Commentary on Judges, Sermon 52
THE FIFTIE TWO SERMON ON THE EIGHTH CHAPTER OF THE BOOKE OF IVDGES.
NOw I will goe forward with the reſt of the text that remaineth, Verſ. 8.from the eight verſe in theſe words: [And he went thence to Penuel] and ſo forth, as they are to be read before the laſt Sermon. Here we may ſee another diſcouragement and repulſe that Gedeon ſuſtained by the men of Penuel: for he being with his ſouldiers faint and weary, was denied bread not only by thē of Succoth, as wee hauehave ſeene, but by the men of Penuel alſo, as appeareth in this verſe. For to them he went in the faintnes and wearines of himſelf and his ſouldiers, and had the repulſe: whereby he might eaſily hauehave been tempted, and brought to thinke and feare, that God did not approue of his iourney, but did ſet himſelfe againſt him. For ſo Note.we are wont to conclude by the ill ſucceſſe we hauehave euen in good attempts, eſpecially when the lets be forcible, many and diuers, and one in the necke of another: as Iobes afflictions were, when among hard meſſages brought to him of other calamities that were befalne him, this was one that the fire of God was fallen from heauen, and had burnt vp the ſheepe and the ſeruants, as if God had been againſt him. So that we may learne by this, that things ſometime may goe ſo contrary to our deſire, liking, and expectation, and that in duties which God requireth, and will hauehave to be done of vsus, as if he were not with vsus, but againſt vsus, yea as if hee would croſſe vsus in them of ſet purpoſe. Our dutie here is to looke what God bids vsus doe, as the man of God ſent from Iuda ſhould hauehave done, who was drawne by the old Prophet of Bethel contrary to Gods commandement, to eate there. But indeed the caſe is not alway alike, when ſuch difficulties befall vsus: for ſometime we 1. King. 13. 19.may more clearely ſee cauſe thereof, then at other. For it may bee the ſame mans caſe, at one time to doe a good action, yet in an euill and inconuenient manner: and at another time to be well occupied, and take a good thing in hand, and doe it in a good manner: in both kinds it may fall out, that he hath many diſcouragements. If things ſucceed not with him, whē he goeth about them in the beſt manner, that is, the latter of theſe two; What then? may not the Lord trie his faith and patience, by ſo croſſing him? And in the firſt kind, much more I may ſay, what maruell, if the Lord croſſe him, when he hath done a good thing in a bad manner, to the end he may call himſelfe to a more due examination of himſelfe, and amend that which was amiſſe, ere he take in hand ſuch holy duties? It was Gods wil that the eleuen Tribes ſhould fight againſt Beniamin: but were they perſons for their true repentance Iudg. 20.fit for that buſineſſe? yea and for all their zeale they wanting the principall; to wit, faith; that God would bee with them, did they not goe to worke amiſſe? was there not great cauſe therefore why the Lord ſhould fight as faſt againſt them (to driue them to repentance for their reuoltings from him) as they fought againſt Beniamin? And to teach them that they wanted meekeneſſe, louelove and diſcretion to temper their feruent reuenge withall, that ſo they might doe the holy worke of God in an holy manner? Therefore in ſuch a caſe let men be contented, nay glad, if God croſſe them, that they may the better ſpie out what poyſoneth their beſt duties and deſires, as pride, raſhnes, boldneſſe, and learne hereby, meekeneſſe, humilitie, repentance, feare, &c. for God doth iuſtly ſuffer many diſcouragements to be vponupon ſuch, (as he did alſo oft times deale ſo with the Iſraelites going vp to Canaan out of Egypt, Exod. 3.) that they may ſtay their courſe, in any euill Exod. 3. 19.attempts, and proceed more aduiſedly and commendably in their doings. But it falleth out ſometime, as I ſaid before, that ſore and great difficulties ſtand vp in mens way, not vnlike to Gedeons: wherein the Lord deales with his, as if he ſending them on a iourney, would make heauen and earth to be againſt them in their trauels, which is greatly to their admiration and aſtoniſhment. As who would hauehave ſaid that Dauid had been choſen of God to be king, when yet the promiſe thereof, was oft renued and confirmed to him, ſeeing his diſcouragements were ſo many and ſtrong that he met with? whereas Saul came to his kingdome eaſily & without trouble? And in ſuch caſes, wherein we hauehave ſo much to diſmay vsus, yet Satan is euer at hand alſo, to worke vponupon our weakenes, and to ſet vsus much more backward; eſpecially when wee ſhall bee brought to thinke, Gods deeds ſeeme contrary to his words and promiſe, as the death of the Shunamites child, which yet had bin giuen her as an vnlooked for bleſſing.
Now when it pleaſeth God to trie vsus, by ſeeming to ſet ſuch barres in our waies, few of vsus are wiſe inough to ſee, or at leaſt, rightly to conſider, why it is thus with vsus, and why God ſuffereth things ſo to trouble vsus: but as though wee had thereby iuſt cauſe to complaine of his doing, and to expoſtulate Note.with him; we begin to doubt how he wil make good his promiſe to vsus, and whether we may go forward in the good courſe in which we hauehave begun: yea, and we are impatient (perhaps) or much diſquieted at the leaſt, (if we doe not alſo fret and fume) and ſo are diſcouraged from our good beginnings. Whereby we may ſee our froth rather then faith, which ſeemed before to bee good ſubſtance, and feele the ſtinch of our vnſauourie hearts, which vponupon ſmall occaſion caſt out ſuch euill ſmelles. And yet herein wee differ from Gedeon, that, as he was found in his diſcouragements and croſſes to be of farre greater courage and confidence then wee; ſo his triall was in great matters, and ours but in trifles for the moſt part.
And not onelyonly when wee bee croſſed and hindred in good actions we do thus, but if we hauehave but ſome one let in our way, as euen in our common buſineſſe, ſuch diſtemperature, as I hauehave ſpoken of, ſhall poſſeſſe vsus: or if we hauehave loſt ſomething, though of ſmall valew, yea though it be but only miſſing and out of the way: or if we be hindred by the weather which is ordinary, or (as oft it falleth out) through our own raſhneſſe only, as when we Note.… ſtumble and hurt our foot againſt a ſtone, what ſhould we then bee like to do, if in going about any duty, we ſhould hauehave ſo many and great lets in the way, and croſſings of vsus, as may eaſily meet with vsus, and thoſe alſo as it were ſent from God to reſiſt vsus? It is therefore the ſingular and onelyonly grace of God to inable vsus to belieue and bee perſwaded, that hee doth oft times ſuch things to trie vsus, and that we may ſhew foorth the grace of faith and patience that is in vsus; and therefore we are to hold our peace, ſeeing he hath done it. And ſuch hinderances and croſſings fall out ſometimes, when we are going to prayer priuately, or in our familie, or to the hearing of the word preached, or to receiue the ſacrament, &c. from which no wiſe body will ſay, we ſhould be withdrawne by any pretence, as though wee pleaſed not God therein, ſeeing euen in them ſome lets do riſe vp in the way to hinder vsus. And the like we may obſerue in thoſe diſcouragements which are from within our ſelues. For example, when a Miniſter in his courſe of preaching, ſhall find ill meaſure at the hands of others, whoſe good he moſt ſeeketh, while they ſee not the purpoſe of God toward them; (as Moſes did by the Iſraelites when he was firſt ſent vntounto them, Exod. 6.) or if they ſhall Exod. 6. 9.but deſpiſe Gods prouidence toward them, as the Phariſees are ſaid to hauehave Luke 15. 12.done, how (thinke we) is this like to worke vponupon him? or (which is more) if he ſhall feele within himſelfe great vnfitneſſe, as Moſes did, Exod. 3. and Exod. 3. 10.ſome vnwillingneſſe, deadneſſe, drouſineſſe, or want of aſſiſtance from God in diſcharge of the worke of his miniſtery, (all which are great dampings to a man, who hath vſed the beſt meanes to furniſh himſelfe both with knowledge and conſcience) and yet euen the beſt ſometimes hauehave the proofe hereof in themſelues. What thoughts (thinke we) are like to ariſe in him in ſuch a caſe? Therfore if a man looke not for theſe, and if he be not reſolued before hand, that ſuch quailings of him may fall out, and alſo if hee be not armed againſt the temptations which may ariſe therefrom, it is wonderfull, how the diuell may weaken his faith, and zeale, and ſlacken his purpoſe of diligence in the Lords worke. But on the other ſide, if in ſuch a caſe hee be able to ſtay himſelfe by conſidering that ſuch trials are vſual (more or leſſe) to the beſt ſeruants and Miniſters of God, (and alway hauehave been) who hauehave their ebbings aſwell as their flowings, (as Eliah, Paul, yea our Sauiour himſelfe had ſtrong diſcouragements,) what a ſingular benefit is this? Much more, if he hauing ouercome the firſt onſet, ſhall in the ſecond place meditate of the end which the Lord hath in abaſing him thus, (he being occupied in Gods owne worke) and that is, that hee may teach him humilitie, yea how to flee out of himſelfe and depend immediatly vponupon the Lord for ſufficiencie and aſſiſtance; and not truſt to his own wit, ſtudy, memory, tongue, or gifts, (which others make their onelyonly refuge, and therefore are often diſappointed) oh what gaine ſhall he reape thereby, and ſay with Paul, I am neuer fitter for Gods ſeruice then when I am loweſt in mine owne opinion: hereafter therefore if I boaſt, I wil boaſt of mine owne infirmities, as the Apoſtle ſpeaketh, in which the glory of God is moſt perfected and aduanced.2. Cor. 12. 9. Verſ 9.
Gedeon receiuing the like diſcourteſie and rude anſwer of the men of Penuel, as he had before of the men of Succoth, doth in like manner threaten them the throwing downe of their tower in which they ſo much gloried. And this threatning, ſeeing it was afterward put in execution, was a croſſe and diſcommoditie: which they did needleſly and by their owne ſin bring vponupon themſelues. By which we may ſee, that many are authors and cauſers of their owne ſorrow and trouble, which need not hauehave been, and that by their ſinne, as ſtoutneſſe, wilfulneſſe, ſtiffeneckedneſſe, and other vndutifulneſſe, and rude behauiour, they doe (I ſay) bring vnſeaſonable affliction vponupon themſelues, euen as theſe men of Succoth and Penuel here did. Wee know that peace with men, to liue without feare by them, is a great benefit, and ſoone loſt, and hardly recouered, men being wolues and lionlike one to another, eſpecially if they be prouoked, and moſt of all, when they hauehave authoritie and ſuperioritie one ouer another, and ſo may iuſtly vexe them who ſhal fal into their hands, by their wicked deſerts and leaud behauiour. Therfore all ſhould take heed how they prouoke one another in the leaſt maner, Gal. 5. laſt.as theſe did here.
But lamentable it is, that the moſt men make breaches of their peace, and loſſe of their commodities, by rigour, crueltie, and by an high mind, and proud heart, not bearing the leaſt iniurie, but bending themſelues by and by to reuenge, looking for all good meaſure to bee offered them by others, but yeelding little or no kindneſſe againe: which peruerſeneſſe is alſo euen betwixt many couples in the married eſtate, which cauſeth continuall iarring and vnquietneſſe, whereas peace (a man would thinke) were fitter to be ſeene both betwixt them and all other, whom I ſpeake of. Which they are commanded to ſeeke with all men, as much as in them lieth, yea and to purſue and follow it, though it flee from them, yea and to buy peace, though it Heb. 12. 14.coſt them ſomewhat, but not to ſel it at any hand, much leſſe for trifles. Thus Abraham bought his peace of Lot. And let men learne to this end to know and conſider what they are; to the pulling downe of their pecocks feathers, Geneſ. 13. 9.euen earth, earth, earth, and if they bee weighed in an equall ballance, farre worſe then nothing. But of this I ſpake in verſe 4. of this Chapter.
Gedeon goeth forward after the reſt of the Midianites, and findeth them Verſ. 10. 11. 12. 13. The clearing of theſe verſes.reſting themſelues in Carkor which was in the precinct of the Iſraelites, from whence they hoped to paſſe after that night, and ſo to eſcape. But Gedeon came vponupon them on the backſide of theſe two cities, Iogbeah in the Tribe of Gad, Numb. 32. and Nobah in the halfe Tribe of Manaſſeh being Numb. 32. 35. & 32. 42.hard by, Num 22. And ſo the two Princes were ſuddenly ſtricken with aſtoniſhment and feare, and flying were taken, and the hoaſt ſmitten and ſlaine: with whom were many hangbies, as ſcullions and ſuch like that followed the army. And in that it is ſaid, that hee returned backe with the two Princes when the Sunne was riſen, it appeareth that the warre betwixt them was begun in the night, and in the ſame night was ended.
By this latter victory of Gedeon, it is manifeſt, what great things through Gods bleſſing are brought to paſſe by faith, and the diligence, and vnweariedneſſe of men in their callings. This is the maine point contained in theſe Doct. out of all theſe verſes.verſes. Whereas delay and ſloth (for I put them together to ſhew what delaies I meane) are alwaies dangerous, euen as here if Gedeon had tarried to reſt himſelfe but one night by the way, hee had loſt all his labour, and the fruit of it, to wit, the deſtroying of theſe Midianites. So God to the diligent hath promiſed his bleſſing, and good ſucceſſe as Gedeon here found it. The men of Succoth and Penuel laughed him to ſcorne, but hee looked to God, and had an eye to his promiſe, which was, that he would giuegive them into his hands: and yet (as we ſe…) he was neuer awhit the bolder to preſume therof, without diligent vſing of the meanes. It was as vnlike, (nay much more vnlikely) that Dauid ſhould hauehave ſmitten downe Goliah, that Noah ſhould 1. Sam. 17. 51. Heb. 11. 7.hauehave ſaued the world by the Arke: and many other ſuch things to hauehave bin brought to paſſe, as the conquering of the Nations by Ioſhua: but they all, Ioſhua 10. &c.when they belieued God, that he would doe that which he promiſed, went to worke with great care and diligence to ſerue Gods prouidence, ſeeing he wrought by meanes (as he doth ſtill) and ſo they preuailed, and obtained that which they ſought.
And this was the power of God through faith, they truſting and reſting in him through the Mediator to come, ſo it is no leſſe in vsus, (for I will briefly apply it againe, though I hauehave ſtood largely on this point before, a new occaſion being offered) that we outgrow many lets and diſcouragements by the ſame our faith, though wee bee priuie that there is otherwiſe nothing in vsus, and that (when ſometimes it hath ſeemed to vsus almoſt impoſſible) the Lord hath done much for vsus, and wrought great things by vsus, while wee hauehave, although but weakely and poorely gone to work, whether we reſpect our faith, or our labour, which is the fruit of it. And we hauing been diligent to approoue our ſelues in both; we hauehave found the truth of that Scripture 1. Iohn 5. 4.verified in vsus, which ſaith, that faith ouercommeth the difficulties that are in the world; and hauehave growne to the contempt of many ſinnes, and the ſubduing of them, in great meaſure, which had ſometime preuailed againſt vsus; and to be better heartned againſt afflictions, and to get ſtrength of hope Note. Rom. 5. 4.by experience for the time to come. But to ſee how ſoone Moſes, Ioſhua, and Gedeon here grew ſtrong in faith, as in a few daies, which we are going about many yeeres, this ought as to humble vsus, for that we are ſo farre behind them, ſo to incourage vsus, looking duly vntounto this, how graciouſlie God aſſiſted them. And ſo (to apply this to the Sacrament) we hauehave communion with God and with Chriſt therein, and are much confirmed thereby in the couenant he hath made with vsus, by our diligence and faithfulnes in preparing our ſelues thereto, which they that beleeue not think abſurd, and more then needs, to looke after. And to conclude this point (ſeeing I hauehave ſhewed the neceſſitie of it, and the euill and hurt that falleth out on the contrary, I meane by looſenes, idleneſſe, and vnbeliefe, in Chriſtians, by many occaſions heretofore) this I adde, that the cauſe of ſo great difference in the degree and meaſure of grace and goodneſſe, which wee obſerue in many profeſſors, is this, that ſome are painfull in hearing, vſing good companie, marking, with their hearts deeply ſet vponupon the ſame, remembring, and making vſe of their knowledge, watching thereunto with prayer, &c. whereas others Note.comber thēſelues ſo much with other matters, that there is no roome or leiſure left for theſe. They looke to thriue ſpiritually, whether they take paines or no, ſleeping or working. It is a true ſaying of a Father, fit to be vrged vponupon ſuch: He that made thee without thee, will not ſaue thee without thee. He will not ſaue thee for thy labours ſake, but by thy labour. They that gathered more Manna then their fellowes, got nothing thereby: but it fareth otherwiſe here: gather much and hauehave much, labour little and hauehave little, euen as the Apoſtle ſpeaketh of another thing on the contrary, he that ſoweth ſparingly, ſhall reape ſparingly. As we mete to the Lord, ſo will he meaſure out to vsus againe. He that laboureth not, eate… not: but he that laboureth much, enioyeth the fruite thereof: ſome thirtie, ſome ſixtie, ſome an hundred fold: euen as his diligence is. Oh it is ſtrange to ſee how men ſet themſelues to work in earthly buſineſſe, wherein yet they hauehave no abſolute Note.promiſe of thriuing, becauſe faith the chiefe help is wanting, but here where the Lord hath tyed himſelfe to bleſſe their labour with abundance, men hauehave no liſt to ſtirre. A mediocritie of wealth contenteth few, and that maketh them ſo endleſſe and reſtleſſe in their deſires and traulles: but the commonneſt meaſure of grace pleaſeth them beſt, becauſe that is gotten with leaſt trouble. It is fearefull that men ſhould doe ſo much for the fulfilling of their luſts: and ſo little that they might excell in goodneſſe. But their reward is thereafter. And in the meane ſeaſon God puts as great difference betwix ſuch, as there is betweene Alexander, Caeſar or the like Captaines (who were vnwearied alſo in their conqueſts) and Gedeon, or others like, who fought the Lords battels, and laboured therein by faith in his promiſes. Now it followeth.
14 And tooke a ſeruant of the men of Succoth, and enquired of him, and hee wrote to him the Princes of Succoth, and the Elders thereof, euen ſeuentie and ſeuen men.
15 And he came vntounto the men of Succoth, and ſaid, Behold Zeba and Zalmunna, by whom ye vpbrayed me, ſaying, Are the hands of Zeba and Zalmunna already in thy hands, that we ſhould giuegive bread vntounto thy wearie men?
16 Then he tooke the Elders of the citie, and thornes of the wilderneſſe, and briers, and did teare the men of Succoth with them.
17 Alſo he brake downe the tower of Penuel, and ſlew the men of the citie.
NOw in theſe verſes following it is ſhewed that when Gedeon had taken Verſ. 14. 15. 16. 17.the Princes of Midian, and was returned to Succoth, he ſeeks diligently to know the names of the chiefe men and Elders thereof: and he brought and ſhewed the Princes Zeba and Zalmunna vntounto them: for hee kept them aliue, not to make his boaſt of them, but that he might ſhew them that God had deliuered them into his hands, as hee made no doubt thereof before, that ſo they might be the more aſhamed and accuſed for that which they had done to him and his men, in denying them bread. And thereupon hee did vntounto them as he had threatned, for he tare their fleſh, to wit, of them of Succoth, with the thornes and briers of the wilderneſſe: and then ouerthrew the tower of the men of Penuel, and ſlew the citizens, either becauſe they inſulted more arrogantly then the men of Succoth did, or elſe becauſe they reſiſted Gedeon, truſting in their tower, and ſo were ſlaine. Whether they of Succoth died by the paine & puniſhment, (as it is moſt like) or whether their fleſh was onelyonly torne, and yet life remaining in them, though the ſtorie doth not declare; yet we cannot be ignorant, how ſore and extreame the paine was. What kinde of execution was done vponupon the men of Penuel themſelues in putting them to death, the ſtorie ſetteth not downe, but as it is ſure they were ſlaine, ſo it is (not without good probabilitie) that the other were torne to death alſo.
Gedeon meeting this young man, cauſeth him to ſet downe the names of The cleering of verſe 14.the chiefe Elders and gouernours of Succoth in writing, (as it might be the names of the Aldermen and citizens) for he would not truſt his owne memorie in ſo waightie a matter. And this hee did, becauſe hee would not flie vponupon any in raſhnes and anger, and would be ſure by that his aduiſed deliberation, to puniſh onelyonly thoſe who were guiltie, and thoſe were the ancients of the citie. As Salomon alſo was very attentiue in hearing the cauſe of 1. King. 3. 23. Doct.the harlots. To teach vsus our dutie in this point, that when any fall into our hands to be corrected by vsus, wee doe not at any time haſtily in an angrie mood, and without due conſideration, vſe correction, but weigh the cauſe rightly, and not reuenge our ſelues, by ſatisfying our brutiſh affections vponupon the perſons: yea and to let them alſo ſee iuſt cauſe why they be corrected. And in this wee reſemble the Lord himſelfe, of whom Abraham ſaith, It is farre from the Iudge of the whole world to deſtroy the righteous with the wicked. Geneſ. 18. 25.Geneſ. 18.
It is an hard thing to be ruled by the word of God in correcting others, whereas fleſh looketh to nothing, but to the will and reuenge of it ſelfe, and not to the bettering of the partie, and the good example of other, and diſcharge of a good conſcience before God. Therefore S. Paul hath giuen a Col. 3. 21.good rule to all by teaching one kind of correcters, namely fathers, that they ſhould not be bitter to their children: euen as Achan in a waightie caſe was wiſely handled, and kindly dealt with by Ioſhua in a matter of life and death, Ioſu. 7. 19.and was regarded in, and concerning his ſoule, when ſore puniſhment was inflicted vponupon his bodie. Sundrie waies doe men ſhroud this curſed humour, vnderunder the falſe habit of zeale or lawfull ſeueritie: ſometime to couer their ambition, as Iehu in killing Ahabs poſteritie; ſometime couetouſnes, as Saul in ſlaying ſome of the Amalekites: ſometime pride and reuenge, as the Iſraelites in warring vponupon the Beniamites. All of them failed of the ground, end, manner or meaſure in executing the correction: all which being neglected, and not obſerued, doth marre the action, be it neuer ſo lawfull in it ſelfe and neceſſarie. As when the offending partie ſeeth not the cauſe of his correction, or is cruelly handled by the correcter, who maketh nor the end of his correction or puniſhment to be the ſauing of the partie, and to make the ſinne odious that he is puniſhed for, and the ſame an example to other. And here is iuſtly condemned the doing of them who ſay, they cannot correct Note.but in anger, and while their hearts are exaſperated againſt the partie, is if they ſhould ſay, they can neuer doe it rightly or without ſinne, whereas God ſaith, Be angrie, but ſinne not: for anger doth nothing well. Although Epheſ. 4. 26.what neede the word of God or the examples of the Saints bee vſed to ſhame them, whom heathens may ſhame? Of whom ſome preſcribe rules to ſuch as are angrie, how they may bridle anger from r…ſh outrage: and one among the reſt told his ſeruant, I had ſurely beaten thee, but that I was angrie. This doctrine is to be applied to Magiſtrates, Parents, Schoolemaſters, and other ſuperiors, namely ſtep-mothers, and ſuch as hauehave rule ouer poore orphanes, or any other, whom it little becommeth to excuſe their own corruption by the fault or deſert of the partie guiltie: who though hee hauehave but his due, yet the puniſher being no fit perſon to reuenge by his intemperate heate, may deſerue a greater puniſhment at Gods hand, euen of a murtherer (in heart) of his brother. And we ſee the effect of ſuch ſeueritie, is to make the partie corrected to contemne it, and waxe deſperate, not penitent, which is the peruerting of the right end of correction.
By Gedeons ſhewing of theſe Princes to the men of Succoth and Penuel, Verſ. 15.to their ſhame and aſtoniſhment (who thought they had been farre enough out of their hands, and therefore ſcoffed at his purſuing and following after them) I ſay, by this, wee may note how God oft times turneth the taunts, flouts, threatnings, curſes, and iniuries which the wicked doe vexe Gods children withall, he turneth them to their owne ſhame and euill, and to the comfort of his owne people ſo abuſed and wronged by them: as here theſe mocked Gedeon, liuing and walking according to the life of faith, and going about the Lords worke carefully: who now hauing ouercome the Midianites thereby, theſe wicked mockers are put to ſhame and paine, yea and to death alſo. And in like manner it fell out to Shemei when he had curſed Dauid, to Zenacherib ſcorning at Ezechia, for truſting in his God, yea and for blaſpheming God himſelfe, alſo to the Phariſees who ſcorned Chriſt vponupon the Croſſe, but after his reſurrection were abaſhed, and to Haman deadly hating Mordecai the faithfull ſeruant of God. Now if this appeare thus often times euen heere in this world, how much more at the comming of the ſolemne and great day, when God ſhall iudge them? For when they ſee the Lord with draw himſelfe from his people neuer ſo little, (wherein hee doth no more then he did to his only ſonne in whom he was well pleaſed) o… behold them in ſome diſgrace and abaſement in the world: then they inſult and crow ouer them, as the Babylonians and curſed Edomites did ouer the Iewes in captiuitie: but when as beyond expectation, they ſee them deliuered, Pſal. 137. 3, 7.yea and that the Lord graceth them, giues them fauour, reſtores them to libertie, and bleſſeth them with many benefits; then I ſay, they turne their ſcornes into admiration, and are aſhamed of their vnreaſonable diſgracing Note.them. But further, if (beſides this) the Lord ſhall pluck themſelues downe, and humble them by the like afflictions, then they wiſh themſelues in their caſe euen with the hardeſt and worſt conditions.
So that we hauehave good cauſe abundantly to be contented to ſeeke to liue by faith in the ſonne of God, truſting in, and cleauing to him and his word aboue all other things, eſteeming our ſelues farre more rich thereby (euen when wee are counted moſt fooliſh and vile of the ſcornefull world) then they in their floriſhingeſt eſtate and condition: for why? we reſt on God, and waite by hope, hauing him on our ſide, and are not diſappointed: they Pſalm. 20. 7.caſt all (as the deſperate Dicer) on blinde hope, likelihoods, and haphazard, and ſo are deceiued of their expectation. They hauehave a time of boaſting and Note.glorying, which deceiueth them, and maketh them thinke, that their iollitie and proſperitie will laſt alwaies, when yet it changeth as the weather, and continueth not in one eſtate, and they hauehave no wiſedome to conſider it, or their end which ſhall be worſt of all. Gods people hauehave a time of mourning, Pſal. 126. 6.but the end ſhall be reioycing: as here Gedeon bringeth before his vpbraiders Zeba and Zalmunna with triumph and glorie.
And with this we may alſo ſee, that the euill which they either doe not once dreame of, or which they thinke to be farre off from them, and make a mocke of it, is neere vntounto them. According to that which the Apoſtle ſaith to the Theſſalonians, When men crie peace, peace, then commeth ſudden deſtruction 1. Theſ. 5. 3.vponupon them, euen as the ſorrow of a woman at her trauell. Chorah and his companie, Benadad with many other are examples hereof. So that there is no heed to be taken how iocond they be, when they be aloft, or hauehave their hearts deſire, neither neede any to be afraid at the beholding of their greatnes, for why euen while it abideth, it is departing, and while it ſtandeth, it is Eccleſ. 5. 8.in falling, for when they be at their beſt and greateſt, there is a greater then they, who is working their ouerthrow. But who is warned by others woe? But of this briefly, becauſe often.
Gedeon hauing well ſhamed theſe men of Succoth and Penuel, doth to Verſ 16. 17.them now as he had threatned, verſe 7. and 9. that is: he to…e the fleſh of the men of Succoth with thornes, and caſt downe the tower of the men of Penuel (euen their ſtrong hold that they gloried in) he caſt it downe (I ſay) to the ground and ſlew them. And might not both theſe puniſhments hauehave been auoided, thinke we? Yes, and ſo had been but for their owne ſinne: I meane their vndutifulnes, boldnes, ſtout and ſturdie ſtomacks, and their ſlineſſe, hoping if Midian had preuailed, to hauehave gained by their vnnaturall dealing with their brethren, denying bread vntounto them.
Oh therefore how lamentable is it to ſee, how men bring ſhame, ſorrow, Doct.and deſtruction vponupon themſelues by their wicked qualities, and bad behauiour, as wilfulnes, proud ſtomackes, crueltie, curriſh and vnkinde dealings, and ſuch other, without the which they might hauehave enioyed their peace and welfare euen to their hearts deſire, and good contentment, yea and the Note.fauour of God alſo: for it is nothing but mens ſin that keepeth many good things from them, and heapeth many contrarie euils vponupon them. As Achan by ſtealing, Dathan by rebelling againſt Gods faithfull ſeruant Moſes, and Iſrael by oft reuolting from God, and falling from their couenant, whereof this booke is too plaine a proofe againſt them.
So ſome among vsus, are vndone by their idlenes, vnthriftineſſe, and needleſſe ſpending, ſome by their vnfaithfulnes, and deceitful dealing, loſe their credit, and being no more truſted, come to naught: ſome by their oppreſſion ſundry waies, are on their death bed ſo terrified, that whereas by making reſtitution of a ſhilling, noble, or a pounds valew, while it ſhould hauehave been done, it might hauehave brought great eaſe to them: they would now in Note.their terror reſtore ten for one, and yet cannot be quieted neither. So ſome for adultrie are brought to ſhame, and to worſe ſhould bee, if they had their due: and other by ſpitefull, malicious, and reuenging ſpirits, make themſelues odious to all, and they procure ſmall ioy to themſelues. And to adde ſomething touching the particular ſinne of theſe men, which was politike ſhifting and ſubtelty in playing the Newters, while the battell depended in an vncertaintie of iſſue: this I ſay, that of all other kind of offenders, theſe ſlie and wily companions are leaſt pitied of men, when the Lord entrappeth them in their owne ſnare. Sooner would a man let looſe a Lion (if he durſt) out of the pit, or the danger wherein it is, then the Foxe: becauſe (beſides the hurtfulneſſe) it hath ſo many ſhifts to conueigh it ſelfe from danger, and is ſo hardly catcht. Who pitieth theſe men of Succoth and Penuel? becauſe they in ſeeking by ſubteltie to preſerue their liues, iuſtly were beaten with their owne rodde, and loſt them. Whereas he who falles into danger either in a good quarrell, or in his ſimplicitie, is either ſaued by God, or pitied in his ruine by men. And is not this a double miſerie, when men are in diſtreſſe, to heare others ſay of them, they are well ſerued? Heathens hauehave obſerued this cowardly ſubteltie (for who is more ſubtill, then hee that is moſt fearefull) to be euer vnproſperous: and ſeldome euen in forren diſſentions of Kings and States, hauehave they ſped well, who hauehave held off, and plaid the ſpectators of other mens ſucceſſe. For whoſoeuer hath got the vpper hand, they hauehave ſmarted: if they whom they denied to ſuccour, they are made the prey of them whom they forſooke: if the other, yet they ſmart alſo, in that they did onelyonly forbeare for their ſakes, and not actually helpe. So vnnaturall is it counted, in a common calamitie, to betray one enemie to another, or not to helpe when we are able. Which I ſpeake not to excite men to parts taking alway, in other mens iarres: but to ſhew how iuſtly theſe were handled for their craftineſſe, in denying helpe, not to ſtrangers, but their owne captaine. And euen ſo, how odious doth God make Newters and Temporiſers in religion? they are hated of Papiſt and Proteſtant, and are as curſed, as he that is hanged betwixt heauen and earth. Touching the vſe of this, and how to abhorre this ſinne, reade before in the 2. doct. of the 6. verſe.
And theſe with like puniſhments for the like iniquities, doe not light vponupon other that are plaine, vpright, mercifull, and in a word, religiouſly circumſpect in their carriage, and who make conſcience of their waies. I doe not deny, but that the beſt doe oft meete with ſharpe perſecutions, but they are for good cauſes: or elſe their troubles be but fatherly trials and corrections, for their good: ſo S. Peter ſaith, If ye ſuffer for righteouſneſſe ſake, bleſſed are yee: 1. Pet. 3. 14. 17.And againe, If the will of God be that ye ſuffer, it is better that ye ſuffer for wel-doing then for euill. So that we ſee, ſuch hauehave to beare off the ſharpenes and painefulneſſe of their ſufferings, by their reioycing in the Lord, and by the bleſſed eſtate that they are in: whereas the other hauehave their puniſhments, as forerunners of greater, euen here before hand, as the Apoſtle ſaith. Indeed full often (I confeſſe) they ſhelter themſelues to men-ward by their greatneſſe, and ſhift well inough when meane perſons go to wracke. According to the prouerbe, Great men dote, and poore men ſmart. But when God (who is higher then they, as Salomon ſaith) calleth thē to account, (as being their only competent Iudge, when they hauehave broken through other iudgements, by fauor, feare or bribes, as great flies breake through cop-webbes) then they meete with their match. As alas who ſeeth not what waies there are to bring this about? As diſpleaſure of prince, factions and partakings, treacheries challenges, and highneſſe of ſpirits. As our owne Engliſh Chronicles for theſe 2. or 300 yeeres, plentifully witneſſe. Now if the Lord ſpare not great ones; let all fawning flatterers who ſeeke to ſuch, and willingly offer themſelues as inſtruments of oppreſſion, cruelty and wrong, becauſe they looke to be ſafe vnderunder their wings from puniſhment (as Ziba and ſuch like) let ſuch feare I ſay: for their patrons ſhall not ſhelter themſelues, howſoeuer they (no doubt) thinke otherwiſe. And this be ſaid of this point, for the fuller handling of that which I noted vponupon the 9. verſe to the ſame purpoſe.
And here we may more particularly marke by the executing of puniſhment vponupon theſe chiefe men of the citie, rather then vponupon the common citizens, that as the greateſt in place and authoritie hauehave many priuiledges aboue Doct. 2. in verſ. 16. 17.the meaner perſons, both in credit, wealth, eſtimation, and commanding others: ſo the Lord brings them foorth to the terrour of inferiours, and they lie open to greater danger, hurt and loſſe thereby, then others doe, and in time it breaketh out and appeareth, if they doe ill behaue themſelues in their places. This is a great cauſe why men who are aboue other, ſhould carrie themſelues humbly and not proudly, as too many of them doe: and alſo looke well to themſelues in eueryevery part of their dutie: for a time will Note.come when they ſhall pay for all, and when their eſtate ſhall be ſuch, as the meaneſt vnderunder them, would be full loth to be in their roome. And to ſuch I ſay as Dauid in Pſalm. 2. Be wiſe now therefore, ſerue the Lord in feare: and kiſſe Pſalme 2. 10.the ſonne, yee mightie ones, leſt he cruſh you in peeces: Happie then are all they that trust in him, if his wrath be kindled. Alſo the inferiors ſhould here learne, not to murmure againſt them, becauſe they are ſo farre aboue them, for they ſometime goe vnderunder more ſore and heauy puniſhments, then they themſelues doe: yea and though they behaue themſelues commendably in their places, yet God oft correcteth them more then ſome others, leſt they ſhould kick vp their heele againſt him by meanes of their wealth and greatneſſe: as it is too common a thing for ſuch to do. So that as God hath his number among all eſtates both high and low; ſo he nurtureth them all by afflictions according to his heauenly wiſdome, that they may ſafely in their appointed time be gathered to their fathers. But here being a fit place to make an end, I will ſtay for this time.