Commentary on Judges
The other and last thing to be noted in this second part, is of Sisera; that the Lord pulled him down, and cast him from his so great honor and valiantness. For as it was a great abasement for such a Nimrod to be driven to so great a straight, as to lurk in another man's house, not daring to peer forth (as the silly bird beaten into the bush by the hawk) so it was yet far baser to fall by the hand and at the feet of a woman. Let us learn, that the Lord bringeth to naught the high and haughty, and that to their utter shame, who were so great and proud. It is no strange thing in the Scriptures to find it thus, though fools wonder at it, who will learn no instruction by it. The Lord casteth the mighty from their seat. Witness Abimelech, who in his desperate mood, being stricken on the head with a millstone by a woman, called his page, and bid him to run him through, lest it should be said, A woman slew him. And yet that which was said of him, was reproachful enough, to wit, that a base page slew him: and agreeth well with the point in hand. Thus Absalom, who had stomach to rise against his father, so kind to him, was brought to a base and reproachful death, very fit for such an one, being thrust through by Joab's common soldiers. And Jezebel, scorning God and his Prophets, was, according to the foretelling of the Lord, made dogs meat, and dung upon the earth, being thrown out of the window from her royal palace. The proud and stout Jews, who railed on Peter, calling him despitefully, a drunken man, were so terrified with their sin, that they were glad to seek to be comforted even by him, whom they had scorned. And well is it with them, whose pride the Lord resisteth in mercy for their good, as he did Paul's, by appalling him first, and then sending him to poor Ananias, who being his comforter now, had been a prey for him, if God had not prevented it. For the rest whom I have mentioned (they excepted also in the second of the Acts) the other, I say, were resisted to their cost and utter undoing And so by the foolishness of preaching (as it pleaseth the world to call it) and an humble submitting of themselves to his holy doctrine, they that are saved must attain; but as that generation of vipers, the Pharisees, were glad to come to John's ministry, if so be they took any good by it. Be we therefore humble and meek, they who are graced, are they that find favor with him; but as for the proud, he resisteth them, and setteth himself against them, till they be confounded (if they so abide) and be brought to naught. And therefore let the scorners and enemies taunt and mock the simple professors of the truth, like Edomites, they shall one day wish they had been like them, and judge them more happy then themselves, as Dives, for all his superfluity, did wish that he might have had, not the estate of Lazarus, (which he saw no hope to attain) but the thousand part of it, even that he might dip his finger in cold water, and quench his thirst; which yet might not be granted him. And therefore, let us but stay a while, and contain our selves, and we shall see these boasters and contemners, (if they will needs hold on their course) we shall see them (I say) swept away, and they shall be no more: so little cause shall we see of having our teeth water after their dainties. They are wise, who can in the iolitie and prosperity of the enemies of the Church, see their overthrow by faith, and count their flourishing and brags to be but vain crakes. And thus much be said of the second part of the Chapter.
THE THIRTIE FIVE SERMON ON THE FIFTH CHAPTER OF THE BOOKE OF JUDGES.
The third part of the Chapter.
I N these words is contained the third and last part of the song of Deborah, and so of the Chapter, and hath two members: in the first, she bringeth in the boastings of the women that were enemies to God's people, and Siseras dear friends, and derides them, in the first three verses. In the last member, she opposeth a prophetical prayer against their boastings, wishing therein to the remainder of God's enemies, destruction; and to the Israelites, all increase of good things: and that increase she layeth out by a comparison of the Sun from the rising to the noon tide; even such she wisheth it to be. More particularly, to come to the first point, she saith, that Siseras mother was looking out, and longing for her sons retune, with his great spoil and bootie, fearing yet the hardest, because he tarried so long, till she was answered by her Ladies, and so answered herself; that he was busy in dividing the spoil.
This place layeth out the exceeding care that parents have of the welfare of their children, and the thought they take for them in any likelihood of danger, they being betwixt hope and fear about them: and if they be long out of sight, they are much pensive for them, and troubled within themselves, especially if they be in any peril. The which (setting apart the odious fact of Sisera) was commendable in his mother, and according to the rule of nature, to hope and long for his prosperous return, and to fear the contrary. So Saul, that was after King of Israel, knew his fathers affection to be so tender over him, that when he was sent to seek his asses, and tarried long, not finding; he hasted home, lest his father should turn the care of recovering the asses into care for his son. And Job, though in a far better respect, feared, even when his sons feasted together for increase of love, lest they should offend God. So David in his charge to Joab, abounding in this tender love toward his son Absalom; when he made war against him, did straitly command him to entreat him gently: And S. Paul teacheth, that we should have care of our own; which well becometh all, and the contrary is unnatural: whether we respect their neglect of their bodily maintenance, and so leaving them to sink or swim, when yet they may relieve them, or their souls welfare and salvation, by neglecting or denying them holy instruction & education in the ways of the Lord; by means whereof, they are left as a prey to the lewd and bad, by their wicked company and example; which is far worse then bodily penury and misery, though who knoweth not, that it is woeful to be brought up idle, and without a lawful trade of life, destitute of necessaries. Of both understand that of Solomon; Teach a child, &c else he may teach thee on the gallows. But as there is a sin in the defect, that is, vnnaturalnes in parents to their children, not to be allowed, no not so much as that of Siseras mother, which I last of all mentioned; so there is in the excess, another sin that is far more common then that; as when parents are too fond over their children, and cannot abstain from she wing affection toward them, and that without discretion, to wit, to the unruly, disobedient, and subtle and willful; as well as to the simple, timorous, tractable, and religious; whereby they give them occasion, nay they encourage them to abuse them boldly, saucily, and with small respect, and to wind them which way they list. Thus David by Adonijah, and Eli by his sons found it, and smarted for it accordingly. Whereas men should hold their children in a godly awe, and keep them within compass, by authority, which God hath given them over them; and yet not in rigor, neither void of parentlike kindness. For want of which regard had by parents toward their children, on both sides great inconvenience falleth out; that some are handled and oppressed with unseasonable severity, who deserve it not; and other are cockered with too much indulgence and lenity, till they be made much the worse for it. And not much unlike to this last mentioned affection in parents, is this, or rather a branch of it; that some of them, through a deceivable humor, deal out their love to their children unequally, when yet by the carriage of themselves it is equally deserved, affecting the one for some outward respect, or private conceit; as Isaac did Esau, and David Absalom, who thought there was not such another to be found.
There is yet another error in parents toward their children, who are too far carried in affection to them, and that is, that because it is permitted unto them, nay commanded, to provided for them; therefore they run into most troublesome and pensive care to provide for them, and thereby fall into most noisome temptations & snares of the devil to benefit them, whereas they ought to have well learned this lesson before, that for all their affection toward them, they should not offend God for their sakes, nor neglect or lose any grace, neither leave any work of charity and mercy undone, nor ieopard their own salvation by wounding their conscience any manner of way for them: They should consider, that it is ill pity towards their children, which makes them impious against God, and injurious against man, and most of all against themselves: nay rather, what torment shall it not be to their consciences, unless it be worse, to remember that they have increased their children's portions with the complaints of the poor, or through their worldliness, and they must now go and sustain endless woe for it.
But while I thus speak, it ought of children to be marked, that this affection of the parents, if it were but according to nature rectified, and sanctified in them toward their children, (though it did not weaken their estate for their preferment, (as I have noted out of the fact of Caleb's endowing his daughter) ought to be a sufficient motive and persuasion to them their children, ever to show all reverence, obedience, and thankfulness to them; though many parents, and mothers especially, who can most hardly be brought to keep within their bounds toward their children, may after they come to years of discretion, justly complain, that the more they have shown their love to them, the less they are set by, and regarded of them. Oh what I have observed and seen in this which I now speak of, and that not in one or two? but another occasion may be given to say more of it in another place. And this of Siseras mothers affection to him.
Of Sisras mothers speech we have heard, much longing for his return: Now it followeth in this verse, how the other Ladies, among whom his wife was thought to be, answered her, and that in such wise, as appeareth in the text, that she being sorrowful, was ready to take comfort by their words; even as all that be in heaviness (which is unwelcome of it self) would willingly, and are easily brought to desire comfort, yea though it be not ministered to them from any good ground, nor aright. And the sum of their comfort was this; that there was no doubt nor question to be made, but that Sisera had got the victory over his enemies: and that his tariance was, as in such cases it falleth out, for the distributing of the bootie and spoil which was taken therein, to everyone according to his labor, condition, and worthiness: which (said they) being much and of great value, after so noble a conquest, it could not in a short time be dispatched. This was the conceit and false persuasion of the Ladies, wherein they rested, and did comfort themselves for all that his long tariance. And it setteth a worthy instructiō before us: namely, how ready people are to be carried away with vain conceits and ungrounded hopes of comfort, and how easily they deceive themselves therewith: whereas they should look that they have good warrant for that wherein they take comfort. For else what other thing is it, then as the common proverb speaketh, namely a building of castles in the air? Even as he that dreameth sleeping, or imagineth waking, that the thing which he desireth, shall even so come to pass as he would have it. What is more foolish then to please ones self in thinking, that he may find such a mass of gold, and be advanced to such and such honor, and thereupon to take pleasure in promising himself what a pleasant life he will lead.
And is this foolishness thus to deceive a man's self? Then how much greater wisdom is it, or what better ground hath it, which the wise men of the world (as they are called) do make their common practice? who yet do scorn the fancies and dreams of the other, who have naught? And that is this: They reckon how long they shall live in the estate they are in, and hope to come to better. They make account what great bargains they shall have, and what great gainings and comings in: how plentiful increase their corn, cattle, and other commodities shall bring forth. Others in another kind, even about that which best liketh their humor, do seriously beat their brains, how they may be revenged upon them whom they deadly hate, and what means and ways they will use to bring them low, and have their will of them. Another sort resolve how merry they will be with their mates and companions, in drinking, whoring, and in their sundry kinds of play and pastime: whereas many times they are cut off from their hope before, and when it is come, it lasteth not. All these and such like, as Agag (who merrily promised himself, that all fear of death was past, when it was at hand) what warrant have they of these their conceits and fond delusions, and dangerous dreams? When S. James mocketh one sort of them, saying; Go to ye that say, tomorrow we will go to such a place, &c. And again, Solomon challengeth all sorts of them, asking them why they boast of tomorrow, when they cannot tell what may fall out ere tomorrow, in such a changeable world as this is, and what alterations may come before? as they that observe may see daily, to the just condemning of all such for mere fools, that rest upon such bruised reeds, and broken holds, and yet go for the only wise men.
How many have made their account all these ways that I have mentioned, to have their will fulfilled? and to vex God's people at the heart, threatening to root them out, as Haman did the Jews; who yet have themselves been, before their reckoning was accomplished and brought to pass, overthrown and laid in the dust? For do such as are but worms, look to have the Lord at commandment? and to appoint him how he shall rule the world, dispose of things, and serve their turns? And yet as absurd a thing as this is, what one among many is ashamed of his boldness and folly, or as if he were weary of it, and repented, doth take a better course, and seeketh to have warrant and good assurance of that which he comforteth himself in? or how many other take example by them to be any whit the wiser?
But for better sight into the folly of these men: and to make it appear to be more gross, let us put the case, that these future joys of theirs were not uncertain, as they are of all seen and found to be, but that they were sure to enjoy all their pleasures, profits, and iolities that they make account of, and that also as long as sense and strength would suffer; what had they gotten? Must they not soon be forced with old Barzillai for very age to give over, and to say, Can we discern betwixt good and evil? have we any taste in that we eat, or in that we drink? can we hear anymore the voice of singing men and women? But although these are dangerous errors (as who can say less of them?) yet they are but (as we say) particular aberrations in their actions, whiles many of them have been taught, and do profess to be better governed: whereas there is another kind of conceitednes, to wit, of erroneous judgment, no less common, but far more dangerous, because it directly concerneth the hope of eternal life, which they are content to fixe on men's opinions, renouncing the pure word of God for their light and direction; whose lives cannot possibly please God, when they have no faith to believe in his promises. Such is the unsavory and damnable doctrine of Rome, whose light is darkness, and their best comforts are deadly and strong errors, and blasphemous delusions.
Others there are, who through mere ignorance, suffer themselves to be led into a fools paradise, conceiving strangely of their good case they are in, because of their false persuasion, that God is merciful; and that they are none of the worst sort: God (they trow) never made them to damn them: they mean well (they say) and hear, pray, receive the Sacrament, love honesty, with a thousand such worn reasons. And yet error is so strong, (especially in this kind) that every man cleaveth to his conceit, and as the proverb is, we easily believe that, which we would have so: whereas, God knoweth, the end of this hope is shame. The mother of Sisera was never more notably disappointed of her hope and expectation, then these fools shall be, when they look for the effect thereof, as the spiders web, which is swept down in a moment.
But to return to that from which I a little digressed, I mean, of men's putting their confidence in things changeable and transitory, in as much as all this which I have spoken of, vanish in a short time, so what wisdom is it to hunt after such things, as children do after a butterflye? and to make them their felicity, as if God had appointed no better things to be attained and come by? Nay further, seeing they must give an account of these their doings, which they shall never be able to do, to their comfort, of one among a thousand; what wisdom is this to be counted, when they must for their pleasures of sin, which they enjoyed so little a while, when they must (I say) hear the sentence pronounced upon them, Depart ye that were lovers of pleasures more then of God, to endless woe, where weeping and gnashing of teeth shall be, who would needs prefer a short and small folly, before happiness eternal.
Therefore let us learn first, to ground our opinion out of the word, and be sure we can well justify our hopes and conceits: and rejoice in these things that will stand by us, and whereof we have good warrant from God's own mouth: which cannot deceive us, nor frustrate our hope. And if ye ask, what this rejoicing is that I mean; I answer, this: to know that our names are written in heaven: and to endeavor to have always a good conscience both before God and men: to have joy in the holy Ghost, and to be persuaded that a crown of glory is laid up for us, when we shall once lay down this tabernacle of our body, and shall have finished this our course in this manner. In a word, our joy ought to be in the Lord, and in his alsufficiencie. And let this be to us instead of the boastings that other make here, of their vain, uncertain, and deceivable hope, and joy, as this was of these heathen and profane Ladies, who might have waited and hoped for Siseras joyful return, till their eyes had fallen out of their heads, before they could have enjoyed that which they looked for, but as far from it then, as at the first.
More particularly in this 30. verse, Deborah being a Prophetess, layeth out in her song how the Ladies did descant of the dividing of the spoil, in these two points, that besides their goods, every soldier got a maid or two, but Sisera had precious things, namely, garments of diverse colors wrought by the needle, which were very costly. By the first, that they must needs so immodestly and vnchastly break forth, (as Deborah saith they did) speaking of the common soldiers, that everyone got a maid or two at his pleasure, which if it were so, was unmeet talk for women to have in their mouths, it showeth, where there is no true knowledge of God and his word, there whoredom is but a pastime and may-game, a matter to laugh at even among women as well as men; yea even in the aged themselves (who should go before others in sobriety) we shall behold yet, a delight to speak of, see, and hear unclean actions and reports, even as other weighty matters are also lightly set by of them. Which is the less marvel that it was so with them, when even where the Gospel is preached, it may be seen to be so. In so much, that they may praise God highly, who have received light and conscience to make difference betwixt good and evil, and to abhor and have in detestation this ungracious and rotten kind of speech not beseeming Christians, and all such cursed works of darkness; which to do, is far off from them who live in darkness, and walk in unbelief.
But these Ladies ascribe to Sisera the costliest and best things, as we have heard. Where besides that we see, that they and all such deceived themselves in their erroneous conceits, as hath been shown before; so we may see what are the things which be in best account with the ignorant and unbelievers, and they are iolitie, earthly glory, and things costly and precious in the estimation of men. As for thanks to God, of whom they receive all, and for making heaven their treasure and portion, it is no such matter as they are acquainted with, or do (almost) dream of. Which is still to teach God's servants how great their portion is, who have not the things of greatest price in this world, their rest and treasure, but things durable and eternal: but more of this before.
Now by this acclamation with joy, Deborah concludes her song, praying, that as Sisera triumphed, so might all God's enemies: meaning, that as he was destroyed, so all like enemies of God might be: and on the contrary, that all who love the Lord may not only be preserved, but multiplied and beautified with all good things, even as the Sun groweth in his beauty to the noonetide. Where first, in that Sisera was shamefully slain, and returned no more home with victory, as his mother also did fear as much, let us learn, that the evil which the wicked fear, shall light upon them. Their fears are many, as both the Scripture testifieth, that fear shall be upon them on every side, even as their sorrows also are many. And whereas I noted before, that they do please themselves greatly in their hope of the best things, some may think I contradict myself, in saying they are afraid, and fearful: I answer, they may have both; fear, I mean, and hope, at diverse times, and yet neither of them good, but hope deceivable, and fear troublesome. Beside, wicked persons are not all of the same kind, and fear is seen most in them who are least evil: but boldness is in the worser sort: all wicked men incline to fear properly and naturally; for it is a companion to sin, ignorance, and unbelief, but they hope and presume willfully, and labor to expel fear, which though in great part they do indeed, yet because no violent thing is continual, therefore oft times they mistrust, and fear, and suspicion of trouble comes in place again. And we may see, that list to mark it, that it is so, as in Balaam, who wishing that he might have died the death of the righteous, feared that he should not do so. The same I may say of many other: For why? they running deep in debt with God, their conscience accuseth them, that they shall one time or other be called to their unwelcome account, and so, the thing that they fear, shall come upon them. And yet will they not come to agreement with God, by judging themselves, that so they may not be judged of him, but be free from all fear (as frailty will permit) of his judgment, and therefore refusing so to do, their fear justly falleth upon them.
The saying of Solomon proveth that they have many fears, where he saith, the wicked slieth when no man pursueth him: that is, through fear. And that may be seen to have possessed the very Pharisees (who yet bare it out most boldly before men) by the words of Nicodemus, bewraying his fellow Pharisees ill conscience through fear, saying to Christ, We know that thou art a teacher sent of God, and acknowledge thy great miracles: as if he should have added this, though we will not be known of any such thing before men, yet thus it is with us, when we meet and talk of thee together, and are afraid. But some will ask, What then shall we do to such? shall we advise them to shake off their fears, and pluck up their hearts against them? Doubtless no: this were to fight against their conscience, and to make it impudent and hardened (which is much worse) whereas it did before but accuse them: but if they cannot prevent such fear by removing the cause thereof, which is their sin, let them next to that be persuaded to repent for it. We read of the third Captain that came to E • as, that beholding his two fellows devoured with fire from heaven for doing their message to the Prophet so imperiously and boldly, he came to him in all submisnes, and entreated him to come down to the King. Even so, to come to our selves, ask thy conscience what makes thee fear? If thou findest that the Lord hath a controversy with thee, and (that depending) and that thou canst not be quiet, go and seek agreement with him, as the Captain did; it is but a folly to stand out with the Lord: for if thy conscience accuse thee, he is greater, as knowing much more against thee. If thou canst come to the Lord, and say, in the truth of thine heart; O Lord, I fear lest my sin should bring some sudden destruction upon me: I have no peace within, nor without, because of it, and thy displeasure for it; I go continually in hazard of some fruit thereof, besides that which is eternal: therefore, say (O Lord) humble me, and cause me to fear sin, and not the punishment only: turn my terror into broken heartedness for sin, and so bring peace and quietness again into my soul. Do thus, I say, and thy fears shall vanish; otherwise, who shall pity thee in them, if thou pitiest not thyself, in taking the way to remove them? And to this purpose, I ask, did not the Priests in the Gospel meet with that which they feared, when Christ, whom they would needs crucify, that they might be rid of him, rose again? to bring a greater fear upon them at the last then at the first? And as they would in no wise fear, when their sin was at the highest, and yet we see they were constrained to fear; so there is no doubt, but that there are some hardened, which do what they can, to put fear away from them, having their consciences seared with an hot iron, whose damnation (yet) sleepeth not, neither shall they escape fear, but it will seize upon them, when they would not. And whereas it may be said, the godly are much afraid sometime as well as other; I answer, it is true: but that tendeth to a good end; as if they have taken liberty amiss, or rather stolen it, to break out of the good and righteous way which they had covenanted to walk in, they cannot but be afraid, when they come again to themselves; but it is for that they see they have offended their merciful father, therefore they cannot be quiet, till they be in favor again with him. And let the other know, that even so and much more must they do, to wit, in their falls, fear; and take no rest nor peace to themselves before that: else, when their time cometh, that which they fear, shall also fall upon them: but if they consider duly of their estate, and while they may, and before the time of their trouble come, turn their feet again into the way of God's testimonies, God will bury all the indignities which they have wrought against him, and will receive them graciously.
In the first branch of her prophetical prayer, that, not her enemies, but God's, might be as Sisera, she having warrant so to pray, did as became her, and so shall all we do, who shall do so, upon so good a ground and warrant: but otherwise take we heed that we pray not against any, what fair pretence soever we have to do so: for as God hath reclaimed very bad ones, so what know we whom he may call home among us? But of this I have spoken.
For the other part of Deboras prayer, that the lovers of God may prosper in the abundance of all good things, and grow therein, as the Sun doth in his strength to the noonetide, let it be noted, that this is prayed for to them that love the Lord; and only to them, as the blessing in the second Commandment is to them that love him, who testify that they do so, by keeping his commandments. And this prayer being made in faith, obtains as much, as is asked in it. And therefore when she prayeth for it, it is all one, as if she had affirmed, that it shall be so: namely, that they which love the Lord shall want nothing that is good. And so David saith, who had good experience of it, that the Lord withholdeth no good thing from such as keep their hearts pure and good: which none can do, but they that love him. Yea and mark further that she saith, they shall grow therein even from strength to strength as the Sun doth, even to his full beauty. So speaketh Solomon in the Proverbs: The way of the righteous shineth as the light, that shineth more and more unto the perfect day: signifying thereby, that the godly herein resemble the Lord Jesus, who himself increased in strength of body with addition of grace, and favor with God and men: and so they also increase daily in knowledge and grace, until they be joined to Christ their head, and see the Lord in the Zion of his holiness.
Behold then here a singular privilege, which the lovers of God do enjoy: that while they look carefully and constantly to preserve and uphold the love of God in them, even thereby they grow in grace and knowledge of God, and of Christ; and they come to have more near acquaintance with them, and have proof of their fatherly kindness toward them, and so have stronger hope, that it shall yet be better with them afterward: for their obedience passed, yieldeth them more courage and strength to go forward in their good course. Now if we did consider the miserable courses of many, who for want of this gracious government of God, run into all kind of sin, and fearful punishments, (for the wicked wax worse and worse) and how some even of God's dear servants by their very declinings and carelessness, for a small time, see many ill days; how should we make account of this precious liberty, bequeathed unto us in this behalf? For such as look to the maintaining of the love of God in them, and the nourishing of it by thankful acknowledging of his ever flowing kindness toward them, (I speak a great thing) need to fear no worse estate to Godward then they have enjoyed already: but every day to look for better and better, both greater faith, and better obedience; which cannot be wanting to us, but when we are wanting to our selves, and failing in our love to God: and yet I mean no perfectiō of it, which cannot be in any, but more use of sincerity and fervency in God's service, even such as hath already been in them. But he that listeth to read more of this growing in grace of my setting down, may read the twelfth chapter of the sixth treatise of my book. In the mean season, let this speech of Deborah, make such to look better about them, who are far from this thriving and growth in grace, or the fruit of it, if they desire to be in honor and favor with God. And if they be void of them, let them know, that the cause thereof is, that they love not God, whatsoever they pretend to the contrary; and without that, what welfare can there be to the soul? It cannot prosper, but rather decayeth as a man that is sick of a desperate discase, and grows worse and worse, till utter consumption and death it self do follow. Therefore it is a work of no small weight to try our selves whether we love God: it will quite the cost abundantly. If we can once get that, we are on the thriving hand, no fear but we shall do well: and then we give good proof thereof, when we love, and desire well to the brethren, when nothing is too dear for himself, and where there is still an earnest thirsting after both: (as all things that grow have an appetite of growth) these (I say) with more then a common care of honoring God in the place we live in, a daily longing home, with uprightness and constancy; are evidences of our love to God that cannot deceive. And this affection (be we well assured) will break out where it is, by such fruit as I have mentioned, as Joseph's did unto his brethren.
To this song of Deborah, the holy story addeth this, that God gave his people by and after this victory, forty years rest and quietness. A great blessing: even so we all know what a benefit any great deliverance is, out of pain, sickness, prison, bondage, penury, or the like misery, especially when it is for long continuance? But how much more then, the sweet peace of conscience that passeth understanding, and joy in the holy Ghost, and that for long continuance, after the trouble of mind and fear of damnation, which was sometime? But of this also elsewhere somewhat hath been said.
THE THIRTIE SIXE SERMON ON THE SIXTH CHAPTER OF THE BOOKE OF JUDGES.
I N this Chapter, it is shown, how Israel again provoked the Lord by their wickedness, verse. 1. And how the Lord punished them by the Midianites, to verse. 6. Then that they cried unto the Lord, and he reproved them, to verse. 11. And lastly, how he called Gideon and prepared him to deliver them; and this is to the end of the Chapter.
The first part of the Chapter.
TO begin with their sin, it appears that they did grievously provoke the Lord, as they had sometime before done, as in the third and fourth Chapters it appears, where their punishment was likewise a long time continued upon them. But yet after the death of Deborah and Barak, the valiant deliuerers of them out of the hands of the Canaanites, they did again depart from the good course wherein they had lived before, and fell again to idolatry, and other sins. This be said of their sin, as may be gathered out of the first verse, and the 25.
With the which to begin, for our further benefit, the instruction that we are to take out of from hence, is this; That seeing in all the stories before set down, as well as this, of the punishing of Israel, they begin thus: The children of Israel did again that which was evil in the sight of the Lord: seeing (I say) it is thus, we may learn, that it is naturally engrafted in the heart of man, that though there be holy affections kindled in it by some good means, yet in time they die, and wane away; and instead of them, the heart is carried again to the evil, that it most desireth. And it being thus with them that have some goodness and beginnings of faith in them, what are all the fair shows of hypocrites, when they be at the best, but a morning dew? So that though men may (perhaps) serve God for a while, in a good manner; yet they are gone from it before we be aware, waxing weary and provoking God afresh; this sicklenes and inconstancy are so deeply rooted in them, and thereupon it falleth out, that they are carried away by the error of the wicked, and enticements of the world, from a good course; to be fashioned like other men, though it be very gross and absurd which they fall to.
A great reason hereof is this, that the best are renewed but in part, and much corruptiō remaineth to be purged out of thē, which requireth the taking up of their thoughts and care; which it is meet they should take knowledge of, that so they may see that they have work enough, (and have little cause to be idle and wax weary of it, I mean (beside many other duties) of crossing and subduing the evil of their hearts; especially, seeing their reward is so great in so doing. And yet with grief it may be said, that in all ages, both persons and Churches little considering this, have fallen to this course that I now complain of. As they in the Psalm, who started aside like a broken bow. The people in Exodus did the like; who in the absence of Moses from them, but a few days, fell most shamefully to idolatry. So the people mentioned in S. John, who counted John Baptist a burning light, and for a time rejoiced in him: whereby ye may gather, it was but for a time. These with many, too long to be stood upon, do show, how soon men decline from a good course.
And well it were with us in this latter age, if we looked better to our selves then they did: but as well persons and families, as almost whole towns, wanze and wax cold in their serving of God; who yet were sometime of the forwarder sort of professors, a few God reserveth who desire to keep their first love to the Gospel, and their brethren, that they may be a seed in every corner of the land almost, to teach the generations to come, (if the world continue) to fear the Lord aright, he having appointed a remnant to remain, and a Church, though small, unto the worlds end. Which being so, teacheth the best of us, what need we have to desire to enjoy the best means, and namely the sincere preaching of the Gospel, whereby we may grow on in grace and knowledge of Christ, and cleave nearly to him: considering how oft we have been by God's gracious working in us, revived and refreshed thereby: and how dead in good duties we are, and unprofitable (our consciences being Judges) without them. And it is well, if here by this, we wind out of all poisoned baits that are laid for us.
And this of the first of the four parts of the Chapter I have spoken in this former part of this verse, and somewhat also before in other Chapters, that is, of the people's sin.
The second part of the Chapter.
NOw it follows, the second, that is, of the punishment that followed their sin, and how they cried to the Lord under it, in these six verses. Their punishment was seven years oppression by the Midianites, as in this verse is to be seen, and the manner of their oppressing them, is set down in the five verses following. And for their oppression by the Midianites, let it teach us, that it was just because they had sinned. For God scourgeth men justly, and not without their due desert: Man suffereth for his sin, as the Prophet Jeremiah saith: So that if any should think they are hardly handled, being punished of God, let them prove themselves without sin, or else let them hold their peace. Nay, I will yield more then so to them, let them be able but to prove this, that they have only offended through infirmity, and not rather willfully, and of knowledge, and they shall either be freed altogether from great vexations in their lives; or else they shall freely and without constraint confess, that God hath dealt justly, yea mercifully, in so visiting of them, rather then that he hath done them any wrong. Thus much for this, and that God will punish, when men provoke him by their transgressions, as we may here learn, I have in other places shown.
The manner of the Midianites oppressing the people of Israel, was the spoiling them of their victual, namely corn and cattle, for the space of seven years, without which they could not live. Their corn they destroyed, when they had sown their fields. And they were driven to make them cabins in the hollow places of the earth, under the hills and rocks, where they had holes and creuises to let in light, to defend themselves from them: and in the fields and lower parts of the earth they made them dens and dark places, not fit for habitation, but in which they might safely lay their goods and substance, to hide them from the Midianites. They made also high towers and strong, from which they might see a far off, which could not be beaten down easily: and these shifts they were fain to make. For their enemies were as grasshoppers on the face of the earth, and their camels and other beasts, to destroy the fruits of the Israelites, were almost without number. What these Midianites were, and of what stock they came, it is not necessary to inquire, seeing it is not set down, though some writers say that they had their beginnings thus: that one of Abraham's sons which he begat of his wife Ketura, built a city beyond Arabia in the South, in the desert of the now called Saracens, and called the name of it Midian, or Madian, and the people of it were called Midianites, or Midianites, and were supposed to be they of whom the Kenites came. These brought with them the Amalekites, and men of the East to help them.
This was a grievous and sore affliction, to be thus driven to extremities for want of food. And yet no other then was long before threatened (among many other) to come upon them for their apostasy and idolatry. For what though we hear of no consuming of the people of Israel in battle; yet, beside that it could not be, but that many of them were slain by so long and violent assaulting them, so what death is more cruel then by living, to be famished? and what misery in this life greater, then to be to seek of food, where it can hardly be come by, and yet that which is to be reserved, and had, is scarcely fit to preserve life? Here therefore by the contrary we may see, what a benefit of God this is, when in a land, and in cities, towns and villages, all people may be fed fit for their condition, when there is no invasion of foreign enemies to spoil and destroy the fruits of the earth, whereby the inhabitants are preserved: nor any famine, by any other judgment of God: and when there is no just cause of complaining in our streets. We know in the great famines that are mentioned in the Scriptures, yea and in smaller famines in our own remembrance, what crying and lamentations there have been. In the days of Abraham, Isaac, and chiefly of Jacob, when they were forced to send into Egypt for corn. In the time of Elimelek and Naomi, when they were driven from their dwelling in Bethlehem Judah, to go and sojourn in the land of Moab, for want of food: and after in the days of Joram King of Israel, when the men had no other way to preserve their lives, but by eating that which was against nature, yea and yet they could hardly come by it; and when the women did eat their own children, as also in the last besieging of Jerusalem by the Romans.
And to what end speak I this, but that we should lift up our hearts, and more fervently, and oft be thankful to God for this one benefit of plenty? although who seeth not, that it is indeed but one of many, yea of infinite other, which we receive? And why doth God this? Even to the end men may follow their callings, diligently and conscionably, with cheerfulness; and with the same mind walk in the fear of the Lord continually. And therefore the evil example in life, that in the abundance of God's earthly blessings doth flow everywhere, in drunkenness, and all lasciviousness, doth draw upon men greater plagues, then wants and famine are, and that is, leanenes of soul, blindness, unbelief, hardness of heart, and impenitence: which if we had the spirit of the Prophets, we should deeply bewail. But to leave such, I add this, that for the quickening up of the best, it were fit for them, when they grow to a mean and common esteeming of these benefits of God, to suppose with themselves, and put the case that they were in want and penury, even in the state of this people of God by the oppression of the Midianites, or the like: As that when they have sown their seed, it should be spovled before their faces, so that they should not eat of it, and that the provision which they have made for their lives, should be carried away by enemies, or taken from them, and they famished for want of it: it would make them better to value and prize such benefits, and yield to the Lord a more holy and fruitful use of them. Whereas commonly men do not so, till they be driven to it by wants, and decay in their substance, then they can say; Oh what plenty of God's benefits we once enjoyed?
Another thing in these verses is to be marked, that we bring double vexation upon our selves by sinning against the Lord, and by seeking to have our will, against the word of God. The one is this, the affliction that is sent upon us for sin, as here the stirring up of the Midianites against the people of Israel for their transgression; or any other, as loss of their goods, diseases, jeopardy of their lives, &c. The other vexation, is that which proceedeth from the former: and that is of many sorts, as may be lively seen in this present story, and namely in these verses. For what toile, time, and cost, beside the disquietness that went therewith, were they driven to bestow (that I may include much in few words) to defend, or to save themselves from the utmost hurt and danger, which was wrought and intended against them? what shifts were they fain to make to preserve their lives, and save their goods out of their enemies hands? which yet when they had done what they could, they were not able to do.
If they had been only hurt by them in their cattle, corn, and other commodities, and had sustained that only for their punishment, it had been a dear paying for their pleasure, that they took in their sin; but when they were in this bondage, that they could do nothing else but watch and ward for their lives, and to build and botch, dignity and delue, and beat their brains to devise, how to hide their commodities from them, what sorrow upon sorrow, and one unquietness upon another did they heap upon their heads, till they lost all the welfare of their lives in a manner, and made them more wearisome and unwelcome then death it self? Is this the fruit of sin, and the good that it bringeth to the committers thereof? And yet if I should lay out the fruit of the sin of Cain, Esau, Absalom, and other, who could not be stayed from the committing of it; what better thing could I say of it, or what better fruit could I prove it yieldeth to the committers of it?
So that as the bait is pleasant which the poor fish biteth at, but it being caught by the hook, bringeth pain, torture, and wearying of it self to save the life: so is it with him that will needs taste of the pleasure of sin, as I have said. And if this be the great good that it intendeth against such as follow one kind or other of it with tooth and nail, who also lie sucking to draw pleasure out of it, as a child doth by the breast, then let them all be taken and condemned for fools, who are masters in that profession, and are upholders of that trade and occupation. Yea let them be reckoned in the number of them, of whom the proverb speaketh, The fool believeth every thing. And again, O ye fools, how long will ye love foolishness? For why? they have chosen a way that seemeth pleasant, but the issues thereof are the way of death. They do most certainly take more pain to go to hell, then the righteous doth to heaven. And as their revolting brought upon them this misery, so let all those who have falsified their promise, and broken their solemn covenant to God of seeking more zeal, greater fruitfulness, watchfulness and care, let them (I say) also fear that their evil conscience will draw upon them one accusation and trouble after another, and that the further they decline, the greater sorrow they bring upon themselves. Some have been brought to that point, that they have made question whether they might lay violent hands upon themselves, to avoid the terror of mind.
Further also observe here, what shifts they choose to make, rather then they would seek to God by humiliation and repentance, for release. They love their freedom well, who having their city besieged by the enemy, till extreme famine compel them to eat dogs, cats, and such vermin, as is noisome to nature, yet choose to endure such difficulties, rather then yield. And so doubtless, they love their lusts well, who suffer themselves to be made such slaves and drudges to them (as these here were) rather then they would abandon them, and return to the Lord with unfeigned renouncing of them. Alas, they must leave them with shame and double repentance at length, when they have wearied themselves as these did: but till their own rod hath made them smart, who may tell them of the vnfruitfulnes of their toilsome trade? Toilesome I may truly say; both considering with what great ado they bring their sin to ripeness and perfection; and then what shifts they undergo to wind themselves out of the woe and misery, which (instead of fruit) their sin brings upon them? It is a good piece of the life of an adulterer, first to compass and fulfill his unclean lusts: and when he hath done, to cover and keep himself from shame, and to make fair weather of it again. And so the thriftlesse spend-good, what ado makes he to scrape together somewhat to maintain his riotous humor? and when he is brought to beggary, then he must cast about him afresh, how he may defray that, and avoid the gallows, or a base and wretched life. In a word, it is true which Solomon saith in Ecclesiastes; To the sinner God giveth pain: he gives him sour sauce to his sweet meat, painful service to his sweet lusts. And yet without God's special goodness neither of these shall prevail with a lewd person to pull him from the love and liking of them, though they cost him so dear, and though he bear and bring forth with pain, and the sweat of his face. There will be found an Hiel to build Jericho, though he knew it will cost him and his never so dearly. Therefore they are happy whom God hath entertained into his house, and holds them under his government: because neither is his word tedious to them, nor his commandments grievous while they are doing them: and as for any trouble which can befall them after for their so doing, first know that it cannot sting them being borne for a good cause, and they shall go under it without disquiet, be upholden in it by grace, and after count it great joy in that they suffered.
The people of Israel, we have heard in the former verses, did kindly show in their doings, the nature and disposition of sinful and wicked persons, who little trust to God in their troubles, they forgot him, and did fly for succor and refuge to earthly helps and stays; as towers, dens, and other munition and defense, forsaking him; but the holy story showeth in this verse, that none of them all prevailed, neither did they preserve them. And although by their shifting they saved their lives, and got and saved that food which with much ado kept them from starving; yet who seeth not the misery, which, for all that, they endured in extreme poverty, bondage and fear? Even so, we must know, that it is not enough for wicked persons to beware of their enemies, and to fence themselves from the common troubles of the world; but first of all, and chiefly they should preserve themselves from the wrath of God; which while like fools they do not, they preventing and avoiding the same, they seldom escape, nor be free from the other. Therefore the Lord in the prophecy of Habakkuk, laugheth to scorn such made defences of men. And in Obedia the Lord saith to such; Thou that dwellest in the clefts of the rocks, whose habitatiō is high, that sayest in thine heart, who shall bring me down to the ground; though thou exalt thyself as the Eagle, and make thy nest among the stars, yet even thence will I bring thee down, saith the Lord.
They do not see that God hath a thousand ways to fight against them: and that he who plucked off Pharaoh's charet wheels, and broke the horses hoofs of Sisera; who drew up the great Lord Haman to the gallows; that took heart from the Ammonites and Moabites, that instead of fighting against Judah, they fell upon and slew one another; and weakened Zenacherib so, that he slew by an Angel in one night, an hundred, four score, and five thousand of his army; they do not see, I say, that he who did thus show his might against these mighty ones, and many ways beside, hath done the like; can also frustrate their attempts and hope in these days also. The spirit of slumber is cast upon them, and blindness hath taken hold of them, that they cannot see and believe, that the like judgments shall not meet with them, till they have felt and smarted by them.
Therefore let men make peace with God first, and turn from their sins, that he may also turn from his fierce wrath: or else when they make their reckoning of peace, and prosperity, length of days and deliverance from their enemies, and other troubles, the contrary evils fall upon them; and if not presently, yet they are at hand, and always justly to be feared, before they come. Oh what proof have we seen of that which I say, as former ages have done also? How many might have done well, and prospered, if they had been more careful to be reconciled to God, then to lean to their own deceitful dreams, by a vain hoping, that life should still have been granted them, the which while it lasted, they were as they thought, in paradise: but for all their welfare were soon cut off from all. And the reason is, that men go to work without God, they neither seek his favor, nor direction from him, either in their actions or afflictions: and therefore their enterprises are either crossed, or else cursed in the use and enjoying of them: and as for their troubles, they are to seek either how to abide them, or to get out of them in a good manner. Thus a wicked man is unhappy both ways, whether he prosper or no: for either he fears a change, or else his fear cometh upon him, as an armed man. Therefore when I consider this, I think the believing Christian twice happy, even when he is judged miserable by men of the world, because he hath chose the good part with Mary, and hath sought to have God on his side, who doth not only keep fearful judgments from his, being a sure defense in time of need, but maketh that portion which they enjoy, a sweet and savory blessing unto them; and yet they have far greater riches then those. Thus much of their punishment, in the second part of the Chapter.
The third part of the Chapter.
THe third followeth in this sixth verse, namely, that the people repented, and turned to God: which as was said before, is testified, and declared by a sign thereof, which is crying. And here, not to insist upon the same things, which in other places I have done, that which I will note from hence is this, that seeing they now sought to him at last, who should have been their first refuge, we may note another point of unthriftiness, and foolish dealing in the men of this world; That when they will needs go try masteries in their necessity and calamities, by trusting to broken holds, and vain helps of their own devising, and smart for it, as I have said; then at last with shame they must be fain to sue and repair to God. And what if he will not receive then? as it falleth out sometimes to be so, as in the Proverbs, [Because you would not hear when I called, ye shall cry, and not be heard] Whither go they then? But if he do, what a far fetched journey have they taken before, yea full of vexation and wearisome, besides that they have lost all their former labor? I conclude therefore, with this advice and warning to such as have ears to hear; Seek the Lord while he may be found, and drive not off from day today, lest he come suddenly and there be none to turn away his heavy wrath from you: and in the mean while, happy are they who do so. For they in so doing shall not do as this people did here, fly to rocks, hide themselves in caves of the earth, and build towers to be safe from their enemies, as these did here from the Midianites, which yet did not safely keep and defend them, but they fly to the safe rock and tower of defense; as the wise man calleth it; I mean, to the name of the Lord, even the Lord of hosts, who is a most strong place of refuge, the righteous fly thither and are saved.
THE THIRTIE SEVEN SERMON ON THE SIXTH CHAPTER OF THE BOOKE OF JUDGES.
N Ow whether they cried to the Lord, first through anguish of heart, which was caused in them by the force of their calamities; but was neither pleasing to God, neither could obtain anything of him, unless it had come from faith: (which is very probable) or whether before their crying, the Lord sent the man of God here mentioned, unto them, it cannot certainly be said; but sure it is, God of his great mercy to them, sent a Prophet to preach to them, and to bring them to true repentance, speaking to them much like the messenger that was sent to their fathers before at Bochim. For he repeats God's benefits to them, as the other did, and deliverances, and chargeth them with disobedience also.
Out of these words we may see, it is a fit time for preaching to work, when men are inwardly stung with smart of their afflictions, as it appeareth these were, when the man of God was sent to preach unto them; for then m • n will suffer themselves more easily to be reproved for their sins, and will cause themselves, as they see cause; and the word is received into their hearts more readily: whereas they are otherwise most commonly hardened, and hate to be reproved. And yet further then men come prepared to our daily and ordinary preaching, it profiteth them nothing. The danger is this, that they are like to quench the spirit after, and to dull the edge of such good beginnings of grace in them, which will most certainly come to pass, if they be not careful to stir them up daily. Men while they have elbow room, think that the preacher, yea God himself must be beholding to them for their hearing: but when God hath them cooped in a narrow compass, his rods being held over them, then the Preacher is welcome, yea sought to earnestly, and God is plied with confessions and prayers. We see it, though with grief, and have too great experience of it, in the practice of the secure and irreligious sort, who though they mind not God all the year long, yet fall to prayer and devotion when some great thundering, lightning, and tempest doth astonish them, and when the likelihood of death is upon them. His word they hear daily without any great reverence, but his terrible works, seen and felt, though but seldom, make them hide themselves in corners for fear. By whose example we see, what need the Lord hath to bore ears into our souls, by terror, and amasing judgments, as Job speaks, chap. 33. because his word is wound about men's fingers, and made but as the confused noise of many waters, and as a sound beating the air, going in at one ear and out as fast at the other. Let not such boast themselves as are spared, except they apply themselves to the hearing of God's voice by the Minister, who can skill to do his message with more regard and earnestness: for either the more is behind, if they belong to God, and they must have somewhat to quicken their appetite thereto, and to make it sink deeply into their hearts, and work upon them powerfully for their good; or else woe be unto them, the Lord in all likelihood hath cast them off, and taketh no pleasure in them, and greatly it is to be feared that when affliction shall come upon them, yet by reason of that their former unbelief and contempt of instruction, they shall do them little good. The thing that they should do is this: when the Lord layeth his hand upon them, let them examine themselves, touching their affection to the word, and how little they were moved by it in the time of their health & prosperity, and so they may easily find, that their blockishness, and careless or unprofitable hearing; their deadness, fullness of stomach, and such like, with earthliness, weariness, wandering, drowsiness, &c. have caused the Lord to send such trials upon them (be they inward or outward) as might grind off their flat and blunt edge, and set on a sharper and keener upon them: that with desire and meekness they may embrace the word, and find it savory to their taste, till it have wrought upon them as it ought, that is, even to cast them into the mould of it. And this let such know, that if their afflictions tame them not, nor meeken their spirits under the hand of God, but that they fight against him, as Pharaoh did, and will not see and use well this season which is offered them, that if they be delivered once again out of them, they may have sound preaching in all high reverence; let them know (I say) that their case is woeful and desperate. For as the Lord saith in the like case by his Prophet; O people how shall I entreat thee? or what shall I do unto thee? So he may say unto them: for he hath no other physic, then his word, mercies, and chastisements. If none of all them can break the heart, there is no help, nor hope, that if he should use extraordinary courses (which they are not to look for) that he should prevail anymore with them, then he did with the Priests, who going against their consciences in bringing Christ to his death, were no more moved with his resurrection. Therefore they are wisest, who put not the Lord to this extremity, but hearken to him when he speaketh, and offereth them fair, by the voice of his messengers: and defer not till affliction, as a second warning, be sent unto them: lest then also, they be found alike unprovided, and being hardened, lest God should not vouchsafe them that mercy to mollify & soften them: as (the truth is) they who tempt him so far by presumption, do not easily recover themselves, though God do visit them by his corrections, or judgments, but rather (for the most part) go further from him, and increase their rebellion.
But whether these men cried out being forced thereto by their many and sore afflictions or no, this is sure, that when the man of God had delivered his message to them, and had shown them their unthankfulness to God for their many deliverances, and had convicted them of their disobedience, they did then cry out in token of their great grief for their offending God, as their fathers before had done. Here (not to repeat the same things which I noted before out of the like words uttered at Bochim) this is to be marked, that the Lord here sent his messenger, as he did there, to call the people to consideration of themselves, and their doings, and we see what need they had thereof. All generations declare what they are, and to what wrack and ruin they come, who are not helped, and that in due time and season, with this wholesome instruction from God; that the righteous smiting them they may not fall into the hands of the ungodly, to be rung about by them to their utter shame and reproach, and so fall into the jaws of the devil, to be undone without recovery. And when the Lord dealeth so graciously with any, as that they may enjoy this benefit of sound teaching, let them beware that they harden not their hearts at the hearing of it, (the oftener they hear the happier it is for them) but with meekness receive it, that it may bring forth fruit in them plentifully, even to eternal life.
The Prophet, who was sent unto them, puts them first in mind of God's benefits, and many deliverances from their enemies. The next thing here to be considered of us out of these words in the 8. and 9. verses, beside that which we have heard by the like occasion, is this; that we record and keep a memorial (as they here should have done, and were reproved for not doing) of our deliverances out of trouble and calamity, in which we saw, that we might, yea must have lien overwhelmed and drowned, if the Lord had not in good time brought us out of them. These deliverances, I say, out of bondage, prison, sickness, pain of body, and anguish and torment of conscience, and the like; and how oft they have been enjoyed of us, and how comfortable and welcome unto us; ought to be daily remembered and acknowledged with hearty praises to God, as well as his benefits. He who marketh them, shall find them many and great, beside those that are common, so that he may truly say, God hath delivered from many deaths. And because of the people's forgetfulness, in the former ages, we see how oft they were put in mind of this one deliverance out of the bondage of Egypt. Therefore the Prophet David, and other holy Penmen of the Psalms, in the behalf of the people, do so often call to mind, and sometimes with admiration and astonishment, God's former deliverances, as the whole 124. Psalm witnesseth thus: If the Lord had not been on our side (may Israel say) when men rose up against us, they had swallowed us up quick, the waters had overwhelmed us, &c. Oh our forgetfulnesses of the like kindness of God, it is enough to accuse to Godward, though we had no other sins, seeing we cannot be ignorant into what dangers, and depths of sorrow we have sometime been plunged, when we lay crying and complaining, and (perhaps) praying also under the burden of them, that it would not have been thought that we could ever have forgot the Lord's kindness, if he should ever have brought us out of them: and yet when he hath done so, yea again and again done so, we have with Pharaoh's Butler, and the nine leapers, forgot all. Whereas we have learned, that many years after, even as long as we reap the benefit of such deliverances, yea even till death, we should praise God for the same, according to that which was taught our fathers in the Psalm: Let Israel now say (that is, long after their deliverance) that God is gracious, and that his mercy endureth forever. Now I have spoke but of thanks for deliverance out of trouble, to the which, if we add his benefits (which are innumerable) what can be required of us less then this, that in all things, and always we should be thankful? And this bewrays the blockishness of such, who being urged to give thanks, ask wherefore? what have we received more then others? we enjoy but our part, in common blessings, as the most do, &c. As if thankfulness were some extraordinary duty, lying only upon some few persons, rarely favored of God. No, the Lord requires no more of thee, then he doth of them who are equal to thee, nay inferior to thee in benefits. But thou like the swine, takest all that cometh, not regarding what, or whence, so thy turn be served: and thus deuourest many blessings, through thy brutishness, which a godly Christian would make matter of daily praise; and enlarge the greatness of them, by musing both how unworthy he is of the least, and how ill it should go with him, if he were but in the case of such as want them. If the Lord should exercise such unthankful blocks with the diseases, which many dear servants of his suffer, the pains of Colique, Strangurie, Burning fevers, the Stone, and give them their portion in penury, cleanenes of teeth, nakedness, sickness, &c. they would then cease extenuating God's benefits, or comparing themselves with such as are enriched with greater then themselves: yea, they would then think that freedom from chastisements, were great cause of thanks, though they wanted many blessings. But to the full stomach, the honey comb is not sweet. Others think this duty discharged, if they have their tongues tipped with formal words of blessing and thanks; though their hearts, and love be set upon the blessing, and not on the bestower of it, and therefore out of the same fountain cometh bitter as well as sweet, they curse God as easily when the least thing crosseth them, as they bless him while he pleaseth their humor, by seasonable weather, plentiful crops, good success in their affairs, &c. whereby they bewray that their thanks are but the froth of profane persons, and coming from their lusts being satisfied, even as their prayers also did in their troubles and extremities, as Saint James speaks. And a third sort there are, better then the former, who yet cannot be brought to season their whole life with this thanksgiving, as Paul requireth: neither yet think themselves worthy of reproof, for unthankfulness. They say, they hope it is neither lying nor whoring, nor wronging, &c. which they suffer for, when they are afflicted: and as for this that they be not always thankful, what sin will we make it? they cannot repeat (they say) the same words so often. For answer, I say: unthankfulness (indeed) is no direct sin against man, but it is far greater; for it is an high degree of wrong offered to God, and never goeth without an heart and life tainted with many loathsome evils & corruptions. Therefore, let not these examples be rules for God's people to follow: let their whole life be an honoring of God by thanksgiving: and as they only can do it, because they are beholding to his Majesty for far greater favors, then strangers; so let them both in their prayers, and otherwise in their usual practice, entertain this duty also, as a daily companion, as a token that they do not use God's blessings to boldness, looseness, wantonness, or any other licentiousness, but get strength against them; so that all their life may fare the better for their thankfulness, and other such good means, as indeed a thankful man, weigh it aright, is the only good Christian; and the life that is void of it, goeth with much disobedience, as we shall see in the next doctrine.
In this tenth verse the man of God telleth them, that the Lord charged them, that they should not serve the gods of the Amorites, and yet they did. So that their obedience was like their thanks; they neglected that, so they did this. There shall need no proof, that we are too like them in both. Our lives witness it: but, O wretched people we, who receiving a charge from him, who hath done us all the good that we could never have desired, and is all in all to us; yet as though we were tied to him by no bond of duty, we refuse to be subject and obedient to him in things he commands us. The heathen Centurion could say, I have soldiers under me, and I say to one, go, and he goeth; and to another, come, and be cometh: and to my servant, do this, and he doth it: And we, who have solemnly covenanted with the Lord, and have been (as I may say) hired with blessings to serve him; we turn our backs upon him, and with his own benefits we strengthen our selves to grieve him, in the breach of his Sabbaths: in the leaving off, or cold use of our prayers; in uncharitableness, revenge, and the breach of other particular commandments, which is not to be suffered.
THE FOURTH PART OF THE Chapter.
NOw we have heard the third part of the Chapter, that they turned to the Lord by the reproof of the man of God, which though it be not expressed, appeareth by this, that God sent them tidings of deliverance. The fourth part followeth, wherein the victory over the Midianites is promised. This promise is amplified four ways. First, by naming the person, who should deliver them; that is, Gideon, to verse 17. The next, by granting him a sign, whereby he might know who he was that spake to him, to verse. 25. The third was a charge of casting down Idolatry, given to him by the Lord, to verse. 33. Lastly, how Gideon attempted war after the Idolatry was destroyed, God granting him a double sign, whereby he might know that he should have the victory, and this to the end of the Chapter. Thus much be said in general of this fourth part of the Chapter.
The particular branches follow: the first is, that Gideon should deliver Israel out of the hands of the Midianites. For the declaration of the which four points are also to be considered. First, the Angels appearing to Gideon, and saluting of him comfortably, to verse 13. The second is, Gideon's sorrowful answering of him, to verse 14. Thirdly, the Angels words to remove his heaviness, saying, he should deliver Israel, to the 15. And lastly, when Gideon saw not how it could be done by him, the Angel told him, and satisfied him, to the 17. Now let us look into these verses more nearly. It is said in this 11. verse, that the Angel of the Lord came after the people's repentance, and sat under an oak in that place Ophrah, where Joash dwelt, who was of the family of Abiezer in the tribe of Manasseh, and the father of Gideon. This Angel was the son of God, (as verse 13 proveth) appearing to him in the shape of a man, and saluting him thus, The Lord is with thee, thou valiant man; as it shall well appear, by the courage that God will give thee in the weighty affairs that follow. Now Gideon was thrashing corn, to hide it from the Midianites, that he might preserve his life thereby, and the lives of those that were his. And this speech the Angel had to Gideon, before he told him that he should deliver the people out of the hands of the Midianites.
Out of this 11. verse, note diverse things, and first this: that men of wealth and place, as Gideon was, in so mean a tribe, though he was spoiled of the necessary helps of maintaining his life, as the most of the rest also were, such men (I say) should not refuse labor, as husbandry, or any other of honest sort. Gideon had servants and yet he thrashed the corn himself. And it is a thing which we read to have been not only practiced of him, but of the old fathers mentioned in the Scriptures; as in all other writers, that what time they had free either from religious or civil affairs, they employed it about cattle and corn. For they would not spend the precious time in eating, drinking, play, or idleness, which they abhorred, even as the religiouser, yea and the ciuiller sort of our Gentry also do. For they take upon them honest employments. The one sort, after reading divine books and Chronicles, and statutes, whereby they may benefit both themselves and others, with the knowledge of God's law and man's: the other, after they have read of matters to help govern and do good in the Commonwealth, (although they little look after religion) will have recourse to husbandry.
Such, namely of the first sort, were Abraham, Isaac, Jacob and others, as Gideon here, whose father Joash was in some authority among the people, yet his son contemned not the practice of husbandry, which is and may be spoken to the just charging of many in our age, who if they be borne worshipfully, think it too base, how mean soever their wealth be, either to set and appoint to themselves any times for reading, or to have any skill in that honest state of husbandry, save only to take their rents and live of them; which yet were more commendable in them, if they did not consume the rest of their time in idleness, pastime, or worse. Whereas tillage, keeping of cattle, planting in their fields, and grafting with such like employments, are both delectable, gainful, and honest, and such as chace away many needless charges, and much ill company, (which is a great waster) and the ill spending of the time in such vain exercises as they delight in. And if it be not allowed to men of worship to pass their time in such manner, but that even they must occupy their talent, till the Lord come, and not pass the time in fleshly ease taking, play, idleness, and other like profane behavior, much less is it tolerable in meaner persons to be ill employed. But beside this, seeing by so fit an occasion I am lead to speak, I will therefore say a little (and that not unprofitable) of this common sort of people. For the most part, (setting aside the skumme of towns, I mean, the unthrifty and riotous, and the godless poor, who live upon the sweat of others) this I may say, that they take pain enough, and a man shall not need to spend much time in persuading them to work: but this is hardly beaten into them, to observe the due manner of working, or the end why, or the ground whereupon. The motive is penury, the end covetousness, and the manner brutish. They want, and would have to defray the hard world, or to bestow upon their lusts, and to maintain themselves in pride of life: but neither work they because they think it is a sin to be idle, nor because they look for any other fruit of their labor, save the bringing in of the penny. They see not whose commandment it is, that they should labor, Genes. 3. therefore they go through it with vexation, discontentment, distrust, endless carking, and tying God to their girdle, to give what success they desire: which if they get, they take it for granted, that he loveth them: if not, they storm. To the impure, all things are impure, and so are their callings: they do the works of them commonly, not to shun noisome lusts, temptation, and the fruits of sloth: nor to serve God's providence, neither to sharpen and fit themselves thereby to religious exercises, and to good duties, nor to avoid offensive burthening of others, nor to do good and relieve them that want, &c. and so to obey God in all: nay, to speak the truth, when they are in their shops, at markets, in their fields, they are far from setting God before their eyes: much less do they believe that God is with them there, to bless them in their work, as well as when they are occupied in duties merely religious. Sinister ends and causes do compel the most to yield some obedience to God's commandment; but, doubtless, if all were now men of worth, and might live of themselves, we should have few workers. As we see by their words, saying, Oh such a man is happy! Why? because he need not work, nor toil as we do, but live easily, and enjoy the world at will. And by this they bewray that they could be content to do so too, if necessity urged them not to do otherwise. Therefore, their labor is as displeasing to God, as their idleness, in a manner, as they use it. A woeful thing, ans not without the curse of God upon such as will not learn a better direction: that whereas some go about their work in faith, believing that because they are God's beloved, therefore God will give them rest, blessing and success: others rise early, sit up late, drudge and droile, eat the bread of care, and drink the water of affliction; yet either they thrive not, or at least, they are as much to seek of soul-provision, I mean grace and hope of salvation, at the end of their wearisome life, as at the beginning: whereas it should have been their first work, after they came to years of discretion. Which should teach us wisdom, and not to give God a short and formal pittance of service, when we be at Church on the Sabbath; but seeing that great work is to seek with the most, therefore to give all their diligence thereto, that is, to make their salvation sure; that all the six days we may wholly give up our selves to other affairs, without so much as minding God, or godliness. For the Lord will have us serve him religiously, as well in actions civil, not religious, (of their own nature) as holy: and this is the scope of his third Commandment, which tieth the service of God to every part of our lives in our common course of living, as well as the second doth, to religious duties: and therefore must be extended to our particular callings, as being the greatest part of our time, and wherein our lives are most taken up. But I will proceed in the next Sermon, and here an end. Now to proceed where I left.
THE THIRTIE EIGHT SERMON ON THE SIXTH CHAPTER OF THE BOOKE OF JUDGES.
W Hile Gideon was thus hard at work and laboring, the Angel came and spake comfortably unto him, as if he had been praying, or in the like exercise; and not to terrify him. To teach us, that our business and works of our callings are no lets to us frō having communion and fellowship with God, neither do hinder his presence and comfortable being with us. And the same may be said of our callings themselves ordained by him, be they mean and base, or weighty. Therefore the Lord was with Jacob in his journey, and in the way when he was going from his brother Esau's wrath and rage. And so he made the Gospel effectual in Lydia by Paul's preaching, she being then a seller of purple, and rich, and not yet truly converted to God. And the Lord blessed the two tribes in their calling, and habitation, saying: Rejoice Zebulon in thy goings out, [that is, in thy prosperous voiages on the seas] and thou Ishachar in thy dwelling in tents, meaning in thy quiet keeping at home about thy traffic and business.
And by this which I have said, let us mark; that if it be not long of our selves, our lawful callings and business are no hindrances of us from the serving of God holily and religiously, (as some think they be) but that from them we may go to prayer or the like exercise, in good manner, even as we may from these to them. Although I may truly say this, that for not well learning it, few can join these wisely and rightly together, because their affections and delights are set too eagerly towards that which sauers of the earth and of gain; which is the cause that measure is not commonly kept therein. David, saying, that he had rather be a door-keeper in the house of the Lord, then to dwell in the tents of the ungodly, (which he would not have said, if men's attendance upon the basest work in their lawful callings, had been an hindrance to them from God's service) may by his words stay and comfort many weak Christians, who think that they are much letted from the duties of godliness, even by the very using of their callings, because they be not spiritual, as prayer and the like exercises are. But to end this, let the use of that which hath been said, be thus much unto us, that we ever labor to be so innocent, & well governed in all our earthly business, and works of our calling, that we may not drive the Lord from us, but have him always with us by the spirit of truth, direction, and comfort, as we have heard he hath been with other (and was here with Gideon) in their earthly affairs, for that is the using of them aright, and in their kind.
The next thing in this verse is this, that though the Lord sent his Angel to Gideon for his own relief and comfort, and also the people's, yet we see this was not done, till they were brought near to extremity: all help of man was past: and they had no other refuge under God, but to provide for themselves by flying from their dwellings to save their lives. As for example, Gideon, whose father was in some authority, and therefore none of the poorest, yet was at this point, even thrashing a little corn, by the aide and nourishment whereof, he and his might fly from the Midianites, as far as that lasted to carry them.
By this we learn, that God seeth it expedient in his wisdom, sometime to leave the godly long under the cross, and not to put an end to their troubles by and by, as ordinarily he useth to do: according to that which is said in the Psalm; Heauinesse may endure for a night, but joy cometh in the morning. And again, He that cometh, will come, and not tarry. But he knoweth well, that when he useth so to do, we commonly conceive hope thereby, that our affliction (be it sickness, disease, loss, or any such) will not hold us long; and therefore our devotion is more short and cold; and we in so doing, neither honor God, nor have any proof of our faith and patience, neither experience, another time after, how to bear our trouble aright: For the which cause, the Lord sometime disappointeth our false hope, and putteth us to greater plunges, by holding us longer in our affliction, to the end we may search our selves deeplier, and we may be more thoroughly touched with the feeling of our sins, and rebellions; and so turn to him in faith and amendment.
For this cause the Lord holdeth us sometime on the rack the longer, as in pain, sickness, or penury; as also bondage to such as have superiority over us, and use it to our great disquiet and wearying of us, and we pray and long to be delivered, but the Lord seemeth not to hear us pray, but letteth the burden remain still upon us. Wherefore, think we, doth he so? when he professeth, that he afflicteth not willingly, neither delighteth therein, and yet we lie in pain and grief. I answer, the Lord seeth we be not yet tamed and humbled sufficiently, great hath the pride of our hearts been, our inconstancy, unfaithfulness, uncharitableness also, with other sins, and our minds are set on the world excessively, and wandering after our diverse lusts. And we are like to return to these courses again, if we were set at liberty, as soon as we desire: therefore doth he seek to wean us from these and the like, by continuing such unwelcome crosses upon us.
So we are for the same causes deprived oft times of our dear companion in marriage, which is a great part of death it self; or driven from our own habitation into the fearful prison, which taketh much from the delight of living; yea, and we are tried with sudden dearth, as oft times by excessive rain and wet; sometime by drouth: as Gideon here was in as hard a case, being driven to fly from his own dwelling, in a manner famished. In these & the like, God leaveth his servants, for the causes which I have mentioned: and also to the end that his deliverance and ease giving after them all, may be the more precious when it cometh, having been so long desired: and thirdly, to this end he holdeth his rods the longer over us, that patience may have her perfect work in us, and himself have the whole praise. An example of this which hath been said, we have in Joshua 7. where the people having promise of God's assistance, went against the men of Al, not making question but they should speed as well as they had done before at Jericho. But loc, on the sudden they were smitten before their enemies. This astonished them, till the Lord tells Joshua the cause: Ye look, saith the Lord, it should be with ye as at other times, but I see cause of the contrary. Look well into the matter, and ye shall find that there is sacrilege among ye, and therefore ye cannot stand before your enemies. So that though they were doing the work of God, yet because there was found in them this infection, it made the Lord to cross their hopes, that so they might purge out their sin, and go about the work in a better manner. Many wonder why the Lord saith them long upon their sick beds, whereas if they had their health, they say they should worship him in public and private with more cheerfulness. Whereas the Lord aimeth at a further matter, and would purge out their coldness, hypocritie, carelessness, and other sins accompanying them even in their good duties, that so they may return thereto with more reverence, and conscience. We read that Paul after his great lifting up into heaven, was buffered with unwelcome temptations: which though he prayed that he might be rid of, yet the Lord suspended his help, that Paul might be humbled, and fitted to use his knowledge the more fruitfully.
Now followeth the salutation of the Angel; the Lord is with thee, thou valiant man. If we mark the ebb and low estate of Gideon (as we have heard) it was wonderful to hear this news brought him, that the Lord was with him, as it was lamentable to see in what distress he was, when he heard the words of this message uttered to him. For it was as much as if the Angel had said, the Lord loveth thee, as one of his dear ones, and he is with thee even now to comfort and preserve thee, even in this thy oppression, and therefore none shall be against thee to hurt thee. This was much to be said in such a time of calamity, to such an afflicted person. And yet, we must know, that it yieldeth to us the like instruction. That even in great outward troubles, and inward disquietness of mind, when a body would think that God, and all good men were our adversaries; yet in all this is God with us whom he hath made a covenant with, yea he loveth and careth for us, as dear and precious unto him, even as Christ Jesus the son of his love was, though without beauty among men, and as a withered branch, despised, Isaiah 53. Therefore the spouse in the Canticles saith, I am black, but comely O ye daughters, &c. meaning, that the Lord Jesus her husband esteemed no whit less of her, neither was she any whit less amiable in his eye, being tanned in the sun, then when she was in her perfect beauty. Indeed, the sin which causeth the Lord to afflict, is odious: but the affliction it self argueth, that he makes much of us, because thereby he would purge out of us that which he misliketh, which affliction when it hath wrought kindly, the Lord can soon change our hew, and restore our former beauty, as Job's example witnesseth.
The reason is this, he having once testified his love freely unto us before, at our effectual calling, and shedding it plentifully into our hearts by the holy Ghost, saying to our souls, I am your salvation, and your exceeding great reward, and your God all-sufficient: and binding us to believe the same; he remaineth like himself, and changeth not; and therefore he requireth that we should do the same, that is, by faith hold it fast in our persuasion, that he doth so And this is more, that the Lord is so affected to us in the depth of our afflictions, as if we were freed from them all, and were in the midst of all prosperity, which is hardly believed for the time while the cross oppresseth us. The use of this is, that we labor above all things to be built up in our most holy faith, that as by it we overcome other difficulties in the world, so we may thereby overcome this fear and doubt also in the midst of our calamities; namely, that in our tribulations we may not shrink back from this persuasion, that for all these, yet God is with us, according to that which the holy man saith in the Psalm; yet God is good to Israel, even to all that are of an upright heart, though in outward show it might seem otherwise. And again, Out of the deep [he meant of sorrows] he cried unto the Lord, and he heard, and delivered him. And to make one point of two, the same use we ought to make of the other words of the Angel, in calling him valiant man; which was true, because God said it, yet to Gideon unlikely to be so, and yet he found it afterwards to be so. Let it teach us, to give God his due, namely, that he be believed in all that he saith; yea that he saith unto us, though we be not able to see nor feel so much for the present time, as neither Gideon did. A point worthy to be marked, seeing where God giveth good testimony of his favor, or revealeth his will in anything, we are not as ready to join with him, for the most part; but do faint and doubt, because we see not with bodily eyes (as Thomas desired to do) the thing promised, as we would. And whereas this troubleth many, that the wicked take occasion hereby to despise them, when they see that God seemeth not to regard them, while he so abaseth them: let such know, that their mistaking of the matter, & their false surmising of God's good meaning to them, shall not hurt them, if they fixe the eyes of their minds upon this, that God is unchangeable & constant in all his ways, also if they can learn to esteem of themselves according to that knowledge and inward feeling they have had of God's ancient love and regard of them in times past: and so doing, the more their enemies scorn them, the nearer the Lord is to them, to take away their reproach.
But this is well and clearly laid out in the next verse, therefore I will pass to that. It appeareth in this verse, that as near as God was to Gideon, yet he saw it not: but concludeth, that seeing he and the people of the land were under such oppression by the Midianites, that it could not be well with them, neither could he believe that God was with him. And he confirms himself therein, by a reason, though of no strength, thus: God was indeed with our fathers (he saith) when he brought them out of Egypt, & wrought many miracles for them, but he did not so now for him and the people, therefore how could he think, said he, that God was with him now. This spake Gideon from an heavy heart, even then when the Angel was sent directly to him with glad tidings. But let us further examine his words, and make our benefit of them. In saying, the Lord could not be with him while the Midianites so oppressed them, he shown his great weakness, as I said in the former verse, affirming that he could not believe, while he saw it to be so with him. Whereby we may see, how hardly the faithful can be persuaded, that the Lord is with them in affliction, how ready soever they be to acknowledge it at other times, which I speak not, as though none were: for both the three children cast into the hot burning furnace, and Daniel into the Lions den, have left most worthy testimony of their invincible faith in their great extremity, with many other both in ages past, and now among us. But yet in time of calamity it must needs be said, especially if it belong and smartie, that our corrupt nature, which is untoward, and hardly suffereth us to give credit to God's promises is furthest off then from letting us see into them, and believe them; and the devil is readiest to work upon our weakness at such times, and to take the opportunity thereof to fear and terrify us; and with his fiery darts of unbelief to pierce our hearts, whereby it is with us, too oft and usually, as it was here with Gideon, in so much that the Lord being even then near us by his promises of comfort and encouragements, which were sufficient to content and stay us, yet we see it not, neither think it to be so, seeing we give not our selves to study and consider aright of this point; which distrust of ours is as unbeseeming us, as it is burdensome to us. The remedy must be that which I spake of before, and shall have cause to mention it again, and that is, to rest upon the word and promise of God, though we see not present help, as Christ said to Martha, Did I not tell thee, thou shouldest see the glory of God, if thou canst believe? As for profane persons who want faith, what wonder, if they measure God's love by their present flourishing, and living in ease, or wealth, and by their enjoying of these outward things below, whereby their lusts may be satisfied? And what wonder, if they judge it impossible, in their deep distresses and crosses, that ever they should wade out of them? As we read of that Prince of Jehoram in Israel in a fore famine, who hearing the Prophets message from God, touching sudden plenty that should be on the next day, he said: Though the Lord would make windows in Heaven, to pour down corn and provision, yet this thing could not come to pass. What was this else, but a bold presuming in great blindness of that which he apprehended not, and a very derision of the prophecy? And the like we see daily in such brutish people, who hearing us preach this doctrine of depending upon God's all sufficiency by faith, even in affliction, do little better then scoff at it; Give us wealth, say they, and corn and wine, give us our fill of meat and drink and money, and as for faith, take it whose will. Therefore while they prosper, they are as merry as Nabal, but if God give them a sudden blow, it strikes them down flat: they neither have any armor, to bear off the dint thereof, neither faith to believe that it shall ever be any better with them but much worse. Their evil conscience makes them fear, that this trouble, or that disgrace, either sickness or loss, will be their undoing: and as Haman's friends comforted him, so they do themselves, Hest. 6. and that was thus, Thou sh • lt surely fall. And yet in their jollity who have such apparance of hope, and so great confidence in their estate, that it shall continue, as they? Better and better they look for, and fear no change till it come. This I say of them: but how unbeseeming is it, that a believer should have so much as a tang of this strong unbelief in his deep sorrows? to wit, not only to wish it were otherwise, which in some sort is not to be disallowed, and eagerly to desire a redress, and impatiently to bear the burden which his sin hath brought upon him: and not to be little upholden by this, that God is the God of the valleys as well as the mountains; that his love is the same in trials (if it also appear not greater) which it was in prosperity. So unwelcome is the cross, and so sweet is the contrary to the flesh, that men have no ears to hear of this doctrine, to believe that God is near unto them; yea even with them in the midst of their sufferings. For why? They look only at this, in my prosperity God was with me, but now my estate is contrary, therefore God is absent. And therefore if any man be at hand to promise them health, favor, or relief in their sickness, trouble or loss, they lift up their eyes, and open their ears to that voice, though it come but from a man like themselves; but to God who hath promised, I will be with thee, I will not leave thee, nor forsake thee, they cannot be comforted with that saying, but still look full heavily, and swearing with Gideon everyone by himself: Oh Lord, if it be so that thou art with me, how then is this evil and trouble come upon me? Why? Did I ever promise thee (saith he) that no adversity should betide thee? Nay rather, have I not sent this evil, that thou mightest therein have good proof of my love toward thee, in upholding thee therein? And learn this lesson yet better, that I am yesterday and today, and the same forever. And this is the more odious in us, that we do not only fail thus in great and searching troubles, such as this was; but even in smaller also. And yet, which of us will not be ready to accuse the Israelites (if question be moved of them) for calling for their fleshpots and garlike, being then in the wilderness, which sometime they had in Egypt, and for their murmuring, when they had no other food but Manna, and now and then wanted water: thus our tongues are ready to descant of others, and our censure to go upon them; which ill becometh those that show by their own fainting under lighter crosses, that their strength of faith was but small in the time of their peace, and when they had liberty and freedom from affliction, though then they could say aloud with open mouth, that they knew God, believed in him, and loved him.
This be noted of us, out of Gideon's first words in this verse: but now further, in that he was much occupied in remembering and speaking of his forefathers, counting them happy for the miracles which God wrought for them, in respect of himself: hereby we see how common a sin it is amongst us, that we measure our happy estate to God ward, by our present sense, I mean, by God's blessings or corrections upon us, which who seeth not how an unequal a rule it is to go by?
But further let us mark, that Gideon being much occupied about the perogatives of Israel in Egypt, to wit, how God shown himself present to them, in working miracles for their deliverance as if there had been no other thing done there; and as though he should say, they were happy, but we die here for want of help: but mark we (I say) this that he speaketh not a word of their bondage, and hardness, which they suffered there, and in the wilderness, as well as that they saw his miracles.
And so do we, if we have not the peace, prosperity, welfare, and other perogatives that many of God's servants have, and namely of our condition: (by means thereof (I say) we think he is present with them) but we account our selves to be forgotten and neglected of God in comparison of them; when yet we little know of the wants and sufferings, both outward and inward, of such as we judge to be so happy, and God to be present with: neither do we hear of their sorrowful complaints: and thus we judge and speak, because of their present prosperity which we see; when yet it is apparent that we our selves are not destitute of as great blessings some other way. A great infirmity (doubtless) but much greater it is in us, who have been taught this oftentimes from many worthy grounds of holy Scripture, that we should not judge of our selves by others, seeing we know not their estate as we do our own: for it is certain, that they have many great calamities upon them, even then when we judge them to be so happy; and there is no doubt, but that they think the same of us, for some good things they see in us, which they want, and are void of, we have a surer rule to go by, which cannot deceive us, that is this: that the Lord once loving us, he doth all things for the best to us. Which if it be so, why forget we that, and measure our estate by other men's. And because we have not so usually the comfort of our faith by present sense and feeling thereof, when yet we dare not deny but we have other graces of God in us, and the works thereof, which are inseparable companions to it, we do offend much in this, that we will both be ready to judge, and conclude, that we have no faith, and will count other happy in respect of our selves, when yet we little know their wants, and complainings thereof, as I said before.
Besides, this showeth what an enemy our corrupt nature is unto us, in the well bearing of our troubles; and how ingenious and skillful we are, to catch up that which should hurt us, as children do in handling knives, or such like, and turn the edge of everything against our selves, which being with godly dexterity handled, might singularly benefit us. But oh, how slow and dull are we in taking hold upon any such thing as might stay us, quiet, resolve, and comfort us? Rare is that man who hath learned this wisdom, and giveth not place to the devil, from whose malice it is, that in temptation all things seem contrary to that they be, because we look upon them with a troubled eye, and through a false glass. The instance here used by Gideon, was meet to have confirmed his faith, rather then to have weakened it, if he had taken it aright. For if in their troubles before, and in the wilderness, the outstretched arm of the Lord saved them, even miraculously, whose worthiness yet was as little as his to deserve it; then how could it hence follow, that now it was shortened, and weakened, so that it could not help him, but was as present to uphold him? Again, let men learn wisdom by this, in the use of example of other men, that by their sides we strike not through the Lord by our unthankfulness. Solomon saith, Say not that their days past are better then the present, this is folly. Oh, say men, In the days of our forefathers, what plenty, what seasonable times, what happy living there was? Why so? And yet if it had been so, they wanted many things of more precious nature, which we enjoy: and had their part in all our crosses too, famines, yet the people were but a few, pestilence, sword, and war especially; also ill seasons of droughts and wet: unless their murmuring be against God, for multiplying mankind, what cause have they else, to open their mouths and complain? But our unthankfulness for that we enjoy, causeth us to be discontented in our selves for that we want, and to grudge against God for partiality; whereas if we compared things equally, we had ten times more cause of preferring the present condition, taking it with all hardness, as it is not to be denied but there is much. And so oft times do the poor grudge against the wealthy, or rather against the Lord who made both, as Solomon saith. One repines that he is rather a tenant, then a landlord: an underling, rather then a commander; a deformed person, meanly accounted of, behind hand, diseased, rather then as such or such wealthy men, great, personable, honorable, before hand, healthful. Consider as well their wants as their endowments; their grace, as their other parts; the use they make, and the account they must make of them; their troubles also which accompany them, as well as their gifts and blessings: and so doing, thou shalt see, if not thyself equal, (for God is the author of such inequality, and that in great wisdom) yet at least not so much inferior; to be sure, to have cause to be more thankful.
But this (lastly) is not to be omitted; that Gideon asking for the miracles which their fathers told them of, doth show, that their fathers had according to the commandment of God, declared to their children the wondrous works that he had done for them; and it seemeth also, that he had learned by them, to know and believe them. So must parents and children do, the one should be able to tell, as we see in the Psalm; and the other to hearken to the great works of God, and not to fables: neither should tales of vain things be told, as of Robinhood; nor the dregs and fragments of popery, and filthy reports of lewd actions, to corrupt their children; as too many parents do, and hurt them as much this way as any other, who yet are not a few: but they should cause them to drink in the water of life, by good instructions. And if parents plead their own inability hereto, let them know, that the Ministry of the word is a special mean to supply that want: let them be diligent hearers themselves, and tell the same forth to other, and stir up their children to do so: that so by liniall descent, the knowledge and fear of God may be derived to their posterity; that the Lord and his goodness to them, may be had in perpetual remembrance. And let their children see that they mind God's matters with no less cheerfulness and regard, then they have done their worldly affairs: and to this let their parents train them; for else they will see light at a creuise, and we know it quickly pricks that will be a thorn. As they be framed up and manured at first, so their soil will after either bear thorns and briars, or good fruits.
THE THIRTIE NINE SERMON ON THE SIXTH CHAPTER OF THE BOOKE OF JUDGES.
N Ow followeth the third point in the division of these six verses, and that is, the words of the Angel to Gideon's sorrowful answer, thus: Whereas thou sayest, that God shown his power to your fathers in delivering them by miracles, go thou armed by him with the like power, and thereby deliver thou Israel out of the hands of the Midianites, and thereby thou shalt know that God is as able to do great things now, as well as before, yea and that he doth in like manner for his people even now, as he did in ages past. And to make his words of more authority with him, he addeth this interrogation, Have not I sent thee? And we must know, that the calling of the Judges is so diligently described, that we may understand, that private men were not able to take in hand such great works without authority from God, as to gather armies, and to take up weapons against the mighty: it was a matter of great difficulty and danger, and therefore God authorized them, as here he did Gideon, and so he did others; that they giving credit thereto, might be heartened: and therefore he saith, have not I sent thee? And to return to Gideon; thus the Angel proved that God was with him, if he made him able to deliver Israel, which to do was no less then to work a miracle.
By this we all that fear God, are taught; that the times are not so hard, no not when we are in affliction, as we take them to be. For either help is nearer to us, then we are aware, (as it was here with Gideon) or we make our trouble seem greater then it is in it self, by aggravating it, when yet we might see, that it either is not so great as it seems, or might be many ways greater; or we have greater comforts elsewhere, which were able to asswage our sorrows, if we did not overwhelm our hearts with immoderate heaviness, which driveth away all comfort from us. And therefore when we are sad and heavy through wants and crosses, this lesson should be well learned before of us, that for all this the Lord is with us, and he is good to us: for even so have other our good fathers been before us persuaded in their afflictions; and though they have now an end of all such languishing fears, doleful doubts, and troublesome thoughts; yet in their time they had their part in them as we still have, and we shall have an end of them, and rest from them, as they now do.
There hath no temptations taken us, but such as appertain to man: and God is faithful, who will not suffer us to be tempted above that we be able, but will even give the issue with the temptation, that we may be able to bear it. And therefore, as our Savior said to his Apostles, when their hearts were troubled beyond measure for his bodily departing from them; Let not your hearts be troubled; believe in God, and believe in me, that I can help you still, and will be with you: so should we do, that is, not look with both eyes upon our afflictions, but with one eye upon his constant love and assured promises, yea and settle our hope therein more thoroughly, by saying (as God commandeth) hath not he bidden us do so? even as the Angel saith to Gideon about conquering the Midianites, have not I sent thee? So the two Disciples that went from Jerusalem to Emmaus, when our Savior went into their company in the way, bewrayed their unbelief concerning his resurrection that day. This day, they say, he should have risen again, but because they heard not of it, they did not think that there was any such thing. But did not our Savior show them their fault, so as they saw it? for they knew that it was even he who they said should have risen again that day. Of Mary and Martha the like may be said: who were both believers in Christ, and beloved of him; yet when Christ went about to raise up Lazarus, and to that end asked them where they laid him, did they not show that they thought it could not be now done, and therefore answered; Lord, by this time he stinketh, for he hath been dead four days: And yet that they might see their weakness in believing, Christ raised him up, which they thought impossible In all these, and in Gideon, we may clearly see our faces as in a glass. For in a cross, especially if it be anything smartie and sharp, although we gave testimony of our faith before, and that with joyfulness; yet now in the trial of us, how poorly are we armed to go through it, and persuaded of the good issue of it? Do we not hang down the head and faint, and say within our selves, this cross will be our undoing? And again, it cannot turn to our good, neither could any have been so unwelcome to us. For example, if we be deprived of our dear companion in marriage, or lose some round sum of money, or be otherwise impaired in our wealth, or under some strange pain; do we say, as in time of peace, in meekness of spirit, the Lord who loveth us, hath done this for our good? even he that cannot suffer the wind to blow upon us, hath sent it? Do we say, It must be thus, and is expedient for us? It is long first (I fear) and full faintly done, if we do it at length, and few attain thereto. And yet, do we not see in these and the like, the marvelous hand of God, how he sendeth light in darkness, joy in heaviness, and as it were, life in death? Doth not God bring us through them, otherwise then we looked for, and doth he not make us see, and afterward acknowledge, that such affliction was good for us? Even as he said to Gideon here, doth the Midianites oppressing of you seem impossible to be avoided? Behold then, even thou shalt do that which seemeth impossible, and shalt subdue and overcome them. Thus we see how we should make our profit of this answer.
Gideon receiving this answer from the Angel, that he should deliver Israel, doth now in this fourth point ask of the Angel, by what means he shall do so great a matter. For these words, by diligent considering of them, we find not to be spoken doubtingly, as before, but as inquiring, and asking a question: as if he should say, I doubt not but that shall be done which is promised, but I ask by what means it shall be brought to pass. For he showeth that he is not of ability, seeing, he was but of a poor family in the half tribe of Manasseh, which was also mean, not mighty as some other, and also for that he was the least in his fathers house.
His meaning was, that he maruailes that he should deliver Israel, seeing he wanted all things which were required to so great a work. For war could not be taken in hand by a poor man, and one of a mean condition, such an one as he knew himself to be, seeing riches and power, and authority especially, were required thereto. And if it be asked whither Gideon offended in moving this question, seeing Sarah, and Zachariah were reproved for the like question asking: I am sure, that so Abraham and the Virgin Mary asked the like, and were not reproved, as neither Gideon was here; Neither was it the moving of the question that was found fault with: but the doubtful mind with which it was moved, and therefore they two doubting, were found fault with, that is, Zacharias and Sarah; Abraham and Mary were not; neither therefore Gideon, as appeareth by the answer of the Angel, who reproved him not; but answered his question.
And by this we may learn, that as questions moved with doubting of that which the Scripture resolveth us of, is evil, so to move questions where we are ignorant, of weighty points which we would be resolved of, is commendable, in all matters that tends to edification, and most of all in and about those which are most necessary; as Paul himself and the Iailer, before their conversion, and after they began to look after their salvation, did so; to wit, asked questions about it. And to be slack and backward in seeking of resolution, in such cases where we are ignorant, and have cause to inquire and ask, is in no wise to be liked, but rather threatens great hurt and danger: [whereof more might be said; but occasion hath been already offered to speak of this duty (of seeking relation in doubtful cases, both in opinion and conscience) before.]
The Angel answers him without rebuking him, and satisfieth him in that which he demanded, (that is, how he should be able to do such a work:) saying; howsoever in war ordinarily taken in hand, riches, power and care requisite, yet in this, my power without them, shall suffice: for thou shall save Israel, not by them, but by my power, because I will be with thee, and by the strength that I will give thee. And so God answered Moses when he sent him to Pharaoh to deliver his people out of Egypt: & to Joshua in like manner, when he should lead the children of Israel after him, into the lande of promise. And so Gideon here was satisfied, especially by these words of the Angel, to wit, that he should smite Midian as if they were but one man, even as it was all one, for the Lord to destroy one, as it was ten hundred thousand. And this came to pass when the Midianites slue one another. So that in using means to serve God's providence, we do well, when we see God his meaning to be, that we should do so: but always with this caveat, that we take heed of Asa his sin, who is said to have made his Physicians his God, by seeking to them and trusting in them, not seeking God [in them. But let us ever beware least we grow to that profaneness which we read of in that cursed Rabshaketh; I mean, to justle God out from our enterprises, saying as he did, Counsel and strength are for the war; and so not to trust in the Lord our God.]
This speech here uttered by the Angel to Gideon, [I will be with thee] the Lord useth oft times, and not always in the same particular meaning: sometime it is understood of some outward blessing or deliverance, as he meant to Joshua, in saying, I will be with thee against thine enemies, and bring thee into the land of promise: sometime of the inward and special grace of God, to guide and comfort his withal; as to Mary, Luk. 1. 28. and sometime both, as to Jacob when he dreamed by the way of Aram, God spake to him, and said to him, I will be with thee; meaning it both of his grace that he would give him to uphold him, and also of other help; as in the next words which he addeth there, he doth more particularly declare, saying; I will keep thee whither soever thou goest; whereby he meaneth, that he would be with him to deliver him from outward enemies till he should inherit the land which he promised him. The words are to be understood in this place in the first sense, namely of delivering the Midianites into the hands of Gideon: though I deny not, but Gideon obtained the latter also, as well as the former.
And this should teach us, that if God have promised to any of his, who believe unto salvation, his power, protection, and helping hand in any outward troubles, they may and ought to believe, that he will do, as he hath promised. And as he shown himself to be his, in this manner, so he will undoubtedly be with us in this age, to help, deliver, and give success to us, as he hath already done greater things for us. But yet, seeing we use to look too narrowly to God's outward promises, that if they be not performed to us to the full, we are ready to complain; therefore know we this, that if he do fail in any point of that which we look for, his promise being but conditional, he will supply all such wants by his grace spiritual, so as we believe: as patience, contentation, and confidence, which are far more worth then if we enjoyed the outward benefit it self. For the spiritual includeth temporal, as reason in the soul of man contains the inferior powers of motion, sense, growth, and life. Sunder not those that God hath combined together. If he have given us his Christ, we know he hath no greater things to deny us, and much less he will smaller. And doubtless, for want of believing the greater, we fail sometimes of the smaller; and that justly, as a punishment of our dishonoring God by our distrust.
Besides this, we may learn here, that the power of God communicated to us, is sufficient to make us do and work great things, far above our reach and ability, in war or in peace; in persecution, also against sin, the devil, or whatsoever else: as here, when God promised his power to Gideon, he assured him, that even he, a weak man, should be able to subdue a mighty and great people. And when is this might given to men? even when God calleth and appointeth them to any service that shall require and stand in need thereof. As now Gideon being called to this overcoming of the Midianites, he was furnished with the gifts he had not before; as wisdom, courage, strength, and faith in particular promise of assistance and victory. And therefore by it he is said to have been made strong, and of a weak man, valiant in battle. Heb. 11. So he enabled Paul to believe the promise of standing by him and bearing him out, at sundry times before his enemies: whereby he wrought such a work, as none but an Apostolical spirit could work. And even still the like courage, cheerfulness, hope, gifts, he gives to such Ministers of his, whom he means to use to the great ends mentioned, I mean to bring many to Christ, Act. 26. and Ephes. 4. which he denieth to them whom he calleth not, and who believe not in him. So that they never shall be able to compass that which the other shall.
So had Moses, and the Apostles, as their place and occasions offered, did require. And so may and ought we to be persuaded, that how unfit and unworthy soever we are and feel our selves to be, if the Lord call us to any estate or duty, he will arm us against all difficulties, toile and tediousness therein. The Lord doth not lay heavy burdens upon men, and give them weak shoulders: but dealeth out to every member his measure, according to the use and service which belongs to it: a double spirit to Elisha above Elijah, according to his double need. Even as we see the gift of strength is given to the arms and shoulders in man's body, because they serve for the strongest use. And so, because he knoweth the difficulties both within and without, which a godly Christian shall meet with, therefore he leaves him not to sink under them, but gives him faith, and enables him by that to overcome, not one or a few, but the world, that is all. And as our Savior speaks, Hath the Lord so clothed the grass, the creatures, and will he not much more provide for his people? So by the like argument, hath God given every creature, even the beasts, someone gift or other, according to the need thereof, to it own preservation, as swiftness to the small, strength to the great, to someone kind of armor, to some another; and shall he fail in the necessary furnishing of his people with that grace, without which they should not be able to attain the end of their redemption and election? No doubtless. But here is a twofold objection: First, many who zealously desire to do good in the Church, or otherwise, yet want gifts. Answ. It is not every man's part to judge aright of another man's gifts: for gifts which may seem mean to us, may be mighty through the blessing of God concurring to effect great matters. Again, I say, if God give but small sufficiency and gifts, he requireth but a proportioned work and service: for he exacts not that vantage of him who hath but one talent, which he doth of another who hath five. To the second objection, that many whose gifts are great, do little good. I answer: Their sin is the greater, but that hinders not that doctrine; for though all whom God sets on work shall be fitted, yet not contrarily, if he appoint them not to the work, neither call them to it.
Vers. 17. And he answered him, I pray thee, if I have found favor in thy sight, then show me a sign that thou talkest with me.
Vers. 18. Depart not hence, I pray thee, until I come unto thee and bring mine offering, and lay it before thee: and he said, I will tarry until thou come again.
Vers. 19. Then Gideon went in, and made ready a Kid, and unleavened bread of an Ephath of flower, and put the flesh in a basket, and put the broath in a pot, and brought it out unto him under the oak, and presented it.
Vers. 20. And the Angel of the Lord said unto him, Take the flesh and the unleavened bread, and lay them upon this stone, and pour out the broath, and he did so.
Vers. 21. Then the Angel of the Lord put forth the end of the staff that he held in his hand, and touched the flesh and the unleavened bread, and there arose fire out of the stone, and consumed the flesh and the unleavened bread; so the Angel of the Lord departed out of his sight.
Vers. 22. And when Gideon perceived that it was the Angel of the Lord, Gideon then said; Alas my Lord God, for because I have seen an Angel of the Lord face to face, I shall die.
Vers. 23. And the Lord said unto him, Peace be unto thee: fear not, thou shalt not die.
Vers. 24. Then Gideon made an Alter there unto the Lord, and called it Iehouahshalem: unto this day it is in Ophrah of the father of the Ezrites.
OF the first of the four things mentioned in the 11. verse, to wit, who should deliver Israel out of the hands of the Midianites (which was Gideon) we have heard: now followeth the second, namely of the sign which Gideon asked, by which he might know who he was who talked with him. To proceed therefore, Gideon having a promise of so great a matter as the victory, from the Angel, who spake to him; whom he took to be neither Angel nor God, but a man to utter the words of God unto him; he desires of him a sign, that he might not be deceived with a fancy, but might know that he was such an one as could make good his word to him, that is, a man of God, as he took him to be. Here before I go on further in the story, I will stay a while by occasion of this speech of Gideon. And let us know, that which he did, in desiring this of the messenger, was meet for him to do; for it behooved him to try the spirits, whether they were of God or no. For an evil spirit can change himself into an Angel of light. And this is especially to be done, when anything is urged upon us that is doubtful, and which may seem unlawful to be done. For there a man may not easily assent, unless he be persuaded that such a thing is from God. Excellent and commendable are the examples of Manoah, Cornelius, the men of Beroea, for this wisdom.
And this is to teach us, that we ought to have the like scruple, and make the like question, when anything doubtful is urged upon us, that for no man's pleasure, nor by example of any, we be led; but to prove all things by the weights of the Sanctuary, which is the word of God: that so we may be satisfied. And if in the mouth of two or three witnesses that be confirmed which is brought unto us, we are there to rest: and that should be enough to us; but as for miracles or signs now, that it is the truth which is taught us, we are not to seek or ask for any. And the like we are to do in all our troubles and fears, and not to fetch comfort from conceit, or the spirit without the word, or from anything else, which is but a false ground. And this wise regard in Gideon, to deal sure in so weighty a case, and not rashly to depend upon a bare man's word for the effecting of so great a work, as he knew none but God could enable him unto: layeth greatly to our charge, who in matters of far greater weight, do yet deal far more loosely and slenderly then he did in this. The wise man saith, The fool believeth everything▪ meaning everything, which he desireth and would fain have, he believeth, and is easily persuaded of it that it is so as he would have it, though he have nothing of moment and good ground to show for it. Among men it is counted a sign of great folly to deal thus rawly in things only concerning our temporal estate, and to rest upon every man's word and report, yea though it be but ambigious and obscurely uttered: and the reason is good, why it is so: they who do so, give every man advantage to ouerreach, abuse, deceive, and wrong them, besides the great controversies and contentions, suites and charge, which they procure to themselves needlessly thereby. But (to speak of weightier matters) what one among many counteth it his folly, to hold his salvation upon sandy grounds and evidences, as upon his own good meanings and desires, upon the good opinion that others conceive of him, upon some slight sorrow for sin, or confessing of it to God, also upon his hearing of the word, upon a blind hope, or upon some good yet common fruits of hearing; as good speech, in some places, upon taking liking of good people, liking the Ministry, or lending, and giving something to the poor in their distress: these things are good indeed, and (I am persuaded) found to be in few, but yet these are not to be taken for infallible tokens. Nay, concerning this weighty matter, men are willing to build the hope of their salvation, upon the bare word of a Minister, though he never saw sound reason for his so speaking, and assuring them thereof, but for that they have been baptized, and do live in the visible Church, neither have they anything out of the word of God to quiet and resolve themselves: whereas the trial of a man's state to Godward stands in this, that by the Scripture he can prove himself to be an happy person, because the word hath humbled him, changed him, reformed him, and wrought in him faith in the promise, an earnest longing after that which is promised, and a waiting for it, till it be enjoyed without weariness, and an hearty desiring that other did so likewise, with such other. But of this much is written.
To proceed further, Gideon now having desired a sign for the confirming of his faith, and thinking him to be, as I have said, a man of God, desired him to stay till he went and prepared for him, as Abraham and other had done in the like case, and while he should refresh himself, he purposed to talk further with him about the sign. And the things which he prepared for him, were both fit to be eaten as nourishment, as also to serve for sacrifice, though the word signifieth both a gift, & an offering: but for proof that Gideon brought not these things forth to the man of God, (as he took him to be) for sacrifice, but that he might be refreshed by them, hereby it may appear, that he neither set up any altar there, as he did afterwards, to offer peace-offerings thereon; (read verse 24.) neither did he take the man to be God to consume it with fire. I have set down that meaning of the verse, which by weighing both, I take to be the truest. And yet I deny not, but that the Angel used that meat, beside the expectation of Gideon, he used it (I say) for a sacrifice, as appeareth in the 21. verse, and thereby gave the sign, which was before asked of him. Both come to one end, for a sacrifice was the sign to Gideon, whether first or last. The things that Gideon brought are named in the 19. verse. According to the setting down of these things, to wit, that Gideon did, as Manoah did, that is; offer refreshing to the messenger, we are to know that the men of God were in former times in so great account with his people, that they were glad that might receive them, and as the manner then was, to make them stay to eat with them. And Abraham, as I said, did the like: even so did Lot also, and they lost nothing thereby, as we may read in the story of them both. The same did Gideon here, who thought him to be an holy man, and therefore desired him to take some repast with him.
This hospitality was used of the godly to strangers, according to the commandment of God in the Epistle to the Hebrews, which is this; Be not forgetful to entertain strangers. For they are sad in heart, and when they are regarded in strange places with kind and hearty welcome, as being commended thither by the Church of God, as it is meet they should, (for how else can they be known for such) it is a worthy fruit of love in them that receive them, and it maketh glad the hearts of the other, who are received of them. Much more (then) ought such kindness to be shown to the • aithfull, that are known to us, and are in wants. And they that shut up their compassion from such, (when the profane will be too forward that way, to their companions, yea to their dogs) how dwelleth (as the Apostle speaketh) the love of God in them? Not that hereby I approve of their rashness, who to avoid uncharitableness and unmercifulness, put no difference between such as they harbor, or relieve, which the Apostle precisely warneth us of, in the Galath. 6. 10. that we aim especially at them that be of the same household and body, whom it most concerns us to look to, having charge of such poor given us by Christ. Such as observe not this, light upon good persons by haphazard, as we say, and for the most part do cast away their bread upon the waters. For many glozing hypocrites, with counterfeit faces and letters of testimony, with some pretence of honesty, do abuse good people, who repent them often of their forwardness in receiving such rangers and locusts, both Ministers and others. For besides their gifts, they have drawn them by cunning flattery, to lend them money, or show them other courtesy answerable, and yet as deceivers, have left them in the lurch; to teach them wisdom against afterwards. The like may be said of rash Suretiships, Commendatorie Letters, and the like to such, as of whom we have no pledge, to use Solomon's phrase. Let Christians learn wisdom by this, and not under color of pity become a prey to such hypocrites, as make benefit to themselves of that their ranging course, and will be ready to recompense them with naught but derision and scorn for their simplicity. Though, I confess, it is the safer extreme of the two, and the nearer to charity, to be credulous, then too suspicious of them, as being unknown and strangers. But as we learned in the former point, not to trust our selves without good proof, so (I trow) much less others, being not approved.
In these two verses is declared, how Gideon was rewarded for his kindness shown to the man of God, as he took him to be: and how he seeking carefully to know the will of God, where it much concerned him, and whereof he doubted, he was well satisfied and comforted thereby. For the meat which Gideon brought him, being as the man commanded, laid on a rock, he by divine power brought fire out of the rock, and burnt up and consumed the flesh and unleavened bread. Even as Elijah called fire from heaven, and consumed the burnt offering, to the conuicting of the Baalites. And as he for the clearer manifesting of the miracle, poured much water upon the burnt offering before it was consumed; so did the Angel here cause the broth to be poured on the place, to moisten it, where the meat should be consumed, for the better manifesting of the miracle. And the like is said of Abel, Heb. 11. that by faith he obtained of God this real testimony of God's approbation, that he received his offering and signified the same, as God used to do, by consuming it, Gen. 4. By the like miraculous burning of it, Gideon was confirmed, that the message which was brought him of his delivering Israel was true, he being known to be the Lord Jehovah, who brought it.
And here let us learn, first by this earnest seeking of Gideon to know God's will, in that he was so answered, and satisfied: that we never seek to the Lord in vain in desiring heartily to be resolved of our doubts, or eased in our consciences. For it is true in the praying for these, as for other things, which the Apostle James saith, the prayer of a righteous man availeth much, if it be servant. Oh to depend on God in our difficulties and doubtful cases, and to use the best means we can with confidence, and with an humble & quiet spirit, how much it aduantageth us? And contrariwise, we may be troubled long enough, before we shall find ease, if we either use any indirect or unlawful means, or if in the use of the best we commit not our way to God, and depend upon him. David in the 73. Psalm complains greatly of a temptation which grew upon him, and strongly assaulted him, to wit, That because they who feared not God, prospered outwardly more then himself did, therefore his estate was not so good as theirs, nor he beloved of God, so much as they: wherein, if God had not shown him an issue, he being so unable for the time to stay himself, how had he been wearied and discomforted thereby? But having with good advice weighed the matter in the balances of the Sanctuary, laying their and his estates together, what signification giveth he of a satisfied and quiet mind? How clearly saw he his own folly in grudging at their poor happiness, or rather dainty misery? And so as a man recovered out of a frantic passion, and new come to himself, how freely doth he shame himself, calling himself fool, ignorant, and a beast for his so judging, and then descry the dangerous condition of the ungodly, as that they were set in slippery places, for all their flourishing? So great is the joy which God's people conceive, when they having conflicted long with doubts of mind, or sorrow of heart, either before forgiveness enjoyed, or after; they flee to God, either by prayer, as Hezekiah did, or hearing the word, reading, communicating their fears and griefs to such as can quiet them and pacify their conscience: as the example of Cornelius sending to Peter, and the Eunuch communicating with Philip, who went away rejoicing, with sundry others, do witness? which should be sufficient to encourage them who suffer these sores to fester inwardly through concealing them, and so to prevail against thē, (through their negligence and fainting under them) to make their cases known in time: for if they can neither by prayer, fasting, hearing, &c. find comfort against their heaviness, resolution in their doubts, strength against sins, direction for particular duties and the like, their last refuge must be to repair to them that can do the part of an Ananias to Paul, or this Angel to Gideon; I mean, bring to mind somewhat which might speak to the heart of them, and restore them to good health and comfort again. Which (doubtless) during the temptation, they could not feel. But the folly of men, or their bashfulness, or ignorance is great, who deny themselves the liberty which God alloweth them, and so procure the more sorrow to themselves. I speak of such, as may have resolution, for seeking: whereas thousands cannot, who full gladly would make their benefit thereof. But here it is time to make an end.
THE FORTIETH SERMON ON THE SIXTH CHAPTER OF THE BOOKE OF JUDGES.
H OW Gideon was answered and satisfied about the sign he asked, we have heard: Now note we further here, what a blessing and reward he obtained of God for his kindness and courtesy he shown to the man, as he thought him to be: whereby we see how God rewardeth thē that receive and make account of his true servants and messengers. Gideon, though he were driven by the Midianites, even near to famine, and sore oppressed by thē, so that the forgoing of a little in that time of need and extremity, was more then a thousand times as much in the time of plenty; yet even then he did not withhold his liberality from this messenger of God. And what lost he by it? Nay, how infinitely did he gain? So, Abraham doing this duty, received for good men, Angels of God. So, that poor widow yielding her mite to the Prophet of God, that is somewhat, even of the little that she had, received great abundance for it. So, our Savior saith agreeably to this: Whosoever shall give unto one of these little ones he meant such as believed in him, and were in the sight of the world, abject to drink but a cup of cold water only, in the name of a Disciple, verily I say unto you, he shall not lose his reward. But of this duty before: this I add by way of remembrance thereof.
This entertainment is a part of liberality, and a fruit of the Spirit. So any refreshing of the hearts of God's Saints, is a worthy work, and shall be regarded of God. I acknowledge that men must do in this, as they may continue other duties which are imposed upon them, about their own flesh and family, but yet they must not under that color be cold and backward in this duty of love, neglecting and letting pass such opportunities of doing good as are offered, for uncertainties to come. As for them that waste much upon lewd company, play, gaming, whoring, drinking, they shall one day know to their cost, what it is to lash out, and spend the good blessings of God in such unprofitable and hurtful manner, whereby so many members of Christ might be relieved. But for the entertaining and bestowing of a good part of men's goods in such manner as I here speak of, and commended, as Gideon did, it is to receive men for their mutual good and edification, and not to evil and carnal ends. And therefore that Christians, through self-love, or worldliness should be too fast handed, scantie and nigardly towards other their poor brethren, it savors of small liking or joy they have in their communion of Saints, or fruit of their profession, whatsoever love to God they pretend. For the practice of love and mercy must approve our godliness to be sound, and not frothy. And yet this is apparent, that many a man saveth more by his upright and conscionable walking and fear of God, (the which before he made no conscience to misspend upon his lusts, as many other do) then would well serve them to allot and apply to good uses. But to return, when the Angel had thus resolved Gideon, by the sign mentioned, he departed from him; which clearly showeth to what end he came unto him.
Now as it falleth out oft times to God's servants, that the end of one trouble is the beginning of another, there ariseth a new trouble to Gideon, after that he was delivered out of the former doubt & danger. And in the next verse, it is shown how he was brought out of it, and in the 24. how he giveth God thanks for it. His trouble was this, that he had seen an Angel of God, therefore he feared he should die. And no marvel: for we shall read in many places, that the old fathers, when they had seen God (as he might be seen, or an Angel,) were sore terrified, and afraid that they should die. So in this vnperfit speech, saying, I have seen an Angel of God] he meant, as we also must supply it thus; I shall die. So Jacob after he awoke, and perceived the Lord to be present in the place, where he lay, and had dreamed that night; was afraid, and said, The Lord was in this place, and I was not aware: and having wrestled with the Angel, thinking that he had been a man, marvelled that he lived.
So when Manoah knew that it was an Angel of the Lord, that had spoken to him, he said to his wife; we shall surely die, seeing we have seen God. So the people said to Moses on Mount Sinai, when God came down, they were so afraid, that they desired Moses that he would entreat the Lord to speak no more to them in that manner, lest they should die. The reason of this fear in them, was sin, that made them, as Adam, afraid of God's voice after he had sinned, which before he rejoiced above all things, to hear. And thus through the darkness which came of sin, they not being able to abide the light of God's presence, their consciences drave them to fly from God, who is almighty, and holy and pure, who can abide no uncleanness, which all mortal men are full of: so that even they who were not tainted with willful sinning against God, esteemed it is present death to have God present. As the good Prophet Isaiah testifier • , saying: Woe is me, for I am undone, because mine eyes have seen the Lord of Hosts. And though he confessed that he was a man of polluted lipp • s, for the nearer men come to God, the less blemishes and smaller they see in themselves) yet we know that was endued with grace. But this in him and others came of their justly troubled conscience, unsound and impure, seeing that God of himself by nature, is both the author of life and comfort, and therefore not to be feared: and so was he now in his appearing to Gideon in this place full of mercy and goodness, and in many things decclared the same unto him, though he, when he knew that it was the Lord, was even (as it were) brought out of himself, saying alas, because I have seen an Angel of the Lord, face to face.
This teacheth what high reverence we ought to have God in, as oft as we come into his presence, where he hath promised more especially to appear and be present, namely, in the assemblies of his people; and to be no otherwise affected, when we think of him, and pray unto him (but yet without terror) and by consequence everywhere, because we have learned, that he is everywhere. And the rather we should follow the examples of the servants of God in this their reverence before God, (and yet learning to resist immoderate fear) because of the contrary lightness and boldness of many in this point, do not think of God in any sort, as his Highness and Majesty doth require. And yet I speak this even of such as are not of the worst sort. But as for the profaneness and brutishness of some, who are in a contrary extremity to Gideon, and to all that walk in reverence before God, it proceedeth from a far worse cause then the most imagine, to wit, mere gross ignorance, or infidelity: as appeareth by their behavior both in public place, where God is more specially present, and in private, whither they resort for their pleasure and business. In the one, they pass the time in sleeping, prating, laughing, gazing about, wandering of mind, and the like vnreuerence: in the other in drunkenness, wantonness, gaming, rotten and cursed speech and behavior. So that the cause of this extremity in these, and or their so great vnreuerence, is no other then I have said, the least of both which, ignorance I mean, provoketh them not (we see) to devotion (though Popery shamelessely calls it the Mother thereof) but to diuelishnesse, and at length, to desperation. For as here the contrary excess in Gideon arose from the beholding of God amiss, and the too much observing of his glory without his goodness: so the not reverencing of God at all, either in his word or works, is the fruit of mere blindness and darkness and unbelief. But to return, as the servants of God, ought to carry themselves in all high reverence, in all places, and specially in his worship by Prayer, the Word and Sacraments; so when we endeavor to do thus, yet if we deeply think and consider of our own vileness and wretchedness, and of God's greatness and glorious majesty, out of the flesh and human nature of Christ, and without applying his sufferings and obedience to us by faith, we cannot be without danger and sense of swallowing up, as Gideon and other were. And not only so, but we are oft times overcome and almost overwhelmed, when we do the best we can, and think of Christ as we are able, we are so easily led and carried by the spirit of bondage and fear. And therefore what may we think of the superstition in Popery, which hath caused in the people such carnal fear of God and slavish terrors and servile worship; but that it is the bane and poison of infinite thousand people? because it is a doctrine that driveth to despair, leading men with horror of God's wrath, but showeth them no way to escape it which will stand them in any stead, iustling aside unfeigned faith, which only knits us to God through Christ, and causes us to pray or draw near to him, without astonishment, yea with much comfort. But to leave them, and to return to the people of God, I grant that this is through want or weakness of faith, which I said of them: such want and weakness is oft times in the best of us, or at least may be, so that we are not privileged from it. And this argueth our great sin and corruption, and that our faith is never here perfect, when it is at the best. The view, sense & experience hereof, and of fear and frighting, is notably and clearly discerned to be in us, in thunder, lightning, or some other apparent danger, when the presence of God's glorious Majesty presseth us more nearly. And though now we in this latter age of the world, are not to look for such appearances of Christ and Angels in the shape of men, but are sent to Moses and the Prophets, and to search the Scriptures to know that, of and concerning God, which we have need of, yet in the former and first age both of them were; as in the forementioned examples of Abraham, Jacob: and Manoah is to be seen: and in that Vision of Isaiah, when he saw God sit in a throne, and with him Seraphim crying one to another, Holy, holy, holy, &c. The use hereof is, that we daily by faith, with reverence, approach to the throne of grace for forgiveness, and thereby take holy confidence to our selves to go out and in before the Lord in all service, and to view and consider his works of judgment, without corrupt and terrible fear, and yet without unseemly lightness and boldness; for this our good God, is a great God and a consuming fire, Heb. 12. And by this temperature, we shall be kept from extremity on both sides. For as this estate driveth away lightness, so we may be assured, that we be in best manner freed from the fear of God's wrath justly deserved by our sins, (while we hold fast our confidence and assurance of the pardon thereof, with the continual keeping them under, being forgiven) whereby we shall be freed also from superstitious, carnal, and superfluous fear, which, wheresoever it is, doth not a little distemper the mind, and make it unfit for duty. John 14. 1.
Now further besides this, seeing after Gideon's doubt answered by the Angel, this new trouble arose immediately, that he feared he should have died by seeing the Angel of God; we see how one trouble and grief cometh in the neck of another to God's servants; who if they should not have deliverances accordingly, should faint and not be able to go under them. Even as we read of Job, that one message being ended of the loss of cattle, another cometh to him of the throwing down of his house by the winds, and the killing of his children. And although there be intermission from trouble, God providing for his people, that they may not be discouraged, as if all should come at once, they must needs be; yet their frailty so requiring, he seeth it best that the rod be held over them every while, and sometime make them smart; and all little enough, to hold them within their bounds. For we may all, even the best, say with the Prophet, before we were afflicted, we went astray, but after we kept thy word.
The use hereof first is this, that seeing we are subject, and lie open to trouble so many ways, we nestle not our selves here below in any earthly delights, so that we be unwilling to hear of any change, but rather look for it, and be armed against it; and so the smart that cometh thereby, shall not sting and astonish us, as otherwise it will. And secondly, seeing God seeth it meet in his wisdom to exercise us with many afflictions, he seeing that we have need of them, and all to the end that so he may the better hold us under; it is most absurd, that we should in any sort seek to fulfill the lusts of our hearts, whereby we multiply and bring further trouble upon our lives.
The other thing therefore which we may note here by Gideon, is this, how soon our faith is overwhelmed by affliction. For though the Angel proved it to him, to his good contentment, that he was the man which should deliver Israel out of the oppression of the Midianites; yet as though no such thing had been spoken to him, nor believed by him, by and by, as soon as he perceived that he was an Angel with whom he spake, he thinking before that he was but a man of God, behold how he is troubled afresh. Although these two about which he was troubled, were contraries; to wit, the promise of God in the first; which he doubted of; and his fear in this last by seeing his Angel. In the which to stay a while, seeing it is the point now in hand; we know he could not deliver Israel, as he was told, and believed he should, if he must die before the time came. And yet not considering what he said; he affirmed resolutely he should die, when yet Israel was not delivered: even so are we much dazzled and unsettled by affliction. Much like to Martha, when her brother Lazarus was dead, and Jesus was come thither, she came mourning to him, and said, Lord, if thou hadst been here, my brother had not been dead: but now I know also, said she, that whatsoever thou askest of God, he will give it thee. Wherein she testified, that he could, if it pleased him, raise him up again. And yet mark, when Jesus after that, went to the grave to raise him from death, and bad them take away the stone, Martha stood by, forgetting what she had said before, and answered Jesus, as not believing that he could be raised to life, O Lord, it is too late, he stinketh already, for he hath been dead four days.
And who doth not find it to be true, which I have said, namely, that faith which is well grounded, and worketh now with comfort by love, shall easily be found to languish and wax faint through doubting and fear, if affliction come in the way to try us? For why? we are so prone to unbelief, that if we do not at the first trial, always show and bewray it, which yet oft times we do, yea, before the trouble come, when we see but a likelihood of it, we shall at least do it, if we be long held under the affliction, and especially if it be any great matter; as some sore loss, pain, or the like. So that it is not without especial cause, that we are commanded by the Apostle, not only to be rooted, but also to be confirmed, and to abound in faith with thanksgiving. Let us consider, to this end, that it is but the fruit of our corruption, thus to fear and doubt, when we should believe, and to reason against God's promises, affirming that they cannot be performed, when we see likelihood of the contrary; yea though we do it not with any bad meaning, as neither Gideon did here, yet it is our great sin to offer God such dishonor: let us strive rather to beat down our foolish fears and passions, seeing it is most like, and we are sure to speed the worst thereby, and in that we give place to our passions, we shall do it to our cost, although we repent for it. Our Savior seeing Martha in that sudden fear and distrust, checks her, saying; Did I not say unto thee, if thou couldest believe, thou shouldest see the glory of God? As if he should say; Look to my word, look not to the vnlikelihood. Manoah's wife was stronger then Gideon or her husband, in the like case: If God would have slain us (saith she) he would not have said we should have a son, and so ought Gideon to have reasoned: God will not kill me now, seeing I must deliver Israel: for these are contraries, and thus when Manoah's wife saw that one of them must needs be false, she rather confuteth her husband then the message of the Angel, and concludeth, doubtless we shall live, and not die, for the word of God is more worth the resting upon, then our own conceits. And thus it should be with us, that we be not always off and on, now carried with full sails of faith, and by and by cast down, as if we had never been the men, this fickleness is unbeseeming us. Men wish that it were always alike with them, and yet find the contrary; because they kept not their eye fixed upon the promise, daily renewing their hold therein steadfastly as at any time before they did; considering, that as the Sun is always the same, whither it be over cast with clouds, or shine forth clearly, so is Christ Jesus yesterday, and today, and the same forever, unchangeable in himself, if we change not our persuasion of him through unbelief.
In this verse it is shown, that while Gideon was thus perplexed with fear, the Lord comforted him, that he being free from it, might the better go about that which was appointed him. For we know what a dangerous hindrance to faith, fear is. And therefore, what heart could he have to believe that he should work such a deliverance, who feared death every minute of an hour? And the Angel put away his fear, by promising him good success, and quietness of mind, and that he should not die. This is the great goodness of God, that he will not long leave his faithful people in pinching fear, and pensive heaviness: but in good time delivereth them, least they should be too much cast down and discomforted. And so the Scriptures testify, that God would not have people left in troublesome passions; as fear or sorrow, which how troublesome they are, our experience teacheth. Joshua was sore troubled, when the people of Israel fell before the men of Ay, but God soon put him out of it. So likewise the good women in the Gospel were sore afraid, by reason of the earthquake, and the appearing of the Angel, but he bid them not to be afraid, even as here he saith to Gideon, Peace be to thee. Thus it were meet for all poor troubled consciences, to mark diligently how comfortably God speaketh to them, as that they should put away their needless ad hurtful fears and griefs; for the which cause the Lord willeth with a doubling his words, Isaiah 40. 1. that his afflicted people should be comforted: for thus he saith there, as also in many other places; comfort ye, comfort ye my people. As if he should say, comfort them even at the heart. And this advice had so much the more need to be received of them, because when they begin once to be heavy, they forget that they were ever comforted, and pass their bounds in heaviness. But when such distempered perturbations arise in us, and disquiet us through an evil conscience, and by means of some offending God willingly or negligently, which by care we might have avoided, (in which case we have no warrant to take comfort to our selves, neither doth God at any time use to comfort us therein, here the course that is to be taken, is, that we solemnly prostrate our selves before him, accusing our selves, and bewailing our sin, with broken hearts for mercy, as well as look for other deliverance, and he will return to us most graciously, pour oil and wine into our wounds most sauourily, and ease our grief readily, and all our fear shall be driven away. For if we do well, who (as Saint Peter saith) shall fear us? Hezekiah is a notable example of this, who being in his sickness troubled with the fear of untimely death, whereby he feared justly that the Church of God might the sooner be infected with idolatry, being not yet well settled in the true worship of God, nor thoroughly purged; made an heavy complaint, as appears Isaiah 38. not for that he desired life simply for it self, as for the good of the Church. But going to the Lord by prayer in this perplexity for recovery, the Lord staid his mind, and sent his Prophet to encourage him both by promise and miracle, and bear him word he should recover, and then he goeth up to the house of the Lord, and makes a solemn thanksgiving for his recovery. But seeing many, even of God's dear ones, do either not know how to repair to God in this manner, or if they do, yet they cannot humble their hearts, therefore they trouble themselves with suffering the sting of an ill conscience to prick them, which in continuance of time is forgotten, and being not kindly healed, they soon break out again, and so they make there life unprofitable when it is at the best, and till they cast up that unsavory gorge by some great outward affliction, which searcheth deep, or by some agony of mind, whereby they are brought by the help of some wise and experienced Minister to true repentance, they come to no better estate.
Now followeth Gideon's thanksgiving, which clearly proveth that he received comfort, and was well stayed by the Angels words unto him. For whether we take it thus translated, as it is by Tremellius [he built an altar to the Lord, when he had pronounced peace to him] or whether thus, as in the Geneva translation it is read, he built an altar to the Lord, and called it Iehouahshalom, that is, the Lord of peace; I say, in whether soever of these we take it, it is a thanks to God, yea and that in solemn manner: for if he called him the Lord of peace who had given him double peace, to wit, both in freeing him from his dreadful doubt first, and afterward also from his fear. And so Gideon leaving that remembrance of his thankful heart there unto posterity, all may see that it was a solemn thanking of God. And to the same end that tendeth which is said, that he built the altar: it was in token of his thanks, after God had quieted his mind, both about the deliverance of the Israelites from the rage of the Midianites, and also from his fear by seeing the Angel of God.
And therefore out of this action of Gideon's, we learn to take all good occasions of thanks to God, not only ordinarily for daily benefits, and privately by our selves as well as openly; but also as God shall give us occasion by such mercies bestowed upon us, which are more then ordinary, as here he did to Gideon, and before this, to Moses, Joshua, Deborah, and others, and doth oft times to us in the year, and in the seven year, by deliverances, protection, and unlooked for mercies and benefits. And further, as he here did it in a solemn manner, so ought we, as much as in us lieth: for he left testimony of his thanks, to those who came long after him. But of thanksgiving I have spoken before.
THE FORTIE ONE SERMON ON THE SIXTH CHAPTER OF THE BOOKE OF JUDGES.
O F the second branch of the fourth part of the Chapter we have heard; that is, of Gideon's asking of a sign: Now followeth the third, containing the charge that God gave him to the 33 verse.
For after all this that we have heard, before he begin the war, he is commanded to destroy and cast down idolatry, and to set up true religion, and worship of God. And this is in these words: Cast down the altar of Baal, and cut down the grove that is by it and erect another, and offer to God thereon: which Gideon did accordingly: and this to the 28. verse. And yet he did this with peril even of his life, as appeareth verse 30. but God stirred up Joash, Gideon's father, against the men of the city, and delivered him out of their hands, as we see to the 33. verse.
In this verse, and in the 26. more particularly, the Lord for the destroying of Idolatry, bids Gideon take his fathers young bullock, even the second bullock which was seven years old, which had been kept to be offered to Baal. In those which were superstitious, that they spared no cost for the serving of their lusts: but the Lord hindered, and held that sacrifice from Baal, commanding the alter to be cast down, and also the grove that was by it, to be cut down; for in such places for the pleasantness of them, the people used, and chose to worship, I mean in such places beset with woods and groaues: such places under trees, and on hills, which they called high places, the fathers also delighted in to offer, before the Lord forbad them, being moved thereby to the meditation of heavenly things the rather. And the Idolaters did the like unto their Idols, as these here did in offering to Baal, through a superstitious opinion that such places were fittest to stir up devotion. And therefore God commanded them to be cast and cut down, and their altars to be destroyed. And this did God command Gideon here to do, and another to be built: and that second bullock that was appointed for Baal, to be offered as a burnt offering to the Lord, with the wood of the grove which was cut down.
Here for our instruction, out of these two verses, this is worthily to be noted, that when God at that time went about to deliver Israel from the bondage of the Midianites, he would yet have Idolatry to be first overthrown, lest they should afterward return to it again. Teaching us thereby, that nothing goeth forward happily in the Common-wealth, except good order be taken first for the walfare of the Church, namely, by rooting out, and casting down Idolatry and superstitious worshipping of God, and ignorance; and a planting and stablishing of the true preaching of the Gospel. Which teacheth both Magistrates what is first to be done of them to the people committed to their government, and also private men; that in vain they shall look (either the one or the other) to prosper in their lives, I mean, to enjoy God's blessing with cheerfulness and sound comfort, if God be not with an upright heart first honored and served. But if this be, is it all? No, but even then let them look to the manner of their worshipping God also, and namely in hearing, let them take heed how they hear, as Christ teacheth, and that is, by casting away all guile, malicioiusness, &c. and to receive the word (so as it may be engrafted in them) with meekness and teachablenes, as becometh believers. But more of that in another place.
In the mean while, as I have said of Idolatry, so I say of their sins; let us further learn therefore, that as they were commanded to put away Idolatry, which was their sin, before they could do God true service any other way; so I say, let us learn, that before we offer to God any acceptable duty, we put away our sin, whatsoever it be, that riseth up in our way, be it never so liking and well pleasing to us: For it doth but choke and smother the graces of God in us, if there be any, even as the briars and brambles do the corn, that it cannot spring up and prosper. And this rule is to be observed of us both of the first time, when God counteth us faithful, and putteth us in his service, and of all times following, when we have stepped aside. Thus Elijah before he restored the sound worship of God, destroyeth the Baalites: and the same course took all the good Kings which reformed the Church, as Jehoshaphat, Hezekiah, Josiah. And 〈…〉 charged the Israelites to destroy and root out the Canaanites at their first entering upon their possessions, as we have heard in this book, and before: foretelling them, that otherwise they would draw them from his true worship. Jacob therefore before he went up to Bethel to worship God, did by his commandment, cause all his household and those that were with him, lately come out of Padan Aram from Laban, to put away their Idols, and cleanse themselves, that so they might worship the Lord in good sort and manner. So we must purge out the old leaven, and become a new lump, as the Apostle speaketh: For it fareth with us herein, as with the stomach: which though it receive never so good meats, yet the body prospereth not by them, if it be full of corrupt humors: no more do we thrive in any good actions we take in hand, if we go about them, being fraught and clogged with our sins known, or such as are suspected to be in us, till as most filthy corruption they be purged out. Therefore also Saint Peter requireth, that men put away all malicioiusness and guile, with such like annoiance first; and then as new borne babes desire the sincere milk of the word, that they may grow thereby.
And as a sore or wound in the body, though never so good salves be laid thereto, is not healed thereby, unless the corruption and hurtful humors be first drawn out: so is it with us. So that not only this is true in the general reformation of the Church, but also of each particular member of it, and person. And it is the order which the Lord useth in the fitting of all his people for his use: first he mortifieth them, then he quickens them. Neither could our Lord Jesus have risen again for our justification, if he had not first died for our sins and transgression. And let him who would have sound comfort in his doing of duty, first learn this obedience, to subdue and bring into subjection, his rebellious and evil heart and lusts, with 〈…〉 thereof, and then the other shall proceed roundly, without impediment. For all the good doctrine which God hath ordained to sweeten and 〈…〉 the soul with, and to furnish the life, also the help and benefit of prayer and the Sacraments, they all lose their for •• , and leave no fruit in us behind them, if we be loden (everyone) with the foul and loathsome sins, in which he hath lived, and that they be not purged out by true repentance.
And this is easy to be perceived and seen, as in persons, so in every place, town, Church and house, where the forementioned means are used. And who among us that have any experience, but they have marked this in many, and need not be ashamed to say it of themselves, that whatsoever rules and good instruction, for the well guiding of our lives, have been given, and learned of us, with the benefit of the Sabbath, with prayer, public or private, and such like; they have come to a small reckoning, and they do us little good, if we have not let out the venom of rancor, spite, desire of revenge, unclean lusts, worldliness, and the like, that have been seated and spread in our hearts, and cast up (as filthy vomit) the noisome fruit thereof, out of our lives.
And it is the cause at this day of so little profiting, and so slender fruits of our preaching, as we complain of justly, and inveigh against it bitterly; for that people are at a point, they will do as they have done, and retain the sins which in times past they have walked and delighted in, when yet we have daily, in the earnestest manner that we could, disgraced, and made them odious, with the most fearful & sharp threats of God adjoined thereto. Yea and contrariwise, if any make right and kind use of our Ministry, who seeth not, that they be those that wax ashamed of themselves, after they have seen their faces in the glass of God's law, and with Ephraim bemoned themselves, & been confounded, because they did bear the reproach of their youth; when the old roots have thus been decayed, then new sprigs of grace have sprung out in their room, and then they have begun to lament after God. Magistrate, Minister, Master of family, and private persons, if they be well advised, they speak thus, yea, they all find this to be true.
And in this 25. verse, it is further said, as we see, that God appeared here to Gideon in the night, when it might have seemed that he had been neglected and forgotten, even then gave he a weighty charge unto him: whereby we are taught that God watcheth over his to do them good, when they are sleepy, and mind nothing: as we read he did to Samuel, Solomon, and other of his faithful servants. For he that keepeth Israel doth neither slumber nor sleep: meaning that he waketh and watcheth continually to keep his from danger: for the which cause it is said, by the Apostle Peter, that his eyes are upon them, as the mothers upon the young child, standing by, to see that it take no hurt. For, as it is in the Psalm; if the Lord keep not the city, the watchmen watch but in vain: but if God take part with his, the strongest enemy shall not be able to hurt them. It is said of Peter, Act. 12. 6. that while he slept between two soldiers in the night, bound with two chains, the Angel of the Lord came upon them, and smote Peter on the side, so that his chains fell off, and he was delivered from Herod. See also Psal. 4. I will lay 〈…〉 own and take my rest, for thou (O Lord) vpholdest me. But seeing • e keepeth the bad also, and there some (perhaps) will say, therefore it might •• me no great matter, that he keepeth and watcheth over the faithful: but for answer, I say with the Apostle God is the savior of all men, that is, from outward troubles, but especially of the believers; for he preserveth their souls from evil, unto salvation. As if he said, he keepeth and saveth his own with a fatherly care and affection, but the wicked, though he keep them, yet he doth so as a Judge keepeth alive evil doers, but unto their destruction. But of his people that is verified which is written by Solomon: He watcheth over them, when they sleep, and communeth with them when they awake, and when they walk he doth govern and guide them. And hereupon, in that God's care is thus over his, in the night season, as well as in other parts of their lives, hereupon I say it is, that as they rejoice in the Lord always in all that they set their hand unto through the day; so they have this fruit of it in the night also, that they meditate and make their songs of his loving kindness, as David saith of himself, that he would praise God in the night season, when the other have their terrors, for their bad doings, or imagine evil in their beds to draw upon them greater and speedier judgments.
Now further, out of both these verses together note, that as it was not enough for Gideon to overthrow the Altar of Baal, unless he built another to the Lord; nor to build one to the Lord, unless he cast down the Idolatrous Altar: Even so, it is not enough to shun evil, except we do good. And therefore it is not sufficient to be no covetous person, except a man be merciful: it is not enough to be innocent, except a man be also fruitful in doing good; for one God is the commander of both. It is a true speech, Negatiues conclude nothing: and here it is especially true. Therefore let all such, as whose goodness and outward actions witness not for them, suspect that they deceive themselves in the reforming of the heart. For surely an heart purged, will be fruitful. Again, it is not enough to forsake Popery, &c. unless the pure Gospel be embraced. Let the one abandon the other, as Dagon and the Ark could not stand together. They that make an hotch-potch of both, are an abomination to the Lord. And here we may further learn, that two religions in a land, though the one tolerated only, two contrary or diverse ways I mean, of worshipping God, can no more stand together then Christ and Belial. For then the Lord would have spared Gideon a labor, and only enjoined him to go about the war and settle sound religion, letting idolatry alone. The false religion is the canker of the true, and as the execrable thing took hold upon the whole substance of Achan: so doth this bring a curse upon the other. Now to return, whereas the Lord bad the bullock, dedicated to Baal, to be offered as a burnt sacrifice to himself: I answer, he is Lord of all, he might turn it to what use he pleased. But it followeth not, that we, without his commandment, may take upon us to iumble together God's worship, and superstition. For the which cause, as sometime he commanded that the gold and other things used in idolatry, should pass through the fire, and so it might be used, so sometime, he commanded, that they should utterly be destroyed. To return therefore in a word, to the point: As we see what a blemish it had been in Gideon, if he had done the one part of the charge, and not another, like Saul in the business of the Amalekites; so by the way, it teacheth, that God alowes not for service, duties done by halves, but that they should be soundly and in one part and point as another indeuored after: neither doth he allow us to be our own carvers to take what pleaseth us, and turn the other back again, which we may see more clearly by the example of one that was guilty of this fault. Of Jehu it is reported, that when he had slain all the cursed posterity of Ahab, and destroyed the Priests of Baal (which was the purging out of false worship in great part) yet whereas the other part of setting up true worship should have followed it, the text makes a stop, and sets down a manifest separation betwixt them thus: But from the sins of Jeroboam the son of Nebat Jehu departed not; nay more, nor from their golden Calves in Bethel and Dan. Why then did he destroy Baal? Surely he was carried to it, by a common gift of the holy Ghost, even fervency in that work: which made him an instrument for that purpose; but that he did it not with a true detestation of the sin, it is manifest, for then he would have abandoned the other also, and have restored pure worship instead of it. This should teach us, that holy instruction, which is so oft in general commended to us, when we have hated to the pit of hell (for so the word signifieth in that place) that which is evil, then neglect not to do that which is good. Rom. 13. nay to cleave to it as a thing which is cemented as glass windows are, the words are pithy. So saith the Apostle, Let him that stole steal no more: yet it is not sufficient; that a man be not a thief; therefore he addeth, But work with his hands, and do the thing that is good, for that is a good token he is reformed. And commonly in Scripture we shall see this order observed: that unto prohibitions first set down, there are added commandments of duty: for though of the two it is the first and hardest, to purge out a corrupt habit and a lewd quality: yet it is not all, God will have it appear to be so by a new and contrary practice to the former, that the work may be sound and perfect. Neither doth he command men to cleanse out their evil, and so keep themselves void, empty and barren of grace: (which were to set up a neutrality rather then Christianity) but he will have men seasoned with grace, and stablished with it, as it is to the Hebrews. And he who commandeth us not to sow among thorns nor weeds, gives us no liberty to neglect planting, when we have rooted up the other.
For cutting down the groves, it was before this time (that Gideon was charged to do it) commanded so by God in Deuteronomy; which argueth, that they were greatly abused, as other ways, so in worshipping strange God's there. True it is, that the old fathers did before the forbidding thereof, worship God upon high hills, from whence, they seeing far off, the variety of God's creatures, it was a means of good meditations to them, and of more sequestering of their minds from earthliness. And we our selves being on high places, and beholding the trees, and other creatures of God a far off, with the situation of the countries on hills and valleys, what an admiration at the infinite works of God cometh into our minds, thereby? we are brought to heavenly meditations, and to ponder God's power, wisdom and love to us. The Idolaters (no doubt) chose those places for the pleasantness of them, that thereby, and with the delight they had in the worshipping of their idols, they might be ravished in their superstitious manner, as the Papists in their false and will worship, when they be at their fond devotion, in the places beset with Crucifixes and other Images, sounds and son • s, do imagine and dream that they be in a corner not of paradise, but of heaven itself. Thus can the devil transform himself into an Angel of light.
And here we may see, that howsoever Gideon was accounted of God for his faithfulness; yet his father maintained idolatry; for his were the wood or grove, the altar and the bullock, being implements of their idolatry. And these the Lord commanded Gideon to remove and take away, to the end we may learn, that in purging religion, or in the amending of faults, we must always begin with our own families, and nearest kindred; lest otherwise we should show our selves ridiculous, in seeming to be very forward in reproving and correcting other, while our own be neglected and passed by. Thus God beginneth judgment at his own house. Thus did Joshua in his reforming the whole Congregation, profess most worthily, I and my house will serve the Lord. And Eli, a Judge also, for not governing his house, and staying the outrage of his sons, is severely threatened. And good reason: for sithence next to our selves (who must first of all be reformed, or else our zeal ill becometh us, and argueth hypocrisy) the next, I say, are our kindred and families. Therefore we must without partiality first set upon them, that so it may appear that we detest sin heartily, in that we cannot endure it in those whom we love best: and others may be ashamed to stand out in their own defense, and fear to offend. For if the father first begin with his children, how shall his servants look to escape?
Now it followeth how Gideon did that which God commanded him, but seeing he appointed him no time when he should do it, he therefore dispatched it in the night, for fear, lest if he had done it in the day, he might have been withstood by his fathers servants, and the men of the city; yea, and himself have been slain. In that he obeyed the Lord, he testified his faith: in that he did it at the best advantage, in the night, he shown his wisdom. And though he feared, yet his fear was not such, as it hindered his faith.
In both these, Gideon's example is our instruction: his faith first is to be followed of us, that by means of it, we should not commune with flesh and blood, when God commandeth ought unto us, but bear down all lets that stand up in the way to hinder us from obeying: as friends, and counsel givers against it, and count them, as Christ did Peter, when he disuaded him from going to Jerusalem to suffer death for his people, he called him an adversary to him, even Satan. So must all strong rebellion be beaten down, (that standeth up in our way) by this weapon of our warfare, which is not carnal but spiritual, and mighty through God, to cast down strong holds; it must, I say, by this armor of our faith, be brought into subjection. And for example: if fear stand up in the way particularly, to hinder us, let faith strive with it to cast it out, which is best able of any grace that is in us, to overcome and put it by. And thus did Ester, who had no stronger weapon then her faith, in as great peril of her own, and her people's life, both which with Gideon are set forth for the example of all that shall come after, to follow them in believing. But oh, where are such to be found, who shall be ready, (no, though it be in the hazard of the Church) to do that which these did, I mean, to fixe their faith on God; or if any be so minded, yet how weaklie and faintly shall it be done, and how long shall it be in performing? But this hath often been spoken of.
And this be said of Gideon's faith: now somewhat be said likewise of his wisdom. His wisdom is highly commended in his casting down their idolatry; that seeing God set not, neither appointed the time when he should do it, therefore he did it in the night, wherein he might be freest from resistance and danger. Dove-like innocence and obedience to God, must be joined with the wisdom of Serpents. In many duties doing we must watch the best opportunity, time and place, unless the Lord prescribe them to us. So did Sampson in the great destruction of the Philistines, watch time and place, and took opportunity, when thousands of them were assembled to make themselves pass-time by mocking and laughing at him; then he set his shoulders to the main posts whereon the house stood, and cast it down upon the Princes and the rest, and slew thousands of them.
So it was said of David, he did wisely, whither soever he went out, and God was with him accordingly. And it is a singular gift of God in his children to be wise in the things they take in hand, that they give no advantage to the wicked, nor the devil; but take the best and fittest occasions to be well occupied, as time and place give leave, both in holding their profession generally, and also in the doing of other particular duties: that where they see inconvenience like to come, they may by wise forecasting, prevent the same, and lay their most care where greatest danger is to be seen and feared. Wherein though all attain not the same and like measure, yet it is well when all labor as they are able, to attain it. But some mar their good actions with the ill and unwise manner in which they do them. As Job's friends did, in seeking to comfort him. The particular instances are infinite. But think we of them by this example. For if Gideon had gone about the work enjoined him, rashly or undiscreetly, in the day time, who seeth not that even his obeying of God in such a mnner had marred all? But Jael was blessed for her wisdom she shown to pull down Sisera. And thus Abigail by her wisdom delivered her house, as Solomon saith; and the wise woman mentioned in 2. Sam. who saved a whole city. The children of this generation teach us herein. And therefore pray we all for the spirit of wisdom, that we not only do that which we are commanded, but that we study to do it in the best sort we can: and yet always shunning as a rock, carnal shifts and policies. But of this the less shall serve, being also often enlarged.
THE FORTIE TWO SERMON ON THE SIXTH CHAPTER OF THE BOOKE OF JUDGES.
W E have heard of Gideon's faith and wisdom about the casting down of the altar of Baal: and we may see a good reason why he was fain to use the best and surest means for the effecting of it, and for the overthrow of their idolatry. First, seeing it was stablished among them, and had taken root: therefore all that he could do was little enough to throw it down. And also for that the people were so superstitiously addicted thereto, and so delighted in it. But let us now see in what outrageous manner the people inquire after the man that had done it: and when they with consent agreed, that it was Gideon, how furiously they sought to have him put to death.
Here many good points may be noted about idolaters, which I will briefly set down. First this, how deeply idolatry, superstition, and false worship is rooted in people's hearts, and ground fast; as is to be seen in these, and through these stories, and those in the book of the Kings; as the Philistines blind devotion to their Dagon, and the people's fond and mad zeal in maintaining the false worship of Baal in Ahab's time, their offerings to them, their bowing down, and praying to them. So that a man might have as easily plucked their hearts out of their bellies, as to have dissuaded and alienated their love from them. The reasons are, first, because as sin, so error is strong, plausible and deceitful. Secondly, God accurseth all that will not hearken to the truth, so that they shall believe lies, and be bewitched therewith. See and consider to this end, Isaiah 44. 19. Thirdly, the worst weeds have deepest roots, and corrupt customs or opinions, because they agree with man's bad nature, are not easily rooted out; whereas those which are good and commendable, are like precious plants or flowers, which hardly take any root at all, and may be plucked up with two fingers. As at this day the cursed relics of heathenish and popish fashions, how hardly are they laid down, look but to some vain and foolish customs, and the • ond devotion of the superstitions all the year long, in kneeling before stocks and stones, and ye may easily guess how hard a thing it is to remove and expel them & the like. Gamaliel said of the doctrine of the Apostles; If it be not of God, ye shall not need to oppose it, it will fall of itself. But we must know that God not working by miracle, as he did then, Satan and his complices will in these days try the uttermost, and use all means ere that come to pass: yea as we may see, they grow in experience and policy, strength and resolution also, to uphold their rotten building, until (as at death (to be sure) it shall) it fall upon their shoulders. Whereas the true and pure worship of God, what authority, credit, or hearty love doth it find or obtain at the hands of the most of them who profess it? Nay, they have soon enough of it, many revolt and fall from it, and they that retain it, do it (for the most part) in a most dead and cold manner. Insomuch, as the diligentest preaching, and earnestest persuasions, do scarcely prevail so far with men as that they get so much as a name of a good religion in the places where they dwell: when yet (if it were so) their zeal is neither grounded upon knowledge, and if it be in some, yet are they not stablished and settled therein; and yet further, even of them there are very few that hold constantly in a good conscience, the profession of their hope with joy unto their end.
And although this good conscience be far from the idolaters of our time, for it can only come from saith in Christ, and assurance of his favor, (whatsoever blind zeal and devotion be in them) yet therein they do, as I said before, give and ascribe much to their corrupt religion, and false worship, in cost, in time spending about the same, and fervency therein, above a number of us to ours. So that if they went upon good grounds, and had any promise from God for their so doing, they might have to rejoice above many of us. But they and such of our selves, as I compare with them, in coming short of their zeal, shall speed both alike, while they (I mean the Papists) have this cast in their teeth, Who required this at your hands? And again, let him that set you on work, pay you your wages. And to them of our profession, this shall be said; This people draweth near to me with their bodies, but their hearts are far from me, and therefore in vain do such worship me.
And yet this I will add, seeing I have joined these popish worshippers with the idolaters of ancient time, affirming them to be like to them in zeal, this I say, I will add concerning them, that this devotion is but in few of them in these our days, like to that which was in thē of former ages, though (as they blindfold men's eyes) it go for currant, that they be all zealous that are of that profession, when yet it is manifest that numbers of them are most subtle and hollow hearted dissemblers and deceivers. For to grant that some of the ignoranter sort are fervent in their false religion and blind devotion, yet the most of the rest deceive the world, and are not so zealous as they are willful, spiteful, and malicious, who do that which they do, partly for their belly, and partly (though against their conscience) to uphold their religion by tradition, when they cannot by Scripture: and all to this end, that it may, (as much as in them lieth) be received for the truth, rather then that of the Protestants, whom they deadly hate and abhor. As for that they hope to merit by their zeal, which doth the more set them forward, it is to be granted, that they are much whetted on thereby, though they be deceived: but should not the promises of God freely made to us of all good things, much more animate and harten on us?
Another thing note we here, how soon and earnestly they inquired who should deface their Baal, and strip him of his ornaments? whereas God's word may lie vnpreached by many occasions, long enough, before it be asked where the fault lieth, and complained of, and bewailed; or before the neglect thereof be sought to be remedied. In Popery, if a man shall speak against the mass, or their breaden God, or dispraise any, yea the least part of their trash and trumpery, he shall be more cruelly handled then for blaspheming in the highest degree. Which appears by such as in the time of persecution in our own land, attempted zealously to deface that idol, who of all other were put to most exquisite torments. Even as Gideon here was pursued, and as a most heretical and seditious disturbur, was called for to be put to death, for offering that reproach unto that base idol Baal. Oh, it were an happy time, if men were as zealously bent against atheism, superstition, idolatry, adultery, and such like, as many are zealous for them: and that holy and heavenly things were in that account and request with many, that open and apparent sins are with them. And thus at this day do the most men storm and rage at the Minister of God (who is God's ordinary instrument, as Gideon was the extraordinary) when they see that he is not content to dally with them, but in good earnest striveth to pull them from their ignorance, formal, and could worship of God, uncleanness, or whatsoever other sin they cleave unto; (as these did to their idol Baal) and serve. The poor man Gideon here had not more ado to save himself from this furious and eager multitude, then the Minister hath (in many places where the Gospel hath not prevailed) to defend himself from a swarm of hornets, which fly about his ears, ready to sting him (I might rather have said wild beasts to devour him) by their cursed reproachful slanders and virulent tongues for his casting their Baal to the ground.
Also it appeareth, that there were not many there that were as Gideon, upright hearted men, and such as did openly show their dislike of idolatry, because they could so easily find him out, and light upon him, as the guilty party, as they counted him, with so slight inquiry. So that he was as eminent for his piety, as Saul for his stature, who was taler then all the people, and could not lie hidden. And the odious man of many he was with them, to whom yet if they could have seen, they were all beholding, and but for whom also they had all groan to wrack and had perished. And we see, what eye-sores, and how odious someone or few good professors of the Gospel are to a company of profane hickescorners, and what a troublesome life they lead amongst them: being baited and vexed by them at their pleasure, and made their laughing stock, as Sampson to the Philistines: for whose sake (yet) they are suffered by the Lord to live, that they may come to repentance, being near enough (by all likelihood) to be utterly destroyed and to be brought to naught, but for them; as we may read in the story of Genesis, if there had been but ten righteous men in Sodom, the city had not been consumed. Yet, and though they have such benefit by them, they stick not to swear, that but for them they might live merrily, and without disturbance. Therefore where God hath provided better for a people, and muzzled the mouths of such tigers and bears as these, so that they may profess the Gospel without danger, or fear, pursuit, and scorn of their betters) who commonly are the wings to protect the inferior sort of base and spiteful persons) let such see and acknowledge a great liberty and release, and use it wisely while they enjoy it, as the Churches of Samaria and Judea, and Galilee did in the book of the Acts. lest God take from them their props, ornaments and protectors of them, and make them to say (as many do full heavily) we would gladly be zealous and fruitful in our profession, (but (alas) we cannot so soon peep out of the doors, but we are pelted in again, and beaten back with the frownings, disgraces, and opppositions of such as are mightier then our selves. But of this point more anon.
Thus far of the outrage of the people: now of the answer of Ioah to them, in the next two verses. For he, as a wise Magistrate, did at the first suppress and bridle the rage of the people. Now because it was said before, that the ground with the grove, altar and bullock did pertain to Joash, and were his: it is clear, that he had also upheld the idolatry: how was it then, that he should thus lightly suffer the act of his son Gideon to pass unpunished, (some man perhaps will ask,) and that he should find fault with the people, for seeking to punish the trespasser against Baal? I answer, that Joash was certified of the will of God, very likely by Gideon his son, as Samson's father was by him, that marriage he sought with the Philistion woman was of the Lord. But howsoever it was, he doth show that God stirred him up to be a favorer of his sons doing, for he doth with three reasons drive the people from their hold, and beats them back from their purpose and attempt. First, he reproves them for their boldness, for that they being private men, did without any calling take upon them to be reuengers of Baals quarrel, and that contrary to the will of God. And secondly, he threatens them with the fear of God's judgment, and that presently. And thirdly, by an Ironicall speech against Baal (saying, if he be a God, let him plead for himself) he shameth them, and drives them from their enterprize. And this be said for the layingout of the 31. verse. In the 32. he gives his some a name according to the answer he had made to the people, and that name was Ierrubbaal.
And here in general occasion is offered to consider, how strangely God wrought for Gideon, and against his enemies, beyond all expectation stirring up Joash to assist and oppose the other. Who would not have said, that the people would have borne down Gideon, they being backed so strongly, and having an idolatrous Magistrate on their side? But behold, the Lord turns his heart as he pleaseth, and makes him stand out in the defense of his sons act, whose cruel Judge he had been more like to be, to condemn him to death, as these mad people required, and looked for. And we must think that it was no small courage to him, to do thus, though a Magistrate. For this concourse of the people was not ordinary, in a judicial manner but mutinous, and not unlike to that of Demetrius in the case of Dianaes worship. But the same God, who (when he saw it meet) caused Lysias, an Heathen Captain, to become a Protector of Paul against the Jews: and Paul himself to be a Preacher of the Gospel which he had before persecuted, did this also, and his hand is not yet shortened from doing the like for the good of his Church, and encouragement of his people, according to that saying of the Wise man: When a man's ways please the Lord, he will make his very enemies his friends: and by consequent, those things which were most feared, as being like to work most against them, he will make them to work contrarily, even to their most good and furtherance: and besides, God turns the hearts of men, as rivers of water. Examples we have in Cyrus the restorer of the Jews, and the worship of God. Pilate's wife, Achisth to David, &c. But this by the way only.
More particularly, we may see in Joash, who was before an Idolater, but being instructed about the will of God against that wickedness, how soon he was able to resist and stand against it. This teacheth that it is but ignorance and unbelief, that causeth many to practice and maintain, either a false worshipping of God, or any like wickedness: though I deny not, but some do worse, who though they know it to be evil, yet will do so willfully. The other are to be better hoped of; who if the Lord vouchsafe them the mercy that he did Joash, shall soon be changed from their former ill course, and abhor and stand against that most deadly, which before they maintained and practiced. And therefore a detestable state to live in, is Popery, out of the which they will not so much as seek to be brought, by hearing the Gospel preached, and therefore they lie still therein to their confusion, with all such as do like unto them. Whereas many in other kinds of sin, are brought out of it by preaching, and are turned to God by true repentance. Agreeable whereunto is that of Paul, I was a persecutor, blasphemer, &c. but the Lord had mercy upon me, because I did it ignorantly. Noting that one cause why few of his sect were converted, because, as our Savior saith, They knew they did evil, therefore their sin remained. This is not to encourage any to live in ignorance; for the least punishment is condemnation, if men prefer darkness to light, whatsoever the cause be. But as Christ saith, in Matthew 2. The judgment of Tyrus and Zidon shall be easier then of Chorazin and Bethsaidah at the day of God's coming, for they had repented, if they had been instructed. The use is, to comfort such as affect to be ignorant, hoping thereby to escape God's wrath: whereas rather they should consider that their ignorance will procure it, yea, is a chief cause of other sin which causeth it: yea and because that it is easy and no hard matter for such as are simply and not willfully ignorant, to get knowledge and faith, if they would apply themselves to hearing; therefore seeing they persist in their blindness, they cause an invincible ignorance to grow upon themselves, which shall be as severely punished as obstinate disobedience and contempt. But let such as God hath mercifully enlightened, consider and pity the thousands that lie in darkness, praying God to prevent them with the light, wondering that God should reueal himself to them, rather then to the world.
Also we may learn from hence, that when God showeth mercy to one in a kindred or family, it oft redounds to many of the rest, as when one is raised to promotion, the rest fare the better. So here God revealing himself to Gideon; his father, and so his family were brought to the knowledge of the true God. The reason whereof is double. First, God's blessing upon the seed & stock of the righteous. Secondly, because where God hath wrought graciously in someone in a kindred or family, there commonly is wrought a great desire to do good to the rest, and that in great tenderness and love. As Paul professeth to the Romans, My hearts desire for Israel is, that he may be saved. And although they do not always prevail (because salvation followeth God's election, not nature) yet often it doth: and where it is otherwise, the iuster is their condemnation. For proof of this, our Savior Christ himself may be an example, who brought his disciples, and some of his kindred to be religious. And he hath taught us, that the Gospel is compared to leuin, which spreaddeth further and further. And thus by someone whom God hath well seasoned with grace, many of the rest have been in like manner made partakers of the same grace with them. A joyful sight to behold. I would it were not so in Popery, that one did draw many: and it were to be wished, that it might be seen to be more common in the receiving of the Gospel effectually, that the rest of the family and affinity did so. This, I say, is often seen; though commonly one of a city, and two of a tribe, as the Prophet saith, meaning but a few. Yea, how often is it seen, that a godly Abigail is coupled with a Nabal, and Job with a foolish woman? How truly is it said of many good parents, Their children are ungracious, as they tell Samuel to his face? yea and of how many parents also, who are badly disposed, that even their children shall rise up against them, and condemn them, for that they go before them in knowledge & the fear of God? while they being wedded to their will, take scorn to learn of them; nay, it were well, if they would learn of good teachers, and that they abused not their authority to curb and discourage their children. But as for the third sort, most woeful is their estate, when like father like child, as the head is so is the foot, all ignorant, brutish and ungodly, as Isaiah saith.
Now further by Joash his answer, let us consider something, and then by the people, as occasion is offered. In him by the speeches he used, note we the properties of a worthy magistrate, to wit, to defend God's true worship, and to cast down idolatry, to oppose himself against the seditious and cauillers, and other wicked men, even unto death. His countenance, courage and power, beside his affection, ought to be manifested in Magistrates, for the defense and stablishing of all God's service; and so should it be also in meaner men. But the commonness of evil, and the strength that it hath got in all places, dulleth the edge of the most of these now a days. And this slackness and coldness, in Magistrates is as truly the cause why iniquity so aboundeth, as any other: so that if evil having the upper hand do cause both public officers of justice, and private persons to be more unable to resist it, and so the more unwilling to go about to punish it, they may thank themselves. David professeth of himself, that betimes he would cut off from the house of God, the wicked: that is, all scorners and maligners of the sound worship and worshippers of God. Oh it were to be wished (& indeed in that we pray no more earnestly for such, we justly complain) that all governors were of David his mind, that so the rest might live under their authority, an honest and quiet life, free from the noisomnes of such goats as by their horns and stench pester the sheep, which would fain live peaceably, and serve the Lord by them. For when the common sort see swearing, blasphemy, the contempt of the Sabbath, drunkenness, and other abominations to swarm in many places, who seeth not that both they dare more boldly do the same, and that they who will not, shall be scorned and grieved to see them?
We may further note here that sin ought to be so odious, and in so vile account, that we should be much grieved to behold the maintaining of it, and them that will stand for it. For now that Joash was himself armed against idolatry, he demands if they, the blind people would stand for it, and plead for Baal. And yet they might have replied, we plead no more for him, then thou thyself hast done, and that very lately, in whose grove Baal was placed. But now the case was altered with Joash, even as it was with Paul, when he preached the Gospel which he had persecuted before. It is a notable token of repentance, when men's affections and desires are quite changed from the evil things, which before they could not be drawn from: yea and when they break out into holy indignation at themselves and other, for the sins which they committed against God, although they know them forgiven. And surely, an upright hearted man would think that all should abhor the sin that he hateth, and it grieveth him to see another deceived and held in the snare that he himself hath been holden in: & therefore counts it absurd that any should maintain and delight in it: whereas the contrary now a days may be seen, that he is diligently marked that will stand against it: and so few there be so well minded, that they may soon be noted.
Their shameful boldness is likewise to be marked by the words of Joash here, saying; Will ye plead for Baal? he that doth so, let him die before the morning. Who although they saw the Magistrate against them, yet they were so blind, that they stood in the defense of their idolatry. And even so we may say; Great is the boldness that is grown up in this age, while not only they do the evils openly, which men and women in former ages have blushed for the secret doing of the same [be it the sin of Zimri and Cozby or the like]: but also such dare revile and rail upon those who speak against their lewd doings. But these truly verify the saying, The wicked men and deceivers wax worse. And how should it be that in the last days should be so perilous times, if as the day of the world groweth nearer to an end, so sin waxed not more and more out of measure sinful? And that, both for the number of sins, (for we see new additions and fashions daily) and for the measure also, I mean the greediness, impudency and pertinancy of sinners, who are not ashamed of their evils, but with the harlot in the Proverbs, who wipeth her self as clean of all her filthiness, as if she had been a virgin. We see whores were grown, by that time, to a degree of boldness: for Tamar was judged an whore by her father, because she had covered her face. But this mask is long ago plucked off, not only from them that be of her occupation, but the most spiritual adulterers now a days, are so far from being ashamed to show their faces, that they are not thought masters of their trade, if they dare not spit in the face of modesty and all reprouers. And what is to be said of the aged, and men in wealth, (who have somewhat to bear them out) when even youthes (of both sexes) whose honor should be their blushing, (which even heathens called the Colour of virtue) are brazen faced, and inferiors of all sorts take up that cursed speech, who is Lord over us? But oh, who doth not see the Lord's mark set upon them, while by shame, and sorrow their belliesful, with other miseries, they come daily everyone in his course, to a woeful end?
Furthermore, it was well answered by Joash, Let Baal plead for himself: meaning, if he can, what need you? if he cannot, it were a shame to plead for such a god, as could not plead his own cause. As Elias also, in the like case, said to the blind people: and so it may be said to all maintainers of Idolatry, and such like abomination; If the Idols be gods, whom they worship, let them keep themselves from the fire. And they who will needs think their doings to be good in maintaining and reasoning for such stocks, let them wait and see what will be the end thereof, and what will come of them. They were well set a work to plead for him, who was so far from helping them in their need, that he could not revenge his own cause against such as would deface him: and so are all that are like them; such a master he is whom they serve.
Lastly, out of this verse 31. and the former, in that Gideon serving God so commendably, as he was commanded, (for which also he is by name commended as a worthy person, and a believer) was yet called seditious of them that were themselves so indeed, and that therefore he was counted worthy to die, who yet was the mean whereby the other did live, note that when the wicked are charged never so justly for their evil doings, yet they ever return the accusation upon their accusers. For example, the doctrine of God's word, and the Preachers thereof, do by God's blessing, become the means and outward instruments of much good doing, and some turn from their evil ways thereby, but what dissenting is there among the rest for this, when they see it? In such wise, as that they fall commonly to this exclamation, that both teachers and such as follow their doctrine, are troublers of the people, but as for themselves, they have done no evil. Even as the Papists cry on the other side, that they are disturbed and disquieted, for that they may not be suffered to serve God, as they would be glad to do, nor their Priests to set forth their pedlary ware to sale, to the ignorant and superstitious, whom they had sometime deceived, and as their fellows in many places still do, no less palpably, then Simon Magus did the people of Samaria, whom he had with his sorceries bewitched.
These will not suffer their Idolatrous worship at any hand to be overthrown, but say, as the people said to Jeremiah, We will worship the Queen of heaven that is, the Moon and other stars: and as the foolish people of Ephesus, who cried out in a mad mood, Great is Diana of the Ephesians, when yet who were more unlike to make tumults and sedition, then they whom they accused, as Paul and his company? So (to leave these, and to return to them whom I began with) thus cry the wicked out when their lewd doings be reproved justly out of pulpits; Preachers are seditious; they make strife and tumults where they come, and draw people after them, whereas they were quiet and well enough before: but who are they whom they draw? even those who forsake their company, whom I speak of, and leave off their cursed manners and behavior, so that they are now deprived of them, therefore now they make their part good against them, crying out that they are seditious. Thus Elias was charged to trouble the land, when he taught the true service of God, and reproved Idolatry, but he shown who were troublers of the land, to all that list to know it, even such as be not obedient to the commandments of the Lord. But that all may see, that such are not to be charged as troublesome persons, whose preaching bewrayeth the bad sort, who are therefore incensed against them, because their evil deeds are brought to light by them; neither they who obey their doctrine, though they be hated of the greatest part; that saying of our Savior teacheth: I came not to send peace into the earth, but the sword, and debate. And again, I am come to set fire on the earth, and what is my desire if it be already kindled? So that if civil distension and trouble follow upon our preaching, and professing, it is the filthy heart of the rebellious sort, out of which that stench cometh, as out of a dunghill, who can away with no better savor.
Now in that Joash called his son Ierubbaal, [Baal shall contend against him] not in reproach, but for a memorial he did it; which brought the Idol into contempt. So he was called Ierubbosheth, 2. Sam. 11. 21. This showeth, that he was so far from being ashamed of his own or his sons fact, that he rejoiced in it that Idolatry had the foil by his means, as all well minded people should do the like. But I proceed.
THE FORTIE THREE SERMON ON THE SIXTH CHAPTER OF THE BOOKE OF JUDGES.
N Ow followeth the last point of the four in this fourth part of Chapter, as was noted in the 11. verse. In which is shown, how Gideon (after that the Midianites gathered themselves together) prepared for war against them; he having before destroyed Idolatry, and set up the true worship of God: that thus all the people might see, when it was done, how ill it might have been undone again, and how profitable it was for them, which Gideon had done so: though we may remember what troubles and stirs were raised against him, before he could bring it to pass. But oh, what a mercy of God was this to them, that the Midianites were held in all this while? who bound their hands and feet till Gideon had brought so worthy a work to pass, but even he whom none were able to resist, even the Lord omnipotent? The sum of these three verses is this: That the Lord gave occasion to Gideon, by bringing the Midianites, and other assistants to them, into the land, to prevail against, and get victory over them. For he trusting to the word of God, by which he had been, and that lately, so well strengthened; prepared to go against them: and the Lord armed him, and he drew help together out of the tribes that were near unto him, as is to be seen in the text, so that Israel was again restored in great multitudes.
Thus after all the trouble that Gideon had, both otherwise, and by fear of the Midianites now provoking the Israelites to battle, and the many hurts that they did thē before, yet God would (we see) have his true worship set up, & Idolatry cast down first, as we have heard; which the wise men of the world though they had allowed, would yet have deferred till after the victory. And note we hereby, that it much pleaseth him, y t we should not post off the great and weighty commandments of his worship & service, for our earthly affairs & bodily business, though weighty, if there be time enough to discharge them; no nor lay aside the exercises of prayer, hearing, reading, and the like, for our own pleasure. And we our selves may see, that it is very meet and expedient that it should be so: and how cheerfully we may go about the one, when we have well discharged the other: whereas by deferring, we leave them undone altogether sometimes, and our appetite is much quailed when we return to them. As therefore we read, that as great need as there was to make all possible speed to rescue the Church in the great distress it was in at that time, yet that Hester sought the Lord by fasting and prayer, before she went to the King, and went after that with great courage to him for help, and prevailed. But it is otherwise with us; for we, for the most part, first serve our selves (what though in doing things that are lawful?) and seek our own profit and pleasure, which is our great sin: and yet that is not all, but having so done, we are also by the least occasion easily brought to omit the Lord's due altogether many times (as I have said) or at least to perform it slackly, coldly, and by halves, so that it were as good undone.
This appeareth to be too true in the common courses of men and many of their dealings, and of theirs who are not the worst. And namely in this one: when we have set an order for praying in our houses, we will not perhaps, as some do, omit it altogether afterwards: but yet we then, for the most part, meet to perform this duty to God, when we have served our selves, and filled our bellies first, in which case we be commonly oppressed with drowsiness and sleep, which are (a man would think) utterly unmeet to accompany God's service, and therefore little pleasing to him, that it were far better to dispose of a fitter time for that business, and yet other things not to be left undone. And we must take heed both in this which I now speak of, and all the like that we take in hand, lest we give just suspicion that we think anything is good enough for the Lord.
In the public worship of God, the Church hath given a better example, that we do our duties to God before we refresh ourselves. Abraham's servant having but a message of his masters to do, did so diligently follow the doing and executing of it, that he would not take his own necessary repast, in his hunger and weariness, till he had faithfully discharged that business. And Jehoshaphat being nearly driven by the Moabits and Ammonits, did first seek the Lord by fasting and prayer, before he would take weapon in hand. And let all mark what he lost thereby, or whether he could possibly have found the like help and so present as he did, by all speedy following his business, by all policy and power that he could have made. And yet I add this, because I would lay no burden needlessly on the conscience of any man, that in necessity, which cannot be avoided, a man may omit the greater duty for the less, if it could not else be done at all, and so as opportunity be watched and taken to do it afterwards. To conclude about this matter, let this practice of Gideon teach us this rule, to wit, to give the precedency always to those duties which are of best price, and withal of greatest necessity. Now I call that necessity, which not only is commanded, but absolutely and always, so that it is sin to neglect and omit it; as to watch, believe, repent, &c. they may not be left of, and laid aside for any cause. So to hear the word in season and out of season, is commanded, as also to do our earthly business on the six days: yet to omit both, at some time is no sin, because they be commanded but for some time to be done, & may in some cases and at other times be dispensed with & omitted but the other are ever necessary; as to be humbled for sin, to believe in God, also to love and fear God, and to be patient, & some other, with the like duties of the first Commandments. Now these are absolute duties, and charged upon us generally and always: no business may be preferred before these whatsoever: no delay is to be admitted, no though it be under color of most serious returning thereto afterward: For where we take liberty to our selves in these cases, God curseth us, Satan gets ground of us, and the work for the which we lay them aside, is commonly naught worth, when it is done in the best manner. And therefore we see that Felix pretending that he would hear Paul again at leisure of those things, which his terrified conscience durst hear no longer for that present; never had leisure to hear him again at all, seeing he did it not both when he ought and might. For the second sort of duties: as prayer in family, privately by our selves, with the like, although they are not duties of so simple necessity, that no other actions may ever hinder them; yet let them who have solemnly covenanted with the Lord to use them, and seen great cause thereof, and fruit thereby, beware how they wind out themselves of this course, upon unwarranted occasions: for so they shall never want someone or other shift to salve the matter, till the breach be grown so great, that a slender patch will not mend it, nay grief and slight repentance scarcely will repair it: as we see a close and smooth lid of a frame, if it warp once, is not easily brought to his leuelnes again. God shall teach wisdom in the cases of lawful omission, to such as lean not so much and so long, to their own, till they have laid themselves underfoot. But that the chiefest duties, when all things are rightly considered, ought to be (as I have said) preferred before other, the words of our Savior in that pattern of prayer, Matth. 6. do clearly show; where before he mentioneth any petitions tending to the good of soul or body, he commands us to ask the things which concern the glory of God, which stands in the coming of his kingdom, and doing of his will. So that if it were possible, that a good might ask the pardon of sin, deliverance from evil, or necessaries to this life, without respect had to this, that God might be honored in all these, it were his great sin so to do. For the very salvation of a man's soul is to be hazarded and neglected, (if it might be) rather then that it should stand in comparison with this, as by Moses and Paul's request for the people's forgiveness and conversion may appear.
Secondly, in this that the Midianites banded themselves against Israel, very like to have spoiled them both of their lives & goods, as they had almost done before, we should consider to what changes in our estate we be subject; and that is, even unto the loosing of all the good things that God hath enriched us with, to make our lives comfortable. Oh, when we are in health, peace, abundance, and well married, with the fear of God accompanying them, it is (doubtless) a little paradise that we live in, as here on earth we may look for, and in comparison of that we may see the most to enjoy that we live among) and they are wise who can acknowledge it, to give God the praise by bringing forth much fruit. And yet God can afford us this and more too, if we could use it well, and do good with it. But seeing men nestle themselves upon these uncertain things, (which is little wisdom in them to do so, but a bold tempting of God;) we see what strange alterations fall out in their lives, that their estate changeth from that it was, I say not as other men's, by age, sicknesses, diseases only, (for to them we are all subject) but from towardness, hope and likelihood of goodness, which they had sometime, and therefore they should have been rooted, and grown forward therein: and such as never had any, wax much worse and worse, and by their afflictions they be much disguized.
For by that time that cruel enemies, domestical or foreign, (I mean in the world) have oppressed them, as both may easily be: or suites, debt, suretyship, or prison have molested them (which commonly fall out to be) or the unruliness and disobedience in children, the unfaithfulness and lewdness of servants, and the vnpeaceablenesse and vnappeasablenesse in neighbors and landlords, with great injuries offered by them, shall vex them; together with sickness and other calamities which meet with them; I say, when some of these, as moths in a garment, have eaten into them, the beauty of their estate is decayed, and consumed: in these cases, I say, they are altered and changed, as if they had never been the persons. So that as Elimelech by famine was constrained to change his dwelling, and good David by his own son was almost driven from his kingdom; even so, and much more, when sundry of the forementioned ways shall afflict bad men, do they not show the uncertain hold that they have (and yet they have no hold of any better) of the things which are in greatest price here among men, together with the reproaches and disgraces that befall them? that I say nothing of sundry kinds of death to cut them off from all: and are sufficient proofs of that which I say. So that we have good cause to bear a low sails, even when we be at the highest, and to think we have little, when we have the most. And to look for our change in our prosperity, and to make heaven our habitation against we go hence, and the earth with the pomp and beauty of it, but as small and uncertain riches. Indeed all the glory of these things must have his end: yet commonly where God is not provoked much, there is no unseasonable change of men's prosperity into misery: but a kindly enjoining it with God's good liking: though sometime God afflict thus for other ends, as Job, &c. And because many of God's dear ones provoke him to turn their blessings and delight temporal, as in wife, children, goods, beauty, strength, &c. into sorrows, and punishments, which must be so, or else it would be worse with them: let them also beware that they break not out further against him, least by any sin willfully committed and not repented of speedily, they cause and procure this to themselves, that they be roughly handled of him, more then commonly, even like other men, and that particularly by the gross abuse of these outward things themselves, where to they are subject, they be not deformed and disguized by strange and rare afflictions. God hath all good things in store for his, but he can also soon strip them thereof, as Jeremiah saith, in the person of the Jews, even as he withholdeth them altogether from some other. And this I thought good to say, though somewhat of this argument hath been said before.
It followeth how God furnished Gideon with gifts of the spirit, both wisdom and courage, whereby, according to that which he had said to him before [Go in this thy power, and thou shalt save Israel out of the hands of Midian] he was new fitted for it. Which teacheth, that when God appointeth his servants to any charge or business of his, he enableth them to go through it, and ministereth help to them accordingly. So Paul saith in a far greater work then this of Gideon's, that God counted him faithful, and put him in his service, after he had appointed him thereunto. So Saul when he was chosen King, had gifts given him to govern, God making him thereby, as the text saith, another man. So the Lord dealeth with those whom he maketh Ministers of the Gospel, that they shall do his message to the people faithfully and diligently, and plainly and powerfully; to the just challenging of them, who boldly take upon them so weighty a calling as doth concern the saving or destroying the souls of men, having no furniture of preaching the Gospel soundly and clearly, neither any care to look that way, nor other grace bestowed upon them. Now God's work is not only some great service, as Gideon's to fight, and Paul's to preach, and Moses to deliver Israel from Egypt: but even to live in the married estate, to walk in a calling public or private, and much more to profess the name of Christ, in what condition soever. And when we speak of God's calling a man to this work, (I mean not any sensible calling by voice,) as here Gideon extraordinarilie was: but when a man entereth into these estates, functions, or actions by direction and warrant of the lawfulness or necessity thereof, from the word and ordination of the Church. Vsing also the holiest and best means to obtain faith, knowledge, wisdom and conscience to discharge them well: to such I say, God will not be wanting, although they may think that their case is not as Gideon's, (and yet they had need be no weaker in faith, nor lower brought then he was) and that they are but seely private persons; yes, God will so bless them, and prosper their lawful enterprises, yea though they deem themselves unfit to undertake such works, or unable to go through them: that so as they shall have cause to bless the Lord, and wonder at his love and faithfulness to them, when they who go about the same, to observe how he assisteth and blesseth them, and on the other side, how they who rely upon their own head and policy, shall wanze, come to nothing, and be resisted by him; as we read of such as being commanded to go against the Canaanites refused; but, would needs go fight against them being forbidden, and therefore they were sore discomfited. But of this I have spoken before.
Gideon being thus furnished, was in couraged to go against God's enemies, and so much the more, seeing he had such success before by the promise of the Angel. Where note, how well things prosper with us, and go forward, when we are certain, that we be set a work by the Lord: and more particularly, when we are furnished with faith in his promises for the present, and time to come, and heartened by the experience of God's help in the time past. For it was not for nothing, that the Lord meaning to set him a work about a greater service, gave him good proof first, as of his own weakness, so of his assistance in the lesser, I mean in the destroying of Baal; of which point more hereafter, if God will. Now both these did work upon him mightily, and so we then especially, when with both, our consciences can witness to us, that we have cast off, and purged out such sins wherein we lived before, oh then, I say, we go on roundly and readily in the duties we take in hand. And so on the contrary, if we do but crop them off by a present and slight dislike of them, we shall sensibly and easily feel how awkelie and untowardly we go to work, as the Israelites against the Benjamites.