Commentary on Judges

to comfort him, he cuts off their garments by the middle, and shaues them, and so sends them back to their Master. But the time came, when he repented him of that jolly defiance. Tush, saith Sheba, who is David, and who is the son of Jesse? Who is Abimelech said Gaal? A base fellow, I defy and scorn him and his: but soon after, he wisht that vnsaid again, and so did the other. And thus of these now mentioned, together with Adonibezek, and them of Succoth and Penuel, let this suffice that hath been said. Therefore as for all desperate and profane wretches (whom nothing but the halter, or stabbing, or such like deserved plague of God befalling them, will persuade the truth hereof) let them go as they are. But let all God's people (who are to look at God as well as men) beware especially, that they forget not themselves this way: but walk humbly, with due weighing their own vileness, and the changeableness of all things here below; else even they may fall, as Ezechia did.

As Gideon did here, so it is lawful for us to prosecute our brethren's wrongs, as murder, yea it is meet so to do, as in the book of Numbers appeareth, and this, not only in a private respect for that we are their flesh (in which kindness is to be shown to them) but also, (and much more) in the public behalf of Church and Commonwealth: both which it much concerneth, that sin be not unpunished. This the Lord requireth, as by Solomon's words may be gathered, which he spake of Joab, saying: let him be slain, that evil may be removed, and we may not be guilty of the innocent blood, which he hath shed. But to return to the point in hand, as it is good to rejoice without friends, and live together with them for our mutual good: so is it also a token of our unfeigned love toward them, to pursue their wrongs being dead. And this were highly commendable if it were done according to God's law. But as it is commonly gone about, I mean, so that flesh and blood with carnal reason do rule, as it highly displeaseth God, so likewise it mars the action, as in the next point shall appear. And namely to pursue any for them, when they suffer for their deserts, as the most do: or when they be hurt by them, with whom they were companions in evil: and therefore justly suffer at the hands of one another: although the Magistrate is to punish the offender even in that case also: as when drunkards or quarrellers shed the blood of each other. And as the Lord himself hath put a difference betwixt casual or unwilling killing, and willful murder: as appeareth by his appointing in each Tribe, cities of refuge, for the safeguard of the innocent: so he is far from justifying any such cruel pity, as this, to spare the guilty murderer: but will himself as well plague them, that shall seek to stop the due course of justice against such, as also find out the murderer himself, (notwithstanding the secrefie wherewith much villainy is cloaked) at one time or other. An eye for an eye, a tooth for a tooth, and he who sheddeth blood, his blood shall be shed. For the blood of the slain crieth strongly in the ears of the Lord, as that of Abel, and as the widow, who by her importunity compelled the Judge to hear, and do her justice of her adversary. And this further condemneth the deadly revenge which is between many, not persons only, but families and kindreds also, who upon such murders, band themselves, and take parts each against other irreconciliably, more fit for Pagans indeed then Christians, who should be joined together in love, rather then divide themselves into sworn brotherhoods in mischief, like those two, Simeon and Levi. Lastly, it bewrayeth the lewdness of the Romish pretended pity and mercifulness (not in protecting the guiltless,) but in saving the vilest malefactors from the hand of the lawful Magistrate, whom God hath appointed to be the terror of ill doers, and not the mock and may-game of such shavelings. For if they being pursued, can get into those Temples (or rather dens) of thieves, they are rescued (as in Sanctuaries) for fear of law and punishment.

Again, in that Gideon saith, and sweareth to it, that he would not have killed them, if they had saved his brethren alive, who ought to have done it, for pursuing the people of God, (neither had he authority to save them, though he had to destroy them:) and the Holy-ghost commendeth the act: it teacheth, that it is a very hard matter to do good actions aright, but that they will one way or other be blemished and obscured: even as Iephtahs courage & constancy in warring against the Ammonites was much dashed by his unseasonable & rash vow. And so particularly through our hastiness, boldness, blindness, or the like corrupt humors, many good actions do lose their beauty. Which thing as it is with great regard to be looked to of us, so it teacheth, that we must not cleave to all the examples of God's servants, without respect and difference, nor follow them, because they did them, but examine their grounds, and how they did them, following them only so far as they have obeyed the Lord: for therein only they are presidents for us to follow, where their doings are examples agreeable to the rule that should guide us: for that is to be looked unto which is God's, not men's. And further it should teach us more specially, to examine our actions, the manner, end, affections and mind wherewith they be done; which is the thing that I do here aim at to lay forth: for those things which we do in ignorance and darkness, we have not only no comfort in them, neither learn any experience by them to be better directed afterward; but contrariwise we have much to grieve our hearts and to accuse us thereby. And this I add the rather, because we see that Gideon over-shot himself in this, who yet most worthily tempered wisdom and equity with severity in the punishing of the men of Succoth and Penuel. Now because few of God's children will believe this, therefore they see not, that the most offenses that they commit, are abuses of good duties. They dare not sin grossly, and so long they think all is well: but when they are about good actions, they are soon over-shot: and why? They are there where they should be (being so occupied) they presume and suspect no danger: even as the traveler riding in a most straight path or rode, hedged in on both sides, so that he cannot go amiss. But oh silly man consider, thou bearest about thee a body of sin, an evil heart, even in a good heart: what wonder then if much evil cleave to thy best actions, when no other thing is looked at, but the good? when the hypocrisy, ignorance, boldness, pride, and other corruptions thereof lieth unseen, unpurged: nay when a corrupt humor sets a man on work to do a good duty, that it may lurk under the vizor thereof: as anger and malice, under zeal and holy revenge, which is as odious as Nadab & Abihu their offering Incense with strange or common fire. Is not hearing, prayer, a good action? Yet our Savior saith: Take heed how ye hear: Paul saith, Watch yourselves in prayer, Ephes. 6. For if ye look not narrowly to yourselves in these, keeping yourselves attentive, reverent, confident, humble, fervent, throughout them; the devil will watch you so, that as good never a whit, as never the better when all is done. And if this be so, even in things religious, how much more in those which are indifferent? For under this pretence, That to be angry, merry in company, to eat, drink, recreate the body, &c. are things neither good nor evil in nature; who forgets not this, That these all, change their nature when they come into action, and cannot be indifferently done? They are good or bad according to the manner of doing. Therefore though anger be not evil of it self, yet the Lord justly challengeth Jonah, saying, Doest thou well to be angry? meaning, so corruptly and carnally. Therefore, as easy a work as men think it, to carry themselves aright in all these: yet let them know, that if in any of them they transgress the rule either of piety, love, or sobernes; the goodness, or indifferency of the work, shall not save them harmless. For instance, if in their zeal, they neither aim at God's glory, nor the reformation of the party, nor the moderation of the affection: their zeal is folly, rage, error, or anything rather then holy zeal. But of this point I have spoken in this book often, and shall speak afterward, if God will. Let me add this caveat to the Ministers, that in all their teaching, especially in the doctrine of these duties, they beware lest they teach men their liberty (which they learn too soon of themselves, and catch greedily from them) and be large therein: but slight and short in teaching the rules before named, to restrain the abuse thereof: rather be they short in the former, and wary and large in the latter, to cut off all lewd pretences. As we see Paul doth, for having said, Be angry: fearing he should have disciples too many: he straight way addeth, [but sin not] and this cuts the comb of the Libertine. So doth the wise Preacher, Eccles. 11. Rejoice young man, and take thy pleasure, &c. But know that for all this thou shalt come to judgment. Now if the best be subject to these failings, what shall be said of the worst? Surely no wonder, if they regard not at all, whether it be good or bad they do, but run to their object, as the fish to the bait? Or if they do inquire, then they do it after the fact done, as Salemon saith of the sacrilegious, which bewrays a vile mind. For if they desire to hear it be well, what a profaneness is this to desire that God's rule were crooked, so their doings be straight? But if they think otherwise, they make the Minister of God a stale, and as for God himself, they make him a God of cloths, who must take their frothy repentance and satisfaction in good part, be it what and when they please: but for themselves, they will be on the surest hand with him, first to satisfy their desire, and to inquire afterwards, whether they did well or no. Again for good duties, they cannot do them well, themselves being evil: as for indifferent: though they say, Let us alone, if we know we may do them, we will take order good enough for the manner and end. For like fools they run into the contrary extremity, or else into monstrous excess in the use of the liberty. So that truly it is said of such, They are set in slippery places: for they delight most of all to set their foot on the brink of the ditch or river, who seeth not with what danger? but they love not to walk upon plain ground, which they might do safely: and so they slide suddenly, and in the end perish remedilessly.

Gideon's moving his son to fall upon the two Princes, was to train him to be acquainted with pursuing ill causes and persons as soon as he grew fit for it, and not to teach him from his vouth to be cruel. For that quickly pricks which will be a thorn, of it self, and needs no sharpening: either this or any other sin. By this example (well approved by the best rule) Christians should frame their children betimes, and as their years will permit, to discern good from bad: and beware how they use their tongues, or behave themselves in the sight or hearing of their children, even when they are most tender: seeing they are apprehensive enough of that which is lewd, and especially when their parents shall strengthen their inward proneness to evil by their authority: as (God willing) shall better appear after in chap. 17. 2. As for this action of his, howsoever it may seem cruelty to such as cannot judge, yet it was piety and obedience to God's commandment. And youth in this age, had need in all wise manner to be moved, and (if it may be) persuaded, to the embracing and following of good instruction, and religious walking, they being so soon possessed by ill education and company, of the sins of the time, as never more in any age or memory then in this.

Although the act was good, that he was urged to, yet fear and modesty in him being so young, was commendable: for there must be time to settle youth even in that which is good, which takes not root easily, much less grows to bring forth fruit, especially when there is some show and appearance of evil in it. As in Gideon's son inexperienced in these kinds of manhood and courage, the falling upon two valiant Princes by him a boy, it was to be commended that he feared to do it. His father did well in urging, but tenderness excused him, in not obeying. His example may worthily set to school too many youths too bold of their own accord, without instigation, to attempt and set upon not doubtful but vile actions of theft, whoredom, drunkenness, swearing, ribaldrie and the like, odious both to God and man, as breaking all bounds of modesty, fear, and bashfulness: the enjoying of the which are comely ornaments in youth; and do stand them instead, while yet religion is to seek with them, to keep and hold them back from great and shameful evils, as bold fellowship with lewd huswiues and companions. And here justly may we take up a lamentation over our times, for the want of civil and godly education of youth: whereby sin hath now so got the upper hand, that the boldness which we have seen in grown sinners, men of ripe years, with astonishment, we behold now with execration, even in children and youth, new come out of the shell. And while parents (guilty of the same, or at least irreligious) do in particular neglect the care of such their children, by dissuading, and discouraging them from the sins of the time, and by good education keep them from them, behold the disease groweth, ere they be aware, common and desperate: and those parents are so few that show their care this way, that it were well if religious parents often times did not nourish and wink at such evil qualities in their children.

Now when these two Princes see the youth fearful, they (as men impatient of further delay) provoke Gideon himself to fall upon and slay them, and so rid them out of the way. And they descant upon the youths tenderness, as if Gideon had not been well advised what he did. The child (say they) doth according to his age: he is not fit for such a work. The like discourse they make before, in their answer to Gideon; They were like thee (say they) like the children of a King. Of both these together, because they bewray the same spirit and nature in them. First then in the 18. verse they deny not the fact, but describe the persons whom they slew, that they were Princes fellows, as I have said, and all to declare the greatness of their courage and stomach: but they abase not themselves so low as to ask pardon, neither to crave any favor. And by this we may see, what are the props whereby wicked and desperate men stay up and hearten themselves in their miseries and extremities: their props are profane and devilish magnanimity, and a desperate lofty stomach, which they call a brave mind, which will yield itself for no fault, neither blush, or seek any favor, through a senselesnes of God's wrath. And to join therewith this second reply of theirs in this verse, they bewray the same here also, when they say, Fall thou on us, or, dispatch us with thine own hands. And this I note of them not so much to their shame (who being Heathens, what wonder though they were no better reformed) as to the shame of such as come after them, who being in the Church, should be better, but yet are led by their spirit: who are so blinded and hardened by the devil, that they think it an ornament to them, and a chief point of manhood, to shrink for nothing, but to bear off all by the head and shoulders, as they say, and to seem to men to set light by a violent death, as appears in them who desperately cast themselves off the ladder into hell, if God be not merciful: which contempt of death is yet contrary to their own nature, and feeling within them. And this sin resteth not in these only of the worst and most proiected sort, but reacheth to many professors: who if they have done evil, yet set a good face, I mean, a bold, on it; but relent not in any wise, nor will be known to be such as they are, and know themselves to be: of which sort we find Gehezas the servant of Elisha the Prophet to have been, who when his sin was covertly bewrayed by his master, (saying, From whence comest thou Gehezai) answered boldly, and that with a lie, Thy servant hath been nowhere, meaning but where he should be, to wit, about his business. This devilish shamelesnes and hardening of heart is ever by the servants of God to be turned into relenting, melting, and meekness of spirit, or else they may be sure, with the wicked to meet with much sorrow. Of which point more hath been said elsewhere, chap. 2. and therefore I touch it here but by the way.

As touching Gideon, he (as became him) dispatched them, wherein (setting aside the fault before mentioned) he executed the vengeance of God upon them being the ring leaders, as before he had done upon the other multitude of the Midianites. And thus we see a goodly end to the people of God of this sore affliction, if we view the whole, both misery and deliverance out of it, and the overthrow of their enemies, as it hath been set down from the beginning of the sixth chapter unto this place. Let it teach us thus to view and consider God's great works both in his visitation and chastising his people, and also their behavior under them, with his restoring them to their liberties again, and his blessing of them. These are the treasures and riches that we should store not our books only, but our memories also with, that out of them all we may learn the better to mark and observe throughout our lives God's dealing with us, and how we in faith, hope, and patience, may be like the best of God's servants, and enjoy the things promised, as they did, til we may with Paul learn by our experience, that hope shall not make us ashamed: but believe for all times to come, that God who hath, and doth, he also will deliver us unto the end.

Now lastly in this scripture it is added, that Gideon took of the ornaments, which were in form and show goodly to look upon, and costly, as was fitting for Princes, which were the furniture of their Camels: these ornaments (I say) with whatsoever else was of price, Gideon took away: which could not be of small price and value. Whereby, as we may see that God plucketh the prey out of the teeth of the wicked, (when he pleaseth) and giveth it to the righteous, as Dauia speaketh in the Psalm, and as is to be seen in the 2. book of Kings, chap. 7. how he relieved his people in their famine and distress, with the spoil and goods of his enemies the Aramites: so by this which God did here to Gideon, that scripture is verified, which saith: First seek the kingdom of God, and his righteousness, and other things shall be added to you. For while Gideon in the simplicity of heart, and desire of obeying God, did pursue the enemies of his people, intending that business wholly, and not minding earthly profit at all, behold, even that also befell him, and was brought to his hands. And it is as easy to see and behold at this day, as it shall be always found true, that while God's servants in all conditions and degrees, seek the Lord with all their heart, he provideth other necessary helps for this present life, which they do not so much seek after. As Jacob, when he had renewed his covenant with the Lord in his journey to Aram, confesseth at his returning home how liberally God had provided for him. Oh how many may witness the same? For why? as the Lord is true of his promise, so he is a plentiful rewarder of them that seek him. And as he regardeth such not meanly; so he dealeth justly with those that are unfaithful and worldly minded; that whereas they might seem by their greediness and their unwearied following their commodities (with the casting of care of things heavenly) to get all wealth into their hands, they oft times attain not that which they pursue, and those that do attain it, have got but the wind in their fist, even nothing, who see they cannot hold it, when they most desire it. And this is to teach us contentment in a godly estate, yea thankfulness, and not to have our teeth watering after the dainties of the other. A dish of green herbs is better in such a case, then a stalled ox.

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

N Ow after this victory over the Midianites, Gideon desires to leave a monument and memorial of is thanks to God for the same, and for the great deliverance of Israel. And thought it meet, that it should be of some value and price; and therefore he seeing the people so affected to him, that they could willingly have agreed to make him their king, he thought they would not stick at a smaller matter, but yield it to him: especially, seeing it was not for his own private, but for their common benefit: and the thing that he asked of them, was their eareings, which were costly, which he obtaining of the people, made of them a Priests upper garment, of great value and richly set forth, called an Ephod, which was to be worn upon their other apparel: and this was the monument which he would have remain as a token of his thankful heart. But it being set up in a place of his city Ophrah, because of the form, and costliness of it, and for that it pertained to the Priests in the service of God, and to religious use, it grew to be worshipped, which (through God's just judgment justly punishing Idolatry in the posterity following, was the destruction of Gideon and his house; so easily and soon did idolatry and superstition arise up among them again.

Here first his thankful mind is to be commended, and imitated of us: thus ought our hearts in all benefits which we enjoy, lead us unto God the fountain of each good giving, as Saint James saith. But this point hath been largely handled: read notes upon the 5. chapter, and else where by occasion of the like Scripture.

Again, we may learn here, that when we are willing to pleasure one another without taking any gratuity again, (which few will do) we may be the bolder to sue for somewhat to be put to good uses, as Gideon intended here to do, (though he was deceived) asking their earings to make a monument of thanks to God: especially, I say, when we have refused to take to our own private use, the commodity which hath been offered us, (when it hath been thought we have deserved it) as Gideon here did: in such a case we may desire somewhat to be employed of the service and glory of God by them that offer it us: as to the relieving of the poor, or other good ends. And in this also he deserved commendation, and was, and is to be followed of us. And as the people yielded to him to a good use and end, so all good Christians ought with all readiness to do the like toward the relieving and helping of the needy, by lending, giving, or any other friendship yielding, considering that Saint Paul saith, that free giving and liberality hath great force to work on men: for a bountiful person (saith he) it may be some man will die; and so if one did much good by bodily help in comforting the needy and poor, he might be like to do good by exhortation also: both which duties of love it were to be wished might go together, for thereby most good were like to be done. And so doing, we should move such as think themselves beholding to us, to show themselves thankful to God also, so bountiful to them that were in penury and want. And doubtless if the honoring of our God were all in all with us, and predominant in us, this we should mind and aim at in all our actions, to purchase this glory to him, to whom we are so infinitely beholding for all that we enjoy. The Angel that appeared to Manoah, though he refused to eat, yet willed him to convert the gift, into an holy present, or sacrifice to God. Ahasuerus, to declare his love to Hester, promised to give her what she requested, even to the half of the kingdom: but she was content to resign her hope and advantage that way, and turned the favor she found with the King, to the advancing of God's worship in and by the deliverance of the Jews from the mischief of Haman. Good Nehemiah, Butler to another King, finding him enclinable and favorable to himself, and pitying him in his heaviness: presently offereth to him the cause of the Church of God, to consider of, and desires that he may by his means be comforted in the relief of his countrymen the people of God. So Daniel having sundry rewards offered him for his good service by Nebuchadnezzar and Darius is content to to part with them all, so that the King will acknowledge the Lord Jehovah, the author of those gifts which he so admired. And reason there is hereof: for if Paul and Moses engaged their salvation, for the procuring of honor to God in the salvation of the Church: how much more are we bound to seek it by the forgoing of such a favor as we may well be without, and need not accept of? Besides, this wisdom should be in all Christians, to use every opportunity they may to the poor Church of God, especially seeing such occasions befall not often, nor to all sorts of men, in this kind. And further they had need of good discretion who should persuade men to convert that civil kindness which they offer them as friends, to a religious use, as Christians: sithence they may think it either unseasonable, or merely lost which they are drawn to bestow upon such matters, except themselves be first persuaded to the love of religion, and delight in the Saints of God, as Psalm. 16. Therefore to knit the next verse and the sum thereof, with this which belongeth to the same end, let both sorts learn their duty. They who benefit others without hope of requital, let them not do it to make others obliged and bound to them, as servants and underlings; but use all the interest, credit, and love they have in and with them, (if they have opportunity) to persuade them to love and good works, and to draw them to God, if they be strangers; as the truth is, at the first, ignorant folk are more drawn by such inducements, then otherwise: or if they be already Christians, let them labor to draw them nearer, as I have said: saying thus every man to the other: If I may prevail with you anything, or ye would gratify me, prefer God and his favor yourselves, and exhort other to do so, and commend godliness also to them, and the poor members of Christ, to make much of them, and to be their delight, who excel in virtue, before all earthly commodities: as for your gratuity, let the needy and distressed be partakers of it, and let them take my part, who shall bless God for your pity and bounty to them, and they shall yield you a ten fold better requital then I, being but one, can do. And this be said of them who pleasure other without looking for any requital again. The other who receive benefit, and acknowledge that they have been pleasured by them, and that they owe a duty again: if their offer be not accepted by the party, let them not then foolishly draw back their hand altogether from every good use, saying; Seeing he will not receive this of me, I am discharged, and free from unthankfulness: as for others, I regard them not. For this savors of a sinister meaning, not of a cheerful and hearty thanksgiuer, such an one as that good Naaman was, 2. King. 5. and these here mentioned, who readily answer to Gideon, asking of them their earings to a good end, as he intended it, we are willing to give that to thee, which thou askest to a good end and purpose: for it is like he told them, that he asked them not to his own behoove.

Gideon did well to set up a remembrance of God's kindness, as Jacob left a memorial of God's appearing to him, when he went into Mesopotamia, changing the name of the place, and calling it the house of God: for there the Lord had promised him safe deliverance from the wrath of his brother Esau, and to be with him whither he went, and to bring him safely back again: even the like mind did Gideon show here, desiring to keep a remembrance of God's deliverance there. But in making the Ephod, which was the sign thereof, Gideon was very unadvised, and dealt without due and good consideration. For in so weighty a case as that, and of so dangerous consequence, it had been meet that he had first consulted with the Lord about it, and so (according to the resolution he should have received from him) to have done: to wit, to have abstained from such a work: as undoubtedly he must and would have done, if God had been consulted with, and might have over-ruled. And this is the fruit of rashness and carelessness, whereas a small matter might have prevented all. It was, I say, no better in Gideon then inconsiderate, though his meaning were good. For God ordained not the Ephod to such an end, but only for the Priests to wear in the Tabernacle when they offered sacrifice: and permitted it not to men to follow him therein, neither to make one for civil uses. It is charitably to be thought that Gideon committed not Idolatry himself, who had thrown down the Altar of Baal before with detestation, and cut down his grove: but howsoever it was, as it is not certain to us; yet seeing he did otherwise in setting up the Ephod, then God had commanded, he fell into a kind of Idolatry, or was at least a great occasion thereof, and so the Lord being offended, punished his issue and posterity, rewarding them both with the unthankfulness of the people, and also with the cruelty of Abimelech.

So that though Gideon's meaning was otherwise, yet this displeased the Lord which he did, for that he consulted not with him in that strange work which he took in hand. Therefore we see that it is not enough to have a good intent (as they call it) in that which we do to serve God in, but knowledge must go before out of the word, to warrant and uphold us in our attempts and doings. For whatsoever is not of faith, is sin: and we are happy when we do good things, but so, that we first know them to be such indeed, and not otherwise: for Israel had a zeal, but not according to knowledge. David would have built God an house, then the which who could have gone about a better thing in all men's account and judgment? But God reproved him by Nathan, and yet he himself consented to him at first, upon the like good intent.

So, many have since the days of Queen Mary, and some still do of a good intent, enter into the Ministry, though many other intend nothing but to enrich themselves with living: whom the Lord alloweth not by his word, they being not able to feed his people with the food of life. So we read that Saul saved the fattest of the cattle (as he said) to sacrifice, contrary to the word of the Lord; which if it had been so, had been bad: but that was only a false pretence to cover his covetousness, and disobedience to the commandment.

Then Samuel reproving him, was fain to answer him: Hath the Lord as great pleasure in burnt offerings and sacrifice, as that his law should be obeyea? Therefore good intentions (corruptly so called) cannot be accepted of him, except they be directed by knowledge.

Of such intents arose most parts and points of Popery: the orders of Monks, the worshipping of the Sacrament, canonical hours, free will, relics, prayers to Saints, &c. Of all the which, and the like, the Lord saith, as he did by the Prophet Isaiah in the like case, Who required these things at your hands? And in another place, In vain doth this people worship me, teaching for doctrines, the precepts of men. So that by all which hath been said, it is manifest how prone and ready we are to Idolatry and superstition. And what other thing doth this teach us, but that it is a mystery to serve God aright and religiously: and that cannot stand with the common practice of men in the worshipping of God, who receive not the word in the power thereof, to work upon them effectually, and so as they may be cast into the mould thereof, but for fashion and orders sake.

Again, Gideon's setting up the Ephod, was the occasion of the people's falling to commit spiritual fornication with it, through his letting it alone, and they worshipped it, as their fathers did the brazen Serpent: which therefore Ezechia commanded to be taken down. Gideon had done well therefore, if he had so served the Ephod also, when he saw superstition to arise by occasion of it. And this is the best fruit and success of blind and ignorant devotion, that it draweth some mischief always with it, as the gross absurdities in Popery, of which I spake, arose at the first upon such beginnings. So that the thing which in these cases is to be done, is, that all superstition and implements thereof be held out of the Church of Christ: but if any of them have been suffered to remain, the next is, that as soon as may be, they be removed. And as for God's ordinances, they ought not to be turned from their kind and right use of serving him in civil cases, (as the Ephod was appointed by Gideon) as to make plays of them, or offer them any such abuse: as the Word and Sacraments. But I pass to another thing concerning the people.

Lastly, in that sundry of the people fell to Idolatry with the Ephod, who had before worshipped God aright, with an upright heart; and a plague of God fell upon them for it, note we, that they who after they have received the knowledge of the truth, do fall to Idolatry, do never escape destruction, if they lie still therein, or some fearful plague, although they rise out of it again, and depart from it. Solomon was a witness hereof, both in himself, and in his posterity, whose punishment is famous for hearkening to his idolatrous wives. And the Lord professeth himself in that case to be jealous, as a man that taketh his wife in spouse-breach, who (most certainly) will not spare the offender.

IN these four verses another thing concerning Gideon is set down: and first it is shown, how Midian for a • h • he multitude and glory thereof was brought low: whereby may be noted the sorrow of such of them as lived, and the shame and confusion both of the living and the dead, with the fruit thereof, to wit, a final suppression of that enemy, and a long peace of forty years restored, all the life of Gideon. Secondly, three more particulars concerning Gideon are added: The first to his commendation: that having done the service for which the Lord extraordinarily called him, he willingly yielded himself to a private life again, as he professed against the contrary, verse 22. The two latter were to his blame. First his polygamy in verse. 30. Secondly, his yielding to the unlawful desire of his Concubine of Shechem, and making way thereby to the mischief that ensued.

For the first of these, the text saith, Midian was subdued and brought low, &c. which being understood of the multitude of them, teacheth, and proveth, that we ought to look always to the end of things, and not to the beginnings, and flourishing estate of them, and this to do, the Scripture calls sound wisdom. Think we of the godliest, and things of greatest account, pleasure, pomp, dignity, wealth, buildings, purchases, solemn marriages, or such like, I grant that the most men rejoice and please themselves in them vainly and foolishly for the time, as if they had gotten a paradise; but when all may see them to fade daily with the enioyers thereof, and change to corruption, no wise man can or dare please himself or rest in them, as if they could make him happy; but as he seeth the end will be thereof, so he will enjoy thē from God, as things decaying and transitory. What then? ye will (perhaps) say, shall he not be glad of, nor delight in them till he do forgo them, and till an end of them come? I answer, that I say not so. But he shall know what the end of them all will be before it come, by the manner of using them. For he that seeketh by all these, to be more fruitful in duty doing to God, and in works of love to men, and not to take boldness to sin the rather by occasion of them, this man may know that the end shall be good, and in respect thereof, he may use them all comfortably, seeing he useth them warily and aright, as God directeth him, for in that he doth so, God also blesseth him exceedingly, which blessing few attain thereto.

The Lord is brought in by Moses in Deuteronomy bemoning the want of practicing this point of wisdom in men, saying, Oh that my people were wise, and would consider their end. And the Apostle asketh this question of the Romans, what fruit or pleasure they ever had in that, which in the end brought shame to them? The wise & the foolish virgins give clear proof unto this: the foolish contenting themselves to be without oil in their lamps, that is, to walk securely, were therefore shut out: the wise waiting with oil in their lamps, till the Bridegroom came, and therefore thus watching to the end, were taken in, and received readily. Look upon Absalom for all the advancing of himself, and on Adonia: look upon Baltazar for all his iunketting with his choice company in the holy vessels of the Temple; and upon Haman though he only was bidden to the banquet with the King by Queen Hester, and for all his other honor that he had, (which yet he himself did not a little boast of) was not the end of it greater shame, then the best of it was glory?

Look upon the young man to whom Solomon speaketh, who rejoiced, as if he should never be old, nor me • e with worse cheare, then jollity and mirth: was it not told him, he should come to judgment? And what better end of his delicious life found the rich man in the Gospel, then torments? And thus I might heap up examples infinitely, both out of the Scripture, and out of our own experience, of them who had gotten much here, and they were many in number in all ages that did thus, as the Midianites (of whom I now speak) and were for their greatness, and in their time, the talk of the world, yet having no sure hold of heaven, nor part in other happiness then transitory, came to naught, and were worse then nothing; so as one may say of them, as Christ said of Judas, It had been good for them that they had never been borne. Therefore I conclude: blessed is the man that hath an eye to the end of his actions, and of all things which he beholdeth here under the sun: and so dealeth, that he may find and enjoy thereby a good end of his life: therefore when the holy Ghost to the Hebrews commended the faith of some, he willeth the reader to consider what hath been the end of the conversation of such. And the Psalmist sendeth us to the end of the godly; Mark (saith he) the end of the righteous, for the end of him is peace. But for these that will be merry otherwise, howsoever they go to work, their end will be in heaviness, according to the words of our Savior, Woe be to you that now laugh, fow ye shall howl and weep.

Now that it is said here, they had forty years peace after this subduing of the Midianites, it was a great benefit that God bestowed upon them: and so all that enjoy it, or a great part of it, shall see cause to say, if they read and consider the bondage and woe that men are in to enemies and strangers. Therefore we should carefully look what good may be done in such times of liberty and freedom from great disturbance, especially that when we have generally peace in the land, there be no private breaches with neighbors at home, nor in family; but a quiet life with both; and the peace of a good conscience to Godward, chiefly and above all things procured. Look of this at large in chap. 5. and elsewhere.

Now that which followeth concerning Gideon, in this verse is this: that it is said, after this victory, Gideon lived (after a sort) a private life, to prove and make it manifest that he desired not, as he had told them before, the empire, contrary to God's ordinance. So it is with some offices among us annual, or temporary. If he had in this priuacie lived idly, or wickedly, as one that had done enough before, and now waxt weary, it would have been set down as other faults be. That which we have to learn by this, is; that we so use authority, countenance, preferment, or any such liberty which is more then common, that we remember it must be laid down again, and have an end, and that also (perhaps) in this life: and therefore, that we swell not, neither be puffed up thereby, neither forget what we have been: for that, and such like promotion or advancement is but borrowed. And nothing is more common then to see age abased and in little regard: so that, The mind (as the saying is) is all in all: yea such as the mind is, such is the man. For else, what should be the privilege of a godly man in respect of other, both in life and at death? Some may better have thousands (and use them more soberly) then some can hundreds. He that makes his prosperity his heaven, cannot but think the contrary to be his misery and undoing. But he that never joyed too much in that he had, never laid it too near his heart, when he lost or for-went it. It is the speech of a fool to say, It is most miserable to have been happy. A wise man is neither so lifted up with enjoining that which he knoweth is vanishing and mutable, as if it were happiness: nor so dejected in the forgoing it, as if he had lost it, and as if his hope were past. The immoderate desire of the mind is like to him who having used his body to a plenteous and delicate fare, being afterward compelled to straiter allowance, pineth: and by the alteration of a full, fat, comely and strong body, into a thin, meager, pale, and decayed; showeth that the change of his diet hath made him unlike himself. Whereas the sober minded resembleth him, who tieth himself to an ordinary, as most agreeable to health and soundness: and although he come to an extraordinary diet, yet he is a law to himself, he eateth no more of many, then he did before of a few dishes: So that as the one mendeth him not, so the other appaireth him not. Thus saith the Christian with the Apostle, I have learned to abound, I have learned also to want: in diverse estates to be the same, even contented and thankful. A rare portion above all earthly treasure: and such as he needed not be ashamed to confess, he had learned, for he was borne to no such privilege, as he was to be a free citizen of Rome, as he told Lysias, but was taught it by the Spirit of God only.

We have great need to note this: for many by office, place, authority and superiority in Ministry and Magistracy, have, and do daily forget themselves, and especially if great wealth accompany the same, yea sometime where there is no great matter in the persons to cause it. And therefore when God shall blow upon their estate, and cast it down, and they be constrained to come to abasement, and to their old condition again, wherein they once lived, they scorn and cast it off, and shift by unlawful means to wind themselves out of it, by running into debt with other men, never meaning to pay, as both appeareth in many Seruingmen and Soldiers that have been of any place, and other better borne then the common sort, and many more, who say with the Steward; Digge I cannot and to beg I am ashamed, and live I must some way or other, but they will never fall to work, or to the doing of anything beseeming them for their maintenance, but hunt after pleasure, harlots, dice, cards, robbing, and cozening the simple, and beguiling silly maids or matrons, to enrich themselves, &c.

And again, this showeth the folly of such great persons, as trusting to their greatness and wealth, as to a strong hold, provide as little for their own changes, as for the hardness which may befall their children: but bring them up in all softness and delicacy, not so much as inuring them to any labor, or exercizing their bodies or wits to industry and action: whereby it cometh to pass, that if their estate decline, they are left destitute and shiftless: and urged by an unhappy necessity of their own procuring to use indirect means for maintenance.

Another thing concerning Gideon followeth, and that is, the setting down of his many wives, which was his great blemish. And it teacheth us, that as well the faults and blemishes of God's servants are set before us in the Scriptures, as their virtues: in which respect the Scriptures are unlike to other stories or writings of men, carried partially through hatred or flattery to obscure the truth. So are David's, Samson's, and Peters; and the faults and infirmities of sundry other approved servants of God: which (yet) is not done by the holy Ghost, that we should seek liberty to follow them, for many sorrows shall be to such, but to teach, that we, even the best, should suspect our selves, being full of self-love, to hide and wink at our corruptions and bad qualities, and therefore to keep with all diligence our hearts, which we are hardly brought to do, though they be out of measure deceitful, neither can we abide to be reproved and shamed for the same.

But seeing God hath for sundry causes, and in diverse respects left the infirmities and blemishes of his servants in scripture to be known of us, I will briefly note and set down some of them, having so good and fit occasion offered, that so we may profit by them accordingly. He hath done it partly for our benefit, and partly to teach us our duty. Our benefit thereby is twofold. One, that if at any time we should fall into some grievous sin, and despair of God's mercy thereby, yet that we may stay and uphold our selves by the examples of Gideon and other such, who fearing God, did yet fall dangerously, and recovered themselves again: that we, knowing that, may in the like case receive hope of pardon likewise, if we call our selves home again by repentance.

For in such cases when we are exhorted by God's faithful ministers not to cast away our confidence though we have so offended, we are ready to object thus: Oh there were never any of God's children that fell so, and offended as we have done, so that we may justly fear, there is no remission nor pardon for us to be hoped for. Therefore when we shall hear of the infirmities of the godly, the clear knowledge of this, much availeth to stay us from despairing. This is not therefore to embolden us by their example to sin, though we do yet stand by the grace of God, free from reproachful evils, but to uphold us, if we have already fallen dangerousl •• that we faint not altogether. I say, it serveth for prevention of deadly • ear after sin, not to cause presumption in sinning. For if any will abuse this knowledge to licentiousness, hoping for pardon as they hear that others have obtained it, when they had sinned in like manner as they themselves have done, let them know that God will meet with them, as their boldness requireth, with terrors within, and shame without, till they shall wish that they had been better advised. And as they may justly complain that they sinned more willfully and purposely, then the Saints of God did, (to speak of many of them) so they may fear that they shall not so easily find mercy and forgiveness, as they found. And this is one cause that concerneth us much, why the Lord hath left the faults of the godly manifested in Scripture, as well as their virtues. Another is, that we hearing how some rare people in ages past have fallen, we should be more suspicious of our selves, and more wary that we slip not into the common evils of the time we live in, seeing we are much weaker in faith and grace then they were, and therefore are like more easily to forget our selves, and to fall grievously, unless we count it our happiness (and oft tell it to our selves) to labor and endeavor by all means to persevere in uprightness unto our end: and therefore we are like to find it as hard to recover our selves again. And indeed the bitterness which they tasted in their falls, were enough to deter us from following them, though we were sure to speed at length as well as they. But few look at the bitter, but at the sweet only, and so are deceived.

Another cause why God hath made known the blemishes of the faithful that lived in former times, is, to teach us our duty towards our brethren, that if we hear any of them to have fallen into any grievous offense, and afterward when it cometh to their remembrance, that they take such a deep conceit for so displeasing God, and lay it so near their heart, that they fear it cannot be forgiven them, I say, when it thus falleth out, we are taught by this our duty; and that is, to encourage and help to uphold them in meekness, and with our exhortings of them, and persuasions to rise up and return again, to comfort them also when we see them repent, and to bear with their infirmities, and not to condemn and forsake them, good things being found in them, remembering our selves who would be glad to be helped up, when we have fallen, rather then to be shamed, forsaken, and left to our selves. To this end is that of the Apostle, Brethren, if any be fallen by infirmity, you that are spiritual, that is, endued with more grace, and seasoned with more fruits of God's spirit, restore such an one, that is, do your endeavor with meekness to raise him, considering yourselves.

The use, in general, of this whole discourse, is, to be afraid to offend, seeing we be so unwilling to hear of any rebuke for the same, and not to be bold to sin by authority of the fathers, seeing we are not willing to take part with them in their punishments, but as shame and sorrow are unwelcome to us, so let the sins be also that bring them. For they quench faith, weaken grace, and loose our good name, beside the hindering of many duties. The Lord speaking of his faithful ones, saith: If they sin, I will correct them, &c. but my loving kindness I will never take from them. If then he mean not to forsake them, good cause why he should punish and correct them, that so they may be stopped in their bad course, and driven back again. As Saint Paul to Timothy saith, I am persuaded that the Lord had mercy upon me, as well for other men's example and benefit as mine own. And thus by such examples duly considered, and by the Scripture, we have consolation and hope. So that far be it from us to say: [Nay, if he be fallen, let him shift for himself, I had better opinion of him then he deserved, now I see, he is an hypocrite, a Demas, a reuolter.] But oh man, is this the way for thee to procure to thyself compassion from others, if thou shouldest fall so, and hadst the like need? If thou sayest; God forbid I should stand in such need. I answer thee: Thou shalt do wisely in preventing such an occasion: but that is not done by an high-minded conceit that such a thing shall not befall thee, but rather by fear of thyself, and thy frailty. Neither by thy tenderness to others shalt thou be made the more subject to fall, but the more watchful against falling. But lest thou shouldest say, I shall not fall, hear the Apostle saying, Lest thou thyself be preoccupated, and do the like.

That Gideon had fallen we have heard: now it followeth, that we see how. One of his particular blemishes was, that he had many wives: as for the mentioning of his sons, it was of it self, neither with him, nor against him, but is spoken of, to make way to the next chapter. But polygamy, that is, the having of many wives, was against the first institution. For though the Jews did use it, yet our Savior rebuketh it, and saith, it was not so from the beginning: and God forbad it the Kings themselves, (who might enjoy the greatest liberties) and why did he so? even because it turned their harts from God. For such hunt after pleasure, and forsake the Lord, which may be done also in single marriages, (I confess,) but much more in polygamy being unlawful. For they who are given over to such licentiousness, or to any other like course, it besotteth them, and maketh them drunken therewith, in such sort as they become impotent to all that good is. Besides the inconveniences which have accompanied Polygamy, disagreement, jealousy, hatred. So that God is displeased highly at the having of many wives.

But some will object: What is this to us, who abstain from many wives and are prohibited by law such licentiousness? I answer, yes very much: For this is not only true in Polygamie, that men's harts be stolen from God, but in single and lawful marriage also, the same may be, (as I have said before) yea and most certainly will be, if men give themselves the bridle, and consider not one end thereof to be the restraining of them from strange lusts, and to live holily, so as they be made more fit by their marriage to their several duties, which the most do not regard. For they who by their unseemly speeches and offensive behavior towards other women, do too apparently testify, that they live vnchastly in marriage, and offend God grievously thereby, much more would bewray their lewdness and badness that way, uncleanness of body also, but that either they are restrained by law and shame, or else their married estate is mixed with many fearful and great troubles, which do any their lusts, in so much as many who would give over themselves as far as the worst; dare not, seeing they are so cooled and held down by afflictions. They are wise that use their marriage as an help, whereby they hold nearer to God, and become more dutiful and they that do otherwise, if they be the servants of God, shall easily see their abusing of it by awknesse in God's service, and untowardness to all good duties: but if they be wicked and unconscionable, they make that estate of marriage suitable to their other parts of life, that is to say, all naught.

In that it is said further of Gideon, that he had a concubine in Shechem, that was another of his blemishes. Whereby as by other we may know, that they were used of men then, as well as wives. They were inferior to their wives, and had no superiority in the family, but were as servants. Which was evil also even as Polygamy. In Malachi we read, that they who after the captivity had put away their wives, and married strange ones, who also objected, that a man of God did so, namely Abraham, we read (I say) that they were answered thus: that he sought a godly seed, and did it not of lightness, or willfulness, so that although it was not according to the first institution that he did, yet in as much as it was not revealed so clearly to be sin in those former times in which he lived, as it was since, it was no just defense for those, who coming after them, did it to satisfy their lusts when they had more light about the will of God, and knowledge of the sin it self, and also what an evil end did follow it. And the same teacheth us, who have a rule to guide our actions by, that we may in no wise follow examples, no not of the good who have done against those rules, but to try them by the rules, as Paul requireth it of the Thessalonians, Try all things, and hold that which is good. And he willeth the Corinthians, that no man follow him, but as he followed Christ: as hath been noted largely before.

We are also here to consider one fruit of his taking of that concubine, even by the name that she caused Gideon to give the son that he had by her, to wit, Abimelech; which is as much as to say [My father is a king,] who kindled in him thereby the flame of bearing rule, to play the Tyrant, and to challenge the kingdom as due to his father, which yet he refused both himself, and also that it should be given to his sons. But what better fruit might be looked for, when God's ordinance was broken? (See the like in Solomon, 1. King. 11.) And yet this she did who might worst have done it, causing Gideon to give him the name of the Philistime Kings, who played the right part of a Philistime when he grew up, and rose to place. For as it is clear by the next chapter, that she was a wicked woman, and of bad kindred, and had induced and trained Gideon to her desire before, so there was none found like to that Abimelek her son, that we read of in his time, neither could be much worse then he, either before or after him.

Let this be a watchword about names giving: for they that are naught, will take every occasion to increase their sin, even by occasion thereof, that if any of their name have been noted above other for some bad quality, as stoutness and stomach, bragging and boasting, pot-companionship, or such like, oh they must uphold the name, (though it be but a shadow, as Absolom's pillar,) and so be suitable to their name, if it occasion them evil, and to keep alive the bad practizes and course of them that bare that name before them. Even so names more advisedly and wisely given to children (as I have taught in another place) are good occasions to provoke them to their duties.

Besides, we may see what men get, who are of any good note, by entering into so near a league, and having so inward acquaintance with such dames and mates, which though it were in single and lawful marriage, yet it threatens as far as man may judge, an extinguishing of the good sparkles of grace in them that are so matched. Which should cause the servants of God to link themselves in marriage with women, more like to themselves in religion and good behavior. And for them for whom it is too late to give this warning unto, (who are too many) let them yet receive and embrace this instruction that is given them in the second place: that is to say, how they take counsel of such wives or ill companions (in cases doubtful and and dangerous,) as are malicious, high-minded, quarrellers, contentions, waspish, covetous and gripers, or in a word, void of true religion. Sampson may be an example to all, both of hearkening too far to such, and so Gideon may be also, and likewise of opening and telling that secret which is not meet to be imparted unto them, which Sampson did to his great reproach and abasement. But here an end of this seeing of both these last points I have entreated purposely before, out of the former histories.

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

N Ow together with the Chapter, the holy story maketh an end of Gideon's acts: and maketh mention of his death and burial, and showeth what the people of Israel did afterwards. In this verse it is said, he died in a good age. For seeing some of his faults have been spoken of, to leave them so, would have bred some doubts, he having done many good things, therefore his end is here set down, to show, that both he had the blessing of old age granted him, and also that it was blessed with many good things by God unto him. The same that is said of him, is said of Abraham: that he should die in a good old age. Which speech here applied to Gideon, and affirmed of him, though it be not to be drawn so far as to prove he died godly, but only noteth fullness of days, and prosperity in this life, yet it is clear that he died so, and obtained eternal life after, in that he is reckoned among the faithful in the Epistle to the Hebrews. Which is to good purpose to be set down, he being (though a godly man, yet) blemished, that thereby we may know he repented.

By this we are taught that we must stablish our faith, hope and other graces of God begun in us at our first conversion, that we may be rooted, grounded, and settled therein, as the Apostle willeth the Colossians, and that so the nearer we are the grave, the more glorious and fruitful our profession may be, and in our age we may more flourish then in our youth: which is a thing not easily found nor obtained. Therefore the Apostle Saint Peter also exhorteth, saying: Take heed, that ye be not led away from your steadfastness; and showeth how that may be like to be, even by the error of the wicked. For by beholding how they walk, who have no fear of God at all, and by hearkening to their subtle counsel, and poisoned persuasions, we shall find to our cost, that there is no small force to draw us after their cursed example, whereas we were in a good course before. If Gideon so mightily and oft assisted and helped, did yet fall in such manner as we have heard, what may we look for in so many and so variable cases through out our whole lives? It is well seen in this age, what need they have to profit by this doctrine, who ran well sometime, as the Galatians did, but yet have suffered themselves to be letted, so that they obey not the truth, which they began and professed commendably to do.

Many faults both to the wounding of the conscience, and the offense of men, provoke God daily in his own children, and make faith to seek, and hope to wax faint, for that we do not labor carefully to bring forth fruit plentifully thereof, and to hold out with all possible endeavor the profession of our hope with joy. And if we have trode awry, and begun with the wise virgins to slumber, yet through due and continual attending upon God, and daily and oft repairing and drawing near to him, we should not sleep therein, but make haste speedily to come home again under the Lord's wing and protection, where only true safety and good being is to be • ound: and that the rather, seeing the poor chicken and bird void of reason, after the least straying, longs by & by after the damme, and to be under her wing: and say we therefore everyone with the Prophet to the Lord, O forsake me not over long: and ever and anon look we that all be well with our soul, that there be peace betwixt God and us, and that our faith and repentance wax not stale, nor loathsome to us. And make we no haste to rush into shameful and reproachful sins, for neither is the burden and shame of them easily borne, nor the getting out of them; and the recovering of our selves again from under such bondage, easily obtained, when we be once fallen into them; whereof, by many occasions much hath been before spoken.

And hereafter the long mentioning of Gideon's acts follows his death: To teach us, that to be the end of all flesh, whether the life be short or long, as David also witnessed in other words, saying; I go the way of all the world. And great encouragement we have to prepare and haste for death, if we have learned aright to die, seeing with our being with Christ, which is best of all, there are with infinite other unutterable perogatives, so many excellent and holy servants of God gone before us thither, to welcome us. Of which point, see more by the like occasion of Joshua and others, in the former process of this book.

Now the last of the things that followed after the death of Gideon, is this, to wit, that the people of Israel (for all that we have heard God did for them) fell again to Idolatry, and that most shamefully. And by this we see what fearful things follow the taking away of good governors which maintain true religion. For they by their authority have contained and held the people within compass, who being dead, they fall away. Pray therefore earnestly for them, and make we use of their lives, that we may lead a godly and peaceable life under them. For contrariwise when other that know not the Lord, rise up in their rooms, the people shall have sorrow their bellies full. The like may be said of godly preachers and parents, what a loss it shall be to the people of God, whom they shall leave behind, to forgo them. But of this at large in the second Chapter.

Their sins were these two: One, that they took Baal-berith, as they called him, for their God: the other, that they forgot the Lord their God. This Idol they called the Lord of league, whose Image they set up. Herein consisted their worshipping of him, that they acknowledged the good things that they received, to be given them of him, and the removing of their troubles to be from him also. And to ascribe these to a stock, what was it but to go a whoring after it, as here it is said they did, from the true and living God? And having joined themselves to him, they forsook and forgot the Lord God, who had done all good things for them. And this and no better is the worship and service which our deuoutest votaries in popery do give unto the Lord at this day, as to him that will compare the religion of the one with the other will easily and soon appear. See somewhat of this their sin in Chapter 2. 11. 13.

Furthermore, this example teacheth how inconstant we are in all good beginnings and courses, and how ready we are to decline and turn away from thence, everyone to that whereto his false and deceitful heart carrieth him: whether to Popery or any other loose and unfaithful serving of God in hypocrisy: as to say, Lord, Lord; and to draw near to him with the body, the heart being far from him: while no conscience is made of duty towards him. Whereas the only forgetting of the kindness of the Lord our God, who only hath fed, preserved, delivered and enlightened us unto the life to come, and who (in one word) hath been all in all unto us, I say, this only forgetting him, and the suffering of his benefits to slip out of our minds, is sin of it self most grievous and great, without the other, as we have seen chap. 2. 2, 3. and in this chapter also I have said the like of this point, verse. 27.

The unthankfulness of the people towards Gideon's posterity is set down in this verse, which is further expressed in the next chapter: as in this, that they suffered his sons to be slain: their sin is aggravated hereby, that he had done so great things for them, as to deliver them out of so fearful bondage, as we have heard they were in to the Midianites. But in this they did like themselves. For (not to repeat that which I have said hereof twice in this chapter, verse. 18. 22.) we may be sure of this, (as we see here in these) that they who are unfaithful and unthankful to God, are not to be trusted that they will deal better with men. This both the heavenly order of the law of God teacheth, and many examples also. As Abraham said; I saw that the fear of God was not in this place, and therefore what trustiness is to be looked for to me of men? And likewise that example of the unrighteous Judge showeth as much, that neither feared God, nor reverenced man. This measure our Savior found among his own countrymen, when he had done many great good works among them, yet they would have stoned him for them. And why? for they were not faithful to God. Do we our duties therefore of conscience to God, that so we may not fail toward men. For otherwise from us nothing is to be looked for, but unfaithfulness to men, and evil example, utterly unbeseeming us, when time shall serve to bewray and sift us: which (as the proverb saith) is the mother of truth, and revealeth that which was long hidden.

Now to end the chapter with the answer of an objection. It is marveled at, that God suffered this Idolatry and superstition so long unpunished. For such as object thus, think that it fell out a little after the victory, as it is sure Gideon asked of the people the earings that made the Ephod, by and by after the victory, whereas yet Gideon continued forty years after this. But it is answered by S. Augustine, who in such a case, being no article of our faith, may have his judgment approved, and received, being likely; and not being answered by the Scripture. He saith, that though the gold was gathered soon after the victory, yet the Ephod was not made by and by, but long after, to wit, about the end of Gideon's life. Or if it were made sooner, yet it was not abused till toward his death. But of uncertainties we are not to ground any instruction, and therefore here an end.

THE FIFTIE SIXE SERMON ON THE NINTH CHAPTER OF THE BOOKE OF JUDGES.

N Ow to proceed, we have seen how these woeful men of Shechem, who bewraying by the forementioned act of leaning to a bad request, the exceeding wickedness that was in them, have yet branded themselves with another note of infamy like the former, which doth much aggravate their sin; namely this: that living in the fellowship of honest citizens, who should have punished evil doers, and have chaced them away with their very countenance, yet behold, there were no worse to be found there then themselves. They who should have made the worst afraid of their iniquity, by their executing of law and justice up •• the committers; even they put the common citizens, and better men then they were, in danger of their lives by their wicked dealing; and did indeed cause them both to lose their lives, by bringing in an usurper and tyrant, to spoil and make havoc of them. We know next to the Prince in a land, are the Peers and Nobles thereof: these it most concerneth to assist the supreme governor in the execution of justice and government. And yet we see, by comparing this with the Chronicles of diverse lands, that these often have been the forwardest in defending the worst causes, in attempting against the State, yea and (in the vacancy of the throne and kingdom) to further and help forward usurpers in their unlawful claim, against the undoubted heirs. Whereby we learn, that there are no worse then some of them who live in civil society with others; who also are trusted with the peace and safety of town and city, and yet by the just judgment of God, pursuing them, break out and bewray themselves sometime to be notorious offenders, and are brought forth oft times by their due deserts, to shameful execution with other evil doers; Even as we read of one who lived in the tents with other, when Israel abode in the desert, after they came out of Egypt, yet being a blasphemer, was takē out of the host of Israel, and stoned to death, like the worst malefactors: and so some (to come to our time) with Ananias are found, though they be citizens and headborowes, to be forgers, sacrilegious, &c. Others, of the same condition with Achan, prove arrant thieves, and as he was, are put to open shame and reproach, as well as rogues and masterless hang-bies, and some are found with Zimry to be whoremongers, yea worse then the incestuous, and no better thē Sodomites, and do publicly receive their punishment due thereto. As also all the spies, being yet choice men among the Tribes, yea of the chiefer sort of them, yet perished for their collusion and dissimulation, except Caleb and Joshua. These are not light and small matters that such as are substantial, and of good reputation among their neighbors, should be brought forth thus to be set on the stage to be gazed on with the worst, who might and ought with the best, to have been pursuers and punishers of other evil doers: and their infamy shall never be put out with God (beside the shame that befalleth them here before men,) without unfeigned repentance, which is no common thing, as the world (yet) accounteth it. And to pass from these, there are othersome so vile, irreligious, and monstrous in another manner, yea and even of them who yet bear it out among men, as if they were to be allowed and justified, their sins being not punishable by the law of the land, nor to be taxed by the Magistrate, so that the Lord doth execution upon them himself, causing their profaneness, atheism, and miserlike worldliness to rise up against them, and drive them to hang themselves with their own halter, as did Ahithophel the great counselor, and Judas the Apostle, when he became a traitor. These whom I have now mentioned, and many other of bad note, being found among the ciuiller sort in cities and towns everywhere, who yet should help to suppress vagarant and unruly persons; Oh, what are good, faithful, and friendly neighbors worth, and how highly to be accounted of? such I mean, as among whom one may dwell peaceable, and without fear, and in whose faithfulness a man may rest? And as such may much rejoice, though their infirmities hold them under, so yet they who flourish and lift up their heads on high, and count themselves the only happy people, because they are more righteous, as they call it) that is to say, counted honest, and civil dealers, and such as cannot be blemished with any open blot and stain of infamy for oppression, falsehood, uncleanness, and yet void of religion, even these also (so many of them as will show themselves wise indeed; let them (I say) know they are in little better case thē the other in God's account, seeing they hate to be reformed. And for all their vaunting themselves, and the high conceit that they have of their good estate toward God, as if they were the only religious persons, yet while they submit not their neck to the Lord's yoke of obedience, but abhor and scorn such as they think go beyond them in sincere piety, who make conscience of stricter matters, (as the world count them) as idle speech, pride of life, foolish resting, filthy pleasures, railing, slandering, lying, deceiving, &c. even they, most certainly have God their adversary, and because they repent not, they shall likewise perish. Doubtless it were (I deny not) to be wished, that there were no worse in towns, then these of the ciuiller sort, and it were greatly for the benefit of the commonwealth, that gross villainies were rooted out among them, & common virtues practiced, as the outward worshipping of God, and peace with men. But yet these, (as the Scripture testifieth) are far from happiness, as before hath been noted: the which I say, partly lest these men should deceive themselves and others, with an erroneous conceit of that good which is not in them, (while they search not their hearts, and purge out the filth that is there, and yet glory of repentance: and partly, that God's people may see cause of endeavoring after a further measure of grace and true holiness; rather then to faint therein, and break off their good beginnings. And the Lord doth oft times therefore pluck out such whole and ciuell men, (as they love to be counted) by the ears from their fellows, and for the example of many other, he suffereth them to disguise themselves grossly by falling into the sins for which they have scorned and disclaimed others, as adultery▪ and boasted themselves to be free from them. This (I say) God is fain to do to them: and then they cry out of their hollowness, ignorance, unbelief and evil heart, (being so convicted,) which hath laid them in the dirt. These before were no sins with them, neither would they be brought once to think so; whereas yet now that they have committed the grosser, they accuse themselves of smaller also. Therefore they are happy, who lay the foundation of their peace, credit, safety, and true welfare toward God, who lay it (I say) deeper, then that storm or tempest, wind or weather may cast it down: never ceasing▪ till they have by faith purged out the strength and poison of those corrupt and bitter roots of the evil heart, and by the same faith have obtained and found mercy with God, that they may fear him, and for a good conscience sake, go under (if it must needs be so) discredit with bad men, rather then for credits sake to smother conscience, which building soon decayeth with the sandy ground-work thereof.

But now to return to the Shechemites again, I have not yet noted nor set down the particular sin, which they added to the rest, that is to say, that they help forward this cursed imp Abimelech to usurp the kingdom, by giving him such a piece of money out of their common treasury, which was the house of their Idol Baal-berith (of whom we spak before cha. 8. end) with the which he was able to hire a band and company of lewd fellows to guard and run before, and follow him, as Absalom did the like, when he took in hand such a like work. Whereby we may see to what uses many put their goods, and how commendably they employ them, which they are put in trust with. As for feeding the hungry with them, or clothing the naked, or pitying the oppressed, it is too base a matter for them to look after, though they shall know one day, and that to their cost, that they have the poor among them, to this end, that they may do good to them. But the thought of such things is as far from them as the East is from the West: yea it is death to them to part with the very shreds to good uses: but they empty their purse to the bottom to bestow upon their lusts, in roytous life, in drinking, whoring, and other excess, till they be brought to a morsel of bread: or else they be of another disposition, namely, to gather and increase their substance endlessly, neither they themselves, nor any wise man can tell why: for if they have posterity to leave it to, (which yet many want) they should leave them but that which remaineth after they have done, in their time and place, many good deeds to diverse civil and religious necessary uses: and otherwise accursed are they in that which they have, which for the most part doth no other good then the pleasing of the eye of the owner, while they know many smart and are in penury, (that I say) nothing of their wicked increasing of great part of it by oppression, and defrauding of men; whereof we have too many woeful examples among us from time to time. The Lord, therefore, hath given them no heart to do good with it, which if they had, they should consider also, that there is somewhat else to bestow cost upon, as well as upon themselves, but especially upon their lusts: I mean, the worship of God, procuring a good Minister, relieving the distressed, of all kinds, as their ability will reach. But they show that God and his word are of meaner account with them then their loathsome lusts. Touching this abuse of men's wealth and outward blessings, sundry kinds of doctrine have occasioned us to speak before, neither shall it be needful to make any set discourse upon it in this place. Only I will add a word or two touching this. That they took these pieces out of the treasury of Baal-berith. Whether they took it out of their treasure, appointed to idolatrous uses (for it is probable they had such a treasury, in imitation of the treasury of the house of God) or whether their common treasure, was in some place of that Temple, there laid up as in a safe repositorie, and free from the violence or sacrilege of robbers, (of which use of temples, especially in times of war and danger of pillage, we read in Profane and Ecclesiastical writers everywhere) of this, I say, I will not affirm, neither can I. Only I incline to the former opinion: and do think that they robbed their Temple, to supply the want of Abimelech (and sacrilege may well stand with treason and tyranny, which spare neither things holy nor profane.) But upon conjectures I will collect nothing. Whether soever they did, sure it is, that they thought their Idol a sufficient treasurer and keeper of this silver, (or else they would not have made his Temple the treasury) and durst trust him with the preciousest things they had: who yet had neither eyes to see it, or hands and power to defend it from robbers. This is no wonder (may some man say) that they durst trust him with their money, who durst venture their lives and souls upon his protection, as they in the days of Elijah. 1. King. 18. did. I answer: It were the less wonder indeed, if we saw not Christians, worshippers of God (who profess themselves to ieopard their salvation upon his promise) to be yet far behind these Idolaters in this thing. For they will not venture nor cast their goods upon his safeguard, nor think the Lord a meet and trusty keeper of their wealth; they will put no more in his hands then they are willing to lose. To such we may say: Is he not much beholding to you the whilst? He hath given you living Temples, not of stone temples, not of Baal, but of his own making, even the poor members of the Lord Jesus; Into these he commandeth you to cast, not your superfluities, but some of your substance: he promiseth to be the overseer and steward of this treasury, he will reckon and return again such benevolence of yours, double and treble unto you, yea tenfold, (which is use and gain enough) nay, an hundredth fold, rewarding it with everlasting habitations: For why? he hath undertaken, and is become the Surety (as I have said) to repay all such loan again abundantly. But we think these to be but words: and keep the principal fast, let the interest go where it will for us. As for these Temples, we count them Sepulchers, devouring all, asking give, give, but never returning ought again: and as they in Ecclesiastes, who think all lost and cast upon the waters, that is well bestowed. But these Idolaters and their confederates in Baal-berith, shall stand forth, and witness against such, to their shame.

Again, when they had thus helped him forward, we may see what manner of persons he hired & provided to bring his wicked purpose to pass, to wit, such as were empty, light-headed, and naught worth, and which were lewd and loose, and were carried headlong to that which they did, and not by sound reason. Whereby we have a description of such graceless and wicked hangbies, what they are, and wherefore they serve; which shall be to good purpose to note, as for other causes, so for this one; to wit, that we may see what justice should be done and executed on such: who living idly for the most part, further then they needs must must work, should be laid for as of late years they were by that Honorable Counselor of worthy memory, and kept from ranging about. But seeing they are seldom punished, the best use we can make of them, is to beware of them. First they are, if we will know them, such as have spent all, and lived idlelie, without practicing any profitable trade or calling: and how have they spent it? full leaudly and badly, in gaming, whoring, gusling, caualering, fray-making, &c. and yet hanging in men's debts. Secondly, they are male-contents both with their own penury and the welfare of others, yea with the State it self (often) of the Common-wealth, wherein they live. Thirdly, they are such as are not to be ruled by reason, much less by religion. But their disposition is, to run on head to be set on gadding, roving, &c. And wherefore stay or wait they? but even for such troublesome times as these here were? and for some tumult and insurrection, that they may fish in troubled waters, desiring a change of the present condition of these peaceable times, as a fit occasion to practice and set a work this their devilish disposition, which in peace and government, is, as it were emprisoned in them: some by joining themselves with vain and loose persons like themselves, and wandering to and fro, if there be no employment for them at home, into foreign countries, not through a desire of getting knowledge or experience, much to traffic for their maintenance, but to try their fortunes (as they profanely speak) being weary of their own country, wherein they are defamed for their lewdness, prodigality, and needless debts, or other dishonesty: others being readily hired, to sort themselves with such as will rifle men's houses, and companions in helping to make a head, and if none of these hit, (as they say) nor come to pass; then fall they to robbing by the high ways. And such dangerous and diseased members have there always been, and are in all Common-wealths. In the book of the Acts, in two or three Chapters, the Jews got such hang bies to make stirs and tumults in cities, and then charged Paul to be the author of them; when he yet was in danger of his life by them; and all to make him seem seditious, and a raiser of trouble where he came. Even so such there are at this day, idle companions, who cannot choose, but like Vultures and Cormorants, pray upon other men's goods: who might easily have been stayed from these courses while they were young, if they had not been suffered to have their own will so far, til this trade (as miserable as it is, yet because it is joined with ease) waxed sweet unto them. And again, if they had not been saved and kept from prison and correction, when they had so justly deserved it: which correction if the civil Magistrate, or the Head-borrows of towns wherein they lurked, had neglected; yet their own parents and kindred should have seen executed.

And if such as work not, ought not to eat, why are they suffered, whose life is idleness? Let such therefore be purged out from among us: and in all places let provision be made, that they who are idle and vagrant, be restrained, and set on work, (though they have somewhat of their own) that so, (will they nill they) as they will do no good, they may be compelled to stoop to good order, and be held in from doing mischief at least, that this evil may cease which threateneth so great danger to Church and Common-wealth: which (I must needs say) is hard to do; considering how such persons flock together to such places of the land as are populous and frequented, where they may be in harbor and the safer from search and punishment: but then, that which we cannot amend, let us lament, and bless God if we be free from such molestation in the places where we dwell.

When this Abimelech saw how his bold and shameless devices and attempts prospered, and how he thrived in them, he waxed much bolder, and took heart to go fall upon his innocent brethren, and slew them. And herein is verified that of Solomon, Eccles. 7. There is a wicked man (saith he) who continueth in his malice: meaning, because he prospereth, and is not resisted. Thus Adonibezek, chap. 1. stayed not till he had served seventy Princes shamefully after his cruel humor, but was fleshed more and more by his success. O horrible and unnatural blood-shedding cruelty! Here we may see what monsters are in the world, worthily to be driven frō amongst men, and to be made spectacles and gazing stocks by open and most sharp punishment inflicted upon them. Such were Athaliah, Haman, and Absolous. Such were they who wrought that bloody massacre in France, and they who were the chief doers in the persecution here in England, which may be remembered by some that yet live; and they of the Gunpowder-treason come nothing behind, that I say no more. But how much more cruel are they who murder many souls for want of due food? But touching the sin of cruelty I have spoken in chap. 1. 7. and chap. 8. 20. and forward. There let the reader supply this place from thence.

Many, not ill minded, desire to know why God doth suffer such abominations. I answer, that God knoweth the cause, who ruleth justly, and who (as a godly father speaks) ordereth the evil appetites of the wicked, to fulfill his providence, though he infuse not evil into them; as he wrought the salvation of his elect, by the fall of Adam, and the treachery of Judas: and yet we are not, neither ought, to be altogether ignorant why God doth this. We are not to appoint the Lord how to govern the world, nor by whom, nor how he will be glorified. And he who may marvel that God is patient toward the bad, how can he think himself too good to suffer for his own deserts, be the instruments never so evil, when our Savior suffered for us without cause? But if any of us be without danger and hurt by such wicked persons, who are one of God's scourges to correct us, let us reckon it among the great blessings of God, and use it accordingly.

But in this verse let us proceed further with Abimelech. He considered that his seventy brethren might be like to hinder and resist him: and therefore what did he? he resolved to dispatch them all, and so he did, except one. The heinousness of the fact, deterred him not from going through stitch with it: he would not leave it by halves, nay he could not be quiet till every obstacle and hindrance was removed, and each eye-sore taken away. It bewrayeth a most fearful property in the workers of evil: that cannot desist nor leave of, till they have brought their ungodly attempts to a full and perfect end: wherein the godly seldom match them in contraire actions. A man would have thought these seventy men had been a great block in an usurpers way, to keep him from proceeding currently in his bad course: and Abimelech saw that to, but yet it was not a bar strong enough to keep him from villainy, but he broke it (as it were) to pieces, rather then it should stand up in his way to hinder him from his purpose. For that, he was resolved to go forward with: and therefore whatsoever opposition should come against it, he would bear it down, as floods and winds pull down hills, banks, bridges, gates, trees, and whatsoever comes in their way, and yields not to them. Woe be to him that meets a Bear robbed of her whelps; and yet better so, then cross an usurper of his ambitious desire: although these his brethren had not crossed him, but by silence and sitting still. Ambition is a raging monster we see, and although it thirst after honor, yet seldom is it asswaged without blood, if occasion and opportunity serve. Nothing is so holy, so precious, so near, which it profaneth not, defloureth and destroyeth not. Even his own son, it he had stood in his way, had tasted of the same sauce, which his brethren did, as it is reported Herod the great did, in the massacre of the infants. But it became him well enough to keep that to himself by villainy, which he had invaded by wickedness before. Even as his successors at this day, these Italionated devils, and disciples of Machiauel both practice and defend, according to his rules, that a kingdom gotten by force, must be preserved also by violence. Again, he that will rule, must not stand nicely upon virtues, but (when occasion serves) play both the lyon and fox, and work out his enemies by fraud or cruelty, any way, so he can do it. Again, let them strike once, but (as Abishai said) strike home, and kill all at once that stand in his way and sit in his light. For to kill often is odious, but to make a riddance all at once, root and branch, is with such, policy, and a necessity pardonable. When I think of this fact of Abimelech, I could not but thus resemble it to these monsters, who lately offered to give us an experiment of the like enterprise in their powder-treason: which, as no age ever matched, so no age shall ever forget it, to their eternal shame, and the Lord's endless praise. For as they were Abimelech's in ambition and cruelty, so the Lord made them Abimelech's in confusion. Abimelech's joy lasted not: theirs was but hope, and yet made them ashamed. The Lord sent a spirit of division between him and Shechem: so he did between these, one betrayed the other. So let thine enemies perish O God, &c. Therefore let all wise men (for all are not great ones) circumspectly take heed and beware what sins they resolve to commit: for surely whatsoever they give over themselves unto, they will make no bones of the necessary attendants thereof, be they never so hideous and horrible. As it is hard to say, whether this parricide or his ambition were greater, save only that the former served the latter. Men little dream how deeply they plunge themselves, when they undertake any sin: themselves often are astonished at themselves, but that when they have begun, they must play the men in going forward, and not shrink for it. Herod himself was not willing to behead John: but when he had said the word, he must not go back, (he thought) for his credit sake, therefore he went through. He might thank his luxuriousnes, and jollity, which caused the oath, and the oath the murder. So saith the Apostle; Because men set it down, they will be rich, they meet with their match, and fall into many temptations and snares, &c. Tush, tell not them of trifles, of lions in the way, they are busy in pursuing their game, and they will get it, whatsoever it cost them, for they have so decreed and set it down. Well learn to resolve only upon that which is lawful, and so be free from any great inconvenience, and go through it with commendation: for all other resolution is devilish. I would be larger in this, but that there followeth in the sixth verse a doctrine not much differing from this argument.

But in this bloody act of Abimelech's, one of his brethren escaped his hands: and in that one of them was preserved from his cruelty, and kept out of his reach, it was done by God's special providence, both to hold him in fear, seeing he that was kept alive, was the lawful son of Gideon, and borne of a lawful wife; Abimelech himself coming but of a concubine: and further, it was also a good dashing of his joy. And moreover, we see there was good use of the Lord's saving alive of that one of his brethren, Jotham I mean, because of the prophecy that he uttered; therein foretelling the destruction of Abimelech. To teach us, that although the committers of evil have their humors satisfied, and their turn served, and things to fall out even as they would wish, yet there is, and shall be ever, somewhat reserved to vex and pay them home, even here in this world, and to give them a taste of further torment. For example, who had better success then Haman? and yet by Mordecai (who was of no place to stand with, or to cross him) how was his joy quailed by him? rather then there should be none to resist him: yea, and that which was very unlike to be, came upon him, for by Mordecai's counsel, and well handling the matter, Haman was overthrown with his whole house.

So Herod and Herodias had nothing that troubled them, but John the Baptist; and yet when they had taken John out of the way, our Savior Christ role up, who (through this that Herod's conscience put him in fear) kept him at that stay, that he could not be quiet. Ahab had been at hearts ease, but for Elijah, and yet afterward Michaiah vexed him as much. Gehazi sped well a while; but at length his master dashed all. And all this is a savor of their woe before it come, unless they be teared & driven from their bad courses thereby, and so humble themselves to seek mercy; as that third Captain of Ahazijah did to Elijah, seeing the danger. And thus God feareth the whole rabble of the ungodly, and by other terrors also: when his word will not do it, his works shall; and even thereby, I mean by the casting them down by the law lively preached to them, and the fear of death, judgment day, and hell; he doth so torment many a man, that all his shifts and devices cannot deliver him there-from; neither is all that he hath able to comfort him, and cry down this voice of the Ministry, although it work no true fear of God in him to repentance, but only awake and astonish him. True it is, that some, though they be apparently crossed by God, yet they feel it no more then the dead palsy, as we see in Nabal. But in that they be hardened, they are in worse case. So then God dealeth thus commonly, that the wicked shall have somewhat to make them less eager of their pleasures; as either pain, sickness, or some such thing, or else inward fear, or the like. Although (alas) what although they should never be interrupted? they should yet be but carried to hell merrily, when others go mourning. And when God's servants fall to the like sin, as to nestle themselves in the deceivable enticements of this world, he giveth them the like medicine to cure them of their disease, that they shall ever have one thing or other to hold them in unquietness, and to fear them with: which is ever like to light upon them, to vex and sting them, if they shall dare delight themselves in any evil thing, or to rest in that which is transitory; and so go from the Lord. As the fear of losing a good wife, their nearest companion to them, to partake their commodities and delights with them; or their crosses and decays in the world, to make them easilier borne, which affliction disquieteth them much, and dampeth all their earthly repast. So also, he exerciseth them with weakness of body, meannes in estate, petty losses, &c. and all to wean thē from the breast (as it were sucklings) by laying such bitter and distasteful corrections upon them.

The use of this is, to rest and joy our hearts in nothing here below; but to see, that our delight be in the favor and fear of the Lord continually: which is the one thing (though we may make them two) that is necessary. And if nothing will rouse us out of spiritual slumbering in earthly prosperity and peace, (wherein to lie senselessely and sottishly, is more then to have one foot in hell already) let this do it, that we know not how soon we must leave all, and go to judgment, and to the yielding up of our account. And yet if the Lord cross us in our enterprises that be evil, we may know the worst that the meaneth toward us, is, that he would stop us in our race toward destruction and misery, that it may not come upon us.

When Abimelech had so unnaturally slain his brethren, which ought to have stricken such a terror into the men of Shechem that they should have abhorred him, and pursued him openly, calling the rest of the Tribes to join with them therein, till he had received his due punishment: he so subtillie woound in with them, and they were so credulous, that they believed, for all that he would deal well with them, as he had promised them; and therefore proceeded (O fearful to be spoken) and undertook to make him King: and this they did in a place that pertained to them, none of the other Tribes being either called, or made acquainted with the matter (who yet had a far greater stroke therein then they) which must needs raise great dissention and division betwixt them. But this they regarded not, seeing they had taken in hand the effecting of the other.

Here we see, when one sin is intended of a man to be committed, it goeth not alone, but draweth with it many other, as companions to it. For neither can it be brought to pass without the help of other, neither can a man take pleasure in it without the company of other sins. He seeks to be King, and how many sins doth he adjoin, to the effecting of it? As he here used fraud, flattery, and cousonage, and rose up, and drew after him a band of seditious hang-bies; he slew his brethren; and when he was made King, what contention did he cause among them?

It is too manifest, that sin is no solitary bird, nor is ever seen out of company. Even as S. Paul teacheth to the Romans, how strife carrieth envying with it; and gluttony draweth drunkenness; and chambering, wantonness. And this is the more to be marked, because wicked persons allege for themselves, when they are reproved for their faults, that all men are sinners, yea some sin grossly in many kinds, and for themselves, they say, they hope, if they have done amiss, yet they may be borne with, seeing it is but one trespass: and further they will say, everyone for himself, Such a man hath this blemish, and such a one that: all have someone or other, and so may I have, and what then? But to this it is to be answered, where one chief sin is committed, there are many other as handmaids to accompany it. As in the sin of Achan, David, Ananias and Sapphira, with many others, is to be seen. Therefore if we think it be a shame for us, to be charged with many, then take we heed of any one, for it will not go alone, and if we think it a small matter to be rebuked for one, know we for certainty, that one will bring and draw many to it: and he only is happy, that wisely taketh heed of all. But this doctrine I have handled before: therefore the less shall serve. Look back into chap. 1. verse. 7.

Moreover, let the foolishness of these men of Shechem, who believing Abimelech's fair words, went by and by and made him King, let it (I say) teach us wisdom. For it is a singular good watch-word to all Christians, that we do not regard so much the speeches of vain and loose persons, as weigh and compare their actions one with another, that we may profit by them, and not be beguiled. As the proverb saith; what should I hearken to words, when I see deeds contrary. His were vile and horrible, as they saw, therefore they ought not to have regarded his words. For he that is faulty in a great matter, is not to be trusted in a small. For example; if (as our text teacheth) a man be vnpitifull to his own, as this Abimelech was, he will certainly be without pity and compassion to other, howsoever for vain glory he may show pity sometime, and in some case; but that will not hold, neither is it to be rested upon: for one swallow maketh not summer. So if one will contend and fall out with, disclaim, and deceive his near friend, let not a stranger trust him. For though such an one be now in favor with him, yet they may twenty ways be easily estranged one from another, as we see it cometh daily to pass. So if a man live not peaceablie and kindly with his wife, he may say what he will of his agreeing with others, but longer then while his corrupt and inconstant humor be pleased, he will live kindly with none. This David aimed at, and meant in his answer to them that brought tidings of their murthering of Saul, and of Ishbosheth: for what likelihood gave they of anymore fidelity to him, if the time should have served?

So to prosecute this point in more particulars, wherein the truth of it doth best appear; let us not be deceived, but wise; if we see, that a man be not faithful to God, let us not think that he will be to us. So if one help not his poor neighbor in his need, there is small liberality or neighbourhood in him at any time. If a man bestow not the Sabbath in godly exercises and religious duties, it is sure he doth little that way on other days: and if he do; yet it is not of knowledge nor conscience, whatsoever he doth, without which it is nothing worth. So if a man cannot be appeased in a small matter, let him say what he will, it is sure, he will much less be in a great: and yet men commonly say, anything but this I would do for you, or could yield unto, when yet a small matter is requested of them.

So, to enlarge the argument from the greater and more likely, to the lesser: if thou canst not trust them, whom thou hast long known faithful, though thou gettest many new friends, thou shalt never be bold soundly to rest upon them. Also if a man will seem repentant, and leave not an il outward quality, he hath not (certainly) yet begun to search and purge his evil heart. If the righteous find much ado to be saved; he is far from it, that taketh his liberty at his pleasure. And who is little troubled about seeking assurance of his salvation? If one day spent and taken up in a godly life be sweet, what were many, may the whole life, if it were passed therein? If we faint in afflictions, and yield readily to temptations, we may know by that; our strength was never great. Again also, (as our Savior saith) If ye be unfaithful in the smallest things, who shall trust you with the greatest treasure? And so (to say somewhat of God's dealing with us) if God have helped us in the hardest, when we sought to him in feruentnes and truth, he will by the same means, help us in smaller danger. If he spare not his own, (as he did not the Prophet, who disobeyed him at Bethel) much harder shall the state of the bad be, as Jereboam's was, who hard of the others punishment. And if we be sure, that he hath given us his Christ, the greatest of all gifts; much more will he give the smaller, being sought with the like mind. Thus we may take good by Abimelech's words, and be bold to say, that he set not more by the men of Shechem, then by his brethren, whatsoever he said.

Now one thing I will add, or repeat rather, having handled it in this Chapter more at large; I mean, touching these men of Shechem, who went and made Abimelech King, for all the abomination that they saw he had wrought, who ought rather to have pursued him to the fearefullest death, as I have said. Out of whose practice we may clearly see, that there are none so vile and odious persons, showing openly their wickedness to the world, but they are applauded and approved of some in their odious and bad practices: and none are so godly, but shameless beasts there are, who openly will defame them, and speak maliciously of them; yea, (if need be) to their faces. The reason is, that they who commend and maintain these ungodly ones, are as vile and bad themselves as they, as I proved before out of the Apostles words. And for further proof of this which I say, let that be considered of Judas, when he had betrayed his most kind and loving Master, yet how was he encouraged to it before, and rewarded for it by thē that went then for masters in Israel, even for the chief pillars of the visible Church, yea, teachers and lights to others? though the fact was afterward cried out of by the traitor himself, saying: I have sinned in betraying the innocent blood. And all experience, as well as Scripture, proveth the truth of this point; which shows how full of sin and evil doings the times are. And yet they who applaud such, go for honest citizens and townesmen, till they be bewrayed by the Lord, and till their wickedness break forth, even as the others doth. Which rightly verifieth the prophecy of our Savior who foretold, that in these latter days, the abundance of iniquity should be such, that it should cause the love of many to wax cold. So that I conclude, that they are happy who are wise to turn away from, and to abhor the sins of the times they live in, but especially, if they abhor sin in themselves secretly, that they may be far from committing it openly, and fear to offend God, for the love they bear him. But I leave the rest to the next Sermon.

THE FIFTIE EIGHT SERMON ON THE NINTH CHAPTER OF THE BOOKE OF JUDGES.

THE FIFTIE NINE SERMON ON THE NINTH CHAPTER OF THE BOOKE OF JUDGES.

I N these 12. verses is shown how the broile grew hotter betwixt Abimelech and the men of Shechem, & how they warred and fought one against the other, whereby their destruction drew nearer. And first, how Zebul, when he heard of the boasting of Gaal, sent word to Abimelech thereof: (for he was his officer to govern the city in his absence) and he gave him advice, what he thought best to be done, and that is set down in the four first verses. In the next four it is shown, how Abimelech, according to Zebuls counsel, came out with the men that were with him near to Shechem, and lay in wait for Gaal and his retinue. And thus the matter went forward of the destruction and overthrow of the men of Shechem, and of Abimelech, as I have said, and as in this third part of the Chapter was foretold, and in the verses following doth clearly appear. In the last four verses is shown how Gaal and Abimelech met together, not far from the gate of the city, and many of them that followed Gaal were overthrown and wounded, and he himself cast out of the city. But now let us pursue these verses more particularly. First, this must be known, that as the men of Shechem had hired