Commentary on Judges

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.

But here cometh in their misery, as in this verse is to be seen, that when he did all this to them that here is set down, yet for all his pitying them, and showing so great kindness toward them, yet their Judges, who called them from Idolatry, were not heard nor regarded of them. They considered not what a benefit it was to enjoy such, although they cried in the anguish of heart for help in trouble. Now in that this was a common thing with them after their deliverances, thus unthankfully to deal with the Lord, in not obeying their Judges; for so they are charged here to have done: and in the chapters following is to be seen that they did so: by this briefly let us learn, that men are rarely the better for their deliverances out of their troubles, howsoever they cry to God in the midst of them. Whereas a man would think it should be the thing most regarded of them, and they should be oft in considering both how irksome and uncomfortable it was to them, when they lay in affliction; as in pain of body, by sickness or disease, or in pursuit by enemies, or in any other distress: also what a gracious liberty it was, and what ease to them, when they were delivered yea and with all this they should yield rare thanksgiving to God for the same; especially seeing it is the end of all deliverance, even the greatest, and withal this, that we may serve the Lord ever after without fear.

Again, another thing is not to be omitted in this verse, that instead of hearkening to, and obeying God and their Judges, they fell again directly to Idolatry, and so forsook the God of their fathers; and most brutishly bowed themselves to their Idols which were but blocks, and could do nothing for them. A deceiveable pleasure they took therein (as man's nature is very prone to serve God after a gross and false manner) yea and the holy story showeth, that they did quickly fall to this, and turn out of the way; to teach us how soon a well ordered course, and good things are forgotten and laid aside. This as it may be observed, in this people, that they soon waxed weary of their good beginnings; so also it is apparent in others that come after them; who though they have good example before their eyes, to go before them therein, yet they are soon carried another way; especially when the chief persons are gone, who delighted in well doing. And yet further to lay out their sin, it is set forth by an apt and fit similitude of fornication, even as holiness to God is in the Scripture oft times compared to chastnesse in marriage.

For as the whoremonger is drunken and besotted with his lewd companions, so that he can regard no counsel, neither can see it to be his discredit, to be linked in with such an one: neither is moved with the wasting of his goods which is caused thereby: even so the spiritual whoremonger, which is the Idolater, is as blind as his Idol, and cannot be dissuaded from it; but an Image and Crucifix ouerswayeth him, when the worshipping of God in spirit and truth is tedious, and utterly unsavory to him. The reason of all this which I have said of him, and of all such at this day, who aggravate their sin in the like manner, is this; that men regard nothing but their ease & vain pleasure, & have no consciences to perform their promises & vows made to God in the time of their affliction. Again, they being either void of faith utterly; or having received some small measure of it, and being slow & negligent in the means using daily and duly, whereby it should be confirmed; they having also others to join & keep company with them in doing as they do, it easily cometh to pass, that they so soon decline, and their promise which they made to God of repentance, doth vanish like the sparkles.

THE SIXTEENTH SERMON UPON THE SECOND CHAPTER OF THE BOOKE OF JUDGES. Vers. 19. 20. 21.

N Ow followeth the last branch of this second part of the chapter; that is to say, that when the Judge died, the people did worse then their fathers, (as is set down in this verse,) whereupon the wrath of God was kindled against them, as appeareth in the twentieth verse, and then the fruit of it, namely, God's punishing of them is set down in verse 21. and the end why he did so, in the 22. that was, to prove them, and therefore it is said in the last verse, that God left the enemies in the land still in Joshua's time, and did not cast them out. Now of these as they lie in order.

That it should be thus with this people as in this verse it is said, it is no less lamentable then wonderful. For when God had pitied them, (they groaning to him) and sent them Judges, who should deliver them out of their oppressions, and they likewise did deliver them indeed: after that blessing, who would not have said that they would have proved a rare people in thanks and obedience unto God? Now therefore, in that they turned another way when the Judge was dead, who was sent to deliver them, and kept not their covenant which they had made with God, but rebelled against him, what trercherie was this? And to that end is their sin aggravated in this verse, to wit, that they did worse then their fathers, but following their own inventions and evil ways. By all which it is to be gathered, what light-headednesse and inconstancy is in men, who have sometime made earnest profession of amendment; also what lewdness accompanieth the same, to set it on work. Hereupon it is, that all good exercises of prayer, and purposes of good life are soon forgotten, and worn out of memory with many. A simple minded man would think, that where there hath been so much knowledge in people, and show of good conscience going with it, as that they both do cause confession of sin, and accusation of themselves, with breaking forth into solemn protestation and couenan •• of turning to God with all their heart; he would think (I say) that if after ten or twelve years absence from them, he should return again; that he should find rare profiting in the Christian trade; at least much forwardness in knowledge and in all good duties, and they so settled therein, that they could not be removed anymore from them.

But as people much to be lamented! they who might look for such a thing, shall be like rather to find it far otherwise, and much worse, as we see here it was with these. And instead of growing in knowledge and grace, at least of settledness and steadfastness in their good beginnings, they shall be found reuolters from the same rather; as it goeth with men nowadays, and to have devised with themselves, or consulted with others about new ways and courses of life, clean contrary. Some to fall in with Papist and sectaries, other to be drawn to whoredom and uncleanness; and the greatest part into depth of worldliness, suits, uncharitable contentions, and the like: which though it be fearful to hear of, yet it is common, and easy to be found, even while good exercises of preaching and some good neighbourhood continue, and be enjoyed of them: and therefore how much more shall this be found where such good means are wanting? Oh if goodness prevail not with them, and have not the upper hand, yea if it be not loved above all other things, and in price above them, and diligence used daily in the practice of good duties, all shows of the best beginnings will soon turn to the contrary. And good reason it is, that where men profess godliness, which is the greatest riches, and hath the promises of this life and of the life to come, good reason (I say) that there they should not be ashamed, to seek by all means to advance and honor it, to the end that all may know the worthiness and price of it; and that it is not without reward even in this world. Which while few regard to do, they are worthily put to reproach and shame.

But here, beside that which hath been said (a good occasion being offered out of all these verses together) we may gather a good direction for a great part of our life, and that as well before affliction come, as in the time of it, and after deliverance out of it. Before it come, and while God giveth us leave to serve him with cheerfulness (which is a sweet portion in this life) we should greatly labor to keep well, while we are well, and not do as this people did here, to wit, provoke God to punish us for sinning against him as the world doth, negligently or wittingly. Secondly, if we have, for all our heed taking, broken out against conscience, (which without good heed taking, may full easily be) we should cry to God after our fall, & from under our burden, not tarrying till we be driven to it by extremity, as these here were: and further when we cry to him, we should wait patiently, (and the rather because we have by our sin provoked him against us) till God deliver us. Thirdly, seeing he will most certainly help, being thus sought to, let us believe and be persuaded, that he will hear us graciously, as we see here he did them, who yet were great offenders, and thus let us strengthen and enable our selves to this patience with confidence. Fourthly, when we be delivered, let us afterward oft remember & consider in what an uncomfortable estate we were before, and how good and gracious the Lord hath been to us, to bring us out of such adversity, and with daily thanks cleave to him yet more nearly then before; and in no wise provoke him by renewing our sins, as these did here, which were monstrous, and to our own cost (be we well assured) it shall be. And thus if we be careful to do, it shall go well with us, and good days shall we see, as may be looked for in so bad a world; and such as have their thousands of gold, shall not be able to buy and purchase with all their abundance.

But to pass to the next verse. I having spoken of the revolt of this people in the former verse, (beside the direction which by occasion I set down there,) the holy story goeth on here to show what the Lord did to this people thus turning from their good beginnings, after the death of the Judge; He was sore displeased with them, and his anger was kindled against them. Here to say the same that I did there of God's anger, were but a needless thing. That which I note of it here, is this; that as before hath been seen, so through the whole book it appeareth, that it is usual with the Lord to do thus; namely, when men sin, to be angry; that is, to do as men will, when they be angry: for otherwise we have heard that neither anger, repenting, nor any such affection, or change is in the Lord. And is it not meet that God should thus deal with us think we, when we are so ready by every occasion to provoke him? For if this held us not in awe, we should, even we who are his own oft times break out as the common sort do (the flesh being weary of penting in) whereas the love of God (I grant) should be sufficient to contstrain us to our duties. And what a thing were it, that God should always be angry with a man? doubtless if any one could be persuaded that he were so affected to him, not only his whole life should be in daily and deadly unquietness; but he should also be overwhelmed with the thought of it, and driven to desperation. And yet we may know by that which hath been said, that God hath just cause to do no less, but to let his anger burn as fire against such as provoke him. But indeed he oft defers the declaration of his wrath, giving men time and liberty thereby to repent, and doth not once show it many times, when he is often provoked. Hereof it is, that when God being justly displeased, and yet men do not in in the mean while repent and turn to him, humbly seeking mercy; that he doth afterward declare by his manifold or sorereuenges, that he was long before provoked to anger, and justly offended with them. But this is wisely to be marked of us, that though his own people sin, (as there is none that sinneth not) to wit, by oversight, infirmity, unavoidable ignorance, and such like; whereas he doth not by and by, suffer his anger to break forth, the reason is this: he hath said himself, that he will not look straightly what is done amiss of them: and beside, when they see that they have fallen so, they rise again, and this they do daily and ordinarily returning to him again, & cast themselves down in true humiliation before him, in the meditation & application of the work of their redeemer Christ, and so the Lord is pacified with them again. Therefore such as are wise, will be most careful to keep away occasions of God's displeasure; seeing the Lord's anger is a consuming fire, and while that is provided against, men may possess their souls with peace, and may go out and in with him daily, with good liking and comfort, thus much of God's being angry again, now of the punishment that followed upon it.

God being thus displeased with them, seeing they had so shamefully transgressed and broken the covenant that he made with their fathers; therefore he will no more (he said) cast out any of the nations that Joshua left behind. For although Israel was oft delivered out of the hands of sundry of them by their Judges; by whom also many of them were slain, yet they were not utterly rooted out, but their posterity sprung up again afterward, and multiplied in the land, to the great disquieting, vexing and annoying of his people. This I say was the punishment: And how sore it was, may be thought by this, that these nations were left among them to their destruction; as in verse 3. we have seen, where we heard the same punishment threatened by the Angel to them at Bochim. But then they repented, and there is no doubt, but God accepted it, as he promised. But this was more grievous, that afterwards their posterity did worse then they. For they there were reproved, and threatened, for making covenants with the Canaanites: these for falling flatly to Idolatry with them. Here, besides that we may see that for the most part, men wax worse and worse, and the good decline, and the bad decay and wanze away in their sins, as may be seen by the example of these compared with that we read in the second verse; we may further learn again, as in verse 3. we heard, that God will be discharged of his covenant towards men, in and concerning the outward benefits of this life, if they stand not to their covenants which they have made with him.

And if they be his own people, he will punish their offenses with the rod, and their iniquity with strokes; though he take not his mercy utterly from them: and if they be other, he will much more leave them helpless, and to shift for themselves, so as they fall into depth of evil, who might have thrived and prospered through his blessings. Yea and they might have been in good hope to have embraced his covenant of grace and mercy also: as many are brought by God's temporary benefits to seek after spiritual, so might these have done also. Therefore, little do men know, what vexation they they bring upon themselves, when they wax careless in their covenants keeping which they have entered into with God; (as the leaving of some gross sin, or the forsaking of ill company, worldliness, or such like offenses;) and so forgetting themselves, fall to them again afterward. They shall surely run on from evil to worse that deal so with God, and from smaller punishments to greater judgments, so little cause they shall have to rejoice, for glory of their winnings thereby.

So that beside other manifold punishments which cannot be reckoned up, they that break covenant with the Lord, shall always have some special eye sores left to vex them, as these nations were to Israel. And as this worthily layeth forth the forementioned punishment, in verse. 15. that the hand of the Lord was sore upon this people of his; even so we shall find it who are unfaithful to him in our covenants, as that either stubborn and disobedient children (none of the least plagues) shall rise up to make our lives wearisome to us, which (as Solomon saith) shall be as corruption to our bones, and that many ways; as in wasting our goods riotously, and with harlots, and unthriftiness, or by embracing popery, and otherwise by waxing profane. Or we shall be crossed by unkind, spiteful and unquiet neighbors; who with suits, brawlings, and sundry disagreements, shall make our best pleasures to be turned into bitterness and wormwood: or we shall be plagued with servants, who shall consume us, and bring reproach and vexation unto us, by defiling our houses, or working us some other annoiance: so likewise with unfaithful and scandalous Ministers, suits, or controversies, so that by one or other of these, or such like, we shall have no comfort in anything; beside the many diseases, as collicke, stone, burning agues, consumption; for which we shall be constrained to cry out, and say, we have no pleasure in our lives. And yet a greater punishment then all these, we shall not know, when these plagues be upon us, that they are for our unfaithfulness in our covenant, (though more or less, it is the case of the most that profess the Gospel, thus to forget our selves) which thing yet (in great grief I utter it) is to be seen in many, that when God's hand is sore against them, yet they know not why it is so, namely for their sins, to the end they might amend.

In this verse the end is set down, why God would not cast out the Canaanites: to wit, to prove them whether they would keep the way of the Lord; (and therefore it is said in the next verse, that he left, and did not deliver them into the hands of Joshua: and if they did obey the Lord in fighting against them, and making no leagues with them, but follow and do as their good forefathers had done, then they might reap the fruit thereof, I mean, the Lord's promise; to wit, that he would be with them to assist them, to enjoy the land to their hearts desire: If they should do otherwise; then they should declare thereby that their strength was never great, if they fainted being tried; and beside, they must bear the burden that should light on them.

And by this we may learn, that God hath this end in afflicting his, that they may have exercise of his graces in them; as patience, faith, hope, and such like, that being found furnished therewith, they might give God praise, and they themselves might rejoice: and that they might be humbled, if the contrary should be. And this we ought to be resolved of in all our troubles, even when we cannot find out in our selves any particular sin, for which the Lord afflicteth us. So that we be far wide, and offer our selves great injury, when we do not resolve of this, that in God's afflicting us, he trieth us, that so we may behave our selves accordingly. The same may be said, if heresies spring up among us, that God trieth us what we will do: as Saint Paul saith, There must be heresies even among you, that they who are approved, that is, of sound religion and godliness, through long experience, may be known. It should teach us, seeing God doth so, always to have our hearts carefully set upon it, and to tell it oft to our selves, that whatsoever baits of sin are set before us (as a cup of pleasant wine well coloured, yet mixed with poison) we should not meddle with, nor reach out our hand thereto, and how bold and busy soever we behold other to be in snatching greedily at them, and to devour them; yet we may not be enticed with them, nor look on them; for why? God doth try us thereby what strength of grace is in us, to resist and turn from them; and as for them that do most readily embrace them, they shall soon vomit up their sweet morsels with bitterness.

Now to add this last verse with the former 22. whereas it is said, that God did not deliver all the nations into the hands of Joshua, as he did some, and could as well have brought under all the rest; it further teacheth us, to have an eye to God's works, what things he doth, and to resolve our selves, that he seeth always good reason thereof: and follow we his direction, and he will lead us to see as much. It is a good grace in us, if we can justify him in all that he doth, and to say with the people in the Gospel, he hath done all things well. And yet it is so, whether we affirm it or no. But seeing we are grauelled and amazed at many of his works, not seeing any reason in them, but we are rather ready to reason against them, and rebel; [as when he crosseth us in our attempts and doings, and that not once, but often, nor in one thing, but in many, and that apparently, and more then in ordinary manner, about our goods and bargains, health, and the like] here therefore I say, humbly to submit our selves to that which he doth, though it be no other then we pray daily to do [thy will be done of us] oh it is a thing well beseeming us, and yet but our duty. And thus we should say; (if that go not with our liking which God doth) he could have done otherwise, as here he could have cast out the Canaanites in Joshua's days: but as he left them to try the people; so he advisedly letteth things alone to prove us how wise, confident, and obedient we will be therein. He could give learning without study, and deliverance out of trouble by and by, or withhold it altogether, that it should not take hold of us, but he doth not, neither seeth it best so to do, to the end we may frame our selves to his good pleasure, and in every part of our life be subject to him. And this be said of the second part of the chapter, and of all the branches drawn out of the same, and so of the whole chapter. It followeth in the next.

THE EIGHTEENTH SERMON UPON THE THIRD CHAPTER OF THE BOOKE OF JUDGES.

THE NINETEENTH SERMON ON THE THIRD CHAPTER OF THE BOOKE OF JUDGES.

W E have heard how God raised up a savior or deliverer to the people of Israel when they cried to him in their oppression, even Othniel: now it is shown, how he fitted and furnished him for so great a work. And that was thus: Othniel being a private man, and one of the meanest of his fathers house, only somewhat enriched by his marrying of Acksah, Caleb's daughter, and a man of some courage, was the person whom the Lord stirred up for this purpose. And he being further off then many other from ability hereunto, it is said, that the Lord gave him his spirit, meaning the fruits of his spirit; as knowledge and judgment to understand the matters of God, and his will; which are things most requisite for a governor, and he gave him also increase of courage, strength and wisdom for war, and besides them all, certified him by his spirit that he was called of God to such a service. Now all things being thus appointed by God, he, as it is said here, judged Israel, that is, he executed his office, in taking upon him the protection of his people; wherein the Lord being with him, he rescued them out of bondage to liberty again, and governed them, and restored the pure worship of God among them: and more particularly concerning the subduing of the adversary of Israel, it is said, that the Lord strengthened him against him, that Cushan-rushathaim I mean, and gave him into his hands.

And this clearly teacheth us, that all gifts of the spirit, and all excellent effects thereof, they are none of ours, they are the Lord's, he giveth and distributeth them at his pleasure, as we see here, that it was the spirit of the Lord that came upon Othniel, whereby he brought to pass the great things that he did. And whatsoever is of any note in man for price and exceliency, it is all of God, and cometh from his mere bounty. Alas there is no bird stripped of her feathers more bare and naked, then man in himself, is void of goodness: for what hath he that he hath not received? Insomuch as all that he hath to glory of is his sin. A most holy and approved truth, which giveth God his due, and layeth out man in his colors, that he is nothing else, if her rob not God of his honor, and pranke not up himself in his gifts, he is nothing else (I say) but naked, poor, and a mirror of misery. Saul the King of Israel, when he wrought so great a deliverance for Israel against the Ammonites: Moses and Joshua in the mighty prevailing for them against the Heathen nations, and that in spite of all their teeth, who were the proudest of them; yea and Solomon in all his royalties, what had they to commend & set out themselves withal, but the gifts which God furnished them with? How do numbers iet up and down, vaunting themselves, who having some gifts given them of God, but to a far other end then they use them for, namely to honor him, and not themselves; do never think of any such matter, but dare more boldly sin against him, then otherwise they durst do, and all because he hath bestowed some gifts upon them, as personage, beauty, strength, wealth; even as one should strip a poor body out of his rags, and put costly and comely apparel upon him.

For though men be but earth and worms meat, yet how do they set up themselves, some for their high advancement, some for their riches, which yet are but borrowed; and other for their painted sheath, till they take all honor (that they can) from God? yea as if they were petty God's themselves, and he only to be called God of them. Oh admirable pride, blindness, and forgetfulness in flesh! and oh as great patience and long suffering in God, that he can bear it at their hands! And yet for all that I have said I deny not, but he can afford them these his gifts and far greater, if they could give him his due thereby, and use them to set forth his goodness by them, as were meet. The same I might say of learning, and all other gifts of God, they are the Lord's, and bestowed at his pleasure, not to puff them up that have them, but that in love and humility they should use them for the good of others. And much more then his supernatural gifts of the spirit, as godly zeal, care to please God, and such like ought to be used to the same ends.

Now to proceed, when God had given his spirit to Othniel, it is said, He judged Israel; that is, he did as a valiant captain, pull them out of servitude, and take the yoke of bondage from their necks, and restore to them the true worship of God, and govern them, and so the land had rest. All this, with such like befell them, when God's anger was turned away from them, at the repentance of the people. In their bondage and misery, who would have said, that it could easily, or in short time have been removed? especially, that such a change might have been seen? But this teacheth, that when God's anger is removed from a people or person, all things go well there, punishments are turned into blessings, and great heaviness into joy and comfort. Even as a cloudy, dark, and tempestuous day is forgotten, when the clear and fair sunshine ouerspreadeth and beautifieth the earth: and like as when two great men who by their strife and contention disquieted all, are again made friends, and reconciled; for then the people in that town rejoice, and hold up their countenance. So it is said here of this people, that they having been brought into such extremity for eight years, God sent this Othniel a deliverer and a Judge, to whom he gave courage and wisdom, so that he brought their enemies into subjection, and the people had rest and deliverance. By all these signs of his favor, God declared that his anger was removed. And even so, we shall see good days, if we take heed that God be not provoked to anger by us: and though his anger be kindled, yet if we cry and groan to him under our burden, lift up our hearts and believe that he will be merciful unto us, (as most certainly he will) and turn away his wrath and displeasure from us: for in his favor is life, and when his loving countenance shineth upon us, all other things shall turn to us for the best. And the Lord doth either remove outward punishments from us, or else uphold us so with his grace to bear them patiently and meekly, that they shall be no burdens, but matter of comfort unto us. Oh that we should not be so wise as to prevent this one thing, namely, that the wrath of God might be kept from our souls, while the body shall want no looking to, that I say no more, yea and the meanest have both care and skill, when the tempestuous and unseasonable weather cometh, to shroud themselves from it, and beware that it do not annoy them.

But further here, in that both estates of this people are set down together, as their bondage with their freedom, their rest with their trouble, the time of the one, with the time of the other; the holy Ghost (I say) in setting down both together, doth teach us to consider of both, in the like case, the one as well as the other, and by the grievousness of the calamity to meditate thus: Oh what should we have done, if we had so long continued in the estate that they were in; we, I say, who by the mercy of God have enjoyed much peace, with plenty of commodities: if enemies even strangers had brought us into subjection to them, how should we have borne the burden? So likewise by our deliverance from them, we should meditate of God's goodness to us after trouble, and from enemies, and to bethink us, (which too seldom is done of us) what a great favor of God it is unto us, when pain, penury, or the like are taken from us, and to prize the same at an high reckoning. And he that desireth to stir up himself to true thankfulness to God for such a change and deliverance will do thus, as he seeth good cause, and he shall in best manner perform it, by supposing in our best estate, that the contrary would be very distasteful, painful, and irksome unto us, and yet might have oppressed us, which yet being through his exceeding goodness passed away from us, behold now light and joy is come in the place of it. For as the light is the more esteemed by our being in the dark; and fair weather is the more welcome to us, after tempestuous and unseasonable times: even so is the considering of sore troubles lately oppressing us, an especial mean to bring prosperity into an high reckoning with us; which a man would say, we had need to do, who shall observe, how soon we make it a common thing, and little worth, or rather abuse it to our own great hurt and detriment.

Concerning the time of the people's rest under Othniel, even forty years, I take it to be the true meaning of the story, and agreeable to the original, howsoever the interpreters differ about it, the best translation maketh for it. But in the story of Ehud, verse. 30. more (if God will) shall be said of it, where the use of it shall be also added. So Othniel having served his time, was gathered to his fathers, as we are to look and wait for the same, after the like service in our places. And this of the first example of the three before mentioned.

Now followeth the second: The sum whereof is this, that the people of Israel provoked God to anger again by their sins, when Othniel was dead. And God strengthened the King of Moab against them, with other most wicked confederates; who oppressing them sore a long time, they cried to the Lord as they had done before, and he stirred up another savior, one Ehud, who delivered them out of their grievous bondage. According to this brief laying out of the story, the parts may be discerned to be four, as in the former. Which being easy to be perceived, I will not stand to set them down, but speak of them as they lie in order.

The first thing here to be noted, is, that the people again wrought evil in the sight of the Lord, as they had done before. And this shows that they broke out further then they did, while Othniel lived, or else nothing should have been said more then before in his days, during whose time though they be not commended, yet neither are they discommended. Therefore to say nothing of either, seeing I have no ground for it, let that be observed whereof the text giveth just occasion how prone and ready we are to break out, as soon as we have any opportunity. Oh the flesh is soon weary of pending in. While we are well fenced against falls by good teaching and company, I must needs say, all is much the better with us, and we be the easilier kept from great offenses. Here in this land especially, where we have the purity of the Gospel, and of the true worship of God established among us, (for it is gross indeed to fall from a good course, while that is present) and also while godly Magistrates are with us to encourage us, as it was with them while Othniel lived. But for all this, (as gross as it is) when men will let loose themselves with the times to the sins thereof, and such helps fail them, as I have spoken of, what care soever hath been among them of honoring God in former times, they are soon carried away, every man as he is disposed, by his own corruption one to some sin, and another to another. And yet where all the forementioned outward helps be, we being easily brought to make common things of them, the false heart will be ready to break out, and fasten delight in some sinful pleasure or other, if it be not strongly held in by grace, as by a bridle.

Whereas we should rather grow up steadfast in our hope, curbing up our unmortified affections, that so we might be vnoffensiue in our Christian course, and the better be able to help to shelter other weak brethren from being overcome and led away by strong temptations, rather then our selves (who have tasted how good and bountiful the Lord is) to be plunged into the depth of them, by what occasions soever to their great offense. I have oft lamented, and still do, the lamentable case, and woeful estate of such, who are easily and readily deceived with the baits of sin, when I see to what shameful shiftings and bondage they bring themselves, by their yielding thereto, who might have walked at great liberty toward God, and with much comfort in their life. But we must confess, that this should be much better done on every side, if diligent teaching were joined with good example in the chief, to give light and encouragement to the meaner sort, and godly Magistrates, according to their duties, encouraging the good, and ready to keep under the bad and disobedient. But oh that many of both sorts were not discouragers. And yet without respect thereof, every particular person should look to his own ways, not promising himself such helps in this evil world to be ever at hand. This be said of the people's provoking of God again, and of their breaking out, after the death of Othniel. Of other things which might be noted here, having already been spoken of, I will forbear to say anymore, both in this place, and throughout the book.

The punishment which God inflicted upon the people for their renewed sins, which is the second thing in this example, followeth in this and the next two verses: and it was this; that the King of Moab, and other who assisted him, held them in bondage eighteen years; and took Jericho, which was called the city of Palme trees, and set aide there, the more to oppress Israel, seeing it was by the passage over Jordan toward Moab. Where we see again, that if we shall wax bold to sin against the Lord, he will smite, as we have heard, come it sooner, or come it later. But in that he is said here to strengthen Moab, and as it were to furnish him against his own people (the wicked Idolaters against his true worshippers) only for breaking forth now at this time here mentioned, to offend the Lord more then commonly; it may seem somewhat strange. For these Ammonites and Amalekites were most vile enemies of God, and gross Idolaters. But he will have us to know this, that he doth often punish his own people, by them that are worse then they. And as we see he sendeth these cursed nations upon them, so we need not doubt but that he can and will send the very Papists, (as little as many loose Protestants fear it) to vex us, if we provoke him, even as he hath done heretofore, when the sin of men, and their knowledge was lesser then now it is. And so the Lord speaketh in Deuteronomy, Because ye have provoked me by that which is no God, I will provoke you by them, whom ye have despised as no people. It is as harsh a thing to suffer by the means of such as be worse then our selves, as it is for the child to be beaten by the servant. But God will suffer them, partly because he knows that to be the way to abase men, partly because their enemies will set it on to the purpose when they are let loose to hurt them, through the malice that is in them; even as their father the devil doth when he can. But God would have his own learn by the smart which they sustain by their trouble, that their sin is far more odious then they account it, yea then theirs, who whip them, because they have been taught to know the Lord, and covenanted to serve him, but the other are strangers, who are unacquainted with his ways. And all this is well to be marked, because this error sticketh fast and deep in the minds of some, that we need not fear the Papists, Spaniards, Jesuits, or any such Heretics, because we profess the true religion that they hate, and worship Christ Jesus whom they dishonor. And therefore having a good cause, they say, why should we fear, God will fight for us. I answer, they must have with their good cause, a good conscience also: for else they may as truly say, that God will not suffer a good man and true, to be robbed of a thief, or hurt by a witch, which Scripture and experience doth sufficiently confute: but as God exercised holy Job by the devil, the head: so he doth other of his dear ones by witches and other wicked people, which are his members: and that he suffereth (as he seeth cause) worse people then his own to domineer over them: the Egyptians tyranny over Israel, the Canaanites cruelty, and the examples of other nations in this book against God's people after both; with the experience of all ages are sufficient to testify.

That is clear enough, but let us further see the reason thereof, and God's meaning therein. For he doth not punish his own people by the wicked, his enemies, because they are in better account with him then they: neither to put them in hope that they shall go unpunished in the end, because he useth their service (as he did Satan against Job, to try him,) but because he will hereby manifest how great a sin it is to abuse, and live unworthy the Gospel; therefore he beginneth first to visit his own people, and oft times even by them. But afterwards, as Amos saith, he will visit Damascus, Moab, and Ammon, and make them drink of the dregs: for if he do this to a green tree, in comparison of them, how much more will he do it to the withered? And as the Lord will be avenged of his enemies, so after he hath corrected his own he will again return to them. Therefore the Church is brought in by the Prophet Micah to say thus: Rejoice not over me, O mine enemy, for though I fall yet shall I rise again: as the Prophet speaks, meaning that the Lord would find a time, both to take corrections of them, and yet to be pitiful to them again; even as the father will burn the rod when the child relenteth, and promiseth amendment. And this, if the wicked will not see that he chastizeth even his own, having sinned against his known truth, but once (as it were) and therefore he will much more have a day for them, to pay them to the full for their manifold and long continued rebellions: if they (I say) will not regard it, let God's servants profit by it every way, both they who are justly visited for their sins, and also they who are more free; who know that he doth use to begin judgment with his own house, that they may thereby return unto him.

Besides that which hath been said of these nations, how the Lord strengthened them against Israel; so we may further note here how they were confederate together against God's people: whereby we may further learn, how the wicked who can seldom agree together betwixt themselves, (for their leagues are soon broken) can yet easily join together to vex God's people. And thus these three nations did consent in one to smite them. Even as we read that Herod and Pilate, which had been enemies one to the other, were made friends by joining both against Christ. As two dogs that fight each with other for a bone, yet both join in biting the passenger. Or as thieves who consent to rob the true man, though they cannot agree in dividing the spoil: for in that they disagree each from other, it is because they want the true band of union: but in that they consent, it comes from their mutual hatred of virtue, and fear lest their own kingdom should be overthrown. And we find it as true in these our days, that they who cannot brook one another, but have sharp contentions and broils betwixt themselves, can yet with free consent, band themselves against God's servants. Which, (to leave them to repent for it if God give them grace) one would think should make us cling and cleave fast unto the Lord, that yet we may have him on our sides, and to stand with us against them, whensoever they shall strengthen one another to molest and oppress us; and also to maintain our Christian amity with our brethren the more strongly, by breaking off contentions, which easily arise, lest the children of this world condemn us.

The punishment is bondage, and as the former generation was to the King of Aram, so now they were in bondage to the Moabites: the time that it continued, was more then double in respect of the former, even eighteen years. The people that now were brought into bondage, though they were neither all that were in the former calamity, nor they only, yet the rest who were grown up at this time, had seen the works of God, and received the religion of their fathers; and therefore they smarted justly with the rest, with whom they had sinned. By them both we learn, that they provide ill for themselves, who make slight use of God's former corrections for sin, and that thereby they bring and pull down upon themselves greater judgments. As Christ said to the man that was healed, Go thy way and sin no more, left a worse thing befall thee. So he threatened in Leviticus, that if they did not amend by the former punishments, he would add seven times more. And did not Pharaoh find it, who for his mocking of God, and hardening his heart against him, when he confessed that God had been just in sending upon him so grievous judgments at the first, provoked him to send many more upon him afterwards?

And we at this day, who have had deliverance from trouble, which our sins procured and brought upon us, have too good proof of this that I say: that we smart more by the after sins, and those which we renew daily, then by the former: even as a renewed wound is more smartie and dangerous. And stands it not with the righteous judgment of God, that it should be so? Is it meet that we should tempt God in such a manner, and that we should not bear the mark of it about us in our flesh, or in our consciences? And so we do. For to say nothing of those who sin more willingly, in whom this is more clearly verified, it appeareth in the weaker sort of God's children evidently, who sin but of negligence and some carelessness rather then wittingly, that they smart also for the same. For beside their outward crosses, their oft doubtings also of their salvation, whereof yet they have had assurance before: and by many great fears they have oft times, that all is not well with them to Godward: the which (for the most part) do come of the slight and slendervse that they make of their deliverance from their first fear and trouble of mind which they sustained. And it would much more appear in many others, that their latter troubles which they bear, and by which they smart; for their latter and new provokings of God are far more grievous then the former, and they far hardlier recover out of them, if they did not bury the remembrance of them, and willingly forget them, through the hardening of their hearts: when yet if they could confider aright of it, even that is the greatest punishment of all. And although they rise out of it again in time afterwards, yet it is done confusedly; or if they see their sin and repent of it, it is after a good space, and so, much time hath at the least been lost, or unprofitably passed over by them.

And whereas this punishment that was cast upon them, was bondage to a foreign nation, both cruel and idolatrous; Oh it was a yoke most unwelcome: and so we are to account of it, whensoever, and whomsoever of us it shall fall upon. Subjection in children to parents; in servants to masters; in subjects to Prince, is natural and kind. But no such thing is bondage to strangers, but fearful and tedious, as we have heard oft times, when some persons here among us have been taken by the Turks, yea and Dunkirks, into what woeful state they have been brought. And although God hath mercifully persuaded our nation it self from it; yet we know in what danger we have been, especially to the Spaniard; and namely in that year, 1588. And let us not be senseless in hearing this, or careless: for if these reuoltings in the better sort, and profaneness (with many particular sins) in the common sort, continue, if the Lord punish us not, with that one kind, we may be sure that someone or other shall be in the room of it; yea and if we be not blind in beholding it, the plague and dearth hath already seized upon many thousands, whatsoever be behind to arrest such as remain.

Vers. 15. But when the chilhren of Israel cried unto the Lord, the Lord stirred up a savior to them, Ehud the son of Gera, the son of Iemini, a man lame of his right hand: and the children of Israel sent a present by him to Eglon King of Moab.

The third point and fourth in this second example follow, namely, the cry of the people, testifying their repentance, and the Lord's mercy, who pitying them, sent them another like Othniel, who should deliver them. The man is named and described in the text. He first slue the King of Moab, and after, ten thousand men of his, strong and good warriors, and so delivered Israel out of bondage. This followeth in the story, but it was necessary for me to mention it here, seeing otherwise, this sending of a present by him to the King of Moab, which the people of Israel are in this verse said to have done, should have been hard to understand, to what end it is set down: whereas the sending of it to him by the men of Israel, was the mean of killing the King of Moab, and the pretence that they had to cover their intent. But more of this afterwards, as the words of the text when I come to them, shall offer occasion. But now let us handle the points that are in this verse, as they lie in order, and as for this time we shall be able.

First, it is said that the people cried to the Lord from under their sore bondage, wherewith they were oppressed. And had it not been better for them to have been without it, and to have served the Lord with comfort, as they did while Othniel lived with them? so should they not have needed to cry. How this their crying was a sign of their repentance, I have largely shown in the former example, verse. 9. and that may serve for both. But that which I will note now from their crying, is this; that the best end of our pleasures of sin, is howling and crying; which though it did here accompany repentance, (as seldom it doth) yet is it painful, but without it, dreadful and deadly: neither do many meet with that (as I said) though too many have their part in this. For the times that follow sin, when it is done and ended, are not like the time in which it is committed: they full of smart and sorrow, this taken up in deceiveable pleasure.

Consider this all you that are given to your appetite, and will have your pleasure, where ye can come by it, howsoever the Lord forbids it, and how dear soever it cost you. If ye may end with crying (which yet they can ill away with, who hunt after vain pleasure. I mean, that which is companion to repentance) ye have infinitely to thank God for it: but who can assure you that ye shall speed so well, and have so good an end thereof? who may justly fear (an hundred to one) that painful crying, which maketh way to perpetual howling and gnashing of teeth. As your sins have been great, so shall your cries be great, saith the Lord; as namely he doth by Abraham to the rich man: Son, in thy life time thou enioyedst thy pleasure, but now thou art tormented. Is not this lamentable, when we might live comfortably, enjoying our health, peace, liberty, and welfare with God's good liking? But oh woeful it is, that none of his benefits, how precious soever, are commonly accounted of us according to their value; to wit, thankfully, nor used soberly and aright, but so as we are enforced to cry out at the last (at least we have cause so to do) of our abusing of them. For there cannot a jot or tittle of God's word fall to the ground, who saith, Rejoice O young man in thy youth, and let thine heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes, but know that for these things he will bring thee to judgment. But I cannot go through this whole verse at this time. But thus much of this third point beside that which I have spoken of it elsewhere.

THE TWENTIETH SERMON ON THE THIRD CHAPTER OF THE BOOKE OF JUDGES.

N Ow followeth the fourth point in this example, and that is; how God had mercy on the people when they cried unto him, and gave them another deliverer, this Ehud by name, of the family of Iemini, which pertained to the tribe of Benjamin, and lame on his right hand. And by this, as it appears that God's hand is not shortened in raising up one deliverer after another; so we may see how good and kind the Lord is, in hearing the cries and groans of his people, and that often times; even again and again, when they make their complaint unto him. And this he doth as well in the daily pardoning of our infirmities which are innumerable, (for who can reckon them?) as also in such falls as are more grievous, if it repent us from our heart, as he willeth us to do in Hosea. Which doctrine is warily to be received, for we are ready to fall into extremities on both sides. For some doubt and fear that God will not receive them again, though they return to him, remembering their former shameful and willful transgression: but that error of theirs must be amended. Other are ready, when they hear of God's receiving sinners graciously, and that again and again (they lamenting after him,) they are ready (I say) to think that they shall easily be forgiven, without any remorse or prick of conscience for their sin: which is a gross abusing of God's patience and his readiness to receive sinners, who have offended: and differeth not much from them, who say, [Let us sin, that grace may abound.] The middle way betwixt both is safest to go in: to wit, not to cast away their confidence, when they unfeignedly turn to God, and yet not to take or arrogate to themselves the believing of pardon, while they continue bold in sinning, without broken and relenting hearts.

And this lesson being learned of us, as God teacheth it, and hath himself given example unto us, is a sound and certain rule to guide us toward our neighbors who have offended us: that is to say, that as he embraceth and forgiveth sinners returning unto him; so we should not be cruel or hard-hearted toward them, but readily to receive them, when they submit themselves. According to that which our Savior answered to Peter, when he asked him, how oft he should forgive his brother, unto seven times? he answered him, I say not unto seven times, but seventy times seven. We ought therefore to forgive them: but what? not the transgression of God's law, for we cannot do that, for none can forgive sin but God. But the wrong and injury done unto us, and the evil mind they bear toward us, (I say) that we ought (as we profess in the fifth petition) to remit. As for satisfaction, if he have taken away our goods, we may, in the remitting that, do, as the repentance and ability of the party shall give occasion. and so I say of the punishment which he hath deserved, if he have hurt us in our body, name, or otherwise; yet if it be expedient, and that we sustain not any great detriment thereby, we may remit it. But yet in some case, though we forgive the wrong, yet we may urge the party that is culpable, to satisfaction and punishment, according to the law of God, and the nation where we live; left men should be emboldened to sin thereby: yea and sometime we who are wronged, ought so to do necessarily: otherwise we should sin against God, and the Common-wealth. And thus Achan by Joshua, and the thief on the cross, were justly punished and put to death, for why? both God's law and man's had else been broken. This I have said of this matter, there being some difficulty about it, that we may see what we are bound to remit unto our neighbor, and how far.

An other thing in this verse is, that this Ehud, who was given them as a deliverer, is said to have been lame, but in what part of his body? even on his right hand, that member which might worst be missed, especially in a valiant captain and man of war, as he was, and now called to show his strength and skil, wherein we can say no less, but that God doth that which is strange and marvelous in our eyes. For he showeth us hereby, that he when it pleaseth him, (and that is most commonly) useth weak means to effect and bring great matters to pass, that his glory may be more easily seen, and given unto him: yet flesh and carnal reason will not yield easily thereunto. But for proof of the doctrine, look what base and weak instruments the Lord used to vex a mighty King (I mean Pharaoh) namely, Frogs, Lice, Locusts, & such like. So Jonathan & his armor-bearer flew many of the Philistines: David Goliath. In the Prophet Ioels time, how did the Lord plague the drunkards, and the sinners of the land, who were so jolly, having the fruits of the earth in plentiful manner to serve their turn, as though there had been none that could have resisted them, how did he (I say) plague the the stoutest and the mightiest of them by the like weak means, spoiling thereby the fruits of the earth, without the which their jollity must fall to the ground? Thus the Prophet speaketh: Hear ye this, O Elders, and hearken all ye inhabitants of the world; whether such a thing hath been in your days, or in the days of your fathers: That which is left of the Palmer worm, hath the Grasshopper eaten, and the residue of the Grasshopper, hath the Canker worm eaten, and the residue of the Canker worm, hath the Caterpillar eaten. And to see the mighty hand of God in other matters, which far exceed these, (for God can and doth this often, but this ought not to cause us therefore to be slight in means using to serve his providence,) How did he by his Apostles, who were simple men, and of no great account in the world, yet how did he by their ministry and weak preaching, (as it was accounted) subdue the proud and stately world to the obedience of the Gospel? Even Paul, but one man, how many cities, yea countries did he bring from darkness to light, and from the power of Satan, unto God; insomuch as whole Asia was filled with his doctrine, and both Jews and Grecians heard the word of the Lord. And so in our days he hath persuaded many to become true Christians by the ministry and labors of them, who are of small reputation in the world.

And why he bringeth to light such excellent tidings of the kingdom of glory, by so weak means; Saint Paul showeth the reason in these words; We have this treasure in earthen vessels (saith he) that the excellency of that power might be of God, and not of us. Therefore despise not the weak, by whom God worketh; neither let such discourage themselves, who by the grace of humility, meekness, love, and such like, with their small gifts, shall edify and build up the Church of Christ, when the knowledge in the bare letter, of such as are thereby puffed up, shall do little good. And as it is in the ministry, so shall it be seen in the people, that true godliness accompanying the knowledge of Christ, though ridiculous among men, shall do much in persuading and drawing many to the love of the Gospel, and fellowship therein; which as it is the greatest, so it is (doubtless) the rarest thing that is to be seen among the people. As in the example of the woman of Samaria is to be seen, who brought her neighbors to Christ, being converted her self: yea and this may be seen still at this day, that even private persons truly religious, shall with their humility, diligence, and love, do much more good then they who have variety of knowledge and utterance, being destitute of those graces, though they be little accounted of. The use of all that I have said of this point is, that we have the works of God (how meanly soever accounted of) and specially his work of grace in men, that we have them (I say) in most high reverence, in comparison of the gloriousest acts of men. And this of the four points in this story, from the 12. verse; namely, 1. the revolting of the people from God: 2. the Lord's punishing them: 3. their crying to God: and 4. his sending a deliverer to them. And thus much of this matter.

But these four things in this second story thus ended, there remaineth somewhat in this verse, that hath not yet been spoken of, and much in the whole chapter by occasion of the last point, I mean of Ehud’s delivering them; with which I will proceed; and first with that part of this 15. verse that remaineth. The words are these: [And the children of Israel sent a present by him to Eglon King of Moab.] Here, if this trouble any, that the largest part of this story remaineth behind vnhandled, and wherefore it should be so, seeing the four material points or parts of the chapter have (as we have seen) been handled already: I answer; all that is behind to the 31. verse, doth issue and grow out, and by occasion of the last point of the 4. namely, of the deliverer whom God raised up to the people, I mean Ehud, and is set down to illustrate and amplify the deliverance of the people, as shall appear, even how God delivered them from the bondage of the Moabites, and gave them rest. The person being this Ehud, as hath been said, the story shows how he wrought this their deliverance; and it was thus: first, by slaying the King of Moab himself, which reacheth to the 27. verse: then by killing ten thousand of the men of Moab, which is to the 30. verse; after the which followeth the subduing of the Moabites, and the deliverance and rest of the people, to the 31. Now of the first of these in the first place; namely, of killing the King. For the laying forth of the which we are to consider, first, the things that went before it, namely, by what means he wrought such a great work, and they are set down to the 21. verse: then the act it self, which is to the 23. and the things that followed, to the 27. The things that went before it, as the means to work it by, were the double going or journey of Ehud to the King of Moab: the first when he delivered the present to him only: to the nineteenth verse: the last, when he did the act it self, to the 21: In his first journey to him, note these three things: one, the occasion of it, that was, a carrying of a present to him: the second, his furnishing himself to do the deed, with a short and sharp dagger: then the delivering of the present. Thus the story being set down at large in the text, I have laid it forth in the several parts of it, so far as in this place is expedient for the better understanding of the reader. Now let us go through them all in order. And first, whereas it is said in the latter end of this 15. verse, That the children of Israel sent a present by Ehud to the King of Moab, for so it was indeed, as the word in Hebrew 〈 in non-Latin alphabet 〉 signifieth, and not tribute: this (as I said) was the occasion by which he went to him: so by this present, the King of Moab was blind folded, that he might not suspect any such matter afterward, to be intended by Ehud, when he attempted and went about the fact in deed. For though it was lawful for him and the Israelites to go about to kill him, yet it was nothing meet, that they should by any vndiscreetnesse, give him occasion to suspect it. And by this which was allowed in them, we may see, that it is lawful and not displeasing to God, for a good man being in danger or displeasure with another, and namely a superior, to remove it (if he can) by a gift or present. I know presents may be lawfully sent in other respects, namely, to show thankfulness for kindness received: and I know also that a gift sometime is sent to the helping forward of a bad matter, and for the corrupting of judgment, which is most odious; neither of both these is meant here. But to get favor, and namely, with our betters, by such means, when we know no other to be like to prevail, there is nothing against it, but that we may serve God's providence that way, for the removing of displeasure. And so did our father Jacob seek to put away the wrath of his brother Esau, and to procure his favor. And although he who receiveth it, doth oftentimes offend therein, for that he should yield favor without it, yet for the giver we know what Solomon saith; A gift in secret pacifieth wrath. And it doth as well pull down the heart of him that sendeth it, as mollify him that receiveth it, which is far better then that both, or either of them should ranckle and be inflamed, each against the other. And this may suffice to have been said of this matter, and so of the whole 15. verse.

EHud, whom God had given to the people for a deliverer, was by the consent of them, chosen to go with the present to the King of Moab, and he knowing that he was to deliver the people out of his hands, did thus go about it; namely, to provide him a sharp dagger for more speedy expedition thereof, and girded the same under his right thigh, that there might be the less suspicion of that he intended. For though the danger could not be but very great, and he notwithstanding be doubted not of good success from God, yet he cast with himself how many and great the perils were in going about it, that he might the wiselier avoid them. I confess, that this act that they intended to do, namely to kill the King of Moab secretly, and thus to provide for it, and to cover it by the present that he offered him, I confess (I say) that if God had not called him to it, and set him about it, it had been an action (in many respects) odious, and highly to be condemned. But God raising him up to such an end, he was approved of him therein, and that was his encouragement and emboldening, that God had called him to accomplish that work.

And here note from that which I have now said, that this is that which must encourage us in the difficultest matters; that we in taking thē in hand, are set a work by God, and do know, that he is pleased with the things that we go about: this (I say) is that which we must be persuaded of, that we have him with us, to the end we may cheerfully go through with them. Look we carefully to this, and we shall prosper, and make we it our common practice in our affairs, and we shall throughout see good days. But if we have no allowance from him in doubtful cases, and much more in such as have apparent show of evil, we may not enterprize them anymore then Ehud might here without his warrant. And where we have no commandment for that which we take in hand, as in a thing that is indifferent, let us know our liberty, and that we do that which we are persuaded doth please God best, and so we shall have peace in that we go about. But how little this is regarded, and how men take in hand the things which they do of their own head, and to their own liking, and how ill success they have in such of their actions, as it is lamentable to behold it; so I refer the reader that is desirous to know more of it, to chap. 1. verse. 19 22. where I have said more of it. This be said of the first thing of the three, in sending the present.

In this second of the three things, in that he went so well appointed; let us mark, that when Ehud was sure of good success in this great work, and that God would be with him, he was not idle nor careless, but had greater regard how to go about in the best manner, furnishing himself, and providing this weapon for the purpose. Wherein again we must learn, that it behooveth us to use all good means, as diligence, providence, and wisdom, for the well bringing to pass even of those things wherein God hath promised good success, and to be with us. Yea and further to do them with readiness and cheerfulness, as we see we have good cause, being so well encouraged. And so all may see, and we our selves may know that we go not to work as men of the world do: I mean coldly and deadly, only for the hope of profit, pleasure, or such like whetting us on, which are the motives and persuasions that earthly minded and worldly men have in doing their business. And what a grace and blessing is that, in our earthly business and common works, that we may be so heavenly minded in them? for much more we may look and hope to be well assisted, as the works which we go about, are more heavenly. But thou mayest read more of this, Chapter 1. verse. 4.

The third thing of the three now followeth, which was the presenting of the gift, in carrying and offering this present to Eglon the King of Moab, (which seemed, to such as hear of it, no matter commendable, that Ehud should kill him under pretence of kindness) yet he intending a further matter thereby, then he shown, to wit, the delivering of God's people by killing him their enemy, it was not only lawful, but also praise worthy in him. And this act of his teacheth, that when we do such things as are not of best note, nor most commendable in the eyes of men, such as this of Ehud seemed, yet lawful & allowed of God, we should (if it may be) intend some further and better thing thereby, as Ehud here did. And although it have no effect for the present time; I mean, that good which we purpose and aim at, yet to wait opportunity to bring it so to pass. But this will be better understood by laying it out in particulars. As for example; if a man be in the company of a bad person, which in it self is no credit to him, (& yet it is not unlawful) or if a man give alms to a poor man who hath no goodness in him, (which may be thought of some to be a maintaining of him,) in both these cases and the like, he that I speak of, ought to have a further reach and meaning, that is, a desire and endeavor to do the parties good; as to admonish and reprove as there shall because seen, or exhort & seek to draw them (as he shall see best opportunity) to repentance; and thereby to stay all from taking offense thereat. And so I say of all such actions: Hester, as we read, bad Haman, the enemy of God's people to a banquet. It was like to savor ill to the godly that should hear of it: but at his first coming thither, though she spake nothing against Haman to the King, yet at the second banquet she obtained deliverance to God's people, who were appointed by Haman to be slain: and beside that she procured is overthrow. To both which, she made way by bidding him to the first banquet, and intended it, though she made no show then of any such thing. So our Savior did eat and drink with the publicans and sinners. It was hardly thought off by the Pharisees: but he sought their conversion by it. Therefore in such actions as have not the best show of goodness (to the end we may bring no violence to our consciences, nor disquiet to the godly, and the better also to stop the mouths of others) it shall be meet for us to aim at and intend better things then are seen at the first show. But then it may be truly said on the contrary, that they who do things in show, scarce honest; as to haunt suspicious places, and the company of those who are of ill note and name, and yet mean worse then is seen, namely to practice whoredom, and fall to drunkenness and ill rule, it may (I say) truly be affirmed, that such are vile persons, and very bad indeed. And most of all they who will show signs of goodness, as of love by friendly familiarity, sobriety and religion, and yet spite us and our holy profession behind our backs, and carry themselves leaudly, are of all other the worst. But to return, the like we see in Jehu, who although he seemed cruel to the view of the world in murthering the house of Ahab, yet having an eye to the calling of God, went through it with courage, which was to be commended. But here must be a caveat observed, that is, that no man presume by these examples to enterprize such like matters without warrant from God, alleging for himself that his end is good and profitable: this is to go to work of our own head, yea to call evil good, and to do evil, that good may come of it. As in a man's private case to take upon him to revenge his own wrong, which belongs to the Magistrate. For as the Lord warrants a man by the sincerity of his intention, to go forward, when the thing is lawful (as we see in that act of the two tribes and an half building an altar) so when we have no word to bear us out, we run into the lapse and offend against the express prohibition of the Scriptures, which is, [Thou shalt not do thine own will,] whereas that it is written, we should avoid all appearance of evil. It is not unlawful simply for a good man to be in the company of one that is evil; but this excuseth not him, who observeth no circumstances herein, but shall associate himself with such as are of bad note, in gaming, drinking, or haunting of suspected places (as I have said) although he abuse the extraordinary fact of Hester, and the example of our Savior, or pretend (as some will) the good of the party.

But as Ehud was appointed to present the gift to the King of Moab, so it is said here he did: which we know was a great honor and credit unto him. And he was worthy of it, who did afterward adventure so great danger with it. So God alloweth to them that serve him in high places, and perform great duties in Church and Common-wealth, he alloweth them much credit, honor, and dignity. And for the one as Princes and noble persons, such as David, was, Solomon, Hezechia, and Iosia, with Moses, Joshua and others, have enjoyed the same, in respect of some that were as great as they, but not as godly: Even so it is with us: For they that truly honor and favor learning, and good ministers, and make much of them that fear the Lord; resisting and opposing the common adversary; they are highly honored of the Church of God: and so it is also in the ministry: for (as the Apostle saith) they that rule well, are worthy of double honor: If they labor painfully and faithfully in the word, and go before their flock, as good shepherds, and so rule and guide them by both, and by other censures, as occasion shall be offered, they worthily enjoy love and reverence, with the fruit of both, as credit, and maintenance. And good reason there is why it should be so with both: for the one laboreth and watcheth directly for the people's souls: the other, in their kind and place, for the maintenance of their peace, lives, and goods. And that which I say of these I may say proportionably of meaner persons, and lower places: that as they do service to God in their lives, places and employments; so are they of greater account, and more set by, (and well worthy) then other who do not so. For their care, faithfulness, and travel for the honor of God is much; and the Lord hath promised to honor them who honor him, and to leave the other without honor. And so it was here, that Ehud had great honor in that he was appointed to deliver the Present to Eglon the King of Moab: And who worthier then he? For beside his other many worthy acts that he did for the people's peace and deliverance: who among them all would have adventured their lives for the rest? Of whom it may be said, as Pharaoh said of Joseph: when he directed him how to provide in the seven years of plenty, for the seven years of famine, a wise man that should be fit for that business; Pharaoh said to his servants, where shall we find a man of understanding like this? let him be set over the land of Egypt about this work.

Here the holy Story setting this down, that Ehud presented the gift to Eglon, addeth this, that he was a very fat man, which may seem to be uttered to no end, seeing it is neither set down to his commendation, nor to his discommendation; but this is mentioned, that we may see a reason of that which is in the 22. verse. And as it is not commended or discommended in him; so by occasion hereof, this I will say, that fatness of body is to be thought of, as a thing neither with a man nor against him in it self. For some are more disposed thereto naturally then other, though they have both one diet, and alike kind of easy life; even as we see how one tree waxeth great and tall in the same soil, where another is both small and low, as one Oke in comparison of another. But where men are naturally apt thereto, good keeping doth set one forward. And therefore no marvel that it is so with such as live deliciously, eating and drinking, and using other liberty at their pleasure. But this may not be spoken without use and profit: this let us learn, that such, either Ministers or other as give over themselves, and let the bridle loose to excess in eating, drinking, sleeping, playing, idleness, ease, and such like, and get fat that way, may little rejoice in it, and shall wish that they had by labor in their callings, and other good means, taken themselves down, as Paul chastized his body, or at least have good testimony that they have not grown to that point through their own sin; therefore that proverb is used by Paul against the Cretans, out of Epimenides, The Cretans are always •• ers, evil beasts, slow bellies or Epicures. And their commendation shall be no greater, who in the profession of the Gospel, fat themselves through idleness, sloth, ease seeking, and shunning labor in their callings. And this of Ehud’s first going to Eglon to deliver the Present.

The second followeth, in which he slue him. Wherein we may observe, first his conueighing home of the men that came with him, and brought the Present (which he delivered) that they might be out of peril, when he should do that work of God, so full of difficulty and danger. Secondly, how he came back again to Eglon, telling him he had a secret errand and message to him, and this was to remove the company which attended on the King, from the place of his presence. Thirdly, when he had obtained that, he repeated his words, adding this, that his message was from God, that so the King might attend to it with more reverence (as he did, and in token thereof stood up,) and that he might the less suspect any danger, and Ehud might have advantage thereby, the more easily to dispatch him. Thus much is in these three verses. Concerning the first, of sending away the people unto the quarries, a place where stones were digged up, near to Gilgal, a city of the Israelites near Jordan. In that he followed them after the present was delivered, till they were past danger, he respected many things; and namely, that he might be freer from care of them, as also lest their tarrying still whiles he went about that work, might have been a means of bewraying it; and further he was loath to bring anymore into danger then he must needs. All these reasons moved him to send the people away, and tended to the quiet and peace of his conscience. And his example herein ought to be our instruction; that we may learn to go about weighty matters with all possible deep and due consideration, wisdom, and wariness, as Ehud here did. And if we be not sufficient of our selves hereunto, then take we advice of those that be wiser then we. For the which purpose Solomon saith, Without counsel thoughts come to naught, but in the multitude of counsellors, there is steadfastness. So we must be sure that special care be used, as I have said, that when great and weighty business is imposed upon us, all possible regard be had to see it well brought to pass, and gone about.

This lesson being ill learned of Peter, Christ's beloved Apostle, may warn us, by the exceeding danger that befell him thereby, to put it better in practice. For when Christ told him of a most weighty matter; namely, that he should deny him: Peter most slightly regarded it, answering rashly without consideration, that he so little feared that which Christ told him of, that he was ready to go to prison, and to death with him: and so resting in his bold answer, and deceiveable confidence that he had of his own strength, for want of advised deliberation, he fell into the sin that his Master foretold him off, and by a very small occasion, denied him indeed: and so his example is set down and left to us, to learn wisdom thereby. Moses did otherwise and far better: for when he was told that he must be sent to Pharaoh by the Lord to do his message unto him, which seemed to him over difficult and weighty, yet considering thereof advisedly, when he saw it was imposed upon him by the Lord, he stouped to it, fitted himself for it accordingly, and well discharged it, and prospered. And let these two examples be duly weighed and regarded of us, though contrary the one to the other: and the more urge us to practice this doctrine: and otherwise let us not marvel that we thrive not in our weighty attempts, if God be not reverently harkened unto in his watchword and warnings, and (as it is most meet) duly attended upon of us. And this for the general. Now particularly let this teach us, that in doing those actions, which specially tend to the glory of God, we have an eye also to the good of our brother. Let us carry our selves so in our zeal toward God, that in the mean season we neglect not duty toward men, neither cause our love towards our brethren to be called into question. This is to build in heaven, and pull down as fast upon earth. Ehud here did far otherwise. It was highly commendable in Paul, and became him well, that he desired King Agrippas conversion, without enjoining him with that benefit, his own bands. And it becometh us to be so wisely fervent in God's cause, that yet we would not willingly hazard the safety, liberty, credit, wealth and welfare of others, by our zeal and suffering for it: nay rather, (if there because) redeem their freedom by our own damage and detriment. Many are of this preposterous opinion, that because they think themselves strong enough to undergo trouble and reproach for the Gospel, and a good cause; therefore they look that all other zealous persons should do so too, and are ready to censure them sharply who are not as they themselves seem to be, not regarding their weakness (who not finding themselves fit to bear the burden, should be pitied in that behalf: or else they think that it is a discredit to their good cause, to suffer for it alone: and thus they wind them into a dangerous snare with themselves by drawing them to promise and undertake that which they be unfit for. Whereas we read that some of the ancient, and some of our late Martyrs, who wisely and charitably tendering the peace and good of their weak brethren, resolved to bear the brunt themselves, and counseled them to provide for their conscience, by flight from persecution, if they felt not themselves fit to go under it. For the rest, look in the next Sermon.

THE ONE AND TWENTIETH SERMON WHICH IS THE FIFTH ON THE THIRD CHAPter of the book of JUDGES.

O F Ehud it followeth still of his conveying away the men when the Present was delivered, that all inconvenience might be avoided on both parts: of whom let us learn, not only to be wary that we bewray not secrets undiscreetly to any (which he wisely prevented by sending them away) and therefore much more not to many: But also as he did, so let us do; it agreeing with the rule of charity, namely, that if danger trouble, or sorrow must needs ensue and follow by doing such things which we go about, and must needs take in hand, yet let our care be that the trouble be no more to any then it must needs be, nor the danger or heaviness take hold of no more then must of necessity have their part therein. As Ehud saw the burden lay upon him, he might if he would, have laid it upon other beside himself, but that in no wise he would do, but sent the rest of the company home, that they might be out of danger. Which thing I well remember our Savior also most carefully practiced, and that with no less tender love and kindness toward his weak Disciples. For when the Priests and Jews with their band of soldiers came to apprehend and take him, they telling him, when he demanded of them whom they sought, that they sought him: he answered them, If ye seek me, let these (meaning his Disciples) go their way: and the reason of that speech was, that they might escape danger.

Much like to both these examples, was the doing of the Shunamite in the second book of the Kings. For when her child was dead, which the Prophet Elisha obtained of God for her, she having none before, and she knowing and believing, that it should be restored to life again unto her; when she had talked with the Prophet, and made her move and complaint unto him, which she saw she might do, and yet return home again the same day: what did she, think we? Surely this, she locked up the dead child in the Prophets chamber, (which she had persuaded her husband to build for him in their own habitation, to rest at, when he passed by) and made his death known to none, lest trouble and sorrow should thereby have been caused to the whole family, and neighbors thereabout, and by faith had the child restored alive unto her again. The grief and care for it must needs light on her, and she sustained it her self, and would have no other to sorrow for it, or be troubled about it. But our sin about this thing is great, that when we might with a little trouble to our selves, free and ease many other, yet we raise and procure it to other also: yea and we be not satisfied, unless they smart as well as we. So far are we off from regarding other, and from seeking their peace, who would live peaceably by us. As for example, it is commonly to be seen, how many rough and boisterous husbands grieve and disquiet both wise and family, by their loud and unbeseeming as well as unseasonable complaints and outcryings, (whereby they disquiet the whole family) for some oversight which they espy; yea they have oft times no cause at all to do so; or at least if they had any just cause to be grieved, yet a little patience and bearing with the trespassers (as the cause requireth) and sober and kind telling them of it, might have done far more good, and have kept the whole family quiet. The same I may say of the wife, if she be given to waspishnesse, and be shrewish, hot, and wrathful, who thereby troubleth both husband and the whole house: and this accusation reacheth yet further; even to the spiteful and malicious, who are not only oft jarring, and at strife with their neighbors upon small or no occasions, but are ready to sue them at the law for every trifle, and so trouble both them, and themselves also. Whereas the virtuous Queen Hester beholding how she was the only hope and help under God of the Churches deliverance from Haman's plot and devising to wast and destroy it utterly; took upon her the going about it, though it was with most likely peril of her life, and that without the hurt of any one beside; saying in so doubtful a case, If I perish, I perish. Yea Saul himself, who yet had no commendation through the story for uprightness and goodness, would not suffer any of the murmurers and repiners against his entering in, to be punished at his first coming to his kingdom, as some would have had it, but chose rather to put up the disgrace, saying: there shall no man die this day; for today the Lord hath saved Israel. And this by occasion of Ehuas sending the people away that went with him, being the first of the three things mentioned, to be contained in these 3. verses.

Now followeth the second thing, to wit, of Ehud’s second going to Eglon, and what he said. He returned in hast from the place near Gilgal in the land of Israel, whither he had conducted the people, which could not be far from the place where King Eglon lay: for he having brought the Israelites into subjection to him; it is clear thot he lay near their borders, the better to see them kept under: and he coming to him, told him he had a message which was of secrecy to do unto him. Whereat the King required him to stay the uttering of it, till the company standing by, were commanded out of the place. For he having so lately received a present at his hand, had no suspicion of any treachery to be intended by him. The company being gone, Ehud was admitted to come near unto him. And telling him that his message was from God, he stood up to do reverence at that name: and so by this means he had the way made more easy for him, and the better opportunity to do the work he went about.

And in these two verses we may see, considering that the Lord called Ehud to this work, for the destroying of that his people's enemy, and to deliver them out of his hands, (for else it had been a most bloody and treacherous act) we may see (I say) the courage and confidence that was in him, to adventure that great danger that he did, by going about to kill Eglon the King: who, if before his attempt he had been detected and found out, had been put (who doubteth?) to most extreme tortures among enemies, and no friend of his standing by or in presence. And what had he to uphold himself by, in that great difficulty and fearful danger, but his trust in God, and confidence, that he who laid that work upon him, would bring him well through it? And yet how hard a thing it was for him, who seeth not, if he will rightly consider it, in that difficulty and great strait that he was in, to believe that God would make way for him, and enable him to such a work, all likelihood thereof being taken away. And this teacheth us, what the nature of faith & confidence is, wheresoerver, and in whomsoever it is to be found: that they look not upon things that are seen, which may-work deadly discouragement and anguish: but upon that which is not seen with mortal eye, and that is God's power and willingness ready at hand to help us forward, and to encourage us (to wait for the accomplishing of that which we believe and look for) in our greatest need.

This it was that animated and strengthened Ehud to attempt this dangerous work. And this faith and confidence hartened and emboldened the Priests, when the Lord by Joshua commanded them for their passing into the land of Canaan, to set their feet on the water, to go over the river Jordan, (how unlikely soever it was) their believing (I say) the Lord by the mouth of Joshua, that a way should be made for them to pass through safely, as on dry land, even that it was that hartened them to do it, who yet in so doing, must of necessity have been drowned by man's reason and judgment. And this faith made Peter bold to pronounce to the lame and diseased, even while they lay visited, to pronounce (I say) in the hearing of all that stood by, when he saw no likelihood thereof appear: Jesus Christ maketh you whole, arise and walk. For he believed Christ who had said to him that he should work a miracle, whensoever it was expedient, and that faith made him bold to say so: whereas if that had not been immediately done indeed, which he foresaid should come to pass, that the parties should be healed; he should have been utterly discredited, and laughed to scorn, and cast out from men's company, as a deceiver.

This faith made the holy Martyrs yield their bodies to the fire, for the defense of God's truth, while they believed, not only that they should be received after into glory; but also that God would strengthen them for the present time to endure the flame. And this it is that enableth us to suffer the hardness which we willingly sustain throughout our lives, even this, that we trust and rest persuaded, that God will bring us well through it, and afterwards receive us into his eternal kingdom. Which caused Saint Paul to utter these words: Why weep ye thus, and rend my heart? for I am resolved and ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus: and even so he taught, writing to Timothy; Therefore we suffer because we believe in the living God, who is the savior of all, but especially of them that believe. And this of Ehud in these two verses, and of his words spoken to the King. and as for such as ask why he deluded the King with a lie, while he went about to kill him, seeing he uttered no message to him at all; when yet he told him he had a message from God unto him: to them I answer; the word which is translated message or errand, doth not only signify a word or message by mouth, but also a thing or deed, such as that was which he did unto him; for he was sent from God to kill him, even as among the Latins, Verbum & res. Quid hoc verbi est? Quid hoc rei est? both are one.

Now followeth the third thing, and that is in this 20. verse, namely, of Ehud’s last words to the King immediately before he killed him, and of Eglons behavior thereat, as it is here set down, let us consider: of which, this I say; In that he should so simply hearken to, and believe him, admit him into his secret parlor, and that Ehud being a stranger, should neither be suspected, nor searched (as the manner is, and great reason was for it) before he should have access to the King, and that none of all the Kings attendants should advise such a matter, that he should not be suffered to stand on his feet before the King, which was more suspicious,) but rather commanded to be upon his knees before him, and then that he should cause his own company to go out of the place, and leave them two only together; but especially to let Ehud depart, before they saw all to be well: These (I say) and such like, if the Lord had not blinded, and cast a myst before them, could never have passed as they did. And we may say, it was much like that which we read of Abner, captain of Saul's host, and all his men; to wit, that when he imagined that David pursued him, and sought his life, and should therefore have more specially watched and attended the Kings person, then at other times; yet that even then all the army should be asleep together where they lay; in so much that David challenged Abner for it; was it not admirable? For it could not have been so in any reason, except God had cast a sleep upon them, to the end that David's integrity and innocence toward Saul, might be known, when there was seen no other way to show it, and all saw (that would) how he might have killed Saul.

And hereby let us learn, that when God will have any work wrought, or anything brought to pass for his glory, the good of his Church, or destruction of his enemies, he having many ways to bring it to pass, will effect it through infinite difficulties, without our troubling our selves about it. For his providence always ministereth to, and makes way for his purpose till it be executed. David was so coped in by Saul at one time, that there seemed no hope of escape: but then the Lord whistled him away, and set him about other business. What lets and discouragements (think we) had Noah to hold him from that great work of building the Ark to the preserving of the world, and the Church of God? I will leave it to the consideration of the reader, rather then spend the time in laying it forth. In the bringing to pass God's promise to Joseph in his dream, what a long time was it before it was effected? even well nigh twenty years: and how unlike, and in the mean while, how many difficulties were raised and set in the way to the frustrating of it? as the malice and envy of his brethren, some of them intending and seeking to kill him, but all the company consenting that he should be sold to strangers a far off, from whence they thought he should never have been anymore seen of them, neither his dreams come to pass: and then his imprisonment also after all, by the false accusation of his whorish mistrisse: who would not have said, that by the means of all these, he should have been utterly deprived of the benefit of the promises which God had made to him? But could they prevail? was any jot of God's word made void, so that it came not to pass?

And was all the cruel malice of Haman easily avoided in plotting the destruction of all the Jews God's people: the day thereof being appointed, the King persuaded by him to let all be as he would have it, and no friend to them, (but they were as sheep appointed to be slain) but they that were in as great danger themselves, that is to say, Hester and Mardocai: and when she the Queen, who was all their hope under God, should go about to help them out of the danger, she brought her self thereby into the present peril of her life. And yet because it could not be possible that the Church of God should be overthrown, did not he most strangely deliver it? But to let pass examples in Scripture; even thus the Lord hath and doth uphold his Church here and there for a time against all enemies and lets, and will do, till he hath accomplished, and made up his number. And when we see that he continueth his favor more specially to any place or people, through many trials, let us say, the Lord hath done great and marvelous things for them, and they had need to acknowledge his kindness, and profit by it more then in common manner, lest their account be harder to be made then other men's. And to come to show it more particularly, and so to conclude this point; if every private person whom this concerneth, could weigh through what difficulties, (as temptations and discouragements,) God hath brought him to hold and keep faith and a good conscience, both in the beginning, middle part of his combat and conflicting days, and more specially when he hath well nigh run his race, and finished his course with joy; oh what thanks would he render to the Lord for it? For all such may well remember how oft they have said within themselves, that they shall never be stablished and persevere to the end, and that the promise of heaven made to them, is too good to be true. And yet God hath so mixed his power with their weakness, and so upheld them beyond their expectation, that he hath brought them safely through all that they feared. Oh I cannot sufficiently magnify and commend this goodness of the Lord, and withal, the glorious work of faith, and what wonders they effect! and yet little known or asked after. But seeing the arm of the Lord is no more shortened now, then in times past, but he doth great things for them that believe at this day; let us also learn David's lesson: Commit thy way to the Lord (saith he) and believe that he will effect it, and he will do it in deed, without any needless and indirect trouble, or fretting care of thine: but if we believe not, I deny not but that we may see (as Elisha told the Prince of Israel, and Mordicai Hester) God's promises performed to others which he made, as the unbelieving Prince did, but we shall have no part therein our selves, nor cause of sound rejoicing thereat, in as much as we had no exercise of our faith in believing them. Therefore this worthily deserveth at the hands of all the children of God (to whom the fruit of this doctrine hath in any measure been granted, and who have any proof of their faith at all, that at least they yield the Lord thus much; that as they be thankful (yea even with admiration) to consider how he hath brought matters to pass for them beyond hope: so that they arm themselves to believe still, and that more assuredly that God is able and willing to make way for them in all their desires, or distresses, without which yet they shall lose the benefit of this his power and love. But more of this, as occasion shall be offered.

As for Eglons rising up at the mention of God, as though he had reverenced him, (for this is the next thing that followeth in the text) howsoever they used to do so at that time who were but heathen Kings, as Balaam before, when Balak then King of Moab, came to him, and his Princes with him, to ask what God's answer was to him, Balaam (I say) then spake thus unto him: Arise Balak to hear God's voice, and to give reverence to it. Concerning his rising up (I say at the naming of God (that we may make some good use of it, we are sure it serveth to convince Atheists, and profane ones, who are far from yielding any. But if ye will say, what reverence was that which they gave, seeing they were Idolaters, and did it at the naming of God, whether it were the true God Jehovah, or any other, I say, sufficient to condemn these. But some make shows of reverence when in truth they offer disgrace. So we read of the Pharisees, that when it was proved to them by the blind man, that Christ had opened his eyes, which they could not abide to hear, they would not take knowledge of it; but as though they might boldly and freely detract from him whom they hated, (so that they gave words of honor to God) bewrayed their hypocrisy, who would seem holy, and therefore said; give glory to God, we know that this man is a sinner: and so bewrayed that they had no religion, when yet they would seem to go before others therein: seeing this is true, that he that honoreth not the son, neither doth he honor the father. Let all this then, both serve to shame all brutish and profane persons, (who yet are in the visible Church) who ascribe not so much to the word preached, neither regard the message of God, with so much reverence as this heathen Eglon did; who in token thereof stood up when Ehud told him that he had a message for him from God. But to leave these, let it be a watch word to us that profess the true worship of God, that we please not our selves in the work wrought; I mean in giving outward and bodily worship to God, and in calling him father; seeing neither they who draw near to him with bodies only, do please him; neither all that say, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of the father that is in heaven: and again, seeing it is written, that all who call on the name of the Lord, must depart from iniquity: let us regard that duly, without which we shall have no more to commend us to God, then this Heathen King had. But of this enough before, cap. 1. verse. 4. It followeth.

OF Ehud’s intent and preparation to kill Eglon King of Moab, we have heard: now followeth the execution of it. For as Jael was strengthened by God, to destroy and kill Sicera, captain of Jabin King of Canaan; so the Lord strengthened Ehud here, to bring down Eglon King of Moab, that Israel his people who cried unto him, might be delivered out of the bondage that he had brought them into. And thus God in a moment took away the life and honor of him both together, by one deadly blow? wherein he would show us the woeful estate of those, who have nothing but in this world, to what end they may come even here, they know not how soon and suddenly, beside the irksome desolation that shall meet with them when they go hence. Oh the base and loathsome death that God would have him brought unto, and yet in his flourishing estate, so far from likelihood of any change or decay at all! If we regard anything, we will consider this: examples are infinite. Thus Belshazzar and Herod were taken down in the midst of their jollity. Add to these, Nabal for the vncomfortablenesse of his death, with Zimri that burned himself, to burn the Kings palace in Tirza, and so died; and with Joash the King of Judah, who was slain of his servants, and Jezebel, whose blood was without compassion dashed against the stones. Even so, do we not daily see the flourishing estates of men turned to most desolate decay? in so much as they be justly reproved for making them their Paradise; and that by the words of our Savior [are these the things ye look after?] and also when he bewailed them, for that they died without hope. And here by so fit an occasion as is offered by Ehud’s killing of Eglon this King of Moab: I think it not unfit in this place, (though in a word, and by way of execration) to note and bring to the remembrance of the Reader, the cursed practice of Jesuits in murthering, and bringing untimely death upon the Lord's anointed, Kings and Princes, under the color of their heresy (as they call it) or lest they should incur some way the Popes displeasure for not doing so; as though they would help the Lord to cut off such as flourish and prosper. And the rather I mention them, because they defend themselves by this fact of Ehud, and such like, most impudently and abiurdly, to cover their horrible treasons and murders. The two last Kings of France were thus handled, and the facts with the doers highly extolled by these that hartened them on thereto. Oh villain intolerable! whereby, as by their persecuting the Gospel, they most lively show themselves to be utter adversaries to Christ, and to be most near akind to them who commit the sin against which we should not pray, that cannot be forgiven. But to leave them whom God alloweth not to be instruments of such bloody acts and trecheries, let us return to the persons before mentioned, who lived here in pleasures of sin for a season, and were without God in the world, and soon perished miserably.

These with many other mentioned in the Scriptures, and in later Chronicles (for I speak of the chief and greatest persons, seeing they do most move affection,) so highly advanced in this world, and yet so soon and suddenly spoiled and bereaved of all their honor and excellency (as I have said) and to change it with a base death, and a worse estate afterwards; do lively set before our eyes the misery of all such, as look no further, then after bravery, jollity, vain pleasure, and large possessions, which they can neither keep, when their deadly blow is given them, and when their dreadful woe cometh, so that they might be any comforts to them; nor lose and part from them (if they have any time to think thereof) without deadly dislike, and most bitter vexation. So that it may worthily warn all such as be of high degree, and much more us that are inferior persons; and therefore ought first to stoop to consider of, and provide for our ende, that when we must departhence, (which time is most uncertain) we may be prepared to die happily, and provide to be received into heavenly habitations. For we see what a pitiful and dangerous thing it is to rest upon that which we enjoy here, as wealth, pomp, young years, or any other earthly prosperity. The Lord scatters men in the imaginations of their hearts. He sweeps down their warped thoughts, as copwebs with beezome. It had been well with Eglon, and such as he was, (all that hear of him will say) if he had enjoyed nothing; and much better if he had been nothing. Even thus the hand of God is against all his enemies, and when the day of reckoning cometh, they perish. It is reported (in the history of that time) that an Emperor of Rome, Adrian by name, when he should die, and leave all his jollity, being suddenly stricken with great terror, used these words: Oh my poor wandering silly soul, which hast been long a companion and guest of my body, what shall hereafter become of thee, or whither wilt thou go? Thou hast been iollie, merry, and full of sporting and pleasures, but now thou must go where thee is no such matter, forlorn, desolate, and forsaken. Behold in this great man, the woeful apprehension and fearful presage of the woe to come, even while he lived: the which doubtless seizing upon the mighty and glorious (when no outward thing can comfort them) should flaight and terrifieal sorts and degrees of men from resting upon any earthly props, wanting God's favor for their chief stay and refuge.

And here in laying out the fearful manner of killing Eglon, occasion being offered to make mention of that which was loathsome to the ear; in that it was uttered in more seemly terms and words: we may learn how warily we should speak of things more unseemly, or which are more harsh in the hearing; and follow the holy Ghost in our terms, namely to utter that (which might else offend the ears of the most) in more seemly and honest words. So the action of the marriage bed is usually expressed by the holy Ghost in most chaste and seemly words. As it is said of David, when Abishag the Shunamite was brought unto him to minister to him, though she cherished him, and lay in his bosom in his extreme age, that he might get heat by her, it is said in modest words, that the King knew her not: so Mary, how can this be, seeing I knew not a man? Such are the terms used by the holy Ghost, of discovering the shame and covering the nakedness of Noah our father, as Shem and Iaphei did. And although education and good manners teach us modesty, yet grace must teach the language of Canaan, whereof this is a part. The Lord commanded Israel to cover their excrements with their paddle, because he walked among them: and so ought we to behave our selves, especially Preachers must beware of broad, unseemly, and offensive speech in this kind, because they are to utter the will of God, in the most seemly and reverent phrase and manner. And diverse other such might be brought forth, but that I would not be long in this matter, where fewer words may serve. Which is to the just reproof of many in our time, who as they are rude and brutish in their behavior, so have they as beastly and filthy tongues to utter their minds by, in too unseemly manner, as they know who are their companions, and like unto them. And this of Ehud’s killing Eglon.

THE TWENTIE TWO SERMON ON THE THIRD CHAPTER OF THE BOOKE OF JUDGES.

N Ow of the things that followed this action, and pertained to it, according to the division made in the end of the fifteenth verse: they are set down in these four verses, and tend all to this end, to show how God made way for Ehud’s safe escaping. And therefore first note we somewhat generally, and then more particularly afterward. For his coming forth, in that none of the Kings servants were at hand to go into the Kings parlor presently, or if they were there attending, yet that they should be so negligent and forgetful to go in forthwith, but to tarry till Ehud might be gone past all danger, it was as I said of his going about it, so ordered by God▪ that all might say, thus he would have it, and then we know, that none can withstand or resist it. To teach us the same so that although a man would think, that there might be many ways to overthrow and frustrate God's purpose, yet none of them shall stand, for why? there is no counsel against the Lord. Who would not have thought, but that Pharaoh might have kept the people of Israel still in his land, and that none could have brought such a mighty people) even many hundred thousands) out of it against his will? But yet behold, seeing God would deliver them, it was not he, nor all his chariots, no nor all the Kings in the world, if they had joined with him, that could have hindered it.

It might likewise have been thought an easy matter for King Ahab and Jezebel, full of spite and cruelty, with all their strength, friends, and retinue, whom they might have commanded and set about it, to root out and take out of the way, the poor Prophet of God Elias, which they desired most earnestly to have done: but seeing God would preserve him to honor his name, it was in vain for them to attempt or go about it. So for Paul, one seely Apostle to conquer so great a part of the world by the preaching of the Gospel, which it had utterly rejected, how admirable a thing was it? seeing it is manifest, that the malicious Jews resisted, and came against him in all places: but who might withstand God, when he would have it so? For in that one city at Corinth, he bad him go forward in preaching, and faint not, where he had much people; adding this for encouragement thereto, that none should be able to hinder it. And let us in these days be wise by so many fair warnings. It cannot be that one of God's faithful shall perish, therefore let us not smite at such, with tongue nor hand as he loveth: he will fight for them, and curse them that curse his, and they shall repent it, if not too late, that they went about to hurt them. But of this I spake before in the former Sermon, though not in the same words, nor making the same use thereof: therefore thus much briefly of these verses in general.

Now that it is said in this verse, that Ehud, when he had done this work upon God's enemy, came forth neither in fear, nor any great haste, in any disguised manner, but as though he had done nothing worthy suspicion, neither gave any token of a guilty conscience, but as one that had served God in that work. It lively setteth before our eyes the peaceable fruit of an excusing and quiet conscience. Behold the like in Jael, the wife of Heber, who having slain Sisera, whereas any other doing such an act of his own head with a murthering mind in such a matter, could hardly have avoided it, but he should have bewrayed himself easily and palpably: as is to be seen in Judas betraying his master, who cried out of his own fact, saying; I have sinned in betraying the innocent blood. And it may teach us how greatly the quiet and excusing conscience of the innocent and righteous man differeth from the guilty and accusing conscience of the ungodly. And it agreeth with the words of the Wise man, who saith; The righteous is bold as a Lion, but the wicked fleeth, when no man pursueth him. The ground of this his peace, was the discharge of that duty which the Lord imposed upon him, in this extraordinary case, the which otherwise had been abominable parricide. And although this viperous brood of Jesuits pretend the like dispensation from their petty god the Pope, and thereupon harden their hearts, and set an impudent face upon the matter, as if they had no wound or terror of conscience: yet the truth is, their ground being naught, the cause of this boldness is shamelesnesse, impudency, and want of conscience at all, if they be not wounded. Hell can only terrify these helhounds, for God they fear not, and they have hardened their faces (as it seemeth) to regard no man. Where we may see a double benefit that the godly reap and enjoy by having allowance and warrant from God for the duties they do: to wit, inward quietness of mind, and strength and courage thereby to bear any outward danger or trouble, if need should be, and both the contraries to pursue and take hold of the other, that is, an hellish mind toward God, and terror and dread though they bite it in, in regard of the world, or an hardened heart which is worse then both.

As for those which waited on the King, they did foolishly: they should have cast the hardest, when Ehud came forth of the parlor, and have stayed him, and not have kept out so long, and have made such delay as they did: for delays are dangerous where the matter is weighty, in which they are used. And they being thought so wise that the keeping of their Lord and master was committed to them: they failed greatly and grossly in their duty; and therefore they reaped the fruit thereof, when after their long tarrying, they came in at the last and found him slain. This is that which delay breedeth in all things, (not in their doings only) and the more danger, the greater the things are, as I have said. Thus Baa • ah and Rechab by the negligence of the Kings officers, slew him on his bed. And as this teacheth every private man to be diligent and wary about the duties that belong to his function and calling, to prevent loss and damage; so especially it commendeth vigilancy and circumspection in all such, as through whose hands great matters of state and government do pass, that neither by their carelessness, connivance, or other sinister respects, they suffer that mischief to grow upon Church and Common wealth, which by their providence might in season be prevented ere it be helpless. The fit season therefore is to be taken, in earthly business and our common affairs, as this was here by Ehud: we must use the opportunity; reap the corn when it calleth for the sickie, and strike the iron while it is hot: so our market must be made, while a good peniworth may be had. Do all thou hast to do with diligence, while the day lasteth: the night will come, wherein such works cannot be done. Remember the rich man, who being in hell in torments, was denied a drop of cold water, because he avoided them not while he enjoyed plenty. So Haman made request for his life too late And by their slackness and delay we may much more be warned in the weighty affairs that concern our happiness, to take the fit season: that is, to seek the Lord while he may be found, and not drive off from day today, but to remember our maker in the days of our youth, and today, while we hear his voice, not to harden our hearts, but embrace his message both in the Law and promises of God by faith unto salvation. The servants that kept not Saul, but slipped in great danger, were accessories (as David tells Abner in Saul's case) though they betrayed him not: even so the careless delayer to get faith and repentance, shall perish, as he that hates to be reformed. The five foolish Virgins knocked to be let in, when the door was shut. Even so in all particular actions of our life, look we before all other things to keep our conscience pure and good. To the like purpose much might be said. And this by occasion of the servants delay, and their astonishment, when they saw how it fell out to them thereby.

Ehud reaped the benefit of this their delay, for while they thus drave off and lost the time in which they should have carefully attended upon their Lord, he escaped out of their hands, and wound out of all danger, he passing the quarries, which it seemeth were places betwixt Gilgal of the Israelites, and the Moabites, which before he could get beyond, he was not past danger: and so coming to Seirah, a place here mentioned in the borders of Israel, further off from danger, he was in safety. And thus we see again, that they who are wise and speedy in their business, do thrive and prosper, when they who delay the time, do apparently sit in their own light, and work their own sorrow and annoyance, as we have heard: even as he who having foolishly refused a good bargain, which might have been for for the benefit and maintenance both of him and his long after, mourneth and dispaireth of the like offer and opportunity. The diligent hand maketh rich, and he that watereth shall also have rain. Cursed is he that doth the Lord's business negligently. The people in John Baptists time received the word with greediness, happy was he that could enter first into the kingdom of God, and they that make no hast do never come thither. And yet they that strive to enter in at the strait gate shall be received into glory: when other shall seek to enter afterward (too late) and shall not be able. And therefore the Apostle tells us, that such as can redeem the time, are wise men; the foolish believe everything, and so drive off, and are taken in the snare. Thus we see the wise take the opportunity, and bring their matters thereby to a good pass. But for all that I have said of speediness, yet understand me thus: that rashness is as far from commendation, as driving off the time, and delay. Thus much of Ehud’s first work in killing the chief enemy of God's people, that Eglon the King; which was a great mean of their deliverance and rest.

THe second mean of Israel's deliverance followeth; and that was, the cutting off of ten thousand of the valiant men of Moab, which was the other good help toward their deliverance beside the killing of the King, which now followeth to the ending and making up of this Story, to verse. 31. But first it is shown what Ehud did to the bringing of this to pass. The things that Ehud went about, whereby so many of the Moabites were slain and Israel was delivered, were these three: first, as he was a valiant man, so he coming to the place here mentioned, Seirah by name, (it was not Seir in Idumea, but near to mount Ephraim in the land of Canaan, as was said before) he did not leave the work imperfect, which he had begun in killing the King of Moab, but 1. with a trumpet he called together the men of Ephraim, and by his authority stirred them up to war: and 2. to encourage them the better thereto, he assured them from God of the victory: and 3. with this, they took up and beset the foords of Jordan, where the Moabites passed over too and fro out of Israel into the land of Moab: and by this means they stayed such of them as were on that side the river, that they could not escape and go over, and those that came out of the land of Moab over the river to rescue their fellows, and pursue Israel, they slew also, till ten thousand men of good courage were cut off. And this if they had not done, the Moabites being so enraged against them for that which was done to their King, they had made spoil and havoc of them, whereas now they subdued them, and obtained a long time of rest themselves. Thus much for the clearing of these 4. verses.

Now of that which we are to learn out of them. Ehud did not delay, as we see, for that had been full of danger, but now while the Moabites through astonishment at that which was befallen them, could not by and by see and determine what was best to be done, he plied it, and went to work, as we have heard. It is as hard a matter to use an opportunity wisely, and pursue the occasion effectually when it is offered, as it is at first to get and take it. But Ehud lost no time, but followed it hard: and as he had eicaped while the servants delayed; so now he gathers his army together, while the Moabites (being amazed with terror) were fit by passing to and fro to be pursued, and discomfited. And as this doth show how unwearied we ought to be in those actions that tend to the glory of God, the good of the Church, and the confusion of the enemies thereof; so, more generally it teacheth us, when we have made a good beginning in anything, that we should not be slack in going forward, and following it: but as Ehud here did, wisely and carefully labor to bring our work unto an end. It is a thing much more common to begin well, then to go forward so, whether we understand it generally, to make a beginning in Christianity, or in any particular part thereof, it is most true. For the foremost, many of us come to profess the Gospel indeed, and embrace it commendably, by hearing it joyfully, in conversing with God's people kindly, & in forsaking many parts of our former bad lives. But when we should hold on in this good manner to search further into our selves, to find out our rank corruptions, and to purge our selves of them, and to be grounded in our most holy faith, and stablished as we may attain to, we wax soon wear, and begin to stand at a stay, and so we lose all our labor that we have bestowed already, and frustrate the work that was well begun.

And so to say the same of particulars, it is well seen, that many attempt sundry good actions commendably; as the laboring for a good Minister, and the drawing of the people to godly society and love in a town, and to have an eye to the unruly: other begin good exercises and orders in their family, and namely, prayer morning and evening; and some use good means for the well ordering, and good governing of their lives, and labor to root out particular abuses out of them, and to entertain grace and good duties, and many such like I might mention. But I cannot tell how it cometh to pass, that as if they thought these good things should last but for a while, or as though they would hold in good plight without means (wherein they show that they are not well grounded, though they did well for a season) so they go to work, and what with discouragements and crosses on the one side, and allurements and provocations on the other side, they faint and break off: whereas that should not be, till the work were brought to a good end, that so they might go forward in other duties in like manner. Neither should we look to the things past, what good we have done more then other, to become less careful thereby in going forward; but what remaineth yet to be done till we have brought our good attempts to pass; and one good duty should follow after another, until we have finished our course with joy. We must remember that the Merchant went and bought the pearl when he had found it: and the wise Virgins kept oil in their lamps. And here it were to good purpose to think of Ehud’s unwearied care and labor, till he had brought all to a good end, and of such other as did the like; and to consider with our selves (as he and such did) how all that hath been done of us in such cases, should be but in vain; and beside, great danger and detriment must needs come upon us, if we should (as too many do) break off in the mid way. Oh what do men lose hereby: even beside all their labor, the fruit of it also. But of this we have occasion to speak often elsewhere.

Further, in that it is said that he hartened them on against the Moabites, assuring them that the Lord had delivered them into their hands, and that he drew them after him, and they did as he willed them; we see the worth of a good guide, what he may do with those which he is set over, and how much, strong and well grounded persuasions prevail, where they be used in season and good manner, God blessing them as he hath promised. Heathen Captains have done much with their soldiers, and Princes and lawmakers with their subjects: who yet (we know) could neither certify them of the things they promised, and encouraged them to hope for, neither if they could; were the things of any other fort or kind, then temporary. Now then how much more are they like to prevail with men, who both bring infallible promises from God, and also of things which please him (as Ehud here doth) and they do not only glad the hearts of the persons therewith, in as much as they understand thereby that God will bless them here abundantly, and also that their reward is great in heaven.

As the Lord spoke to Joshua saying: Be valiant and of good courage, for I have given the whole country of the Canaanites into thy hands: so spake Ehud here unto the men of Ephraim in the name of God, and by his authority. And these are the persuasions that are like to prevail, I say not with the faithful only: but (if any may be) these are of force to move even other also. Not that they can be thoroughly persuaded thereof without faith, but for that they do very much move their minds, and the rather by the example of better then themselves, and also they do cause them the more to inquire into such things, and how they should be done, till they grow acquainted with them, that so they may in time believe and so do them in faith also. And let this which I say be better considered in two things: the one in the promises of eternal life, the other in those which belong to this present life.

For the first, when God shall by some faithful messenger of his, assure the hungering soul, and the man of an afflicted spirit, of pardon of his sins, and eternal life, and that he shall undoubtedly enjoy them, requiring this withal that he give credit thereto, and believe the same; how greatly (think we) do they move and prevail with him, as we see Christ's words did with Zachee, and Paul's with the Jailor, and with many other? And for the second likewise, I mean the temporary promises of this present life (as this was one, that Ehud here offered and set before the people) as the promise of blessing and good success to such as obey God, by walking diligently in their particular calling, and the promise of a good end and issue out of trouble to them which commit their way to God, and are well occupied under in the mean season: to these, I say, how forcible are such promises, and what power have they to uphold the hearts of such, in a comfortable expectation of the things promised? whereas without them, nothing could do the same. Oh therefore what good may a godly Minister do in both (even as her superiors also, especially being men endued with the gifts of the spirit) if he continue in love to put the poor people daily in remembrance of these things, in the midst of the manifold changes of this life? And therefore as God shall impart to any man in the ministry or otherwise; more light, wisdom, experience, and grace, either in believing or obeying, the more must he apply himself to enlighten, advise, and strengthen those whom God hath set him over for that purpose; knowing that it is not every man's case, to be able to minister unto himself or other, advice or direction, (though it were much to be desired) especially in a matter of difficulty, and in a doubt of conscience, or in temptation, or under the cross. Peter therefore betrusted with this office, to confirm his brethren, as a man of a thousand, as David, Psal. 51. undertook it, who had himself first well learned it, and was the better able to perform it to other. Neither let any man think it a disgrace to himself thus to see, and walk, by the eyes, and upon the feet of others. It is a man's wisdom, and a great portion from God, to receive direction by such means. Here I will stay.

THE TWENTIE THREE SERMON ON THE THIRD CHAPTER OF THE BOOKE OF JUDGES.

N Ow to go forward; the valiant warriors of Ephraim being encouraged thus by Ehud, and other help being called together therewith, as we have heard, and they keeping the passages to and fro, betwixt Israel on their own side, and Moab on the other side of Jordan, they killed all the Moabites that offered themselves to stir and be helpers in that time of their great calamity and abasement, wherein they had lost their King: these (I say) whom Ehud drew together, so bestirred themselves, that ten thousand of the best warriors of the Moabites were put to the sword. Thus they of Moab were weakened, and Ehud and the people of Israel did more and more prevail. By all this we see that as there is a time of affliction and calamity to the people of God (as it had been here to Israel) and that is, when they have provoked God, and their sins have made them naked before the Lord, that is to say, destitute and void of the grace and help of God, (as it is said of their fathers when they had made a Calf in Exodus) as I say, there is such a time; so there is a time again of deliverance and joy, and that is, when the people rise out of their sin penitently, and seek the Lord with their whole heart, then he most graciously returneth to them again, in whose favor is life.

And this comfortable estate may we enjoy from time to time, to have the Lord's loving countenance to shine upon us, far more delightful to our soul, then the fairest and sweetest weather can be to the creatures of the earth, i • we can like to prefer it, as it is the best before all other: and we having obtained grace to do so, if we shall go a step further, and can think it our best wisdom to continue in so doing we shall abide in God's favor also, and keep our selves well when we are well, which is the happiness that can in this life be enjoyed. The Lord doth not stint and tie us to times, in which only we may have peace with him, and see good days; but he would that we should live in safety under his protection all the day long: and so from time to time, that we may have proof how good and bountiful he is. But we are waily and inconstant, and abuse his lenity and kindness toward us, when he not only holdeth many troubles and sorrows from us, but also lodeth us with the benefits of health, and welfare. inward and outward, and that also while others smart and are in heaviness.

We deal with him, as pampered horses, and children much made of, who right soon wax loose and wanton. And we cause the Lord to turn our good and joyful days into glooming and sorrowful times: as through the stories of the book of God doth everywhere appear, that many after good beginnings did so though little to their comfort. Oh how soon did this people mentioned in this book, and their fathers, as we read in Deuteronomy, with sundry other generations following, as the stories do testify, kick up their heel against the Lord, when he did yet feed them with the fat of wheat, and make them drink of the sweet? And this revolting worketh such a change in our best states and seasons, as causeth to complain and cry. Let it therefore cause us to be resolved upon this, and that in due and good consideration, so that we may constantly hold the same: to wit, that if we desire to see good days here, and enjoy long life with the Lord hereafter: that (I say) we fly evil, and follow that which is good: and herein let us see that we deal not hollowly with the Lord: and if by occasion we slip or fall, and forget our selves (as this people here did, verse. 7.) yet let us take heed that we harden not our hearts, and so lie still, but bear our punishment contentedly, because we have sinned, and make speed to turn again to the Lord our first husband, who will receive us graciously: and as he hath smitten us, so he will heal us; and as he did before comfort us, so he will restore joy and gladness to us, as in time past. And this being done daily in the smaller slips, shall the easilier be gone about in greater falls, and shall also be a mean to keep us from them. Yea doubtless the Lord will do great things for us; and as he abased the enemies of this people, the Moabites here, so will he bring the wicked under us, and leave them afflicted and scourged in our room.

Now followeth the third and last thing mentioned in this latter part of the story, and that is, rest after, for a good while.

This long time of peace the Lord granted them, and could willingly afford it them, and it is all one to him to give a long time thereto, as a short. And as it was a great blessing, so it was more then was promised. Indeed the Lord said, that he would give Moab into their hands, and the people enjoyed that (as a fruit of their faith) which laid hold on God's promise. But hesides, he lengthened out the time of their rest, further then he promised them. To teach us that God never cometh short or behind hand with us in performing his promises, but giveth us good measure, heaped up, and running over; and thereby showeth that he is liberal and bountiful toward us. And this is his usual manner of dealing with his, to give more then they ask or look to receive; for he giveth more then he himself promiseth. The prodigal child asked, that he might be received but as an hired servant, but his father, who resembled the Lord in kindness, received him for his son, and declared it by entertaining him gladly, with all things agreeing thereto. So the woman of Canaan came to Christ for help for her daughter; but he not only granted her that, but also bad her take what she would. Even as father Jacob, who feared that he should never see Joseph's face, thinking he had been devoured of some wild beast, did yet see his children's children.

This if it were believed, were able to make our lives comfortable? For to say the truth, all our welfare is according to our faith, and yet the Lord giveth fartee above that which we can believe. Therefore this ought to encourage us, to labor to give him credit in all that we seen imposeth upon us, and requireth of us, in that we understand and see, and rest persuaded that he will have us to go about it. For we may know, that our reward shall he exceeding great in so doing. Let us instance this in two or three particulars, and we shall find the same that other have done before us. If we mark it, we may perceive, that when we have sometime in our afflictions besought the Lord but for some ease and mitigation of the force of them, whether sickness, pain, disease, or any such like, he hath delivered us altogether, and besides, blessed us abundantly. And so to show it in any other particular, when great sorrow hath been rising toward us, he hath oft times turned our sorrow into joy. And even so, as long-continued peace was to this people unlooked for, when their very deliverance from subjection to the Moabites, would have been full welcome, though it had been but for a short time, that they might have had but some breathing from their bondage: so the Lord dealeth with us, that whereas in some of our troubles, we have feared as Hezekiah did, that we should never fee light, nor good days anymore; yet the Lord of his exceeding goodness hath restored us to our former sweet liberties for a long time after. But oh what might be said of this argument? Although we must also know, that he seeth reason sometime, and that for good cause, to hold us off and defer us. But more of this in Chap. 1. ver. 2. And here an end of this story.

THis short story of Shamgar, is the third and last story mentioned in this chapter of the Israelites deliverance, by another Judge. But who this Shamger was, or of what tribe he came, the Scripture doth not let down. But it appeareth, that when they had enjoyed long peace under Ehud, after his death, the Philistines began to vex and oppress them, and then the Lord stirred up this Shamgar to defend them, that they might not again be brought into bondage as they had been before. And among other of their victories which were many, this one is brought in, as most admirable, though it be but briefly mentioned. For a great number, even hundreds to be slain by one man, and he using so weak an instrument, and the whole nation of the people to be preserved thereby from so fierce enemies, what is in this whole book spoken of, of the like kind, to be for strange and admirable? unless it be the like act of Sampson.

Wherein we may see, that every slight thing may be a weapon or war for God's people, when he will say, it shall prevail: and that it is not the number of men, nor the means, that God regardeth when he will get the victory. Therefore David's small and smooth stones to throw in his sling, were sufficient furniture and armor to sley the Philistines champion Goliath: and Sampson with the iaw bone of an Ass slew a thousand men: and Jael with a bare nail, killed Sisera, that valiant captain of Jabin King of Canaan. And so great an act did this Shamgar, by so weak an instrument, when the Lord pleased to give the victory. And this truth should we see verified as clearly as ever they did, if we would hold this sure and constant, that we are his, and dear unto him: secondly, when we feel our outward oppressions and discouragements, or our inward infirmities, fears, and temptations, if then (I say) we did not look how weak we our selves are, and unfit to wade through them all, and bear them, forgetting God's power, which serveth for the use and comfort of his weak servants, and to be made known in their infirmities: even so we see David did, namely in his sore distress, comfort himself in being wearied with Saul's pursuing of him. And yet what a grace that was in him we may see by this, that he being at another time, and forgetting himself, in a sore combat, brake out thus, and in his rashness said, I shall one time or other fall by Saul: But we should look how strong the Lord is who loveth us: who also looks down from heaven, to see who are weak, that he may be strong with them. For indeed when we see our own impotency, this should lift up out heart, and cause us to reach out our hand to God's mercy, which is in a readiness for us. So that if he be able to help us, that should be enough for us, how unable soever we be to bear the burden our selves. So we have learned to believe, and to speak, The Lord is my light and salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? Remember we also what the Apostle said: I am able to do all things through him that maketh me able. And again, I will rejoice in mine infirmities: for when I am weak, then am I strong: even so we not fainting in our many troubles, but by faith drawing and deriving God's power unto us, as we have good leave to do, yea as we are commanded by himself to do, we may rest quiet, for God will not disappoint us, and in that respect the Apostle James wille •• us to be greatliest comforted, when we fall into diverse temptations, that to our faith may be tried to be sound (and that is better then gold) bringing patience with it. And yet if the Lord be not with us, nor we cling not to him by faith, no munition or warlike furniture when it is needed, nor the strongest nor surest help in time of peace shall be able to do us any good. Therefore neither could the walls of Jericho preserve the city when God went against it, nor Goliath's sword defend him, but turn against him; not Pharaeohs Chariots get victory for him, but fail him when the Lord would not go with them. And therefore even as it is said in the Psalm, that a King is not saved by the multitude of an host, neither is the mighty delivered by his great strength; so an horse is but a vain help to save a man. And so we may say of all creatures. If the Lord be at peace with us, they are on our sides, to stand with us; but if he frown upon us, they shall be against us. Lo such a thing it is to be in league and favor with him, that all shall turn to the best unto us thereby; yea even the fierceness of our enemies: the heavens, the earth, the creatures shall be all at one with them, who are in covenant with him, who is the Lord of them. But I will proceed in the next chapter.

THE TWENTY FOVRE SERON UPON THE FOVTRH CHAPTER OF THE BOOKE OF JUDGES.

THE TWENTIE FIVE SERMON ON THE FOVTRH CHAPTER OF THE BOOKE OF JUDGES.

N Ow to proceed: besides that which we have heard, we may note hereby what weak and unlikely means God delivereth, when it pleaseth him. For as before he raised up Ehud, a man lame of his right hand, to deliver his people, and after him Shamgar, who had no other weapon then an an oxes goad thereto; so now he used a woman, (for she was the wife of one Lapidoth) as his instrument, to the effecting of so great a work as the overthrow of that Jabin was. To show, that his power is not tied to valiant and mighty men, lest his glory should be given to them also; nor to strength and forces, though he allow them to be used, and yet not trusted in, but to this, that we put confidence in him, who is our strong rock against our strongest enemies: as Proverbs 18. 10. and to our prayers which avail much with him, if they be fervent. And this he requireth straitly to be believed of us. And so he useth to do also in the deliverance of his people's souls out of the bondage of Satan and hell. For by mean men, and those that be of no great note for their wealth or preferment, he subdueth the hearts of the mighty, piercing and breaking them with the powerful force of their preaching, (if they will lend their ears to hear them) that so the excellent gift of faith may be wrought in them, he so putting heavenly treasure in earthen vessels, to that end and purpose; and that all may say to his praise when they see it, that it is he that worketh, and whose the power is, though silly man be used by him as his instruments.

This woman, as God used her to deliver his people, so she was also endued with the spirit of prophesy, to reveal the will of God to them, and to answer their doubts. For which cause it is said in the next verse, that the people came up to her for counsel and judgment: For it is thought, that their oppression by that Jabin was so great, that the people of Israel could not have ordinary Judges. Now though it was rare to have women Prophetesses, vet now and then God stirred up such, as Miriam the sister of Moses, Hanna the mother of Samuel; and Hulda in the days of Josiah the King: and in the New Testament, as Anna the daughter of Phanuel, and the 4. daughters of Philip, in the book of the Acts recorded. And it is not unlike, that some of these women that were endued with the spirit of prophesy, did instruct and teach the people, declaring to them those things which God had revealed unto them, seeing the gifts of God are not given to be buried, but to be used for the edifying of the Church in public and private. And for proof of this which I say, we are to know, that prophesying is not only taken for the foretelling of things to come, but for making known the will of God in matters of salvation, and to both ends God used women sometimes, though now he forbid them. (As for those forged, or diabolical she saints and Prophetesses, of whom the Church of Rome boasteth, we ascribe as much credit to them, as the dreams of Monks deserve.) Therefore we must also here take heed, that we bring not that into example which the Lord hath wrought extraordinarily, when it hath pleased him: For we are tied by Paul's rule, set down to the Corinthians, to wit, that women keep silence in the congregation. He addeth a reason, because they must be subject to their husbands. But the teachers office is to have authority over those which are taught by them, and to govern them also as well as to instruct them, which is not permitted to the wife over her husband, neither over other men. But seeing the Lord in these latter times useth not commonly extraordinary instruments as he did in former days, especially unless he furnish them also with extraordinary gifts, but ordinary: therefore we are to admire and reverence his goodness in both: and the use hereof is, that as it is our bounden duty to praise God highly, for that he hath stirred up some in all ages to be lights and helps, in and for the good of his Church, yea and extraordinary, as we see here, in the want of other, so (to come home to our selves) while he provideth ordinary helps and means for us in these days to the building up of the same, his Church among us, it behooveth us that both we receive them with all due reverence, making right use of them; and that none presume to set up themselves extraordinarily, as many of these separatists do without gifts answerable, although God hath done so sometime, and fitted them for the same, and granted that privilege to his, when it hath seemed good unto him.

Now further to proceed, this which is said of the marriage of Deborah, being a Prophetess, can teach us no less then this, that they who have attended on God in the ministry in former times, whether men or women, or such as do it at this day, are not despised of God for their married estate, but counted of him faithful, and put in his service, as this Deborah was: which though there is no cause to make question of, (seeing they who teach other the whole counsel of God, and so by consequent, how to use the married estate aright, a man would think should much more be fit to use it in the best manner themselves) yet I say so, for that the Romish prelacy, who snatch at every occasion to rail on the Ministers of the Gospel, (and so they do because of their marriage,) do what they can most spitefully and injuriously to bring the faithful Preachers into an odious account with all men. And they have thought this a meet matter in them to bark at, under a pretence that the marriage bed, (for they think better of the whorish bed) can no way stand with such an holy calling as the ministry is; which being God's ordinance for all states of men to enjoy, were shameful in them to spurn against, though they themselves lived most chaste, seeing while they go about to disgrace the persons, they fight against the ordinance of God, yea and that which is highly commended of him: but much more reproachful and odious it is in them so to do, seeing the same devout persons, (as they would be counted) are, and that many of them, as is well known, gross whoremongers themselves, (that I say no worse) and such as live in filthy uncleanness, though Priests by their calling. But for further proof of this truth, I mean the marriage of Ministers to be lawful, seeing I have begun to speak of it, this I will add: that the examples of the Ministry under the Law, as well as their practice at the coming of Christ, and after in the Apostles times, do maintain and justify it: yea and since those times, the Church of God for many hundred years, (till Gregory's and Siricius times, who were Popes of Rome) do prove and testify the same. The Prophets first, as Obed, Hanany, and other: the Levites, as Mattaina and his predecessors; and for Priests, Aaron, Eliazer and their posterity, all under the Law married, declare that they are by malice blinded who condemn marriage in the Ministry. And for the latter times in the New Testament, Zechariah and Elizabeth so lived in their marriage, to wit, just before God, and walking in all his commandments, as had been impossible for them to do, if their condition of life had been unlawful. And for the Apostles, Peter himself was married, to go no further. This by the occasion offered, I have spoken as briefly as I could. And let them that serve God in the Ministry, preach Christ Jesus diligently, and endeavor faithfully tobe vnoffensiue in conscience toward God, and in their lives toward men, and they shall not need to fear such Scorpions, for their sting is plucked out from doing them any hurt. And if the uncleanness and lewd lives of some persons in the Ministry, gave no more occasion to the adversaries of insulting, (which yet is the fact and sin of some persons, and not any blot in the calling) then that some do take the benefit of the ordinance of God, in that they are married; many Ministers might sit without red cheeks and a glowing conscience, and the adversary with shame hold his peace, without any triumphing And let this also that hath been said, check and control that relique of Popery, that still hangs about many of the people, in the Ministry, who verily think them worthy and good Ministers who lead a single life, without any other respect, whereas marriage is nothing, and singleness, yea virginity are nothing of themselves, but a pure spirit in a body vnderfiled in both, which some of these little regard.

The next thing in the describing of Deborah, is, the setting down of her dwelling, that it was under a Palme tree in Mount Ephraim, and the naming of her husband, being (no doubt) a man of good note then, though to us unknown; these things, I say, seeing nothing is set down in vain in the holy Story, had (as it may seem) more use in that time, then we now can see: which I may truly say of many other things therein contained, which should somewhat satisfy the reader, when he seeth not so much in some places, as he doth in another. And yet the holy Ghost sets down many circumstances oftentimes, as for the fuller credit of the history, especially where it else might seem questionable, as the time, places, names, &c. so to give more light to the thing handled. Only let this content us, that, as a dwelling was allowed her, though she being a Prophetess, was married, and perhaps of some note, it being expressly spoken of, and set down: so it may serve to assure us that God doth the same to such at this day as are in the same condition, serving him with honest and good hearts in the Ministry; I mean he alloweth them a place to live in, to their good contentment, even such as he seeth fittest for them: though the Popish Clergy, and some other also, count them unmeet to live at all, but rather worthy to be rooted out of the earth. But of this thus much.

Now it is further said here, that the children of Israel went up for judgment to her, I mean Deborah; who by the spirit of prophecy, answered their doubts, and determined of their controversies, and declared to them the will of God; by all which, they might the better do the duties that concerned them. Where we are to consider the loving kindness of the Lord, as to them, that they might even then in their oppression by the King of Canaan, have one to answer their doubts that troubled them; so in other ages, and much more in this of ours, that he hath provided, that such as make question of anything that troubleth them, may be answered and satisfied. If that which she did, being but one person, and a woman, was to be accounted a singular favor of God (as who can deny it?) what a mercy of God is this to us, that we have solemn and public assemblies, not in one place of the land, but in many, (and but for the sin of some persons, should have them throughout in all places) to teach the will of God, that all who are not willful, or negligent, may learn to know the Lord, from the greatest to the least, and also the things that belong to their peace? Thus when (I say) we may privately vnburthen our selves of any doubtful and dangerous opinions, or trouble of conscience (as we may, God be thanked) and that many ways; oh what a privilege is it? These things ought so much the more to move us to be in admiration at the love of God the giver, because in false religion and worshipping of God, (as in the Papacie) there is no such thing to be looked for, or enjoyed: for their serving of God, is compact of fancies, dreams, and lies, the inventions of men, as a dunghill is full of filthiness and dross. And as for the relieving the conscience of any such as are distressed and disquieted, there is as much comfort ministered to them either out of Parsons Directorie, or out of the Meditations of Frier Granatensis, (which yet savor most of all the rest, of any piety) as the poor traitor Judas found at the hand of the Priests, when he complaining and crying out, that he had sinned in betraying the innocent blood, answered, after the unmerciful manner of such as they were [look thou to that] as if they should have said (though they set him a work) shift for thyself: that is the comfort thou shalt have of us. But to return: Though God hath every way provided well for us to be instructed soundly, and graciously relieved and comforted, (as I have said) yet it is to be lamented, that many of us are glutted with the good means that we have, and suffer them to lie by us, as it were a rusting. And even thereafter is the good fruit that we bring forth in our lives thereby.

NOw we have heard the description of Deborah, and what she was: it followeth how she went to work in this great business of the Lord against Jabin. She therefore as God commanded, sent to Barak, as he is here described in the text, the son of Abinoam, that he should go and furnish himself with ten thousand men, and assured him, that God would give him victory over Sisera, the Captain of Iabins army, and over all his multitude. Barak at first feared, but after believed, and went forward to the work: and seeing he was afraid through unbelief, therefore he refused to go without her; for the which she found fault with him, and told him God would punish it, so that he should not have that honor, which otherwise he should have had. And after that, Barak and Deborah went to Kedesh together. Thus much for the meaning of these four verses. Now of both these Deborah and Barak in order. First of the message in the sixth and seventh verses: then of that which followed upon it, in the other two following.

Of Deborah first, the holy Story setteth down this, that she sent the message of God to Barak, adding thereto the promise of victory; both which I join together, seeing we may more clearly see that which we have to learn thereby. And out of both points of her speech, namely the commandment of God to Barak, and his promise of good success; this jointly I give the reader to mark, that these two things are the principal motives and reasons to persuade, and that are to lead us in the most of our actions, (to the end, we may rightly effect and bring them to pass) namely the commandment of God, and his promise of blessing. I say, in the most of our actions, not all; for as much as some of them are free and indifferent to be done, or left undone of us, and in them we are thus to be guided; namely, that we use that part of our liberty in things indifferent, which we shall by due consideration find to tend most to the glory of God, our own inward peace, and the edifying or least offense of God's people. Otherwise (as I have said) in things forbidden or commanded by God, let us take our direction accordingly, as we have heard, and harten on our selves to shun that which is forbidden, or to obey the contrary, being encouraged by the promise of blessing annexed to both. And this is a most blessed and comfortable direction to all God's servants at this day, and shall be likewise to the end of the world.

And it is that which hath carried our fathers forth in their most difficult works and parts of their lives. Moses in going to Pharaoh, to fetch the people of Israel out of their grievous bondage, which Pharaoh would not agree to, what encouragement had he hereto? verily even this, that God said to him, go, for have not I commanded thee? And again, I will be with thee to bring it to pass. And the same was Joshua's authority, and the hartening of him to the guiding of the same people into the land of promise, and in rooting the idolatrous nations out of it, even the word of the Lord, he speaking thus unto him: Arise, go over this Jordan, thou and all this people, unto the land which I give them: as I was with Moses, so I will be with thee; I will not leave thee, neither forsake thee. And this was Paul's upholding and stay, as throughout all the places whither he went preaching; so at Corinth, where he was in great danger. For thus the Lord said to him by a vision in the night; Fear not Paul, but speak, and hold not thy peace; for I am with thee, and no man shall lay hands on thee to hurt thee, for I have much people in this city. And the same I may say of many other.

And by the same commandment and promise of God, we are guided still, who prosper and like well in our life, and no other ways. And this is that life of faith, which is so highly commended in the Scriptures, when it is said, the just shall live by faith. And are not we subject to the same discouragements, and the like that they were in ages past? that so we may see we have the same need to be strongly upholden, and soundly encouraged, as they were? But though it be not to be doubted of, but that many do see this, and have learned thus to be guided in their actions (for they only live comfortably) so it is as much to be lamented, how infinite persons know not that there is any such easy and plain way to guide them; no, neither can they be brought from being led by their carnal reason, and profane custom, in the actions of their life, neither can be brought to stoop and submit themselves to any such government, as God hath seen best: by means whereof they going about them, as it liketh them best, not looking what God requireth; if they do a good thing, or what he promiseth, therefore they do it not so as he is pleased therewith; to wit, because he commandeth it, much less to that end, and with such a mind as it should be done with, encouraged by his promise. Therefore they have many plagues in their lives by following their own desires and ways; and when it falleth out better with them, that they prosper in the world, yet have they no sound comfort in anything that they do. Apply this to all affairs in men's callings.

Therefore I will say this one thing to thee, whosoever thou art that wouldest live comfortably. Try the working of this doctrine in thee: look but one week to thy calling faithfully, to discharge the duties of it conscionably; and so far as thou hast knowledge, endeavor to obey all other commandments of God; and be firmly persuaded of the promise of God to thee, that thou art safe in so walking. For he hath annexed a promise of blessing to the obeying of every commandment: yea and that an hundred fold more then thou forgoest thereby. Thou wilt ask, how shalt thou know that God doth reward thee so? I answer, be thou judge thyself, if he deal not so with thee. For example, let this be the case: Thou wilt say, if thou wert not tied so strictly to obey God, thou couldest take thy pleasure in merry company, or benefit thyself as other men do, to gain and get commodity, whereas now thou being tied to make conscience, darest not do so, but must lose and forgo much thereby. I hear thee; now hear thou me likewise. Thou confessest that the profit and pleasure thou forgoest by obeying God, is unlawful, and against conscience; for otherwise, who holdeth thee from it? Now put the case, that when thou hast so gotten it, God urge and cause thy conscience to prick thee, and thou beest wounded therein, which stingeth worse then Hornets; for so God doth one time or other make men's sin smart and sting the committers of it, in most painful sort, or (which is worse) leaves them hardened. If thou knowest what this meaneth, or believest that which I say to thee, what wouldest thou not give to be healed of this intolerable pain? Even all that thou hast, how much soever it be. For that is a sign to thee of losing thy soul utterly, if thou persist therein: and what shall it profit a man to win the whole world and lose his soul? Thou fishest with a golden hook, which being lost, is not recompensed by all thou catchest therewith. Now answer me, haddest thou not been void and rid of this terror and taste of hell, if thou haddest avoided and resisted thy sin? Mightest thou not have been quiet and merry, as other of God's servants be, if thou haddest obeyed the Lord? Then tell me, would not that thy mirth and quietness have been an hundred fold better, and more welcome to thee then thy profit & pleasure, which hath brought thee this hellish torment of conscience? this wound and sting which taketh away all delight from thee, so that for deliverance out of it, thou wouldest give all that thou hast? Therefore know, that God will give an hundred fold more profit, ease, & pleasure to thee, even in this life, if thou obeyest him, or doest anything for his sake, over thou shalt find by making thy best gain of thy sin. But I must remember myself, for I have been long in this point. Only this I add, that it is to be bewailed, that this heavenly wisdom so little entereth into men, nor prevaileth with them. Alas they have no leisure to think of the reckoning, being in the midst of their jollity.

It is also worthy our noting, that while Sisera