such a message from God to him and his wife And this confirmeth vs in that wee haue heard before that where wee receiue kindnesse wee should render and shew the like againe as we can And the godly vsed both then before and after to offer such curtesie to the seruants of God being strangers though they brought no message to them from God and it is called hospitalitie as wee reade of the Shunamite who requested Elisha to turne in as he came by and built him a conuenient chamber for that purpose They knowing that he who receiued a Prophet in the name of a Prophet and a righteous man because he was so should receiue the reward that such should It is not a thing so commendable in Christians to be kind towards them that deserue it as the contrary is odious and brutish in them Those that are commanded to doe well to their enemies and loue them that hate them what great thing is it if they loue and be kinde to the well deseruing Heathens and Publicans doe likewise But to be vnkind towards them that haue been louing and well affected toward them is not only worse then heathenish but also then any beast will yeeld to another Nay histories report that alion hauing bin eased and holpen by a passenger that came by of a wound which by some meanes had befallen him long after acknowledged the benefit For the Romanes vsing to behold the spectacle of men sighting with beasts condemned malefactors to this death Now among the rest this man being one came armed into the place to fight for his life and as it fell out this Lion was the beast which was committed with him The Lion no sooner saw the man but came and fell downe at his feete holding vp his foote in the sight of al the people and making no semblance of furie against his preseruer The matter being enquired into it was found that this man had taken a thorne out of the foote of the Lion and so eased his paine This being but a discourse of a thing of inferiour nature I may be thought not so wisely to insert in so graue an argument neither had I done it for the strangenes of it but that I would thereby shame such boisterous rough and barbarous natures as being prouoked to this dutie of kindnesse by the strongest meanes yet out of a bitter stomacke doe rather thereby take occasion of hatred and mischiefe like Saul who by Dauids innocencie and pitie to his life was the more enraged against him But these meete with their match for God giues them ouer to be touzed and hampered by such as spare them not and want conscience when they are fallen into their hands to teach them for euer after to abhorre such inhumanitie I had said lionlike crueltie but that I should wrong that creature if I should ascribe mans euill qualitie vnto it Thus much of the first thing to be noted in Manoah as I said before The other thing here to bee learned out of the example of Manoah is this with what reuerence we ought to receiue Gods message by them whom he sendeth to doe it and to bee entirely knit vnto the messenger himselfe for his message sake Eglon a heathen king shewed this reuerence to the message of Ehud from the Lord and Gedeon much more with others Beautifull should the feete of them be who bring glad tidings and yet the feete of such as went barefoote in those countries were not very beautifull of themselues but vnseemely And so much the more precious and heauenlier that the message is which they bring they doing the same in such manner as becommeth it And therefore blessed be God we haue experience of no lesse in some that they who apprehend and embrace the ioyfull tidings of saluation brought vnto them by Gods messengers soundly sweetly and sauourly euen to the assurance of pardon and happinesse are knit to the messengers most dearely and vnfainedly for their worke sake though they be but the instruments and sometime meane persons in the eye of the
Philistims that as they were least hurtfull when they were most busie in seeking out the meaning of the riddle so I may truly say this of the most of bad sort that the greatest good they doe either in Church or common-wealth or at least the sewest euils that they commit are when they be at their labour and tyed to the works of their calling euen as the theefe is fast from doing of euill when his hands are tyed behind him For though euill persons are ill minded euen at their worke and as ill occupied if they haue opportunitie seeing they are framed thereto yet this can be nothing so much as when oyle is put to the flame for then they are at elbow roome and much more when they be lincked in company with such as be like themselues which is as far from that which ought to be as may be seeing euery part of a christian mans life should bring forth fruit And it ought to be a great humbling of such when God shall open their eyes vntill which time they dreame of no danger that whereas they are commanded in all that they doe or goe about to honour the Lord they yet shall be by manifold witnesses brought against them conuinced of the contrary For whether they fast or feast labour or be idle whether they be alone or in company or whatsoeuer they doe yea euen when they worship God in the congregation their hearts are lusting after some euill and far from goodnes Therefore happy are those seruants who when the Lord commeth may be found occupying their talent so as they may be able to say they haue been neither idle nor vnprofitable in the knowledge of the Lord Iesus willingly and with good aduisednes but since they were taken into his seruice haue shewed themselues faithful diligent alway except infirmitie and yet euen then they are also occupied namely in resisting the same Thus we see that for three dayes they did beat their brains about finding out the meaning of the riddle and we read no other but that they do so the other three dayes till the seuenth came But very probable it is that they deuised among themselues if need should be that they would vse Samsons wife in the matter to help them to come by the meaning of it because it is said in this verse that they came to her and vrged her sore to get it of him on the seauenth day when their hope otherwise was altogether past although it is like they had sore vrged her to doe so before then I say they threatned that they would otherwise burne her fathers house And further they made a great matter of that they should lose thereby if they could not shew the meaning of it as if they had been vndone by it and all this they ascribed to her bringing of him thither if she did not learne the meaning of the riddle and tell it to them And hereby their seeking to get it by shifts and guile when they could not finde it out by coniecturall wit and deliberation wee may see how like to these Philistims the most part of people are who for a while keepe compasse in their matters they deale in and in their behauiour as though they were well ordered persons this I say many do for a time while they haue no great prouocation nor temptation to breake out but if they doe like stormes and tempests arise to stirre and disquiet them loe then they appeare in their colour and make themselues knowne what they are and what little gouernment they haue of themselues Saul when Dauid being pursued of him shewed him plainly that hee had such aduantage against him that hee could haue killed him spake mildly and kindly to him but when he had thoughts put into his head that Dauid sought his life then he was most spitefully exasperated and incensed against him So in another kinde while Ananias and Saphira his wife kept their possessions in their hands there was no complaint made of or against them neither were they accused to haue liued offensiuely but when the Church was in need and they for praise of men would doe as other did according to the Apostles perswasion that is to say relicue the poore and so proceeded to sell some part of their lands then they began to distrust that they should haue enough and of a couetous minde kept away part of the price that they sold it for and yet would make a shew to giue it all swearing falsely thereunto So many among vs liue peaceably innocently and vnoffensiuely as honest neighbours and well liking religion for a time who yet in trials and yet these not great particularly in matters of money or money worth bewray that they are to be commended for none of all these shewes of goodnesse but lay foorth themselues in contrary colours Much like to that which Satan spake of Iob though amisse and in another case Touch him and he will curse thee to thy face And we may almost binde it for true that if a man being laid to the touchstone of gaine especially when no man knoweth what he doth doe approue himselfe conscionable he is an honest man indeed And as the Philistims did here fall to shifts vnlawfull meanes crueltie and many other euill waies who first did not so In like manner we see among ourselues that some will shew themselues as faire chapmen as may be like the bargaine very well and boast they will not take good gaine tenne pound c. for it againe also they will agree vpon couenants seale the writings take witnesses appoint the day of payment or deliuerie and what should I say more yet let the ware or merchandise in the meane season waxe cheaper then was supposed then begins the franke buyer to shrinke palter and shift dishonestly for himselfe And so doth the seller commonly if the price rise any thing whereas they bought and sold before hand pretending they were resolued vpon whatsoeuer euent to rest satisfied if there were losse to depend vpon God for restitution and not to shrinke backe Psal 15. 4. if gaine yet to confesse it equall and iust to yeeld and forgoe it without grudging seeing God hath cast it vpon the partie And the same humour is bewraied in such sellers as comming short of the price they would haue yet being compelled to deliuer the commoditie do change and impaire the qualitie and goodnesse of it or cut it short in measure or vse other men gripingly to make themselues amends shewing plainly that they regard not any thing in their contracts saue onely to make a pray of their brother and serue their turne by him without conscience or ciuill respect of the Common-wealth So also when men cannot enioy their commodities and thriue as they would but decay or feare that they shall or if things grow deare or by an hundred like occasions they who for a time were of good carriage and