Commentary on Judges

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. Cap. 20. But of this point often by occasion before.

In blowing the trumpet, to draw and call together the company that should assist him, mark who were said to follow him to the battle: even Abiezer, meaning the people in his tribe, and of the family that he was of, that had been so furiously bent and set against him for the overthrowing of Baal: who also would have had him put to death for the same; which may be marvelled at to see them so turned unto him. But the Lord (no doubt) changed their hearts; and again, they saw no hurt fell out to Gideon by Baal, as the Barbarians to Paul by the viper, which they verily looked for. For many do judge of the professors of God's worship, according to the outward blessing and success, and especially beginners: who yet in time grow to see into the matter better, as they did, John. 4. who told the woman, that though they were drawn by her to hear, yet they believed then upon a better ground, as their own knowledge. But to return again; If men that run after vain idols, and all other that serve God amiss, and not after his word, would consider, what they get thereby, even less then nothing; and how they are deceived in that wherein they put their trust; they would seek further, and serve the Lord only, and him also according to his word, with an upright heart, as knowing him to be a bountiful rewarder and pay master. Yea and the godly would take more heart to themselves in God's business, if they considered how the Lord causeth many resisters and enemies of them and their goodness, to turn to their practice, and cleave unto their profession, to worship at their feet, and to serve God with them. A worthy fruit of their innocence, though it procured them but only a good report, and some general allowance: but when it draweth others to the hearty entertainment of the truth with them, in the love thereof, it is much more. But I noted somewhat of this point in Joash, upon the entrance into the story, or else where.

The rest of the Tribes about him, as Zebulon, Asher and Naphtali, followed him. For though the Lord called Gideon only, yet he could not alone fight against the enemies. For our faith in God doth not exclude the help of men, nor the second means which may lawfully and conveniently be enjoyed. For God's servants are not led by faith to tempt God, but to serve his providence, as in wisdom they learn to do. And this is one especial cause why God will furnish him whom he calleth, because he giveth him grace to seek assistance from him in all his enterprises, and to serve his providence. And so is one bound to help another, where need requireth, as the Tribes here did Gideon. Read more of this Chap. 2. verse. 3.

THE FORTIE FOVRE SERMON ON THE SIXTH AND SEVENTH CHAPTERS OF THE BOOKE OF JUDGES.

H Ow Gideon prepared to go to the war against Midian we have heard in the former 3. verses, in which began the 4. point in the 4. part of the Chapter, according to the division made in the eleventh verse, whereto we may remember was adjoined his asking of a double sign. And in these words the holy story showeth, that he being now furnished of the Lord with gifts, as we have heard, and having gathered his army together, and being gone to meet the enemies, where they had pitched; in these verses (I say) it followeth how he desired of God the first sign; by the which he might be confirmed of, and concerning the victory. The sign he asked was this: that he putting a fleece of wool on the threashing flour, the dew might come on the fleece only, and it might be dry upon all the earth. Wherein he is marvelled at, that for all the promise of God, and confirming of him before, he should doubt, and ask a sign. I answer upon the due consideration of the thing, that though it may be like enough, that he was not altogether void of blame, yet he did not herein tempt God, (as some did who asked a sign of Christ's authority) but desired only to have his faith confirmed thereby, which would otherwise have wauered. As the man in the Gospel, who believed, and yet prayed, Lord help mine unbelief, so did Gideon. Besides, the Lord granted him his request, without any reproving of him, which it is not like he would have done, if Gideon had doubted. Last of all, I am the rather thus persuaded, because he is reckoned in the Epistle to the Hebrews, among them that were commended for their faith.

Herein we are to consider of our weakness in believing by occasion of Gideon's asking a double sign: and of the loving kindness of the Lord in pitying us therein, and bringing us out of it, even as he yielded to him in both. For our selves this may be said, that though we believe God's promise, yet there ariseth naturally in us daily and continual weakness of faith; partly by yielding too much to carnal reason, partly through inevitable frailty, the flesh fighting against the spirit in us. And hereof it is, that we are fain to wrestle, and to be in the battle as it were, and in the cumbat daily to uphold and preserve our weak faith, which otherwise would soon fail and give over, as by experience we have oft found in other, and our selves. As in the examples of Peter coming on the water to Christ, Martha in raising Lazarus, David complaining of his sadness and heaviness of heart, the Disciples in their too much ascribing to Christ's bodily presence, and an hundred more in Scriptures do testify.

And much more may the same be said of our selves: yet while we fear our frailty against such assaults, as we have cause daily to do, and learn to rest on God, as those dear servants of God did, we are much stayed, and our hearts well eased thereby, in respect of former times. As to say a little in particular by the contrary: when we have obtained of God the gift of believing that we are freed from condemnation, and that we shall have eternal life: if we rest there, and look not daily to revive our hearts by hearing the word often, whereby the feeling of God's favor is more revived and quickened, and also by remembering and applying God's promises from day today, and from time to time, and with both, if we labor not also to rejoice therein, that so we may be kept in holy compass thereby: we shall be ever flitting; off and on, and stand at an uncertain stay: And this shall not only be at our first believing, (which there is least doubt of) but even after we have been stablished and settled therein. For at first, assurance is not easily obtained ordinarily, till we have had some experience of God's loving kindness towards us, and of our own uprightness.

And even so I may say the same of believing God's promises in other temporary things: how we shall faint therein, without the forementioned exercise: and more hardly bear our crosses, or go under some pain and sickness, or have victory over some special sin, and mortify some corruption that hath much prevailed in us. But if these be pursued earnestly, and the other promises of grace be oft and usually recorded, with fervent prayer to God for strength; it is not to be denied, but much fruit shall follow, and we shall sensibly perceive, that we get ground of our selves in that behalf, and grow more nearly acquainted with the mind and will of God, that he will grant us further to prevail against such difficulties: and yet if we grow to think that we shall never obtain grace against our corruptions, nor outgrow discouragements, nor well bear our crosses, or find blessing in our callings, notwithstanding the use of public and private means; yea further if we do mind and look after these things but now and then, and that slightly also; we may well know, that there is no fruit to be expected to come thereof: which is the cause why some, who are not destitute of true faith, are often times (as it were) new to begin in these things, after long going about them.

Now this standing at a stay, and small profiting in the subduing and striving against unbelief, cometh not barely▪ and altogether of frailty, when we would gladly prevail and cannot: but in great part of yielding to temptation, and occasions drawing us violently▪ to sin against our conscience, (which causeth a man's hold upon the promises to fail exceedingly) or too much giving place to carnal reason, which persuadeth that we need not give such attendance to these things; but in the mean while, we see that we are greatly set back thereby. So that it is manifest, that without diligent heed taking to the strengthening of our faith, we easily grow to distrust God and his promises. And much more, if we will hearken to such voices as we shall too oft hear sounding in our ears, that we need not take such pain, nor have our heads beaten and occupied about it: whereas all diligence is to be given thereto for attaining so excellent a gift, as that is. And most of all, when by willing offendings of God we weaken our selves; which how small need we have of, we may easily see, when we consider that we fall to doubting through the untowardness of our hearts, without adding further sin, our faith being fitly compared to fire, which may as well go out by negligence in adding thereto, as willfulness in quenching thereof.

This our sin in so hardly giving credit to God, is aggravated hereby, that if we are to deal with men, about great matters, we are easily satisfied, and believe them, if we have their word and writing: which manifesteth too plainly our distrust towards God, from whom nothing is enough to stay us, unless with Thomas we may grossly feel and see that which we desire. Nay I say more, if we be to compass any matter for our own pleasure, profit, or preferment, oh how bold and full of courage we be, although we must go under peril, loss, or any such like thing, for obtaining the same: but to suffer any difficulty or danger, so much as to stretch out our faith to believe, or our hope to wait for that which God hath promised, though he give us never so great cause and encouragement, by good evidence and testimony, and by former experience, of others, and our selves, yet we have no heart to it. Therefore if we be wise, let us be much stronglier built up in the confidence of God's favor, and of his promises, take more pains to abide therein, pray and watch against the occasions of unsettling it, and chain up our so great ascribing (as we have done) to sense and reason. And so doing, we shall see our selves well propped up and upholden, though we have no promise of miracles to do it, as Gideon had.

Of one of the signs that Gideon asked, we have heard: now followeth the other.

When Gideon had desired one sign, that the fleece might be moistened with dew, and the ground dry, now he desired, that when dew was on the earth the fleece might be dry; and to both the signs asking, God yielded; which he would not have easily done, if he had not approved it. To teach, that if in our weakness and timourousnes we had this wisdom, to repair to God, and make our mone to him, in feeling our burden, and to say with confidence, Lord strengthen our faith; we should be stayed and eased: and so in all distempers whatsoever, we should not be left to our selves, nor forsaken. Which many (as I said) have not learned to do, and therefore their whole life is but a conflicting with doubts and fears, rising anew in their minds, and that endlessly, by the malice of the devil disquieting and molesting them: and hindering them from that resolution and holy boldness which God alloweth and commandeth to be in them. And whereas the enemy buzzeth into them, that it were presumption to hold the promise of forgiveness and life, otherwise then doubtingly: this fact of Gideon in so earnest and doubled requesting of strength and confirmation from God, should dash and quench it. And so by our proof of God's answering our prayers at one time, we should learn to use the same means again in a like manner, and as often as need shall require at another time: knowing, that as it is God's honor to be believed in his promises; so it stands with his good liking, that we often sue to him, to give us some clear insight into them, how they belong to us, (though we tie him to no certain measure) that so we may be stayed.

Neither is it to be omitted, that Gideon in this second suit, cometh with a deprecation of his own boldness and importunity with God, which must be warily understood. For hereby it follows not, that God was angry, or Gideon was bold in making this request: (for then Gideon had sinned highly in doing that which he knew would anger God) but rather out of a most inward feeling of that vnbleefe which he desired to be forgiven, and supplied with confidence: as also in deep humility, considering how great a liberty he had (being but a silly worm) that he might speak so freely to the Almighty, and be admitted into such familiarity with his Majesty; he uttereth this speech full of reverence, Be not angry with thy servant; as if he should say, It is just with thee to be displeased with my weakness in believing: but (O Lord) pardon that (be not angry) and seeing I crave strength against it, (as thou givest me leave to do) let my desire be granted, and my infirmity covered. And in both the respects named, the Saints of God in Scripture have ever used themselves thus reverently and humbly, and the Lord so respectively, as Gideon here doth. As the example of Abraham shows, praying for Gideon. So wise, and able to use such a privilege, should we all seek to be, that we knowing how base mettle we are, even dust and worms, privilege, (that I say no more) and yet admitted into the presence of God of glory, we should admire it with humility, that he gives us access to him; oh how should it affect us, yea what reverence should it draw from us? Even as when a poor man comes often to the same friend to borrow money: he comes not saucily and loosely, as if it were a common matter, and for the which he were little beholding to him, but caries thanks and reverence in his countenance and behavior. But of this story of Gideon before.

And this is that which I purposed to say of, and concerning our selves. Now that which I have to say of the Lord is this: namely, how respective he is to his children, and what a ready ear he giveth to our prayers, yea and that particularly in this point, of strengthening our faith. Gideon twice desired a sign to confirm him, and God granted it to him. To show, that if (as I have said) we could pray for it, and long for that grace (as precious as it is) it should be granted us. But we would be glad to enjoy it, but in our weakness and fainting, we do not plie God with fervent requests, that we may be settled in believing either that power over our special sin shall be given us, or hope and patience to bear some trouble. If we were oft with God in this behalf, and earnest; we should find, that God would furnish us accordingly, above that which we could look for. Thus Abraham, David, Paul with others, grew strong in faith. And this of the whole chapter.

THE FORTIE FIVE SERMON ON THE SEVENTH CHAPTER OF THE BOOKE OF JUDGES.

N Ow to goeforward where I left, in this verse, God tells Gideon, that the people of his army were too many to give the victory unto, lest they should ascribe it to themselves. This speech of the Lord showeth, how unfit we be, to have any great matter committed to us, or to our trust and government, for we are most prone to abuse it: and therefore he is fain ofttimes to take away many good things from us, lest they should much hurt us, though they might (if we could rightly use them) turn to our great good, and the benefit of others. This people of Israel, if they had gone altogether to the battle, and got the victory, they would not have acknowledged God to have given it them, but their own power and skill, and yet we know how miserable they were a little before, when Gideon himself complained in what distress they were, and how low they were brought: so that one would think, they were unfit inongh to ascribe ought to themselves, and that they ought rather (having been brought from such bondage as they had been in before) yea and they might also easily have seen cause to give glory to God for it, if they with two and thirty thousand (especially so many thousands of them being faint-hearted soldiers) had subdued more then an hundred thousand persons. And this is the more odious in this people, because they would have abhorred such a lewd conceit or quality in themselves while they remained under bandage, yea, if they had been asked: What if by you (being but feeble and few in respect of your enemies:) the Lord would destroy the Midianites, would you not think God had fought mightily for you? Oh they would have confessed no less, but seen that it had been cause of great thanks. True; till the victory had been gotten: and then who but themselves had foiled the Midianites? So it may be Saul and Jeroboam while they were underlings, would have counted it a greater privilege, and themselves highly indebted to God, if he would have bestowed a less matter then a kingdom upon them, but when they had got it, they shown they were unable to be made partakers of so great a felicity: and we see, that they were not fit to have so weighty and glorious matters as kingdoms committed unto them. Even as we see, mean and beggarly persons, that never knew what belonged to wealth or dignity, yet if they be raised unto it, cannot bear it, nay the ground cannot bear them: if they be set on horseback, they ride out of reason, even till they break their own necks: whereas ingenuous and well-bred natures can as well carry themselves in such a condition, (especially if education and grace meet together) as the poorest can in a bace and simple. And surely many of us can as hardly bear a little wealth, small revenues, a few hundreds, nay scores, as Saul and the other could their kingdoms: though (ere we had them) we were as lowly and mean in our own eyes, as our fellows.

Therefore, as I said, we may see, how soon we abuse God's benefits, and all such good liberties, as he bestoweth upon us, as riches, health, promotion, credit (I would I might not say spiritual gifts also) even as Pharaoh his princely estate and greatness: the rich man in the Gospel, his wealth: Herod, the very praise and commendation that was given him by the people. So we that can challenge nothing at God's hands as due debt to us, but trouble and sorrow, which is the fruit of our sin; what a lamentable case is it, that the Lord sparing us much from sundry calamities, and furnishing us with benefits of diverse kinds, to draw us to know, love, believe in him and honor him, that we cannot for all this, so soon enjoy anything that is ought worth, but by and by we set up our brustles, we forget from what a cursed estate, and whence we came, and kick up our heels against the Lord: and yet this is easy to be seen in all estates of men, and kinds of God's benefits.

So that the Lord if he love us, seeth that there is no better way to be taken with us for our good, then to take away such liberties again from us, and to let out our humors, seeing they breed but a pleurisie in us, or to cross us in them, lest they should steal away our hearts from him, and so we drive him to say of his benefits, as he did of this people: There be too many of them, I must make them fewer, or else they will glory of their multitude and greatness. Even so we cause the Lord to say of us, as to Saul (a bad person) they have to much wealth, I must pluck some of it from them: they have had health too long, I must abridge them of it: they have had too many of my benefits, as ease, credit, countenance, &c. unless they could use them better, I must, saith the Lord, of necessity take them from them. And this is the cause why the Lord holds many of his under, that commonly they have no great matters put into their hands, and are much crossed in those earthly commodities that they love best, lest they should be the worse for them. And it is rarely seen, that even they are better by them, then if they had them not. Therefore except God shall bestow upon us an humble and wise heart, and well balanced with grace, to account of these things as they are, to wit, transitory, and soon flitting away, and to value the heavenly treasure of faith, and a godly life above all earthly riches: let us know that the Lord deals wiselier with us, then we are aware, in dieting and shortening of us: and we our selves shall see it as clearly in time (if we mark it) as these Israelites did, that God hath done us no wrong in taking somewhat away which we had, or denying us somewhat which we desire. And as for such as seek above all things to flourish and have the world at will, they are not so happy, as they be counted, especially in their own reckoning, neither will show themselves the wisest men in the end: as by this and the like, may be seen of them that will weigh it.

But to come yet more near to that which is noted in the text, not only men abuse God's benefits other ways, but this one way also, that is, to vainglory, as it is said, that this people here mentioned would have done: and therefore the holy story addeth it as a reason why the Lord would not have so many go to the battle, least they should say, that they had prevailed by their own might, and so should have taken God's honor to themselves. And by this we learn, why God denieth, and doth not give us in our attempts, many, great, or any means at all sometime, and if he do, yet not with any good success, or at least, not as he is wont to do, (although to man's reason there be likelihood enough, yea very great) because if he should, man would snatch the glory from him to himself. As Nebuchadnezzar did when he said: This is great Babel that I have built: Zenacherib that blasphemed the Lord by his Captain Rabshakeh: So Benhadad so grossly for got himself in boasting what he would do, that he was answered wisely in this manner, [Let not him that girdeth on his harness, boast himself, as he that putteth it off] And they to whom S. James wrote, how foolishly concluded they before the success, and bragged of their gain, before they knew they should have it? What would they have done (think we) if they had already enjoyed it also? And is not this strange, that whereas we pretend, (if we might partake such and such blessings) we would be much more thankful and serviceable for them, the Lord should convict us of dissimulation and falsehood, telling us that we know not our own hearts, for we would be more proud, bold, and vainglorious? So that if the Lord should not bewray to us, what poison lurks in us, we should think that he did himself great wrong in cutting many short of their desires, who might be like to do him service by enjoying them: whereas (alas) he knows that in so doing, he loseth no honor himself in so dealing with men, nay he hath much ado by such means to keep men from destruction, at least from deep dishonoring of him. But to return, it is most true, that if God did not deny much to vainglorious persons which they desire, they would never give him his due, but take it to themselves: insomuch as we see that such do not only vaunt of their wealth, birth, strength, and such like, but if they have only some good quality, as that they be provident husbands, or will keep their promise, and pay their due, where it is owing, they glory thereof, and disgrace other that fail therein, though the most of their other doings may be cast as dung in their faces, to their shame. But give we unto God his due: promise we to our selves nothing, but upon condition if God will: and acknowledge we him as the giver, and as one that hath right to dispose of that which he hath given us: and when we are denied success in that which we hope to bring to pass, let us in token that we confess the Lord may justly joint us, not fume and fret, rail and curse, and much less utter we so much in words to others, that we think we are accursed, when we see ourselves crossed, but bear we it meekly and patiently: and the greater our gifts are, which we have received, in more humble, fruitful, and dutiful manner let us show our selves to use them.

That Gideon was bidden to send away many of the people, and why; we have heard: now let us see who they are that be exempted from the war, and sent back, (of which sort there were two and twenty thousand) the text noteth them to be those that were faint-hearted and timorous, and so had God commanded in Deuteronomy that such should be sent back, lest they should discourage other. Here this is to be considered; when Gideon their Captain thought them meet for war, and God had called them also to that place, and duty, and given them gifts for that purpose, though they waxed timorous: in that they through faint-heartednes, and sloth, did not use and employ their gifts, the shame and sin was theirs, though God sent back: I speak it for our own edification and benefit; for if many here were exempted by God from the battle, and yet thought fit and meet by men, do not well bestow and use these common gifts of the Spirit, as skill and knowledge in manuary things pertaining to the body, and this present life: how much more may we think, that about the more excellent gifts of the Spirit, as illumination, and matters belonging to the life to come, men do deceive the expectation of those with whom they live, and be other, I mean far worse then they go for? Oh it is true, that there are many persons, who go in the sight of men for good: yet the Lord doth not account so of them, but exempt them from his militant Church, even as he shoaleth out a great many of these soldiers, as faint and unfit for war, when they should come to fight with their enemies: whom yet Gideon thought meet persons for it, and yet we know, we are much easilier deceived in judging about them, then these. Look we therefore to it, in a thing by infinite degrees more precious, how God judgeth of us: and hang we not upon the opinion of men. For he is not allowed whom men or ones self praiseth, but whom God praiseth. And therefore we are not to account of all that are among us professing the Gospel, no, though they be not branded with notorious sins, to be sound hearted and good Christians, though we know no other by them, till God make them manifest, as he did these in their kind: Is it for us to judge before the time? but howsoever men judge, such as fear God, and depart from evil (as he himself commended Job for such an one) it is sure that they only are accepted of him.

More specially to apply this: As the odds between the faint-hearted and valiant soldiers was great, even three to one: and yet all went about the service of God in outward show: so great disproportion there is (among such as worship God) between the lukewarm or indifferent sort of Christians, and the fervent, hearty, and zealous worshippers. Indeed God doth not enable nor allow us to sever the one from the other (so that we may determine how far the number of the one exceeds the other) as here he did Gideon: but woeful proof bewrayeth no less then I have said. And yet he that dismissed these white-liuered soldiers from the army of Gideon, and only accepted the service of these three hundred, whom he fitted for the purpose with faith and resolution; will also exclude all hollow-hearted, lukewarm, and temporizing Christians from having a part among such as he will honor, so far as that he will not be honored by them. I mean not that all Christians should be martial men, and fit for the field: but as God's work is diverse, so a diverse kind of spirit he requireth in them that do it: in Gideon's men, courage and might; in Christians, fervency and resolution to walk with God. For though we have no Midianites to fight withal: yet we have worse enemies, both within us and without: and therefore have need of spiritual magnanimity to use spiritual weapons against them. And though we were not war-faring men, yet in that we be but waifaring, (as all Christians are both) we had need of fervency and spirit. For he that in general commands, Rom. 12. Be fervent, or hot in spirit; commands the same in prayer, I am. 5. saying, be fervent therein; likewise in hearing, Be swift to hear: telling us that the violent snatch the kingdom to them, &c. and the like affection also we must have in all duties. Though in deed when dangers and troubles befall men for their profession, then is a special occasion offered of expressing what courage is in them: but if we nourish not that grace daily in other duties, how shall it be at hand when we have greatest need of it? And this I speak, because I see that the ancient and heavenly fire which once appeared most worthily in many, both in their entrance and progress of their good course of piety and a good conscience, is turned to ashes and extinct, or burns so close and feeble, that it can hardly be discerned: and instead thereof, either a blockishness and deadness is come upon men, or a faint-hearted remissness and indifferency, as if men cared not greatly whether they professed or no, and (save for names sake) many could be content to be without it well enough. And as for such, their disgrace is as far above these soldiers of Gideon, as their sin: for these were only sent back: but the other the Lord vomits out of his mouth. Some there are (through God's goodness even as Gideon's three hundred) who look to the Spirit, (and good cause, for it is the temper of a Christian) but alas how few? Besides that, the devil instead of this grace, brought in a frantic sort of furious persons, whose zeal is to depart from the Church.

Now (to return to the story) we have heard how two and twenty thousand were sent back, and that there were but ten thousand left to go against more then an hundred thousand: and yet that the Lord said, that even they were too many: this teacheth, that he would have us to learn, to depend on him without means, (if he see it to be expedient to be so, but not otherwise) and by those which are very weak: and yet he would have us to be persuaded, that he regardeth and seeketh our good, even when he doth so. But of this before.

He said moreover to Gideon, that he would try these ten thousand for him, and show him who were fit, that he himself might see it. For men are dull and dim eyed to behold God's secret power and will to do them good, if he give them not eyes of faith to behold them. And why should it seem strange that the Lord should do more then we can see? and if we shall see no likelihood thereof, his power and goodness is the more to be admired and magnified, who showeth it so manifestly in our weakness, even when men see not how. As who saw, that mighty Pharaoh, Sisera, and the Midianites here spoken of, were like to be brought to such a downfall as they were? but it was enough that God had said it. And therefore our Savior, Matth. 4. tells us, Man liveth not by bread only, but by the word of God: and in like manner, man thrives not by his wit, providence, care only, but by the blessing of God: No, his rising early, and his late going to bed, and eating the bread of sorrow shall not avail to maintain him, if God pluck back his hand from blessing it. His apparel heats him not of it self, but by the power of the word and promise. Indeed the outward means men see, taste, and handle, and therefore in a gross manner rest in them, and discern no superior power of God in them, much less believe, that it can work without them: so that if means fail of health, safety, and success, they give over hope: especially if they see that some great outward bar and let stops their way: whereas yet the three children tell the King of Babel, That they believe the God whom they serve can deliver them, not only without means, but contrary to means. Doubtless in the Scripture we have a watchword given us of this sin, even in the matters of salvation it self. For although none but the seed of Abraham ordinarily were elected and saved (though extraordinarily some were) before the coming of Christ: yet they who only relied upon these outward means, heard this spoken to them: Say not within yourselves, we have Abraham to our father: for God is able of stones to raise up children unto Abraham. But because men separate (in the matter of happiness) the true means appointed by God from the end they desire: I mean faith, repentance, humiliation, from election and salvation: it is just with God also to meet with them in kind, and to separate their carnal ends: I mean wealth, prosperity and the like, from the means which they use unlawfully, and to his dishonor.

And further in that Gideon was told, that he must take none but those whom God appointed, and those he must take: it teacheth us that God's word must direct us in all our actions both for peace and war, be the same never so mean and base: and that whatsoever face we set on matters, yet if that be not the light to our steps, we walk but in darkness. Now then, we who take in hand so many things in the day, and so throughout our life, how can we choose but serve him after our own fantasies, if we have not that light plentifully dwelling in us to guide us? Wherein it is no hard thing to see, that God hath much against us, and that oft times, when we be at the best, seeing no man call tell the errors of his actions and life, or how oft he offendeth. So that if he should look straightly what is done amiss, who should be able to stand before him? Here I will stay for this time.

THE FORTIE SEVENTH SERMON ON THE SEVENTH CHAPTER OF THE BOOKE OF JUDGES.

T Here is yet (as the text showeth us) another trial of Gideon's faith before the victory: namely to send him to the Midianites only with his boy. Oh how many had there been before? But God will have us to know, that the trial of our faith, is much more precious, then the gold that perisheth, and therefore sendeth us many trials, as he did to him, that although there seem to be no great matter in them, yet indeed to him that weigheth it aright, it is found to be far otherwise. For both we see thereby, our weakness, which we should not otherwise think to be such as it is, and by little and little we grow out of it, and gather experience, and hope against it, which in time are greatly to our comfort. And surely if Gideon had so many trials in one duty doing, let not us plead for exemption from many, though we have already endured some, and although we can say, others are free, or have but few in comparison of us. But to proceed to another point. It is happy for us, that the Lord, who diets us with this ordinary, undertakes as well to bring us safely through our trials, ministering as much grace, as affliction, as he did here to Gideon: so that we rather should say; Since thou givest shoulders Lord, lay on what burden thou pleasest, thy will be done: Rather, I say, then to compare the irksomnes of the trouble, with the pleasure and ease of the contrary: which will make us weary of trials, and like the Israelites in the wilderness, to long and linger after daintines and Quails.

We see the covetous man is never satisfied with gold: but trial serves to bring in a commodity of greater price, as I said before. Gold can serve but to feed and apparel us, except we abuse it to the pride of life, to make us think our selves in a fools paradise by enjoying it: but this serveth to increase our spiritual treasure, (if we be wise to use it in kind) both to purge the dross away which cleaveth to our faith, meekness, and patience: and to add to the measure of it also, so that whatsoever good thing we enjoy, we should neither have it in the kind, nor in abundance and store, but through much trial. Therefore rather let us learn to count it great joy, (as S. James saith) when many trials fall upon us: then snuff against God, as if we cared not how little grace we had, so we might have ease therewith: as the sluggard in Ecclesiastes, who saith; A morsel with idleness is better then plenty with labor. I confess indeed, this is an high degree to joy in affliction, which is so grievous in it self, and not joyous: a greater matter then to joy, (I say not in health, riches and prosperity, which every fool can do) but even in hearing the word, or obeying it in many particular duties thereof. Howbeit we want not examples of such as have found joy in their trials, I say in them (for he that looks for joy after them, must also find some in them) I mean by hope: as Paul by name, who professeth no less of himself: and David with many others. Yea and we also must learn to say; Lord thou teachest me an hard lesson to account affliction matter of great joy: but seeing thou sayest there is sweetness to be gotten out of this bitterness, (as honey out of the carrion of a lion) therefore I will strive to believe it: and that I am as precious in thine eyes, and as dear to thee, even in affliction, as in peace & freedom, and that I shall gain more by it, then by all my jollity and ease, in which I should have lien stinking, if by trials thou hadst not kept my faith occupied & lively. For though faith wants not matter enough to work upon, even when we are at the best, and freest from trials, yet such is our sottishnes, that promises seem not sweet or savory to us, except we be driven to seek after them by trials & troubles, but then oh how welcome?

Th • sending him to the campe of the Midianites so nakedly and unfurnished, what could it promise in likelihood and outward show, but deadly danger? But hear the rest of God's words to him; Thou shalt (saith he) hear what they say, and thou shalt be confirmed thereby, and after thou shalt go into the host of the Midianites and fear and dismay them, till they be vanquished. By this we see, that we have great cause to beware, that we take not some part of God's word, and leave the other, lest we deprive our selves utterly of the whole, and all benefit thereof: as Gideon (we see) had done, if he had taken one part of God's speech to him, and left the other. And this thing is too commonly offended in, not only by subtle Sophisters, whose sin is the greater, because they sin of knowledge, but also by weak Christians: who through fear and want of experience, do draw against themselves the threats and commandments to wound them, but the promises of God (which by his own appointment are set down to their comfort properly) those (they say) belong not to them. So what a corrasiue were it to a Christian, if hearing this, that, All who will live holily in Christ Jesus, must suffer affliction, &c. he should go away (as he in the Gospel) heavy and sad, saying: This is an hard saying, who then shall be saved? But God be thanked if the promises be added to the charge, the heart will be well eased, and the burden in great partalaied. And doubtless the devil himself would wish a Christian no greater mischief, then he causeth to himself by this separating of those things which God hath joined together. But of this point read more in the former chapter in Gideon's reply to the Angel. And there is as great cause that we take heed of separating the word of judgment and punishment from the word of precept and commandment, as the promise: for as this causeth men to stumble where they need not, and plungeth them into fear and deadly despair, so the other strengthens them as much in their boldness to offend. As we see Eve, by disioyning the punishment threatened upon her eating the fruit, was the more provoked to attempt the sin. Genes. 3.

More particularly we may here see, that God doth so order things according to his own good pleasure and purpose, that he maketh his to find matter of joy, where (in sense and reason) sorrow only and terror can be found. He fetcheth light out of darkness, sweetness out of bitterness, and out of trouble peace. For what might Gideon look for by going to the campe of his enemies so nakedly, but discomfort and hazard of his life at least, if he had not been slain also, and cut in a thousand pieces? Yet God intended (and so brought to pass) that he and all the people should live and be comforted, by hearing there that which did cause it. For example, what might Abraham have looked for when the Lord bad him go from his friends and country to a place that he knew not, neither had anything in it, but was a mere stranger therein? was not that speech of the Lord full of discomfort at the hearing of it? And yet we know, that he obeying him, was not only furnished there, to be able to maintain a mighty family, even three hundred and eighteen persons, but also his seed grew and was multiplied as the dust of the earth, and he was made the father of all believers that should come after, and of whom, after the flesh, Christ should come.

The like may be said of Moses sending away from the house of Pharaohs daughter, where he had been brought up so daintily, to go suffer affliction with the people of God in the wilderness. And yet what a rare instrument did he make him, to work the greatest deliverance for his people that ever was heard off to be wrought by a mere man? Even so, learn and know we, that the Lord doth oft turn the greatest troubles of his, to their greatest benefit and good, if they wait patiently upon him, yea he giveth them far above that which they look for, insomuch as if it were possible for them to be brought even to hell, this were but to raise them up unto heaven, as they who have any experience can tell: and Jonah out of the fishes belly testified in the midst of extremities and anguish; who out of his greatest fears and sorrows was exalted to greatest hope and rejoicing, as his heavenly and admirable zeal in promising to praise God doth abundantly show. It is said also here, that he and Phurah his servant went to the side of the camp: wherein his faith doth lively show it self, and that he minded and believed what God said, rather then that he feared the danger that he went in. And this, indeed, is that which I have so much beat upon in this story, and in a word, which we should all do: that is, trust God whom we see not, and not eye, and look too narrowly to the lets that are in our way, to fear and draw us to unbelief: as we read how Jehoshaphat did, not only himself belieeue, as he was willed to do, but with great courage exhorted also his people to do the same in the sore danger they were in by the Moabites and Ammonites, and was thereby delivered: and so did our Savior to his disciples when they were greatly grieved for his departure, saying: let not your harts be troubled; ye believe in God, believe also in me.

Now in that it is said that the Midianites, and their helpers lay as grassehoppers on the face of the earth, the meaning is, they were far and wide spread, for so the word signifieth, Genes. 25. meaning that they occupied a great space of ground, and that they were a mighty number. In which sense it is said in Joshua, that Jabin got an army, as the sand of the sea. And how could this but astonish Gideon yet again, when he beheld the multitude of them, but that his faith upheld him still as before? Where we are again, much like as in the former point, to learn, that such troubles and trials must we suffer and look for, from which, we can in sense and reason look for nothing but discomfort and utter undoing: and out of the which in the iudgemen of man, we see no way or help to get out and be delivered.

And who of God's dear children have not so felt and found it, in one trouble or trial and other, and at one time or other? When God had promised the land of Canaan to his people, yet before they possessed it, when they sent thither to search the land, & to see what it was, and whether the people therein were strong or weak, many or few, they received such discouragement by the answer that was brought back to them, that they had neither help nor hope, ever to enjoy it. Again, what was David to Goliath? or Sampson to so many Philistines? Or what was our English Island to the Spanish forces, and to so many nations as have risen against it in times past, the Pope himself being the chief setter on? and yet God fought for us against our enemies.

And to show it in another instance, Oh how many thrice happy people, have yet oft feared and almost said, there is no hope nor help for them in God? but resolved with themselves for the time, in their fear and weakness, that they could not escape condemnation and utter abjection from God? yea and they would have yielded themselves willingly to the pain of the damned some hundreds of years (such was their desperate estate) so as they might have been recovered, and saved afterward: as I myself have heard some of them say little less in their despair, who yet (God have the glory) have well outgrown the same, and have been restored to comfort. Other of God's dear children after such plunges and deliverances out of them, have after met with other trials, which have been to their sight as the sea, bottomless: and have constrained them for the time, to break out, and say, that all good days were gone from them, who yet have lived to see better then they had ever seen before. What should I speak of particulars, which were infinite? And all such God hath seen good to exercise us withal, to appall and pull down the pride of our hearts, (who do so soon forget our selves) but not to dismay us, seeing, if it be not long of our selves, we may still find redress of all such fears from above.

Now follows the dream, that one of the Midianites dreamed, and told his fellow, namely, that a barley loaf tumbled into the host, and came into a tent, and smote it, that it fell: and the answer of the other, as the interpretation of it, that it was the sword of Gideon, and that God had given the Midianites into his hands. This was that dream and interpretation, which the Lord sent Gideon thither to hear, (for such means it pleased him to use to confirm him yet still:) where first we see, that God gave divine dreams to those which were enemies of godliness, and to a nation which afflicted his people: as he did to Pharaoh, of seven lean, and seven fat kine, that were well liking, and so he did to his Butler and Baker: and after that to Nebuchadnezzar, who had led away Judah captive, as well as to Joseph, Jacob, and other holy men. But this was here more strange, that neither Joseph nor Daniel, no Prophet of God, I mean, interpreted the dream, but a common soldier. He gave then we see, a true dream, and the interpretation thereof unto the wicked. But as the Lord gave Saul a new heart, viz. of courage and government, and to Jehu of zeal, for certain ends and actions concerning his own glory, and the good of others only, and those ends being accomplished, the gifts ceased, because they were but common gifts: even so these two soldiers were made God's instruments to confirm Gideon's faith, and consequently fitted for the purpose: which being performed, they ceased to dream divine dreams, or to interpret them divinely.

By this we see, that he bestoweth excellent gifts and graces upon the bad, as well as upon the good, which gifts either are merely natural and ordinary, or supernatural and extraordinary. Natural and ordinary, as industriousnesse, wit, policy, strength, for the attaining of learning, skill, wealth, credit, and the well governing and defending of families, subjects and commonwealths. Supernatural, as enlightening and knowledge by the word, and specially of the law terrifying, and the Gospel generally working a confused joy and vanishing faith in them. Extraordinarie, as the gift of miracles, tongues, and the like in the infancy of the Church were. These he giveth to many more then he giveth faith unto or regeneration, even as the visible means leading thereto, as Baptism and the Ministry, are common to both. And why? because the subordinate ends for which these gifts serve, are more general, then those which the special gifts serve for. Therefore we see, that many are well fitted for natural, civil, moral, and (ministerially) spiritual and divine ends, who yet are no more fit for the main end of all, I mean for godliness and salvation, then if they wanted the other: because the special end is not so large and universal, as the common end is. Yea doubtless, the wicked are oft times endowed with common gifts in a far ampler and more glorious manner and measure, then the godly: the Lord heaping hot coals upon their heads, and clearing himself from the blame of their condemnation: seeing that he who bestowed upon them so liberally in the one kind, would not have denied them the other which accompany salvation, if they had humbled themselves to the seeking after them, and not rested in the outward privileges, as they who boasted of the Temple, the Temple, whereas in the mean while. There came from the North, East, and all quarters, and sat down with Abraham in the kingdom of heaven, and themselves, who boasted of the Temple, and were the children of the kingdom, Christ saith plainly, were cast out, and excluded. But of all such gifts, we may say, that seeing they are not the peculiar gifts which are proper to God's own children, but those that are common to one and other: it may be said to them, as Christ said to the disciples, when they rejoiced so greatly that the devils were subject to them, and cast out of men by them: Rejoice not, that the devils are subject unto you, but for that your names are written in heaven: so they who have but knowledge of the Scripture, in the letter only, with memory and speech to carry away and utter it, hearing the same joyfully sometime, and are but restrained from some outward evils, let them not glory, and rest themselves therein, without sanctification and faith unfeigned, that so their rejoicing may be sound, and not to be taken from them, else let them fear, lest it be answered them, as it was to them that pleaded their great works of preaching and miracles: Depart from me, ye are workers of iniquity, I know you not.

And therefore it followeth, that the benefit of that dream redounded to the people of God, and not to them that dreamed and interpreted the same. Even as the excellent gifts of an unsanctified person public or private, may possibly do. Neither can any gifts of God that the unrighteous have, profit them to salvation. They have no use of their knowledge, they are not the better for their hearing, and prayers, they lose all their cost and tr •• ell that they bestow in serving God: howsoever like dumb pillars they may direct others in the way, not stirring themselves. For they delight not therein, but draw near him with their bodies, and serve him with lip-lab •• r but their hearts are far from him; and therefore in vain do all 〈◊〉 worship him. Which should make them look about more seriously, till they can prove, that they do more then say, Lord, Lord, but that they endeavor above all things to do the will of the Lord. How much more vain is it then to trust in riches, which of all common gifts are commonest, and therefore furthest from commending the possessors of them to God.

Lastly, let us mark, that God doth his people good by things which are of no reckoning nor account, (when yet the best things that the ungodly have, cannot profit them) as the dream and interpretation of it, which indeed was an excellent gift: yet in men's account a mean thing, and for all that, as mean as it was, by that did God quicken Gideon, and comfort him. Even as we see here, God useth the meanest things (as men judge of them) and things that are nothing worth for the welfare of his servants. So God did by the Manna, (an unlike thing, and of mean account) nourish and preserve the lives of his people: so by four leprous persons, that were shunned and loathed of all, he saved all the people; and so he saved the Prophet alive and fed him by Ravens: these were great matters by base and weak means.

And why this? because, as Job saith, even the stones of the field shall be in league with thee, and the beasts thereof at peace with thee. This doctrine seemeth after a sort contrary to the former: to 〈◊〉 that the wicked may not take comfort in the gloriousest things concerning this present life, and yet the meanest things in this world through God's goodness, shall serve for the benefit of the godly, but both may stand well together. And to say a word or two more of this, what is meaner in the account of the Heathen; then water, bread, and wine, being of their own nature, common creatures, and yet what great matters are wrought by them in God's people?

So to behold and view the creatures and works of God, which all may do, what great matter is it thought to be? and yet what sweet meditation have God's servants thereby to their comfort? Lo then, how they are blessed in all parts of their lives who fear God; and that they may find in all things; if they sift and fearch them thoroughly, and mark what God promiseth accordingly. And when all this is so, yet in the mean while, there is no peace to the ungodly, neither is any creature at league with them, but may and shall (when God will) annoy them.

This was manifest in Jezebel, whose near attending servants & eunuehes cast her down headlong on the stones out of the window. This is the secret hand of God, but not perceived. And as for that which hath been said before of the dream, it is not said to the end we should attribute anything unto dreams, now common with us and natural, although God had said of that dream, that Gideon should be comforted by it.

THE FORTIE NINTH SERMON ON THE SEVENTH AND EIGHTH CHAPTERS OF the book of JUDGES.

N Ow further are laid out, after Gideon's advice to his soldiers, and the propounding of his own example unto them, his industrious attempt in his going forward to the Midianites campe, and what he and his men did together in the way thither, and what success the Lord gave thereto. The first of these two is set down in this 19. and 20. verses, the last in the 21. and 22. His company was divided into bands, to the end that they might come upon their enemies on every side, and amaze the whole campe with sudden fear. Then he chose for his purpose the fittest time of the night, the middle part thereof, when the enemies being in a dead sleep, were, with that sudden fear, the more thoroughly astonished. For the noise of the trumpets, with the mighty cry, made by the men, and the breaking of the pitchers, with the light appearing, did not only astonish them, but likewise so troubled them, they being scarcely awaked out of their sleep, that they could not conceive what it should mean, but thought that many and great hosts were rushing into their campe, as the Aramites did, into whose camp the lepers came. And the Lord with all this striking them with a kind of madness, they took their own fellow soldiers for their enemies, and so most miserably slew one another, the Ammonites and Moabites stood up against them of mount Seir to destroy them, though they were their fellow soldiers: as we see also in the campe of the Aramites, into which the lepers came.

This kind of astonishing the enemies by Gideon, who was directed by God therein is worthy to be noted of us: to teach us, what kinds of terrors and vexings of a rebellious people the Lord hath in a readiness to fear them, yea and that when men think themselves best fenced against them, out of fear of them, and furthest off from falling into them. Zimri and Cozbi were slain suddenly and fearfully: Chorah and his company were swallowed up of the earth, when no likelihood could be seen thereof, till it came. The men of Ziklag wallowing like beasts on the ground drunken, were slain by David when they looked not for it. Abimilek by a piece of a millstone received his deadly wound, and Absalom hanged by the hair of his head on an oke. Thus I might go on infinitely. God hath many ways to scourge his enemies, as he hath to deliver and comfort his people, There is no peace to the ungodly, saith God. Oh then how fearful is it to be a wicked man? for if God's anger be kindled but a little, how happy are all they that fear him? for if he have a controversy with men, and be against them, oh what terrors are every while like to fall on them, till they be confounded of them? Some will object, that for all this, many wicked persons walk securely, and are as merry and void of fears, as the best of them all. I answer, first although God meets them not with such bodily fears as here he amazed these heathens withal, yet there is that within them commonly, which even in the midst of their merriments causeth their hearts to be heavy, and presage no good unto them at length. This I say of such as are not hardened. And who can express the bitter sorrows and checks and fears which they feel, who carry an ill conscience about them? which pursues them both sleeping and waking, and not at Church only, but even in their callings, companies, feastings, pleasures, when others think full little of it, and themselves wish they could make truce for the while therewith, that it might then be furthest off. So that a poor Christian would not willingly change states with them, to have their greatest glory, except he might be free from their troubled conscience: which is like to the hand-writing upon the wall of that woeful Belshazzar. And this is their portion, even tempest, fire, snares, as the Psalmist saith, even a savor of hell, before they come there. As for those that have learned how to strangle their conscience, and smother it, or who are waxen hardened: let them know, that there is no peace belonging to them, though they stop their ear from hearing of terror. And when God shall quicken, and rouse up their conscience, woe be to them, for it shall roar upon them as a lion, and yet God is greater. Therefore if any such shall seek how to be freed from this horror, let them make their peace with God, and so their conscience shall turn to be their friend: but the rest may hear this doctrine, as Nabal heard Abigail's news, to their confusion.

It further appeareth by the effect what these fearful means wrought, which the holy story setteth down in this verse, that the whole campe was astonished, feared, cried out, and fled. In which case let no man think that these means alone, and apart from God's work, had any great force to fear, especially to hurt the enemies: for what was there in the blowing of the trumpets, the breaking of the pitches, or in their lamps, to the getting of the victory? But the Lord put to his hand, and help, whereby the enemies were daunted, and set beside themselves, or else, all that was done, had been but ridiculous. And he that made Goliath's head to be cut off with his own sword, he will still bless the unlikely means (as the world accounteth them, yea and foolish also (of our prayers, sincerity, patience, hope and the like, to bring great things to pass, yea and faith to overcome the world, without the which, what are all other things whatsoever? Still I say therefore, as I said before, blessed is the people whose God is the Lord Jehovah. But of this, occasion hath been offered to speak almost in every Chapter.

In the 20. verse, in that the people of Israel in their cry and noise that they made, uttered these words [The sword of the Lord, and of Gideon] therein they testify, that God was the chief cause, and Gideon as the instrument appointed to bring that work to pass. Not as if they would devide the victory betwixt God and him, (between whom there was no comparison) but to signify, that as God was the chief and principal worker, so it pleased him to use Gideon as his instrument to effect it. The same it behooveth us to do: ascribe we to God the glory of all the good we do, yea and of our salvation especially, which we seek, but know we that as God's instruments, we are to work it on in fear and trembling, and to give all our diligence, as the Apostle exhorteth, to make our calling and election sure. And so in all duties of faith that we perform; acknowledge we, that we receive all gifts and ability to think and to do, that which is good, and our selves to be God's workmen and laborers, unworthy to be employed by him, even as we see it to be an honor to be in a Kings service. And further by this, let all captious cauillers take their answer, who say, that the people who depend upon their Ministers, make them their God. Be it known to all such, that as they detest such blasphemy, so yet to the shame of all such scorners, they honor them under God, as the instruments of their salvation, and acknowledge them, as here Gideon's soldiers do him, to be the hand which God putteth the sword of his spirit into, for the conquering not of men's bodies, but their souls, and the bringing into subjection the thoughts of their hearts, yea the whole powers of soul and body, to the obedience of Christ. In which respect Solomon prays that God's Priests may be clothed with salvation. And Paul doubts not to say unto Timothy, He should save himself, and others. For more particular application of this doctrine, read verse 2. of this Chapter.

This victory is remembered and made mention of in the Psalm, where it is said: Do to them, as unto Midian, and as unto Oreb and Zeeb. Which teacheth, that this story, and so other in the books of canonical Scripture, is diligently to be remembered, that we may have use of the diverse good things that are in it, that through the Scriptures we might get knowledge, experience, consolation and hope: as to pray as Gideon did in danger and distress, to hope, and wait for the like success, in our several necessities, which God will as surely do and perform to us, as he did here to his people, having made the like promises thereof unto us, as unto them. And through the writings of the Evangelists and Apostles, we shall meet with quotations of Scripture out of the old testament, as it were setting a second edge upon them, and teaching the reader with what regard and observation he is to read them. As our Savior doth in recording the history of Lots wife; and in speaking of the prophesy of Daniel touching the pollution of the Temple by the abomination of desolation, and diverse such like places: besides the fulfilling of the prophesies of the Messias, and other things to come to pass in the Church ere the second coming of Christ. For to this end, the holy stories are written, as well as the other books of the Scripture, I mean for our instruction, edification and comfort. As David mentioneth this story, so doth Isaiah, speaking of Zenacherib, God shall (saith he) raise up a scourge, like that of Midian. And so it came to pass, as he prophesied, for the whole army of that King was slain by God, even as this of the Midianites.

Now followeth another thing mentioned in this verse, that is, when the most of them were slain, the Israelites with Gideon pursued and followed after the rest: where note his wisdom in foreseeing and preventing danger to come. When he had scattered them, they might have gotten strength again afterward, and so have troubled them as before, (as another Jabin King of Canaan arose) which he prevented. And in war this is meet to be done against the enemies both bodily and spiritual. Satan being thrown out, laboreth, as our Savior saith, to enter in again. This is also necessary in every calling, to be provident to keep away danger by wants and oppression concerning both body and soul.

It is great wisdom, to follow herein the unjust Steward, namely in providing for the time that should come after: and to follow the example of the five wise virgins, who so provided oil for their lamps, that when the other foolish, for want thereof, were shut out at the bridegroom’s coming, they entered in with him to the wedding. So we should deal surely to prevent devil and world, and all offenses, that might break out from us through our own corruption, and not to be so foolish, as to bring needless sorrow upon our own heads by neglecting any means that might remove it. Yea and one Christian with another must be fain, and is forced to deal circumspectly, there be so many weaknesses in us, and shifts to deceive, lest they break off their fellowship. We see daily to what perfection men have brought their trades, and how easily they thrive, through careful marking and removing the several inconveniences thereof, and using the best providence, and all opportunities making for their gain, which their predecessors knew not. But alas how raw and rude, yea what bunglers are men in the trade of all trades? who beats his brains to attain to a gift, readiness and dexterity therein?

Who seeks to bring the excellency thereof into the view of the world, or upon their own proof and experience to teach others, the next and directest way both of being and walking as a Christian? And why? because men are not wise to follow this trade without breakings off, and many onsets and turn-againes: they neither will search out and use the best means which may make them expert, and bring in gain, nor will learn wisdom to prevent disaduantages, annoyances, temptations, and therefore their work goes not forward, their skill in this trade comes not to ripeness. For behold, while they think they serve God commendably in some duties which they apply their mind too, there grows in them noisome lusts, unseen, unrepented off, and these make them new to begin, and set them so much behind hand again, that they almost despair of ever recovering their forwardness neglected.

The Benjamites we read in the 20. of this book, met their brethren in the field stoutly: but lo, the evil was behind them, and that they were not aware off, till the flame and smoke ascended, and then all their courage was cooled. To teach us (if we will prosper) to make clean work before us, and leave not something undone, through sloth, which will cost us double and treble afterward. And if we be wise, let us learn with Gideon how to use and keep the victory as well as how to get it: how to cleanse out that evil which we are prone to, as do some duties which we like; lest according to the proverb: He that flieth and escapeth, will return and fight again; whereas we might have slain him right down at the first, and been past all danger.

Furthermore, it is to be noted as commendable in Gideon, that when he had gotten the victory, he was willing that other should have part of the glory thereof: to wit, these other tribes, Naphtali, Ashur, and Manasseh, who yet could help but little, coming after Gideon had gotten the victory with great danger. Which example of his, should teach us to use the gifts of God, not so that we should seek glory by them, but to desire that other also might exercise and have use of their gifts to the benefit of the Church: we of the Ministry especially should do this; that we may be able to say as Moses said, Would to God that all his people could prophesy: yea and to this end let us rather in giving honor, even strive to go before each other, yea the meanest, who may soonest and easiliest think themselves neglected and despised. Excellent therefore is the practice of Christ and John the Baptist, who though they were both admired by diverse sorts of people, and that in such wise, that there was carnal emulation between the Disciples of both; yet always they so carried themselves, that the one honored the other, and both fulfilled all righteousness.

Yea John in the midst of his flourishing, yet still acknowledged himself but the shadow, and Christ the substance; himself the herold, and Christ the Prince: I must decrease (saith he) and Christ increase. Which example of his, if his successors had as well regarded, Satan had not so soon corrupted the ministry of the Church with schisms and factions, which are but the fruits of pride and arrogancy.

And if we can grow, or cause by our example and gifts, other to grow in grace, let us not with the Disciples, contend who shall be chief and greatest. But we though we have these gifts and the like to glorify the giver, and to restrain and hold our selves from this vain-glory, yet we gape for that by Satan's deluding of us (lamentable to behold) so that when we have not praise of men, (who should look for that from God) if (I say) we cannot get that, we leave off laboring and sit still: and for this very cause, some, as well in the ministry, as the people, do part and break off their fellowship one with another. But of this see somewhat before, in the eighth verse of this Chapter.

IN this verse the holy story showeth, how Gideon sent to all the inhabitants of mount Ephraim to meet with the Midianites, and take up the passages, where they went over the waters, even to Bethbara or Bethabora, and Jordan. And the men of Ephraim did so. And so he made them partakers also of the honor of the victory, as he did the other tribes. This is the sum of this verse. And to make our use of it, it were to be wished, that we in this our age did as these did: that in all civil actions religion did guide us, that where help is needed, and required by one of another, that it were likewise willingly and readily performed; as namely in aiding the widows and fatherless, the poor, and the oppressed

And much more it were to be wished, that we were so joined together in the Church, that if there were any excellent and profitable matter begun, that we were willing to have other coadiutors and fellow laborers to the finishing and perfiting of the same: but we rather oft times (which is greatly to be lamented) and our sins justly deserving the same, do hinder one another: whereas both they ought to be regarded, who have a good mind to the work of God, and do labor in it, (though they be not equal with some other,) even for that which God hath enabled them, and which they are fit to do: and also they in humility should reverence their elders in gifts and years, and be readier to learn of them, then to pearke over them.

Which sin in the forwarder sort both of Ministers and people, and in the ancienter and younger sort of both, being suffered to grow for want of love, so that the one doth not his duty toward the other, hath caused the Lord severely to punish it in both, that being divided, they are thereby seebled, and the good which they did is hindered and crossed; and not only so, but also that is verified which Saint Paul writeth to the Galatians, that one biting and devouring another, they be consumed one of another, at least, by a third sort, but yet through their fault and procuring. But of this I have spoken in the first chapter.

Ephraim took two Princes of Midian, Oreb and Zeeb: whose punishment by the just judgment of God was agreeable to their sin. The one, namely Oreb, was slain on a rock and mountain, called by the same name, Oreb: where they had constrained the people of God to hide themselves, and where they had sought them to kill them The other, that is, Zeeb, was slain at the threshing place or winepress called Zeeb: for those places they spoiled of their victuals and famished them. Where it is manifest, that God forgetteth not, neither winketh at the cruelty of his enemies, but in due time and place will pay them home, so that all that will, may see, that God hath not left them vnrecompenced.

And that either with the same punishment as he did Adonibezek, or at the same time, as he did Judas, who betraying his master to death, died first himself: or as here he did to Oreb and Zeeb, even in the same place where they did the mischief: and as among us the willful murderers suffer, and are made spectacles by hanging in chains, to all that pass by, near the place where they committed the murders: or if none of these ways he punish them, yet some other such, that may be as a sign to all, that God will be revenged on such as they be. For why, as the blood of Abel, so doth theirs cry for vengeance: woe therefore to bloody persecutors, and cruel persons, for God and their sin shall find them out. Therefore let them know this that fall into the hands of such, lest they should be discouraged. And lest we should think that these Princes did but fight for themselves against the Israelites, as in war men do, read of their malice and cruelty, in the Psalm 83. But for God's just punishing of his enemies, according to their sin, I have said enough in chapter 1. of this book.

THE FIFTIE ONE SERMON ON THE EIGHTH CHAPTER OF THE BOOKE OF JUDGES.

THE FIFTIE TWO SERMON ON THE EIGHTH CHAPTER OF THE BOOKE OF JUDGES.

N Ow I will go forward with the rest of the text that remaineth, from the eight verse in these words: [And he went thence to Penuel] and so forth, as they are to be read before the last Sermon. Here we may see another discouragement and repulse that Gideon sustained by the men of Penuel: for he being with his soldiers faint and weary, was denied bread not only by thē of Succoth, as we have seen, but by the men of Penuel also, as appeareth in this verse. For to them he went in the faintnes and weariness of himself and his soldiers, and had the repulse: whereby he might easily have been tempted, and brought to think and fear, that God did not approve of his journey, but did set himself against him. For so we are wont to conclude by the ill success we have even in good attempts, especially when the lets be forcible, many and diverse, and one in the neck of another: as Iobes afflictions were, when among hard messages brought to him of other calamities that were befallen him, this was one that the fire of God was fallen from heaven, and had burnt up the sheep and the servants, as if God had been against him. So that we may learn by this, that things sometime may go so contrary to our desire, liking, and expectation, and that in duties which God requireth, and will have to be done of us, as if he were not with us, but against us, yea as if he would cross us in them of set purpose. Our duty here is to look what God bids us do, as the man of God sent from Judah should have done, who was drawn by the old Prophet of Bethel contrary to God's commandment, to eat there. But indeed the case is not always alike, when such difficulties befall us: for sometime we may more clearly see cause thereof, then at other. For it may be the same man's case, at one time to do a good action, yet in an evil and inconvenient manner: and at another time to be well occupied, and take a good thing in hand, and do it in a good manner: in both kinds it may fall out, that he hath many discouragements. If things succeed not with him, whē he goeth about them in the best manner, that is, the latter of these two; What then? may not the Lord try his faith and patience, by so crossing him? And in the first kind, much more I may say, what marvel, if the Lord cross him, when he hath done a good thing in a bad manner, to the end he may call himself to a more due examination of himself, and amend that which was amiss, ere he take in hand such holy duties? It was God's will that the eleven Tribes should fight against Benjamin: but were they persons for their true repentance fit for that business? yea and for all their zeal they wanting the principal; to wit, faith; that God would be with them, did they not go to work amiss? was there not great cause therefore why the Lord should fight as fast against them (to drive them to repentance for their reuoltings from him) as they fought against Benjamin? And to teach them that they wanted meekness, love and discretion to temper their fervent revenge withal, that so they might do the holy work of God in an holy manner? Therefore in such a case let men be contented, nay glad, if God cross them, that they may the better spy out what poisoneth their best duties and desires, as pride, rashness, boldness, and learn hereby, meekness, humility, repentance, fear, &c. for God doth justly suffer many discouragements to be upon such, (as he did also oft times deal so with the Israelites going up to Canaan out of Egypt, Exod. 3.) that they may stay their course, in any evil attempts, and proceed more advisedly and commendably in their doings. But it falleth out sometime, as I said before, that sore and great difficulties stand up in men's way, not unlike to Gideon's: wherein the Lord deals with his, as if he sending them on a journey, would make heaven and earth to be against them in their travels, which is greatly to their admiration and astonishment. As who would have said that David had been chosen of God to be king, when yet the promise thereof, was oft renewed and confirmed to him, seeing his discouragements were so many and strong that he met with? whereas Saul came to his kingdom easily & without trouble? And in such cases, wherein we have so much to dismay us, yet Satan is ever at hand also, to work upon our weakness, and to set us much more backward; especially when we shall be brought to think, God's deeds seem contrary to his words and promise, as the death of the Shunamites child, which yet had been given her as an unlooked for blessing.

Now when it pleaseth God to try us, by seeming to set such bars in our ways, few of us are wise enough to see, or at least, rightly to consider, why it is thus with us, and why God suffereth things so to trouble us: but as though we had thereby just cause to complain of his doing, and to expostulate with him; we begin to doubt how he will make good his promise to us, and whether we may go forward in the good course in which we have begun: yea, and we are impatient (perhaps) or much disquieted at the least, (if we do not also fret and fume) and so are discouraged from our good beginnings. Whereby we may see our froth rather then faith, which seemed before to be good substance, and feel the stench of our unsavory hearts, which upon small occasion cast out such evil smelles. And yet herein we differ from Gideon, that, as he was found in his discouragements and crosses to be of far greater courage and confidence then we; so his trial was in great matters, and ours but in trifles for the most part.

And not only when we be crossed and hindered in good actions we do thus, but if we have but someone let in our way, as even in our common business, such distemperature, as I have spoken of, shall possess us: or if we have lost something, though of small value, yea though it be but only missing and out of the way: or if we be hindered by the weather which is ordinary, or (as oft it falleth out) through our own rashness only, as when we 〈…〉 stumble and hurt our foot against a stone, what should we then be like to do, if in going about any duty, we should have so many and great lets in the way, and crossings of us, as may easily meet with us, and those also as it were sent from God to resist us? It is therefore the singular and only grace of God to enable us to believe and be persuaded, that he doth oft times such things to try us, and that we may show forth the grace of faith and patience that is in us; and therefore we are to hold our peace, seeing he hath done it. And such hindrances and crossings fall out sometimes, when we are going to prayer privately, or in our family, or to the hearing of the word preached, or to receive the sacrament, &c. from which no wise body will say, we should be withdrawn by any pretence, as though we pleased not God therein, seeing even in them some lets do rise up in the way to hinder us. And the like we may observe in those discouragements which are from within our selves. For example, when a Minister in his course of preaching, shall find ill measure at the hands of others, whose good he most seeketh, while they see not the purpose of God toward them; (as Moses did by the Israelites when he was first sent unto them, Exod. 6.) or if they shall but despise God's providence toward them, as the Pharisees are said to have done, how (think we) is this like to work upon him? or (which is more) if he shall feel within himself great unfitness, as Moses did, Exod. 3. and some unwillingness, deadness, drousiness, or want of assistance from God in discharge of the work of his ministry, (all which are great dampings to a man, who hath used the best means to furnish himself both with knowledge and conscience) and yet even the best sometimes have the proof hereof in themselves. What thoughts (think we) are like to arise in him in such a case? Therefore if a man look not for these, and if he be not resolved before hand, that such quailings of him may fall out, and also if he be not armed against the temptations which may arise therefrom, it is wonderful, how the devil may weaken his faith, and zeal, and slacken his purpose of diligence in the Lord's work. But on the other side, if in such a case he be able to stay himself by considering that such trials are usual (more or less) to the best servants and Ministers of God, (and always have been) who have their ebbings as well as their flowings, (as Elijah, Paul, yea our Savior himself had strong discouragements,) what a singular benefit is this? Much more, if he having overcome the first onset, shall in the second place meditate of the end which the Lord hath in abasing him thus, (he being occupied in God's own work) and that is, that he may teach him humility, yea how to flee out of himself and depend immediately upon the Lord for sufficiency and assistance; and not trust to his own wit, study, memory, tongue, or gifts, (which others make their only refuge, and therefore are often disappointed) oh what gain shall he reap thereby, and say with Paul, I am never fitter for God's service then when I am lowest in mine own opinion: hereafter therefore if I boast, I will boast of mine own infirmities, as the Apostle speaketh, in which the glory of God is most perfected and advanced.

Gideon receiving the like discourtesy and rude answer of the men of Penuel, as he had before of the men of Succoth, doth in like manner threaten them the throwing down of their tower in which they so much gloried. And this threatening, seeing it was afterward put in execution, was a cross and discommoditie: which they did needlessly and by their own sin bring upon themselves. By which we may see, that many are authors and causers of their own sorrow and trouble, which need not have been, and that by their sin, as stoutness, willfulness, stiffeneckednesse, and other vndutifulnesse, and rude behavior, they do (I say) bring unseasonable affliction upon themselves, even as these men of Succoth and Penuel here did. We know that peace with men, to live without fear by them, is a great benefit, and soon lost, and hardly recovered, men being wolves and lionlike one to another, especially if they be provoked, and most of all, when they have authority and superiority one over another, and so may justly vex them who shall fall into their hands, by their wicked deserts and lewd behavior. Therefore all should take heed how they provoke one another in the least manner, as these did here.

But lamentable it is, that the most men make breaches of their peace, and loss of their commodities, by rigor, cruelty, and by an high mind, and proud heart, not bearing the least injury, but bending themselves by and by to revenge, looking for all good measure to be offered them by others, but yielding little or no kindness again: which perverseness is also even betwixt many couples in the married estate, which causeth continual jarring and unquietness, whereas peace (a man would think) were fitter to be seen both betwixt them and all other, whom I speak of. Which they are commanded to seek with all men, as much as in them lieth, yea and to pursue and follow it, though it flee from them, yea and to buy peace, though it cost them somewhat, but not to sel it at any hand, much less for trifles. Thus Abraham bought his peace of Lot. And let men learn to this end to know and consider what they are; to the pulling down of their pecocks feathers, even earth, earth, earth, and if they be weighed in an equal balance, far worse then nothing. But of this I spake in verse 4. of this Chapter.

Gideon goeth forward after the rest of the Midianites, and findeth them resting themselves in Carkor which was in the precinct of the Israelites, from whence they hoped to pass after that night, and so to escape. But Gideon came upon them on the backside of these two cities, Iogbeah in the Tribe of Gad, Numb. 32. and Nobah in the half Tribe of Manasseh being hard by, Num 22. And so the two Princes were suddenly stricken with astonishment and fear, and flying were taken, and the host smitten and slain: with whom were many hangbies, as scullions and such like that followed the army. And in that it is said, that he returned back with the two Princes when the Sun was risen, it appeareth that the war betwixt them was begun in the night, and in the same night was ended.

By this latter victory of Gideon, it is manifest, what great things through God's blessing are brought to pass by faith, and the diligence, and vnweariednesse of men in their callings. This is the main point contained in these verses. Whereas delay and sloth (for I put them together to show what delays I mean) are always dangerous, even as here if Gideon had tarried to rest himself but one night by the way, he had lost all his labor, and the fruit of it, to wit, the destroying of these Midianites. So God to the diligent hath promised his blessing, and good success as Gideon here found it. The men of Succoth and Penuel laughed him to scorn, but he looked to God, and had an eye to his promise, which was, that he would give them into his hands: and yet (as we se • ) he was never awhit the bolder to presume thereof, without diligent using of the means. It was as unlike, (nay much more unlikely) that David should have smitten down Goliath, that Noah should have saved the world by the Ark: and many other such things to have been brought to pass, as the conquering of the Nations by Joshua: but they all, when they believed God, that he would do that which he promised, went to work with great care and diligence to serve God's providence, seeing he wrought by means (as he doth still) and so they prevailed, and obtained that which they sought.

And this was the power of God through faith, they trusting and resting in him through the Mediator to come, so it is no less in us, (for I will briefly apply it again, though I have stood largely on this point before, a new occasion being offered) that we outgrow many lets and discouragements by the same our faith, though we be privy that there is otherwise nothing in us, and that (when sometimes it hath seemed to us almost impossible) the Lord hath done much for us, and wrought great things by us, while we have, although but weakly and poorly gone to work, whether we respect our faith, or our labor, which is the fruit of it. And we having been diligent to approve our selves in both; we have found the truth of that Scripture verified in us, which saith, that faith overcometh the difficulties that are in the world; and have grown to the contempt of many sins, and the subduing of them, in great measure, which had sometime prevailed against us; and to be better heartened against afflictions, and to get strength of hope by experience for the time to come. But to see how soon Moses, Joshua, and Gideon here grew strong in faith, as in a few days, which we are going about many years, this ought as to humble us, for that we are so far behind them, so to encourage us, looking duly unto this, how graciously God assisted them. And so (to apply this to the Sacrament) we have communion with God and with Christ therein, and are much confirmed thereby in the covenant he hath made with us, by our diligence and faithfulness in preparing our selves thereto, which they that believe not think absurd, and more then needs, to look after. And to conclude this point (seeing I have shown the necessity of it, and the evil and hurt that falleth out on the contrary, I mean by looseness, idleness, and unbelief, in Christians, by many occasions heretofore) this I add, that the cause of so great difference in the degree and measure of grace and goodness, which we observe in many professors, is this, that some are painful in hearing, using good company, marking, with their hearts deeply set upon the same, remembering, and making use of their knowledge, watching thereunto with prayer, &c. whereas others comber thenselves so much with other matters, that there is no room or leisure left for these. They look to thrive spiritually, whether they take pains or no, sleeping or working. It is a true saying of a Father, fit to be urged upon such: He that made thee without thee, will not save thee without thee. He will not save thee for thy labors sake, but by thy labor. They that gathered more Manna then their fellows, got nothing thereby: but it fareth otherwise here: gather much and have much, labor little and have little, even as the Apostle speaketh of another thing on the contrary, he that soweth sparingly, shall reap sparingly. As we mete to the Lord, so will he measure out to us again. He that laboreth not, eat •• not: but he that laboreth much, enjoyeth the fruit thereof: some thirty, some sixty, some an hundred fold: even as his diligence is. Oh it is strange to see how men set themselves to work in earthly business, wherein yet they have no absolute promise of thriving, because faith the chief help is wanting, but here where the Lord hath tied himself to bless their labor with abundance, men have no list to stir. A mediocrity of wealth contenteth few, and that maketh them so endless and restless in their desires and traulles: but the commonnest measure of grace pleaseth them best, because that is gotten with least trouble. It is fearful that men should do so much for the fulfilling of their lusts: and so little that they might excel in goodness. But their reward is thereafter. And in the mean season God puts as great difference betwix such, as there is between Alexander, Caesar or the like Captains (who were unwearied also in their conquests) and Gideon, or others like, who fought the Lord's battles, and labored therein by faith in his promises. Now it followeth.

NOw in these verses following it is shown that when Gideon had taken the Princes of Midian, and was returned to Succoth, he seeks diligently to know the names of the chief men and Elders thereof: and he brought and shown the Princes Zebah and Zalmunna unto them: for he kept them alive, not to make his boast of them, but that he might show them that God had delivered them into his hands, as he made no doubt thereof before, that so they might be the more ashamed and accused for that which they had done to him and his men, in denying them bread. And thereupon he did unto them as he had threatened, for he tare their flesh, to wit, of them of Succoth, with the thorns and briers of the wilderness: and then overthrew the tower of the men of Penuel, and slew the citizens, either because they insulted more arrogantly then the men of Succoth did, or else because they resisted Gideon, trusting in their tower, and so were slain. Whether they of Succoth died by the pain & punishment, (as it is most like) or whether their flesh was only torn, and yet life remaining in them, though the story doth not declare; yet we cannot be ignorant, how sore and extreme the pain was. What kind of execution was done upon the men of Penuel themselves in putting them to death, the story setteth not down, but as it is sure they were slain, so it is (not without good probability) that the other were torn to death also.

Gideon meeting this young man, causeth him to set down the names of the chief Elders and governors of Succoth in writing, (as it might be the names of the Aldermen and citizens) for he would not trust his own memory in so weighty a matter. And this he did, because he would not fly upon any in rashness and anger, and would be sure by that his advised deliberation, to punish only those who were guilty, and those were the ancients of the city. As Solomon also was very attentive in hearing the cause of the harlots. To teach us our duty in this point, that when any fall into our hands to be corrected by us, we do not at any time hastily in an angry mood, and without due consideration, use correction, but weigh the cause rightly, and not revenge our selves, by satisfying our brutish affections upon the persons: yea and to let them also see just cause why they be corrected. And in this we resemble the Lord himself, of whom Abraham saith, It is far from the Judge of the whole world to destroy the righteous with the wicked. Genes. 18.

It is an hard thing to be ruled by the word of God in correcting others, whereas flesh looketh to nothing, but to the will and revenge of it self, and not to the bettering of the party, and the good example of other, and discharge of a good conscience before God. Therefore S. Paul hath given a good rule to all by teaching one kind of correcters, namely fathers, that they should not be bitter to their children: even as Achan in a weighty case was wisely handled, and kindly dealt with by Joshua in a matter of life and death, and was regarded in, and concerning his soul, when sore punishment was inflicted upon his body. Sundrie ways do men shroud this cursed humor, under the false habit of zeal or lawful severity: sometime to cover their ambition, as Jehu in killing Ahab's posterity; sometime covetousness, as Saul in slaying some of the Amalekites: sometime pride and revenge, as the Israelites in warring upon the Benjamites. All of them failed of the ground, end, manner or measure in executing the correction: all which being neglected, and not observed, doth mar the action, be it never so lawful in it self and necessary. As when the offending party seeth not the cause of his correction, or is cruelly handled by the correcter, who maketh nor the end of his correction or punishment to be the saving of the party, and to make the sin odious that he is punished for, and the same an example to other. And here is justly condemned the doing of them who say, they cannot correct but in anger, and while their hearts are exasperated against the party, is if they should say, they can never do it rightly or without sin, whereas God saith, Be angry, but sin not: for anger doth nothing well. Although what need the word of God or the examples of the Saints be used to shame them, whom heathens may shame? Of whom some prescribe rules to such as are angry, how they may bridle anger from r • sh outrage: and one among the rest told his servant, I had surely beaten thee, but that I was angry. This doctrine is to be applied to Magistrates, Parents, Schoolmasters, and other superiors, namely step-mothers, and such as have rule over poor orphans, or any other, whom it little becometh to excuse their own corruption by the fault or desert of the party guilty: who though he have but his due, yet the punisher being no fit person to revenge by his intemperate heat, may deserve a greater punishment at God's hand, even of a murderer (in heart) of his brother. And we see the effect of such severity, is to make the party corrected to contemn it, and wax desperate, not penitent, which is the perverting of the right end of correction.

By Gideon's showing of these Princes to the men of Succoth and Penuel, to their shame and astonishment (who thought they had been far enough out of their hands, and therefore scoffed at his pursuing and following after them) I say, by this, we may note how God oft times turneth the taunts, flouts, threatenings, curses, and injuries which the wicked do vex God's children withal, he turneth them to their own shame and evil, and to the comfort of his own people so abused and wronged by them: as here these mocked Gideon, living and walking according to the life of faith, and going about the Lord's work carefully: who now having overcome the Midianites thereby, these wicked mockers are put to shame and pain, yea and to death also. And in like manner it fell out to Shimei when he had cursed David, to Zenacherib scorning at Ezechia, for trusting in his God, yea and for blaspheming God himself, also to the Pharisees who scorned Christ upon the Cross, but after his resurrection were abashed, and to Haman deadly hating Mordecai the faithful servant of God. Now if this appear thus often times even here in this world, how much more at the coming of the solemn and great day, when God shall judge them? For when they see the Lord with draw himself from his people never so little, (wherein he doth no more then he did to his only son in whom he was well pleased) o • behold them in some disgrace and abasement in the world: then they insult and crow over them, as the Babylonians and cursed Edomites did over the Jews in captivity: but when as beyond expectation, they see them delivered, yea and that the Lord graceth them, gives them favor, restores them to liberty, and blesseth them with many benefits; then I say, they turn their scorns into admiration, and are ashamed of their unreasonable disgracing them. But further, if (besides this) the Lord shall pluck themselves down, and humble them by the like afflictions, then they wish themselves in their case even with the hardest and worst conditions.

So that we have good cause abundantly to be contented to seek to live by faith in the son of God, trusting in, and cleaving to him and his word above all other things, esteeming our selves far more rich thereby (even when we are counted most foolish and vile of the scornful world) then they in their florishingest estate and condition: for why? we rest on God, and wait by hope, having him on our side, and are not disappointed: they cast all (as the desperate Dicer) on blind hope, likelihoods, and haphazard, and so are deceived of their expectation. They have a time of boasting and glorying, which deceiveth them, and maketh them think, that their jollity and prosperity will last always, when yet it changeth as the weather, and continueth not in one estate, and they have no wisdom to consider it, or their end which shall be worst of all. God's people have a time of mourning, but the end shall be rejoicing: as here Gideon bringeth before his vpbraiders Zebah and Zalmunna with triumph and glory.

And with this we may also see, that the evil which they either do not once dream of, or which they think to be far off from them, and make a mock of it, is near unto them. According to that which the Apostle saith to the Thessalonians, When men cry peace, peace, then cometh sudden destruction upon them, even as the sorrow of a woman at her travel. Chorah and his company, Benadad with many other are examples hereof. So that there is no heed to be taken how iocond they be, when they be aloft, or have their hearts desire, neither need any to be afraid at the beholding of their greatness, for why even while it abideth, it is departing, and while it standeth, it is in falling, for when they be at their best and greatest, there is a greater then they, who is working their overthrow. But who is warned by others woe? But of this briefly, because often.

Gideon having well shamed these men of Succoth and Penuel, doth to them now as he had threatened, verse 7. and 9. that is: he to • e the flesh of the men of Succoth with thorns, and cast down the tower of the men of Penuel (even their strong hold that they gloried in) he cast it down (I say) to the ground and slew them. And might not both these punishments have been avoided, think we? Yes, and so had been but for their own sin: I mean their vndutifulnes, boldness, stout and sturdy stomachs, and their slinesse, hoping if Midian had prevailed, to have gained by their unnatural dealing with their brethren, denying bread unto them.

Oh therefore how lamentable is it to see, how men bring shame, sorrow, and destruction upon themselves by their wicked qualities, and bad behavior, as willfulness, proud stomachs, cruelty, currish and unkind dealings, and such other, without the which they might have enjoyed their peace and welfare even to their hearts desire, and good contentment, yea and the favor of God also: for it is nothing but men's sin that keepeth many good things from them, and heapeth many contrary evils upon them. As Achan by stealing, Dathan by rebelling against God's faithful servant Moses, and Israel by oft revolting from God, and falling from their covenant, whereof this book is too plain a proof against them.

So some among us, are undone by their idleness, unthriftiness, and needless spending, some by their unfaithfulness, and deceitful dealing, lose their credit, and being no more trusted, come to naught: some by their oppression sundry ways, are on their death bed so terrified, that whereas by making restitution of a shilling, noble, or a pounds value, while it should have been done, it might have brought great ease to them: they would now in their terror restore ten for one, and yet cannot be quieted neither. So some for adultrie are brought to shame, and to worse should be, if they had their due: and other by spiteful, malicious, and revenging spirits, make themselves odious to all, and they procure small joy to themselves. And to add something touching the particular sin of these men, which was politic shifting and subtelty in playing the Newters, while the battle depended in an uncertainty of issue: this I say, that of all other kind of offenders, these sly and wily companions are least pitied of men, when the Lord entrappeth them in their own snare. Sooner would a man let loose a Lion (if he durst) out of the pit, or the danger wherein it is, then the Fox: because (besides the hurtfulness) it hath so many shifts to convey it self from danger, and is so hardly catched. Who pitieth these men of Succoth and Penuel? because they in seeking by subteltie to preserve their lives, justly were beaten with their own rod, and lost them. Whereas he who falls into danger either in a good quarrel, or in his simplicity, is either saved by God, or pitied in his ruin by men. And is not this a double misery, when men are in distress, to hear others say of them, they are well served? Heathens have observed this cowardly subteltie (for who is more subtle, then he that is most fearful) to be ever unprosperous: and seldom even in foreign dissensions of Kings and States, have they sped well, who have held off, and plaid the spectators of other men's success. For whosoever hath got the upper hand, they have smarted: if they whom they denied to succor, they are made the prey of them whom they forsook: if the other, yet they smart also, in that they did only forbear for their sakes, and not actually help. So unnatural is it counted, in a common calamity, to betray one enemy to another, or not to help when we are able. Which I speak not to excite men to parts taking always, in other men's jars: but to show how justly these were handled for their craftiness, in denying help, not to strangers, but their own captain. And even so, how odious doth God make Newters and Temporisers in religion? they are hated of Papist and Protestant, and are as cursed, as he that is hanged betwixt heaven and earth. Touching the use of this, and how to abhor this sin, read before in the 2. doct. of the 6. verse.

And these with like punishments for the like iniquities, do not light upon other that are plain, upright, merciful, and in a word, religiously circumspect in their carriage, and who make conscience of their ways. I do not deny, but that the best do oft meet with sharp persecutions, but they are for good causes: or else their troubles be but fatherly trials and corrections, for their good: so S. Peter saith, If ye suffer for righteousness sake, blessed are ye: And again, If the will of God be that ye suffer, it is better that ye suffer for well-doing then for evil. So that we see, such have to bear off the sharpness and painfulness of their sufferings, by their rejoicing in the Lord, and by the blessed estate that they are in: whereas the other have their punishments, as forerunners of greater, even here before hand, as the Apostle saith. Indeed full often (I confess) they shelter themselves to men-ward by their greatness, and shift well enough when mean persons go to wrack. According to the proverb, Great men dote, and poor men smart. But when God (who is higher then they, as Solomon saith) calleth thē to account, (as being their only competent Judge, when they have broken through other judgments, by favor, fear or bribes, as great flies break through cop-webbes) then they meet with their match. As alas who seeth not what ways there are to bring this about? As displeasure of prince, factions and partakings, treacheries challenges, and highness of spirits. As our own English Chronicles for these 2. or 300 years, plentifully witness. Now if the Lord spare not great ones; let all fawning flatterers who seek to such, and willingly offer themselves as instruments of oppression, cruelty and wrong, because they look to be safe under their wings from punishment (as Ziba and such like) let such fear I say: for their patrons shall not shelter themselves, howsoever they (no doubt) think otherwise. And this be said of this point, for the fuller handling of that which I noted upon the 9. verse to the same purpose.

And here we may more particularly mark by the executing of punishment upon these chief men of the city, rather then upon the common citizens, that as the greatest in place and authority have many privileges above the meaner persons, both in credit, wealth, estimation, and commanding others: so the Lord brings them forth to the terror of inferiors, and they lie open to greater danger, hurt and loss thereby, then others do, and in time it breaketh out and appeareth, if they do ill behave themselves in their places. This is a great cause why men who are above other, should carry themselves humbly and not proudly, as too many of them do: and also look well to themselves in every part of their duty: for a time will come when they shall pay for all, and when their estate shall be such, as the meanest under them, would be full loath to be in their room. And to such I say as David in Psalm. 2. Be wise now therefore, serve the Lord in fear: and kiss the son, ye mighty ones, lest he crush you in pieces: Happy then are all they that trust in him, if his wrath be kindled. Also the inferiors should here learn, not to murmur against them, because they are so far above them, for they sometime go under more sore and heavy punishments, then they themselves do: yea and though they behave themselves commendably in their places, yet God oft correcteth them more then some others, lest they should kick up their heel against him by means of their wealth and greatness: as it is too common a thing for such to do. So that as God hath his number among all estates both high and low; so he nurtureth them all by afflictions according to his heavenly wisdom, that they may safely in their appointed time be gathered to their fathers. But here being a fit place to make an end, I will stay for this time.