Commentary on Judges, Sermon 51
THE FIFTIE ONE SERMON ON THE EIGHTH CHAPTER OF THE BOOKE OF IVDGES.
The ſecond part of the Chapter.
Verſ. 4. And Gedeon came to Iordan to paſſe ouer, hee and the three hundred men that were with him wearte, yet purſuing them.
5. And he ſaid to the men of Succoth: GiueGive I pray you morſels of bread vntounto the people that follow mee (for they be wearie) that I may follow after Zebah and Zalmunna Kings of Midian.
6. And the Princes of Succoth ſaid: Are the hands of Zebah and Zalmunna, now in thine hands, that we ſhould giuegive bread vntounto thine army?
7 Gedeon then ſaid: Therefore when the Lord hath deliuered Zebah and Zalmunna into mine hand, I will teare your fleſh with thornes of the wilderneſſe, and with briers.
8. And he went vp from thence to Penuel, and ſpake vntounto them likewiſe, and the men of Penuel anſwered him, as the men of Succoth anſwered.
9. And he ſaid alſo to the men of Penuel, when I come againe in peace, I will break downe this tower.
10. Now Zebah and Zalmunna were in Karkor, and their hoſts with them, about fifteene thouſand, all that were left of all the hoſts of them of the Eaſt: for there were ſlaine an hundred and twenty thouſand men that drew ſwords.
11. And Gedeon went through them that dwelt in Tabernacles on the Eaſt ſide of Nobah and Iogbehah, and ſmote the host; for the hoſt was careleſſe.
12. And when Zebah and Zalmunna fled, hee followed after them, and tooke the two Kings of Midian, Zebah and Zalmunna, and diſcomfited all the hoſt.
13. So Gedeon the ſonne of Ioaſh returned from battell, the ſunne being yet hie.
IN this ſecond part of the Chapter, the holy ſtory, (after the former digreſſion of the Ephramites contending with Gedeon) The ſenſe to verſ. 8.proceedeth orderly to ſet downe the end of the battell what it was, namely this: that when the Midianites and they of the Eaſt, had ſlaine one another, the reſt that remained fled away, that is, fifteene thouſand men: and Gedeon purſued them ouer Iordan. And his three hundred men being wearie and faint, hauing laboured all night, he comming to Succoth, the city of Succoth, I meane which was in the tribe of Gad, (for there was another place called Succoth in the deſert, mentioned in the 6. of Numbers,) and of them hee asked ſomewhat to refreſh his ſouldiers. The men of Succoth who ſhould hauehave helped, and gone with him to purſue the Midianites, being Iſraelites and neighbours, moſt vnkindly denied to giuegive them their brethren ſo much as bread, but anſwered Gedeon contemptuouſly. For the which cauſe hee threatned them, when he ſhould returne with the victory, which hee nothing doubted of, (and ſo he tels them) to deale with them thereafter, euen to teare their fleſh with the briers of the wilderneſſe.
Heere in that Gedeon followed after theſe fifteene thouſand of the Midianites Doct. verſ. 4.that eſcaped, when the greateſt number of them were ſlaine already, he ſhewed his wiſdome and godly care that he had in preuenting euill and danger, that might hauehave come vponupon the people afterward. For thoſe fifteen thouſand, if they had been ſuffered to runne away without his purſuing of them, they might, and (no doubt) would hauehave renued their power, and hauehave come againſt them againe afreſh, which yet now Gedeon wiſely preuented. Which teacheth vsus a ſingular good leſſon, that when wee hauehave well diſcharged a dutie enioyned vsus, as Gedeon had done; yet that this is not all; but we ought to labour to hold that which we hauehave receiued, and wiſely as we may, to preuent whatſoeuer might ſtand vp in our way to fruſtrate the ſame, (and ſo cauſe vsus to loſe all our former labour, and the fruit of our hope:) euen as Gedeon did heere in purſuing them that were fled of the Midianites.
The inſtances wherein this might bee laid out, are innumerable: I will onelyonly alleage two or three briefly. As if a man ſhould enter league of ſound friendſhip with another neuer ſo ſtrongly and entirely, and in moſt ſolemne manner, (as Dauid and Ionathan did betwixt themſelues) whereby one 1. Sam. 18. 3.doth repoſe himſelfe and reſt vponupon the other: yet if they do not renue their couenant of louelove oftentimes, as they two did, and confirme and ſtrengthen it, againſt all that might annoy or breake it off, there wil fal out ſo many occaſions as will weaken, yea and make it vtterly void. Alſo ſuch reports will be carried to and fro betwixt them, through abſence one from another, and ſuch ſtrangeneſſe will ariſe thereby, but eſpecially ſuch conceits, tetchines, taking things in ill part, and raſh iudgings: that the former kindneſſe will be forgotten, and the league which was ſo ſoundly made, as if it had neuer been, will be broken off. And let this which I ſay bee vnderſtood of the couenant that is made in marriage it ſelfe, ſo farre as theſe things now mentioned, may fall out therein; ſo that teſtimonies of true louelove mutually declared, euen betwixt couples, had need to be daily ſhewed in ſtead of renuing of their couenant, or elſe their louelove will fall to the ground.
Alſo to paſſe to another inſtance, if a man (yea let him bee a good man) entring into the affaires of this world, and diſliking the bad courſes which are taken by men commonly to get wealth, doe purpoſe againſt them all, and that heartily, and diſlike the ſame, yet let him not look daily to performe that which he hath purpoſed, and ſtand firme therein, let him not watch and pray againſt all prouocations to the contrary, and diſgrace in his owne eyes Note.all vnlawfull courſes and dealings which may bring in commodity, and contemne filthie gaine, and feare danger to his ſoule by his vſuall and many dealings in the world, (yea though they be lawfull) let him not (I ſay) thus go to worke, and looke to himſelfe, he is (without queſtion) like to grow to the ſame point that the moſt are at, to wit, to become a worldly minded man, as the moſt are, and drowne his religion in earthlineſſe.
And the ſame I ſay of him, who in his ſicknes hath made many great promiſes to amend his life, (if he recouer) and neuer to liue ſo badly afterward, as he had done before: I ſay, if hee renue not his couenant with the Lord from day to day, remembring and conſidering to whom he made that promiſe, Note.and in what earneſt maner: this man ſhall reuolt from his good mind, and fall to his old byas againe. For though he hath purpoſed with Dauid, Pſal. 119. 106. A ſonilitude.yea and ſworne; yet ſhall he not with him keepe his righteous iudgements: for he hath neglected his care, and therefore he faileth of his purpoſe. For as he who keepeth not an houſe in reparation, when there is a ſmall breach, muſt be at a pounds charge, where a ſhilling would hauehave ſerued, if it had bin taken in hand in time: ſo wracke and ruine ſhall befall him in his good purpoſes, who doe not looke daily and carefully to the maintaining of them. And by this that hath been ſaid of the point in hand, we may iudge of all other inſtances, that when we hauehave done our duties well, as Gedeon did heere, yet if we do not with him preuent after dangers, wee loſe the fruit and hope of our former labours. All this that I hauehave ſaid of this matter is the better to be marked, becauſe ſuch care from thing to thing in our liues, is the vpholding of the practiſe of Chriſtianitie. More of this point I hauehave ſaid vponupon the like occaſion before in chap 7. verſ. 23.
Another thing here in Gedeon is worth the marking, that he followed after the reſt of the Midianites, whereas he might hauehave bin like to hauehave neglected Doct. 2.that worke, as needfull as it was, and to hauehave been reuenged vponupon the Ephramites, who had ſo vniuſtly prouoked him, (and ſo hee would hauehave done, no doubt, if he had been an hot and haſtie man, giuen to his appetite) and to follow priuate affection, as moſt men are giuen to doe. But he counted it a ſmaller matter to croſſe his owne corrupt nature, then to leaue the purſuing of the common enemie. Where wee are taught, that if wee may hauehave peace in the land, (as Gedeon ſought by vanquiſhing them that remained of the Midianites and were fled;) for the obtaining of it, we ought by all meanes to maintaine peace priuately at home with our neighbours, yea and gladly take all occaſions to the procuring thereof, as Gedeon did with the Ephramites. The reaſon is, for that the maintaining of peace and agreement at home in priuat, requireth neither loſſe of our liues, goods, or religion, but Note.onelyonly of our will and corrupt affections, (or the forgoing of ſome ſmall thing for peace ſake, which we may lawfully yeeld vntounto:) and we are not debters to our rebellious nature, but ought to be profeſſed enemies againſt the ſame.Rom. 8. 12.
Againe, while we hauehave peace abroad, from ciuill and forraine diſſention, Oh what a benefit it is, as we may ſee by that which we reade of in the firſt booke of the Kings, that in the daies of Salomon, eueryevery one liued ſafe vnderunder his vine, and vnderunder his figtree? As on the contrary, when there is warre or 1 King. 4 25.perſecution, Oh what feare and danger is there? what ſpoile of men and goods is there? yea, what hauocke of all things? Therefore I muſt needes ſay vntounto you, that cannot louelove your enemies, but boile and ſwell one againſt another, and to you that may liue quietly eueryevery day in the weeke, who yet Note.ſcarcely do it one: that you haſte warre vponupon your ſelues, yea you long and groane for it, or for ſome other plague, and if the Lord would (as it were) winck to allure you neerer to him, yee your ſelues tempt him to lay load on you: and to ſuch I ſay with griefe, you cannot tell what it is to inioy peace, and make vſe of it.
Whereas if you did well conſider it, yee would ſeeke, yea and inſue after peace, ſo far as ye might attaine it with holineſſe, and by no meanes ſuffer it to go from you: and ye would not ſo yeeld to your luſts and carnal affections, Heb. 12. 14.in fauouring, nouriſhing, and ſatiſfying whereof, ye depriue your ſelues of the ſweete and infinite fruits of common peace. But if this diſtemper and vnrulineſſe be found in a familie, betwixt husband and wife, or other parts of the familie, it is more to be bewailed; what did I ſay? nay monſtrous. Oh what good might be done in this time of peace, as the Churches did find in Act. 9. 31.the Acts? And this ſhould we doe, if we were wiſe: for ſo God commandeth: As much as in you lieth, hauehave peace with all men. Yea though it coſt vsus Rom. 12. 18.ſomewhat, as Abraham with loſſe procured it betwixt Lot and himſelfe. And Geneſ. 13. 8.if any ſuch be vexed by ſtrangers, and diſquieted by them, let them conſider, that it is iuſt with God to puniſh them ſo, who hauehave broken peace, yea and deſpiſed it with neighbours, kindred, and wife at their owne home.
And in that it is ſaid here, that they laboured til they were faint and wearie, Doct. 2.we ſee that the earneſt following of our duties will make vsus oft times neglect and forget our ſelues, and out bodily eaſe, as they did. So the woman of Samaria was ſo rauiſhed with Chriſts ſweet communication, as ignorant as ſhe was, (when he firſt met her at the well) yea ſaucie and ſcornefull, Iohn 428.that for the great defire ſhee had to heare him, ſhe forgat her ſelfe, and neglected the care of her bodily buſineſſe. And Abrahams ſeruant ſo minded Geneſ. 24. 23.the dutie which was enioyned him of his maſter, that although hee had need, hauing trauelled farre, yet hee would not eate, till he had diſpatched that which he went about. Thus Peter, Actes 10. through the heauenly intention Act. 19. 10.of his mind, ouercame his hunger, ſo that before any thing could be made readie, he was in a traunce. And ſo Paul, whoſe watchings and faſtings are in other places ſet downe to hauehave been ſo many, did neglect his ſleepe and repaſt at Troas, through that feruency of ſpirit, which cauſed him to preach till midnight, and at Epheſus did vſually for three yeeres exhort them in the night, as well as in the day. But aboue all our Sauiour Chriſt, who through his earneſtneſſe and zeale, did many times, as in that holy ſpeech and communication with the woman, Ioh. 4. forbeare his meate, and forget to eate: alleaging that he had meate to eate which they knew not of. Iohn 4 31.verſ. 34.
Euen ſo our minds being ſet ſeriouſly vponupon our duties, as prayer, reading, good company, the following of our calling, &c. we do not at all many times, or very little mind other things belonging to our bodily welfare; and it is our crowne ſo farre as we can by good occaſions remember that with Gedeon we hauehave done ſo. Indeed in and about play, pleaſure, and ſeeking after the commodities of the world, the caſe is cleare, that too too many hauehave ſwet, and doe continually forget and diſguiſe themſelues, ſo that neither cold, hunger, heate, or vnſeaſonableneſſe can hold them backe, or hinder them. But in Gods matters, as his worſhip, and in things which tend to our owne ſaluation, and the hunting and purging out of ſome ſpeciall ſinnes, alſo in furthering and bringing on one another to faith and good duties, Note.and ſo ſeeking how to do moſt good to the poore members of Chriſt, Oh how few are to bee found to doe thus? who yet neither ſpare labour, time, coſt, or any thing elſe about their owne matters: whereas we ſhould bee ſo taken vp with Gods matters, that our owne, euen lawfull, might bee moderated at leaſt. Thus Marie ſat at the feete of Chriſt, and through her attention to his preaching neglected the leſſe neceſſarie work of preparing for him. Now though eueryevery example bee not a law to bind eueryevery man to the like: yet where we ſee it ſo agree with the doctrine of the word, as here; ſuch examples muſt be our inſtruction, and we may well gather, that there is a ſingular affection of louelove to God, and ioy in his ſeruice where it is ſo, which concernes vsus much to follow. And much more we may conclude, that when men (in hearing the word, or prayer, &c.) doe ſo wander, and are ſo weary, that eueryevery minute is an houre vntounto them, and eueryevery houre ten, till al be done, and ſome wil not endure out the whole time, but depart, to ſerue their appetite, or follow their worke, theſe (we may be ſure) are little affected with the action: ſince other things are predominant with them, which will not giuegive place, euen when the moſt religious duties are in hand.
The man of trade muſt looke to this, yea the worſhipfull, and all eſtates that feare God, to the end that of meere conſcience they may obey God in their ſeuerall callings and places. Thus Ioſhua went all night long to helpe Ioſhua 10. 9.the Gibeonites: and Gedeon was neither by hunger nor wearineſſe held backe from purſuing after the Midianites. The vſe hereof is, to warrant our ſelues that our greateſt delight be in ſeruing the Lord in one part of our life as in another, as in the chiefeſt to God, ſo next in the particular duties of our callings painefully in eueryevery eſtate and degree, and faithfully, and ſo to take our reſt, refreſhing, and recreation, which yet ſhould follow and come after theſe, and not goe before them.
Gedeon being wearie, and his men; asketh but bread of his owne countrey Verſ. 5.men, for whoſe peace he purſued the Midianites, as well as for his own: his reaſon was twofold, one becauſe they were wearie; the other, becauſe they purſued their enemies, for the ſafetie of Iſrael Gods people. In this neceſſity and diſtreſſe of theirs, though otherwiſe they wanted not, we may note, that it may poſſibly be the caſe of any of Gods people to be deſtitute of neceſſaries for this life, & to be brought into ſtreights both by wāt of food, Doct.and alſo by other calamities. Dauid in his fleeing from Saul, was ſo diſtreſſed (he and his men) for victual, that he was faine to eate of the Shew-bread, which (out of the caſe of neceſſitie) was vnlawfull for any ſaue the Prieſt to eate of, as appeareth in Sam. 21. Ionathan and the people with him, were euen 1. Sem. 21. 3.readie to faint, and yet might not without perill of their life taſte ſo much as a little honey with the top of his ſpeare to ſaue and preſerue life. And if it were but euen ſo with vsus as it was with him and Gedeon, that but a whole day or two wee wanted food and reliefe, we ſhould find it (as ſmall a matter as it is thought to be) as much as life is worth. Daily experience ſheweth vsus the ſame, that it falleth out both by ſea and by land to be the caſe of many, who yet were of good wealth, and not likely to come into ſuch need and want: and yet ſo wee ſee it to come to paſſe. One reaſon is, becauſe all things in this preſent world are changeable, and beſides God will correct ſome this way, and trie others, as he did Iob.
The vſe hereof is, that wee ſhould not pleaſe our ſelues in any thing of what account ſoeuer it be, neither reſt, depend, or take too much comfort in our outward preſent eſtate, of health, wealth, wit, learning, worſhip, credit, &c. And further, that wee ſhould be ready to helpe ſuch as ſtand in need, (and ſeeke it at our hands) with theſe tranſitory comforts which God hath giuen vsus. As our Sauiour ſaith: Make yee friends of the vnrighteous Mammon, Luke 16. 10.that when ye ſhall want, they may receiue you into euerlaſting habitations. And not to grudge at it, (as many doe) but to be mercifull and ready thereto Phile 7. Matth 7. 1. ſam 2 13.with chearefulneſſe: for with what meaſure we meate, ſhall be meaſured to vsus againe, and iudgement ſhall bee without mercy to them that ſhew none. And this chiefly ſhould bee done, when the poore want worke, and corne, and ſuch like neceſſaries: remembring how Nabal ſped for his churliſhnes. But of this point by the way, ſeeing I ſhall meete with the like againe.
Out of their reaſon in that they were faint with following the Midianites The 1 reaſon. Doct. 2.all night, we may note, that the neede that commeth of faintneſſe or labour in any of our brethren, is an honeſt cauſe for them to ſeeke, and aske, and for vsus to relieue them, euen as other neceſſitie is, that God laieth vponupon them, as ſickneſſe, age, &c. But yet for all this, the want that commeth of idlenes and of liuing without labour, is not ſo to be counted of, as ſhall be further ſhewed in the next point. But the relieuing of them that are poore indeed, is laid vponupon vsus by the Lord, telling vsus, that wee ſhall hauehave them alwaies among vsus, Deut 15 11.that we may doe good vntounto them: and that if wee hauehave this worlds good, 1. Iohn 3. 17.and ſee our brother hath need, and ſhut vp our compaſſion from them, the louelove of God dwelleth not in vsus. Which words of his, with ſuch like, ſhould be as a mallet to break our hard hearts, who in ſo great need as is to be ſeene in our townes, are little mooued to compaſſion towards the needy. And as God furniſheth vsus eueryevery yeere with new ſtore, ſo wee ſhould hold on in mercy ſtill, as long as we remaine among them. Me thinkes we ſhould readilie and willingly giuegive at Gods commanding, ſeeing he maketh vsus able ſo to doe, in whoſe hand and at whoſe pleaſure it is, to take from vsus, and giuegive to them, that ſo wee might bee driuen to ſeeke to them for reliefe, that before ſought it of vsus. To the iuſt reproofe of ſuch I ſpeake it, who thinke all too little for a few bellies, not feeling other mens wants, for getting the fearefull ſentence pronounced againſt them that omitted this mercy and compaſſion, as well as to them that wrought iniquitie: Goe ye curſed into euerlaſting fire, Matth 25. 42.for I was hungry, and ye gaue me no meate, I was naked, &c.
Out of the other reaſon, that they fought for the ſafety of Iſrael, wee are The ſecond. Doct. 3.further taught, that they ought to hauehave reliefe alſo, (euen as I ſaid before, it is lawfull and honeſt for them to aske it) who hauehave been imploied againſt Gods enemies and ours, to defend vsus from their rage and tyranny. Conſidering that they carry their life in their hands, and are in danger of ſpending their blood in the cauſe of God, and the peace of the land, whileſt wee may ſit quiet at home, and liue free from ſuch feare. So that although the perſons themſelues be leaud, yet in regard of their ſeruice, we ſhould ſee them prouided for: as Paul teacheth ſaying: Doth any man goe on warfare at his owne 1. Cor. 9. 7. 2. Sam. 17. 27.cost? 1. Corinth. 9. And it is our ſinne if they hauehave it not, or if they ſhould be driuen to goe about to begge, and ſo to become rogues, for that is contrary to Gods commandement, who ſaith: There ſhall be no beggar in Iſrael. And as good order is taken to cut off rogueing from place to place, without any certaine habitation, by ſetting the poore on worke, and miniſtring to their neceſſities that which they want, not being able to maintaine their charge by their labour, (which good order of all faithfull Chriſtians is to be vpholden) ſo it is a great ſinne in many, who in ſtead thereof, doe nouriſh them that are rogues indeed, notwithſtanding it bee ſtraightly commanded, that hee who will not labour ſhould not eate: and who will ſooner be moued 2. Theſ. 310.with compaſſion toward them, then toward their pooe neighbours, whoſe need they behold daily with their eyes. But more of this in the men of Succoths anſwer.
The anſwere of the Princes of Succoth heere followeth, with Gedeons Verſ. 6.words to them againe. And it is like that his ſuite was carried to them, and their anſwere returned to Gedeon by meſſengers, which ſheweth that it was the fault of them, and not the peoples, to anſwere Gedeon after that manner, not only to denie them very bread, but to giuegive them alſo rough and ſcornefull words. And therefore Gedeon, not vponupon any priuate reuenge, but as one that had authoritie to doe it, (ſeeing the fault redounded to the hurt of the Common-wealth, and was not committed onelyonly againſt Gedeon and his men) anſwered, that he would be auenged of them. If they had been wiſe they would both hauehave relieued them, and alſo in ſo good a cauſe, if neede had been, hauehave gone with them. But let vsus examine the words: Are Zeba and Zalmunna in thy hands alreadie? As if they ſhould hauehave ſaid, if they were, they would hauehave giuen them: but that was no thanke to them, but their owne benefit, credit and honour: but ſeeing they were not in his hands, they vncourteouſly and barbarouſly denied it to them being their brethren, Doct. verſ. 6.and in ſubtiltie they did it, leſt they being ouercome of the Midianites, they ſhould hauehave been hardlier dealt withall by the Princes of Midian, hearing that they had relieued their enemies.
And this ſubtilty ioyned with ſelfe-louelove, are the two ſtrings to mens bow by the which they ſhoote out the moſt of their actions as arrowes. For the good the moſt doe, it is not done for the commandement nor for conſcience Note.ſake, but of ſelfe-louelove for their owne priuate benefit, hoping to be gainers thereby, which may be done by the heathens for any religion or feare of God that is in it: or when they hold back the good, which in conſcience they ought to doe, of an euill minde they hold it back: as theſe men of Succoth did; for feare, leſt if they ſhould doe it to ſome, they ſhould fare the worſe at the hands of other, as theſe men of Succoth here did. A like point whereunto, I obſerued in the men of Ephraim.
And hereby wee may ſee, what barbarous rudeneſſe was in theſe, who 2yet were brethren and countrimen to the Iſraelites: that to Gedeon their gouernour, by whom they were vpholden in peace, and who now was in the middeſt of this laſt worke of purſuing the Midianites, and reſcuing of Iſrael, they ſhould ſhew themſelues ſo barbarous and voide of all humanitie. Which was as if when the houſe top is on fire, they in the nether part ſhould lie ſtill, as though the fire could not hurt them: or as if a man ſtanding vponupon the onelyonly bough of an high tree, and thereby only kept from danger of falling, ſhould with his hatchet cut it downe, and by the fall of it breake his necke. This rudeneſſe and irreligiouſnes is in many brutiſh people at this day, who are not onelyonly no helpers in the wants and neceſſities of Gods people, either for ſoule or bodie, but hinderers, yea and gripers of them. Senſeleſſe bloks they are, who can neither heare, ſee, nor ſauour any good towards any: but as Nabal, who not only gaue not any thing to Dauids men, but rated them, and railed on them, thereby caſting a miſt (as it were) vponupon his vnmercifulnes, that it might ſeeme the more tollerable.
And this we may further note here, in that they by their falſehood, ſubtiltie, 3and daſtardlineſſe ſought to ſaue their liues, that wee might not marueile, when we ſee, that ſome are readie to betray, forſake, yea and lend their helping hand to perſecute their natiue Prince, countrey, and brethren, yea and religion it ſelfe, and all for the broken and ſhiuered hope of a tranſitorie life and ſafetie, which yet they miſſe alſo oft times, as is to be ſeene in that ſpeech of Mordecai to Heſter: If we remaine in this danger, doeſt thou looke to beſafe? For why, God reuengeth ſuch falſehood and cowardlineſſe, as our Sauiour ſaith: He that will ſaue his life ſhall loſe it. The vſe here of is, that though Matth. 10. 39.life be ſweete, yet it is not to be preſerued by ſubtiltie, falſehood, and prepoſterous feare, when the Lord will hauehave it to bee brought into triall, and requireth Note.it at our hands. Euen ſo in all other things, ſubteltie and daſtardlineſſe is to be auoided, and ſimplicitie and courage is to be practiſed. Of this more (God willing) after, in the conſpiracie of the men of Schechem with Abimilek.
Now Gedeon threatneth the men of Succoth for their barbarouſnes and Verſ. 7.boldnes towards him their deliuerer, (as they had iuſtly deſerued) euen to teare their fleſh with the thornes of the deſert. The which he iuſtly did, being their Magiſtrate: for our Sauiour teacheth, that hee who ſcorneth but his brother or neighbour, is worthie of the higheſt degree of puniſhment. And much more this which was committed againſt the gouernour, might be thus met with, and requited, he not threatning them in wrath, but vponupon good conſideration. I will deferre ſpeaking of the puniſhment, till the inflicting of it be mentioned: but let this be marked, that Gedeon did euen then ſpeake of preuailing againſt Zeba and Zalmunna without feare, as if he had alreadie ſubdued them: therefore he ſaith, When the Lord hath deliuered them into my hands, (as not doubting but that he would) then I will teare their fleſh with briers.
In the meane time here let vsus marke, that hee left not off the greateſt and moſt neceſſarie dutie which muſt of neceſſitie preſently be done, to wit, the purſuing of the Midianites: for the other, namely, the puniſhing of the men of Succoth, which was to be done alſo, but might better bee deferred. This wiſedome and diſcretion is to be learned of vsus, that of duties to be done of vsus, or euils to be auoided, with the danger and puniſhment that followeth Doctthem, that be firſt done in both, which of neceſſitie muſt be firſt, and yet the other not neglected nor omitted, but in due ſeaſon regarded alſo.
Inſtances may be theſe, as there bee many other: to viſit parents in great ſickneſſe, which requireth preſent duty without delay, is to be preferred and performed, rather then to iourney about profit, though lawfull alſo, which may as well be done another time. Alſo to preferre hearing of a Sermon before common buſineſſe, if it be not to our greater hurt, &c. And this I ſay further, that not onelyonly common actions muſt giuegive place to ſeaſons, but euen one ſeaſon to another. In which our beſt rule is, that wee preferre that ſeaſon, which occaſioneth a worke of preſenteſt vſe: although ſome other dutie of an higher nature offer it ſelfe. Yea and here obſerue, that euen a ciuill ſeaſon may ſometime bee preferred before a religious. As for example, It falles out that a man is offered ſome fauour, and hope of releaſe out of ſome trouble which he is in, or reconciliation with his aduerſarie, (mightier then himſelfe) if he will vſe ſome preſent helpe, which elſe he cannot enioy: or it may be he hath a ſumme of money to pay vponupon a ſet day, and that vponupon a great forfeiture: or he is ſent vponupon an errand of life and death: ſay it be to fetch the Chirurgian to let his maſter or parent blood, being in a deſperate caſe otherwiſe: or is commanded to ſerue the Prince, &c. Againſt theſe commeth ſome other opportunitie, as of hearing the word, of prayer in familie. Theſe bee all neceſſarie in their kinds, and due times, but in no wiſe ought to iuſtle aſide the other, more needfull to be done at that time, and theſe may be attended vntounto, when leiſure from the other will giuegive leaue: the other are as the tide, which ſtaieth for no man. Therefore we muſt beware, leſt through our ignorance) though cloaked with honeſtie) or neglect, eſpecially wilfull contempt, we leaue the greater for the leſſer. Which cauſeth to the partie ſo offending, ſhame and ſorrow oft times. As, how ſhall he anſwere his follie, who neglecting the Phyſitian in the caſe before ſaid, ſhall thereby finde his wife, father, or maſter, dead, or paſt recouerie? Such caſes may be: and by one wee ſhould meaſure the reſt. Paul, vponupon this ground, omitted the opportunitie of doing good in Aſia, Act. 20. and 21. that hee Act. 20. 16. and 21. 13.might goe to Ieruſalem. Let vsus not be ouer much iuſt, Eccleſ. 7. He that wringeth the noſe, forceth blood, Prou. 30. Now to this I will ioyne a caueat, and that is, Prou. 30. 33.That vnderunder colour of preferring the greater dutie, wee take not occaſion to neglect the ſmaller afterward; which if we doe, wee ſhall bewray our ſelues rather to be ſubtill ſhifters and diſpenſers with our duties, boldly and looſely, then wiſe redeemers of the time. As for example: If the publike worſhip of God fall out vponupon the time of our ordinarie priuate worſhip; let this yeeld this to the other: howbeit ſo, that wee readily returne to the priuate againe in his due place and time, and not pretend our diligence one way, to colour our negligence another way. A feaſt is better then an ordinarie: but the feaſt may better be ſpared, then a man ſhould be depriued of his ordinarie, and ſo ſtarue, all the weeke after. This I adde, becauſe ſo prepoſterous is our nature, that whereas one dutie ſhould make vsus fitter for another, wee rather neglect the one for the other; as hearing for conference, meditation, or prayer. We ſucke poyſon out of ſweetnes, and waxe the more auke and vntoward, yea wearie of priuate, becauſe wee thinke wee hauehave ſufficiently quit our ſelues in the publike dutie, either of preaching or hearing. In like manner, it is not vnlawfull for a man to preferre the companie of the choice ſeruant of God either one or more (when we may hauehave the benefit of thē) before our callings, or attending to our families: but to bee carried ſo after this, that we ſhould grow to diſtaſte and neglect our callings, or the duties of Gods priuate ſeruice, is moſt inconuenient, yea argueth that ye diuel hath blinded vsus with deluſion ſtrongly, either through our ignorance & ſimplicitie, or (which is worſe) becauſe we are weary of the moſt neceſſary dutie for continuance, vnderunder colour of our zeale for thoſe which fall out ſeldome.
Now as he preferred not the leſſe needfull dutie before that which was more needfull, ſo hee did not leaue it off (I meane the purſuing of the reſt of the Midianites) though hee might eaſily hauehave been diſcouraged by the vnthankfulneſſe of his brethren, and their ſcoffing at him, as many would hauehave done in ſuch a caſe. For mens vnthankfulneſſe and diſcouraging of vsus with ſcoffes, doth cauſe vsus many times to breake off good beginnings, whereas he was neither by the men of Ephraim, nor by theſe of Succoth, put out of his courſe. It ſhould teach vsus, when we hauehave our warrant from God, for that which we goe about, or auoid, then not to regard, or ſo to regard temptations and diſcouragements, that we be hindered and broken off from our good courſe by them. As neither Eliſha was by mocking, Note.2. King. 2. nor our Sauiour, or his Apoſtles by the oppoſition they found. 2. King 2. 25.Nay rather they were incouraged. For ſo Paul was by the diſſwaſiues of others, Actes 21. and Dauid by Michols ſcorne: and wee ought likewiſe ſo to Act. 21. 13. 2. Sam. 6. 22.be, when we ſee feweſt countenance or aſſiſt vsus; ſaying as he did, I will yet be more vile for the Lords ſake, and then our reward ſhal be more then common. And as for this that we ſhall be counted medlers, and buſi-bodies, I anſwer: let God be more with vsus then men by whoſe commandement we do meddle, (as they call it,) and be we aduiſed and perſwaded before, what ground we hauehave, that ſo we may reape the good and comfortable vſe thereof, and receiue the fruite of the promiſe. And this of the men of Succoth.