Commentary on Judges, Sermon 39
THE THIRTIE NINE SERMON ON THE SIXTH CHAPTER OF THE BOOKE OF IVDGES.
NOw followeth the third point in the diuiſion of theſe Verſ. 14. The ſenſe.ſixe verſes, and that is, the words of the Angell to Gedeons ſorrowfull anſwere, thus: Whereas thou ſaiſt, that God ſhewed his power to your fathers in deliuering them by miracles, go thou armed by him with the like power, and thereby deliuer thou Iſrael out of the hands of the Midianites, and thereby thou ſhalt know that God is as able to doe great things now, as well as before, yea and that he doth in like maner for his people euen now, as he did in ages paſt. And to make his words of more authoritie with him, he addeth this interrogation, HaueHave not I ſent thee? And we muſt know, that the calling of the Iudges is ſo diligently deſcribed, that we may vnderſtand, that priuate men were not able to take in hand ſuch great workes without authoritie from God, as to gather armies, and to take vp weapons againſt the mightie: it was a matter of great difficultie and danger, and therefore God authorized them, as here he did Gedeon, and ſo hee did others; that they giuing credit thereto, might be heartned: and therefore he ſaith, hauehave not I ſent thee? And to returne to Gedeon; thus the Angel proued that God was with him, if he made him able to deliuer Iſrael, which to doe was no leſſe then to worke a miracle.
By this we all that feare God, are taught; that the times are not ſo hard, no not when we are in affliction, as we take them to be. For either helpe is neerer to vsus, then we are aware, (as it was here with Gedeon) or we make our Note.trouble ſeeme greater then it is in it ſelfe, by aggrauating it, when yet wee might ſee, that it either is not ſo great as it ſeemes, or might be many waies greater; or we hauehave greater comforts elſewhere, which were able to aſſwage our ſorrowes, if wee did not ouerwhelme our hearts with immoderate heauineſſe, which driueth away all comfort from vsus. And therefore when wee are ſad and heauy through wants and croſſes, this leſſon ſhould be well learned before of vsus, that for all this the Lord is with vsus, and he is good to vsus: for euen ſo hauehave other our good fathers been before vsus perſwaded in their afflictions; and though they hauehave now an end of all ſuch languiſhing feares, dolefull doubts, and troubleſome thoughts; yet in their time they had their Note.part in them as we ſtill hauehave, and we ſhall hauehave an end of them, and reſt from them, as they now doe.
There hath no temptations taken vsus, but ſuch as appertaine to man: and 2. Cor. 10. 13.God is faithfull, who will not ſuffer vsus to be tempted aboue that we be able, but will euen giuegive the iſſue with the temptation, that wee may be able to beare it. And therfore, as our Sauiour ſaid to his Apoſtles, when their hearts were troubled beyond meaſure for his bodily departing from them; Let not your hearts be troubled; beleeue in God, and beleeue in me, that I can helpe you Ioh. 14. 1.ſtill, and will be with you: ſo ſhould wee doe, that is, not looke with both eyes vponupon our afflictions, but with one eye vponupon his conſtant louelove and aſſured Note.promiſes, yea and ſettle our hope therein more throughly, by ſaying (as God commandeth) hath not he bidden vsus doe ſo? euen as the Angell ſaith to Gedeon about conquering the Midianites, hauehave not I ſent thee? So the two Diſciples that went from Ieruſalem to Emaus, when our Sauiour went into their companie in the way, bewraied their vnbeliefe concerning his reſurrection that day. This day, they ſay, hee ſhould hauehave riſen againe, but becauſe they heard not of it, they did not think that there was any ſuch thing. Luke 24. 21.But did not our Sauiour ſhew them their fault, ſo as they ſaw it? for they knew that it was euen he who they ſaid ſhould hauehave riſen againe that day. Of Mary and Martha the like may be ſaid: who were both beleeuers in Ioh. 11 39.Chriſt, and beloued of him; yet when Chriſt went about to raiſe vp Lazarus, and to that end asked them where they laid him, did they not ſhew that they thought it could not be now done, and therefore anſwered; Lord, by this time he ſtinketh, for he hath been dead foure daies: And yet that they might ſee their weaknes in beleeuing, Chriſt raiſed him vp, which they thought impoſſible In all theſe, and in Gedeon, wee may cleerely ſee our faces as in a glaſſe. For in a croſſe, eſpecially if it bee any thing ſmartie and ſharpe, although we gaue teſtimonie of our faith before, and that with ioyfulnes; yet now in the triall of vsus, how poorely are wee armed to goe through it, and perſwaded of the good iſſue of it? Doe we not hang downe the head and Note.faint, and ſay within our ſelues, this croſſe will be our vndoing? And againe, it cannot turne to our good, neither could any hauehave been ſo vnwelcome to vsus. For example, if wee be depriued of our deare companion in mariage, or loſe ſome round ſumme of money, or be otherwiſe impaired in our wealth, or vnderunder ſome ſtrange paine; doe we ſay, as in time of peace, in meeknes of ſpirit, the Lord who loueth vsus, hath done this for our good? euen he that cannot ſuffer the winde to blow vponupon vsus, hath ſent it? Doe we ſay, It muſt be thus, and is expedient for vsus? It is long firſt (I feare) and full faintly done, if we doe it at length, and few attaine thereto. And yet, doe wee not ſee in theſe and the like, the marueilous hand of God, how hee ſendeth light in darkneſſe, ioy in heauines, and as it were, life in death? Doth not God bring vsus through them, otherwiſe then wee looked for, and doth he not make vsus ſee, and afterward acknowledge, that ſuch affliction was good for vsus? Euen as he ſaid to Gedeon here, doth the Midianites oppreſſing of you ſeeme impoſſible to be auoided? Behold then, euen thou ſhalt doe that which ſeemeth impoſſible, and ſhalt ſubdue and ouercome them. Thus wee ſee how we ſhould make our profit of this anſwere.
Gedeon receiuing this anſwere from the Angell, that he ſhould deliuer Iſrael, Verſ. 15. The ſenſe.doth now in this fourth point aske of the Angell, by what meanes hee ſhall do ſo great a matter. For theſe words, by diligent conſidering of them, we find not to be ſpoken doubtingly, as before, but as inquiring, and asking a queſtion: as if he ſhould ſay, I doubt not but that ſhall be done which is promiſed, but I aske by what meanes it ſhall be brought to paſſe. For hee ſheweth that he is not of ability, ſeeing, he was but of a poore family in the halfe tribe of Manaſſeh, which was alſo meane, not mighty as ſome other, and alſo for that he was the leaſt in his fathers houſe.
His meaning was, that he maruailes that he ſhould deliuer Iſrael, ſeeing he wanted all things which were required to ſo great a worke. For warre could not be taken in hand by a poore man, and one of a meane condition, ſuch an one as he knew himſelfe to be, ſeeing riches and power, and authority eſpecially, were required thereto. And if it be asked whither Gedeon offended Eſay 36. 5.in mouing this queſtion, ſeeing Sarah, and Zachariah were reproued for the like queſtion asking: I am ſure, that ſo Abraham and the Virgin Mary asked the like, and were not reproued, as neither Gedeon was here; Neither was it the mouing of the queſtion that was found fault with: but the doubtfull minde with which it was moued, and therefore they two doubting, were found fault with, that is, Zacharias and Sarah; Abraham and Mary were not; neither therefore Gedeon, as appeareth by the anſwere of the Angell, who reproued him not; but anſwered his queſtion.
And by this we may learne, that as queſtions moued with doubting of Doct.that which the Scripture reſolueth vsus of, is euill, ſo to moue queſtions where we are ignorant, of weighty points which we would be reſolued of, is commendable, in all matters that tends to edification, and moſt of all in and about thoſe which are moſt neceſſary; as Paul himſelfe and the Iailer, before their conuerſion, and after they began to looke after their ſaluation, did ſo; to wit, asked queſtions about it. And to be ſlacke and backward in ſeeking of reſolution, in ſuch caſes where we are ignorant, and hauehave cauſe to inquire and aske, is in no wiſe to be liked, but rather threatens great hurt and danger: [whereof more might be ſaid; but occaſion hath bin already offered to ſpeake of this duty (of ſeeking relation in doubtfull caſes, both in opinion and conſcience) before.]
The Angell anſweres him without rebuking him, and ſatisfieth him in Verſe 16. The ſenſe.that which he demanded, (that is, how he ſhould be able to doe ſuch a worke:) ſaying; howſoeuer in warre ordinarily taken in hand, riches, power and care requiſite, yet in this, my power without them, ſhall ſuffice: for thou ſhall ſaue Iſrael, not by them, but by my power, becauſe I will be with thee, and by the ſtrength that I will giuegive thee. And ſo God anſwered Moſes when he ſent him to Pharaoh to deliuer his people out of Egypt: & to Ioſua in like manner, when he ſhould lead the children of Iſrael after him, into the lande of promiſe. And ſo Gedeon here was ſatisfied, eſpecially by theſe Exod. 3. 12. Ioſh. 1. 5.words of the Angell, to wit, that he ſhould ſmite Midian as if they were but one man, euen as it was all one, for the Lord to deſtroy one, as it was tenne hundred thouſand. And this came to paſſe when the Midianites ſlue one an other. So that in vſing meanes to ſerue Gods prouidence, we doe well, when we ſee God his meaning to be, that we ſhould do ſo: but alway with this caueat, that we take heed of Aſa his ſin, who is ſaid to hauehave made his Phyſitians his God, by ſeeking to them and truſting in them, not ſeeking God [in them. But let vsus euer beware leaſt we grow to that profanenes which we read of in that curſed Rabſhaketh; I meane, to iuſtle God out from our enterpriſes, ſaying as he did, Counſell and ſtrength are for the warre; and ſo not to truſt in the Lord our God.]
This ſpeech here vttered by the Angell to Gedeon, [I will be with thee] the Doct. verſ. 16.Lord vſeth oft times, and not alwaies in the ſame particuler meaning: ſometime it is vnderſtood of ſome outward bleſſing or deliuerance, as he meant to Ioſhua, in ſaying, I will be with thee againſt thine enemies, and bring thee into the land of promiſe: ſometime of the inward and ſpeciall grace of God, to guide and comfort his withall; as to Mary, Luk. 1. 28. and ſometime both, as to Iacob when hee dreamed by the way of Aram, God ſpake to him, and ſaid to him, I will be with thee; meaning it both of his grace that he would giuegive him to vphold him, and alſo of other helpe; as in the next words which he addeth there, he doth more particulerly declare, ſaying; I will keep thee whither ſoeuer thou goeſt; whereby he meaneth, that hee would bee Gen. 28. 15.with him to deliuer him from outward enemies till hee ſhould inherit the land which he promiſed him. The words are to be vnderſtood in this place in the firſt ſenſe, namely of deliuering the Midianites into the hands of Gedeon: though I denie not, but Gedeon obtained the latter alſo, as well as the former.
And this ſhould teach vsus, that if God hauehave promiſed to any of his, who beleeue vntounto ſaluation, his power, protection, and helping hand in any outward troubles, they may and ought to beleeue, that he will doe, as hee hath promiſed. And as he ſhewed himſelfe to be his, in this manner, ſo hee will vndoubtedly be with vsus in this age, to helpe, deliuer, and giuegive ſucceſſe to vsus, as he hath alreadie done greater things for vsus. But yet, ſeeing we vſe to look too narrowly to Gods outward promiſes, that if they be not performed to vsus to the full, we are readie to complaine; therefore know we this, that if he doe faile in any point of that which wee looke for, his promiſe being but conditionall, he will ſupplie all ſuch wants by his grace ſpirituall, ſo as wee beleeue: as patience, contentation, and confidence, which are farre more worth then if we enioyed the outward benefit it ſelfe. For the ſpirituall includeth temporall, as reaſon in the ſoule of man containes the inferiour powers of motion, ſenſe, growth, and life. Sunder not thoſe that God hath combined together. If hee hauehave giuen vsus his Chriſt, wee know he hath no Rom. 8. 32.greater things to denie vsus, and much leſſe he will ſmaller. And doubtleſſe, for want of beleeuing the greater, wee faile ſometimes of the ſmaller; and that iuſtly, as a puniſhment of our diſhonouring God by our diſtruſt.
Beſides this, we may learne here, that the power of God communicated Doct. 2.to vsus, is ſufficient to make vsus doe and worke great things, farre aboue our reach and abilitie, in warre or in peace; in perſecution, alſo againſt ſinne, the diuell, or whatſoeuer elſe: as here, when God promiſed his power to Gedeon, he aſſured him, that euen he, a weake man, ſhould bee able to ſubdue a mightie and great people. And when is this might giuen to men? euen when God calleth and appointeth them to any ſeruice that ſhal require and ſtand in need thereof. As now Gedeon being called to this ouercomming of the Midianites, he was furniſhed with the gifts he had not before; as wiſedome, courage, ſtrength, and faith in particuler promiſe of aſſiſtance and victorie. And therefore by it hee is ſaid to hauehave been made ſtrong, and of a Heb. 11. 34.weake man, valiant in battell. Heb. 11. So hee enabled Paul to beleeue the Act. 26. 11.promiſe of ſtanding by him and bearing him out, at ſundrie times before his enemies: whereby hee wrought ſuch a worke, as none but an Apoſtolicall ſpirit could worke. And euen ſtill the like courage, cheerefulnes, hope, gifts, he giues to ſuch Miniſters of his, whom he meanes to vſe to the great ends mentioned, I meane to bring many to Chriſt, Act. 26. and Epheſ. 4. which Acts 26. 18. Epheſ. 4. 12.he denieth to them whom he calleth not, and who beleeue not in him. So that they neuer ſhall be able to compaſſe that which the other ſhall.
So had Moſes, and the Apoſtles, as their place and occaſions offered, did require. And ſo may and ought wee to be perſwaded, that how vnfit and vnworthie ſoeuer we are and feele our ſelues to be, if the Lord call vsus to any eſtate or dutie, he will arme vsus againſt all difficulties, toile and tediouſneſſe therein. The Lord doth not lay heauie burthens vponupon men, and giuegive them weake ſhoulders: but dealeth out to eueryevery member his meaſure, according to the vſe and ſeruice which belongs to it: a double ſpirit to Eliſha aboue Eliah, according to his double neede. Euen as we ſee the gift of ſtrength is giuen to the armes and ſhoulders in mans body, becauſe they ſerue for the ſtrongeſt vſe. And ſo, becauſe he knoweth the difficulties both within and without, which a godly Chriſtian ſhall meete with, therefore he leaues him not to ſinke vnderunder them, but giues him faith, and enables him by that to ouercome, not one or a few, but the world, that is all. And as our Sauiour 1. Ioh. 5. 4. Matth. 6. 30.ſpeakes, Hath the Lord ſo clothed the graſſe, the creatures, and will he not much more prouide for his people? So by the like argument, hath God giuen eueryevery creature, euen the beaſts, ſome one gift or other, according to the neede thereof, to it own preſeruation, as ſwiftnes to the ſmall, ſtrength to the great, to ſome one kinde of armour, to ſome another; and ſhall he faile in the neceſſarie furniſhing of his people with that grace, without which they ſhould not be able to attaine the end of their redemption and election? No doubtleſſe. But here is a two-fold obiection: Firſt, many who zealouſly deſire to Obiect. 1. Anſw.doe good in the Church, or otherwiſe, yet want gifts. Anſw. It is not eueryevery mans part to iudge aright of another mans gifts: for gifts which may ſeeme meane to vsus, may be mightie through the bleſſing of God concurring to effect great matters. Againe, I ſay, if God giuegive but ſmall ſufficiencie and gifts, he requireth but a proportioned worke and ſeruice: for he exacts not that vantage of him who hath but one talent, which he doth of another who hath fiue. To the ſecond obiection, that many whoſe gifts are great, Obiect. 2. Anſw.doe little good. I anſwere: Their ſinne is the greater, but that hinders not that doctrine; for though all whom God ſets on worke ſhall bee fitted, yet not contrarily, if he appoint them not to the worke, neither call them to it.
Verſ. 17. And he anſwered him, I pray thee, if I hauehave found fauour in thy ſight, then ſhew me a ſigne that thou talkest with me.
Verſ. 18. Depart not hence, I pray thee, vntill I come vntounto thee and bring mine offering, and lay it before thee: and he ſaid, I will tarrie vntill thou come againe.
Verſ. 19. Then Gedeon went in, and made ready a Kid, and vnleauened bread of an Ephath of flower, and put the fleſh in a basket, and put the broath in a pot, and brought it out vntounto him vnderunder the oake, and preſented it.
Verſ. 20. And the Angell of the Lord ſaid vntounto him, Take the fleſh and the vnleauened bread, and lay them vponupon this ſtone, and powre out the broath, and hee did ſo.
Verſ. 21. Then the Angell of the Lord put foorth the end of the ſtaffe that he held in his hand, and touched the fleſh and the vnleauened bread, and there aroſe fire out of the ſtone, and conſumed the fleſh and the vnleauened bread; ſo the Angell of the Lord departed out of his ſight.
Verſ. 22. And when Gedeon perceiued that it was the Angell of the Lord, Gedeon then ſaid; Alas my Lord God, for becauſe I hauehave ſeene an Angell of the Lord face to face, I ſhall dye.
Verſ. 23. And the Lord ſaid vntounto him, Peace be vntounto thee: feare not, thou ſhalt not dye.
Verſ. 24. Then Gedeon made an Alter there vntounto the Lord, and called it Iehouahſhalem: vntounto this day it is in Ophrah of the father of the Ezrites.
OF the firſt of the foure things mentioned in the 11. verſe, to wit, who Verſ. 17. The ſenſe.ſhould deliuer Iſrael out of the hands of the Midianites (which was Gedeon) wee hauehave heard: now followeth the ſecond, namely of the ſigne which Gedeon asked, by which he might know who he was who talked with him. To proceed therefore, Gedeon hauing a promiſe of ſo great a matter as the victorie, from the Angell, who ſpake to him; whom he tooke to be neither Angell nor God, but a man to vtter the words of God vntounto him; he deſires of him a ſigne, that he might not be deceiued with a fancie, but might know that he was ſuch an one as could make good his word to him, that is, a man of God, as hee tooke him to be. Here before I goe on further in the ſtorie, I will ſtay a while by occaſion of this ſpeech of Gedeon. And let vsus know, that which he did, in deſiring this of the meſſenger, was meet for him to doe; for it behoued him to trie the ſpirits, whether they were of God or no. For an euill ſpirit can change himſelfe into an Angell of light. And this 2. Cor. 10. 14.is eſpecially to be done, when any thing is vrged vponupon vsus that is doubtfull, and which may ſeeme vnlawfull to be done. For there a man may not eaſily aſſent, vnleſſe he be perſwaded that ſuch a thing is from God. Excellent and commendable are the examples of Manoah, Cornelius, the men of Beroea, Iudg 13. 12. Act. 10. 7. Act. 17. 12.for this wiſedome.
And this is to teach vsus, that we ought to hauehave the like ſcruple, and make the like queſtion, when any thing doubtfull is vrged vponupon vsus, that for no Verſ. 17. Doct.mans pleaſure, nor by example of any, we be led; but to proue all things by the waights of the Sanctuarie, which is the word of God: that ſo wee may be ſatisfied. And if in the mouth of two or three witneſſes that bee confirmed which is brought vntounto vsus, wee are there to reſt: and that ſhould be enough to vsus; but as for miracles or ſignes now, that it is the truth which is taught vsus, we are not to ſeeke or aske for any. And the like we are to doe in all our troubles and feares, and not to fetch comfort from conceit, or the ſpirit without the word, or from any thing elſe, which is but a falſe ground. And this wiſe regard in Gedeon, to deale ſure in ſo weightie a caſe, and not raſhly to depend vponupon a bare mans word for the effecting of ſo great a work, as hee knew none but God could enable him vntounto: laieth greatly to our charge, who in matters of farre greater weight, doe yet deale farre more looſely and ſlenderly then he did in this. The wiſe man ſaith, The foole beleeueth Prou. 14. 15.eueryevery thing▪ meaning eueryevery thing, which hee deſireth and would faine hauehave, he beleeueth, and is eaſily perſwaded of it that it is ſo as he would hauehave it, though he hauehave nothing of moment and good ground to ſhew for it. Among men it is counted a ſigne of great folly to deale thus rawly in things onelyonly concerning our temporall eſtate, and to reſt vponupon eueryevery mans word and report, yea though it be but ambigious and obſcurely vttered: and the reaſon is good, why it is ſo: they who doe ſo, giuegive eueryevery man aduantage to ouerreach, abuſe, deceiue, and wrong them, beſides the great controuerſies and contentions, ſuites and charge, which they procure to themſelues needleſly thereby. But (to ſpeake of weightier matters) what one among many counteth it his folly, to hold his ſaluation vponupon ſandie grounds and euidences, as vponupon his owne good meanings and deſires, vponupon the good opinion that others conceiue of him, vponupon ſome ſlight ſorrow for ſinne, or confeſſing of it to God, alſo vponupon his hearing of the word, vponupon a blinde hope, or vponupon ſome good yet common fruites of hearing; as good ſpeech, in ſome places, vponupon taking liking of good people, liking the Miniſterie, or lending, and giuing ſome thing to the poore in their diſtreſſe: theſe things are good indeed, and (I am perſwaded) found to be in few, but yet theſe are not to be taken for infallible tokens. Nay, concerning this waightie matter, men are willing to build the hope of their ſaluation, vponupon the bare word of a Miniſter, though hee neuer ſaw ſound reaſon for his ſo ſpeaking, and aſſuring them thereof, but for that they hauehave been baptized, and doe liue in the viſible Church, neither hauehave they any thing out of the word of God to quiet and reſolue themſelues: whereas the triall of a mans ſtate to Godward ſtands in this, that by the Scripture he can proue himſelf to be an happy perſon, becauſe the word hath humbled him, changed him, reformed him, and wrought in him faith in the promiſe, an earneſt longing after that which is promiſed, and a waiting for it, till it be enioyed without wearineſſe, and an heartie deſiring that other did ſo likewiſe, with ſuch other. But of this much is written.
To proceed further, Gedeon now hauing deſired a ſigne for the confirming Verſe 18. 19. The ſenſe.of his faith, and thinking him to be, as I hauehave ſaid, a man of God, deſired him to ſtay till hee went and prepared for him, as Abraham and other had done in the like caſe, and while he ſhould refreſh himſelfe, he purpoſed to talke further with him about the ſigne. And the things which he prepared for him, were both fit to be eaten as nouriſhment, as alſo to ſerue for ſacrifice, though the word ſignifieth both a gift, & an offering: but for proofe that Gedeon brought not theſe things foorth to the man of God, (as hee tooke him to be) for ſacrifice, but that he might be refreſhed by them, hereby it may appeare, that he neither ſet vp any altar there, as he did afterwards, to offer peace-offerings thereon; (reade verſe 24.) neither did hee take the man to be God to conſume it with fire. I hauehave ſet downe that meaning of the verſe, which by weighing both, I take to be the trueſt. And yet I denie not, but that the Angell vſed that meate, beſide the expectation of Gedeon, he vſed it (I ſay) for a ſacrifice, as appeareth in the 21. verſe, and thereby gaue the ſigne, which was before asked of him. Both come to one end, for a ſacrifice was the ſigne to Gedeon, whether firſt or laſt. The things that Gedeon brought are named in the 19. verſe. According to the ſetting downe of theſe things, to wit, that Gedeon did, as Manoah did, that is; offer refreſhing to the meſſenger, we are to know that the men of God were in former times in ſo great account with his people, that they were glad that might receiue them, and as the manner then was, to make them ſtay to eate with them. And Abraham, as I ſaid, did the like: euen ſo did Lot alſo, and they loſt nothing Gen 18. 3. and 19. 2.thereby, as we may reade in the ſtorie of them both. The ſame did Gedeon here, who thought him to be an holy man, and therefore deſired him to take ſome repaſt with him.
This hoſpitality was vſed of the godly to ſtrangers, according to the commandement Doct verſ. 18. and 19. Heb. 13. 1.of God in the Epiſtle to the Hebrewes, which is this; Be not forgetfull to intertaine ſtrangers. For they are ſad in heart, and when they are regarded in ſtrange places with kind and heartie welcome, as being commended thither by the Church of God, as it is meete they ſhould, (for how elſe can they be knowne for ſuch) it is a worthie fruite of louelove in them that receiue them, and it maketh glad the hearts of the other, who are receiued of them. Much more (then) ought ſuch kindneſſe to be ſhewed to the …aithfull, that are knowne to vsus, and are in wants. And they that ſhut vp their compaſſion from ſuch, (when the prophane will be too forward that way, to their companions, yea to their dogges) how dwelleth (as the Apoſtle ſpeaketh) the louelove of God in them? Not that hereby I approue of their raſhnes, 1. Ioh. 3. 17.who to auoide vncharitablenes and vnmercifulnes, put no difference betweene ſuch as they harbour, or relieue, which the Apoſtle preciſely warneth vsus of, in the Galath. 6. 10. that we aime eſpecially at them that be of the Gal. 6. 10.ſame houſehold and body, whom it moſt concernes vsus to looke to, hauing charge of ſuch poore giuen vsus by Chriſt. Such as obſerue not this, light vppon good perſons by haphazard, as we ſay, and for the moſt part doe caſt away their bread vponupon the waters. For many glozing hypocrites, with counterfeit faces and letters of teſtimonie, with ſome pretence of honeſtie, doe abuſe good people, who repent them often of their forwardnes in receiuing ſuch rangers and locuſts, both Miniſters and others. For beſides their gifts, they hauehave drawne them by cunning flatterie, to lend them money, or ſhew them other curteſie anſwerable, and yet as deceiuers, hauehave left them in the lurch; to teach them wiſedome againſt afterwards. The like may be ſaid of raſh Suretiſhips, Commendatorie Letters, and the like to ſuch, as of whom we hauehave no pledge, to vſe Salomons phraſe. Let Chriſtians learne wiſedome by this, and not vnderunder colour of pitie become a prey to ſuch hypocrites, as make benefit to themſelues of that their ranging courſe, and will be readie to recompenſe them with nought but deriſion and ſcorne for their ſimplicitie. Though, I confeſſe, it is the ſafer extreme of the two, and the neerer to charity, to be credulous, then too ſuſpicious of them, as being vnknowne and ſtrangers. But as we learned in the former point, not to truſt our ſelues without good proofe, ſo (I trow) much leſſe others, being not approued.
In theſe two verſes is declared, how Gedeon was rewarded for his kindnes Verſ. 20. 21ſhewed to the man of God, as he tooke him to be: and how he ſeeking carefully to know the will of God, where it much concerned him, and whereof hee doubted, hee was well ſatisfied and comforted thereby. For the meate which Gedeon brought him, being as the man commanded, laid on a rocke, he by diuine power brought fire out of the rocke, and burnt vp and conſumed the fleſh and vnleauened bread. Euen as Eliah called fire from heauen, 1. King. 18. 38and conſumed the burnt offering, to the conuicting of the Baalites. And as he for the cleerer manifeſting of the miracle, powred much water vponupon the burnt offering before it was conſumed; ſo did the Angell here cauſe the broth to be powred on the place, to moiſten it, where the meate ſhould be conſumed, for the better manifeſting of the miracle. And the like is ſaid of Abel, Heb. 11. that by faith he obtained of God this reall teſtimonie of Gods approbation, that hee receiued his offering and ſignified the ſame, as God vſed to doe, by conſuming it, Gen. 4. By the like miraculous burning of it, Heb. 11. 4. with Gen. 4. 4.Gedeon was confirmed, that the meſſage which was brought him of his deliuering Iſrael was true, hee being knowne to bee the Lord Iehouah, who brought it.
And here let vsus learne, firſt by this earneſt ſeeking of Gedeon to know Gods Doct. verſ. 20. 21.will, in that hee was ſo anſwered, and ſatisfied: that wee neuer ſeeke to the Lord in vaine in deſiring heartily to bee reſolued of our doubts, or eaſed in our conſciences. For it is true in the praying for theſe, as for other things, which the Apoſtle Iames ſaith, the prayer of a righteous man auaileth much, if it Iames 5. 16.be ſeruent. Oh to depend on God in our difficulties and doubtfull caſes, and to vſe the beſt meanes we can with confidence, and with an humble & quiet ſpirit, how much it aduantageth vsus? And contrariwiſe, we may be troubled long enough, before we ſhall finde eaſe, if we either vſe any indirect or vnlawfull meanes, or if in the vſe of the beſt we commit not our way to God, and depend vponupon him. Dauid in the 73. Pſalme complaines greatly of a Pſal. 73. 13, 14.temptation which grew vponupon him, and ſtrongly aſſaulted him, to wit, That becauſe they who feared not God, proſpered outwardly more then himſelf did, therefore his eſtate was not ſo good as theirs, nor he beloued of God, ſo much as they: wherein, if God had not ſhewed him an iſſue, he being ſo vnable for the time to ſtay himſelfe, how had he been wearied and diſcomforted thereby? But hauing with good aduice weighed the matter in the ballances of the Sanctuarie, laying their and his eſtates together, what ſignification giueth he of a ſatisfied and quiet minde? How cleerely ſaw he his owne follie in grudging at their poore happineſſe, or rather daintie miſerie? And ſo as a man recouered out of a frantike paſſion, and new come to himſelfe, how freely doth he ſhame himſelfe, calling himſelfe foole, ignorant, and a beaſt for his ſo iudging, and then deſcry the dangerous condition of the vngodly, as that they were ſet in ſlipperie places, for all their floriſhing? So great is the ioy which Gods people conceiue, when they hauing conflicted Note.long with doubts of minde, or ſorrow of heart, either before forgiuenes enioyed, or after; they flee to God, either by prayer, as Hezekiah did, or hearing Eſay 38. 2.the word, reading, communicating their feares and griefes to ſuch as can quiet them and pacifie their conſcience: as the example of Cornelius ſending to Peter, and the Eunuch communicating with Philip, who went away reioycing, with ſundrie others, doe witneſſe? which ſhould be ſufficient to incourage them who ſuffer theſe ſores to feſter inwardly through concealing them, and ſo to preuaile againſt thē, (through their negligence and fainting vnderunder them) to make their caſes knowne in time: for if they can neither by prayer, faſting, hearing, &c. find comfort againſt their heauineſſe, reſolution in their doubts, ſtrength againſt ſinnes, direction for particuler duties and the like, their laſt refuge muſt be to repaire to them that can doe the part of an Ananias to Paul, or this Angell to Gedeon; I meane, bring to mind ſomewhat which might ſpeake to the heart of them, and reſtore them to good health and comfort againe. Which (doubtleſſe) during the temptation, they could not feele. But the folly of men, or their baſhfulnes, or ignorance is great, who denie themſelues the libertie which God alloweth them, and ſo procure the more ſorrow to themſelues. I ſpeake of ſuch, as may hauehave reſolution, for ſeeking: whereas thouſands cannot, who full gladly would make their benefit thereof. But here it is time to make an end.