receiuing sinners graciously and that againe and againe they lamenting after him they are ready I say to thinke that they shall easily bee forgiuen without any remorse or pricke of conscience for their sinne which is a grosse abusing of Gods patience and his readinesse to receiue sinners who haue offended and differeth not much from them who say Let vs sinne that grace may abound The middle way betwixt both is safest to goe in to wit not to cast away their confidence when they vnfainedly turne to God and yet not to take or arrogate to themselues the beleeuing of pardon while they continue bold in sinning without broken and relenting hearts And this lesson being learned of vs as God teacheth it and hath himselfe giuen example vnto vs is a sound and certaine rule to guide vs toward our neighbours who haue offended vs that is to say that as he embraceth and forgiueth sinners returning vnto him so we should not bee cruell or hard-hearted toward them but readily to receiue them when they submit themselues According to that which our Sauiour answered to Peter when he asked him how oft he should forgiue his brother vnto seuen times he answered him I say not vnto seuen times but seuenty times seuen We ought therefore to forgiue them but what not the transgression of Gods law for we cannot doe that for none can forgiue sinne but God But the wrong and iniurie done vnto vs and the euill minde they beare toward vs I say that wee ought as we professe in the fifth petition to remit As for satisfaction if he haue taken away our goods we may in the remitting that doe as the repentance and ability of the partie shall giue occasion and so I say of the punishment which he hath deserued if he haue hurt vs in our body name or otherwise yet if it bee expedient and that wee sustaine not any great detriment thereby we may remit it But yet in some case though we forgiue the wrong yet wee may vrge the partie that is culpable to satisfaction and punishment according to the law of God and the nation where wee liue left men should be emboldened to sinne thereby yea and sometime wee who are wronged ought so to doe necessarily otherwise we should sin against God and the Common-wealth And thus Achan by Iosua and the theefe on the crosse were iustly punished and put to death for why both Gods law and mans had else been broken This I haue said of this matter there being some difficulty about it that we may see what wee are bound to remit vnto our neighbour and how farre An other thing in this verse is that this Ehud who was giuen them as a deliuerer is said to haue bin lame but in what part of his body euen on his right hand that member which might worst be missed especially in a valiant captaine and man of war as he was and now called to shew his strength and skil wherin we can say no lesse but that God doth that which is strange and maruellous in our eyes For he sheweth vs hereby that he when it pleaseth him and that is most commonly vseth weake meanes to effect and bring great matters to passe that his glory may be more easily seene and giuen vnto him yet flesh and carnall reason will not yeeld easily thereunto But for proofe of the doctrine looke what base and weake instruments the Lord vsed to vexe a mighty King I meane Pharaoh namely Frogs Lice Locusts such like So Ionathan his armor-bearer flew many of the Philistims Dauid Goliah In the Prophet Ioels time how did the Lord plague the drunkards and the sinners of the land who were so iolly hauing the fruits of the earth in plentifull manner to serue their turne as though there had been none that could haue resisted them how did he I say plague the the stoutest and the mightiest of them by the like weake meanes spoiling thereby the fruits of the earth without the which their iollity must fall to the ground Thus the Prophet speaketh Heare ye this O Elders and hearken all ye inhabitants of the world whether such a thing hath been in your daies or in the daies of your fathers That which is left of the Palmer worme hath the Grashopper eaten and the residue of the Grashopper hath the Canker worme eaten and the residue of the Canker worme hath the Caterpiller eaten And to see the mighty hand of God in other matters which farre exceede these for God can and doth this often but this ought not to cause vs therefore to bee slight in meanes vsing to serue his prouidence How did hee by his Apostles who were simple men and of no great account in the world yet how did hee by their ministery and weake preaching as it was accounted subdue the proud and stately world to the obedience of the Gospel Euen Paul but one man how many cities yea countries did he bring from darkenesse to light and from the power of Satan vnto God insomuch as whole Asia was filled with his doctrine and both Iewes and Grecians heard the word of the Lord. And so in our daies hee hath perswaded many to become true Christians by the ministery and labours of them who are of small reputation in the world And why he bringeth to light such excellent tidings of the kingdome of glory by so weake meanes Saint Paul sheweth the reason in these words We haue this treasure in earthen vessels saith he that the excellency of that power might be of God and not of vs. Therfore despise not the weake by whom God worketh neither let such discourage themselues who by the grace of humility meeknesse loue and such like with their small gifts shall edifie and build vp the Church of Christ when the knowledge in the bare letter of such as are thereby puffed vp shall doe little good And as it is in the ministery so shall it be seene in the people that true godlinesse accompanying the knowledge of Christ though ridiculous among men shall do much in perswading and drawing many to the loue of the Gospell and fellowship therein which as it is the greatest so it is doubtlesse the rarest thing that is to be seene among the people As in the example of the woman of Samaria is to be seene who brought her neighbours to Christ being conuerted her selfe yea and this may bee seene still at this day that euen priuate persons truly religious shall with their humility diligence and loue doe much more good then they who haue variety of knowledge and vtterance being destitute of those graces though they bee little accounted of The vse of all that I haue said of this point is that we haue the works of God how meanely soeuer accounted of and specially his worke of grace in men that wee haue them I say in most high reuerence in comparison of the gloriousest acts of men
for me to speake of Gedeon Barak Iphtah and Samson these the holy Ghost commendeth And though some of them as men did sometime fall yet we are to thinke they returned and rose vp againe seeing the Scripture as I remember doth neuer condemne them So that in respect of them and by their helpe if the people could haue seene it and made benefit of it we may say they liued in a golden age Now whereas it is not so apparantly to be seene that this booke doth set foorth Christ vnto vs in all the commendations of these Iudges who yet is the end of all bookes of Scripture to such as demaund about it I answere that Christ is not cleerely set foorth in any of those bookes of the old Testament first written but darkly and by types and figures as God saw it meete for those ages and so wee are to thinke of this booke where the deliuerances from so great enemies as are mentioned herein are types of that great deliuerance and redemption of men wrought by Christ out of the iawes of the diuell And let the commending of sundrie of those Iudges by the holy Ghost satisfie vs that they could not haue been good men nor haue liued by faith as they were said to haue done if they had not beleeued in Christ and been sanctified thereby Besides what authoritie shall we giue to the old Testament if they who are commended in it to haue been men of God as diuers Kings and Prophets with many other did not liue and walke by faith seeing it is not expressely set downe without which they could not please God Now the summe of this booke is thus much first a declaration generally of the estate of the religion and manner of worshipping God which these Israelites vsed in their Common wealth from the death of Ioshua to Eli the Priest for the storie of Ruth containes things done in the daies of the Iudges Ruth 1. 1. and more particularly this booke layeth out their sinnes and Gods calling them out of them by sundrie warnings and iudgements vnto repentance with many fearefull examples of their reuolting and turning backe againe whereby may bee seene how corrupt they were both in religion and manners and this booke is a liuely glasse if we well consider it of this our age The parts of the booke are three The first setteth downe the slouthfulnesse of the Tribes in executing the commandements of God against their enemies and the punishment threatned for it Chap. 1. and 2. and their slouthfulnesse is illustrated by the contrarie course of Iudah and Simeon who were forward to goe against them as in Chapter 1. to verse 21. is to be seene The second part is from the 2. chapter to the 17. which treateth of the Iudges and their great actes according to occasions offered who in their due time were raised vp The third part is from chapter 17. to the end and setteth foorth some odious and monstrous acts committed in those confused times when there was no ordinarie Gouernour and therewithall the punishments which followed The author of this booke is vnknowne but yet the booke is canonicall and authorized also by the new Testament The time of the actes of it from the death of Ioshua to Eli the high Priest is gathered to be about 300 yeeres The end of this booke as shall better appeare in the particular handling of it is to instruct and perswade vs in this latter age of the world to carry our selues vprightly and in a streight and well ordred course both in prosperitie and aduersitie I meane to hold the feare of God in both and to keep hope and patience in and through out this our pilgrimage with prayer and repentance which if we do God will be no lesse with vs then he was with the good people mentioned herein The order which I purpose to obserue in the Lectures vpon this booke is first to giue the short summe of the Chapters then to deuide euery Chapter into parts for the better distinguishing the points thereof that they may be better vnderstood and more clearely seene into thirdly I giue the sense of the verses more fully and lay forth the doctrine with the reasons and vse thereof though for the most part they be not alwaies expressely set downe which manner of handling the diuerse histories of this booke as also I thinke the same of our preaching out of all other Scriptures namely that after the meaning and sense apt and fit instruction should bee drawne out with the application to the present state need and vse of the hearers plainely and pitbily as may be for their best edifying I hold meetest to be vsed And I weuld to God that there were consent giuen therto of al Preachers and that this course were aimed at I wish that euery one did not follow his owne priuate course who hath neuer learned any good way or order of preaching Whereby it commeth to passe that some fill their Sermons with the froth of their owne braines or the bare authorities of men and least proofe is brought out of the Scriptures Also some preach darkely to the little benefiting of the hearers not to mention all which were endlesse And although for many other things I leaue the consideration therof to my reuerend and learned brethren yet in this I hope without ostentation and arrogating ought to myselfe I may be allowed to speake in regard of the long time which I haue spent in studying learning and practising as I haue been able the holie exercise of preaching And now to end these my Lectures this I say that beside the varietie of much good therein contained there are some points to good purpose occasioned touching faith and repentance and sundrie directions giuen how to seeke the Lord when we haue slipped and how to beare trouble aright Thus much I thought good to say before I enter into the seuerall Sermons euen to this end that some good light may be giuen as to him that marketh duly it may appeare Now I will proceed to the text itselfe THE FIRST SERMON VPON THE FIRST CHAPTER OF THE BOOKE OF IVDGES VERS 1. And it came to passe after that Ioshua was dead that the children of Israel asked the Lord saying who shall goe vp for vs against the Canaanites to fight first against them VERS 2. And the Lord said Iudah shall goe vp behold I haue giuen the land into his hands IN this Chapter two things are chiefly contained to set downe the summe of the Chapter and parts of it together The first is the commendation of the tribe of Iudah to the 21. verse the cause we shall heare afterward The second is the setting downe of the sinne of the tribes that are mentioned after in that they slothfully suffered the Canaanites to liue by them and did not expell them and that is to the end of the Chapter Iudah is commended in a double manner first for the actes they did now at
manner of excesse and greedinesse and fall into the same danger thereby that the others doe who attaine to it by shifting and against conscience What then some perhaps will say it is lawfull for vs to enioy the earthly benefits of God And againe are there none that rightly vse prosperity and plenty I answere God forbid for men may and some doe much more good thereby to others especially then vnder the crosse and in aduersitie But this is rare for a contrary mischiefe rather in prosperity befalleth men and that is that for the most part they suspect not neither feare any danger no not when they grosly forget themselues and abuse their prosperity when yet it hangeth ouer their heads and is most hardly auoided Moreouer neither doe they obserue themselues lest they should become drunken with it neither search into themselues to finde out how they offend thereby Both which are necessary for a man in prosperity to doe yea and to vse to doe so daily for the cutting off the dangers that may otherwise ensue therby And yet as the best practises against this and other sinnes yea though they be neuer so conscionably and reuerently put in vre doe by little and little grow common and lose their strength so therefore besides both these a Christian man must oft with Iob tell it seriously to himselfe that he must looke for his change and say it will not alwaies be summer and thereby cracke the pride of life and abase the excesse of carnall delight which prosperity will otherwise ful soone raise vp in him most dangerously And last of all if God continue his daies of health and welfare so that smartie crosses be kept from him let him crosse his naughty and vnruly affections and those especially by which he is most like to offend and be in danger chasing them away by seruent prayer against them and grow in fruitfulnesse thereby as he who receiued fiue talents brought fiue more which he had gained thereby And these things being duely obserued as being those which be most necessary I will not doubt to affirme that the man who doth so shall vse prosperity well and be profitable many waies thereby which yet of another man that doth not so I cannot warrant nay I dare be bold to say hee shall not But seeing the godly doe rarely thus by this Iudge how the world vseth prosperity if the godly so hardly vse it well Another thing is worthie to bee marked heere where the Lord moueth the people to repentance by rehearsing his benefits bestowed vpon them and that is this that of all reasons this ought most to preuaile with Gods seruants to disswade them from their sinnes which they haue fallen into and to raise them out of them or to preuent the committing of the like this I say ought most to preuaile with them euen the often remembrance and due consideration of Gods benefits though with griefe it may bee spoken this aduice preuailes too little This reason God vsed heere and the people were conuicted thereby and yeelded and confessed themselues guilty For why the loue of God constrained them which hauing been before shead plentifully into their hearts Now when they heard this sharpe and iust reproofe and that from God himselfe by his messenger they saw clearly their sinne and namely their vnthankfulnesse how they had forgot Gods benefits and trod vnder foote his louing kindnesse it being the most precious of all other things which went neare them they knowing that hee had done so many great good things for them and this with the remembring of his benefits in some perticular manner as they heard them repeated caused them to cast vp their vnsauoury gorge and so to returne from their deceiueable and damnable offences to imbrace againe the mercies of the Lord who was their first husband And with this putting the people in remembrance of his many and great benefits God doth draw them on oft in other places to feare him As when hee saith in Deuteronomie I thy God haue blessed thee in all that thy heart could desire Thus in another place also hee calling the people to repentance whom he compareth to a vine and labouring to draw them from their ingratitude putteth them in mind that he had planted them being his Church in a place most plentifull and abundant This caused Dauid euermore to haue Gods mercies in great remembrance and to set his benefits before his eyes that hee might shame himselfe for his sinne passed and by all meanes seeke to come out of it And therefore in the psalme 103. he as though hee had not been thankfull when yet he excelled all men therein quickeneth vp himselfe thereto saying Praise thou the Lord O my soule and all that is within thee praise his holy name And in the 51. Psalme to perswade himselfe to repentance hee saith that his mercies are great and that there were in him multitudes of compassions Other reasons drawne from the dreadfull feare of Gods iudgements may I confesse terrifie for the time the hearts of Gods people and hold them in awe as it were by violence but they worke not kindly to bring them to dutie with cheerefulnesse though they may stay them from further euill for the time till forcibler perswasions come But when all is said that can be it is the loue of God that constraineth men that they should liue to God not to themselues And yet I will not say that this reason shall alwaies preuaile with vs although where it doth not wee may well conclude that wee are much out of order and haue grosly forgot our selues Now I come to the particular benefits which hee bestowed vpon them forbearing to repeate them euery one together seeing they may bee read in the text for times sake but one after another as they lie in order The first is that he had brought them out of Egypt which was a countrie which was wholly infected with superstition and idolatry and therefore most dangerous to dwell in And what a benefit was it then for them to bee deliuered from thence euen as from Rome or in another respect from Sodome For there they must haue been corrupted with the pestilent contagion of their idolatrie beside the most heauie burthens and bondage with which both they were and still also they must haue been pressed with if they had remained there Hence it is that almost euery where in the Scripture where mention is made of Gods goodnesse to Israel this their deliuerance out of Egypt is most commonly reckoned as the principall because without it all other blessings had been as nothing Therefore let vs also know that it is a singuler mercy of God to be freed from the false worship of God and idolatry if I should say no more but especially when there is ioyned with that a deliuerance from bodily troubles also A benefit
are wise to doe euill but to doe well they haue no knowledge The Lord himselfe bewaileth this brutishnes in men that like vnreasonable creatures they minde onely that which is present and before their eyes but oh saith hee that my people were wise and did consider their end For that is wisdome indeed which seeing the most doe want therefore they neuer enioy the thousand part of sweet liuing heere as they might doe Now the holy story hauing spoken of the workes which Ioshua and the people did in his life maketh mention of his death as that which followeth when all the actions of life are ended And therefore Dauid when hee was departing hence said I goe the way of all the world As wee haue therefore heard much of the actions of our life so let vs heare some what of death as the text giueth vs leaue and occasion And in that we heare that he died the seruant of the Lord as hee had long liued and had done so many worthie things in his life death and departure hence being so solemne a thing as it is we should bee much moued not onely to thinke vpon the end of all flesh but especially of our owne death and to prepare for it aboue all things and to learne to die that so wee might with him die the seruants of God Which though to a naturall man it be imposible yet the Lord maketh it tolerable yea easie and a welcome thing to all such as haue first learned to liue well heere or at least are fit to die For perseuerance in good life meeteth with a good death and ioyfully embraceth it in which respect Salomon saith that the day of death is better then the day of birth as being the entrance into life And therefore the text saith Ioshua the seruant of the Lord died noting that his death was not as the death of euery common man but a blessed death and a rest from the worke of the Lord in which hee had been faithfull in his life and therfore now looking for his reward from the Lord a bountifull paymaister death was welcome to him As it is reported of an ancient Father of the Church that being 80. yeeres old and being then to bid farewell to his friends said Thus long haue I serued the Lord and now it grieueth mee not to die for I haue a good master thereby meaning that death was far more welcome to him then life euen as that day is to a faithfull seruant wherein he is to receiue liberall wages for his long seruice then all the daies are that went before And thus S. Paul speaketh of Dauid that when he had serued his time he slept meaning that hee rested from his labours in body while his soule returned to God who gaue it And when we haue learned and fitted our selues to die then the hearing of death and the beholding it in other is a fit meane to quicken vs to the looking after it our selues and to further and confirme vs in readinesse to die well considering deepely of it and of our owne mortality with it And it much helpeth to thinke vpon the infinite thousands mentioned in the Scriptures who haue been taken hence by death and namely the rolles of Kings such as haue been more noble and memorable persons who seemed to haue an eternity heere by their dignity pompe and prerogatiues aboue other men as also among our selues more neerely to hearken after and thinke vpon the death of such as wee haue knowne or liued with oh it doth not a little helpe to cracke the pride of life in vs and to prepare for death All which in fit seasons and vpon good consideration being set before our eyes are singuler meanes to fasten this meditation vpon vs that wee also may willingly and readily giue place to death and this shall much easilier and the better bee while by our reioycing that we haue in Christ Iesus our Lord wee die daily before death doe come By meanes whereof as it is vncertaine when we see any to die among vs who shall bee next so euery one should put forward himselfe as the Apostle did in a case not vnlike being told by their master that one of them should betray him euery one asked for himselfe saying is it I master Euen so I say we ought to resolue euery one for himselfe that he may be the next that so death may the better be prouided for And let this serue by this occasion for a meditation of death His old age being an hundred and ten yeeres are reckoned as an honour to him that being so commended for his godlinesse hee liued so long To whom Moses and Caleb may bee added full of yeeres and grace Doubtlesse it is no lesse to a man seruing God so religiously so long a time For it is not an honour bestowed vpon all to become fathers and worthies in the Church for their long continuance in grace when we see the loue of so many to waxe cold and a farre greater number to bee reprochfull in their age But gray haires are a comely ornament when they are found in the way of righteousnesse For although it bee happinesse for the people of God to die betimes seeing to bee with Christ is best of all yet to liue long heere if God may be honoured by vs in our life is an high honour also another way euen by doing much good And so Dauid confessed saying If I may liue to keepe thy word for thereby God is glorified I shall count it a great bountie vnto me Which reason Dauid and Hezekiah vsed desiring life to this end saying The liuing the liuing shall praise thee Esa 38. 19. And in the Psal None can worship thee in the graue This a man would thinke should stir vp all that haue made good beginnings in Christian life to long after perseuerance therein yea though they liue vnto old age and that they may bee experienced and well seene in the waies of God that so they may declare them to others Which as it is rare and few mens cases to doe so it is their honour that doe it and their benefit who enioy it I speake this to the shame of such as doe by small occasions depart from good beginnings and in the pride of their hearts and contempt of other take conceits against their brethren who hold constantly the profession of their hope and breake off their fellowship with them directly contrary to the word of God or some other way depart from a good course so that few such doe hold out to the end in their good beginnings but lose that honour that Ioshua had who in his old age died as he had long liued to wit the seruant of the Almighty then the which title the Angels had no greater honour It is further added of Ioshua that he was buried in his owne inheritance which was
that God will not suffer a good man and true to be robbed of a theefe or hurt by a witch which Scripture and experience doth sufficiently confute but as God exercised holy Iob by the diuel the head so he doth other of his deare ones by witches and other wicked people which are his members and that hee suffereth as hee seeth cause worse people then his owne to domineere ouer them the Egyptians tyrannie ouer Israel the Canaanites cruelty and the examples of other nations in this booke against Gods people after both with the experience of all ages are sufficient to testifie That is cleare enough but let vs further see the reason thereof and Gods meaning therein For he doth not punish his owne people by the wicked his enemies because they are in better account with him then they neither to put them in hope that they shall goe vnpunished in the end because hee vseth their seruice as he did Satan against Iob to try him but because hee will hereby manifest how great a finne it is to abuse and liue vnworthy the Gospell therefore he beginneth first to visit his owne people and oft times euen by them But afterwards as Amos saith he will visit Damascus Moab and Ammon and make them drinke of the dregs for if hee doe this to a greene tree in comparison of them how much more will he do it to the withered And as the Lord will be auenged of his enemies so after hee hath corrected his owne he will againe returne to them Therefore the Church is brought in by the Prophet Micha to say thus Reioyce not ouer mee O mine enemie for though I fall yet shall I rise againe as the Prophet speaks meaning that the Lord would finde a time both to take corrections of them and yet to be pitifull to them againe euen as the father will burne the rod when the child relenteth and promiseth amendment And this if the wicked will not see that he chastizeth euen his owne hauing sinned against his knowne truth but once as it were and therefore hee will much more haue a day for them to pay them to the full for their manifold and long continued rebellions if they I say will not regard it let Gods seruants profit by it euery way both they who are iustly visited for their sinnes and also they who are more free who know that hee doth vse to begin iudgement with his owne house that they may thereby returne vnto him Besides that which hath been said of these nations how the Lord strengthened them against Israel so wee may further note heere how they were confederate together against Gods people wherby we may further learne how the wicked who can seldome agree together betwixt themselues for their leagues are soone broken can yet easily ioyne together to vexe Gods people And thus these three nations did consent in one to smite them Euen as we reade that Herod and Pilate which had been enemies one to the other were made friends by ioyning both against Christ As two dogs that fight each with other for a bone yet both ioyne in biting the passenger Or as theeues who consent to rob the true man though they cannot agree in diuiding the spoile for in that they disagree each from other it is because they want the true band of vnion but in that they consent it comes from their mutuall hatred of vertue and feare lest their owne kingdome should be ouerthrowne And we finde it as true in these our daies that they who cannot brooke one another but haue sharpe contentions and broyles betwixt themselues can yet with free consent band themselues against Gods seruants Which to leaue them to repent for it if God giue them grace one would thinke should make vs cling and cleaue fast vnto the Lord that yet we may haue him on our sides and to stand with vs against them whensoeuer they shall strengthen one another to molest and oppresse vs and also to maintaine our Christian amity with our brethren the more strongly by breaking off contentions which easily arise lest the children of this world condemne vs. The punishment is bondage and as the former generation was to the King of Aram so now they were in bondage to the Moabites the time that it continued was more then double in respect of the former euen eighteene yeeres The people that now were brought into bondage though they were neither all that were in the former calamity nor they only yet the rest who were growne vp at this time had seene the workes of God and receiued the religion of their fathers and therefore they smarted iustly with the rest with whom they had sinned By them both wee learne that they prouide ill for themselues who make slight vse of Gods former corrections for sinne and that thereby they bring and pull downe vpon themselues greater iudgements As Christ said to the man that was healed Goe thy way and sinne no more left a worse thing befall thee So he threatened in Leuiticus that if they did not amend by the former punishments hee would adde seuen times more And did not Pharaoh finde it who for his mocking of God and hardening his heart against him when he confessed that God had been iust in sending vpon him so grieuous iudgements at the first prouoked him to send many more vpon him afterwards And we at this day who haue had deliuerance from trouble which our sinnes procured and brought vpon vs haue too good proofe of this that I say that we smart more by the after sinnes and those which we renue daily then by the former euen as a renued wound is more smartie and dangerous And stands it not with the righteous iudgement of God that it should be so Is it meet that we should tempt God in such a manner and that wee should not beare the marke of it about vs in our flesh or in our consciences And so we doe For to say nothing of those who sinne more willingly in whom this is more clearely verified it appeareth in the weaker sort of Gods children euidently who sinne but of negligence and some carelesnesse rather then wittingly that they smart also for the same For beside their outward crosses their oft doubtings also of their saluation whereof yet they haue had assurance before and by many great feares they haue oft times that all is not well with them to Godward the which for the most part do come of the slight and slendervse that they make of their deliuerance from their first feare and trouble of minde which they sustained And it would much more appeare in many others that their latter troubles which they beare and by which they smart for their latter and new prouokings of God are farre more grieuous then the former and they farre hardlier recouer out of them if they did not burie the remembrance of them and willingly forget them
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
light as our Sauiour directeth saying Are there not twelue houres in the day So in all duties of Christianity in giuing to the poore doe it in his need in seeking the Lord goe about it while he may be found so in auoiding and forsaking sinne resist it in the beginning and helping to punish wickednesse and preuenting Gods wrath doe all accordingly in fit and due season There was a time when the rich man might haue succoured Lazarus and that was while hee lay at his gates but when Lazarus was dead the time was gone So there was a time wherein the fiue foolish Virgins might haue prouided oyle for their lampes that was before the bridegroome came but when he was come and the doore was shun the time was past So there is a time in which men may repent that they may be saued that is while God sendeth his messengers to call them but when they let the season passe in the daies of their youth after when the time of age sicknesse and death commeth a thousand to one if the time be not gone and that it be not then too late For beside that there are many things in the way to hinder this is none of the least that late repentance is dangerous Oh what hath been lost by passing by the fit time and season the lamenting it deepely by our Sauiour in the people of Ierusalem doth shew when hee said O if thou had est euen knowne at least in this thy day those things which belong to thy peace but now are they hid from thine eyes Therefore Saint Paul told the Corinthians This is the acceptable time that is while they might heare him this is the day of saluation Sutable here unto is that of the Apostle Ephes 5. Redeeme the season by which exhortation he teacheth that although no time should bee spent vnprofitably yet seasons which are times hauing some speciall fitnesse in them aboue others to doe or receiue good in must more carefully be obserued yea redeemed that is dedicated to holy vse by forgoing somthing pleasing to the flesh to purchase them For not onely workes vnlawfull and needlesse but euen lawfull and in their time necessary must giue place to fit seasons because then God offereth occasion of some spirituall gaine which at other times cannot bee obtained As the Sabbath is a season for instruction and edification one day of seuen the other sixe haue not but by occasion the opportunity which that hath So when God sendeth publike or priuate iudgements vpon the land or any persons that is a season of fasting humiliation renuing our couenant and contrariwise speciall blessings and deliuerances are opportunities of thanksgiuing and reioycing In which and all others S. Iames teacheth vs what to do Is any man afflicted let him pray so is any merrie let him sing for these are occasions worth the taking and not alway occurrent therefore as God disposeth of vs so let vs apply our selues and improue the season to the best vse and suffer not our selues to vanish away and abuse it through our follie and vnseasonablenesse which sione is more common euen among the better sort then they suspect to suffer themselues to passe ouer the best occasions vnfruitfully Whereas alas how shall they spend their whole time well who spend their best seasons badly As wee know in the morning both body and mind is in best time for meditation or any fruitfull exercise if that perish without fruit how can the whole day after for the most part be otherwise then barrenly and wearisomely passed Men worke vpon their trades ordinarily we see but if their trades bee vp that is the wares which they make doe take a great price and are quicker of sale then at other times how will they bestirre themselues and set euery one on worke whom they can come by rising early going late to bed and in a word how vnwearied are they It is their season they say What businesse will not the housholder lay aside on the market day why that he may vse that season to furnish himselfe for the whole weeke with prouision what thinke we will the Merchant game play drinke sleepe or trifle out the season of his merchandise when hee is come to the place of trafficke beyond sea No all must yeeld to the season hee neglects his pleasure to redeeme that And if we faile in well vsing the seasons which offer themselues what likelihood is there we will shew our selues wise in procuring seasons to our selues As the truth is an easie thing it were to doe if wee were not vnsauory and vnwilling to heare of any thing more then ordinary But somewhat to this effect i noted before in Gedeons destroying Idolatry Also this carrying of pitchers in their hands as Gedeon willed them to do a few vnarmed men euen three hundred against some hundred thousand well prepared souldiers what an vnlikely matter was it that they should effect any thing thereby But wee see what a wonderfull victory it brought The like may bee said of Ioshuas compassing the walles of Iericho seuen daies with blowing trumpets of Rams hornes and yet seeing the Lord promised and he beleeued it the walles of the city at the appointed time fell downe By both wee learne that though the meanes bee neuer so weake to effect any good at all yet if God direct vs to them and promise to worke bv them it behoueth vs to looke vp to him as Gedeon heere did and wee shall see the power of God in vsing them though they bee weake for though they serue not for one vse which carnall reason doth onely looke to yet they shall serue for another which God euer intendeth by them Euen as heere wee see that although these meanes heere vsed by Gedeon and his souldiers serued not to beate downe and destroy their enemies yet we see that they serued to terrifie affright and scatter them and to set one of them against another And yet our carnall reason if wee trust not to weapons in warre scoffes at our fasting and prayer by which Iehosaphat got great victory and Hester the Queene preuailed against that wicked Haman in a most great difficulty So preaching is foolish to reason and humane wisdome for bringing men to Christ But reade 1. Cor. 1. what the Apostle there saith to wit That we must become fooles that we may bewise while yet the wit of man deuiseth another way and most fit to deceiue himselfe as for example if he be predestinate to saluation he saith he shall be saued though he neuer heare sermon And euen so men speake of watching ouer their liues praying and the worshipping of God in their familie and the like that they are more then need to be vsed So they perswade themselues that policie toile and labour are all in all to bring Gods blessing vpon them in all that they set their hands vnto
is that many doe wilfully and stiffely oppose themselues against the innocent as by suites of law vntill their wealth bee consumed as the fat of lambes against the Sunne Others meddle needlesly where they haue no cause oft times neither can by any reason bee disswaded yea and some with their betters through a proud stomack contrary to the counsell of Salomon because the Lords meaning is to let them fall into euill and to suffer them to meet with their match that they may pay for their griping of their vnderlings and smart for their owne sinne For otherwise he would as he is able hold them back some way And thus adulterers drunkards cauillers and such wilfull persons go forward but to their confusion And so Elies sonnes were hardned that they might be destroyed And Pharao in not suffering Israel to depart So Ahab would not heare Micaiah that so he might fall at Ramoth And had Iudas proceeded on to betray his Master thinke we hauing had so faire a warning by him a little before enough to haue cooled his courage and to haue holden him backe from such an attempt but that he was a cursed vessell of wrath appointed to misery And happie is he who relenteth and meekely submitteth himselfe to God by resisting his wicked attempts and stopping his bad course lest by kicking against the pricks he goe forward to his sorrow and destruction And this is much more verified in such as will take no counsell by the reproofe of the law of God but turne away their eares from it yea liue a long time vnder it vnprofitably till they waxe obdurate surely thus they do because they of al others are the vnhappy people whō the Lord hath not purposed by his promise and the ministery of the Gospell to conuert and saue Else why should it not be the case of all aswellas of some Now if any will cauill against this and say either that God is bound to deale with them as he did with Paul whom hee saued by violence as it were or that God in so hardning men is the author of their perdition I answere to the first that God is a free agent bound to none of his creatures he need not at al stop them in their euill course much lesse to striue with them when they breake through his opposing of them as Balaam did in his iourney to the King of Moab For the latter I say that the Lord need not cause any mans destruction for if he stay him not he runneth on to it of his owne accord and as for the Lord he finds matter of sinne in him he neede not infuse any and therfore if he doe not mollifie the heart it waxeth hard of it selfe without his hardning of it And here further we see that the wilfulnesse and stiffeneckednesse of euill and rebellious persons redoundeth to the benefit of Gods seruants many times who haue to doe with them The reason is that God resisteth the proud and giueth grace to the lowly Whereby it commeth to passe that such wilfull persons meete with much hardnesse they prouoke other against them and although they want not power yet by crueltie violence and rashnesse they runne themselues against a rocke and contrarily algoeth much the better with the other for the most part though sometime they be borne downe and in suites and comprimises their innocency and good dealing is seene and rewarded Thus the Lord gaue sentence on Dauids side against Saul and chose him rather then his house and rewarded the innocencie of the one and gaue vp the other to a reprobate sense And by these two verses we see that Gods seruants may with good security and boldnes vse and inioy the possessions and goods which God hath giuen to them and by much better reason then other who think that to be their owne which they haue howsoeuer they haue come by it whereas these haue no sanctified vse of any thing they enioy hauing no right nor title to it from God by Christ who is heire of al although the meanes be lawfull which they vse but besides that they come vnlawfully many of them by much of it they I meane The other not only haue right to it by Christ but also haue sought it by a good conscience and the vse is accordingly blessed vnto them This I say we may learne by that Iphtah answered the King of Ammon thus Thou thinkest it to be thine which Chemosh as thou imaginest hath giuen thee much more we may enioy this land of the Amorites which the Lord hath giuen vs. But this I toucht in the 18. verse In the frame of this argument wee may obserue the arguers discretion He conuinceth his aduersarie by a ground confessed by himselfe handling it comparatiuely after this manner Thou saith he thinkest thou hast good right to that which is giuen thee and that by Chemosh so doe I account my selfe to hold that firmely which Iehouah my God hath granted me Wee know he might haue said much more may I lay claime to Iehouah his gift then thou to thy Idoll who indeed hath no more authoritie then deitie He might haue discoursed much and that truly touching the difference betweene God and an Idoll Heathens and Iewes the true Church of God But to what purpose he might haue been ridiculous but he could not by such dispute haue conuicted him To teach vs that all men must not bee alike handled in confutatation of their errors heresies prophane customes but by grounds acknowledged by themselues they must bee vrged to confesse the truth of conclusions which they would not acknowledge No man putteth new wind into old vessels No man punisheth a Frenchman by English law for why he takes not himselfe to stand bound to a law which he neuer consented vnto the law Ciuil is not like the Common law Sometime we may take the true confession of our aduersarie as an argument against him and this is the more forcible of the two both because it is a truth and therefore of it selfe confuteth the contrary necessarily and also because we consent with him therein whereby we shew that wee would not dissent from him at all if it were possible to auoid it And sometimes wee may vse his owne confession against him though it be false so it bee to conuince him and doe him good for otherwise we must not abuse his errour to hurt him and this manner of arguing though it conclude not directly yet it is strong against him that holdeth it The Apostle Paul being to conuict the Athenians of their false worship first argues from an absurd confession of their own absurd in reason Ye worship saith he an vnknowne God as the title of your Altar importeth and therefore ye know not how ye worship whereupon doubtlesse your worship is a preposterous and false worship And we know Paul vseth one kind of Apologie to Heathen Festus and Felix another to Agrippa a Iew borne
vexe their aduersarie one way they could doe it many waies and say that they haue greater and more causes to pursue them then that one which they alleage But all such speech is bragging and boasting without iust cause for if they had greater doth any man doubt but they would take their aduantage by vsing them when as they prosecute the smaller so hotly against them Vpon the forementioned reasons he concludeth that hee gaue him no cause to make warre with him as he had done but hee had been stirred vp vniustly against him And as Iphtah was bold to accuse him and auouch his owne innocencie hauing so good proofe for both so euery one that can proue the goodnesse of his cause shall bee able boldly to defend his owne innocencie against his aduersaries and accusers to their shame and iust reproch and their owne peace and comfort Whereas other must be driuen to vse shifts as lying dissembling boldnes heate multiplying of words and false witnesses as may be seene in the cause of the Priests and Pharisies accusing our Sauiour before Pilat The truth seeketh no corners See notes vpon verses 14. and 15. And so hee appealing to the most highest for his simplicitie in the matter to be iudge therein he endeth his message Thus must wee be able to doe I meane not to be afraid to make the Lord iudge in the cause that so though we be iustled to the walles by our vnequall Iudges vpon earth yet we may rest in Gods testimonie of and vnto vs and our cause and therefore not fearing man may be confident verifying the prouerbe The righteous is bold as a lion In the same kinde Iob speaketh saying Though mine aduersary should write a booke against me would not I take it vpon my shoulder and binde it as a crowne to me Meaning it should be to his commendation But seeing the men of the world see boldnes so much to preuaile in the defence of their bad causes therfore they face out matters themselues thereby Wherby this watch-word is needfull to bee giuen them that men looke not so much how boldly they stand in the defence of themselues and their doings as how truly for that which in a good cause is courage in an euill is impudence But though Iphtah had said enough and that also to good purpose yet we see that it moued the King of Ammon nothing at all but as he had taken a bad cause in hand so he meant to defend it vnto the death euen as men too commonly doe who hauing begun an ill matter doe purpose to goe forward So that we see wise and sound reasons and perswasions howsoeuer they be vsed both to purpose and in season so that they who can iudge would thinke they might be like to preuaile and moue especially not knowing the corruption of the heart which couers it selfe with shew of honestie yet with the wilfull they doe no good nor with any such as bewray themselues being put to it to be resolute to do wrong and of a preiudicate mind or possessed of strong passions Therfore it is that Salomon saith A word more entreth into the wise then an hundred stripes will auaile with the froward This humour possesseth many whom it would not easily be thought to be in and therefore being discouered so much the worse beseemeth them euen ciuill courteous persons still and sometimes religious because either they suspect not themselues and so are ouertaken by any occasion suddenly falling out or else they nourish this serpent in their bosome wilfully Naaman was taken with that tech and no marueile he being an Heathen when he heard the Prophets answere by what meanes he told him he should be healed But highly to be commended was Dauid who receiued the counsell of Abigail a woman so readily to turne him from a cruell and wicked resolution And euen so they who are obstinate as thinking it a discredit to them to desist shall meete with more shame by proceeding but happie are the meeke and tractable who receiue the wholesome words of exhortation and stop not their eares from good counsell but submit themselues without respect thereto such shall deliuer themselues from great euill And a man would thinke such behauiour doth better become professors of the Gospell then wilfulnes and obstinacie Concerning the vse whereof I haue spoke somewhat by the like occasion in the 21. and 22. verses let the reader ioyne them both together Vers 29. Then the spirit of the Lord came vpon Iphtah and hee passed ouer to Gilead and to Manasseh and came to Mizpeh in Gilead and from Mizpeh in Gilead he went vnto the children of Ammon 30. And Iphtah vowed a vow vnto Lord and said If thou shalt deliuer the children of Ammon into mine hands 31. Then that thing that commeth out of the doores of mine house to meete me when I come home in peace from the children of Ammon shall be the Lords and I will offer it for a burnt offering 32. And so Iphtah went vnto the children of Ammon to fight against them and the Lord deliuered them into his hands 33. And he smote them from Aroer vntill thou come to Minneth twentie Cities and so foorth to Abel of the vineyards with an exceeding great slaughter Thus the children of Ammon were humbled before the children of Israel The third part of the Chapter IN this third part it is shewed generally that Iphtah ouercame and subdued the Ammonites And in particular first how God gaue him the spirit of courage and fortitude to this end Secondly that before hee entred the battell hee made a vow to the Lord that if hee should get the victorie hee would offer that to him which should first come out of doores to meete him Thirdly how after this he went forward to Gilead and Manasseh and came to the place where the Ammonites were and so lastly how fighting with them the Lord deliuered them into his hands In this verse it is shewed how Iphtah came to the Ammonites from Mizpeh in Gilead for it is distinguished from that Mizpeh that is in the Tribe of Inda Before that the Lord had furnished him with gifts of his spirit fit for warre both valiantnes of mind and strength of body as was said before And by this it may appeare that the Lord had appointed before that hee should be their Iudge and deliuerer though it was vnknowne to the people when they sent to him to haue him to be their Captaine Now for our instruction and benefit heere wee may see that when the Lord appointeth any man to any speciall calling hee giues him gifts for the discharge of it When Moses was to be sent to Pharao hee alleaged his vnfitnes and vnsufficiencie to speak to a King the Lord prouided for that before he began to discharge it The Apostles likewise whom Christ left weake and vnfurnished for such a worke as they were to take in hand after his ascension
tread them downe euen to death and the slauish dastardlines of the Philistims on the other side as much to bee admired that they seemed not to striue or fight for themselues a whit wee may see how mightily God assisteth his seruants whom he setteth about his worke when he will haue all to see that it is he that bringeth it to passe and not they As in Gedeons vanquishing the Midianites that couered as grashoppers the face of the earth for multitude for he did it with a very few euen three hundred men And so he dealt with Iehosaphat For when the children of Ammon and Moab and mount Seir came to cast him and the people of Iudah out of Gods inheritance with a fearefull and an exceeding armie the Lord sent a messenger to them saying Feare not for all this great multitude for the battell is not yours but Gods Stand still moue not and behold the saluation of God towards you To morrow goe out against them and the Lord will be with you And to make vse of this doctrine I say that if wee haue eyes wee may see that God assisteth and helpeth his in their trouble feare and neede beyond all that mans reason can reach vnto when they depend on and trust in him yea hee brings them into danger oftentimes and straits and all to this end that his power in deliuering them may be seene in their weakenes and fighteth for them as sensibly as he did for Iehosaphat or for Dauid against Goliah Of the which truth Ionah is a liuely proofe who was receiued into the fish when he was cast into the sea preserued in the belly of it and cast vp to land by the extraordinarie prouidence of God rather then hee should be lost and forsaken Samson hauing thus slaine them hee went and abode in a place called Etham an high rocke which belonged to the tribe of Simeon in the borders of Iudah And therefore it is said in the next verse that the Philistims came and pitched in Iudah to seeke for him But before hee thus slew them as is said in the 8. verse that is to be marked which he said and is set downe in the seuenth verse that when he saw that they had burned the Timnite and his daughter seeing they were onely an occasion of their losse he said thus to those Philistims If yee haue done thus to them your neighbours and of your owne countrey who did not hurt you what would you doe to me if I should fall into your hands I will therefore be auenged of you before I cease Thus much for the cleering of these two verses Out of this verse wee may note that if men be cruell and outragious against them that were onely the occasions of their hurt though they neuer sought nor intended it how much more will they shew their fury and madnes against them who haue done the hurt and wrong vnto them This may fitly be gathered from the reasoning of Samson And so wee may well conclude and say that if wee will bee exasperated against such as doe but come in our way or were onely present where wee sustained some reproch or iniurie how much more if we light vpon him that hath done the wrong to vs will wee shew our selues vnreasonable For hee that cannot beare a little much lesse will beare a great deale Fall not we as neere as we can into the hands of such So hee that will beate the ground at which he stumbled will much more fiercely rise against him who hath cast him wilfully on the ground Further in that Samson said hee would be auenged of the Philistims before he ceased hee spake as it became him seeing God had appointed him to doe so So are all in authoritie set in place by God to be a terrour to the wicked euen as they are for the comfort of those that are good For it is a grace and no easie matter to punish sinne aright and to seeke to winne the offender And it is as great an offence for them to doe that worke of the Lord negligently as it is to fall vpon the innocent hastily and cruelly So all priuate persons and Preachers of the word especially should doe likewise to wit make that sinne odious to themselues and others as farre as lieth in them which the Magistrate is to punish and they to reproue euen as they ought to be like affected to all sin because God abhorreth it Herein saying with good Leui Who is my father I know not euen my father if hee goe about to hinder the worke of God and herein follow wee our blessed Sauiour who came to destroy the workes of the diuell But I haue oft noted this before therefore I presse it no further That which in the former verse he was said to threaten the same in this verse he is said to doe and accomplish That is to smite them with a great plague and in reprochfull maner setting as it were his feete vpon them or spurning them vnto death This if it had not been commanded by God had bin cruelty So that here we may learne to know that except we haue our charge from God to execute vpon men seuere and sharp punishment it is meere crueltie to set vpon it which wee should in no wise like much lesse delight to attempt no more then wee would be willing to haue the like offered to our selues But haue wee compassion and commiseration ouer such as are in miserie any way as we our selues would in like case desire the same This is a branch of the former often touched before That which is said of the rocke Etham here in in Iudah is to shew that he abode there till hee was after taken from thence by the men of Iudah and carried to the Philistims which was soone after Of which I know no more to be said saue onely that we may see that he did not goe to hide himselfe in a corner as though hee durst not stand to that which hee had done but being like to be apprehended he went God directing him to take that patiently which they should doe to him and to depend on him for issue though to a defenced and high place yet to an open where he was knowne to be and was easily remoued from thence when the men of Iudah came vp thither to carrie him bound to the Philistims he committing himselfe to Gods prouidence whose worke he had done For though he went thither from the Philistims yet he was euen there in a place where they gouerned So let all bee wise to doe that for which they may not bee driuen to flie for it but so answere to it and bee armed to beare that which comes vpon them for the same As it falleth out oft times that euen for that which they haue well done some instruments of the diuell or other will bee ready alwaies to molest and bring trouble vpon them for
be we not remoued from our stedfast confidence in him for he that hath said it will also doe the same But this point commeth often to hand Of this water Samson drunk and was reuiued againe being neere to death before as in this verse appeareth Whereby wee may see these two things One that thirst is a most deadly and intollerable paine as wee may well see by the thirst that our Sauiour complained of on the crosse for it is reckoned as one part of his paine And as thirst is so is hunger by either of which to dye is as a lingering so a most wearisome and grieuous death Like vnto the which seeing there are many other kindes of death wee may see from how many deaths and those most painfull God keepeth vs. For we might easily miscarrie both this way as Samson was like to doe and by infinite other waies if God did but hold backe his helping hand Which is the more to condemne our blockish vnthankfulnes who neuer or seldome reckon vp as daily we should such benefits and deliuerances among other neither are thankfull for them And seeing hunger and thirst are so biting and painfull and nakednesse like both we must be pitifull to such distressed people and moued with bowels and compassion toward them remembring Christs words I was hungrie and ye gaue me meate c. The other thing heere is what a small refreshing did preserue Samsons life euen a little water in so homely a manner prouided for him as wee see here mentioned did comfort and reuiue him What should this teach vs but that wee should marke how many comfortable refreshings wee enioy from God in comparison of the which this was meane and small without the which we should haue been much distempered in our bodies and thereby vnquiet and vnsetled in our mindes also as meate in our hunger drinke in our thirst rest after wearinesse case and asswagement of paine and diseases All which while we be pinched with them doe better teach vs how much the freedome from them is to be accounted of Oh a little intermission from the paine of the stone the anguish and extremitie of the gowre or the like diseases how doe wee price it euen farre aboue much treasure that cannot be valued O then when we bee free from all kinds thereof for a season yea and loden with benefits also on the other side to make out liues comfortable both grace and other good things which makes them all sauory what thinke we should wee yeeld vnto the Lord for them Therefore Samson gaue a name to that place also as he did before to the other according to the occasion offered to testifie his thankes to God for hearing his prayer by sending him water in his exceeding thirst in which he was neer vnto death The doctrine out of this place hath been taught before sundry times and last of all out of the 17. verse Onely this I wish might bee annexed to the doctrine of thankesgiuing that it bee continued and specially for that great deliuerance from the feare of euerlasting torment that it bee continued all our life long As in the song of Zacharias wee are taught that God will giue grace thereto And great reason there is that wee should doe so seeing wee reape and enioy the fruit thereof all our life long But this other thing out of this place I will not omit and that from the name of the place which hee gaue For hee calling it the fountaine of him that prayed meaning which God extraordinarily prouided for him when he prayed to him in his thirst it teacheth vs not onely what rare effects and fruites spring of feruent prayer as S. Iames saith that feruent prayer auaileth much and as we finde that thereby wee obtaine grace against daily sinne and corruption but also when such fruit is obtained of God by vs it should well appeare as it did by Samsons leauing a memoriall of his thankfulnesse in the place So much more should we who doe not once but oft yea and that in one day receiue many blessings as effects of our prayers from God wee should I say let those places bee witnesses of our remembring Gods kindnesse there so plentifully shead vpon vs. That if such places could speak they should be well able to testifie that we had not been barren nor silent in yeelding praises vnto him there And this not our houses onely and chambers should witnes but our gardens the fields yea and the high waies by which we haue so often passed safely without danger should do the like Now for the shutting vp of the Chapter the holy story addeth this that for the space of twentie yeeres while the people were vnder the dominion of the Philistims Samson did continue in his place iudging Israel that is helping them and vexing the other whereby wee may gather that although the Israelites were not freed out of their hands altogether yet they had many great calamities kept from them by meanes that Samson was euer in the way and at hand to crosse and disquiet them And therein we are to marke that the Lord hauing oft deliuered his people and yet seeing them to reuolt from him after and not to bee better for it hee holds them vnder now the longer and yet he lessened their bondage and made it the more tolerable by the helpe they had by Samson We may hereby learne that seeing we when we haue liberty peace and other blessings and also inlargements from affliction doe not yeeld to the Lord the fruit that is answerable to so great kindnesse of his and that also looked for at our hands but wee forget it and wax vnprofitable yea and grieue the Lord with our returning to our old euill course againe therfore he doth the longer and the straitlier hold vs vnder with one crosse and trouble after another and wee either haue not so good meanes to come out of them as he would else giue vs or we profit not by them as some of his worthie seruants doe neither enioy sweet and comfortable daies as wee might doe and that with his good liking for all the which wee may thanke our selues And it is his great mercy that it is no worse with vs. But take we heed that we tempt not God still in such manner that while hee looketh for grapes wee bring forth wild grapes that wee lie not in our sinnes which we cannot be ignorant that they doe much displease him for God will not be mocked As he left heere vpon this people a long continued bondage so will hee deale with vs as hee hath done heretofore namely that although he haue taken the heauie yoke of bondage from the necke of his people in this land I meane subiection to Idolatry and Poperie yet hee will leaue matter of sorrow enough by scattering the most part in ignorance and without good and diligent teachers and
boote and all to make amends by mans law What needed he haue feared the law which is not made for the iust but the transgressor if he had holden himselfe content with his owne But men say they must venture nothing venture nothing haue till by venturing all they lose all not money and body but soule also if God be not more mercifull These things notably lay foorth the folly and fruit of sinne euen in outward respects and yet it is as manifest in spirituall For to adde another instance in the first Table Many there are that say they hope that God is not so hard a master neither wil punish sinners so seuerely as the Ministers would beare them in hand others goe further and will enter vpon Gods prerogatiue saying euery one for himselfe I cannot beleeue that God hath reiected so many thousands and will saue so few meaning that if God doe so hee is cruell But oh foole as Paul saith what gettest thou by disputing against God nay by bereauing and spoiling him of his iustice oh sacrilege and vnrighteousnes in the highest degree Surely as Austin saith speaking hereof That which they would haue they lose but that which they would not they haue euen woe for euer They would get heauen by disanulling the decree of God that shall they neuer get for the Moone keepes her course though dogges barke at her and they would scape hell too but that will they nill they must be their portion for euer But what fruit see we in the liues of most men of this and the like doctrine driuing and scaring them a man would thinke forcibly from all kind of vnrighteousnesse But I passe from this to that which followeth THE SIXTIE EIGHT SERMON ON THE ELEVENTH CHAPTER OF THE BOOKE OF IVDGES Vers 34. Now when Iphtah came to Mizpeh vnto his house behold his daughter came out to meet him with timbrels and dances which was his only child he had no other sonne nor daughter 35. And when he saw her hee rent his clothes and said Alas my daughter thou hast brought me low and art of them that trouble me for I haue opened my mouth vnto the Lord and cannot goe backe 36. And she said vnto him My father if thou hast opened thy mouth vnto the Lord doe with me as thou hast promised seeing that the Lord hath auenged thee of thine enemies the children of Ammon 37. Also she said vnto her father Doe thus much for me suffer me two moneths that I may goe to the mountaines and bewaile my virginitie I and my fellowes 38. And he said Goe and he sent her away two moneths so she went with her companions and lamented her virginitie vpon the mountaines 39. And after the end of two moneths she turned againe vnto her father who did with her according to his vow which he had vowed and she had known no man And it was a custome in Israel 40. The daughters of Israel went yeere by yeere to lament the daughter of Iphtah the Gileadite foure daies in a yeere THE FOVRTH PART OF THE CHAPTER Of the executing of his vow WHen Iphtah had gotten the victorie he returned home to Mizpeh for there he dwelt and therfore we heard before that he made a league with the Gileadites before the Lord in Mizpeh And behold for now I returne to his vow to the bewraying of his deepe folly in making his forementioned vow the first that came foorth to meete him was his daughter which so troubled him that his ioy for his triumph was turned into most deep and bitter sorrow but she when she vnderstood her fathers vow submitted her selfe onely desiring a time to bewaile her virginitie And hee after her returne performed his vow on her And it was a custome that the daughters of Israel went foure times in the yeere to bewaile her Now to peruse the verses particularly it is said here that when he had bin made ioyfull by the victorie at his returne his daughter was the first that came forth to meete him with trimbrels and dances for so they were wont to celebrate the worthy acts of Princes and greatmen As they did I meane the maides to Saul thus they vsed to expresse their publike thanksgiuings to God Now to the aggrauating the griefe of Iphtah it is said she was his onely childe and he had no other And in that his daughter came the first to meete him who must be done to he thought as he had vowed all may see what effect comes of rashnes and how vnbeseeming a companion it is to a wise man who should ponder his doings and weigh his words with reason yea religion euen in the ballances of the sanctuarie that is by the word of God before they be vttered The best fruite of it is sorrow and repentance It is a true saying Rashnesse doth nothing well as in Herods rash promise and oath is to be seene The like had Dauid done if he had not bin staied by Abigail against the house of Nabal Much like was the wilfull and rash act of the Prodigal who would needs goe see the merrie world abroad as he thought it yea and he might in no wise be staied from his purpose as though hee had gone about some great and weightie worke when he had gotten his portion into his hands to that end but to what extremitie of miserie brought he himselfe The same may be said of the rashnes of choller whereby men smite out teeth and eyes out of the heads yea and breath out of the bodies sometime of wiues children seruants or any of them whom they light vpon in their fume also of the rash bargaines and suertiships which are made and vndertaken in the world and a thousand mischiefes besides Likewise of the protestations commonly made in this manner I pray God I sinke where I stand if it bee not true that I say or Gods curse be vpon me Which Peter himself through rashnesse and forgetting himselfe did fall into Therefore it behoueth all to be wise and well aduised in their vowes to God and promises made to men that they snare not themselues neither bring needlesse sorrow and woe vpon their owne heads And euen so when they be aduisedly and circumspectly made according to the rules before set downe vers 30. then in no wise to goe from them but to performe them as Dauid did Psal 119. Of this look more in the historie of Gaal chap. 9. and elsewhere Furthermore in this verse wee are taught that God is to bee praised publikely for the publike benefits which wee receiue in common as both here wee see in Iphtahs daughter and in many other places I haue shewed although not in the same manner and Moses also Miriam and Debora with sundrie others did and that as for other reasons heretofore set downe so to teach posteritie by our example to doe the like But of this after God would haue the
first fruites consecrated to him that wee might vse the rest with thanksgiuing And in that she was his only childe it must needs increase his heauinesse that by his vow he had brought vpon himselfe when he saw he must be depriued of her and to this his sinne brought him in his rash vow making or whatsoeuer other sinnes they were that others may beware thereby And by this we learne that God for mens sinne will not spare to depriue them of that which is most deare vnto them One reason hereof is that the Lord meaneth to humble them deeply and to cause them to descend into themselues more seriously and to purge out the sinne that waiteth them a mischiefe and so to preuent it And therefore this vse wee should make of it that whensoeuer the Lord dealeth so with vs wee should know it is for the hardnes of our harts which otherwise and without such breaking of them will not be softned And let vs the lesse marueile at it when we finde it to be so for though he haue often gone about it by gentler meanes yet we know they haue not preuailed so that wee haue driuen him to deale more hardly with vs as wee count it and to handle vs more roughly as to wound vs so deeply by taking the things from vs which are most deare vnto vs. And if we are not to be accused for that our hearts are hardned by the deceitfulnes of sinne but that wee relent yet let vs know that God hath sufficient cause to afflict vs as to exercise and prepare vs for greater and to hold vs here as strangers But of this in another place although I haue often obserued it before in the seuerall stories of the punishments which fell vpon the idolatrous Israelites By this verse it may appeare how sore Iphtahs daughters meeting of him did trouble him as both by his word hee testified saying Oh thou that shouldest haue been my chiefe earthly comfort thou I say art one that hast chiefly cast me downe Also by signes thereof hee shewed it in that hee cut his garments for sorrow after the manner of the Hebrewes when they saw that some great calamitie was suddenly befalne them as in Ioel and other places it appeareth And he shewes the reason that hee hauing vowed to offer her to the Lord he might not he said goe backe such was his ignorance that he knew not there was libertie giuen by the Lord in that case to redeeme that which a man had vowed amisse This verse affoordeth vs many good lessons and first by this that she was such a trouble to him after hee had gotten the victorie and that the Lord pulled him downe so sore thereby by this I say we are taught that God seeth it expedient thus to deale with his seruants oft times that when hee hath exalted them by some great fauour bestowed vpon them lest they should take too much delight therein and so become surfeited therewith hee addeth some affliction to it or taketh away some part of the benefit which point I haue at large handled in chap. 8. vers 1. of this booke yet I will here adde somewhat This appeareth therefore in sundrie particulars as in our goodly shew and likelihood of fruitfull haruests and hope of other commodities commonly wet or drie cold or heate immoderate and other changes and casualties cut off a great part of our hope So in marriage wealth credit and such like the Lord addeth sicknesse some losses or other affliction or holdeth the feare of them ouer our heads as the parent doth the rodde ouer the childe to weane vs from too great pleasure taking in them Euen as we reade in all ages he hath done the like So Isaak and Rebecca in their kind and comfortable marriage had Esau their sonne to bee a vexation to them in his most wicked marriage and before that sometime a famine and sometime the ill dealing of strangers with them So Iob for all his wealth had his crosses and namely his wife yea hee was so acquainted with this truth and Gods dealing with his deare children that hee said in the middest of his prosperitie that he looked for his change And who doth not see it necessarie that the Lord should deale thus with vs For else it should bee found so to be with vs as it was in the daies of Noah when they did eate and drinke marrie and were married and made that the chiefe end of their liuing here whereas godlinesse being the great riches and a day passed therein being better then a thousand in any estate beside the Lord would haue vs claspe about that and be ready to learne by little and little that wee haue no hold of any transitory thing here below though lawfull but we should count one thing necessary though we be occupied about many And to make good the doctrine that I haue gathered out of this verse to wit of Gods keeping vs vnder some way in the middest of our prosperitie I conclude that if Paul had neede to be buffeted lest hee should be lifted vp aboue measure we may lay our hand vpon our mouth and say God hath most iust reason to deale thus with vs as I haue said Now if hee seeth it meete thus to exercise vs lest wee should bee lifted vp then much more if we haue already been so and passed our bounds in any such manner Now to goe forward by these words of Iphtah Oh my daughter thou art of them that trouble me and by the deepe and sudden sorrow which they testifie to haue then possessed him by them I say wee may see and obserue another thing that the best delights and greatest pleasures of this life in which wee haue had exceeding comfort as hee had in his daughter may possibly and doe often turne to our great sorrow and discontentment We see the same in Iacob when his sonnes hating their brother Ioseph had dipped his coate in blood to hide their owne sinne and brought it to their father to make him thinke that he had been slaine by some wilde beast when he saw it hee brake out in a great passion and said This is my sonnes coate an euill beast hath deuouted him Oh what heauinesse tooke hold of him euen from and by him who was his ioy and most deare vnto him And thus it is with vs as it was with them So consider how deare Absolom was to his father Dauid and when word was brought him of his death how heauily did he take it how did he wish and desire that hee might haue lost his owne life to haue saued his as his words vttered in most patheticall and lamentable manner doe testifie where he thus crieth out Oh Absolom my sonne my sonne would God I had died for thee oh Absolom my sonne my sonne Euen so what sore disquiets and corsiues are many children to their parents wiues to their