Commentary on Judges

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 Gaal to be their Captain; so Zebul was for Abimelech as a Deputy and Lieutenant set there by him, to hold the people in subjection from rebellion and mutiny.

And it is said here first, that Zebul could not bear the insolency of Gaal against Abimelech, both for that he was under him, and also for that he saw the bragging of the other was very shameful & insolent, but his wrath was kindled against him, and hearing the proud words and crackes of Gaal, he was sore troubled increat, and sent word to Abimelech thereof. And from hence let something be noted: By the one, that is, this boasting of Gaal, which was mere froth and words without substance, and so gross, that Zebul being servant to Abimelech, could not bear it, we may see the shamefulness of this sin of bragging and cracking: which none can abide, nor hear willingly. For why? Boasters do not consider how they can make good that which they say, but in the pride of their hearts speak so, to get praise of those who hear them, as when they are urged to stand to their word, then to their shame they are driven to run away, and to go from their word also, as afterwards this Gaal did: or else the Lord himself disableth them to perform that which they boast they would do, as he did Benhadad, when he braggingly challenged all Ahab's goods, and as he did Saul, vaunting that he had now David safe enough in his hands, when he was enclosed in a city that had gates and bars. So that both God and man are enemies to boasting: man, I say, not only religious, but even ingeneous and civil abhor it. To shame all such delight in it, and to persuade all that are fit to learn better things, to practice lowliness and humility instead of such disguisednesse. And this be said of Zebuls wrath that it was kindled against Gaals boasting.

Now followeth the other thing, that Zebul was incensed against Gaal for, and that was, because his brags were against Abimelech his Master: and therefore he sent him word thereof, and yet there was no such consent and well grounded love betwixt them, but for that he set this Zebul over the city in his absence, which was but an outward favor, that soon changeth, especially betwixt such as they were, (and for that he was a man (as it seems) discreeter and more political, then some other. And this act of Zebul in that he could not bear this defiance that Gaal gave out against Abimelech, being his master: this (I say) teacheth, that much less ought a Christian to hear God dishonored, no nor his Prince railed on, or to be rebelled against by Popish enemies, or lewd subjects, but his heart should rise against it, and he should in the speediest manner bewray, and seek remedy thereof, and that not for fear of law (which holdeth the concealers thereof as accessories) but much more for conscience sake.

Even as a natural child cannot bear it, if he hear his father reproached: and therefore the blasphemies against God given forth by Atheists and malicious enemies, (such as those were of cursed Rabsachee) against Moses, and Christ, the Scriptures, and worship of God. And such as that was of the Pharisees, who said to the man that was restored to his sight, We know that this man, (meaning Jesus) is a sinner; and finally whatsoever such (as there are many of this kind, not fit to be spoken of before Christian ears) they are all intolerable, yea and meaner reproaches given out against him, ought not to be suffered, as swearing, forswearing, filthy talking, or the like; but rather, we should honor God in our bodies and souls, for they are God's. And because he that loveth him who begat, loveth him who is begotten also; therefore let this natural affection and kind for God's honor, descend from him, to the meanest of his Saints, yea let it make our ears and cheeks to glow and burn, when we hit into such company as make it their game and pastime to deride and traduce them whom we know zealous and sincere Preachers and professors of God's holy truth. Let the Lord's example teach us, who professeth, that he had as liefe men should touch the apple of his eye, as so touch his holy ones. And if we find not such reproaches to touch us to the quick and search us, so that we step forth, and stand out in the defense of such innocents when there is cause; but secretly and willingly give way to such speeches, as if they displeased us not, but we bear, yea and brook them too, we are no better them false-witness-bearers against our neighbor, Exod. 20. we show our selves, I say, not weak and feeble; but (it may be feared) none at all, or rotten members of the body which feel not, neither are troubled any whit when they are hacked and lanced, wounded and torn by the tongues and teeth of dogs and swine, and therefore as David called the Ziphims strangers, because of their falsehood, (though otherwise Israelites;) so these indeed are, forrenners, unnatural, men of another household and family, although they otherwise may be (by outward profession and dwelling) neighbors and brethren.

And moreover this his faithful advertising his Master of the treason, and the wisest way to oppress it, teacheth, that faithfulness betwixt religious friends had need to be well witnessed, lest this dutiful loyalty of Zebul towards his Master Abimelech put it down and condemn it. We know, that such trustiness among Christians abideth not, or is very rare; and yet in some particular case, it falls out, that men who are strangers to religion, will go far one for another: which ought to provoke us, as we have better reasons then they had to show it to our brethren; so especially when occasion is offered, to let our innocence and faithfulness appear, and be seen; and always to provide, that our love be without dissimulation, that so it may be safely rested on in time of need by them that depend upon us: touching which duty of faithfulness both in love and the fruits of it, let the Reader see more in the history of Caleb and elsewhere.

In these other four verses it is shown, how Abimelech strengthened himself by the advice of Zebul his officer, and by the message that he sent him, and how he prepared four bands of men, and lay in wait all night for him, and the men of Shechem, not far from their city. And further how Gaal coming forth of the same city to go to hear of, and seek Abimelech, pretending that he would set upon, and invade him, Zebul came out together with him, (as though there had been no subtlety or conspiracy intended) to the end that Gaal might suspect nothing. And it being early in the morning, when it was not yet clear light, and Gaal having some shimering of Abimelech's bands and scouts, (as soon suspecting that which he feared) he bewrayed as much to Zebul, that he saw men lie in wait, yet knowing nothing: but Zebul on the other side, bare him in hand, (to draw him on further) that he feared without cause, and took the shadow of the mountains for men, for they are not unlike them a far off in the dawning morning. But unto that Gaal replied, that it was otherwise, and he was afraid indeed: in the mean while, light more clearly coming on, and Gaal and Abimelech more nearly approaching one toward the other with their armies, Gaal could not go back with any convenience, as he gladly would have done: whereupon Zebul then cast his brags in his teeth; for Gaal had challenged him before, and had contemptuously spoken of him, saying: who is Abimelech? and so he must needs go forward, and coming near Abimelech's bands, was sore chased by him.

Now in Gaals returning toward the city for shelter, he was thence shut out by Zebul; by means whereof, Abimelech prevailed exceedingly, and slew many of the men of Shechem, and so Jotham's prophecy began to be verified, that he should destroy them.

Now to note some what from this part of the story, first in the readiness of Abimelech to put in execution Zebuls counsel, we may see our selves taxed of a double fault. First, in that he shook off all tediousness and toile, and that for a bare uncertain hope of prevailing against Gaal his enemy, whereas we having a sure hope of blessing, and that plentiful in all that we obey the Lord in, (for in obeying him there is great reward) yet we are slow and backward: whereby we verify the proverb, That a Lyon is in the way, and we are ready to faint. And this is our just reproach, that bad men in an ill case should be forwarder then we in a good, having yet so great and large encouragement by the reward that is promised us in that behalf. Where of in the former history, I have largely spoken in the examples of Judah and Simeon in the 1. Chapter, and since by diverse occasions.

The second thing to be noted in Abimelech is, that Zebul being but his Officer; is not disdained of him, but he is advised by him, to furnish himself against Gaal: and yet Zebul having familier talk with him, he might have been like enough to have been unfaithful to Abimelech his Master: It setteth many of us to school to learn, who refuse better advice, and that in matters of greater weight: Nay we scorn oftentimes to be counseled, though it be for our good, in the best things: especially, by our inferiors; which folly while Naaman committed, he had done it to his own utter undoing both of body and soul. if he had not bethought himself, and taken better advice after, then at the first, when he received the Prophets answer in so ill part. And what lost David by hearkening to the counsel of a woman? Nay, he blessed God highly for it himself afterward. But such is the foolish pride of men, not only in matters of the world, but even in ghostly and heavenly, that we think it to be our utter discredit and shame to confess ourselves to be defective or unable to manage every business that pertains to us, well and sufficiently. Whereas who knoweth not, that every fool can easily run himself out of breath? but he had need be a wise man that should stop his own bad course, and settle himself again in good order and frame without the help and counsel of other. Nay, do not prodigal and licentious persons more imbezle and weaken their estate, credit, health, and the good of posterity oftentimes, then ten wise men can turn their hand to restore or redress again? Such is the case of the soul endangered deeply to Satan and hell: But who (among hundreds of such) is willing to be advised in time, till thrift and stock, hope and help be quite past recovery? Indeed when all is in the bottom, yea and worse; then men ask and inquire after Thrift, Sobriety, Discretion. But oh, had it not been much better for such to have admitted counsel before, against an irrecoverable mischief? Counsel after the event is no counsel, but either lamentable pity, or bitter rebuke. It were to be wished this folly were only bound in the hearts of youthful Rehoboams, (although even they shall find it sharp enough to be taught by Mistress experience) and not as well in ancienter years: whose commendation it ought to be, to show forth the example of staiednes and wisdom to the younger sort: But if they be neither able to advise themselves, nor willing to be advised by other, what remains but that even the heathen Poet condemn them to be miserable? Therefore be glad of counsel for soul or body, and make much of it: the time may come when it will be precious and desired: when for want of it the body is turned into prison, beggary, and rags; and the soul, after many grievous plunges, to hell. If Paul's advice (as ill a Pilot as he was) had been rejected to the end, what had become of them that should have scorned to be beholding to him? Act. 27. I mean of them y ^t sailed with him? Remember therefore what the wise man saith: Establish thoughts by counsel: and know that without it, thoughts come to naught. And as ointment and perfume rejoice the heart, so doth the sweetness of a man's friend by hearty counsel. And further, they that refuse counsel, shall eat the fruit of their own way, and be filled with their own devices.

Gaal also as well as Abimelech was early up to follow his matters, going out of the city to see what was done, and whether he could perceive any danger to be at hand: to our shame it may be spoken, who are backward, where it were more meet for us to be speedy and forward in all that concerns and belongs to our peace and happiness, as I have said before, in the example of Gideon's hasty pursuit of the Medianites.

But though he was early up, yet (as it appeareth in the story) he was never the near in the end: to teach us, that it is not early rising, and late going to bed, nor all the care that may be taken, is not sufficient to bring our attempts and business to pass, if God please to blow upon our endeavours: but this is all in all, that the Lord alloweth of our doings being with an upright heart taken in hand, and according to knowledge, and that we are upon good ground persuaded (as we ought to be) that he will vouchsafe to bless the same. So saith the Psalmist, Except the Lord build the house, that is, govern and dispose all things pertaining to the family, they labor in vain that build it: and except the Lord keep the city, the keeper watcheth it in vain. And yet I deny not but God doth suffer the wicked oft times to prosper, but not long, as neither he did here this Abimelech: or if long, yet to a greater overthrow.

A pregnant example hereof is Jehoram, (and his father Ahab is another) who intending a voyage against their enemies of Aram and Moab (having rebelled) failed not in their outward preparation, and politic devices to overthrow their enemies; for they provided themselves of men, munition, and confederated themselves strongly against them: but never considering that thenselves had rebelled against a greater Lord, even the Lord of hosts, they went on headily fearing no controlment, nay thinking they had God pinned, yea bound to them. But the one found to his cost that he went to work against the edge, and desperately: The other, though he were spared for the time to a more notable ruin, (as it came to pass afterward) yet he found himself plunged and driven to an extremity before that, by want of water; which threatened the loss of his beasts, and his own, and his people's destruction. Which was enough to prove that he played the fool in getting two Kings of his side, when God being shut out, and not sought to, laughed him to scorn and was his enemy.

Oh then, where are the hearts of the people who regard not this, but look that by their toil and moil (as they say) all should be brought to pass, as they would have it? And do neither commit their affairs and dealings to God by prayer, neither go to work by his direction, nor consult how they may please him, but rashly and by their own wit go about all, and then look that it should fall out according to their desire. And therefore when they thrive not, neither prosper, as they would, they are as mad men impatient and outrageous: and if they speed better, and have good success, then they praise their own wisdom and their good hap and fortune instead of God. Look more largely for the handling of this point, in the example of Sisera his preparation against Jabin.

But before I come to the success that Gaal had by meeting with Abimelech, I will note that which went before it. To the which end it is said here, and it is to be observed, that Gaal was now in the trial timorous: who had boastingly said before, who is Abimelech? now he was afraid (I say) as soon as the least suspicion and likelihood of danger arose and appeared unto him: for he looking out as soon as he was able to discern in the dawning, perceived a band and company of men a far off: and as he did better discern them, he was more afraid: so that he said as much to Zebul his enemy, and thereby bewrayed his dastardlines unto him, who had heard before of his great brags and boasting against Abimelech. Whereby we may clearly, as in a glass, observe the property and disposition of boasters: who prate and brag of great matters, but effect small, or rather none at all. Like to Benhadad, who triumphed over Ahab, arrogating to himself all that was his: but was glad after to send a few of his men (that were left of two mighty armies) with ropes about their necks to sue for his life, and their own, unto the same Ahab, to his exceeding great shame, when they had small hope to obtain them.

So that this example layeth out a boaster in his colors; noting him to be one, who out of his vainglorious and frothy humor, undertakes great matters, but performs nothing less, and therefore instead of honor purchaseth himself shame by his folly. Commonly the boaster is nobody in the trial: like unto a torrent or standing water, which in winter swelleth and runneth a main, when there is no use of it; but in summer and droughts, when it should cool and refresh, that is, when it should stand any man instead, it faileth and is dry. The impotent nature of man boasteth of all the gifts of God, inward and outward, interuerting and holding back thanks from God, by presumptuous bragging of it self: but for the most part, these gifts are rather supposed to be, then be indeed in the boaster: and therefore when the trial comes, the Thraso or bragger is ridiculous to the beholders. Amaziah boasted of his valor greatly, and provoked Jehoash without cause, when he needed not: but he sped thereafter, and was sore foiled. So the late miscreants, I mean the powder-traitors, how boasted they of their device, when it was almost at the upshot? God and man (say they in that letter of theirs) have decreed the overthrow of these English heretics, &c. But God had decreed the contrary, and turned their boasting into shame, even when they looked for a perpetual destruction, upon the upholders and embracers of the Gospel, and the overthrow of the Gospel it self. So did Goliath challenge David, by words to this effect; I will chop thee as small as herbs to the pot, (as the common phrase of the swaggerer is) but he was chopped himself head from body, with his own sword. The Pharisee boasted of his righteousness, liberality, devotion, thus: I thank thee Lord, I am not as this Publican, &c. but the Publican went away more justified. The worldling in James, boasteth of tomorrow: To morrow (saith he) we will go to such a place, and make such a gain, &c. But the Lord was forgotten, and therefore they thrived as Jehoshaphat's ships that went to Ophir for gold, for they were broken. So Hezekiah gloried of his treasures, Nebuchadnezzar boasted of his buildings, Achitophel of his policy & counsel, (see his words) Herod of his wit and eloquence: and nowadays, who is so naked but he hath somewhat to vaunt of? And if of nothing else, yet of this to his neighbor, that he was in the town before him, whom he contendeth with, and over-croweth; and will be there when he is gone: So another boasteth of his skill in his profession or trade; another of his selling dear, or buying cheap; of crossing his adversary and matching him, &c. for boasting hath not so small acquaintance as men think: yea, for a need, if a man be provoked but a little, he will brag of his pride, and not blush to say to him that is his better, Though I have not so good a purse as thou, yet I have as proud a stomach as thou, for thine heart: even thus may ye hear the poor man contending with the rich. But O earth, earth, earth, consider what thou braggest of, for even thy glory is thy shame: of thine own mouth shall he condemn thee, who professeth to resist the proud. As for them that boast of worse matters, who say, They will quench the zeal of these precise ones, (as they term honest men) and will weary and pursue them, till they have made them eat their word, and to renounce their preciseness: as Psal. 2. These (I say) are as near to the Lord's despite, and to disappointment as the rest: and therefore he scoffeth at the boasts of such enemies, casting their brags in their teeth, and saying; Tell the towers and gates, see the walls of Zion. &c. As if he should say, What? have they cast down all these, look well, and consider, ye shall find that not a stone thereof is removed. So bad a member we see the tongue is, and boasteth of great things, to small purpose. Therefore, to make use hereof, let not the wise, strong, rich, boast of their wisdom, strength, and wealth: but he that will boast, let him boast that he knoweth me, saith the Lord. And he that can boast of this, shall not fear arrogancy, seeing this knowledge of God is ever seasoned with humility and love. Let us consider this, that the sin of boasting seldom goeth without usurping God's honor to a man's self, and lying: Both most capital crimes against the first and second tables. It is gross for a rich man to boast of his worth and wealth: but for a man to borrow of this man and that great sums, and to boast how well monied he is, how absurd is it? Be able to say (if need be) utter it, of thy well using thy gifts, that thou regardest it as much as them: or else thy craking of the gifts themselves shall be a witness against thee, in the giving up of thy account; yea rather let the best say: To us O Lord belongeth shame, and confusion of face, we have small cause of boasting, if we saw our selves in any sort, as we are, and our vileness.

Nay, let none boast so much as of tomorrow, they know not what one day may bring forth. Man is a worm, mean and base, if he were laid out in his colors: But being as he is, he should rather break into admiration, and say with the Prophet, O Lord, it is thy mercy that we be not all consumed, rather then to boast of things above his reach. It is absurd and ill beseeming every way, but especially it is odious, and as dangerous, when it is used against the people of God, as Jezebel did against Elias, and Rabsakee that railing heathen against the good King Hezekiah and his men, boasting and threatening them, and all to discourage them from the true service of God, as I have said. And this of Gaals boasting: now of Zebuls answer.

When Zebul, who being for Abimelech, saw the boastings of this Gaal against Abimelech as he sent him word thereof, when he heard of them by other, that he might prepare himself to come forward and fight with him; so now he heard him himself, he fleshed him on, and matched him in another kind, to wit, in subtlety and dissimulation, while yet he spake fair, and seemed to be friendly to him, as here we see. For he went out of the city with him, to the end he might suspect nothing, when he had yet given warning to Abimelech, to lie in wait for him, against the time he should come forth, and to be ready to set upon him: and in the midst of the fear and danger that this Gaal was in, Zebul subtly deceived him, as if there had been no cause of fear at all: egging and drawing him on subtly, so that he could not for shame, when yet full fain he would have broken away from him. Where, besides that we may note the dissimulations, lyings and sly subtleties that be in the world, even among such as pretend great love and friendship, as is to be seen in this Zebul. Which point I have spoken of already in this book: so we may see how men of evil qualities are matched and meet together, as he was with Gaal. For if we mark we may see, that one is a boaster, another a dissembler, and a subtle vnderminder, a third a quarrellet, and contentious liver. Other tainted with sundry other dangerous and bad qualities, of which the Apostle speaketh; these I say all, live and deal together. Is it not therefore the great goodness of God, that one devoureth not another? Yea if the Lord should not bridle him for the upholding of the peace of the Church and Common-wealth, they could not possibly dwell together, nor live and converse the one with the other, nor stand in any sort, no, not as they do, but being of so contrary and bad qualities, they must needs as fire and water destroy one another. And whereas the good Magistrate and faithful Minister with other assistant Christians, do labor to throw down the works of darkness, and of the devil, and so to bridle the rage of the turbulent and unruly sort of people; herein it may be spoken with grief, the opposition against piety and goodness is so great, that although (the Lord working not by miracle, but by means) somewhat be done for the encouragement of his; and the restraining of the other; yet but little in respect of that which might be, and that were to be desired and looked: because such good instruments, the most of them are too faint to fight the Lord's battles against his so fierce, subtle, and many enemies. The like providence of God I noted before touching Abimelech's hiring vain fellows upon the fourth verse of this Chapter. And to that, I may add, that the Lord doth use one wicked person to devour and oppress the other, that so his own people may enjoy the more peace and safety. As we see here, that this political dissembler Zebul (a right picture of our subtle Machiauilians nowadays) smoothes and flatters this Gaal, and serves his humor, (as one that would make his fellow drunk, draws him on leaudly to drink pot after pot, till he be quite turned over) by a pretended show of friendship, that so his intent and plot to betray him to Abimelech, might in the mean season take the more sure effect.

Secondly, from hence let us note, how one sinner (being opposite to another's drifts and purposes) goeth to work, in the defeating of his enemy. Even thus that (as the proverb saith) one nail drives out another: they have no way to go beyond each other, but this, who shall use his weapon skillfullest, and most mischieuously. They all fetch their wiles out of one budget, and their arrows out of one quiver: either subtlety or force is their weapon: the sligh and treacherous Achitophel runs to the budget, the cruel and malicious Efau to the quiver: here lies the point, who shall draw out the subtlest and cunningest fetch, or who shall take thence the sharpest or deadliest arrow. Both shoot in the same, I mean the devils bow, but the skill is, who shall over-reach, and over-shoot each other therein. And he that provides them this artillery, will be sure to be the gainer which part soever loseth: he will provide, that his kingdom shall increase, even in the opposition of his subjects: they fight as fast for him as they do against each other: Zebul and Gaal serve two Masters here (in one sense) the one Abimelech, the other Shechem, and the one by his boasting seeks to out-face the other. The other by his connivance and dissembling seeks to root out him. But loe in the mean while both serve one Master the Devil, he reioyces as much in the spectacle, as Joab and Abner did, in the beholding their young men to play, (as they cruelly called it) but in good earnest to cut each others throat. If men in their cursed doings and tradings thus in sin, would consider that themselves are sure to go by the walls, and forfeit their souls to him with whose engines and tools they appugne each other, yea if they considered, that their quarrels serve to no other end, but to make a pageant for the devil to laugh at: If they could see into the issue, that he who winneth, winneth hell, and he that loseth, loseth heaven: the gains are only Satan's: oh how would this quail them and damp them in their lewdness? Put case that in the same ship upon the sea, two men walk contrary steppes to each other, the one crossing the other in their motions: doth not the ship carry them both one way? Can they (will they, nill they) resist the motion of the ship wherein both sails? Even so all sin hath one motion, though sinners move diversely; let them strive each against other never so eagerly both must yield to one motion, their sin will bring them both to hell. The prodigal man walks with quite adverse steppes to the covetous, but both steps tend to hell. One great man seeks to overthrow another: he that is subtle takes the vantage of him that is ambitious, and lays such a train for him, as by following his ambitious plot, he incurreth the danger of the law, and so supplants him; but both the wisdom of the one, and the folly of the other is hellish. So that the closer and deeper the one is above the other, the sooner he may subvert him: but a subtiller then both, goeth beyond them, and will (at length) ouerreach them both. One man underhand worketh mischief against another: and he again vnsheaths his tongue against him: the former is like to put down the latter, but his own sin will as fast undo him. So the buyer would match the seller by his dissembling: the seller would cosen the buyer by his boasting and praising of the wares: but indeed both deceive themselves as well as each other. The use is, to teach men not to think themselves safe and warrantable, because they resist evil, except they dislike and hate it also; for they may sin as fast in resisting it, as in allowing it. Again, let it teach men to abhor this estate which admitteth no peace, no sound consent and unity: but is a fountain of confusion: and to embrace that profession and practice, which cometh from the God of order, and is as uniform in the means as the end, and uniteth them that embrace it, in the league of love and peace. As for those that are better minded, let them beware of this error of the wicked: let them not think their liberty hereby restrained, because they may not match the ungodly in their kind to play the Cretans with Cretans, the Foxes with Foxes: this is not their profession, they are bought with a price to serve the Lord in their bodies and spirits. The other indeed being dissuaded from this practice, answer for themselves: That if they did not swear, cosen, lie and temporise with the world, they could not live, everyone would over-reach them, they should greatly disadvantage themselves in forgoing that liberty. But let the godly oppose their innocence, with the wisdom of the spirit, to the subtlety, and all other lewd qualities of the wicked: and if they cannot match them thereby, let them willingly take the foil, and submit themselves to God, rather then return evil for evil.

This urging of Gaal by Zebul alleging his own words, that he had said, [Who is Abimelech] made him go forth against him, but full soon he turned his face away from him, and fled: where we may see how God shamed him for his brags, and that even among the men of Shechem, where he had made his boasting: that they, as well as he, might take shame for their rash and most unwise adventuring to set him up for their head and guide, in whom they saw nothing but brags. Thus doth God daily put to shame both boasters and such as advance and cleave unto them: as what boaster is there, if he can make a flourish, but some base and unsettled persons or other will admire and applaud him, which God doth most justly suffer them to do, the one to deceive, the other to be deceived, accordingly as they have provoked him, and yet in great mercy he doth it, to humble, and bring them to repentance, when they cannot but with shame see what they have done: although we see (the more is the pity) that few are the better thereby, or make any use thereof, but run into some other bad course, if they be made openly ashamed of that. Which I speak as well to give a watchword to both, to bethink themselves betimes of taking a better course, as also to the great comfort of them that are wary and advised to shun and avoid such deceivers and base flourishers, and do take like heed and care to keep themselves from every evil way. But to return: in that this Gaal was driven so cowardly to fly, who had made so great brags of courage and manhood, we see what many do show themselves to be in trial: for without grace there is little difference. And I do not only mean hereby gross and great braggers, of whom I have spoken already, but others also in that kind, though as it is counted in a lower degree. For example: how many may we see, who show great liking of good things, and who profess their forwardness in religion, and to dislike others that do not so, as if they were beforehand themselves in comparison of many? and yet it is clear that either they have small or no use of religion, (when they be at the best) no, not as many of them have, whom they disgrace and condemn, or else they revolt in time for all their fair shows, and thereby do openly bewray that there is nothing but froth to be found in them. Which is no small cause of grief to the best, that there being but few that do make any great profession, yet that many of them should deceive themselves and others. Instead whereof, let God's true servants fear always, as the blessed do, their infirmities and untowardness, which they feel to be in them, and give no occasions to any to think of them better then they are, but walk in uprightness of heart toward God, and not neglect to honor him, as they shall have opportunity in giving good example to others.

And while Gaal the Captain of the men of Shechem fled, many of them fell and were slain, according to the Lord's foretelling, and for that their sin against Gideon's house: and their boasting defender himself (as he took upon him to be) was cast out of the city with his brethren, that they did not so much as remain in it. And by this let all learn a further lesson, then to shun and avoid boasters; to wit that they neither put themselves under the shadow of flesh: for even so they shall be served, (as these men of Shechem were) who repose their confidence in man, or in any earthly thing. And this doth clearly show the beginning of the destruction of the men of Shechem. But of the argument now handled, I need not repeat that which hath been spoke upon sundry occasions heretofore: as for Gaal, we see he roasted not that which he got in hunting. Gaal thought by crakes and boasting to wind in himself and his brethren with the men of Shechem: as for Abimelech, he knew he got into the kingdom by tyranny, and he thought it liker for many to prevail then one. And although commonly it cometh to pass that men stablish themselves and theirs, by flattery and cosoning, yet here it was otherwise. For he was frustrate of his hope, and as we see here, cast out by Abimelech. And so God dealeth ofttimes, that though many unworthy persons lift up their heads, and build their nest on high against the darts of misfortune, (as they call it) by pride, extortion, cruelty, boasting, &c. yet God many times hindereth the course of such, and throweth them down: as he soon broke off the ill course that Judas took to be rich: Joab, Abner, and Achitophel, who were near to the King in whose days they lived, yet in time they were cast down from their greatness and glory which they had. Oh how hath he done the like in latter times since, that if such will needs darken and obscure God's glory and the Gospel for their own pleasure, or the setting up of themselves; they may see with their own eyes, as also all that applauded them, that they have received their due reward, when God hath cast them down with shame, and yet the worst is behind; which abideth such, whatsoever changes they meet with here in the mean season. And this being the best state that sin bringeth (in this life) which I have now mentioned, let it fear the godly to taste of the dainties of such, (as they count them) lest they with Eve reaching out their hands after them, do taste also of their punishments in such wise, as they wish with many stripes, that they had never done so.

AFter the forementioned slaughter, and holding Gaal out of the city, the Israelites in Shechem thought among themselves, that they would be avenged of Abimelech, as it seemeth; and they went out of the city to pursue him. They never considered what a punishment they had sustained already, by their rash putting themselves under that vain-glorious boaster Gaal, but unadvisedly followed their quarrel. But he understanding it, took the advantage of that their attempt, and so disposed his bands of soldiers, that he set two of them to take those that came forth of the city, and slew them, and he and another band rushed to the entrance into the city, and having fought against it the whole day, took it, and slew the people in it, and destroyed the city, and sowed salt in it.

If the men of Shechem had gone out of the city, but to walk, or to do some business, as some (perhaps) would think they did, Abimelech should not have needed to prepare two or three bands of armed men to set upon a few, scatteringly here and there, and those unarmed, coming forth to their work; or if they had gone out upon pleasure, what had he gained, to have gone forth with bands against a few persons? But it is clear therefore (as I said) and most certain, that they went out in warlike manner to fight with Abimelech, (though they went without Gaal their Captain) being much provoked and incensed for the loss of their neighbors, whom Abimelech had slain the day before. For they were many, and for that they were now heated very much: and more in spite, rashness, and desire of revenge, rather then good aduisednesse they went to work: being driven and put to their shifts, as they thought, and that somewhat they must do to him, either that they must overthrow him, or else they saw that he would surly root out them: for to this it was now come, that the word of God by Jotham, might be fulfilled. And by this we see to what desperate shifts men are driven by their falsehood, cruelty, rashness, vain, confidence in man, and by the like sins: and what wise man would look for any better end of such doings?

If God had brought upon them that trouble in their innocence, he would have taught them how to bear it, whatsoever had been like to have followed: but now they run upon the swords point, and therefore both they that sought to fight with him abroad, and they that waited for to set upon him and his men in the city, are both of them destroyed. This is the best end that sin bringeth upon the committers. And thus willfulness, stomach, and stubborness bring many to destruction, while they who are contrary minded are in peace. So contention, whoring, drunkenness and riot, do the like in their kind: and they that seem to be safest, and freest from danger being of that sort, may look for no better fruit nor end of their evil doings, but shame, sorrow, and a miserable death, though not by enemies, as these men of Shechem found it, whether it be in their beds, or wrought by their own hands, all is one, if repentance break not off their evil course.

The which while God's servants behold, and see to what a woeful end their evil doings bring many, who yet in their iolitie thought themselves the only wise men of others, and all fools who walked in their innocence and uprightness. I say while God's servants see this, they shall praise him highly, for that they followed a better course by God's direction; and even now (I say) when they see God's threats executed upon evil doers, as they were told that it should be so in the midst of their prosperity and iolitie. And all that come after them, shall see good cause, and have encouragement to hold on a Christian course, and to turn neither on the right hand, nor on the left, although they shall see piety and good conscience to be iustled to the walls, and scorned, yet shall the worst day of these that practice them, be far better then the best of the other, for all their setting out of the matter for a while; and when their time cometh in which they shall smart, then shall God's servants rejoice in their own sincerity and innocence. Let the reader look back to the former chapter, and enlarge this point by adding thereto, that which hath been noted touching the sin and judgment of Succoth and Penuel.

Now followeth the further proceeding in, and laying forth of the overthrow of the men of Shechem. Abimelech might for all the force of them go and dwell safely in his house, as he did, at Arnmah, not far from Shechem, their power being weakened, and Gaal thrust out by Zebul. But yet they rose up against him, as we have heard, of stomach, if possibly they might any way be revenged: But their so doing being told to Abimelech, turned to the destruction of them that did so, and to them that were in the city, with it also; as appeareth in these four next verses. Read them in the text. The Lord having purposed their overthrow, did thus go forward with it: for he hath many ways to execute his judgments threatened upon his enemies. It was a just cause to astonish the rest, when he began with the foremost: but alas, where there is no counsel from God to direct them, what can they do, but wait their time to follow their fellows in the like judgment? Even so, God sometimes sweeps away all the company of bad men and evil workers in someone place at once, as he did whole kingdoms in Joshua's time, and made his people possess and inhabit them. Sometime he keepeth them under and wasteth his enemies by degrees, and one after another, as here: as before I noted out of the space of Abimelech's reign, where the same point hath been handled.

So they that mark it, shall find, that though he give them their scope and liberty for a time, which he doth, that they may repent; they in the mean while looking after no such thing, (I say) they that mark it, shall see, how God either beginneth to blow upon their prosperity, as the East wind in the Spring beginneth to nip and hold in the leaves that were coming forth, or else as a great frost doth all at once kill them; so doth he suddenly send desolation upon them, one way or other, when their time is come. And therefore let no servant of God fear, or be dismayed for the greatness and pride of such, for in a small time their glory and jollity shall vanish, it shall be no more seen; there is a greater then they, who will surely cut off their hope, and lay their glory in the dust. Oh that the righteous could then praise God, for that he hath kept them in all those times of danger within their bounds, not suffering them grossly to reach out their hands to iniquity; and when they have seen such works of God to be shown on his enemies, then ever after to be more firm in their covenant keeping with God.

These things being thus brought about to the killing of so many of the men of Shechem, a thing so unlikely in their first making of Abimelech king; it shall not be amiss to consider a little of it, the spoil of the men being so great, and yet so small likelihood thereof, till the Lord sent an evil spirit betwixt Abimelech and them. Who would have said in the time of their agreement and love, that was betwixt them, that they should have grown to this point, to become utter enemies? and while they were so nearly joined and knit together in amity and friendship, that they could be thus alienated, and at the uttermost defiance one with the other? They who were promised by Abimelech to be above all other respected and preferred; who would have said, that they of all other should be hardliest handled, yea destroyed? But we must understand, that there were two causes hereof, and the one rising from the other. The one was this, their love was wicked and cursed, and bound together with rotten bands. The other was this; that the wrath of God burning like fire, brake and consumed these bands: whereby he raised an evil spirit betwixt them, to the destroying each of other. And let all that are wise, be instructed hereby, that where men are, as these were, companions and friends in evil, and that they are not linked together by the fear of God, and the love of goodness, that their fellowship will not hold long, what likelihoods and shows soever there be of the continuance thereof: And the more evils that it is compact and framed of, the deadlier and more violent shall the breach of it be. If it be not accompanied with wicked practices, as theirs here was, yet even the secret moths of self-love, privy pride, and the seeking of commodity thereby, being the grounds of this agreement and fellowship; even they will consume it as the moth doth the garment. It is a work of great difficulty for the best intended love even betwixt good Christians to be held firm, and kept unbroken: and there must be renuings of covenants oft times betwixt them; and all little enough, the devil so sets in to raise and make division among brethren. For why? It is a good note of their welfare and happiness to be knit together in brotherly love. So saith our Savior: Hereby shall men know that ye are my Disciples, in that ye love one another. But if men be brethren in evil, as if they be more nearly knit together, because they both join in a bad cause, ye have heard God's sentence of such agreement already, it shall surely come to naught, as this betwixt Abimelech and the men of Shechem did, now unlikely soever it shall seem to be so in the time of their peace and love: And the same I say of their fellowship, who are both of them unreformed, although it be not for ill ends and purposes entered into by them. And let this which I have said, make us wise in seeking love and friendship one with another. But here, the occasion being fitly offered, I end.

THE SIXTIETH SERMON ON THE NINTH CHAPTER OF THE BOOKE OF JUDGES.

N Ow followeth the further destruction of these men of Shechem. For when their city was destroyed, they fled to a double fort, which was their castle for the strength of it: even the house of their god Baal-berith, as they called him, with whom they had made a covenant, and therefore hoping that there they should have been safe. And these were the chief and wise men of the city. And Abimelech hearing of it, came and destroyed both them and their Temple.

In that these hoped there to find ease and defense by the holiness, as well as the strength of the place, we may see, that when men have no religion nor acquaintance with God, how wise and great soever they be, what poor shifts they have to provide for their safety: even to think, that the holiness of the place, their gods of wood or stone, or the relics of Saints, or some such rotten props shall free them from their troubles and fears: No, although they should seek to the true God, in their haste, which is much liker to work their good, yet their hearts being far from him, and they without confidence in him that he would help them: even that seeking of theirs should not be able to deliver them.

But all these are bruised reeds, and spiders webs: much like the help that Baals Priests obtained by calling on him; whom for their deceiving of the people in such a manner, Elias caused to be slain. Even such help doth the willful generation of Papists and Seminaries at their death in their greatest need, obtain themselves, and their superstitious votaries whom they have deluded, and brought into the snare with them. Of whom one (a principal ring-leader) at his death, was constrained to renounce the opinion of merit, and human satisfactions for sin, although he was loath to have that gap opened to the people, for shame, whom they had so grossly seduced. Another (yet living and of greaterreckoning in the Popish Church) Better I mean, is forced to confess, that for the avoiding the peril of vainglorie and carnal presumption, it is the safest of all to repose a man's whole confidence in the only mercy of God in Christ Jesus. And by this we see that howsoever (for sinister ends) they suppress the truth, and abuse their silly Proselytes: yet when they are compelled by the force of their conscience, or the terror of death, to put away lying, and equivocating, which few of them attain to, but die in hardness of heart, wherein they lived: but whē it f • lleth out otherwise, thē they confess & renounce their cōceits, as bruised reeds, to be unable to support thē: which as it is commonly unprofitable to themselves, so yet it should serve to deter others from venturing and resting so boldly upon their ungrounded assertions. To omit other there was a third, of long and great account and reckoning among people of that religion, whom I visiting upon the death-bed, was an ear witness with six or seven other of that place, then present also; that the party, then shortly after deceasing, renounced the dunghill stuff of that religion, and reckoned all Popery as a deceitful trade, and particularly the chief points thereof, who yet had long been a stiff and stout defender and maintainer thereof. Oh therefore blessed are the people whose God is the Lord Jehovah, and who know him the only true God, and whom he hath sent Jesus Christ, for this is eternal life. But as these men of Shechem here were slain in the Idolatrous Temple of their Idol Berith, for their blindness and putting their confidence therein, so shall all be served that rest on such props, that is to say, they shall be left in the briars, as Judas was of the Priests, whom he trusted in. Let the reader look back to the fifth chapter, and the 30. verse, where the answer of Sisera his mother to her self, and her wise Ladies to her, is recorded: and there he shall find this point further in larged.

As I said they were slain in the Temple of their I doll, which they put their trust in, so it was done by Abimelech, who followed the matter to the purpose, when he heard whither they fled. This was his kindness to the men of Shechem, that made him king. He promised other matters to thē, verse. 2. that he being their bone, and their flesh, be would regard them above all other. And now we see here that all was but flattery: for to what end came all but to this, that they had no greater enemy then him? True it is indeed, this fell out according to that which Jotham before had denounced against them: to wit, that fire should come out of the bramble and destroy the Cedars of Lebanon. But this excuseth the fact of Abimelech, no more then the counsel and purpose of God touching the deliverance of Christ to death, (A good watch-word) excused Judas the traitor, and the Priests and other who put him to death. This is good therefore, and an use to be made of this doctrine, (if ever) now needful, and therefore to be heard and regarded; namely, that we take heed whom we trust and give credit unto; that is to say, not such as we have not proved to be faithful, as the men of Shechem may teach us, who too rashly and readily trusted this deceiver, and false hearted Abimelech.

Our Savior would not commit himself to them that were said to believe in him, for he knew what was in man. Much less ought we to do so, who know there is much falsehood and doubling in them whom we trust, and that they are ignorant, profane, and hypocrites. Therefore Solomon going as near the mark as he could, gave this counsel about trusting of men: Thine own friend and thy fathers forsake thou not, &c. So that if it may be, some proof should be made of their faithfulness and uprightness first, before we rest upon them, especially if it lie in us to do it. And it being so necessary a gift, this faithfulness I mean, the Apostle requires it in feruants, the meaner sort of persons, as one of the two necessary duties that should be in them, (the other being diligence) without which they cannot do their duties well, that we may see thereby how needful it is in all other about greater matters.

And as this sincerity is rare to find, according to that which Solomon complaineth of, saying, Where shall one find a faithful man? And Paul: All have not faith, that is the fruit of faith, which is faithfulness and true heartednes: so it should cause us to begin with our selves, and urge our own hearts for uprightness first, and not to marvel that we find it not in others, if it be not in ourselves: as that we may be trusted upon our word, and approve our selves such as we would be taken to be. And then by our observation and experience of the good dealing that we can find in anymore then in other; thereafter let us give credit unto them: and yet I mean such good dealing, as hath been learned by the preaching of the Gospel, such as is according to knowledge. And by the same uprightness and good dealings men should be led in choosing their companions in marriage, and not to hearken to every glossing tongue that can make fair and large promises, which have deceived thousands: and also in seeking of servants, or to have them (if it may be) the children of the faithful well and religiously brought up: and the same care should be had in choosing executors comeprimitters, and such as we would put in trust. To the which if it be demanded, where such shall be found, that they may be trusted in matters of importance: I answer: beside that I have said already, that everyone which will ask this question, must first begin himself to practice sincerity, that so he may the better complain of the want thereof in other; this I add, that some who call for it and find it not, are worthy to go without it, although I do not hereby excuse them that are void of it, and offer the contrary evil measure. And they, who I say are worthy to go without it, when they would full gladly find it in those whom they deal with, are such as are carping, biting, scoffing, and accusing of them for their preciseness, who labor and endeavor to keep their consciences pure and good. Too many there are in this age, who cannot so soon perceive a man or woman to withdraw themselves from the sins of the time, and to be afraid to offend, as the common sort do, but by and by they cry out of them, that they are Precisians. Now they who can allow none to be upright and conscionable in their ways and life, it is no matter though they meet with such in their dealings, as show small conscience and uprightness toward them, God being just to make others to measure out to them as they have measured to others, as Solomon saith in another kind, Eccles. 7. to teach them to know what an upright hearted man is worth, and to make much of such, rather then to discourage them. One example shall serve for all; A cruel Landlord cries out of his unfaithful Tenant, that he hath broken his day, and (it may be) is run away with his rent. But who is in fault? The poor Tenant that dares not appear before his Lord to crave in differencie, or the cruel Lord who hath borne him in hand, that he hath let him a good peniworth; whereas indeed he hath so racked and fleeced him, that he is fitter to beg relief, then to pay his debt out of the farm, having had nothing near sufficient (out of his own labor) to uphold himself. As for such, let them cry out of unfaithfulness till they be weary, who will pity them? Let the dead bury the dead, as our Savior saith, they are served as they have deserved, and let them reap as they have sown. Further I answer, let us lament and pray against such unfaithfulness, for that it is so common. At least let us pray, that we may be free from having to do with such: for unfaithful men commonly are also unreasonable: at least that we be not beguiled by them, ere we be aware, as Abner and Amasa were by Joab: which (except the Lord give a man wisdom to discern) cannot always be avoided. Besides where least trust hath been found by experience, let men be wise to repose least trust in them. For who will put precious liquors in a broken vessel, having proved it to be vn • t for use? or through folly venter to dash our foot against the stone, which we remember hath hurt us? Therefore I say, let men trust no such, of whose fidelity and truth they have no proof, but rather the contrary, or no further at least, then they may without any great detriment to themselves: and where they must needs trust some such, let them bind them the more strongly. And so let those that undertake suretyship, beware that they lose not their liberty and bring themselves into bondage, and their estate and posterity to willful penury. Most of all, let Christians beware of them, that under a color of love, seek to undermine them, to betray them, to get somewhat from them, which might tend to the danger of their brethren, or to the wounding of their own conscience; which I speak because many silly Christians think themselves happy if they can get countenance or benefit by such as are their superiors, not knowing that the benefits of the ungodly are forked, and bring more back then they bestow. Boner did more mischief by his flattering poor men, till they abjured the truth, then by all his cruelty: for which cause, Solomon admonisheth well of such, saying: Be not desirous of their dainty meats, for it is deceivable meat. But where without inquiry and observing in the best manner we can by our selves and others, we rashly believe everyone who can speak us fair, (as indeed, Faire words make fools fain, according to the proverb) I say, they who are so light of credit, I send them no further then to this present example: let them look what became of all the smooth words and fair shows that this Abimelech made to these men of Shechem his kinsman and mothers brethren, in whom they reposed such confidence: for as they had no greater enemy then him, even so neither let these look to find any better measure.

Now though this may be laid forth in all kinds of fellowship among men, yet it is most commonly seen in their earthly dealings, wherein scarcely any promise is kept, and most lively it is to be seen in marriages. What solemn, kind, and joyful beginnings have many of them had? so as it might worthily have provoked the beholders thereof to praise God, and rejoice for such a goodly ordinance of his, so like to bring forth such answerable fruit to those beginnings. And betwixt the couples themselves, so marrying and coming together, what liking betwixt them, and delightings one in another, as if they could never be enough, neither might one be well out of another's sight; but in continuance, longer or shorter, how have all these been turned into the contrary?

What dislike and weariness hath there been one of another? what alienating of affection, crossing one the other, chiding, railing and reviling, separating from bed and board, (while yet they must needs live together) and afterward an utter casting off the one the other? I speak not this of the heaviness which the Lord's chastisements meeting and taking hold of them, do raise in them; to the which, all, even the best are subject, wherein they both should and have promised to be companions, and one to help the other to bear the burden: which kind of behavior would preserve their love, as it doth betwixt some others: I speak not (I say) of these corrections of the Lord, but of the mischief that their evil and corrupt hearts, false, raging, proud, willful and inconstant, have wrought betwixt them, they being disguised, and nothing like the persons they seemed to be at their first meeting. Oh therefore if towards men we bewray this disease, then how much more is it to be feared in professing our repentance to God, it being secret and a thing hid from men? and in coming to the word and sacraments, what need have we of this uprightness?

In these two verses it is shown, by what means he slew them: and that was, by cutting down boughs from trees, and bidding his men do as he did, and putting them to the hold, and setting them on fire, till all the men of Shechem that were therein, died. And there we may see, what force is in example, especially if it be bad. Touching which, though I have spoken at large before, especially in chap. 1. the end where the sin of the most Tribes in neglecting the Lord's charge is recorded: which I desire the Reader to turn unto, yet unto so apt an occasion as this is, somewhat I will say here of it also. Gideon's men followed him in carrying their pitchers and lamps after him in great danger to fear the Midianites: but that was as commendable as this was wicked and cruel, and most commonly followed: yet it is not to be denied, but if there were some to give good example, there would be some followers of them also: as in meekness, humbleness, innocence, faithfulness, mercy, piety, patience and the like. And namely, if rich men would for their parts begin to the rest, and go before others in deeds of charity, and sell for lower prices to the poor, (when things are dear) then the common prices be, and would be examples in mercy, in harmlessness, in gentleness, and such like.

It is hard to say, what good might be done thus? and by having religion and holy instruction in high account, and loving heartily, and well esteeming of God's people. But to this it is come, that men, and the wealthier sort especially, whereas they might bring on many to Christian practice by well doing; they have (alas) cold love to good causes, but are slow and backward, and therefore deadness and unprofitableness is to be seen thick and threefold in other that should learn of thē, the devil laboring, when he cannot make all sorts alike in wickedness, to leave as few to give countenance to good things, as may be. And men be so unapt to learn to perform duties aright, that except they see good examples before them, they cannot tell how to set upon, or go about them. But as for evil courses, they need none to go before them therein, they can find the way thereto without guides, though they are much more fleshed and drawn on when they have other to break the ice to them. But where the best examples are given, let this be our rule, that we follow them no otherwise then as they follow Christ: and they that do so, let them persuade us to all zeal and forwardness in duties of the first Table, (as to the reverent receiving of the word preached, and the right manner of preparing our selves to the Lord's Supper, and such like exercise) so in no wise follow we the common sort in their behavior and practice about duties to men in the second Table.

But let us go forward: The vnweariednes also of this cursed Abimelech in his business is to be marked, how from one thing to another he toyleth himself: yea and that not without peril of his life. A base work, one would think to go up to the mountain, cut down boughs from the trees, and bring them on his neck, and set them to the hold to burn it. But good enough for him, and thus will men toile and endanger themselves for their pleasure and profit in most base manner, though it come to nothing, but that they soon lose all, as he did. So do all sorts of men for a poor living, which yet they oft fail of notwithstanding. Whereas in the mean while, godliness, which is the great riches, lieth dead by them, and by no persuasions can they be brought to seek after that with the least delighting therein, whilst yet God alloweth them time and travel enough for things meet and necessary. For example, how duly come they to Sermons and to the Lord's Supper? though they might reap no small benefit thereby: and so do they accordingly sit weary and sleepy at the preaching of the word, when they be there. And yet the most part of men (these two actions with prayer being excepted) show not so much resemblance of religion in their whole life beside. But oh, that even God's faithful servants did not grow (many of them) to the like point, showing much unto wardnesse at the Word and Sacrament, when yet they have approached to both, with great reverence and cheerfulness in former times. If men be asked, how they can endure such toile and pains as they take for the world, while they be so cold in duties to heaven ward, their answer is: Man is borne to labor; and the world is hard. If we labor not, we shall neither have food nor raiment. This makes them (as the Psalmist saith) to rise early, sit up late, fare full hardly, and all for a poor living. Ah poor souls, and what when they have got it, (not to speak of this, how many ways they offend God in getting it, and yet they are oft times disappointed of that which they seek: either by their lewd spending it, or God's curse upon it:) but I say, What when they have it? Do ye not see, that at the solemn day of death, when they count all their great gains, and fruit of their labor, that their soul is yet unprovided for? Was all their life little enough to feed and clothe their body, and think they (upon so short a warning) to provide for their soul? Is not a soul of much more value then a body is; nay then a world? And yet in getting salvation for the soul which the body shall fare the better for also; yea, even here it shall be the better able to do earthly labor, with cheerfulness, and without vexation; who will put his finger in the cold water for it? Who thinks not every little time bestowed that way, toilsome and tedious? More particularly, to give all diligence to obtain faith and repentance, as we are commanded, how unwelcome is the charge thereof unto us, which yet is easilier obtained, and with more assured success, if we so seek it as if we would find, and is a more durable possession, and of more necessary and daily use, and far more precious gain, and that which exceeds the riches of Princes without it. Upon the death-bed all this is confessed, and yet not once in a whole quarter thought of, while men have life and strength, because they want heart and will thereto.

And generally let all learn this by the men of Shechem, how they join themselves to the acquaintance of wicked men for hope of gain, pleasure or preferment: for God will meet with, and recompense such, as they deserve, at one time or other. As here may be seen, where Abimelech for his great promises, was repaired and cleaved unto: but what got they in the end who did so? Nay, while they sought much, what did they not lose of that which they had, even to their very lives themselves?

So they that intend that, and seek commodity at the hands of such, do as I said in the last point save one, even bring themselves into bondage to them, if they have any conscience to accuse them. For beside this, that they are taken up with such thoughts, to wit, what gain they shall get by them, after which manner the devil occupieth them, to draw their minds from being better employed: beside this, I say, it must needs go ill with them, if they profess the Gospel, and seek to keep a good conscience, when they shall consider, that by such as Papists, Libertines, profane and bad livers, they be held in hope, and flattered, where the more they get, the more they lose, and they are then in best case, when they have least to do with them. But alas, the most suspect not the servitude that such labor to bring them into, (for) the borrower is a servant to the lender, and much more the receiver to the giver: while they hunt for the precious soul of him whose benefactors they would seem to be, aiming at this mark, (especially some of them) even to make them the children of hell as fully as themselves be. And yet (which is far worse) they being so near linked in fellowship with them, they are so bewitched by their enchaunting and enticing words, that they cannot tell how to bring themselves back again out of the Maze wherein they are. I grant such make shift to digest those things till the day of their visitation come, but then they be at their wits end.

THus we have heard how God punished the men of Shechem for their sin against Gideon's sons: Now how Abimelech was also plagued for the same: that the prophecy of Jotham might be verified upon them both; is laid forth in these words, and followeth unto the end.

To the former two mischiefs that Abimelech wrought against the men of Shechem, in that he destroyed their City, and the people that were in it, and their strong place and hold that the rest resorted to for safety, and burnt it: to these I say, the holy story addeth how he went about another. As thereby showing, that he was not yet satisfied with the blood of the former: and therefore that he went further, to wit, to a City near adjoining, called Thebez: which also as it is probable, though uncertain, either joined with the Shechemites, or at least refused to be subject to Abimelech, and going against that, took it also. Thus we see how this cruel base-borne Tyrant proceeded in his bloody attempts, and thereby also is shown what extremity these people of Thebez, were brought unto. For they were all driven to shift for themselves in a Tower that they had in their city. Wherein though they might shelter themselves for a day, yet they could not long live, but must needs be famished at least, by anything that they could see. These and such like dangers men lie open to in this changeable world, whereof they see no likelihood a little before. Which may teach us the uncertainty of all things here below, in which yet men repose their confidence, and that no man can upon good ground say, that tomorrow shall be like today. As by that speech of the Lord, in the 12. of Luke, to him that bad his soul take the ease, eat, drink and be merry, seeing he had laid up much good in store, I say, by that speech may be seen, when the Lord said unto him. Thou fool, this night thy soul shall be required of thee, then whose shall those things be, which thou hast provided? even the day before he died. And lest it should be thought to be his case alone, this he added: So shall it be with him that layeth up treasure for himself, and is not rich toward God. Therefore how many may we see and hear of, who are fearfully taken away from all? and many other are wasted, and have their estate changed, as if they had never enjoyed it? And such as regard not these things, are like to have much to do, when they shall see their own prosperity so to fade in like manner: Oh it shall be utterly unwelcome. And who can say any less, then that in smaller changes by loss, sickness, poverty, diseases; it is hard stooping to them when they come, yea although they be thought of before, and in some sort provided for? All this is said to teach the wise to live here as strangers, and to make heaven their home, though they walk upon the earth; and to warn the foolish to seek wisdom, that while they cling fast to earthly stays and delights, they be not with the fool before spoken of, cast out hence from all, and then utterly to seek of the true happiness also.

But now it followeth, that after all this done to them of Thebez, the Lord brought on the time of his confusion I mean Abimelech's also, as well as of the men of Shechem. And for the effecting of God's judgment upon him, it is said, that when he had sped so well, as we have heard, he attempted the Tower that was in Thebez, to take that also, and being drunk with his former success, and therefore looking for the like there, he received his deadly wound as his due reward, and that by a woman, to his great disgrace; who cast down a piece of a millstone from the top of the Tower, he going close to the door of it, to set it on fire, and broke his brain pan: whereupon he being not struck quite dead, and yet past possibility of recovery, called presently for his page to thrust him thorough, to prevent the shame (as he thought it) that it might else have been said, to wit, that a woman had slain him, and so he came to his end also.

By this last attempt of his, he having sped so well in the former, we may see, how the wicked are fleshed by the success that they have in their bad courses, and that they be so blinded therewith, that they make no stay, till they be cut off in the midst of them. For they make account, that they shall do as they have done: and dream of no resisting of them. They say to themselves like them in the Psalm: Tush, the Lord will do neither good nor evil. Is it not time then that God should make them feel that power of his in displeasure, which they will not acknowledge by teaching? and by this their going forward, til God stay their course, we see they cannot break off, and this makes their sin the greater. The like we shall observe (God willing) in the Benjamites, chap. 20. of this book. So Herod when he had slain James with the sword, and saw that it pleased the Jews, he went about to take Peter also, till in his attempt the Lord cut him off. And what marvel though God usually deal thus? the wicked will not know him, but they do measure their future success by the former, which he will make them see to be a wrong ground.

For they thereby being emboldened, go further from God, and by their success, through the corruption that is in them, they are made more unfit to return to him again. But all must know, that the word of God followed and obeyed carefully of us, bringeth the good success indeed, in which we may rest, yea and in that only. For what blessing soever it pleaseth the Lord to send us in outward things (as he promiseth many) saying to those that do so, that other things shall be cast upon them; we have also inward comfort thereby, which neither can be bought with money, neither can be taken from us: which maketh us glad to use and embrace all good means for the strengthening and stablishing of us: which the other being drunken with earthly peace, make no account of. And both these being considered, the godly have small cause to repine at the success and joyful proceedings of the ungodly: the Lord gives them their scope, that he might bring the more sudden desolation upon them, while they look tomorrow should be like today, and much better. Neither should it grieve the godly, that themselves are often crossed, and denied the success they dreamt of, and desired: seeing either their enterprises were evil, and therein to be crossed is a blessing: or lawful, but unlawfully followed, and therefore God's promises were stretched further by them, then indeed they reached: or although their doings were religious, yet it may be, they were undertaken with too much confidence in the goodness thereof, and in the mean season themselves who are the doers, not looked into, nor well purged from other sins which may easily set behind the success of their best actions. But doubtless, where a Christian offends none of these ways, he shall never want success: and the fruit thereof shall be far other, when it is least, then the wicked man's who ventureth only the more boldly upon the next onset, because of his former good speed, (as Abimelech here:) but he shall with Paul, believe that God, who hath well begun in him, will give good success, both in mercies and deliverances. But I have handled this point at large in this history before.

In this Scripture is set down, that this woeful instrument had his deadly wound; and by what means: even in a base manner, by a woman breaking his skull, by throwing down upon him a piece of a mil-stone: where we may further note by God's cutting off this cursed instrument Abimelech, in the midst of his iolitie, and before he had done anymore mischief, that the prosperity of the wicked is both short and uncertain, when and how it shall come to an evil end. Which although I noted in general before out of the short time of his reign: yet a little I will add thereto by this present occasion here offered. Now this their speedy taking down is wrought by the Lord, not only by the many ways that he hath to meet with, and to punish them, but also because they are ever putting the Lord, as it were, in fresh remembrance by their renewed and continued provokings of him, what he oweth them. And in the mean while, he is not idle, when he is still and patient toward them, for he knoweth and appointeth the time, and the means to subvert them. So the Psalmist saith: Though the wicked flourish like a green Bay tree, yet a little while, and his place shall have no resemblance of such a one to have been there, and he shall be no more found.

Behold this verified in Zimry with his Cosby, in Chorah, the Rich man mentioned in the Scriptures, and in many other in our own experience, who while they prosper, are decaying: but they that abide, and remain in the power of faith, hope and patience, as of God's servants is required, and are thoroughly set a work in them, they shall see good days, and be well liking; and yet even they also, if they withdraw themselves from their confidence, and will give themselves to live by eye-sight, as other do, they shall see the Lord can soon change his course, and their sorrows will be exceedinglie multiplied like other men's. David's feet had well nigh slipped, when he beheld the present flourishes of the ungodly, til God drew him out of his own fancy into the Lord's Sanctuary, and taught him this wisdom, to compare them with himself, as well in one part of their estate as another, and the bitterness of their end and reward, with the plausiblenesse of their jollity, when they are in their flower, and their slipperiness, when they are at the best. Therefore as in a picture such as will thoroughly view it, take not some note of the knee, or foot, or any one part of it, but the whole; for otherwise they should see nothing to any purpose: so view we the whole course of God's dealing with the wicked, as well the ending, as the beginning, and his proceeding with them, and thereby our hastiness in desiring their dainties, will be abated full soon, and our opinion changed; as David's also was in judging the bad to be happy, after that he had better considered their end. Lay we also sure hold on this, that as the time and term of the wicked is stinted and appointed: so say we of the Lord's dealing with our selves, Yet a little while, and he that cometh, will come and not tarry, to bring our full redemption.

Furthermore, we see here, in that Abimelech had his deaths wound, and after was slain; that he had not his will on the people of Thebez, as he had on the other: but as he suffered him to destroy the men of Shechem, which fled to the Hold of their God Baal-Berith, so yet he saved the men of Thebez and their wives, who betook themselves to the Tower that was therein for shelter. Wherein we may note, that God doth oft times plague them whose iniquity is manifest, as the sin of these men of Shechem was, when other who have not sinned in the like manner, though they be not (yet) religious, are spared and borne with, as these men of Thebez were. The reason is: the sin of the one sort is manifest and grievous, and cannot be hid and crieth for vengeance: the other, either through ignorance, or for that they have not so wittingly or grossly offended, are borne with, that they may come to repentance. And yet this is no excuse to them, who live in the light of the Gospel, and have knowledge, if they live and abide unrepentant, though they be not gross offenders. Neither on the other side have they any cause to flatter themselves, whose sins are notorious, though they be not by and by cut off. The use of this doctrine is in this respect to encourage them, who do but walk in the way of the ungodly, but stand not stiffly to maintain their evil doings, that seeing God giveth them time to repent, and beareth with them, they should not harden their hearts, but take all occasions to turn unto him. And for such as are not fit to hear this doctrine, but go forward in evil, they may ever fear, that God's vengeance is coming. Now he being brought to be past all hope of life by the blow the woman gave him, we see, that he who sought such glory as to be made King, yea and obtained it also, though most unjustly; even he did yet come to such shame and reproach, (as he counted it) as to be slain by a woman, and not so much as by the meanest man of war. Neither did it serve Abimelech's turn any whit at all, that the last stroke was given him by a Page, having had his deadly wound by the woman before: only it bewrayed his pride, which increased the shamefulness of his foil. And yet for him to be slain by a Page, was it such an honor to a great King so valiant and victorious, as Abimelech now thought himself, being in the top of his hopes, and having brought under his enemies? Therefore where God will set his brand of shame upon a man, it is but folly for him to strive against him, or to elude him. It was as confidently given out that Abimelech was slain by the hand of a woman, as that Sisera was dispatched by Jael: as for the Page, he slew (as we may say) a dead man in a mockery. If this verify not the saying, [God resisteth the proud,] what doth? When men that have carried thenselves aloft, and borne their heads on high, as the tall Cedars, being terrors to their inferiors, especially of the more religious sort, are thus brought to shame, as he was, is it not notable to see them as much abased in their death below the meanest, as they advanced themselves above the greatest before? It is reported of a Pope that he entered in like a Fox, ruled like a Lion, and died like a Dog: if he had also been buried as that proud Iehoijkon or Jezebel like an Ass, what could have been added to his shame? and yet a living Lion, to be made a dead dog is baseness enough. Therefore we may clearly see by this that the seeking of glory, as Solomon saith, is no glory, but the glory of such is their shame. For although for a time it may hold and last, yet in a short time it shall vanish and end with reproach, whatsoever else go with it. And so it is generally in all pride and vain-glory, as I noted out of Gaals example before, it shall end with shame; and contrarily, the humble and lowly in mind shall be exalted. For there cannot one tittle of God's word fall to the ground, but it must be verified, to the comfort of the one, and the just rewarding of the other.

In this verse let us further see (for the Lord would not give him the honor to be slain in war) what he did, when he had his deaths wound: doth he cry for mercy? was that (as it ought to have been) thought upon? And yet the most past grace will lightly desire, that he may have three words before he die, for then (though it be to small purpose) he thinks to ask mercy: but the glory that this monster had hunted after in his life-time, that was all that he regarded, even now at his woeful end, as his words testify, to wit, That it might not be said, that a woman slew him, declaring thereby, that he more feared infamy then damnation. The multitude of desperate wretches that die in all ages with as little hope of salvation, as he did, maketh it less to be considered and bewailed: but what is more fearful then to think, a man should go to hell so apparently, and (as it were) visibly?

Where we are to observe, that such as men's thoughts and affections are in their life time, such they be commonly at their death. They loved not blessing, saith the Prophet, and therefore it is far from them in their need: so it is said elsewhere, they sought not after God, neither desired acquaintance with his ways, while they lived, and therefore God ordinarily suffereth them not to begin to do it at their end. They remembered not their maker in the days of their youth, neither shall they have grace to do it at their death: but as they are merciless, so God justly recompenceth them with judgment without mercy, in their latter years. And the like we read of Saul. But yet for all this is one of a thousand (think we) of such as he was persuaded to repentance in the time of his iolitie? nay doth not one follow another's course to condemnation daily, and from age to age?

And such as have their liberty to ask three words before they die, how use they it? what come they to? but even to worse then nothing? Even as Abimelech's few words did, [Let it not be said, that a woman slew me.] And so their three words are used, as Saul used his at his death: [Draw out thy sword, and thrust me through.] And as that wicked man mentioned in the book of Monuments, who when he was hailed violently on a bridge by his Horse into the river, being put in mind of his three words, he said thus: Horse and man to the devil. A notorious adulterer there was a few years agone, who also had poisoned many youthes by his unclean conversation, and lewd example, and tongue: he lived till he was threescore year old, to resemble him to the sinner whom Solomon speaks of, Eccles. 7. never could he be brought to savor or taste either preaching or praying, which yet he saw many zealously did round about him: he might have spend fifty pound land by the year by his marriage; but being visited by God, in a strange manner, and losing his maintenance by the death of his wife, his body • ore plagued with pain, and diseases, when he lay like a lazer in a barn, (for thither he was thrust, through poverty, and there he died) now to come to the point, for the which I alleged this example, he being moved by such as came to him, when they saw in what misery he lay, to call upon God; he answered with fearful oaths: Is this a time to pray? The which seeing he was never acquainted with in all his life, (we see) he was far off from it, shunned and lothed it at his death, by God's righteous judgment.

And as we have heard that it is commonly so with the vilest persons at their death, as it hath been in their life; so it were good wisdom for us to seek the Lord while he may be found, in the days of our youth, lest if we should not go about it till death, it should not be a sound turning to God, but in mood and passion, by violence and in fear only gone about: and who knoweth not that late repentance is dangerous? And so let them rejoice and bless God, who have made the Lord chief with them in their young years, and have counted his service perfect freedom, such shall not need to fear that God will frown upon them, and forsake them in their age, or at their death, but (as many have done) shall rejoice most for this, that they made the Gospel their solace in their life time, and God's favor their portion and joy, and would not for all the riches of the ungodly, have done otherwise: for so they should have been then utterly to seek how to be saved. Oh one sweet fruit of a godly life (beside many other enjoyed before) is a most Christian and comfortable death: so saith the Psalmist; Mark the end of the righteous, and ye shall see that the end of such a man is peace. As for Abimelech's Page, he was as he had been trained by him, one fit to serve him only in evil. Like master, like man; such an one, as hath many followers, of which sort of hangbies few under such masters, as themselves be, few of them are (I say) found to come to good. But both of them, desperate, rash, murderous, and fraught with such sins as commonly accompany these. Yea, and yet such hold up their heads in the world, for whom, who seeth not but that the prison is fitter, where they may be kept from doing mischief, rather then to commit many lewd parts at liberty abroad. But seeing such are past admonition taking, let thē that are teachable, learn to take such servants to be near at hand to them, who may in danger give advice to them, if need be, as Naaman's servants did, to the preserving of his health, rather then to be as too many are, that is to say, furtherers of their utter undoing or death. And such as deserve well (as Joshua's, and the servants of Cornelius were) let them (I say) be well encouraged and rewarded, which are to be rejoiced in, of their masters, when the other being entertained but to their own, and their masters undoing, or great detriment, shall load both themselves and them with their bellies full of shame and sorrow. Of this argument I spare to speak more here, being as much (and a great deal more) as is like to be regarded, of such as I speak of.

Thus we have seen the woeful end of this cursed Abimelech, and of the wicked men of Shechem, who had been the furtherers of him to the mischief that he wrought. And after these troublers of the land were taken away, there was peace, and every man left off from the work that Abimelech had drawn him to, and went home to his own place: where first it may be seen, what stir, disquiet, and trouble one vile person may make in the Church or Common-wealth, the Lord so punishing the people's sin, as partly I noted before in this chapter. Absalom was but one man, but how did he disquiet his father and the whole land? Likewise Sheba the son of Bicry that raised a new commotion against David: and so the Prophet Elias told Ahab that he troubled all Israel. And so I may say of Achan, and of Kora, and of many other: every of these was but one in his attempts: but each of these, what plagues and mischief wrought they by their several sins, though most of thē private persons, to the whole state of the Church and Common-wealth of Israel? If we compare the sins of the whole body with the sins of a few, we shall find that the sorrow which few brought upon the whole company, came little short of the plagues which God inflicted upon the whole, when all provoked him. Although alas, what speak I of particular actions? Adam his sin first brought a fearful confusion into the whole creation? What wonder then if this contagion and pestilence hath ever since, and still doth cause the like disorder in the places where it rangeth? whose deformity (yet) and the mischief that it works, though we see as it were with our eyes, who (almost) is not bewitched with the painted beauty thereof?

But to return: when Achan, Sheba, Absalom were taken away, behold all was whist again, and a great calm there was after so horrible tempests. The whole Church is as a ship; in which if there be one Jonah, what tumult makes he? but cast him out, and the danger is over. And as this is true of great sinners and public offenders: so it is true of more inferior and private persons: as of Magistrates in their precincts, Headborowes in towns, Masters and parents in families seeing (but for the badness of such) the rest should be in peace.

And further, by the rooting out of Abimelech, let us confess it to be a great benefit, when such authors of mischief, and workers of iniquity be taken away: and therefore give all our endeavor for the maintenance of peace, and to make holy and right use of it, while we enjoy it. For as we may see by these, that sought peace after the death of Abimelech, even so the most that are used to trouble other, in time wax weary of it.

In these two verses is the shutting up the whole chapter: Jotham's prophecy is verified, and God's judgment thereby declared, how he rewardeth iniquity. Of which this I say briefly, seeing in some sort it hath been touched already, that they who take ill matters and bad in hand, shall have small cause to rejoice thereof in the end. For their sin will find them out, when they think least of it. And it is most like also, that look what way they have sinned, even the same way their sin may be punished, as here it was, Stone for stone. Abimelech killed his brethren upon a stone: and he is killed by a weak woman most unlikely with a stone. The like we have heard of Adonibezek, and of Oreb and Zeeb, who took their death where they wrought mischief.

Oh how doth God recompense into their bosom in full measure heaped up and running over, unto such? The which they will not foresee and so prevent, until they smart, and be past recovery. If this cannot move any of the like sort, to take warning by such watch-words, in time to hate their bad course, and that with detestation at least, let those that have shunned and declined from such evil ways, rejoice with thanksgiving, and that unfeigned, for that they have been preserved from them, and that they have chosen the good way to walk in it, howsoever they have had many provocations unto the contrary.

And last of all, we may see here that as God revenged the innocent blood of Gideon's sons, so God will take part with such innocents. Hurt them not therefore, for the time will come when thou shalt pay dear for thy so doing: of which point look more in the former part of the history.

THE SIXTIETH TWO SERMON ON THE TENTH CHAPTER OF THE BOOKE OF JUDGES.

W E heard in the former verses how God afflicted this people for their sin: in this verse, the holy story setteth down how this oppression by the enemies reached to the people beyond Jordan, as well as them that were on this side only. Wherein that thereat was verified (whereof before hath been spoken) that they and their idols, should be as snares unto them, even to their destruction. But besides this we see, that this misery did spread further in time, then to those that were on this side Jordan, for it reached even to the Israelites also, which dwelt beyond Jordan. So that although the enemies began with them first, who dwelt in the land of the Amorites, yet seeing the people on both sides of Jordan had communicated with the nations in their sin, they were therefore both plagued alike by the enemies. And so it fareth with us: for if many join together in provoking God, they shall smart together, by bearing his corrections. And though the Lord begin, as I said before of Shechem and Abimelech, with some at the first apart, yet he will, as the fire burneth one house after another, he will, I say, devour the rest with the former at length, as by the plague we have heard he hath done.

Now in that it is said in this verse, that they cried to the Lord, saying: we have sinned, I have spoken of this before, as also of this, that they were long in misery ere they complained, therefore I will not repeat those two points, only this here is to be noted, that they did not cry unfeignedly at the first, but for the smart they felt, but having the repulse of God, and they seeing that they prevailed not thereby, they did after, set themselves to seek the Lord, and to repent in the truth of their hearts, as is shown afterwards: and that they did not at their first seeking to him, come in true repentance, it appeareth by the Lord's rejecting of their cries, and his bidding them go to their gods, whom they had served, for help; which he would not have done, if they had turned to him in truth: for he is full of compassion, and ready to receive those that are of an upright heart.

And by this we may see, that many men, when they are in extremities, confess their sins to God, as Saul, when he feared the loss of his kingdom, and cry to him, when yet it is otherwise hardly wrung from them, neither do it they sincerely; and yet I will not say, that they here, or that all other such, of whom I speak, do it in hypocrisy: but this I say, that in their need and hast they cry, only they consider not that God looketh for truth at their hands, neither resolve afterwards to look above all things to keep their covenant with God, neither therefore indeed do so: but like Ahab, bow for the time as a bulrush, and afterward forgetting, through carelessness and negligence, what they said or promised; whereas they who in truth and unfeignedly repent, and turn to God, look duly and constantly to their promise that they made to him, as David did, who said, I have sworn, and will perform it, to keep thy righteous judgments. And there had need to be no less in them, that covenant with God, a man would think, unless they will boldly and grossly show, that they despise him, and help to fill the Church with reuolters, as they were, that we read of in the Psalm. The use of which I repeat not, but refer the Reader to the places before mentioned.

IN these verses it followeth what God said to them in these their cryings to him: When the people had called upon God, and began, as it seemed, to repent, God answered them indeed, but sharply and roughly, as appeareth in the text, whether by the high Priest, or by some Prophet. But why he so hardly reproved them, the reason was, to awake them further, and to bring them to sound and constant repentance, to the which they were not yet come unto. As if he should have said to them, Ye seek to be delivered, but ye do it, to the end that ye being set at liberty, may return to your old bias again, and follow your lusts, and serve strange gods. But who could have thought, that you would hereafter, saith the Lord to them, have revolted from me? Did you not call upon me at other times, and were heard? Is this the first, and when I delivered you, yet he have forsaken me, as is to be seen this day, for the mark ye still bear of it, and have cast me behind your backs. I delivered you from the Egyptians, Amorites, Ammonites, and other, and instead of the thanks, ye by and by forsook me, and fell to serve strange gods. O horrible! Thus therefore the Lord (as we have heard) now casteth them in the teeth with their doings. And namely with their Idols, as if he should have said, ye see now what your gods (as you call them) are able to do for you. For if they could have helped you, I see, that you would never have sought to me: I will not therefore deliver you, and if you seek to them, ye see they cannot. Briefly to end this; their state being thus laid open by the Lord before them, I note (or rather repeat) out of the whole answer which the Lord makes them here: that it is not so easy a matter for men to deceive him, who knoweth their hearts, and the guile, falsehood and flattery, that is in them, as to beguile men, who in charity do (as they ought) judge the best of them by that which they hear and see. To hear some men in their good pangs, either when some great blessing befalls them, or when they are held under by some great affliction, (as by the fear of death) and kept upon the rack, or when they have heard some powerful Sermon which hath searched them to the quick, or when they behold the great works of God's power, as thunder, lightning, winds and tempest by sea or land, or when they see God's hand upon other men, or to be heavy upon themselves any other way: upon such occasions (I say) to hear the speeches, and see the behaviors of some men, what words of thanksgiving, of trembling, of admiration, nay, what confessions and prayers break from them, with earnest covenants and vows of repentance; I say to hear these things at such times, would make a simplehearted Christian cry out as amazed, and not fear, boldly to affirm, God be glorified; doubtless these persons are thoroughly changed, and truly penitent, and God is in them of a truth, surely Saul is become a Prophet of God: and thus in their simplicity do many judge of such, by occasion of that which they see in them: and who, except they be well experienced, should not say the like in that case, and cursed are they that deceive such: yet thus they speak of them, till they are afterward as much astonished to see the contrary in them. Thus we see, they deceive men, whereas the Lord, as we may see in this example, will not, nor cannot be so easily deluded by them, neither will so soon be satisfied with these their speeches: but still waiteth for the truth and uprightness of such as utter them, and gives no credulous ear unto them, but doth more then suspect them, for he calls them to further proof of their soundness and affection towards him, and expostulateth with them, for that he finds it not so with them. Saul (as I said, fearing his kingdom) confessed the sin which was laid to his charge, 1. Sam. 15. But the Lord professed (for all that) he had rejected him, chap. 16. So the people in Deuteronomy being in fear, and strongly possessed thereof, in all hast, protested they would obey the Lord in all things which Moses should tell them from the mouth of God: But the Lord smelt them and found them out presently: for thus he saith to Moses, This people saith well, all that they have said: but I will not take their word, and why? Oh there is no such heart in them, saith he, as their tongue would seem to import. For even as a lewd housewife, who is run away from her husband, or any ill debtor, who is fled for debt, if they be taken and terrified with the law, they will not stick to say and swear to any conditions which are offered them, so that the present danger and shame may be remitted: whereas yet they are as treacherous and loose afterward, as ever before; as the issue proves (in thieves and other malefactors) even so, when vile persons are under God's punishments; (from whom they see, there is no breaking away by strong hand) what will they not say, in accusing and condemning themselves? Nay, who can shame them as they will themselves for their sins? or who can so denounce and plead against them as themselves? What will they not promise, upon condition of release from the present woe they are in? And yet when these men come to the trial, they fly touch, and recoil again, as if there were no witness to convince them, and as if all they said, had been spoken in a trance. Oh therefore, those forced exclamations and complaints, which either for horror and fear a grieved soul maketh, or which a body pinched, and in distress, compel a man unto: how may they be taken for approved testimonies of repentance, either by themselves, or by other? Yea such as know they have often abused the Lord thus, (as if they had him at command to order him as they list, upon each flattering promise, whereas it is his wonderful mercy that he will forbare them, and offer them means of searching themselves better: let them repent therefore of this playing wily beguily with God: Oh how should this terrify them, and scare them, that the Lord still counts them but hollow persons, rotten at the heart, and false in their covenant, and therefore that he will at one time or other, reckon with them for all their villainy and hypocrisy, which they durst cover under the vizard speeches of humbleness and truth. As for us, who have learned and practiced better, let us beware that, as Paul bids Timothy, not to lay hands suddenly upon any; so that we do not lightly judge well or commend the estate of any man upon so slender evidence, let his constancy speak for him: time (the mother of truth) shall prove him: in the mean season, lift not thou such an one up to the third heaven in one mood, when in another thou shalt be urged to condemn to the nethermost hell: but be sober, and leave him to God, to whom (as to his master, who knows him) he standeth or falleth.

More particularly in these two verses, he tells them what deliverances he had wrought for them, bringing his benefits to their remembrance, to prick their consciences. And therefore to speak the truth, what encouragement could they have in coming to God in their need for help, whom they had dealt so treacherously with before? especially, they having no testimony, that they came in remorse and shame for their former reuolts, and with firm and resolute persuasion, both that God would pardon them, and that themselves would no more fall from him. So, how can any of us in our need, do as they did, but we must look for the like answer from him? And so we have, though not by voice from heaven, yet by the fearful accusation of our consciences, and by his word in canonical Scripture. And as for men that have been so dealt with by any neighbors, yea though it be but once, if they have been beneficial to them, they will soon show them their minds, that is, how greatly they detest such unthankfulness and falsehood. But how we should be moved by the hearing of God's benefits brought to our remembrance, and of such like matter I have spoken largely in the second Chapter, verse. 1. 2. 3.

This speech of the Lord, namely, [I will deliver you no more] because afterwards he did deliver them, giving occasion of some doubt and difficulty, is to be considered of us accordingly, I mean with more regard. His meaning is this: Ye (O people unworthy to be beloved) have abused my facility and gentleness, and you seeing me easily entreated heretofore to help you, plied me with your cries and complaints, till ye had gotten that ye would have, even deliverance from your enemies, naming many sorts unto them. But when ye got once elbow room, saith the Lord, (whereas I looked to have been the God of your worship and service, as well as of your salvation) ye turned your backs upon me, and rebelled against me: If this be the fruit of my love and tenderness, that I must have the work to deliver you, but every stock and stone, every Idol of Ammon, Moab, &c. go away with the thanks and reverence, and get all the obedience and worship from me, I will help you no more, except I see better fruit come of it: and otherwise I have done with you, go seek to them whom ye serve for succor and relief. So then we see this refusal is conditional: and is applied to them for their former idolatry, and their present unsound dealing, and reacheth only to the present time, though they cried unto him: as if he had said: At this time, in the case you are in, I will not deliver you, I will not help you, as fast as you complain, but when I shall see it meet, that is, when I shall see your repentance sound, then I will give you another answer. So that it is manifest I say, that he speaketh but conditionally, and thus we must understand it; for otherwise (they not having committed the unpardonable sin) this speech should have been contrarily •• other Scripture. Where the thing which is to be noted is this: that God after the manner of men, showeth his fearful speeches, as he did here, that he is offended with us, (and for the same cause doth oft afflict us) to the end he may make us search out, see, and feel some special sins, they are fore and grievous in his sight, and yet of us nothing or little regarded. By this means therefore, he bringeth us to such a sense of them, that we are not able to look up, but our heart (to the judgment of flesh) doth faint within us, as may be seen in these here.

This David felt, when he said, Innumerable troubles have compassed me, my sins have taken such hold of me, that I am not able to look up: they are more in number then the hairs of mine head, therefore mine heart faileth me. So in another Psalm, we may see the like. This do men's sins bring them to, when God citeth them, and seeth it expedient to awake them, though he do not this often, especially to the reprobate, and yet with slender, or rather no use nor benefit to them, when he doth it; they have so many shifts to wash it away, and so harden their hearts, that they cannot profit thereby, but with great use and comfort to his own children, in the end especially, how terrible and fearful soever the beginnings and proceedings also sometime are, or seem to be unto them.

And so he terrifies many at their first conversion with the feeling of his wrath and heavy displeasure justly kindled against them, for the odiousness and detestation of their lives past, so that they fall into a kind of despair, as the people in the Acts did at Peters sermon, saying: Men and brethren what shall we do? And yet a little before, they made light of their sins, which then so pricked their consciences, and had no sense of them. By all this that hath been said of this matter, we may gather, what manner of thing sin is, if it appear in the proper colors of it, and as it is indeed; to wit, the most fearful of all things. Many think this true that I say, of murder, adultery, idolatry, and such like. But the truth that I have uttered, is verified of other sins also, which yet seem less odious: as of anger, impatience, worldliness, distrust, tetchinesse, pride of heart, sloth and idleness, the leaudnes of the eye, self-love, deceiving, revenge, and the rest whatsoever they be, if they come clearly to the conscience to be felt and duly considered.

And because we make them such common matters, and are so little grieved for them, the Lord is therefore driven to awake us, as here he did this people, to make us astonished, and stung at the heart for those sins which we thought were small, or none at all, while we lay nuzled and drowned in them.

For if God open our eyes once, to see them as they are to be seen, and as they may be felt, with the shame, foulness, baseness, sottishness in the committing of them, and the danger that they bring; we judge even so of them, as well as of the rest.. For what horror doth adultery breed, when it is thought of after the committing? it is as an arrow shot through the liver? But of that, ve will say, there is no doubt: so what is anger, when it is past, to him that offended by it but shame, and so I may say of all other. A view hereof, may be taken in Saul, when God pursued him for his sin, and made him cry out, saying: What shall I do? for God hath forsaken me, and speaketh no more to me. And what torment (think we) felt Judas, when of himself he said, I have sinned in betraying the innocent blood? And when his sin so wounded his conscience, that the halter made an end of his life? And Adams transgression also, which was diverse from both the other, what wrought it upon him? was he not so terrified for it, that he fled from God's presence as far as he could, to hide himself in the thicket among the trees? And if I should reckon up an hundred more, who all sinned in a diverse manner, one from the other; which of them hath not abhorred his own, as if no other had been so vile, when God makes him see it. Therefore the Martyrs, rather then they would commit sin against their conscience, and feel the terror of it, chose to lose their lives rather, as we may read plentifully in the book of Monuments. True it is, men do not always see, nor feel this, neither can they be brought to be moved and astonished for their sin, except they be by the Lord's strong hand thus forced and urged. But by this (to end the matter in hand, we may judge what shall be the horror of the Judgment day it self, when all such things shall fully be made manifest. And for use of all this, let us learn, seriously to have all sin in horror and detestation, yea even then, when it puts on an harlots face, and hath most force to deceive us; lest that which we hear, strike and wound us at the heart, when we look for no such thing, but shall find it most deadly unwelcome unto us.

Another thing herein to be marked, is, that although they had dealt deceitfully with the Lord, both in their former abuses of their deliverances, and now also in their complaint which they make for new help: yet the Lord leaves them not in this case, which had been enough to have hardened them, and made them quite desperate. But even by these words of defiance, whereby he seemeth wholly to abandon them from protection, yet secretly he draws them to a deeper searching into themselves, and to a far more serious meditation on their estate, that so he might grant them their desire, and receive them to favor again. Oh unspeakable and admirable kindness of the Lord, thus to draw water out of the rock, and to fetch light (as it were) out of darkness. If God be so gracious to his children when he seemeth to frown; then how sweet and pleasant is his amiable countenance? and how delightful are his promises and his encouragements? If he cannot forget himself so far to his children (though degenerate) as to put off the habit of affection towards them, even when he would play the Judge: then how pleasant is his loving kindness? Therefore, although it is not easy for him that is fallen, and departed from God, to see this intent of God toward him, in the time of his threats and terrors, yet they knowing it to be so, they must grow to believe it, in the time of their need, for it magnifieth God's deep rooted and tender love to his children, when they have offended, and it makes matter of unfeigned thanks and praise, when the worst end of his anger and displeasure shall appear to have been this, that remorse and repentance might be wrought in those who had offended him, that so they may be received of him again. The ungodly see not, neither find any such fruit of God's renouncing their complaints and confessions, or his terrors of word and works against them for their sin: his voice is as the voice which sounds in a deaf man's ear: or if they hear it, they either rebel the more, or else run away from him through fear? But did this present terror so work in these? No, the Lord meant better to them, though he spake roughly, (because indeed fair speech was no fit medicine for their disease) and they were drawn to him by the secret condition, more then driven from him by the open threat. So strangely doth the same speech and word of God instruct or teach wisdom, yea put hope into the believer: and utterly disanimate and turn off the wicked, or at least no whit profit them. For as God intendeth a thing, so shall it work: all shall work for the best to them to love God: Sweetnes shall come out of bitterness to them: whereas the other having no such promise, find no such effect. Christ (saith the text) looked upon Judas coming to betray him: and so did he (as Matth. chap. 26. reports) look upon Peter, having denied him: These looks were frowning looks both of them: but the work of them was diverse: Peter by that look was touched with compunction, and went out a repentant person: the other an harned and wretched person, not mollified by the same aspect, because there was no bounty in it.

Lastly by this point, let God's children learn a double duty, as well as take occasion of thanksgiving: I say such of them as have declined and gone out of compass, let them wisely observe what God's meaning is toward them in his word or works of affliction. Let them first take heed, lest they give ear to his subtlety who would prompt them with this suggestion, Thou art already gone from God: and behold now he seeks to be rid of thee altogether, and to fear thee quite from him. Avoid Satan (let them say) this were to renounce my right in God by faith, and his right in me, which is his free love: this were to put no difference between the believers privilege, and the unbeliever. No, no, this dealing of God, I see is, as it was to his people of Israel, and the Ninevites: it hath a condition annexed to it, which argueth, God is more desirous to forgive me, restore me, heal and settle me in good estate again, then to forsake me. If he had meant so, what needed he to have redeemed me at all? or now to have spoken conditionally? Therefore I will ever hereafter highlier esteem of that life which hath the promise of God's favor annexed thereto: and whereas I see myself now frowned upon by the Lord for my boldness & willfulness in stolen liberties taking, and the pleasures of sin, my peace wasted, my spirit abated, my faith weakened, my joy, willingness to pray, &c. appalled: I will therefore now give myself no peace, till I have searched out my sins, repented of my hoverly confessing them, and my drowsy sottish lying in them: I will not cease pouring out my soul to the Lord, that his terrors may astonish me, and drive me to lay my sin to heart, and to be so ashamed of them, that God may accept my humiliation and sorrow, and give me faith to rest in his promise of pardoning and restoring me again. Secondly, let this also teach God's people to indent seriously with the Lord, to use his former blessing and old deliverances past thankfully, if they desire to obtain new: remembering how God here vpbraides these Israelites, saying: How dare ye come to demand deliverance at my hand, having so shamefully abused the former?

In these words [go cry to your gods, &c.] Doth God (think we) bid them go and sin? No, in no wise: but he speaketh, as he doth oft times in the Scriptures, in another manner then the words seem to mean, which if we mark not, we shall easily fall into great errors and absurdity. It is a most grievous casting them in the teeth, by an ironicall mocking of them with their Idolatry: as if he should say, Now ye prove and see what your gods can do. As Elias did the like to the prophets of Baal, when he bad them cry aloud to their god Baal: perhaps he is asleep (saith he, &c.) he did not (all may so mean) that they should cry to him, but to urge to mark well what a god they worshipped.

Therefore by thus speaking, and bidding them go seek help at their Idols hands, they having shaken off the Lord, he teacheth us (as it standeth with good reason) that they whom we have served, and committed our selves to, must pay us our wages: and to them the Lord justly doth, and will send us to their patronage in our greatest need, even to our conviction and horror, yea destruction, if he take us not, as he did these here, to his mercy. Contrariwise, but yet according to the same equity our Savior answered Peter, when he said, that he and his fellows had forsaken all, and followed him, and therefore asked him, what they should have, he said an hundred fold here, and after eternal life.

They therefore that have trusted, and still do in man, and have made flesh their arm, shall know by experience one day, that they have trusted to a bruised reed. So God will answer the workers of iniquity, that serve Satan, Depart from me, I know you not. So let them know whose portion is in stolen pleasures of sin, that there will come a time when they shall be infinitely more better, then ever they were sweet, and that thereafter they shall feel smart and sorrow in full measure, when there shall be no remedy nor redress. So Papists shall be sent for help to their Pope, Saints, Pardons, Pilgrimages. For God doth threaten all such impenitent ones, who have cast him off by their dead works, that as he never did, so he never will acknowledge them for his.

And such patrons they shall then find to be cold comforters in those torments, which they shall feel, as for their other sins, so by the remembering how they sought shelter by and from them, unto whose service in their life time they addicted themselves. Thus a wise parent, guide, or superior is taught to answer a scape-thrift and lewd wretch, that hath brought himself into need, prison, and misery; by idleness, gaming, profaneness, bad companionship, and such like doings, when he seeks to them for help; thus (I say) he is to answer him: Get you to them, to whom, and whose counsel ye have hearkened and followed: who (it may be) are in the same misery, or worse then themselves are in, and therefore unfit enough to succor or help them. And if God manifest his nature here, that this shall be his answer to such as live after this manner, then let us learn and conclude, that no man shall end well an evil life: this being added, vnlessed it be changed before by repentance: and therefore that it had been good for such that they had never been borne.

Briefly to conclude this doctrine with some other uses thereof: we see secondly by this, that God doth import no less, then that (by the law of like equity, and by virtue of a far stronger covenant) if this people had persisted faithful in his service, he could not have denied their suite for help and defense against their enemies. Otherwise, by what reason doth he now shake them off, and send them to their Idols, whom they had served? except he had meant, that himself would have besteadded them, if they had cleaved to him for succor by faith, & attended him by bringing forth the fruit of their confidence, I mean obedience. And what a sweet prerogative is this for which we have the express grant of the King of heaven, that so long as we keep a covenant with God, so oft we may also claim from him (in reverence be it spoken) the liberty of sons and servants, to be defended and guarded against all inward or outward adversary power of our salvation?

This is that approaching with confidence to the throne of grace, this is that freedom of spirit which calls God father, whether y ^e resistance be made by some lust, or some devils instruments, or the devil himself: what liberty is this, that a Christian may (with hope which will not make him ashamed) pray against it, with assurance of being heard, even as Christ himself was in that which he besought his father for? And why? Because he is within the covenant, and therefore warreth against all evil, therefore he may boldly pray for grace against it, that he be not foiled: for he is about God's work, and the Lord is a loving Master, he will not see his servant frustrated of his hope in his service.

Thirdly, these words note out this, That it is wisdom for a man to bestow his chief cost there, whence he looks for best recompense, and acknowledgement in the time of most need. The steward in his kind, is commended for this policy: who would show courtesy to such as he knew in a day of hardness and want, would be readiest to remember it with thanks and requital. The contrary folly the Apostle to the Romans taxeth; what fruit had ye of those things whereof ye are now ashamed? A man is not ashamed of that labor which hath brought him in plentiful gain; but of that which answers not his cost and hope. Men that have run themselves out of breath all their life, groping after a blind happiness, in their unprofitable, superstitious, profane course; at length seeing themselves deceived, wish they had served a Master who might have saved them and received them into everlasting habitations: But he answers them, bidding them go, see, if their money will save them (their god) or their lusts (their masters): as for me, I had none of their service, neither shall they have any wages frō me. Thus the Lord is fain to upbraid men (though not by word, saying: Go to your Idols, yet in effect, in that he leaveth them shiftless) or else who should persuade one of an hundred, that he soweth among thorns, or loseth his labor and cost, when he casteth it, and himself away upon one Idol (a broken staff) or other? And the truth is, such a bewitching nature these Idols are of, (not Popish only, but spiritual also, set up in the love of the heart) that they possess their servants with an opinion of fruit, which is to be obtained, (if they could hit upon it) till at length with other like themselves, when time and strength, thrift and cost is all spent and wasted, they cry out miserably, (like thieves at gallows) they were deceived: leaving an example for others (if they be wise) to profit by; as for themselves, neither rule nor example could do them good, as woeful experience witnesseth in too many other.

THe people having received an hard and sharp answer of the Lord to them, to wit, that he would not hear them, laid it near to heart, and cried again to the Lord (how soon after, it is not here expressed) confessing their sins, casting away their Idols, (which at their first suing to God they did not): now instead thereof, they served the Lord, whom they had forsaken, and beside all this, they submitted themselves to him, to do what he would to them, resting confidently persuaded of his mercy, and so obtained deliverance, which they had earnestly sued for and sought, out of that present calamity: for the Lord was entreated of them, and granted their desire.

Now if it seem strange to any, that in their first crying to God, their suit was rejected, we must know, that they sought not to him for it in the uprightness of their hearts, as is said before; and therefore God meant to hold them on the rack, as it were, and not only to keep them in suspense, but also to hold them in a deep fear, by denying help to them. Secondly, to bring them to a through repentance, as indeed now they did show signs of it, and those also effectual, which they did not before: and for this purpose he drave them more thoroughly to examination of them themselves, then they had done before. So that we see at first, they gladly would have been delivered, but in the mean while they would not cast away their Idols and other sins, but would still walk in the ways of their own hearts. Which setteth before us a common disease, that is too oft even in God's dear children: that in our afflictions we cry to God for mercy and help, and fain would have the punishment taken away, but so, that we would have liberty to live as we did before, and hold fast our sins still, and abide in them, for they are dearer to us then our own flesh. Even after this manner many of us too oft and boldly deal with the Lord: so that repentance is hardly attained unto, no, not even then, when we are to sue to the Lord for ease in our trouble. As may be seen in David himself in the 32. Psalm, that it was painful to him to confess against himself: we need not the speech of the people of Anothoth to Jeremiah, to preach unto us pleasant things: and again, that we will not hear the law of this thy Lord: neither to follow Demetrius the silver Smith in the book of the Acts; for these were wicked both of them. And how did they foil themselves; they of Anathoth, to retain their pleasures; the other to uphold his wicked gain? But that it should be so with us in any manner, who are of the better sort, how can it be borne! And yet it may justly be complained of, Oh even the better sort of men will not be reformed. Insomuch, that when affliction is upon them, of which they would most willingly be eased, yet they cannot be brought to see or amend anything that is amiss, because they flatter themselves, & are great in their own eyes, while their iniquity is found worthy to be hated. And yet there are worse then these, who murmur under their affliction, and do what they can, to hide their sins.

And here more particularly, as it is clear, that this people saw they did evil in worshipping strange God's, but would not acknowledge it, til God drave them to it by his sore judgments: So when we see, and will not see, how we provoke him by any of our special sins, let us fear, that he will, if we will not abhor, and be weary of them by his instructions, and warnings which he giveth us, that he will (I say) bring us thereto by sharp correction. So that the best is to judge our selves, that we be not judged of the Lord.

But by this, that the Lord so hardly urging this people, they fell to a more serious searching into themselves, and so came to better state, we may see, that as hardly as God's people are brought to confess and renounce their sins, having fallen, as at sometimes they have done; yet when they see and feel the hand of God against them, and no release nor issue of their trouble is seen by them; many are drawn thereby to sorrow and repentance. But when they have not felt God's anger kindled against them for their sins first, they can hardly for the most part, abide to be told of them, nor to hear of his judgments for them, but shake them off, if they can possibly. But if God do purpose to bring such home; he will so work in them, that he will make them feel both his threats and his displeasure so fierce and smarty, that rather then they will still live under the fear thereof, they will run through fire and water to escape both, though no other bodily affliction be upon them.

Thus many have been brought home, when the Lord hath tamed and subdued them by afflictions, especially inward: for if they rebel not through pride, but stoop under their burden, there is good hope of them; even as the high minded, who do kick against the prick, and are refractary and willful, do surely come to evil. Now therefore, seeing we may find that mercy from God by our afflictions, which we never felt before in our prosperity, why should we storm at the coming of them, but rather look for some good by them, as the Apostle James wisheth us to do, when he telleth us, that it is matter of greatest joy, when we fall into many of them?

And lastly in this matter, in that they returned to serve the Lord, know we that this is the end of all our repentance to serve God, with chearefulnes throughout our life, even as it is a chief end of our living here, for that to do is indeed to bring forth fruit or amendment of life; and when that work faileth in us, I mean, that the ways of godliness are not pleasant unto us, let us know, it is not well with us, but that the devil hath much prevailed against us.

Now in the next place in these two verses, let us lay together the signs of the people's repentance, which are these five. The first, their confession; the second, the submitting of themselves to the will of God; the third, the putting away of their Idols; the fourth, their return to a godly life; the fifth, their confidence in God, taking no nay, neither making any doubt of his holp • . And for our instruction, these things are here mentioned in this manner, that though they be not all usually in Scripture expressly set down in the repentance of men together, yet other are in sundry places, as in Jeremiah, Hosea, &c. and these also may be found in such as were penitents, if we will examine the stories of such, and search them out. In Hosea they may be all found, though not all named: in David also, in Zacchaeus likewise. And so by them all jointly laid together, let us, whensoever we list, look to approve our repentance to be sound and good: but sever we them not in any wise one from the other. For to confess alone without the rest, may be an uncertain testimony, as is to be seen in Saul's confession, and yet in some it is sufficient, yea, sure and good, as in David's, when he uttered this bare confession to Nathan, I have sinned. But to leave evil, and do good, with a resting on God's promise, and a submitting of ourselves to his holy will, I say all these together with confessions are signs of repentance infallable? even as on the contrary a failing in some of these may easily breed question about the sufficiency of true repentance, where the Scripture doth not otherwise commend it.

And in that the holy story thus setteth it forth, that when the people thus repented, the soul of the Lord was grieved for their misery, even as he was angry with them before for their revolting, it doth admirably commend God's mercy, as it is oft set down in the Scripture: which is not spoken, as though God were moved with affections, but those things which are noted to be in men, are ascribed to God, and so it is spoken after the manner of men, even as they are first grieved for the misery of those whom they pity, so God is said to be grieved for them, receiving them to mercy.

So that we may truly say, that God exceedeth in mercy towards poor sinners, that have sore provoked him, when they unfeignedly turn to him. And as this is true of his affection to them, so is it also of the fruits of his favor, as elsewhere I have noted at large. And to this end is that oft repeated saying in Exodus: I the Lord am gracious, slow to wrath, ready to forgive, and repenting for the evil that I brought upon them. And as the Lord was wholly theirs, now they repented, notwithstanding all their former abominations, which blotted out and darkened in them all sound comfort, and so is to all other in their case; even so doth he change the estate of woeful people by that reconciling them to himself, no otherwise then as the foullest and most tempestuous day is unto the most comfortable weather, and constant Sun-shine. And they need not know what these changes mean, but walk in God's favor continually, as they do who continually delight in his law, and in his fear. But of these points from the fifteenth verse hitherto, I speak briefly, because I have handled them upon the like occasions before, in the second and fourth Chapters of this book.

THE SIXTIE THREE SERMON ON THE TENTH AND ELEVENTH CHAPTERS OF THE BOOKE OF JUDGES.

THE SIXTIETH FOVRE SERMON ON THE ELEVENTH CHAPTER OF THE BOOKE OF JUDGES.

I N these eight verses, we see how God brought to pass by his providence, that the Princes of Gilead, who with Iphtahs brethren, had unjustly expelled him out of the city, were driven by their own law to desire him home again, and to fight against the Ammonites for them; which that they might the better effect, they go themselves in a solemn manner to the place of his banishment, even to the land of Tob, and with entreaty in all humbleness, offer him the government, and chief command in the battle against Ammon. Jephthah at the first casting them in the teeth with their unkindness before-time, (as it was meet that such discourtesy and disgrace as they had offered him in time past should not be altogether buried in silence and be vnmentioned) requireth of them good assurance of their fidelity, because it might be doubted, that their present necessity drave them to make this offer, rather then any love towards him. Which being tendered and granted to him accordingly; he yieldeth to their request, and went home with them, and (the Lord ordering the business) there he found the whole congregation ready to confirm the election of the Elders of Gilead, as also, afterward, the Lord himself did: and so Jephthah was made their Captain, and proceeded to the work whereto God had appointed him.

Generally this teacheth how strangely God turneth the times and state of things by his wisdom, whereby he ruleth and disposeth them: and this he doth for the trial and comfort of his, and contrary to and against the expectation and desire of their enemies, as here he did to Iphtahs comfort, and to the crossing of them of Gilead, raise this war. To teach us all that are fit to learn, to depend upon him alone, and to have his word for our direction, that so we need not be ashamed whatsoever come to pass.

Whereas if we have followed our own humor, either in crossing, and wronging any, as they here did Jephthah, we may be driven to stand in need of them, and to seek help at their hands, as they did at his, which will not a little cross us; or if we have reproached ourselves, by bragging and boasting, we may receive the foil at their hands, whom we have so abused, and so we may with shame be made to eat our word; or if we have proudly set up our sails, or do depend upon uncertain hope of future commodities, and momentary preferment, we may be disappointed to our just reproach, and that easily; the Lord so altering and changing things as he doth. And herein his daily frustrating of many men's hope, who depend upon blind fortune, promising to themselves, that all shall be, as they wish, utterly shutting God out from their attempt, might make us wise.

An example hereof in the King of Aram, as in many other, is to be seen: who oft appointed his armies secretly against the King of Israel; but he was disappointed by God of his expectation, till he raged and fretted at it. Herevpon S. James reproveth his resolution of man, that he will himself, and of himself say of these changeable things; tomorrow we will go to such a city and gain, &c. when yet Solomon telleth us, we cannot tell what one day may bring forth. And yet men cease not to determine what they will do, and how they will thrive, revenge, take their pleasure and pass the time: and so we reckon of, and deal about seasons, that although all know the weather altereth the price of things, yet we will sell and buy our commodities before hand, when we know not how to make good, and perform covenants to other, or how other will to us, no, neither are willing, if prices alter, to stand to our word: which yet God doth bring to pass ofttimes, to the ioynting not of such common doings only in smaller matters, but also of the richest in their greatest affairs, and that a thousand ways according to his good pleasure. And therefore it were our wisdom to submit our selves to his providence in all things, and not to stand stiffly upon our own will, seeing he will break our stomachs in spite of our hearts, by disappointing of us, and except we do so, we shall never be quiet.

But to return again, we see that God brought this about principally for the good of his servant Jephthah, and to work his enlargement, though to the shame and conviction of his adversaries. Jephthah neither himself made any means, by messengers, writing, or suite of friends, for his return out of banishment: neither would the Lord permit him to do so, but provided better for him, that he should have a calling to it: for if he had returned blindly home, as a private exile, what great matter had it been, or how could God's work have been seen in it, as now it was? But behold, the Lord will rather have Jephthah abide sometime in distress and baseness, that he may be fetched home with public consent of his nation, as Joseph was out of prison; and that they did not so much to the gratifying of him, as themselves: the greatest persons of Gilead requesting it at his hand, and professing themselves highly beholding unto him, if he would grace them by returning, who had disgraced him before, by casting him off. Nay, and he must not be sent for, but come for, not by friends, but by his ranckest enemies, not to his former estate of a subject, but to be a Lord and Governor. A carnal man hearing of this, Oh how his teeth water and his fingers itch at the success of Jephthah, and how doth he wish he might have his desire upon his enemies, and triumph over them as he did? But oh fool! this is no prerogative for thee to claim, it is the glory of innocence, the fruit of faith, of patient waiting upon God, and committing a man's ways to him in well-doing. Such another example (lest we should say this is alone) is Mordecai. The Lord might have put it into the Kings mind to peruse the Chronicles and recognize Mordecai's well deserving long before he did: but alas, that had been an obscure favor in comparison. God meant his worthy servant far better then so: he would have this break out when it was most seasonable: and the season was, when his providence might be most manifested thereby. Therefore when great Haman was working his overthrow, and all the Churches; then is the opportunity to bring forth the record: that so (all under one) the adversary may be defeated with shame, the Church notably delivered from danger, and Mordecai not rescued only, but brought forth out of trouble, with the highest honor that his rankest enemy could be forced to give him. Come forth (ye disciples of Machiauel) and set your brains on work in the politiquest manner ye can, and see if ye can teach your novices such a way as this, so famously to supplant your opposites, and set up themselves in their room! ye cannot doubtless, or if ye could, yet ye teach them but devilish policy to contrive it, whereby you and they have more cause of shame and repentance, then boasting and insulting. Therefore (not to digress) now Jephthah is busy about God's matters (never thinking of a revenge of his own private wrongs) and loe, the Lord is as busy about Iphtahs affairs, and contriving how he may bring him forth out of his trouble. Is not this enough to persuade us to make God our Factor and Advocate to plead for us, and bring about our matters? yea to tie our own hands behind us, from putting them forth unlawfully in our own defense? May we not say now, there is a truth in those words, Roll thy ways, or cast thy care upon Jehovah, and he will give thee thy hearts desire? Did he not so to Jephthah? Even that issue which he would have desired and sought by revenge, or evil means (if he had been a bad person) I mean to have his enemies to be his pages to conduct him home as their Commander; that I say obtained Jephthah, not by using evil means, but without using any at all. Was not this as a man would have it? What needed here any shifting, any stirring, any plotting? Did not God effect it without these? So when Joseph in prison was forgotten by Pharaohs Butler to be set free, how did the Lord remember him, to bring him forth with far greater honor. Thus he dealt with his, where they rely on him. And if he did this for Jephthah, a poor soldier, a bastard, and banished, and for Mordecai a despised stranger, and for Joseph a poor prisoner, as we have heard; will he not do the like to us, if we would cleave unto him as our all-sufficient God, and honor him by putting over all to him, to deal wholly for us, while we sit still, and go about his service? And what less can we do then trust him with our matters, and wholly give up our selves to be doers of his work, when as our Master professeth himself to be wholly ours, and to bring our matters to pass, which our selves (with much labor and more sin) should never be able to compass?

We have heard how Jephthah was repaired unto by the chief of Gilead, and what a free and large offer they made to him if he would go with them: thus had the Lord provided for his servant. Now followeth his answer: Jephthah therefore (as he might well) told the Princes of Gilead of their fault, by so good occasion and opportunity as was offered; and how injuriously they had dealt with him, in driving him out from among them against all right and law: and hereupon he demanded of them how they could now in their straight seek to him among all other? and indeed they could with no sound reason request favor of him whom they had hated; and as for him, having received such measure from them, how could he trust them? And they could not deny it, which was a shame to them to remember: but now they would prefer him (they said) to make him recompense, and the rather to persuade him thereof, they confessed the whole matter unto him. But if he had been as willful now they stood in need of him, (which he saw very well) as they had been cruel and spiteful against him before; he would never have condescended unto them, but would have held them on the rack.

We learn here, that God doth oft make us stand in need of their help whom we hate and despise. First to the end we may see our fault in hating them, and take shame for it, as there is cause. Secondly, to overcome envy, which if we had not need one of another, would grow very strong. For this cause did the Lord so dispose, that the Tribes ever needed one another, (as we see through the stories of this book and the books of Samuel) that they might hold one with another against Idolaters, and might not hate each the other; and in a spiritual respect, so God made the people stand in need of the Apostles, whom before they had railed upon in the second of the Acts. And so we, if we weighed it would never hate each the other, nor fall out as we do too easily, one with another, considering the plunges we may be put to thereby, as when we are driven to stand in need even of them among all other, and it is in their hand to do us some great hurt.

And yet some do so rest in their own sufficiency, through the want of wise foresight of the casualties which after may befall them, and through the pride of heart in their present estate, that they would stand in need of none, neither be beholding unto any, which is but a nourishing of the hardness of their hearts, and high mindedness, that so they may further glory in themselves: and therefore such will rather offer violence to themselves, then they will use the help of any such as they like not: As Ahab spake of Michaiah, when he both stood in great need of his help, and was wished to use it by godly Jehoshaphat; No, saith he, for I hate him, and he doth not prophecy good for me: but it had been better for him to have been beholding to him.

So that in respect of such passions, it is some restraint of nature and bridling of the corrupt heart, in him that can seek to his enemy. And seeing God doth make us all to stand in need one of another, why should we not make our hearts to bow and bend, especially when it shall be also for our own good and benefit? Although I must say, that this is not so commendable in us, nor profitable for us thus far to seek to other, when we may fear the better thereby; (for a natural man will strain himself for advantage) but when we do it to cross ourselves, and our evil hearts (which rebel in us, and would carry us to the contrary) and so stoop to the overcoming of the poison and corruption that is in them, and that also for conscience sake, that we may please God therein; this is a grace and worthy thing indeed.

This being done, we should do well to help one another, and persuade each other to turn away to alienate rancor and stomach from their enemies, as Jacob hath commendably gone before us herein to Esau, and David toward Saul, and the Prophet Elisha did persuade the King of Israel to handle his enemies kindly which fell into his hands. But yet on the other side we must take heed as well of flattering men in their evil, as hating thē: for we may not sin to obtain and get men's favor, but bear our cross contentedly, if ever we be driven to seek help of them whose sin we have set outselues against; for why we have done our duties, though we receive ill measure for our good will, and God will make a way for us, that all shall be well, and he will (if it be expedient) turn their hearts towards us, for all that: but (as was said before) let us make none our enemies by needless provoking of them, but hold peace with all, (if it be possible) yea even with them that are our enemies.

For how would these here have done, if Jephthah had used them as they did him? Or what had become of Jehoram, 2. King. 3. if Elisha had persisted in his rejecting the motion which he made, because he and his father had scorned him and his predecessor Elija before? Therefore be we wise, for God may so order it, that (to resist proud men) even they whom we have provoked in our rashness, may be in place to do us much hurt, and that none save the very persons whom we have scorned, can help us in our need. When Saul was newly created King, there were some just of this humor (and therefore they are called sons of Belial) who defied him: Tush, say they, what new upstart is this? how shall such a base fellow save us? so that they would not acknowledge nor take him for their King. But shortly after, how should they have done (when Nahash came upon them) if that despised fellow (as they accounted of him) had not holpen them? Then there was seeking to Saul: and after the victory it was demanded by the people, who were these that spake against Saul so despitefully, saying, Shall he reign over us? bring them forth, and let them be slain. Therefore (that we may avoid this shame and imputation of folly to be in our extremes, now to abandon a man as nothing worth, and after to seek to him, acknowledging him to be our only helper) let us learn this moderation towards all, as neither to be burdensome to the greatest, nor yet bear a scornful mind toward the meanest. If the Samaritan, and the man that fell among thieves had known each other before, and the one scorned to be the better for the other, is it like the one would have loosed and relieved the other in that extremity? Yet we may well think (in such a case) he must have been of a rare proud stomach, that would have lien still wounded and in pain, rather then be beholding to him that was there to help him. And let me give the poor a caveat, concerning this humor (for they that must depend upon all, yet having a proud heart, wish that all depended upon them, and sometimes will utter words to that effect) and I say this unto them, It ill becometh the richest: and even they may be sure at one time or other to smart for their proud stomachs: but much worse it beseemeth the poorest, who rather (as Solomon saith) should use all entreaty. Let such break their hearts, and make holy use of God's affliction upon them, and submit themselves to the bearing of their burden, that so the hearts of the wealthier be not justly hardened against them.

Also we see here in their desiring the help of Jephthah, whom they had before expelled, that oft times the things which men reject, God chooseth to do great enterprises by. Which as it was most clearly verified in our Sauour, who being the stone which the builders refused, was made the chief corner stone; so was it also lively verified in the Apostles after, Paul himself saying of himself: For all the good he had done, and the rest, we are all made a gazing stock to the world, to the Angels, and to men. And so at this day, by whom doth the Lord gather his Church together, but by them that are counted the abjects of the world? or whom doth he make members of his Church, but them and those to be dearest unto him, who are not counted meet to live on the earth? Therefore let no faithful servant of God be dismayed for the discourtesies and discouragements which he shall meet with by the unthankful world; the Lord seeth their works, and hath them in never the less account, but will plentifully reward them: of which point I need not say much, having so often handled it in this book already.

THE SIXTIE FIVE SERMON ON THE ELEVENTH CHAPTER OF THE BOOKE OF JUDGES.

N Ow let us proceed with Jephthah his answer made to the Elders of Gilead: First therefore in this he repeateth and rippeth up their fault, which in times past they had committed against him: telling them, that they now coming to him in their distress, he (as he might well) marveled at it, they never having made agreement with him. And it is easy to be seen, that in all this, he answered, as he might lawfully do, putting away all gall and bitterness; for it was meet they should secure him. And even so it is lawful for us, by so good an occasion as was offered to him by them, to do as he did, in a like case: to wit, to rehearse men's great iniurying of us, when they would make nothing of them. And yet all is not necessary to be followed and practiced of us always, which Jephthah said to them here, and namely his repeating of their fault, but as the party is able and fit to bear it, and as the weightines of the matter requireth. But without due regard had, the ripping up of matters and faults betwixt such as have been at variance, is oft times a reviving or an increasing of strife betwixt the parties. But these men of Gilead seeing they were many, and their offense had been great and apparent in excluding him, therefore he maketh mention of the injury which they had offered him, he having so good opportunity, and doing it so meekly and kindly; and yet Gideon did well before in not ripping up, but burying an injury done to him by the men of Ephraim, and passing it over in silence, when yet they had sore provoked him.

Therefore herein we must crave of God the spirit of wisdom to direct us how to deal in the like cases, and whether to repeat wrongs done unto us, and how far, and when: as if they be but words, and in heat and passion uttered, then to pass by them. But if it shall be found expedient to rehearse our wrongs, yet this must be resolved of by us, to do it without bitterness and provoking of them who have hurt us: and if we can make them see their fault, it is well: but to this end, in the affection of our love let us go about it, and seek it at their hands, but not to cast them in teeth with it, to ease and satisfy our stomachs thereby, and so stinging them, but earnestly desiring their good in anything that we say to them, neither denying to them (for all that mentioning of their offense) any help we can yield to them for their benefit. And when we shall see cause to speak, let us also take heed of harshnes and tartnes in speaking, whereby our hearts will otherwise easily be incensed, and set on fire against them before we be aware.

Now in their answer to his exprobration made against them, in verse. 7. let us in this verse note, that they do not deny, but confess that they had injured him, but indeed they show that they (conveying it cleanly another way) are utterly unwilling to hear of it: telling him why they came to him, namely to make him their Captain for their deliverance, by which kindness offered to him, they hoped (they said) to make him amends. Where we may learn, that it was commendable in them, and to be followed, in that they do grant that they had faulted and injured him. So is it ever to be done of us: and contrarily, that the washing away of men's faults, (whereof they may justly be convicted) by facing, lying, or otherwise hiding, or cloaking, or extenuating them, must be carefully avoided. By which means we do but lay them more open before God, and as it were, put them in remembrance of them: the only way to cover them, is by confessing and renouncing them, for to such belongs the promise of forgiveness, which is called the true covering of them by God himself, Psalm. 32. For if we have sinned, we ought to acknowledge it, according to the nature, quality and kind thereof: whether to God or man, publicly or privately, yea if it be to one: according to S. James direction, in these words: Acknowledge your faults one to another. And if we cannot be brought to do so, and that willingly; much more hardly, or not at all, will we offer further resistance of, and violence to our corrupt nature, which some sins do and will require. And yet if we come to yield so far, yet if we do it hoverly and for fashion, or to get that which we seek, by our so confessing, howsoever it may be commendable before men, yet before God it is nothing worth.

But in that they hasted from hearing much of that matter, it being harsh in their hearing, and sore against them, it bewrayeth a corruption to be noted in us which is over common, to wit, how unwilling we are to have our faults brought to light; we care not how little and seldom we hear of any thing that is against our corrupt nature, or evil practice, against which yet we should be ready to hear the hardest, knowing that we are not debtors to the flesh, but enemies to it, and that professed. A token (no doubt) of a filthy and hard heart, much putrefied: for should we not be ready to purge out the poison and putrifaction which will burst and kill us?

In particular, the practice of most men is like these Gileadites; for if they have slandered their brother by whispering reports in corners (where they think they are safe enough from coming to light against them) and afterwards are charged to make them good, or take the shame thereof by eating their word, they can cunningly wind themselves out of that argument, by turning their speech to some other matter, which they think will better please their accuser, at least which may cover their own lewdness. And if they be pressed with it, oh then (say they) let us hear no more of that, ve speak out of season, &c. Is this honest dealing? to lay on load of reproach upon the innocent, and to aggravate conceits or false rumors against them, and when the truth should be brought forth to the saving and preserving of our brothers good name, then to leave him in the briars unconscionably? Let Joseph's brethren condemn these, who confessed their sin against their brother and concealed it not.

If it be the property of a servant of God, to hunt and pursue himself for his inward sin, yea though it be but one, as we read David oft to have done; what ought we to do for many, and those also manifest before men? But if men do accuse and judge themselves no sorer for their sins in private, aggravating and bewailing them to God, with taking shame to themselves for the committing them, then they give testimony thereof to men: also, if they do not more resist them aloue, then they love to hear of them by others, it is no marvel that they be so bad as they are. And as it is too common to take a private reproof unkindly, nay rebelliously, and with