Commentary on Judges

seeing a man to come out of the city, asked of him in which part of it they might set upon it, and on which side was their going out and coming into it, (for thereby it appeareth that they had shut it up for fear of Israel, and that they had left but some secret way for their necessary use to go out and in thereby,) and they promising the man largely, he shown the way to them, and they entered and slue the inhabitants, and took it, and sent the man away well rewarded, or rather (as it was indeed) he banished himself from them into another country, and was so wealthy, that he was able to build another city, and called it by that name, Luz.

This work of the house of Joseph which they went about; namely, to take this city Bethel, (which was before in the division of the land of Canaan given to them,) as God had enjoined them, doth lively set before our eyes, as in a glass, the duty of all God's people, that is to say, readily to go about and set upon the work that God hath appointed them and laid upon them, yea and this is to be done, whatsoever lets and discouragements may stand up in the way to hinder them. For hath not he commanded them? And is not he able to remove those impediments, rather then they shall hinder his work in the hands of his servants? which they believing, are to go forward, and commit the success to him that hath promised to bring them through all difficulties which might hold them back. For otherwise, if we look not to God by faith, but what let is in the way, and be hindered thereby; we shall cast the commandment of God behind our back, and do as they who observe the wind, and therefore sow not; and look too much to the clouds, and therefore reap not; and so for fear of inconveniences we shall let pass necessary duties. Again, when we thrive and have good success, we bless God, and are merry; but if we be crossed, we curse & disguise our selves with impatience. Whereas it ought to be enough to us, that God hath brought it to pass either thus, or otherwise. And beside the authority he hath over us, his bountiful rewarding of us in his service, ought to encourage us to adresse our selves to all such work: and not only so, but further, seeing he commandeth and would have us do it, as it may be most for our own ease, that is, willingly, readily, cheerfully; for the Lord loveth that, in all his service; as he loveth a cheerful giver. And we know (for our own parts) that men go awkly and untowardly about that work which they take in hand unwillingly. And we are all to learn of our Savior, who hath given us example herein, saying, that his meat and drink was to do his Fathers will.

Besides we are made, redeemed & set here to that very end, to serve the Lord in holiness and righteousness without fear all the days of our life, and not to please our selves, how hard soever the work is, that is to be done of us. And that is our life, joy, and comfort, no other course of walking is life but death: no other is sauory, or soundly joyful. And this should be thus in all callings and conditions, as with Magistrates, Ministers, Husbandmen, Artificers, Masters of families and others, who do (I deny not) many things required of them by God, but not one work as another; neither that joyfully which they do, and as if it were the work that God hath set them about; for then they should do it readily, but for their bellies, and in other carnal respects. For why? they can indeed do them no otherwise, because they do not first know themselves to be the Lord's redeemed ones, that so they may easily obtain other things at his hands. But I would that even they who are so, did go about that which they do by God's commandment cheerfully, and with delight for the Lord's sake; then should there many excrements be cut off from the infinite actions which are done in our lives, and with so much sin removed; many plagues and annoyances should be avoided from men's lives also. But alas, the most professors are not acquainted with going to work in God's service after this manner, neither find any savor in this Christian course: but respect only their own commodity, and that they may be without fear of want and penury, and the most do worse, that is, spend their precious time in idleness, play, and vain pleasures at least: and as for seeking first God's kingdom to be under his government, and to rest on him for other things by lawful labor and means using, it is one of the hardest things for them to fasten on: though God hath yet promised that such only shall be blessed. But of this somewhat hath been said before.

It is further added in this verse, that while the house of Joseph went up against Bethel, the Lord was with them, which seeing it is here added, I will say somewhat of it, though I have spoken thereof before by another occasion. Now this house of Joseph, thus going about the work that God had commanded them, is said to have God with them in their work; for so he had promised. Which teacheth, that this assurance we have from him, that if we attempt ought by his commandment, he hath set his seal to it, that we shall have success and prosper in our work. So was it said to Joshua in his first going against the Canaanites, I will be with thee, and he believed and prospered even so, these and the like promises of God being believed of us, are our comfort, and thereby we learn experience how to do the like for the time to come, in what work soever the Lord shall employ us. This would make men use their callings not so as they should be burdens to them, but recreation, going merrily to their work as they may with God's good allowance, and leaving it of with fitness to other good duties, as prayer, reading, singing, meditating, &c. If this were believed, men should be free from the plodding and distracting cares of the ungodly, who make their lives wearisome by distrust of God's providence, fearing they shall beg ere they die, &c. and from the moyling and toiling labor of such as tire themselves with their callings. For God gives rest to his beloved, as David saith, Psalm. 127. 2. And from this temporary rest, he will in due time, translate them to eternal rest. All which I say, not only to the denouncing sharply and heavily against the common professors of the Gospel, who will believe God no further then they see him; but also to the just reproving of those, who have obtained of him to believe in deed, that they shall have eternal life, and yet their particular trials, in which they are taught to depend upon him, and to cleave to his promises made and granted out unto them to that very end, that they should do so, they yet stagger and doubt, as if they had never had faith. He that desireth to hear more of God's being with his, let him read that which hath been said on verse 19.

This place Bethel being so called, that is, the house of the mighty God, because the Lord appeared to Jacob there, whereas it had in times past been called by another name, it very well teacheth (seeing nothing is set down in vain in the Scriptures but to good use) that it is commendable, as occasion is offered, to give convenient and meet names, such as may instruct in some good thing, drawn from some good example, or putting us in mind of duties either to God or men. As God gave the name by the Angel unto our Savior, calling him Jesus. Some care not what name they give to their children, of most notorious persons, as counting it their credit that they may be like them: resembling herein the Idolatrous King of Babel his Eunuchs, who purposely altered the names of Daniel and his fellows, in token that they should renounce the true God and his service, and embrace the contrary. Some give such names to them, as the rehearsing of them, causeth laughter.

Which is unseemly, seeing the name is given in the assembly of the faithful, and in the presence of God, and when they are to be entered into the Church of God. We do not place religion in names or titles: yet nevertheless a wise and godly choice in this matter may be had, that the names given, may be instead of instructions to the parties named. In the apparrelling of our bodies in comely manner, we will have care that the very shoe, which is the least matter, be decently put on, and suitable to other partes of our attire: so there being required a proportion in all our actions, this one is not to be neglected. Therefore in the Old Testament, the names were given either according to the event of things, about the time of the birth of the child, as Moses called one of his sons Gershom, that is, stranger, because he was then a stranger in another land: or their names were borrowed from their holy predecessors, to put them in mind to follow their steppes, or some such like respects they had in giving them. Now let us hear of the spies.

In this verse, where it is said that the spies met this man coming out of the city (for what cause he went it is not expressed; somewhat is to be noted by occasion of the man, and somewhat from the spies. By the man first, going in his simplicity, out of the city, (whither to save his life, or upon some other necessary occasion,) meeting with these spies, and falling into such a straight thereby, that either he must loose his life, or betray the city, (for the spies said to him, show us the way into the city, and we will show thee mercy.) We may see what straits and difficulties we meet with, be subject to, and in danger of, in this life: for that peril which we neither fear nor once think of, may befall us, even to the hazarding of our lives, much more of our undoing, or the loss of the best of God's blessings that we enjoy, as wife, children, goods, &c. In the story of the French Massacres we read, that by the popish faction, a whole assembly of Protestants were slain at the Sermon. The Shunamites child went into the field in the morning well, but died at noon. The widow of one of the children of the Prophets, who lived in good estate for a great part of her husbands time, yet through the debt he was in at his death, she was brought into that straight, that her two sons must be sold to pay the debt, and carried away from her, perhaps to be brought up by Idolaters in an idolatrous land; and she knew no other for a time, though God provided better for her. Job his children in the midst of their merry makings, were destroyed by the fall of the house, and he himself lost all at once, and his body was filled with scabbes and sores. Samaria was besieged, and the danger so great, that the king thereof was resolved, and looked for no other, but that he and all that he had, must be at the pleasure of another man. And Jerusalem was so overwhelmed with griefs, that she was driven to complain, that no sorrow was like her sorrow: when yet before she had been the beauty of the whole world. These difficulties, as I have said, with many other both mentioned in Scripture, and seen in experience, may fall out in our lives, so that we shall be driven to cry out everyone of his own burdens, what shall I do? yea, and it may be an innocent man's case, to be brought into such straits, and his, who is godly, and he shall not be able to avoid it till God send help. As for the wicked, such straits come upon them, as an armed man upon a naked.

Now seeing God hath such vantage of us thereby, and that throughout this present life, & may most justly inflict them upon us, (that I say no more) oh what cause have we to make precious use hereof? for the which cause in so necessary a matter, I think good to set down some uses thereof to the Reader: And first this is one, that we should every day (which is a part of our journey home) as oft as we find it so, acknowledge with admiration, God's goodness in that he spareth and freeth us from such straits, and not only so, but also from so many great calamities and casualties as we are kept from, and much more, if our life be freed from smaller afflictions also, but most of all if we be loaden with his benefits. Which I speak to the just reproof of such as having their part in all these, yet pass over all blockishlie and unthankfully, but if some cross befalls them, then they break out against God impatiently and brutishly. Secondly, make we this use of it, that seeing we are all subject hereto, and by our just deserts be always in danger and fear to be thus abased; therefore to be humbled, and prepare our selves daily for them, and as Job did, to look for our change. Thirdly, we have little need to trouble our selves with an ill conscience any manner of way, and so to procure needles sorrow, if we be daily in danger of so great vexations. And lastly, set we little by the best things here, they being subject to a thousand changes, but lay we up treasure for our selves, that shall never fade nor be taken from us. And to them that object upon this, that seeing we may fall into so many and great straits, what prerogative have the righteous, and what shall they do, living in such an estate as well as other? I say, let them trust in God and fear him, that so it may be well with them, as he hath promised it shall, and so doing, he will keep many such calamities from them, and give them deliverance out of many such difficulties; and turn those that abide upon them, to their singular benefit and good, or receive them unto glory, when others in the mean while shall be at their wits end with the strangeness of their plagues, or, which is much worse, be cast into hell. This we have to learn by occasion of the man: Now of the spies.

The spies offered him kindness, if he would show them the way into the city: in that they dealt kindly with him, rather then roughly and cruelly, seeking such a matter at his hands, they did as became them. But he being one of the cursed nations, how could they (ye will ask) promise him mercy? for though they did so to Rahab before, yet she turned to their religion: and so did the Gibeonites serve them as bondmen, and embraced their religion also. But no such thing can be said of this man, for he went unto the Hittites, out of the seven cursed nations, and dwelt there. I answer: we must interpret the laws of God against the Canaanites, and concerning the rooting them out, by mitigating them with this equity, that if they made peace with Israel, they should not root them out. And this appears by that which is written in Joshua, that these nations were rooted out, seeing none of them save the Gibeonites, made peace with the Hebrews.

And this being so, teacheth all men to deal even with the bad kindly, and to be harmless toward them. And though they be of them who have deserved punishment (as this man of the city Bethel might by as good right have been put to the sword as the rest in the city, until he yielded himself) yet for as much as they be in misery they are to be pitied, unless their facts be horrible and beyond the course of common trespasses, in which case they must be punished by authority accordingly: for in so dealing with them, there is hope that their harts may be mollified, and they in time be brought to repentance: whereas by rigor and rough handling of them they will (questionless) be hardened. And if they fall into the Magistrates hand, and must needs for their fault be put to death; it is enough that they have that inflicted upon them which is their due, though they be not pursued with cruelty also. Joshua's dealing with Achan, who yet for his trespass must be put to death, may be a pattern for all men, to teach them to avoid cruelty, and to show kindness and mercy to such as be in misery. Thus he saith, when his sin was found out against him, My son give glory to the God of Israel, and make thy confession to him, and show me now what thou hast done. And as Joshua's example, for his loving dealing toward the offender: Achan, is to be highly commended: so the contrary is as odious in the Priests and Jews: for when they had gotten that which they sought at Pilate's hands, to have our Savior, against all law, to be condemned, they were not content with that, but most cruelly and despitefully handled him with mocks, and taunts, and all disgrace that might be: But it was as good as might be looked for at their hands.

But while I am minding this matter of dealing kindly and mercifully with the afflicted, it cometh to my remembrance, among many other things justly to be wailed, how lamentable the estate of malefactors is in some places at least in this land: as they are miserable throughout their whole life, so especially at their death they are most of all, seeing that, after they be condemned, that they go to execution without any means to bring them to conscience of their wicked lives, fear of the judgment to come, and to some knowledge and hope of eternal life: whereas, if it pleased those which are in authority, some fit Minister of God might be appointed to take them in hand after they be adjudged to die. I will not say what good might be done to the poor prisoners thereby. But for mine own part, when I was young, and able to travel, I did that duty myself ofttimes in compassion of their misery, and saw blessing on my labors; and the word which I preached to them, in that little time which they had to prepare themselves, I saw it (I say) to be apparently blessed of God, to my great contentment and comfort, and good hope of them. I remember well, that at sundry times, that though I was but a stranger to them, yet after that I had through God's blessing brought them to see their damnable and miserable estate by means of their sin, and had shown them, that even then they were nearest mercy, I was received of them with great liking, especially after they had tasted of the glad tidings of the Gospel to quiet and comfort their heavy hearts. Yea, I may truly say, as I did clearly see, I was to them more then their own father could have been unto them, for the message brought unto them.

And beside this that I have said of them, the like meditation unto this, I had of the estate of many people in the land, who run as swiftly to hell as the other; through ignorance (most falsely called the mother of devotion, but rather the mother of all mischief and confusion) also profaneness, and other gross sins, though not so liable to the law of man to be punished as the other. These are also without a Minister that is able and willing to lead them a better way: who, if they had such means as might convert them to God, and that they who are such good instruments, might be encouraged and backed in their laboring to reclaim them, they should have cause to give God great thanks, and the persons also, by whom they be so well instructed and comforted. But if I should here bewail all such also, as being taught yet are little the better; as I cannot choose but pity them, seeing the Gospel is hidden from them, and therefore they dying so, shall most certainly perish; I say, if I should bewail these, how far should my complaint reach? I shut up this point therefore, concluding thus, Oh that there were not so much hardness of heart in many Ministers and others, who might help this, wishing that they had a little of the compassion that was in our Savior, as the Evangelist recordeth, when he saw the people dispersed, as sheep without a shepherd. And again, Oh that we could deal pitifully, kindly, and lovingly with the miserable and the afflicted; and that all the gentlest means were used to reclaim offenders, of whom there is hope, such as are as this man of Bethel was, in great distress, which is not done but very rarely, and therefore is there much hardness of heart, in those to whom it is neglected, and willfulness, that carrieth them to all profaneness and impenitence.

And thus (to return to the spies again) seeing it hath been proved that they did not unlawfully in saving this Bethelite alive, the most that can be said of their so doing, could be but an inconvenience (seeing he gave no token that he turned to their religion,) for ought that we can see) and yet this was a smaller inconvenience then if they had killed him, and so to have been put to their shifts how to have found the secret way that led into the city: this also teacheth us a good point, that when we see in attempting of our lawful business and labors, that some inconvenience must needs be borne, that which is lesser of two, if it be without sin, is to be gone under: that so we may avoid that which is greater. For want of which consideration, and due regard of that which I say, while men stand at the smaller, to avoid that, they run into a greater, if not into sin itself. As in many instances it may be shown; and this among other, may be one. Many a man will not make others privy to some of his dealings, being such as may bring him in good commodie: and this he forbears to do, only for that he would not have the commodity and benefit that he reapeth thereby, to be known to any other, which were not so great an inconvenience, if it were known to some faithful friend. And what falls out in the mean while thereby? even this, which is much greater: that for want of skill how to use that dealing or traffic aright, and in the best manner (which by the help of some wise friend he might have learned) he loseth a great part of his commodity, which he might have enjoyed; yea, and thereby falls to offend God by impatience and murmuring, when he seeth that he cometh short of his expectation and hope. So many a man falling upon thieves, in a desperate mood, refuseth to yield his money, though he be unable to resist, and so loseth both money and life too. And so do many refuse, through stomach, to agree with their obstinate adversary, because they are loath to lose and forgo anything. Whereas by standing out with him to the utmost, they forgo not a little, but ten times the value.

Much like to that which many do about their bodily health. They doubt at least, if they know not also, that some sore disease is breeding in them, yet will they not consult with some experienced Physician. And why? I say, to avoid some inconvenience, as the taking of physic, which is nothing pleasant to them, or to save charges, or because they would not lose any time in following their profits. And what falls out thereby in the mean while? even this, that a greater inconvenience meeteth them: so that for the avoiding of that which was but small, they lose both profit, and life also. This thing is the more to be regarded, because we see by experience that commodities are so mixed with discommodities, that in things indifferent, the one goeth not without the other. This is true, as in all comforts of this life, so particularly in marriage: and that as well in going about it, as living in it. For the first, many to avoid the troubles of the married estate, which is the smaller; are put to many inconveniences; as to live in unquietness and discontentment, and by unsettledness in a single estate to fall to fornication, (that I say no more) which will prove to be far greater. Many again resolves by marrying, (if they can make themselves great thereby) to shun a mean and low estate in poverty, and think, if they can do so, they shall be void of trouble, and yet while they look no further, they weary themselves with many more sore and dangerouser troubles; though marriage be lawful, yet such an attempting of it, is not good. Again, by this rule among married couples, the one party should yield to the other without too much rigor and austcritie, or contending in a thing indifferent: the husband in giving liberty to the wife to speak when there is cause; to visit friends; to take use of some commodities to her own behoove and benefit, rather then to deny them, because they fear some inconvenience may come thereby; when yet it is certain, there shall far greater be seen to fall out by doing otherwise. And so in all other dealings: if all inconveniences cannot be shunned, yet let us be sure, by labor, prayer and godly wisdom, to avoid the hardest. And one special good use of this doctrine, is, that we take heed, we be not too ready to judge our neighbor for bearing with some inconveniences, (as we are too forward and too ready to do) when they must do it to free themselves of greater; and in so doing we condemn our selves, seeing we our selves are subject to the same doctrine also. For what have we to do to judge our brother in such a case; who if he have sustained an inconvenience, we may well think, he hath done it, to him a greater. This also condemneth them, who, if they be a little crossed with some hard accident, do by and by grow desperate, and make the rent greater by their rashness and impatience, &c. scorning to stoop to the necessity which God hath laid upon them, and not wisely declining extremity. Though they cannot avoid the inconvenience befallen them, yet they should shun the sin of murmuring which is greater, for else they bear the burden of both. But I cannot go through this story at this time; I will therefore here cut off.

THE EIGHTH SERMON UPON THE FIRST CHAPTER OF THE BOOKE OF JUDGES.

I T followeth further about this Bethlite, (for it is to good purpose) to inquire here, whether this man did well in betraying the city, and what is lawful in the like case. For as concerning the spies, no question is to be made of their drawing the man to it, whether they did well or no; for it was their work assigned them of God to destroy those nations, and therefore to use the means in going about it. So was it also lawful for him to do it, they signifying to him what God's will was in that behalf. But whether the man believed that, and therefore whether he did it in faith, or to save his life, and his friends and goods, it is uncertain. The first is more possible, then probable, to have been the cause that drew him to do it; but the last is most likely; yet we may not determine which, except the Lord went before us: therefore according thereto was his act good and commendable in him, or otherwise. Now for us, the case standeth far otherwise, then it did with him. For it is not lawful for us to yield to any such thing as he did, in betraying the city, but odious and horrible. The Lord Jesus speaking of the like matter, as a thing most monstrous to attempt or go about. He saith, many shall hate and betray one another: a fearful thing to hear, much more for one to do it to a whole City.

Nay all bitter violence and cruelty is odious in us one towards another, simply, and without all respects; much more when it shall be done for gain or preferment. No, neither is it any way tolerable for the saving of ones own life. We must in all these cases, have our discharges and warrant from God, for that which we do; as Rahab had for hiding the spies: which we having Scriptures most clearly to direct us in all our actions, no such thing, from what example soever, is to be followed of us in these days. Neither is the fact of Joel in killing Sisera, nor the Israelites borrowing and carrying away of the Egyptians treasures, anything to embolden us to do the like: she doing it against God's enemies the Canaanites; they doing that which they did by the Lord's appointment. In a word, to do any evil that good may come of it, is odious.

Lastly, out of these two verses it is good for us to mark, in that this poor Bethlite was the instrument of taking the city; what poor means and helps God oftentimes ministereth, for the effecting of that which he commandeth to be done; yea though the work be great, and the means weak and unlikely to bring such a matter to pass, it skilleth not. Both these things may be seen, both in stirring up and preparing that silly woman in Joshua's time, to receive & lodge the spies, whom he sent to view Jericho before they took it, as also by blowing trumpets of Rammes horns, and by compassing of the city Jericho seven times, to make the walls of it to fall down. Who seeth not that these were poor engines to batter walls? and also to give this Bethlite into the hands of these spies, that they might by his help easily take the city? For when God will have a work to be brought to pass, he appointeth the means also for the same purpose; which being always known to him, but seldom to us ordinarily, till we meet with them (not by chance, but by his will and appointment) it doth often take heart from us, and much dismay us from cheerful going about that which we are commanded, so weak is our faith, when with unbelieving Thomas we do not see and behold with bodily eyes the means which are yet sufficient and at hand through God's promise.

So much the more it behooveth us to be well acquainted with that which is taught us here: for it is a singular encouragement to us, (we being so weak) when we have an hard labor laid upon us, and we see no means to bring it to pass, to know (yet) that God will provide help, though we see not how; as he did provide a sacrifice for Abraham to offer instead of Isaac. Indeed, if he should deal with us as Pharaoh did with the Israelites (who enjoined them an hard task, and great work, but yet they must make shift how to effect it, (which was impossible for them to do) then it were no marvel if we were pensive, and at our wits end what to do. But (God be thanked) if we can believe him, that he will make it easy, and provide accordingly; most cheerfully may we be occupied, from day today, in all that by God's Commandment we set our hand unto. This caused the Apostle Paul to be so diligent and unwearied in bringing so many nations by his preaching, to embrace the Gospel, and salvation thereby; when yet there were so many and great discouragements in his way.

This caused those worthy servants of God, Zorobabell, Ezra, and Nehemiah, not only to return into Judea; but to build both the city up again, being greatly ruinated; and even the walls thereof, and also the Temple; when having commandment from God so to do, they believed that he would show them how, and be with them, to enable them, though we are not ignorant, how many blocks and main enemies there were in their way to hinder them. And we have no other stay to look for the promised salvation, but this, that he that hath commanded us to live by faith, and wait by hope, will find means to bring it to pass, although we see little how, many times; in so much that we oft fear and doubt, it being the weightiest case of all other; even as Saint Peter also saith, that the righteous are scarcely saved. And even so, the laboring man, and the Artificer could never be upholden to follow their calling with any peace, if they should look only how hardly they are like to be maintain, and should not stay themselves by faith, that God will provide for them, they themselves not being negligent. And be this the stay of us all, in our hardest condition wherein we be set by God, that he will bring us through, though we see not how, and that also in good sort, because he hath promised.

Now it remaineth, that we see how well this man was rewarded that did help forward God's people in their work, to the destroying of his enemies, by showing them the way into the city, though it be not set down with what mind he did it. Thus they dealt with him: they did not only set him free, and his whole family, from the destruction that lighted upon the other citizens, but they did also suffer him to carry away his wealth: yea and so greatly enriched him, that he was able to go build a city. And by this we see, that such as be helpers and friends to God's people, never loose their reward: as Rahab's example and the Kenites do most clearly prove & declare. A notable encouragement both to God's people, to know that the Lord so careth for them, that he will cause many, even of the wicked, to be friends to them, and helpful: and it is no less comfort to them that are so affected to them, they may be sure they shall not lose their labor, but be well rewarded. And so much the more we ought to be quickened by this doctrine, seeing God's people have many and strong enemies in this world, and they themselves are weak and soon discouraged. And this is a great refreshing to them, when they have promise of such helps, as whereby their but then is made easy. And the Lord hath said much in his word to the encouragement of both; and therefore the Psalmist speaking of Jerusalem God's people, saith. Let them prosper that love thee. And to Abraham the father of believers (which alike is spoken to all that are believers, as Abraham was) thus he saith; I will bless them that bless thee, and curse them that curse thee. So that as Ahab was spared, insomuch that the plague threatened came not in his days, but in his sons, because he repented, and yet it was but outwardly, wherein he gave but a bare show of it, even so, they that do to his people any good, though it be but in an outward action, as this Bethlite did here to the Lord's people, shall not lose their reward.

It is true indeed, that this but temporary for the most part, which they receive, as the help that they minister to them is so: but besides that it is much that God will regard them at all, who are not faithful to him (for they might fear rather the contrary, that he would pursue them as his enemies) because they be not repentant: besides this (I say) they get acquaintance with the godly hereby ofttimes, whereby they be in hope, that they shall learn their religion, and follow their conversation, which if they so like and approve of, that they love them the better for it, then do they gain exceedingly by it indeed, I mean by that friendship that they show them. For then they come within the compass of a better blessing, and are partakers of a greater promise, even that in the Gospel; Whosoever receiveth a Prophet, in the name of a Prophet, shall receive a Prophets reward: and he that receiveth a righteous man, in the name of a righteous man, (that is, for his goodness, and because he is a good man) shall have the reward of a righteous man also.

This ought for just cause to astonish and terrify them who are professed enemies to them because they walk uprightly, and hate none more deadly; according to the prouer be; The righteous is an abomination to the wicked.

This ought also to draw the hearts of the common sort who profess religion, better to regard God's people, and not to be more brutish then the heathen nations who feared Israel, seeing they saw God was with them, yea and let them while they live among them observe their example, and profit by them, as they in the Acts. 9. 31. If they will say they know not who they are; I answer, that they speak untruly; for in the time of their own affliction and misery, they can discern and do know them, and will ask for them; although at other times they are thought of them to be too precise and devout, and call them Scripture-men in contempt; yea even such as against whom they will set themselves: to these therefore, if they will show that they be wise indeed, let them adjoin themselves, and make much of them, till they verify the Scripture; the Lamb and the Lion shall feed together: for if God in their trouble and abasement have given them understanding and discretion to know them, and afterward they make no more reckoning nor account of them; they cannot be ignorant that they have done wickedly, and are able to see what they do in casting them off. And let them be sure, that their sin will find them out in time, and the Lord will cast off them, for that they have dealt so with them. But much more if they or others begin to smite them with their tongue, and to kick at them, and disgrace them. This be said of the house of Joseph jointly. It followeth in the text.

IN these verses the holy story layeth out the sin of the other Israelites beside Benjamin, for that they cast not out, nor destroyed not those Canaanites which dwelt in their several lots, according to the commandment of God, but only made them tributaries to them. And before all the rest the tribe of Manasseh is reckoned to have done so. But whereas it is said in Joshua, that this tribe did then so, that is, make them tributaries then: it is not so to be understood, but that is said there by an anticipation; that is, by setting down that before, which came to pass afterward. For that was afterward to come to pass, that is, at this time here mentioned, which was after Joshua's death. For in the days of Joshua, and of the Elders that lived with him, the people contained themselves, and did their duties in resisting their enemies, by his worthy conducting and going before them. And by this their departing from the commandment of the Lord, which for a time they obeyed, we see how they declined in a short time and waxed weary of obeying.

The which, and namely in so many of them, teacheth, how ready men are to leave and forsake a good course, although they have hardly, and with much ado, been brought to embrace and fasten upon it; which much concerneth us to mark. For we are easily deceived about this, and think both of our selves and others, that if we begin to dislike, and turn away from some gross and common faults that we were wont to commit; then the worst is past with us, and that we ought justly to be reckoned among the godly; whereas it is nothing so, but we be yet, for all that, far off. For a far greater matter is required to the endeavor effectual calling to repentance may be approved of God, and be sound indeed, as in other places I have shown, how we ought to try and search into our selves, and cannot now stand about it.

But although we were truly turned to God, and had, as these, obeyed God for a time with a good heart, yet ought we to fear danger, in respect of our own frailty, and according to the present occasion, when we see to what point these tribes came, for all they had followed the Lord commendably for a time, in beginning to cast out the nations as they were commanded. And the reason of this, to wit that we should thus carefully look to our selves, is this, that we are reformed but in part, and that in small part: in which respect yet, because we have received some grace, we are able thereby to desire and go about to do God some service, and specially at some time; namely, while we be watchful to hold under our rebellious passions, assisted by grace: but what then? For we having a sea of corruption ever flowing in us, and our own concupiscence beside outward objects enticing us a contrary way; it must be drained and purged out daily, by little and little, and not be let alone in us, lest it should choke and drown the grace that we have received; which if it be, we become impotent by and by, so that we do not only cease to obey, but we are carried rather as with a stream to any evil that we be tempted to; and namely, to this one here mentioned that overtook these tribes; that is, to be weary of well doing: and so much the rather, seeing there are so many allurements and occasions in every place to provoke us and set us forward.

And although we are not without help, nor naked in the midst of all these storms, yet if we know not these things; yea and if also we do not resist carefully such evil as I have mentioned; neither strive to nourish such sparkles of grace as are kindled in us, our hearts being set wholly hereupon, as the weightiest thing that we have to deal in; what marvel is it, though we fall from the goodness that was wrought and begun in us, and so become others then we were before? Which I speak not as though we must do nothing but watch and resist someone or few enticements which would (I grant) soon wax tedious to us; neither is that imposed upon us by God, but we are to know, that while we be aiming at one good thing or other, our work goeth well forward, so as we do wisely labor to discern among good things, what the best is, and most necessary to be done for the time, and what sin and corruption is most to be resisted. Thus I have stood somewhat long in this point, to show how easily we may possibly fall from our steadfastness in a good course, and what care should be in us against the contrary; which I entered into (as ye may remember) by so good an occasion of the coldness and declining of the tribes from the known commandment.

Now I will go forward, as my purpose was, to show somewhat more particularly, how we use to decline, and break off good beginnings; even as these tribes did, who began well to execute God's commandment for a season, in rooting out his enemies, but went not forward. And this let us see in some sort, both in our selves and also toward others. For the first, we cannot be ignorant that many of us of good hope have sometimes carefully searched into our selves, to find out such corruptions of our hearts as have brought our whole lives out of frame: and therein we have done God good service; and when we have found them out, as carelessness, slothfulness, unclean desires, and worldliness, &c. we have had them in the chase, and hunted them, with disgracing them, watching and praying heartily against them for a time. This also hath been another piece of good service done unto the Lord: but our not being always alike forward, but neglecting care (as through corruption and untowardness it will soon come to pass) and the use of good means, or our fervency therein. Oh how have we drooped and hanged the wing; yea and if more speedy heed hath not been taken, how near have we been brought to this bondage, to be well content to let these and such like our sins to be quiet in us, without any great pursuit, or offering of any great violence to them, till they have recovered some strength in us again, and prevailed, and begun in most unseemly manner to master us, and bring forth noisome fruit, even like themselves; as the Canaanites did grow strong and mighty against Israel, when they were not held down as God required, but suffered to live and be let alone?

But to proceed no further in this, if these noisome weeds be not plucked up, how can good seed bring forth her fruit, (for all may easily see what followeth, seeing the roof must needs totter if the ground-sels be plucked away) therefore if we slothfully suffer ourselves to grow to this point, who seeth not that we offend God as sore, and as grievously provoke him to displeasure by such disobedience, as these tribes did by making a league with the Canaanites, and not expelling them as they began, and should still have done? For the transgression is alike in both, and that of one and the same commandments, while they ought to have rooted out persons out of the land, and we sins out of our hearts and lives. Thus I have shown how like we are to the Canaanites in suffering sins in ourselves, which should have been rooted out rather: now let us also see it in some particular manner how we be too like them in our dealings toward others.

For even as they failed in suffering the Canaanites to remain amongst them, and did not expel them; so do we suffer them who are little better then Canaanites in their behavior and manners to abide therein, till they corrupt and taint them that dwell among them; as if an infection were dispersed round about to poison men's bodies. The people of Israel set themselves to seek their own quietness and ease (though they broke the commandment of God) in letting the Canaanites live still, and abide in the land. And to this point things are come in our days, that whatsoever God command to be done, and good and wholesome laws enjoin against many fowl sins, yet if the executing of them require labor and any cost, and it bring any toil and trouble, and hinder men's ease and profit; behold, a Lion is in the way; they will not at all take them in hand; or if they have begun, they soon wax weary of the work, and give it over (never enjoying God's promise to harten them to the obeying of his commandments, but yielding to their own corrupt reason) so that there is little rooting out of grievous disorders and lewdness of life, in town, country, or family: as whoring, drunkenness, gaming, ill companies, and such like: and as little pursuing of the persons that disguise themselves therewith, either in Church or Common-wealth. And this was a greater fault in these tribes to let the Canaanites remain, and not expel them; because they were strong enough to have done it; and stronger by much then they on whom they should have executed God's charge: for so it is said, verse 28. When Israel waxed strong, yet did they not expel them wholly, but only put them to tribute. So this aggravateth the sin of our time, forasmuch as God hath given authority into men's hands to remove such disorders, and greater gifts of knowledge and ability to overmatch such evils as he would have to be rooted out, and yet there wanteth zeal, and courage to go about it. And though things shall never be brought to that perfection that were to be wished, yet much might be done that is utterly neglected. This be said and noted out of all the verses in general, and of all the tribes mentioned therein.

Now more particularly, somewhat is to be said of Manasseh and Ephraim: who did not alike behave themselves when they were severed, as when they were joined together: then they went the one with the other roundly to the work, and prospered: but now they being divided, they were backward and slothful, and so let the Canaanites grow and multiply. That which I will observe here is this: That we look heedfully to this, that we make much of godly society, and labor to enjoy it therefore, and to take all the good that we may by it. For we have much encouragement thereby, whatsoever good we go about, wherein it may be used. For as the Wise man saith; Two are better then one; if one lie alone, how should he be warm? And so many good persons being joined together in a good work, (like firebrands in a chimney, that give a glowing heat when they are laid together, when one alone soon goeth out) one is refreshed, helped, hartened, and comforted by the other; according to the kind of work which they take in hand: and so one alone is much weakened, made heavy, and soon discouraged. As Moses his hands failed against Amalek, till Aaron and Hur propped them up. But Moses and Aanon, Caleb and Joshua; David and Jonathan, and so much more many together, as their employment required, who doubteth but that they did much more roundly and readily dispatch the work appointed them of God, then if they had been disjoined and asunder? Therefore doubtless, where both, if there be no more, or many are sound hearted in several to God and his worship, and like minded and upright hearted each to other, the Lord is doubly honored, the Gospel graced, even in the eyes of the wicked; the adversary stronglier resisted by their united force; besides the strengthening one the others hands in the way to happiness.

And therefore the public assemblies of the faithful have great force to quicken and to comfort the people of God, in the seeing the faces of one another, all being present together to meet the Lord there; far otherwise then one alone can find it, though he be well minded also, and enjoyeth no such benefit of the ministry at all, unless it can be no otherwise. Even so Christian fellowship in private betwixt the people of God, for their mutual edifying and comfort, as they have opportunity to enjoy it, is many ways gainful. And though solitariness hath also her kind and sweet use; and though there is a time to be alone, when a man desireth it, who is fit to use it; yet to be tied to it, or (which is worse) to be in bad company every while, it is such an uncomfortable estate, that if it were not for employment in their particular calling, wherein they may bestow their chief time, they should make their life merely tedious and wearisome. Therefore I marvel, that godly fellowship and acquaintance is no more sought and made account of; nor the communion of Saints (which is but one fruit of the Gospel) in no heartier and greater request, nor no better use made of it where it is enjoined; but broken off among some, by every light and small conceit, teatch, or sinister report and slander, and by such like occasions. And seeing I have spoken this of fellowship, one thing I have thought good to add, and that is: if it be possible let a wise Christian be never to seek of someone faithful friend at the least, to whom he may break his mind in all doubtful cases, and communicate with him about necessary matters, and who may be to him as an eye to watch over him, and as another him-self to comfort him.

Let this suffice to show what a benefit Christian society and godly fellowship is many ways, to them that can rightly use it; according to the words of the Psalmist, Behold how good and pleasant a thing it is, brethren to dwell together in unity: and what danger and discouragements there arise in the private condition; where no help by Christian communion of neighbors is enjoined; and therefore what heed is to be taken therein that such a band be not broken where it is, and where none is, that it be speedily (as may be) sought and procured: that for want of advice, fellowship and good company, so many ways requisite, men be not plunged into depth of troubles, both in matters of soul, and in things of this life; many of the which might easily have been avoided.

Now it followeth, which I will defer to the next Sermon.

THE NINTH SERMON UPON THE FIRST AND SECOND CHAPTERS OF THE BOOKE OF JUDGES.

THE TENTH SERMON ON THE SECOND CHAPTER OF THE BOOKE OF JUDGES, on the same text. verse. 1.

N Ow further let us mark, that the Lord sending his messenger to the people here did (after they had fallen from his covenant that he made with them) to move them to repentance (as in these 3. verses is to be seen.) And here let us mark (I say) how God is fain to prevent them by this messenger, while they lay in their sins, before they could accuse themselves, and complain, saying once among themselves, What have we done? and so to seek recovery. They were fit to be more and more hardened, and to run on still, yea to cover their sins as Adam, and flee from God as Jonah, and to sit down upon them and hide them, as Rahel upon Laban's Idols; bet to bethink themselves, what they should do to come out of their sins, and so to help themselves out of danger thereby, they were utterly to seek, and altogether unfit. They may be likened to David, who having lien long in two fearful sins, was so far from repenting of them, that Nathan was fain to leave off parables, and to speak plainly before he could conceive him. And to Peter, who having denied his master, had no power to rise out of his sin, till the Lord Jesus looked back upon him, by the which watchword, Peter called to mind, together with the the cocks crowing, the words which Jesus had spoken to him; to wit, that he should deny him, and then he went out and wept bitterly.

And by this we may see, what a dangerous thing sin is; I mean not only the committing of it, which one would think were fearful enough, but for that afterward they are not able to rise out of it, but lie still in it (when yet men think they can repent of it at their pleasure) and when they list, though it trouble the conscience, as raw flesh doth the stomach: but they are hardened in it for a time, especially soon after the committing of it, so that they cannot at all humble their hearts, and bewail their sin to God. And if they come to themselves again after a time, yet it is by God's preventing of them, as I have said; and while he reneweth his grace in them, as relenting and remorse for it, and the renouncing of it, and craving of pardon. Thereby indeed they are enabled to repent, and so to return to their former works. But this is not (we see) any power in them, for they are not able to bring their hearts thereto, nor to do any such thing of themselves. And yet I say more, that many times when they have fallen, they do not attain this grace neither; before God brings them to hear by preaching, or by affliction calleth them to a deeper consideration, or by some such like means bringeth their sin to light, and into disgrace with them; as to these people he did here at Bochim; and then it may be they stay their course and return.

But now let this be well weighed herein, what a distraction and disquietness it hath been to them all this while, to lie bound as it were with the chains of their sins, as they have been, that they cannot help themselves; and to be so bereaved of the graces of God, as faith, hope, joy in the holy Ghost, fear of offending, and such like; that they lie dead in them, as if they had no part in them, and they having no use of them to strengthen them to any good doing, although they be in themselves profitable to all holy uses; whereas in the mean while, who would lose his sweet communion with God, if he be wise enough to consider what I say; though it should never be brought against them? no though it were but for an hour or a day, with the comforts belonging thereto? which yet these whom I have spoken of, when they have sinned against their knowledge, do deprive themselves of, whole months and years. And why do they thus? If they sustained all this, as from their trial from God, their patience were commendable; or if it were possible to honor him thereby, it were some commendation to them: but when it is for the having of their own will amiss, and for the enjoying the pleasures of sin for a short season, oh how lamentable is it to think? So that this wisdom shall well beseem the servants of God, to give all diligence to keep well, while they are well, and in no wise to have their teeth set on edge with the deceiveable baits of sin, which the world so greedily runneth after, forasmuch as they shall see how dear it shall cost them; and yet let them know this, that such shall not be only void of the forementioned graces, but they shall also smart through many punishments. And now if it be so hard for them to come to repentance when they have fallen, who yet before had enjoyed that gift soundly: how much further off are they, who never have part in it at all? neither are like to have; even as we see by daily experience (how fearful an estate is that to live in) unless they wait on God diligently in the ordinance of preaching to attain it.

Now we have heard how God was fain to provoke them to repentance, before they could set themselves toward it: It followeth to see by what reason he urged them to it, after I have said a little of the places here mentioned, Gilgal was a city in the plain of Jordan, not far from Jericho, from this Gilgal the messenger is said to have come. And Bochim is a place near adjoining to it, in which this message was done to the people of Israel, who had by their sins caused it. It was not called Bochim before, but had the name given by occasion of that which fell out there, that is, the weeping of the people, when their sins were brought to their remembrance; for so the word Bochim signifieth, namely, weeping. At this place therefore (to return to the purpose) the Lord told them of their disobedience, and beginneth to make it odious to them by rehearsing his benefits great and many: as if he should say, what cause have I given you to deal thus unthankfully and disobediently with me. Hath my kindness been thus requited of you, that you return me evil for my good will?

Here as in sundry other places we may see what effects the benefits of God do commonly work in men; and that is, forgetfulness of them, and unthankfulness for them, and a mean account making of them; also boldness in seeking of carnal liberty thereby (unto the which we are so readily carried, and to provoke God much more then if they had never enjoyed them; little remembering that the Lord gives them a watchword, that they should rather look in all things to be thankful. Justly therefore was this people here challenged for their unthankfulness. This was the cause why they were warned before, that they should take heed when they were come into the land of promise, and should there possess great and goodly cities, which they built not, and houses full of all manner of goods, which they filled not; and wels which they digged not; vineyards, and Olive trees, which they planted not; and when they had eaten and should be full, they were warned (I say) that they should beware, they forgot not the Lord, which brought them out of the land of Egypt, &c. signifying unto them, that wealth and ease would go nigh to make them to forget God's mercies, by which they were delivered out of their miseries. By which we see the perverseness of our depraved nature, which turns the wholesomest food into poison, as the corrupt stomach doth the daintiest meats. We abhor him who having received freely good turns, and benefits, forgetteth his benefactor when he is promoted, &c. yet it is certain that men are the worse for God's benefits, and are more bold in sinning against him, by the abundance of his earthly and common blessings. So David confesseth, that before he was afflicted he went astray: so that his benefits (we see) did him not so much good as his chasetisements. And so Jeremiah said, that he was as an untamed calf, till God corrected him. Woeful experience teacheth, how rare the man is who may truly say otherwise? to wit, that benefits knit his heart nearly to God, before he be taught it by affliction. And yet we must know, that neither that of it own nature draweth men to love and obey God anymore then his benefits; but as God worketh that grace,, of his especial favor; without which our whole life is mere disobedience, I say, further then his grace guideth us, and keepeth us within compass in both estates. Common blessings and general we think and say, belong to others as well as to us; and as for special and private, while we reap and feel them, we say, [Blessed be God] but we are not for the most part, knit to him in duty ever the more. The ten leapets being cleansed, returned not to give thanks, save one. And he to whom ten thousand talents were remitted, shows this fruit of his thankfulness, that he caught his fellow by the throat who owed him an hundred pence, bidding him pay that he owed. And why this? For the heart of man naturally is puffed up with prosperity, and vain estimation of himself, and he prideth in that which will be his overthrow and waxeth hardened, and is so far off from humility, and mean thinking of himself, that all may perceive (who can rightly judge) that it maketh him prouder, and more scornful, yea utterly unlike him he should be, and disguised: and yet to become great and get much in this vale of misery, while things of greatest price are not asked after, how eagerly do men run after it, as fish follow the bait with greediness: nay they laugh all such to scorn that find fault with them for so doing, and who do not follow them in that excess, and let better things pass by them as little worth? yea and yet this do they, who lawfully come by wealth and promotion, and to whom the Lord giveth prosperity without any indirect or unlawful means: even such (I say) do offend in the like manner of excess and greediness, and fall into the same danger thereby that the others do, who attain to it by shifting, and against conscience. What then, some (perhaps) will say, it is lawful for us to enjoy the earthly benefits of God? And again, are there none that rightly use prosperity and plenty? I answer, God forbid; for men may, and some do much more good thereby to others especially, then under the cross, and in adversity. But this is rare: for a contrary mischief rather in prosperity befalleth men, and that is, that (for the most part) they suspect not, neither fear any danger: no not when they grossly forget themselves, and abuse their prosperity, when yet it hangeth over their heads, and is most hardly avoided. Moreover, neither do they observe themselves, lest they should become drunken with it, neither search into themselves to find out how they offend thereby. Both which are necessary for a man in prosperity to do, yea and to use to do so daily, for the cutting off the dangers that may otherwise ensue thereby. And yet as the best practices against this and other sins, yea though they be never so conscionably and reverently put in ure, do by little and little grow common, and lose their strength; so therefore besides both these, a Christian man must oft with Job, tell it seriously to himself, that he must look for his change, and say, it will not always be summer; and thereby crack the pride of life, and abase the excess of carnal delight, which prosperity will otherwise full soon raise up in him most dangerously. And last of all, if God continue his days of health and welfare, so that smartie crosses be kept from him, let him cross his naughty and unruly affections, and those especially by which he is most like to offend, and be in danger, chasing them away by servant prayer against them, and grow in fruitfulness thereby, as he who received five talents, brought five more, which he had gained thereby. And these things being duly observed, as being those which be most necessary, I will not doubt to affirm, that the man who doth so, shall use prosperity well, and be profitable many ways thereby, which yet of another man that doth not so, I cannot warrant: nay, I dare be bold to say he shall not. But seeing the godly do rarely thus, by this Judge, how the world useth prosperity, if the godly so hardly use it well.

Another thing is worthy to be marked here, where the Lord moveth the people to repentance, by rehearsing his benefits bestowed upon them, and that is this: that of all reasons, this ought most to prevail with God's servants, to dissuade them from their sins which they have fallen into, and to raise them out of them or to prevent the committing of the like, this (I say) ought most to prevail with them, even the often remembrance and due consideration of God's benefits, though with grief it may be spoken, this advice prevails too little. This reason God used here, and the people were convicted thereby, and yielded, and confessed themselves guilty: For why? the love of God constrained them, which having been before shed plentifully into their hearts. Now when they heard this sharp and just reproof, and that from God himself by his messenger, they saw clearly their sin, and namely their unthankfulness, how they had forgot God's benefits, and trod under foot his loving kindness, it being the most precious of all other things, which went near them, they knowing that he had done so many & great good things for them; and this, with the remembering of his benefits in some particular manner, as they heard them repeated, caused them to cast up their unsavory gorge, and so to return from their deceiveable and damnable offenses, & to embrace again 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 fear him. As when he saith in Deuteronomy, I thy God have blessed thee in all that thy heart could desire. Thus in another place also he calling the people to repentance, whom he compareth to a vine, and laboring to draw them from their ingratitude, putteth them in mind, that he had planted them being his Church, in a place most plentiful and abundant. This caused David evermore to have God's mercies in great remembrance, and to set his benefits before his eyes, that he might shame himself for his sin passed, and by all means seek to come out of it. And therefore in the psalm 103. he as though he had not been thankful (when yet he excelled all men therein) quickeneth up himself thereto, saying; Praise thou the Lord, O my soul, and all that is within thee praise his holy name. And in the 51. Psalm; to persuade himself to repentance, he saith, that his mercies are great, and that there were in him multitudes of compassions. Other reasons, drawn from the dreadful fear of God's judgments, may (I confess) terrify for the time the hearts of God's people and hold them in awe, as it were by violence: but they work not kindly to bring them to duty with cheerfulness, though they may stay them from further evil for the time, till forcibler persuasions come. But when all is said that can be, it is the love of God that constraineth men that they should live to God, not to themselves. And yet I will not say that this reason shall always prevail with us, although where it doth not, we may well conclude, that we are much out of order, and have grossly forgot our selves.

Now I come to the particular benefits which he bestowed upon them, forbearing to repeat them everyone together, seeing they may be 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 country 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 be delivered from thence, even as from Rome; or in another respect, from Sodom? For there they must have been corrupted with the pestilent contagion of their idolatry, beside the most heavy burdens and bondage, with which both they were, and still also they must have been pressed with, if they had remained there. Hence it is, that almost everywhere in the Scripture, where mention is made of God's goodness to Israel, this their deliverance out of Egypt is most commonly reckoned as the principal, because without it all other blessings had been as nothing. Therefore let us also know, that it is a singular 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 joined with that a deliverance from bodily troubles also. A benefit, whereof many thousands in this land are partakers, which their fellow brethren in other nations, being as Israel was in Egypt, Judah in Babylon oppressed with idolatry, would think they obtained an invaluable benefit, if they might have freedom from it. And so they may well think: For oh what a liberty is it both to soul and body? and yet we may have it with far more ease then they had it; that is, without travel or journey.

And although they cannot value it in any sort according to the worth of it, who have never felt the burden of a troubled conscience, and bodily vexations; yet we that have, though they be nothing so grievous as they had; we (I say) are every day (that we rise out of our beds to do our necessary business) to confess this marvelous work of God for our deliverance. And yet I deny not, but that other benefits of God are to be sought for also; as the enjoying of the sincere preaching of the Gospel to the further welfare of our souls, and things necessary for this present life, that so there may want no encouragement to God's service. But howsoever the Lord should deny us the one, I mean plenty for our bodies, which yet for many years he hath most graciously yielded and granted us: yet we should contend for the other, I mean sound and saving knowledge by an happy and sound ministry, by all means, if possibly we may enjoy it. Which I speak to the just reproof of all such as do only regard their outward estate in the world, little or nothing looking after the benefit of true happiness by their souls welfare: forecasting altogether to plant themselves there, whither the hope of earthly commodities doth lead them. And though the towns, families, and kindreds be never so profane and superstitious, to the which they make hast, yet that they little regard; but so as commodity and honor may be gotten (as their common question is, may we look for any good there?) they will dwell, there they will live and dei, and there they will match and leave their children to remain after them. But as from holding them from the infection of Popery, or laboring to shield them under a settled good ministry, and so to mind and seek their salvation, it is no part of their thought. Nay there be thousands in this land that lust after the servitude of Popish Egypt again; earnestly desiring that day (which God turn away) the Lord forgive it them, (as our Savior prayed for them that crucified him) they know not what they do. So far are they from thankfulness for their freedom, that they are voluntary slaves under that Pharaoh of Rome, even in their own country.

But to return and so to draw to an end, let it be counted of us a rare and singular mercy of God, to be free from great calamities, and extremities both of soul and body, as these Israelites were, who were delivered out of Egypt, and the bondage thereof. And by occasion of this which I say, this I further add, that such as live void of grievous pains and diseases, (as well as Egyptian bondage) which others, yea and those many of God's dear children are under, as the stone, collicke, gowts, ulcers, gripings, and such like; also such as be not in utter penury and want, nor yoked with unquiet, unkind and supestitious companions in marriage, nor with unmerciful land lords, and cruel overseers and governors (which do make their life wearisome to them, and consume all their cheerfulness and comfort, as as the moth eateth up the beauty of a garment) let all such (I say) bear their other petty and small discommodities, troubles, and visitations, patiently and contentedly, and be highly thankful for that they are delivered from far greater: yea and let them acknowledge, that if with freedom from these and the like, they hold sound peace with God, and be free from the stings of an evil conscience also, that they enjoy a piece of a paradise, though in a mean condition: and let them pity those which are in such depths of grief, that their fervent prays may move the Lord to pity them also: and let them that be free from them, resolve with themselves and endeavor to use their liberty and health to all possible good doing. And yet let this be known also, that where God layeth these great burdens upon some of his, he giveth them the greater grace to go meekly under them. And let us beware, lest through our security and negligence God may justly upbraid us with his benefits (as here he doth Israel) that having elbowroome and liberty to serve God in our places and callings, without any to disturb us, or hold us under, we enbondage our selves by an ill conscience, looseness, security, earthliness, and the like evils, by which our life should be as irksome as in Egypt, or Babel.

The second benefit here mentioned, that God bestowed upon them, was, that he brought them into the fruitful land in which they dwelt, which was a far greater matter then the former; as showing them plainly that he thought it not enough to deliver them out of bondage, except he filled them with good things also. He had done much for them if he had only delivered them out of that fearful bondage, though he had left them in the wilderness; but to bring them also into that fruitful land, and to give it to them, oh admirable kindness! Behold then here the great bountifulness of God, that he can as well and willingly give abundance to his children, as keep them out of great troubles. He is not thereby wasted nor diminished in his blessings, by giving them out & liberally bestowing them; being a fountain of riches never drawn dry. So he said to the posterity of his people: Oh that Israel would have hearkened to me, and have walked in my ways; I would soon have brought down their enemies: I would have fed them with the fat of wheat, and with honey out of the rock. Neither need we think that he standeth at it to give us these, whose honor it is to bestow great things; and hath already given us the greatest of all; even his own son; and therefore can much more afford us these smaller benefits also. As we know that he did give great riches to Abraham, Isaac, Job, and to other his faithful servants, whom he loved dearly. And we in this land have good proof hereof, in that (with deliverance from bondage) we have the Gospel, peace, government, plenty, and such like. And more particularly, we in this land have cause to admire the goodness of God, in delivering us from the cursed practices of those Jesuits & Locusts, whom that beast hath sent forth to destroy us, Prince, Nobles, Magistrates, Ministers: and to root out Church and policy among us, and bring in darkness and confusion again. We owe (doubtless) as great thanks to God for these mercies (and specially in the late Treason) as Israel did for their freedom out of Egypt, and the overthrow of Pharaoh when he pursued them.

Now then to this common objection, why God doth not enrich so his faithful ones in this latter age? (which objection many are readier to put forth questions, then to take any adswere to it) for (say they) though men of the world have great substance, and swim in wealth and riches; yet God's people are seldom so; but are held down with poverty and wants; in so much as one is hardly able to relieve another; and thereby also (they say) they do the less good in bringing on, and persuading to religion, seeing they whom they go about to persuade, do fear that their God loveth them not whom they serve, seeing he bestoweth not wealth upon them, as he doth upon others who are not for the most part, especially in some places, religious at all: also they fear that if they themselves should be religious, even they should become poor also. This (I say) troubles many, them therefore I answer after this manner.

To do them good, he is ready to bestow riches upon them, and better things also. As he said to Jeroboam, when of a servant he made him a King: If this had not been enough, I would (saith he) have given thee more: If then to him a bad man he would have given more, if he had used that well; then who doubteth but that he would be liberally handed to his dear children, if it were for their good? But otherwise (indeed) he thinketh them better held back then bestowed; as he answered by Saint James, when they asked, they obtained not, because they asked amiss; that is, to bestow the things they asked, upon their lusts but if they might have bettered by them, he would have liberally given unto them. And as he answered Paul, when he gave him not that which he asked (and yet that which he asked was a better thing then riches) my grace is sufficient for thee: so in denying them to his faithful servants, he giveth his grace, which worketh contentment in them, and thereby though their outward estate be weak, he yet even in that, keeps them from the noisome evils of the days they live in, that I say no more. And further to answer them, they must hold this for a truth, that every man's estate wherein God setteth him (I say not that which he by his sin hath brought upon him) is best for him, as we in the Lord's prayer are well taught, when we are directed to ask our daily bread; even such success in our estate, poor or rich, as our heavenly father seeth best for us, even that is our daily bread, with the which we must be contented.

And yet this is further to be added, that he that hath meat, drink, and apparel, he is not to be counted poor, when indeed the wealthiest hath no more, neither is better satisfied with that which he hath then such an one being gracious: and as for the superfluity that he hath, which is counted his glory, how commonly do we see it to become his bane? And where is the man that is not the worse for his wealth, it being his strong hold, which maketh him bolder to sin, that way that he is most carried by his sensuality, much more then the poor man dare do. And though God setteth up some, it is for their trial, and for the maintaining of all estates, & preserving of fellowship in the Church and Common wealth. And as for the godly, they should not want wealth, but that it is for the most part, used of many even of them, to snare and entangle them in this deceiveable world; which as the beast that is caught by the horns in the bushes and briers; and as a man with bolts on his heels is holden from running: so doth it hold them back from running apace to the heavenly life.

Neither let this trouble any, that while most of the godly want, our fathers under the law, and before the coming of Christ, had great wealth and possessions; and yet were godly and saved; and therefore if God loved us, he would as well bestow them upon us now: for we must know that his outward service then was more costly then now it is, which required more wealth: and moreover they had one use of their riches, which we have not that by these earthly things, God did figure out to them things heavenly; as by the earthly Canaan, he did the heavenly Jerusalem: for when that earthly country was promised our fathers, they enjoyed it not, but lived strangers in it, but they in those promises looked further, that is, for a better, which they enjoyed. This that hath been said may fully answer the question. I conclude therefore, that God can freely and willingly bestow liberal portions upon his faithful servants, as well as keep them out of great calamities, if he see it to be best for them when their estate is weak: and seeing it were not like to be good for them to enjoy, which he thinks not good to give them, let them the more contentedly labor to be without it.

Now followeth the third benefit here mentioned, and that he had promised that he would never break covenant with them. Here the Lord may seem to give them great advantage: for if he bind himself thus to them, they being such as did oft times (as they are charged here to have done) break their covenant toward him, it may seem that he is tied to them, that he shall never break his covenant with them, seeing he hath promised so unto them whatsoever they do, or howsoever they break theirs, or behave themselves toward him. Then the which what is more absurd? For the answering of this therefore, and for the understanding these words of the verse, two things are to be considered: One is, of what covenant he speaketh, when he saith, he had granted this unto them, that he would never break it. The other, whether he spake this simply; or upon a condition; namely, if they should obey him. These two being answered, will make the matter clear.

Now for the first, we are to know, that by the covenant here mentioned, he neither meaneth the particular covenant which he entereth into with the faithful, to be their God all sufficient forever (for that he will never go from, but whom he loveth, as he loved them ere they loved him, so to the end he loveth them, ) neither doth he mean the general covenant of sending Christ to redeem the world: for the unbelief of man could not make that promise of God frustrate, and of none effect: but he meaneth the covenant of enjoying the land peaceably, into which he brought them, with all the commodities therein. Now that covenant was made with them conditionally, if they should be obedient to him. And this is the other thing, which I said was one of the two, which serveth for the better understanding of this speech; where he saith by his messenger, that he had made a covenant with them, which he would never break; and that was, if they should endeavor to walk with him, he would continue them in that good land which he had given them, and bless them therein; otherwise he would be free from his promise, and he would cast them out after long bearing their disobedience, and punish them sundry ways in the mean season. And even so he did to them, seeing they kept not covenant with him as he required of them, and which he bound them to, as in the next verse is to be seen. And this for the clearing of the forementioned doubt.

This point being thus determined, doth minister this heavenly instruction to us, that if we did faithfully, and with a good heart set our selves to obey the Lord, and yet I mean no otherwise, then as may of us be performed, he would do great things for us even in this world: he would feed us with good things, even with the bread of wheat, and that the finest, as he saith in the Psalm; and other earthly blessings answerable: and would not suffer the proud to domineer over his inheritance, but soon bring them down. And yet we must know, that if his own people shall sin against him, he will correct them with the rod, and often withdraw from them the sweet fruit of his favor, and the light of his countenance, which was wont to refresh and comfort their souls: so that even the privileges which issue from this covenant, may in great part, and for a great while lie drowned in them and be to seek, as joy, peace, confidence in prayer, with such like, and their temporary benefits utterly lost. Oh therefore notwithstanding many large and great and worthy promises be made to us, yet when we do not labor to be faithful in our covenant, but take our liberty amiss, everyone his way, as he thinks good: behold, our sins deprive us of many blessings which we might have enjoyed, and hold many good things from us, as Jeremiah saith, and bring many evils upon us: and even so the Prophet Isaiah witnesseth, though the Lord's hand is not shortened that he cannot save, neither is his ear heavy, that it cannot hear, yet your iniquities (saith he) have separated betwixt you and your God, and your sins have hid his face from you, that he will not hear. So that if these things be rightly weighed, it may truly be said, what we will not suffer the Lord to do us good, nor to fill us with his blessings, as he is ready to do; even we our selves, because we will not cease to provoke him. And this is lively laid out by the Prophet Amos, where he saith, that it rained upon one piece of ground, and not upon another: and wherefore was it, but for the sin of those that possess it? contrary to our blind reason, who look (as Sampson did) that it should always go well with us, howsoever we deal with God, or defraud him of his due, breaking covenant with him.

If this be so, then our Savior agreeth well with it; who saith, The meek shall inherit the earth: for that which they have, shall be sweeter to them, then great riches of the ungodly; and it shall multiply also when God seeth good. So that it might make one to marvel to see them who are counted God's people, many times to run so greedily after the world, and the vain allurements of it, in such wise, that they go back in grace as fast, as though God's caring for them were nothing like their own; and as though they had forgotten that he promiseth sufficient wealth to a godly life, godliness having the promises of things both earthly and heavenly; and yet so it is with them, that he who can catch fastest, imagines he shall speed best: when all may see that they who seek to be guided by God, have best success and blessing, others going without it. But whereas they object, that they are richest for the most part who savor no goodness; that ought to trouble no man, for full soon shall the riches of iniquity, and those riches that cause it, right soon (I say) shall they betake them to their wings, and leave the reconing behind to be made, by them who have ill gotten and spent them, which shall be little to their liking: for know we this, that they are never to be counted blessings, without the grace of using them aright.

THE ELEVENTH SERMON CONTINVED UPON THE SAME TEXT, Vers. 2. 3.

T He second verse now followeth, wherein the covenant in the behalf of the people, is set down, as it is on God's behalf in the former verse. For a covenant is betwixt two parties at the least. The points of their covenant are these two; one, that they should make no league with the inhabitants of the land; the other, that they should break their altars down. Then he findeth fault with them, not for Idolatry we see, (which as yet they had not fallen to) but for the not keeping of their covenant. And having clearly convinced them, he expostulateth with them, and asketh them why they had done so, as if he had been ready to hear their excuse, if they could allege any; if not, their sin must needs be the greater. After this he proceedeth to show the punishments that should be inflicted on them: and they were three. The first, that he would not expel these nations for them: and what then? The other two arose from that: for it followed then, that they should abide still in the land, to the great hurt and annoyance of the of Israelites who dwelt there. And the two ways, as I have said: first, that they should be as thorns to prick them, and put them to pain: the other, they should be as snares, in which they should be taken, and caught with their sins: and when they should afterward fall to their Idolatry, they should most grievously be punished.

These things being thus set down, we may observe these four things in these two verses: first their covenant with God: secondly, the conuicting them by the Angel, of breaking it: thirdly, the Lord's expostulating with them for it: fourthly, the punishment threatened for it. Concerning the first, in this that the people was bound to covenant with God, as he did with them, learn all of us, that if we will look for benefit by God's covenant made with us, we must enter into covenant with him, and look to be faithful in keeping it with him: which I speak not as though we may claim anything by due desert thereby, but that we may know that God hath so appointed, and we ought to perform it accordingly. And though God maketh promise here but of earthly benefits, yet in other places he covenanteth with his, to give them heavenly also; as pardon of their sins, and life eternal, and he will most surely keep promise in both. So although the godly are bound here only to some particular duties, yet in the general covenant, they are urged both to believe those things which God promiseth them, and also to walk before God continually in their whole course, wherein yet their failings are not reckoned against them, which by frailty they offend in: but if any will boldly tempt God, being careless in looking to their covenant; let such know that God will not be mocked, their sin will find them out. And so understand it of particular covenants, such as this was that God made here with this people. If he promise to bless them in their marriage, earthly affairs and business, with such like, if they be faithful therein, as they covenant; then if they fail, and be falsehearted, God is free from his word and promise.

The next thing in the covenant is, that God in forbidding them fellowship with those nations, and commanding them to pull down their altars, on which they were wont to offer to their false gods, did thereby cut off occasion from them of committing Idolatry: teaching us thereby, that if we will avoid the occasions of evil, we shall also be kept from the evils themselves, yea gross sins; as idolatry, drunkenness, adultery and the like, though we be very prone to commit them. And yet on the contrary, if we will not shun the occasions of them, and the means that lead to them, we shall undoubtedly fall into them. Take one for example, the most common of the rest. If we be foolishly and unbeseeming our profession snared with some woman, as having been caught by her eye lids, and taken with that which is precious in her; we must, to avoid the fowl and shameful sin of adultery; first with chaste Job, to make a firm covenant not to look upon her: secondly, neither talk of her, nor with her, whereby we might easily nourish wicked lust and desires. And thirdly, come we not in her company if it may be, as godly Joseph refused to do, or at least look we not after her, neither let our thoughts linger nor carry us that way, but by fervent prayer be chased away far from her, and then there is no fear of committing the sin, or of falling into any further danger, for the word of the Lord hath spoken it. So I might say, many a man might have eschewed murder, if he could have withdrawn his heart from wrath and revenge; and so might many have avoided oppression, and miserlinesse, if they could have snibbed the first straying concupiscence and their unlawful desires after another man's commodity.

I propound these instances among the rest (not having time to speak of all, or many,) for that the devil spiteth the servants of God, and seeketh more specially these ways to bring his malice to pass, casting a blindness upon them, that they shall hardly see, no not when they be in great danger, till they be fallen into it, by being taken with the bait that he laid for them. Yea woeful experience hath made us to see this to be too true: and they who have broken out of this snare, know with what difficulty they have escaped; and as for the common sort, who show no great religion in their lives, there are few of them but are brought to shame, if opportunity serve, some of these ways, or be made to hang down their heads by reason of guilty consciences; and such mischief both the one and the other might have avoided, and namely uncleanness one of the foulest, if they could have been persuaded to shun the occasions thereof, in keeping out of the company of such as by whom they become besotted and impotent; and also if they could walk soberly in their particular callings by them, as having nothing to do with them. So that we may see what good they get by their dalying, unseasonable companying, and loose talking which they use with women, which yet is one of the chief delights that the civil sort of men do take, and yet they would think they should have great wrong offered them, if they should be warned of it.

But to come more particularly to this covenant which the heads of Israel must keep toward the Lord, of casting down their alters, and of having no fellowship with the Canaanites, they afford a several lesson. By the first that I mentioned, this may be learned, that Christian Magistrates are by their authority to pull down all Idols, and abolish superstition both of the infidels and heretics, and the occasions of Idolatry, and to purge their dominions and jurisdictions from such dross and abominations. (Hezekiah brake down the brazen serpent being abused, and called it Nehushton, that is, a piece of brass.) And so much the rather, seeing God's worship is simple and vncompounded, and he that addeth thereto any superstitious ceremony, tainteth the substance as much as lieth in him. And all Christians ought to do the same in their private houses, and places subject to them, as their fields, farms, Chapels, &c. And yet let them take heed, that they attempt not to do so out of their callings, or in other men's houses, or other places where they have no authority to meddle, upon any devotion or good intent (as they cal it) either to honor God, or benefit others, or though it were to win the Idolaters themselves. For that course is not only not ordained of God, to win the Idolaters to sound religion, but also forbidden: and other means, as the preaching of the word, conference, &c. are appointed to root the same out of men's hearts, and to turn them from such blind devotion. The other may be termed zeal, but unadvised, corrupt and sinful; neither of an wise Christian to be used. And this be noted by occasion of the one part of the people's covenant: namely, that they must pull down their alters.

The other, to wit, that they should have no fellowship with them, I have, spoken of before, chap 1. verse. last, save only that I spake not particularly of making marriages with Idolaters; which yet followeth by good and necessary consequent. For if a private Christian fearing God, may have no familiar conversing with such, then much less in marriage making with them, which is the nearest fellowship of all other. And so I briefly conclude with the charge given by the Lord in Deuteronomy, Ye shall make no marriages with them, neither give thy daughter to his son, nor take his daughter to thy son.

Now the messenger of God having told the people of the covenant which they were bound to, he shows them their sin, that they had broke their covenant; and convicteth them of it saying: ye have not obeyed. Which being so spoken to them, they could not deny it. And this Scripture teacheth, that men ought to be convinced of their sin by the word of God, and to have them so proved to be just provocations of God, which yet they live in, as that they may not be able to deny them; and all to the end they may the easilier be brought to repentance, and not only told in preaching what is sin, which I grant must be done; but as far as may be, they are to be charged as guilty who are so: and to be urged as they have given cause, so far as that they may be pricked in their consciences, unless their hearts be flinty, and so to say from their hearts, we have sinned. And this is one principal point in preaching to be aimed at by God's commandment to Timothy, where it is said, preach the word, in season and out of season, rebuke, convince, and exhort with all lenity: and this convincing is most available, (through God's blessing) among other means to awake the drowsy conscience, and so to quiet and reform it. This is that which our Savior foretelleth us in Saint John's Gospel, that the spirit of God, that is, the power of the word inspired by the holy Ghost, and preached by his Apostles and Ministers after his resurrection, should convince the world of sin. So we read in the second of the Acts, that Peter proved against the Jews, and convicted them in their consciences that they had crucified the Lord of glory who consented thereto. And it is said immediately following there, when they heard it, they were pricked in their hearts. Thus when David could easily yield to the truth generally set down to him by Nathan, but could go no further; namely, to see himself faulty, whose sin reached to the heavens, the Prophet Nathan convinced him, and told him, saying; thou art the man that hath dealt so cruelly and wickedly; and then he could say, I have sinned. So in Sam. 24. when God had shown David his sins, in numbering the people, he repented and yielded. verse. 17.

Thus Paul dealt with the Romans, when he sought thoroughly to make odious to them their former ill course, What fruit had ye (saith he) in those things whereof ye are now ashamed? their consciences bare them witness that that they had none. And as this kind of dealing with the people in our preaching is most profitable, and like to do most good, so it is one of the hardest matters, namely, to rouse up the conscience, and to convince it. Profitable I say it is, for that if it be awaked and pricked, it cannot but acknowledge the sin in all likelihood, and bleed and so relent for it, and crave pardon, and abandon it, which is the direct way whereby the holy Ghost guideth men to salvation: but if any be drowsy and sleepy conscienced, so that they be not moved by hearing any reproofs, or do strive against the light of their own conscience, being convinced which is more, or wax hardened, which is worst of all, and a most unkind abusing of that gracious work of God in them: I bewail their case, for they not only receive not any benefit thereby, but do wax worse, and so depart from God, so as they seldom return to him again (for the most of them) of which sort Judas was, and some others. And yet these shifts men will use when they are convicted: for either they are not pricked, or struggle against it and seek to shift it off; or else they are hardened by the deceitfulness of sin; all which ought most carefully to be taken heed of.

To return therefore, it is profitable for the hearers to be oftentimes convinced, and otherwise our ministry doth them little good, but so it is also hard to wind in with them, and to pierce their hearts, as I said; I mean to bring the hearers to this point, that they shall cry out and say, everyone for his own part, I have sinned. For concerning the ministers, who should be one special means to do it: they, for the most part abstain from this work altogether; either winding up all in obscurity, that they are not understood, or at least contenting themselves with the bare propounding of the truth, without applying it to the conscience, or discovering the corruption of the heart, that so the hearer may not escape. This work they leave to the people's discretion. And alas they are so far from working the word upon themselves, that they have many starting holes and excuses for their sins, and extenuate them, and allege their own infirmities, and other men's examples, so that though they be stricken by our preaching as with an arrow, yet they be harnessed and bumbaced in such wise, that they will shift off the blow, and not be wounded thereby, but rather will follow their own evil courses the more, and harden their hearts still, who may well set the best side outward (I deny not) and for a while carry a fair show, as though all were well with them, but God knoweth their harts, and let them be sure that their sin shall find them out, and it shall not go well with them in the end. The use of this is, that we so look to our selves in the whole carriage of our lives, that we fear not what may be said to us, or brought against us (so verifying the proverb, the righteous is bold as a Lion) and the rather seeing we have judged our selves, that we may not be judged of the Lord; and have kept our consciences pure and good, to the end we may not fear convincing of them, (for the word of God can offer no violence to them who offer it first to themselves) especially for any willful offending: but yet if for all this we be found too light, and in some things worthy to be blamed, (as who can look so narrowly about himself but he may be justly charged) or if we break out amiss, then our duty is to desire that the word may challenge us even for that: and being convinced of it, let us willingly and readily yield, whereby we shall free our selves from the just blame of blockish, sleepy, of secure and obstinate hearers.

But now I pass from this convincing of them by the messenger of God, to the expostulating with them for the breach of their covenant, saying: Why have ye done this? As if he should say in the person of God to them, if ye can show any reason why yeemay do thus, I give you leave, come forth, and make your answer: but the people answered not a word, in token that they held themselves guilty. This teacheth that God is equal and righteous in his proceedings, yea even toward those who have provoked him: as he saith in the like case by his Prophet, to those that were the posterity of this people here mentioned, come and let us reason together, &c. He doth not as men do, who will smite them who have done them wrong before they shall know why; and are never willing to come to good conditions with them, how tractable soever they might find them. These are indeed cruel and unmerciful men, who will not offer any indifferency; the Lord (I say) dealeth not so; but offers to them who have dealt treacherously and broken covenant with them; that if they can allege any sound reason for their doings, yea even from himself, as that he hath dealt hardly with them, and hath been void of compassion to them, he will hear them, and give them leave to plead their own cause. Which advantage he giving them, he doth stop all mouths and is justified himself, in all his words and works.

Which makes greatly for the conuicting of all such as say like them in Ezekiel, the Lord's ways are unequal, and that he could have kept them from such falls and dangerous estates thereby, as come upon them. Where yet who seeth not, that he hath set double hedge and ditch betwixt them and their sins; nay rather brazen walls, to the end they might not come near nor commit them. He hath (to speak plainly) sent his Prophets among them, to forbid and threaten them, even as he did to Adam, if he should reach out his hand, and eat of the forbidden tree. He allureth and seeketh to win them, and persuadeth them to embrace the good way, and not to come near the way of death and punishment; even as he seeketh them who are lost, but few of them will hear and come: so that he may say, what shall I do more for this people: yea he may as well say to them, as he did to the people by Hosea the Prophet, when he said; O Ephraim, what shall I do unto thee? O Judah, how shall I entreat thee? So that if any harden their hearts in such manner, to charge God for their sins, from which yet by no persuasions nor reasons they could be reclaimed: nay for the maintaining whereof they have shown themselves rebellious and obstinate: know they, that while this Scripture and such other shall remain to witness against them, they shall never be able to find the smallest ease by such cauiling, whereby they do but as it were by patching new with old, make the rent worse.

And by this we may see, that we were not best to trust to our own imaginations, nor to follow our own ways: neither to deal as Adam, to excuse our selves; nor to be like to them in the Gospel, who when they were bidden to the marriage, sent their answer as it pleased them, but so as it little became them; for thereby we wade but the deeper into danger, and bear away more blows, as it may be said of them that strive against his chastisements. For every tongue that shall contend with him in judgment he shall condemn. And this we may see if we list, in that fearful example of him that hid his talent in the earth, which he was commanded to put to use, and occupy it. He thought he had reason enough to say for his defense, that he knew him to be an hard man of whom he received it; and therefore would be sure to return him his own again. But what answer heard he? even this, Take the unprofitable servant and cast him into utter darkness, there shall be weeping and gnashing of teeth. Therefore we see by this, as also by our text, in that the people had nothing to answer, when a reason was demanded of them why they had done so; that when men have followed their own swinge, in sinning as they have desired, they shall never be able to answer anything in their own defense soundly, nor justly; but to the further increase of their sin, as I have said already, but shall be tongue tied: whereupon it followeth, that which I have proved, that the Lord hath so good right when he dealeth against sinners, that entering into judgment with them, he feareth not to give them all vantages that they think will serve their turns: but in the end they shall see that they do but make themselves thereby the more guilty. For by these means in giving this people liberty to answer what they could, their sin was the more aggravated against them, they having not so much as any color to defend themselves. And this being so, let us learn hereby not to yield only by silence, but to be humbled also and relent; and proceed on to true repentance: yea, let us beware that we have no controversies with the Lord, by being bold to offend and provoke him; thinking (though foolishly and falsely) to make a good end: for be we sure we shall never make our part good against him: neither let us sin in hope; for when we are threatened punishment for the same, or when we shall be arraigned, we shall easily be found guilty, and the Lord shall be justified, and then all our fair shows must vanish, leaving us in the briers.

Thus we have heard the people reproved for their sin: now the threatening of the punishment followeth, which is sharp and sore; and is set down in three points. The first is, that God would not expel their enemies, as he had upon condition promised: the second, that their remaining still in the land should be as thorns in their sides: the third, their gods should be as a snare to catch them in, to their destruction.

And for the first of these punishments, namely, that God should not expel the Canaanites, it is well to be weighed what he meant by it, that we may the better see what a punishment it was: Now his meaning in thus speaking was this: for as much as ye have not stood to your covenant to drive the nations out, but have suffered them to remain there still; neither will I stand to mine, which was but conditionally made with you: so that whereas I promised to be with you, and strengthen you, and to expel them for you as I have begun to do, now I will do so no more. And what will follow of that? even this, that if I do it not, you shall not be able to do it of yourselves; for ye are too weak, as ye have good proof. And yet if they be not cast out, they shall remain to your destruction. This the Lord meant by saying that he would not cast them out.

This first punishment teacheth us this; that when we remove not annoyances while we may, we shall not be able afterward, when we would. Now our greatest annoyances are every man's special sins, even as this one, their breaking off covenant with the Lord, was theirs. And when we see some of the specialest of these our sins, and what eye sores they be to us, while our hearts go after them, and what trouble and sorrow they bring with them to us; and yet we cast them not from us, but still retain them; it shall come to pass afterwards, that they shall get such strength in us, that we shall not be able to depart and come out from them, no not then when we would. For they shall so wind themselves into us, and so draw our delights after them, especially through long lying in them uncontrolled, that we shall become drunken with them, and besotted, so as we shall be utterly impotent, and not by our prayers or other means (if we use any) be able to prevail against them.

Nay I say more, when God shall visit us with sickness or otherwise, or when his word hath in special manner wounded our consciences, and feared us with his displeasure for them; yet even then we shall not be able to break off from them, and come out of love with them; they have so strongly and forcibly drawn us after them, even as an husband, a natural man upon his death bed can hardly depart from the wife of his youth, whom he hath dearly loved. And if (as in that case it comes sometimes to pass) if, I say we do cry out of such sins in the anguish of our consciences, or when we think we shall die, (as such afflictions will search deep, and (perhaps) contstrain us to utter in our extremity and pain, some confessions of them, and dislikings, and to make purposes, while God holds us (as it were) on the rack with promise and protestation, never to return to them anymore; yet it shall appear, that even those promises are but wrung from us by force and fear, as Saul's confession was, when he heard he should lose his kingdom. For when God's heavy hand shall once be off, from wringing and paining either our minds or bodies, we shall be ready to run to our old bias again, as Ahab did after his rash and hasty putting on sackcloth, and to embrace those and the like sins, with as great liking (that I say no more) as we did before.

Behold therefore what a bondage it is to be deluded by, and overcome of such base commanders, and what injury we do our selves, when we fall into league with any special sins; and why do we not thoroughly and heartily dislike and set against them while they be as it were in the bud, and as yet but newly sprung up in us, and in their first alluring of us? yea rather why did we not rather keep thē out at the first, so that they might have had no such power over us? For there is hope in the beginning of our acquaintance with them, to withstand and shake them off, if we would set our selves to the purpose to do it; namely, as the word of God teacheth us, that is, with diligence and uprightness, knowing that we should not lose our labor. Whereas if we give place to temptations, and foolish allurements, and do not wisely and seriously withstand the beginnings thereof, we be not only in danger to become slaves to them afterward, and unable to chase them away when we would, as I have said; but also to prostitute our selves to many other which are their companions, till we find that which this people found here in expelling the Canaanites, that we cannot possibly be rid of them; or if some few do, yet it is with exceeding difficulty. So that they are wise who give not up their members as weapons of sin, but by faith set themselves to mortify it betimes, after they have attained sound hope to be saned: knowing that otherwise the strong man Satan will hold and keep possession, if a stronger then he come not, even the Lord himself by his power to drive him out.

And yet if this be well begun and attempted of us, I think this caveat or watch word not unprofitable, but necessary, that although we have got the upper hand, and cast out the unclean spirit, yet if we shall suffer (by our carelessness and sloth) this good work to slake and to be broken off, our enemy will make another assault upon us, and gather strength to recover his possession again. For though he be once driven out, yet he imbarkes himself (if he can get in again, as he laboreth to do) and stronglier keepeth the hold with double force and courage; nay seven fold more then at the first he did, and then what will the end be, all may see; to wit, though not worse then in the beginning, as it is with him, who did but go about it, but did it not in deed, yet with exceeding difficulty and peril, though he had expelled him before.

From hence it is, that many at this day, and those also of the forwarder sort, have no courage in them to root out sin in their towns and families, seeing they entertain the same in themselves. And if they attempt any such thing, yet they do it but faintly, and soon leave it off. And hereof it is, that numbers never grow to any great ripeness in religion, I mean the practice of it, neither do ever come to see the tenth part of the fruit of it in the comfort that it bringeth, because they are not wise to chase away those common sins, to the which they do most lie open, nor do but dally with them, and never oppose themselves against them anything heartily, especially any long time together. So that many live in whoredom, in malice, in oppression, deceiving, and the rest (for the most part) who are kept from reproachful evils, yet live but a dead and uncomfortable life, seeing they do not resist offers to sin, when they have any made to them, as Gideon did the kingdom, but seek and hunt after them rather: and such a life hath small force in it to persuade others to repentance. And this of the first punishment.

THE TWELFTH SERMON ON THE SECOND CHAPTER OF THE BOOKE OF JUDGES.

N Ow to proceed. The second punishment threatened, to wit, that they should be thorns in their sides, is next to be weighed. Oh how fearful is this? For what is more irksome, then continually, night and day, lying or going, to have thorns pricking our flesh? which must needs breed grief upon grief, and sorrow upon sorrow. And this came to pass afterward unto this people of Israel, who were oft brought, as is manifest in this book, and in the Scriptures following, to sin after sin, and punishment upon punishment, for suffering the Canaanites and Idolaters to live amongst them, and the Lord to be provoked, and the land defiled thereby. And in the large laying out of this punishment upon the people of Israel, let it teach us, that fellowship and familiarity with such, and with profane persons will prick our consciences, as thorns our flesh, when we must oft remember, that we have thereby not only allowed them in their bad speeches and examples, against our knowledge and conscience, which will prick and vex us afterwards if there be any true fear of God in us: but also, that we our selves be tainted by their fellowship, and not dulled only in grace and gifts. But of this before.

This doctrine may also more generally be applied to all sins which we shall suffer to lurk and lie in us, they are as thorns in our flesh afterwards. Howsoever in the committing of them, they be as sweet and pleasant baits, yet after, they become as chokes and bitter vomiting unto us. We may not think that their ending will be as their beginning at the committing of them: when Adam should eat the fruit forbidden, oh how the Serpent baited it with pleasantness to the taste, beautifulnes to the eye, but unspeakable benefit to his fond persuasion, for that it should bring with it the knowledge of good and evil, to make them like unto God himself. But when it was tasted of them, what gall or wormwood was ever like bitter unto it? what thorns, did prick the heart of David, after that he had been deceived and overcome with the bait that the devil had laid to catch him withal? what thorns, I say, did prick him after, as in that Psalm made by him doth lively and plentifully appear, and in some other which lay out his sorrow, shame, anguish, doubting, and fearing that he had lost all grace, by having his desire in committing of that sin. And it is the best that can be said of those, who (having having had warnings and charges given them, to tie up their unruly affections, and outrageous lusts, and not to dally with the sins that they have been allured by) have yet been so far from regarding such instructions, that they have given over themselves unto these defilements. They have, I say, found them thorns, as David did, though few of them have ever had the thorn plucked out of their flesh, to disquiet them no more, as he had; I mean to be brought to sound and kind repentance, as he was.

The third punishment was, that their gods should be snares unto them. A snare we know is set to take and catch the bird or conie unawares, that so it may be killed at the pleasure of him that set it. And so he shows them, that they not foreseeing wisely, that their not rooting these nations out, would prove a joining with them in the worshipping of their gods, and so would become their destruction; for their so foolithly running into the snare, he shows them, I say, that they should be taken therein, and fall thereby, and by other noisome sins, into the hands of the Lord, who would scourge them grievously, one generation after another, till they should perish out of that good land. And even so it came to pass, and they found all true that was told them: for to those enemies to whom they had most wickedly joined themselves in league; they were often in subjection and bondage, and thereby spoiled of all their goods, liberties, and blessings, and afterward cast out of the land among the Babylonians and Assyrians.

And by this we may see, that by idolatrous and wicked company keeping we have snares set for us, to bring us in fellowship with them in their foulest sins. For so the Lord hath said, if we will converse and have fellowship with them, by making of marriages, and eating with them, we shall also fall to their fashions, and partake with them in their sins as this people did. For great is the force of friendship, to draw us to that which we never intended; nay against which we resolved to keep our selves. And who is strong enough among us to withstand all the allurements & persuasions of carnal friends (we being oft in their company) who have so many ways to draw and allure us, but that one time or other he shall be constrained to yield, or if he should not, how can he bear all the dislikes, frownings, displeasures, and hard handlings, with the which he shall be set upon and pursued? And we see as much: and theremedie is, to refrain their companies and near fellowship with them altogether; and yet although we do so, and thereby be free from danger on that side, yet we must know, that without as great care had to keep our lives free from all other offenses, we shall some other way lie open to some of them, whereby as great danger is like to ensue. And by this gather, that we should neither be idle nor unprofitable in the acknowledgement of Christ, if we seek to prosper. But seeing we behold the practice and unwearied labor of the bad and popish sort, to win men to their ungodly course, this one thing I must add more particularly: Let us that profess our selves Christians, be ashamed to be so careless and slothful in the companies where we come, to draw and move men to faith and repentance, and to stir up better persons to love and to good works, and through self love so to please our selves in rotten talk as we do. And this be said of the punishments.

Now I have set down the words of God's messenger, whereby he sought to turn the people from their sins, unto God by repeating his benefits, and by reproofs and threats. I should here have ended with his speech, but that I seē an occasion of propounding an objection and doubt, will be taken from hence. For which cause I will set it down and answer it, before I go to any new matter. The objection is this, seeing the messenger of God moving them to repentance, doth with his reproving and conuicting them, make no mention of faith, it may seem that faith was not of such price then as it is now, no mention being made of it, or if it were, that the people might be driven to desperation rather, then brought to repentance, being not encouraged to believe the pardon of their sin, as well as to forsake it. To the which I answer; first, that they could not be moved to repentance, if they had not had with all encouragement & persuasion to believe: for though he name not faith expressly, yet seeing repentance and that cannot be separated, neither could repentance therefore be urged upon them without it. Secondly, I say, this people did repent, as it is clear by the text; therefore they also believed. And thirdly, the messenger repeating God's promises to them; what doth he but find fault with them for not believing the same before? I conclude therefore, that he moved them to believe, which is the chief thing in our turning to God. And so let all be persuaded, though it be not always expressed, even as it was said to the Jailor, when he asked what he should do to be saved; believe in the Lord Jesus. And as without faith it is impossible to please God; so let it be looked unto principally, that we rise up, and lie down, and walk accompanied with that, for so we shall resist the temptations, allurements, and discouragements, with other difficulties of this life.

This being thus answered, now I proceed to the second point in this first part of the chapter, and that is the fruit of the sermon that the people reaped by it, which was repentance, and that is set down in these two verses, not in express words, but by signs thereof, and those are set down to be three. The first was, that they lifted up their voice; the second, they wept; the third, they offered sacrifice. By the lifting up of their voice, we can conceive no other thing, but that they heartily confessed their sins, and cried out of them, which they heard to have been reproved by God's messenger, and craved pardon of them, accusing themselves. They being guided therein by God, as the Prophet Hosea in his time taught the people, that in repenting they should take to them words, as well as to have a good heart. By their weeping, they signified deep grief conceived for displeasing God, and provoking his wrath against them. And their weeping was so great, that the place took the name thereof, and was called Bochim, that is, a place of weepers, and by their sacrifice they declared their faith, that their sin was pardoned. For the sacrifices were shadows of Christ's death; and they in offering them, believed as the fathers of those times did, they constantly believed (I say) that all their sins were forgiven by the death of Christ, resembled by the offering of them. To the which also there is no doubt, but that they added thanks, as the Lord directed the people in Hosea to do in the repentance which he required of them; which also was resembled by their peace offerings.

Now to examine these things more particularly, this doctrine of repentance which here occasion is offered to speak of, I will the brieflier pass over, seeing I have spoken largely of it in other Sermons, though not in this book, save only so far as the words require somewhat to be said. And first, seeing the hearing of that sermon did work so good things in the people, I mean many of them, and bring forth such fruit, we are taught not only to pray the Lord of the harvest to send such laborers into the harvest, as may be able and fit to bring home the Lord's harvest; but also what we should do when we hear such divine sermons, and doctrine as this was which the messenger of God here preached unto them which do urge our consciences by laying out our sins: for all doctrine is not of that argument. I grant we ought by all doctrine to be moved, according to that which we hear, and as occasion is offered, either to grief or to comfort: but when we are more specially taught the doctrine of repentance, we should follow the example of these here mentioned, who cried out of their sins, and mourned deeply, and craved pardon. And likewise of other that did the same; as the people that came after these, when they heard Samuel reproving them, lamented after God; and they who are mentioned in the book of the Acts, at Peters sermon, were pricked in their hearts, and sought comfort. So (I say) should we do, I mean, both such as have repented already, to renew it, and such also as are yet to enter upon it. And it is fearful when these fruits may be seen in them and others, that so many among us, hearing the like sermons, can go untouched in their consciences. and with dry eyes or harts: for though these be not sufficient, yet with faith they are commendable.

Secondly, and more principally here, as this people lifted up their voice and wept, when they were reproved for the abse of God's benefits, and for breaking of their covenant, by God's messenger: so among all other good instructions (which are infinite) we should be greatly moved and sore grieved, when we shall hear that we are justly charged by preaching, for the like faults; as for the ill using of the blessings which God hath bestowed upon us, and for breaking the covenant which we have made with him, because these two ought to be so thoroughly minded of us daily, that we should give no just cause to be rebuked for the neglecting of either of them. For what do we in our lives commendably, if these two be wanting, and neglected of us, I mean if we do not bind our selves by covenant, to be more fruitful in duty, and more cheerfully to go about the same, while we see God's benefits continued to us, whereby he doth (as it were) hire us thereunto? And secondly, if we make not new covenants with him from time to time to walk constantly in our uprightness, rather then to deserve just rebuke for breaking and looking loosely to the old? But if we have due regard of both these, from time to time, we shall both keep all other parts of our lives within compass the better, and also we shall not need to fear that we can sustain any sharp reproof justly, (which is ever unwelcome to flesh) for the same.

But yet further, to say somewhat more particularly of these three signs of their repentance; we must know, that the inward graces which are testified by the outward signs thereof here set down, are rather to be sought of us in our repentance, as relenting and melting of the heart for offending God, humiliation, faith, and the like; then the outward signs themselves; the last especially, as the offering of sacrifice, both expiatorie, to seek forgiveness of sins, and eucharistical, representing their thanks, which were merely ceremonial, and proper to the Jews; therefore not now to be used of us; and yet in them laudable, this ceremony being then in use to express their faith and believing in Christ, and their thanksgiving, as we do simply offer to God both, and without them. This be said of their offering sacrifice first, though mentioned last. The other two, of lifting up their voice, and weeping, are always to be aimed at in our repentance, but cannot always be attained, neither are therefore of necessity to be urged, neither to be rested in if we have them. For the first of them; namely, the lifting up the voice in prayer and confession of sin, and accusing of our selves, it is required by the Prophet Osea, of such as could show it: for in urging the people at that time to repent, saying, O Israel, return to the Lord thy God, he addeth: take unto you words, and say unto him, take away all iniquity and receive us graciously, and we will offer the calves of our lips, &c. But all cannot express their minds in words; as namely, the ignorant, especially some of them, and some in the bitterness of their hearts pour out their prayers without words at some time, as Anna did. Therefore if it may be, and that also it be most expedient (as if it may be an help to quicken us in fervency) the voice is to be lifted up, but not always of necessity to be enjoined.

Now concerning weeping, which they also here are said to have adjoined, it being a further degree of sorrow then many can attain unto, it is not of necessity to be imposed upon us, (as I have said) as though repentance could not be without it: though where it can be, and accompanieth repentance, it doth more deeply search into the heart, satisfy the party so moved, and quiet the mind, which was before troubled and unsettled. This I have thought good to say of their outward signs of repentance. And seeing they were set down to testify the same in the people, therefore all may see that this repentance must be ever found in us, whether any of the signs be present or no. And the points thereof are these; that the heart be deeply pricked for sin, that it bewail the same, as purposing never to turn to it or the like again: which is all that can be for the present time, and that there be yet for all this aggravating of the sin, a believing according to the promise of God, that it is all freely remitted by God through Christ, which more or less quiteth the heart: and if that believing be there, it will purge it from dead works also afterward, and keep it from sinning anymore, in such manner as it did in former times, the heart and whole man being sanctified already through believing. And this is the substance of repentance, which we are to practice by the example of this people, as also of many other in the Scripture; as in Jeremiah, Hosea, and diverse other.

But here may a doubt arise about the repentance of the people, that it may seem not to have been such as it hath been set down to be. For if they repented at this time, why did they not bring forth fruits of amendment? whereof this was one, yea a chief one; to wit, that they should after this, have rooted out the idolatrous Canaanites, they being now so sharply reproved for that they had not done it before, but rather made leagues with them, when yet that making of peace with them, was one of the chief sins that was laid to their charge? and in all sound repentance, the sins bewailed, acknowledged, and repented of, must needs be amended (we know) in the persons. For answer hereto, it is to be thought, that the Lord held back strength and courage from them, so that they could not fight against them, prosperously, as they had done in the days of Joshua. And this he did, to the end they might bear that as a mark of their sin and disobedience. For God, according to his accustomed manner, did receive them into his favor, when they repented: but he did not by and by restore again to them the other particular gifts, which for their just deserts he had taken from them; as strength of body, and courage of mind, they having both been abused of them before, neither necessary to salvation.

Which thing is most needful for us to mark for our great benefit: For even so he dealeth at this day, as he did in former times, and with that people. So he dealt with our first parents after their fall: for though they repented, and were received again into favor, yet the evils and discommodities which they brought upon themselves and mankind, did not the Lord take away; neither was that quiet and sweet abode of theirs in Paradise, enjoyed of them at any time after. So Sampson lost the gift of his bodily strength for a time, after he had so greatly displeased God; which I might say of many other, to wit, that they lost the use of such graces as before they enjoyed. And so doubtless, such as after a commendable profession of the Gospel, when they had before been truly converted to God by faith and repentance, did fall again to their old sins, or to drowsiness and coldness in his service; such, I say, have found and received the like measure at his hands, as most clear experience hath been hereof in this late deceased generation, and in some who still remain of them; whose first zeal and love which they had at their first receiving the Gospel, being after slaked, hath never after been as it was, recovered. For though they have seen their falls, and repented, and obtained mercy, yet the Lord hath left a mark of that their sin behind, both to minister and people, so that they have rarely recovered their former zeal, the one in fervent preaching, and care taking over the people, the other in cheerful profession, uprightness of heart, and holy walking; but have limped in some sort afterwards, and they do come short of the grace they had before; the which the Lord hath suffered to put them in remembrance of that their sin; even as a man having fallen from an high beam or tree, and broken his bones, though he get them set together again, so that they may serve the turn in some sort, yet he never feels them perfectly cured, but ever painful and lame afterward, or much impaired.

And to add one instance more; such as after they truly repented have fallen into adultery, or any such heinous crime, though they have risen again out of it, and given good testimony thereof, although they come to be truly persuaded, that it is forgiven them, yet what unquietness do they oft find within themselves, what shame and holding down of the head doth it cause outwardly before men, whereby they are much appalled and held back, in respect of that they might have been, from good doing? besides, how many of the lovers of the truth are strong enough to receive them as they did before, (though it be their sin that they do not) and as freely to communicate with them every way; but are much estranged from them, and hardly conceive of them, whereby it may be seen, that their credit is much impaired thereby among men, although they be still in favor with God, as David and others were. The which the Lord in his providence doth to them, and such like, to keep them in awe, who are so ready to break out again, and that all may see how God detesteth sin, even in his own, and also that he may thereby stir up more serious repentance, and constant holding on in that course, and that they be notled away from it by the error of the wicked, in such as are brought into the right way already.

That which hath been said of this point, (that I may teach a further use of it) ought to provoke all such as by the grace of God are kept from such reproachful sins, to yield continual thanks to God for it, (which it is to be feared, is much neglected) as well as for other benefits, which give them just cause to do the same. But if any lie in known and offensive crimes, and yet can cunningly keep them from men's eyes, and look no further; let such know they are worse then the worst I have spoken of, whose sins yet have broken out before men. And seeing the best may fall possibly, and that dangerously, and so doing are sure that their sin will find them out, and that they shall smart accordingly; let the other much more think that God will vnskirt and vnuizor them to their shame, in his good time, and let the best count it no lost nor needless care to keep themselves well while they are well, I mean, free from notorious and known sins, and let them endeavor to give good example without weariness, that so they may be free from such fearful offenses. And this be said of the people's repentance.

To all the former instructions out of these two verses, this I add, that if the bitter weeping of the people there, caused the place to take the name from thence, so that to this day it is retained, and is called a place of weeping: and further, we see how long the remembrance of it is kept for many years after: then it doth strongly commend to us, what care we should have while we live, to possess the generations coming after us, of good examples given by us among them that live with us, which may do good when we are gone: either Ministers by their diligent and fervent preaching, and godly living; or the people in more then ordinary receiving the message of the Gospel with thanksgiving, and other commendable fruits following. The place of such inhabitants, whether it receive a name from such things done there, as this Bochim did here, or no, it is not so material. But this is to be thought, that the remembrance of such good things done them, might harten and encourage many that shall come after them, not in that place only, but also in many other, to follow such examples. But whether they do or no, this is too true; that no vile actions shall be done to lead the people from God and goodness, no disorder, I mean unruly behavior, and revel rout keeping; but their example shall be taken up (to be sure) not only of them that have seen them; but also of them who shall come after them, having heard of them, and be made customs, if not petty laws among themselves, as the custom of spending the twelve days at the Nativity, &c. doth too truly testify. And thus I end.

THE THIRTEENTH SERMON ON THE BOOKE OF JUDGES.

THE FOVRTEENTH SERMON ON THE SECOND CHAPTER OF THE BOOKE OF JUDGES.

A Fter the holy story hath spoken of the life and death of Joshua, it proceedeth to show what the people did after his death, and makes two sorts of them. The one were they, who about that time died: the other they who being another and new generation lived after them, when the good elders were dead and thereby took occasion to fall to wickedness. Of the first it is said, that they were gathered to their fathers, meaning they died: and those were they that were left alive, a young seminarie in the wilderness, and came into the land of Canaan, with Caleb and Joshua; these I say, who then came lusty and young into the land, were now full of years, and died. The phrase of speech here used, that they were gathered to their fathers, is oft used in the Scriptures, to signify thereby that they died; and the reason why they that died were said to be gathered to their fathers was this: seeing both their bodies were buried in the earth with theirs, and their souls were joined to theirs, according as they were good or bad.

And in that these were gathered to their fathers, now that they had lived out the age of men, which even then was threescore and ten; or at the most fourscore, and that with much weariness, we see that they who live to the utmost of their years cannot pass threescore, or a few more, with any fitness to be employed profitably in any calling (without which, life is but burthemsome) and so Moses saith in his time; therefore how necessary is it that the precious time which is allotted us to live here should be employed to the best uses by us, who profess that we live to that very end especially, considering how few attain even to these years; and how much time is of necessity to be bestowed in eating, and rest taking, that I say nothing of many other anokements, and beside both how fast & suddenly our end cometh. The which I say, not only for that I see how men lengthen out their lives endlessly, in their own foolish reckoning; stretching them on the tenters, and saying, they may live yet 30. 40. 50. years longer: and thereupon, how vainly & badly the common sort do spend their time (whom I have little hope to persuade to do better) but for that many of good report do nothing carefully redeem their precious time from either endless and needless busying their minds about the commodities of this life, or trifling it out little better then idly (if not as the other do) so that they can give small good account of the well passing of it; as that good man Hezekiah did. 2. King. 20. 3. and as the Apostle commandeth to the Ephesians, without which the so passing of it shall be reckoned among their other sins.

This be said of that generation that died; now of that which lived, and took occasion to do wickedly when their forefathers were dead. This people it is said here, knew not the Lord; that is, effectually; neither therefore acknowledged him, nor they knew not his works; that is, as we heard before, made no use of them, neither profited by them, without which the bare knowledge of them was nothing. A description therefore ye see here set down of an evil people, to wit, that they were such as neither knew God, nor his works. And no marvel; for if they who did both, I mean the former generation, of whom I have spoken, did see that which they did by the means of good teaching and example, it is no strange thing, that these did neither of both, who had not these good helps which the other had: It is not possible for such coming out of darkness, to walk before God in reverence and cheerfulness. For how should men come to understand mysteries, as the saving knowledge of God in Christ is, and the effectual knowledge of his great works, to be brought to his fear by them, and so to do more then they that only say, Lord, Lord, and do not the will of the Lord; how (I say) should they come to such knowledge, unless they should be plainly taught, and have some to break the ice to them, in following and practicing it, and so in giving good example to them? Therefore in places where both are wanting, such persons as I speak of, are not to be sought, unless they enjoy both, by the benefit of other places, being destitute of them in their own habitation: which is sufficient to move all such of us as enjoy better helps, to mourn for the desolation of those that want them: as we cannot choose, if we have the spirit of our Savior, who pitied such as they were; and to entreat the Lord to supply their wants. And further, this bewrays the unhappiness of all such as do not heartily seek after both, but are content to live without them; I mean the getting of the knowledge of God, and Christ, to the certainty of salvation, John. 17. and also to live with such, as near as may be, who may be shining lights to them, unto sanctification of life.

This last sort of the people affordeth also another lesson unto us, that the latter generations are for the most part backwardest in goodness, and more declining from it, then the former. It was no wonder if it were so in these that wanted the means, for it is so, even where they are enjoyed. We see how those plants and flowers that were rare a few years ago, grow now in every garden; for one getteth them of another; so sin grows by tradition and example, and daily increaseth, each age adding some new, till they come to the full measure. And though commonly old things decay and wax worse, yet old Adam the older, the stronger. Sin hath his ages of growth for as the world grows older, so sinners multiply who trading in sin, do still exceed the former age in all kind of lewdness; and one consenting with the other in exalting folly, whether we consider number of persons (equal comparison being made) or the foulness, or boldness in sin, we must look that the latter days will be worser. The pride, covetousness, and drunkenness of our presentage was not seen in our forefathers days as now: nay (which is monstrous) not in the midst of Popery, although this extenuateth not their other sin, for even they in subtlety and ill conscience exceed their former ages also. There is now more knowledge indeed where long teaching hath been, but because men receive not the truth in love and sincerity, God accurseth it with barrenness. Honest simplicity, which is not tainted with craft and subtlety, and therefore fitter to receive the print of the Gospel, is iusled out, by such as are (for the most part) risen up more profane and filthy; more scornful also and hardlier persuaded to goodness then the former generations. And though this may be found true in the general estate of all (as toward the end of the world, and in the latter days our Savior foretold it should be so) that iniquity should abound, and have the upper hand: yet in particular generations one after another, it may also be seen to be so; that if the Gospel be planted in a nation country, or town, and be continued from one age to another, though the means be like, yet the latter generation shall come behind the form, in fervency, diligence, and every way in yielding fruit of the Gospel commendably in respect of it; they will verify the proverb, New things are dainty, and old loathsome.

For I cannot tell how it cometh to pass, that ye must grow glutted with the word, and weary and ashamed in some sort of the godly zeal and forwardness that they have seen in others of former times. They will receive the Gospel, as other have done, but they think it more then needeth, to stoop to the simplicity of it, and to be zealous patterns to other in practicing the particular doctrine of it, in one point, as well as in another; but seek to take more liberty then they are willing to examine upon what good grounds they do it: neither will they be forward in going one before another in mercifulness, in justice, and in seeking to punish notorious faults in their families and towns, and in the like good example giving, and thereby discourage them, who else were like to come forward, if there were not laid such blocks in their way. So that we had need to stir up our selves by the examples of them that have gone before us commendably, rather then to please our selves in that which we do, and to rest therein without contending, and striving to do better. For who is ignorant that such an estate cannot be good? And if we will be advised, let us know that our reward shall be great, if we honor the Lord with greatest forwardness in religious duties, when iniquity aboundeth in the world, and when the love of many shall wax cold.

Now I have shown the occasion of this people's sin, namely, that their good governors were dead; their sin it self now followeth in these 3. next verses: and that in this manner: first generally, then particularly. In this verse thus; that they did evil in the sight of the Lord, and that they fell to Idolatry. Here to stay a little, till I pass to the other two verses: the evil which they did (most certainly) displeased the Lord in a most grievous manner. As by the same word here used, the like is meant in other places, where it is said, that the Kings of Israel did that which was evil in the sight of the Lord. And so on the contrary, those things which were good in the eyes of the Lord, as the acts of many of the Kings of Judah were; they were said to please him highly. But when God hath given us many encouragements to his service, and yet we regard not to be the better by them, what marvel if he abhor such doings, and make open exclamation against them, as he doth here, when both he hath set hedge and ditch to hold us from committing them, and also hath given us many causes of doing better, both by teaching us, and by other his manifold benefits, and also looketh for it at our hands that we should do so?

So that although the sin of this people was manifest to the view of the world, as well as before God; yet if it had been secret and hid from men, it had been evil in the sight of the Lord: even so I say of our selves, if we mind not God's matters and service chiefly, but walk loosely, and hollowly, we shall justly be challenged to do that which he cannot abide, howsoever men find no fault in us. For though there be degrees in sin, and one is more grievous then another, yet they that set not their hearts wholly to seek the Lord, with a great care to please him in all things, even they do that which is evil in his eyes, seeing the eyes of the Lord search narrowly, and spy that which men see not; Therefore what may be said to the lives of the greatest number, and yet some of them, such as reprove others, and are not in many of their doings to be charged justly by any, yet when they be not upright in heart, and faithful to God in one thing as well as in another, yet (while they be not so bad as other) they do evil in his sight. For seeing not they whom man, but whom God approveth are praiseworthy; they therefore shall have this still and ever against them, that they did evil in the eyes of the Lord if he commend them not, as he did Job, saying thus, they are upright, fear God, and depart from evil; which if it were well thought on, there should small cause be found, why they who are tender conscienced, and fear to do evil, should be so scornfully and spitefully railed upon, and disgraced by the men of the world, for that they dare not be so loose in their lives as other are, showing thereby that they can abide none but such as do evil in the sight of the Lord. And this of the eleventh verse.

For of the word [Baal] I will speak in the next verse together, with other of like sort. But first in this twelfth verse the holy story saith, that they forsook the Lord, who yet was the God of their fathers, and had brought them out of the bondage of Egypt. This as it was more then to displease God in some particular actions (for it was a leaving of the true worshiping of God, which is the fountain of well doing duty in our life:) so it is aggravated by the favor and benefits here mentioned; to wit, what God had done for them: and further, the greatness of their sin may be laid out more fully by comparing it with Peters answer to our Savior. For when he saw some of his hearers to depart from him, upon no just cause, but only a bare conceit; and he asked Peter, if they and the rest of his fellow Apostles also would depart from him; he answered, saying, Lord whither should we go? thou hast the words of eternal life. As if he should say, that they having found them so good and bountiful to them already, and having such hope still of greater good from him hereafter, as they knew not where to find the like, it should have been absurd for them to depart from him as the other Disciples did.

And to speak the truth, who can say any less? And so might this people well have answered, and so they ought to have said also, even as Peter did. But it was far from them, because some of them had never cleaved to the Lord in truth before, nor trusted in him, but walked hollowly and unfaithfully towards him, though now they did much worse. And by them we may see to what a fearful estate they may grow, to what depth of sin they may fall, who embrace not religion conscionably, even for the worthiness and excellency thereof, and for the good they have, or ought to have gotten by it, and for the love they should bear to God, who hath loved them first; but rather began to profess in a passion, or in some other outward and mutable respects; such (I say) may be like in time to depart from God altogether, and then in what other state are they, but without God in the world? For when men's hearts become hardened once by the deceitfulness of sin, they do next after that grow worse, and so depart from the living God, as it is written in the Epistle to the Hebrews. Now as I have spoke of these who were but outward professors, when they were at the best, how they did wickedly in the sight of the Lord; so there being some better among them who did so likewise. We may further note hereby, that though we begin well as some of these did, in the true renouncing of evil, yet we not holding on faithfully and carefully, by considering duly God's goodness toward us, and zealously embracing good means, we may easily, and by little and little, yea and shall also together go back, even as these did: but of the revolting of such I have spoken a little before.

Now therefore it followeth. I will show how this people fell to Idolatry, even to worship Baal and Ashtaroth, and such other Idols as the people and nations served, who dwelt about them: but first what is meant by these names of the Idols here named. Baal signifieth a patron or helper, as they took the Idol Baal to be. Ashteroth was the God of the Sidonians, an Idol which in the form of a sheep was worshipped. And by the word Baalim here, is meant all manner of Idols, such as were worshipped among them. To this point the people of Israel were now come, that seeing they would not expel those idolatrous nations while they might; neither continued to serve the Lord, as they ought to have done; behold, they themselves now departed from him also, and fell to idolatry with them. Where, besides that we may learn, that when we avoid not the occasions of sin, we cannot look to avoid the committing of the sin it self, of the which I have spoke in the former chapter; we may further see, that after men once forsake the Lord, and his ways that have been made known unto them, they fall to most loathsome sins, even to most gross and fowl Idolatry: yea and there is no end of such abominations with them, if God restrain them not.

Even so the Lord complaineth in Jeremiah, saying: My people have committed two evils, for they have forsaken me the fountain of living waters, and have diged to themselves pits that will hold no water. It would never have been thought, that people so well provided to live happily, as these were by their manifold encouragements (even as we have seen our selves in our time many to have been among us) it would never (I say) have been thought that such could grow to be so monstrous and profane, that none might seem to go beyond them therein: Even so it may be said; and to apply this to our selves, oh, if men could see what God hath done for them in these days, when he hath granted them to live in the days wherein the Gospel hath shown most clear light, and made manifest the way to eternal life, to them who sat in darkness, and when heerewith he hath given peace and abundance of earthly commodities also, &c. Oh (I say) that they could in this their time see these things? how happy might they have been thereby? but they are hidden from them. Now therefore when for all these they have yet followed their own hearts desire, and the course of such as know not God; we may say on the other side, oh how justly may it be complained of, to their no less shame then misery?

Now if any desire to know what Idolatry is, and what is meant by that they were said to commit it; let them know this for answer to both: Idolatry is a worshipping of Idols; and hath two parts, outward and and when we give that to them which is proper to God, in either of these inward: we commit idolatry. The inward, when we trust in, pray, give thanks, or subject our selves unto them, whatsoever in heaven or earth, or in the water under it. The external is; when we manifest our affections to them by any outward things, as bowing the knee, vailing the cap, prostrating our selves to them, or in using any other ceremony appointed by God for his own service. Now whereas this being urged to the Idolaters of our time, I mean the Popes votaries: their answer is, that they give not honor or worship to the Image, or that which they give reverence to; be it stock, or whatsoever, but only to God and Christ himself in the Image; let them hear to their shame what Saint Paul saith to the Corinthians, the Image or Idol is nothing saith he: that is to say, God is not in it, or under it, whom they say they serve in them, and that he is represented in such images: and what do they worship then but the creature? Whereby we may truly gather, and all that list, may clearly see that their bowing to them, and prostrating themselves before them, is gross Idolatry, whatsoever they pretend, as they have been oft and learnedly answered. The same may be said of their offerings, burning of lights, their going on pilgrimage to the Saints departed, and such like. Now as for their miracles, they are false and wrought by Satan, which God doth suffer for two causes: one to try his, whether they will go from God thereby; the other to punish themselves and other wicked ones, by believing lies. And as for Cornelius bowing to Peter, and John to the Angel, they did not take them for God, and yet because they went too far, they were forbidden by them.

But yet in these verses, let us note a thing or two more. For seeing this people saw and heard that God allowed their fathers worshipping of him; as Abraham's, Jacob's, Moses and others, and yet they followed nor their example, it made their sin greater: For our fathers, such as the holy Ghost here meaneth, are to be followed; namely, Moses and the Prophets; as Paul in the 24. of the Acts affirmed, that he in serving God, worshipped the God of his fathers, and followed them therein. Such fathers if the Papists would follow, when they boast that they have the fathers on their side, all controversies about matters in question betwixt them and us: as transubstantiation, real presence, adoration of Sacraments, and such like; would soon be at an end. And let us see that we retain the true serving of God, that those our holy fathers did, seeing with such service we have heard God to be pleased. And further note, in that the miracles of Egypt are repeated, and applied here to this generation, which yet were done long before, as though they had been brought out of Egypt themselves, being not yet borne: and this was to the end that they should profit and be moved by them as well as their fathers; note (I say) that the miracles and works of God in times past wrought by the Prophets, our Savior, and the Apostles, ought to serve for our benefit, and we ought to have use of them, as well as they before us, in whose days they were wrought, although we saw them not done: whereupon this is set down, that whatsoouer things are written, are written for our learning, both that we should, among all other uses of them, be confirmed in the doctrine of the word, and also look for no more proof of it by other miracles to be wrought in every age following. And if we be resolved of the truth of this, let us see that we be guided by it also. And this be said of the sin of the generation that rose after the death of the good elders: now of their punishment.

And the wrath of the Lord was hot against Israel, and he delivered them into the hands of spoilers, that spoiled them: and he sold them into the hands of their enemies round about them, so that they could no longer stand before their enemies:

Whithersoeuer they went out, the hand of the Lord was sore against them, as the Lord had said, and as the Lord had sworn unto them; so he punished them sore.

We have heard of the first point of the four, in this second part of the chapter; namely, of the sin of the people. The next point followeth (as I said before,) of the punishment, with the which the Lord pursued them for it, which was twofold: the first was, the anger of God conceived against them for it, the second the fruit of it. And that is set down here to be partly the spoiling them of their goods, and partly bondage to their enemies; and more generally, that God's hand was against them, so that they were not able to stand before them; by means whereof they were in anguish and straits, not knowing what to do. Behold how their estate was changed, yea and that so soon, after they turned away from the Lord: even so shall all find it. But come we to the particulars.

When therefore it is said here, that God was angry with them, we must not so take it, as though God were subject to passions as men are, as either anger or repentance, &c. but such speeches are used, and now this one, of God's anger, to the end our faults may appear the more grievous, in that they are said to provoke him who is so hardly moved. Again, to our capacity they are uttered, to give us to understand, that God doth and will do the same things that men, being angry for faults committed against them, will do; that is, be revenged upon the offenders: and yet he is free from passion. What are we then to think, when we hear that God is angry? to set light by it, as the most do; when yet we hear that he is not led by passions? no, but to be troubled for it, because we cannot but fear that God will do the same to us, that an angry man, being offended, will do to such as provoke him. For why? are we stronger then he? or think we that we shall eschew and decline danger? when yet in his anger he is compared to a Lion, who seeketh his prey? No doubtless; for his wrath is assisted with power, and with presence. And therefore it is said in the Psalm, If his anger be kindled, the earth is moved, and the foundations, of the hills are shaken. And again, If his anger be kindled but a little, happy are they that trust in him. Which places, with many other such, do lively show the danger of them that provoke him; and that as he is angry justly, so his anger is (without respect of persons) or parciality declared against all sorts without exception, that provoke him: the greatest shall as well smart as the meanest, as the text there importeth.

But the use of this is, seeing God is provoked by our sins, that we should beware that we offend him not in the common manner as men do, in the profaning of his Sabbaths, his word and Sacraments, in slander, lying, dissembling, incontinency, and vnchastnesse of body and mind, in deceiving, oppressing, and a thousand ways more: and especially we must look that we live not in unbelief, which is disobedience in an high degree, even to the Gospel; for which Paul saith, the wrath of God is revealed from heaven. But if we have fallen into any such, the next heed to be taken of us is, not to sleep upon them, but tremble, for that we know God's wrath is kindled against us, and who knoweth whether vengeance may come forth and take hold of us, before our hearts relent, and before we meet him with repentance? When the Lion roreth all the beasts of the forest quake; and is it not time for us to do the like, when the mighty Lion of the tribe of Judah is moved? And if it be meet that even the children of God be held in awe, by considering that he their God is a jealous God, yea a consuming fire; and again, 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 own people; how much more should they tremble, when it is their own case, and when they themselves are the persons upon whom he frowneth? And if the Princes wrath be death, as we see it is by Ahasuerus, when he was inflamed against Haman; how dangerous is the estate of them who most justly have stirred up the Lord against them? For which cause our Savior saith; Fear not him who can but destroy the body: but fear him that can cast body and soul into hell: I say fear him? So that the man lying in known sin, not repenting, is the man of misery, if he could see it, howsoever he sooth up himself, or be soothed by other, for the mouth of the Lord hath spoken it. And I have wondered oft, that so many offending, as are known daily to do, and that willingly and loosely, yea and with boldness; and that they being in so great danger thereby of sundry punishments every day; I have wondered (say) that so few make hast to rid themselves out of that fearful condition; and especially they seeing so many to smart from time to time for the same and the like sins that swarm in them: and yet further, to give too apparent tokens by their impenitency, that it will be infinitely worse with them, when they be gone hence. Thus much for this time.

THE FIFTEENTH SERMON UPON THE BOOKE OF JUDGES, THE REST OF THE fourteenth and the fifteenth verses, a part of the former text, and on these verses following.

O F God's anger and the fear thereof, being the first punishment, we have heard. Now followeth the next, which is the effect of it. For they who are angry, consult and devise, how they may revenge themselves upon such as have offended them: the 〈…〉 out • ffect: the effect of whose anger is set down, first to be the spoiling 〈…〉 good, and then the bondage they came in to their enemies, which was far greater. And these are the sorer because God dealt not with them himself, but gave them over to men, yea cruel men, such as David 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 loss of wealth is found by experience, and taken of men to be one of the hardest judgments that do befall them; the reason is, for that they love their money and goods almost if not altogether as well as their lives. And yet a great punishment is this which they sustain by them, that when the Lord hath given them as blessings, they lose the right use of the, for and through their foolishness and sin, and cause that for the most part they become curses to them. And God in his wisdom doth send such penalties oft times among many other unto them, as it is said here, he gave them into the hands of spoilers. But this was yet far worse, when they must go under it, and yet never consider by whom, and why they were thus punished. Behold in this people, the extreme folly of sinners at this day; who though their hearts are set upon their wealth and commodities, yet never bethink themselves to be freed from the danger of God's wrath, which often wasteth them to nothing. Know we therefore, that if we decay in our goods, by barrenness of the ground, or unseasonableness of the weather, by debt, suretyship, or by any other such like, and especially by misspending them; know we (I say) we have a warning thereby, sent us of God, for some ill parts of life, as it is said in Deuteronomy, If thou wilt not obey the voice of the Lord thy God, then the fruit of thy land, and all thy labor shall a people that thou knowest not, eat: and the heaven that is over thee shall be brass, and the earth under thee, iron.

And again, A nation that is of a fierce countenance shall eat the fruit of thy cattle, and he shall leave thee neither wheat, wine, nor oil, neither shalt thou prosper in thy ways. By all which, and this which is in the text, that they here were spoiled of their goods, as it should make us careful to prevent even his judgment among many other, by upright walking with God, and harmless living among men, how foolish and precise soever that course of life seem to many: so when we have gone out of the good way, and fallen from that obedience which we have covenanted to yield unto God, and sustain such loss thereby, above all things let us seek to find out the cause thereof, and that speedily, as Jeremiah requireth, and bear our loss because we have sinned; and sin no more lest a worse thing befall us. And let us not count it our hard fortune, (as foolish men term it, for there is none) when we are so wasted in our goods, neither please we our selves in condemning and charging the second cause thereof, whereby we are 〈…〉 of them; for whatsoever be the instrument of our loss or undoing, sure it is, that the Lord is the effecter and worker of it. And thereof 〈…〉 Deuteronomy, of this and all other his fearful judgments, after that 〈…〉 sent them, when it shall be demanded wherefore hath the Lord done this? how fierce is his great wrath? they shall answer, because they have forsaken the covenant of the Lord God of their fathers, therefore hath the Lord's wrath waxed hot against this people, to bring upon it every curse that is written in this book.

And the same doctrine that I have taught of the spoiling of men's goods, that it is a fruit of the wrath of God for their sin, (this being excepted, that the Lord may impoverish his people (who fear him) in favor and mercy) The same I may as fitly and truly say of the bringing or them into servitude and bondage unto vile and cruel persons: but let the one be understood by the other, seeing I speak of this in another place. But I will further observe another thing here, that seeing it is said that they were led into bondage after they were spoiled of their goods, and so smarted by both, we may note how God so dealeth with the disobedient out times, even as he did here with these, that as their sins go not alone, so neither do their punishments. So that God dealeth with such as offend him not one way, but many; as he did puinsh Achan, both with shame, and with pain: so Pharaoh was visited with terrors, and with bodily plagues also: even so now many are pursued with crosses in their goods, reproach in their name, and in their body with pain and diseases. And this he doth, that men may know they shall pay dear for their stolen pleasures, how sweet soever they be to them in their fond account, and that so both together may hold them back from provoking him. For as Isaiah saith, one judgment shall not serve the turn, if men struggle and fight against it, and stand out with God, when he smiteth gently, his hand will be stretched out still; and look what the former hath not done, the latter shall make good. As we read in Joel, that fruit which one plague consumed not, another did, till an utter riddance follow of all. But men bite upon the bridle, and curse their luck, but look not into themselves: so when God strippeth men of their goods, and then casteth them into bondage, as he did deal with them here; or when he doth the like to us, that one judgment come in the neck of another to us, I think it may be said truly without respect of damnation, that we have paid dear for stolen pleasures, and our bold taking of our liberties amiss. And seeing I have not spoken particularly of going into servitude, and our nation hath not known what it meaneth, nor how sharp a scourge it is; yet seeing many fall into it by Turk and Spaniard, who have little feared it; therefore I wish them to read of it in Deuteronomy: secondly, to consider of it by the estate of the people of Israel in Egypt: and lastly, to lay it out, and set a view of it before their eyes, by the Popish and cruel tyrannizing over our souls here in our own land in the days of Queen Mary, when we could enjoy no liberty of the word and Sacraments, but our brethren who refused their Idol-service and false worship, were tortured and tormented by the bloody persecutors: and what may men look for then at the hands of strangers? And this to be said of bondage.

Now further, in that it is added in general in the text, that they could not stand before their enemies; for being so weakened by them in goods, number, and strength, what marvel? Let this be observed, that God useth his and our enemies against us his children, when we provoke him by our sins: as he used Nebuchadnezzar against Jerusalem, and Sennacherib and others. Not that God putteth new poison and malice into them, who had nothing else in them before; but that he justly suffereth and letteth them alone (without any bridling or restraining them) to vomit up their venom, and their cankered hatred, and letteth them loose to Satan. Whereby this among many other things may be learned, how uncertain the comfort is that some take in this, that the Papists (they hope) shall never prevail against the Protestants, nor Popery ever yoke them anymore. Yes, if God be displeased with them, he may plague them that way, by raising them up as enemies against them, as easily as he did here the Canaanites against Israel; and if they were without fear that way, he may and can meet with them after sundry other sorts, little to their comfort, as they may see daily if their sins be not removed out of his sight: so that as the Prophet speaketh, it shall be with them, as if though they escape the Lion, a Bear should meet them: or went into the house, and leaned his hand on the wall, and a serpent bite him.

By this which we have heard of the punishment of this people, it appears that they had load enough upon them, as one would think, and yet, as though there had not been enough said of the hand of God against them, the holy Ghost addeth here, that whithersoever they went forth, the hand of the Lord was against them; as if it should be said, whatsoever they took in hand or went about, it prospered not, but they were crossed therein; whereas of the godly, we read in the first Psalm, the contrary to be said and set down. The like is spoken by the Prophet Azaria to the people of Judah, in the second book of Chronicles. This though it be not seen of many, nor marked of the disobedient, and therefore not complained of, yet their misery therefore is the greater, seeing they go on brutishly, as the fool to the stocks, and the ox to the slaughter, till a dart pierce through their liver. But some feel and perceive it, when God being angry with them, his hand is against them, as experience witnesseth (though he deal not now so much nor apparently against his enemies in bodily as spiritual plagues) for do not many loden with sorrow and misery crieout, that God fighteth against them, though there be no outward punishments to be seen upon them? and that they neither prosper nor enjoy any inward peace, but are wearisome to themselves, cursing their lot, and wishing themselves out of the world; nay laying violent hands upon themselves, for very anguish of heart and madness: thinking (falsely) so to escape their misery. And how heavy a thing is that, (think we) especially when they know not how to remedy it? And as it is thus with them, even so God's hand is ever with his faithful servants in all their ways which God hath set them in. They are like the tree planted by the rivers of waters, that bringeth forth fruit in due season: and whatsoever they do it shall prosper. Indeed this is the less seen to be, because they find it so hard a thing for them, in the midst of so many discouragements, to continue in their uprightness as we may see who mark it; but they are oft unsettled and broken off by the burden of the flesh from their innocence, or else are forced with much ado to recover themselves being fallen, and are in great heaviness thereby. But while God upholdeth them by his grace, he doth also make them well liking, and to prosper, yea in their weakest estate, in respect of other, and to recover.

And whereas it is added, that this pursuing of them by the Lord in all that they set their hand unto, was as he had sworn to them, it is to teach us, that it could be no otherwise: seeing God speaketh nothing in vain, much less if he swear to it, according to Samuel's words, the strength of Israel will not lie. One jot or tittle of his word cannot fail. It is far more firm then the law of the Medes and Perfians, which yet altered not. So that if the Lord speak the word or swear (except it be conditionally) whether it be a threatening to such as provoke him, or a promise of any good things to such as trust in him, it shall most certainiy come to pass, what attempts soever there be to the contrary, as is daily to be seen. And therefore it is to be wondered at, that men are so little moved thereby; but for all his threats, go forward in their bad course, till the evil threatened do come upon them, and cause them to cry out; even as God's servants also do smart, when his promises being certain, are for all that, not believed of them: But this matter is oft occasioned. And this be said of the people's sin, and of their punishment. It followeth now in the text.

NOw follow the other things which I mentioned before in the sixth verse in laying out the points of this second part of the chapter, and that is, how the Lord raised them up deliuerers in their oppressions when they cried unto him, who were called Judges. This cannot be understood of any one time, seeing he sent not many Judges at once among them, in any time of their affliction. Therefore he showeth here to the end of the chapter, what was the condition of the people of Israel, and the changes and diverse courses that they were, in the time of the Judges. In few words it was thus: when they cried to the Lord in their oppressions, he pitied their groans, and raised them up Judges, which were deliuerers of them, as I said, and he was with them to bless them, and yet they turned away from him again for all that, and so he was provoked to go against them afresh as is set down in the latter end of this chapter, & in some of the verses that follow.

And first, in that it is said in the eighteenth verse (for these three verses are to be joined and read together) that they groaned to the Lord under their oppressions, who saw nothing amiffe in themselves before; it must teach us, that calamities will search and stir us up to grief, and to make our mone to God for very anguish of heart, how careless and iollie soever we have been before, when we boldly provoked him, and when we have been so careless and headstrong, as that nothing could serve to pluck down our stomachs, yet sore troubles have broken our hearts, as if we never had been otherwise. Therefore when his word will not prevail, the Lord is fain even to master men by strong hand, that at least he may tame them by violence, if he cannot bow them to repentance: even as men handle horses and such beasts as they cannot rule; they cast them, and keep them under by binding them, that so they may work their pleasure on them. The wild Ass must be taken in her months, when she cannot resist: and this course the Lordis driven to take with us, to wit, to make our hearts to smart, and to load them with sorrows, or else there would be no rule with us: thus I say he is fain to take us down. According to that which is said in the Psal. When he smote them, they sought him, yea they sought him early: Pharaoh himself when he felt the smart of the plagues of Egypt, sought for Moses to pray for him to the Lord. Long it is before men are fitted and framed to hear the Lord speak unto them: but being bitten with sorrow, they are glad to cling to him. But alas what cometh of the most of these his corrections and sharp dealings with such? Nay, for that I can say no more but this, that the most of them do but bow for the time, as a bulrush with the wind, their goodness being as the morning dew, and so it goeth away, and they cry out only while the rod is held over them, and afterward they return again to their old bias.

And so did these here, and so do many seek the Lord for a time, and yet turn aside again as a broken bow. But if such as be thus cast down (as these were) when God afflicteth them, so that one would think they would never lift up their bristles against him anymore; if these I say do yet wax bold, and kick up their heel against him, what shall we think of them who relent not at all for their evil doings, no nor for God's heavy hand upon them, but harden their harts, as the dog which biteth the staff that beateth them? What then, ye will ask is to be done; if groaning under men's burdens of sin and punishment have no good effect? All the remedy here is this, that men in such cases finding out their sins, do also seriously consider of the foulness of them, and the woe that they bring with them, and so tread them also under their feet, and believe better things to be coming from God toward them, even mercy and forgiveness, which only are able to crush their sins in pieces afterwards, as well as to make them kindly and truly acknowledged and cried out of, while the smart taketh hold of them. This be noted of their groaning.

Now behold what the Lord did when they did thus complain and cry out; he had compassion on them, and raised them up Judges, that should deliver them out of the hands of their oppressors and spoilers, and he did so, and was with them; and it repented him that he had so suffered them to be oppressed. He doth oft as he did to Ahab, pity sinners, when they smarting for their faults cry out of them: but he doth not receive them to mercy, except they truly forsake them; which I say for our instruction, that we may know that the Lord is easily to be entreated of us, waiting indeed our repentance. And when we do but give signs of disliking our sins for the time, he stayeth his heavy hand from pursuing us: what would he do, think we, if we came home to him with all our hearts? But so we must know on the other side, that he in so dealing with us, heapeth hot coles upon our heads, add maketh us vnexcuseable, when we having such fair encouragement at his hands, shall yet keep a loofe from him, and show unfaithfulness, when we have made covenants with him of amendment.