Commentary on Judges, Sermon 57
THE FIFTY SEVENTH SERMON ON THE NINTH CHAPTER OF THE BOOKE OF IVDGES.
Verſe 7. And when they toldit to Iotham, he went and ſtood in the top of mount Gerazim, and lift vp his voice and cried, and ſaid vntounto them: Hearken vntounto mee you men of Shechem, that God may hearken vntounto you.
8. The trees went foorth to annoint a king ouer them, and ſaid vntounto the Oliue tree; Reigne thou ouer vsus.
9. But the Oliue tree ſaid vntounto them, ſhould I leaue my fatneſſe wherewith by me they honour God and man, and goe to aduance me aboue the trees.
10. Then the trees ſaid vntounto the Fig tree, Come thou and be king ouer vsus.
11. But the Figtree anſwered them, Should I for ſake my ſweetneſſe and my good fruit, and goe to aduance me aboue the trees?
12. Then ſaid the trees vntounto the Vine, Come thou and be king ouer vsus.
13. But the Vine ſaid vntounto them, Should I leaue my wine, whereby I cheare God and man, and goe to aduance me aboue the trees?
14. Then ſaid all the trees vntounto the Bramble, Come thou and raigne ouer vsus.
15. And the Bramble ſaid vntounto the trees, If yee will indeed annoint me king ouer you, come, and put your truſt vnderunder my ſhaddow: and if not, the fire ſhall come out of the Bramble, and conſume the Cedars of Lebanon.
16. Now therefore, if ye doe truly and vncorruptly to make Abimelech King; and if yee hauehave deali well with Ierubbaal and with his houſe, and hauehave done vntounto him according to the deſeruings of his hands.
17. (For my father fought for you, and aduentured his life, and deliuered you out of the hands of Midian.
18. And yee are riſen vp againſt my fathers houſe this day, and hauehave ſlaine his children, about ſeuentie perſons vponupon one ſtone; and hauehave made Abimelech, the ſonne of his maid ſeruant King ouer the men of Shechem, becauſe he is your brother,)
19. If yee then hauehave dealt truly and purely with Ierubbaal, and with his houſe, this day, then reioyceye with Abimelech, and let him reioyce with you.
20. But if not, let a fire come out from Abimelech, and conſume the men of Shechem, and the houſe of Millo: alſo let a fire come forth from the men of Shechem, and from the houſe of Millo, and conſume Abimelech.
21. And Iotham ran away, and fled, and went to Beer, and dwelt there, for feare of Abimelech his brother.
The ſecond part of the Chapter.
WE hauehave heard how Abimelech and the men of Shechem proſpered, The ſumme of this 2 part of this Chapter.and pleaſed themſelues in that which they had done. Now in the reſt of the Chapter, and firſt in this ſecond part to the 22. verſe, is ſhewed that God would hauehave them blancked and damped in the midſt of their doings, and firſt by Iotham, one that was reſerued for that purpoſe. Therefore when it was knowne to Iotham, the youngeſt ſonne of Gedeon, (who eſcaped the bloodie hands of Abimelech) that the men of Shechem were gathered together to make him king, hee waited his opportunitie, by Gods directing of him, when they ſhould meete together, and came to a place where hee might be heard of them, and that was mount Gerazim, which was neere to Shechem, on the top whereof hee ſtood, to tell them of their doings, and how they ſhould ſpeed for them. That he came thither by Gods inſtinct, three reaſons doe proue, as alſo Iothams words in the 7. verſe. Firſt, in that he went ſafe away after: which to reaſon was not likely. Secondly, for that it came to paſſe, as hee prophecied. Thirdly, the thing was good, and to good vſe, and not found fault with. His reprouing and denouncing againſt them, for more plainnes he ſet down by a parable, giuing them to vnderſtand a truth by a thing imagined, as by a maner of ſpeech more plauſible and perſwaſiue, then if he had made a direct inuectiue againſt them.
Herein firſt let vsus ſee the meaning of ſome things in this ſcripture, which The opening of the parable.are hard to be vnderſtood, before we proceed further. In parables, we know there muſt be no preciſe agreement with truth looked for in eueryevery circumſtance, nor ſenſe wrung out of eueryevery word, but the ſcope and ſubſtance muſt bee looked to and regarded. By the oliue therefore, vine, and figtree, briefly, hee meaneth ſuch of Gedeons familie, as might hauehave been profitably employed. By the Trees ſeeking a king, hee meaneth the Shechemites. By the bramble Abimelech, good for nothing. And as the bramble, which is one of the worſt ſhrubs in the field, ought not to be taken aboue any of the beſt trees, for any principall vſe, but is moſt fit to bee burned: So neither ought Abimelech to hauehave been preferred before Gedeons ſonnes, who yet would not raigne. Therefore both Abimelech, and they who choſe him, ſhould be, as they had deſerued, euen worthily cut off. In this ſcripture are two things: the one a preface, deſiring to hearken to him: with a reaſon, leſt The parts two of the parable.God hearken not to them: the other, to what they ſhould hearken, to wit, to the laying out of their ſinne, to verſe 16. and to the puniſhment denounced againſt it, to verſ. 22.
In that Iotham, when hee knew certainly the premiſſes, being ſtirred vp Doct out of all the verſes generall.of God, went thereupon and told the men of Shechem of their doings, and denounced the iudgement of God againſt the ſame: it teacheth, that it pleaſeth God, who ſet him aworke, and his will is, that iniquitie ſhould be laid open to the committers thereof, and be reſiſted as ſpeedily as may be; and that all, as their place and calling giuegive leaue, ought to be ready to goe againſt it, and purſue it. The Miniſters by zealous teaching to deface it; the Magiſtrates by puniſhing; the gouernours of families in their places to do both. Theſe are, as they are bound, to preuent and take order, as they can, leſt ſuch euill things ſhould come to paſſe: and ſo to roote out, and reforme, when they are come. For thus both Church and Common-wealth is, and ſhould be preſerued.
The vſe hereof, and in a manner of all which in the firſt three doctrines I Vſe.noted, touching the contrarie fact of the kindred of Abimelech, and the men of Shechem, is, that they who doe euill, ought iuſtly to feare, for God hath ſet many to purſue them, yea euen their owne kindred; and though they eſcape one way, they ſhall be taken another. Wilt thou then liue without feare eueryevery way? feare God then, and doe well: for if ye doe the thing that Pſal. 112. 1. & 8.is good, who ſhall harme you? For the eyes of the Lord (as the Apoſtle ſaith) 1. Pet. 3. 12. 13.are (as the mothers vponupon the child, that it may take no hurt) ouer the righteous, and his eares open to their prayers: and the face of the Lord, euen his anger, is againſt them that doe euill.
Hearken] By this ſpeech of Iotham note, that as all inſtructions and warnings Verſ. 7.ſent vsus of God, ought to be hearkened to; ſo more particularly, they Reuel 2. 29. Doct. out of verſe 7. Prou. 17. 15.who heare not the crie of the innocent being wronged, ſhall crie themſelues, and not be heard. Note it againſt the monſtrous oppreſſors and hard dealers of our time; who in letting and lending, regard neither equitie, the common benefit of both perſons, nor the caſe of the poore, but wring from them what they can into their own hands, and vſe other as they liſt. Iudgement ſhall be without merciemercy to ſuch as are ſo mercileſſe. Conſider what Iames 2. 13. Geneſ. 37. 28.a plunge Ioſephs brethren were brought vntounto two or three times, for the crueltie they had ſhewed to him moſt vnnaturally; when they ſold him thither, from whence they hoped he ſhould neuer returne to trouble them any more. God and man ſhall leaue ſuch in their moſt miſerable diſtreſſe, as in the deſtruction of Ieruſalem, and in the death of Saul and Iudas we may ſee: but the mercifull ſhall finde merciemercy. This iudgement of God in meaſuring out ſuch meaſure to the mercileſſe, as they hauehave met out to other, I hauehave oft Matth. 7. 2.obſerued to be paid to them who hauehave been cruell, as to the bodies ſo to the ſoules of men; who for their own pleaſure depriuing many, that were hungrie, Note.of the food of life, hauehave (for all their bodily abundance) dyed miſerably in darknes, without any comfort or inſtruction.
But alas, who beleeueth our report, till he ſee it verified? But men laugh and ſport themſelues in that they hauehave ſcraped together, wee hauehave it in out coffers, ſay they, and about vsus: and as for God, tuſh, we hope, he will do neither good nor euil, we hope neuer to be put to any ſuch plunge as you ſpeak of: others indeed hauehave found the truth of this by wofull experience, but as for vsus we hope to morrow ſhall be as to day, we feare it not. But oh wretch! what if the Lord in merciemercy cull out ſome one of many to be a wonder and example to the reſt, ſparing others the whileſt; doeſt thou ſo abuſe this his patience, to thy condemnation? What if thou be that odde perſon whom God will ſet vponupon the ſtage? might not Adonibezek hauehave ſaid as thou? But put caſe thou eſcape this plague from men, is there not a God who can bee cruell with the cruell, as well as froward with the froward? as the Pſalmiſt ſpeaketh: that is, match them to the full? Wilt thou vrge him to deale with thee as once he did with an engroſſer and griper, arming mice and rats to oppreſſe him by ſea and land, till they had eaten the fleſh from the bones Note.without pitie, as hee had done many mens before? If thou ſaieſt this is rare, and not like to befall thee. Well, yet there is one way behinde, which ſhall ſurely meete with thee: and if thou canſt ſhunne that, then ſay the Scriptures are fables: and that is, when thou art in hell thou ſhalt crie out as Diues Luke 16. 24.did, for woe and paine, deſiring reliefe: But it ſhall be anſwered to thee, as to him: No; remember, the time was when thou felteſt not the miſerie of the oppreſſed: Now thou crieſt out in thine anguiſh, and none heareth thee. But by diuers occaſions this is ſpoken of and handled in this booke.
To conclude therefore, (with a word or two touching another kinde of oppreſſion) I hauehave obſerued this, that ſome Proteſtants hauehave dealt hardly with, and vncharitably defamed others; euen men of the ſame religion, and (which aggrauateth their ſinne) ſuch as they knew durſt not giuegive them the meaſure backe againe, which they offered them. Now theſe men afterward falling into the hands of Papiſts, (men of another diſpoſition, cruell like lyons, and ſtinging as ſcorpions) hauehave been ſo vnpleaſingly and deſpitefully handled, by the ſlanderous railings of their Ieſuites and Rabſhakees, who hauehave vexed eueryevery veine of their hearts: that they would hauehave bought off the blemiſhes and ſcarres with a price if they could, which the pennes and tongues of their enemies hauehave defiled thē with; ſparing neither age, perſon, gifts, or place. And al to teach thē to deale gently with the innocent lambe, if they would auoide the tongues and teeth of woluiſh aduerſaries & lyons.
Now to come to the parable: By the trees ſeeking a king, was meant, as I Verſ. 8.ſaid, the Shechemites ſlipperines and inconſtancie, who could not be content with Gods gouernment, gouerning them, as he had done, by many, and raiſing them vp a Iudge in their trouble by other nations, to deliuer them: but they would yeeld to be gouerned by one and hauehave king, (euen as ſometime after the whole nation of the Iewes did follow them in: 1. Samuel 8.) 1. Sam. 8. 5.contrary to that which God had appointed. Which practiſe of theirs teacheth vsus, that we ſoone grow wearie of Gods yoke and of his ordinances, Pſalm. 2. 3.by obeying the which yet wee might doe well if wee could ſee, and loth wee are that God ſhould raigne ouer vsus. Indeed we ſay, and in words Luk. 19. 14.ſeeme to pray otherwiſe, as in the ſecond and third petition; Thy kingdom come; Thy will be done: but who admitteth it? And no marueile.
For fleſh is vnruly, and in the moſt there is no worke of the ſpirit, and the operation of it is weake in the beſt of vsus, eſpecially as we goe to worke. By meanes whereof, we ſee how ill it goeth with the moſt at this day. For they Note.hauing no more then nature in them, ſeeke libertie to liue as they liſt, and to follow their owne way. From whence ariſe ſo many troubles and garboiles to them in their liues; when yet Gods yoke is the only eaſie yoke, and vnderunder Matth. 11. laſt verſe.the wing of his protection only is peace & ſafetie. Oh, one day in his houſe, to be nurtured by him, euen in this life, is better then a thouſand in any eſtate of pleaſure whatſoeuer: and yet wee hauehave libertie to enioy much euen that way alſo. Looke more hereof in chap. 8. in Gedeons anſwere to the people offering him the kingdome.
The other ſonnes of Gedeon are compared with Abimelech, as the good Verſ. 9. 10. to the 16.trees are with the bramble. And yet they, who were more excellent then he, would not raigne: much leſſe ſhould Abimelech, who was farre leſſe worthie, and yet he did. By the trees here, and Gedeons other ſonnes, who would not raigne, though they mought, nor the trees, as the vine, oliue, and figge tree, that would not leaue their ſtate for an higher, nor their ſweetnes for any other; all of vsus are taught to keepe compaſſe, and to frame ourſelues willingly to abide in the eſtate wherein God hath ſet vsus (as indeed the only and beſt eſtate for vsus) and not to breake out of our range and compaſſe, to Doct. out of th… former verſes.affect that which is not for vsus. And as gifts are required thereto, and calling; ſo we ſhould attend thereupon, and imploy our time on that, for which we are fitted: yea and looke to find moſt ſweetneſſe therein. For as wee are taught to pray for our daily bread, euen that ſucceſſe and meaſure of bleſſing that God ſeeth beſt; ſo that which he ſendeth, wee ſhould hold to bee beſt for vsus. A worthy proofe we hauehave hereof in Dauid, who, though he were deſigned to the kingdome, yet he profeſſeth himſelf ſo modeſt & ſober minded, that he looked not at any thing too high for him, but poſſeſſed his ſoule Pſalm. 131. 2.in ſilence and patience. Noting by the way, that to auoid this pragmaticall humor and ambition, a man muſt get an humble hart, much occupied about the wel ordering of his owne affections, & finding work enough at home.
But the moſt of vsus reach at things beyond our compaſſe, or by our wit, policie and skill, thinke to get all into our net; and meddle with thoſe which we are not trained vp vntounto; and ſo we ſuffer our gifts to lie a ruſting. Yea ſurely, this is the caſe of the moſt; either they will hauehave all or nothing, though they beg for their labour. Buſie bodies many are, the priuat man prying into the Miniſters calling, and finding fault with him; but blind and vntoward to ſeeke what is amiſſe in himſelfe: not vnlike to Abſolon, who being a ſubiect, who ſhould rather hauehave prayed for grace fit for that eſtate, forgets himſelfe groſſely, and pleaſeth himſelfe to thinke how fit he was for an higher, and what he could doe in his fathers place farre better then hee, and wiſheth he were put to the triall, 2. Sam. 15. Whereas, if the foot be vnfit 2. Sam. 25. 4.to doe it owne office, much leſſe able will it be to bee the head of the bodie: and, indeed, ſuch as theſe are euer cenſuring other in their places and callings, as inſufficient, not looking to their owne duties. Let vsus leaue (euerie one) this courſe, and hauehave euer in mind this anſwere of the Vine and the other trees; Shall I leaue my ſweetneſſe, &c. Leſt we be as ridiculous as he, who bearing his head aloft in viewing the ſtarres, fell into the ditch, for want of looking (in the meane while) to his owne ſtanding. Rather let vsus bee content, though we hauehave not as wee would, and ruſh wee not in haſt, and without conſideration to places and changes of dealings for aduantage: but let vsus be ſure, that we hauehave the Lord alwaies going before vsus, or let vsus looke for it, that he will moſt certainely ioynt vsus. Yea let vsus count it our chiefe praiſe, to be faithfull in our owne condition and calling: and no diſcredit to bee ignorant and vnfit for anothers, ſeeing the Lord requires no more of any, thē according to that he hath. And yet it is not vnlawful with ſuch reſpects, in the decay of our trades or ſuch like occupying, to enter vponupon ſome other dealings for our neceſſary maintenance, (if need ſo require) and to ſhun and auoid idleneſſe: but let them be ſuch as are fitteſt for vsus, and likeſt to helpe vsus, but with this prouiſo in any wiſe, that they be not too many, leſt wee bee clogged with them, nor beyond our abilitie, that wee bee not caſt behind hand by them. And ſo when we are driuen by neceſſitie, we cannot be charged as many may, I meane theſe banckrouts, and ſuch as are weary of their callings, who being diſcontent with meanenes, aime at great dealings, neuer asking a queſtiō about their ſo vnaduized changes how God aloweth therof; and therfore with the trees they loſe their ſweetnes, (as we ſee by their anſwer, they muſt hauehave done, if they had left their places) yea, they muſt forgoe it whether will or no, when they make ſuch changes, and cannot keepe it, although they would full faine. But of this point in part ſee chap. 8. 23.
We may further learne here by the anſwer which is ſuppoſed to hauehave bin made by the trees, to wit, that they did ſo contentedly reſt in that eſtate Doct. 2.of their which God ſet them in, and which pleaſed him, and was profitable to men, we may learne (I ſay) by this, that God hath done much for vsus, to whom he hath giuen a ſweet contentment to reſt and abide in our callings, and to vſe them with faithfulnes and diligence. For why? (as I hauehave ſaid) there are few that do ſo; and beſide, we are bound in all things to be thankfull: and alſo that is one principall part of our welfare. But we muſt take it thus, that firſt we ſee, we be receiued into fauor with God, and then that we labor to be in deed, and to be counted faithful of him, that ſo we may be put 1. Tim. 1. 12.in his ſeruice, for elſe neither can we walke in our callings aright, neither find this ſweetneſſe therein, that I ſpeake of, but a carnall reioycing, ſo farre as we proſper, and not for that we ſerue the Lord in them. But this I enlarge not, being onelyonly an vſe of the former doctrine, and mentioned therein.
Now whereas it is ſaid of the trees, that they ioyed God and men, wee Doct. 3.muſt know, that the oyle and wine were vſed in the ſeruice of God in the Tabernacle: the oyle many waies, as to annoint Kings, Prophets, and Prieſts, and to burne in the Tabernacle, and to be mixed with offerings: and the fruit of them al, were meat or medicine alſo, and comfort to men. Herein we muſt note the goodneſſe of God in making eueryevery creature to yeeld ſuch vſe and benefit to vsus, inſomuch as the vnlikeſt of other are not exempted from doing this ſeruice to vsus, no not the Toade and the Spider, with the like of that kind, & yet by ſin they are become noiſome to vsus, which before fin cōmitted, were not ſo. This (if we ſhuld go through the creatures) ſerues vsus to meditate on, to the admiring of Gods kindnes, wiſdom and power, ſeeing eueryevery creature yeeldeth ſuch variety of helpe to vsus for our great refreſhing and comfort. And yet our ignorāce of many excellent vertues and qualities which lie hid frō vsus, in many of them, greatly hindereth vsus in this dutie, though we ſee inough to ſet vsus on work thus to occupy our ſelues about thē.
The naked and dead earth, as it appeareth in the Winter time, to yeeld to vsus, and to all liuing creatures here below, food and nouriſhment, and to caſe ſuch a beauty into our eyes by the varietie of the furniture of it in the Summer ſeaſon, Oh what an admirable thing is it? The ſunne to giuegive heate and light daily to cheriſh the creatures, what a great fauour of God is it, as common a matter as we make of it? and ſo we may thinke of the reſt. Theſe are Rom. 1. 19.the viſible things of God, to make him knowne to vsus, who is inuiſible. The goodly varietie of meates, drinkes and medicines, which hee hath appointed for our refreſhing, health, and comfort, which not only our owne ſoile, but alſo other countries afford to vsus; alſo that he alloweth vsus to eate of the Note. Nehem. 8. 10.fat, and drinke of the ſweet, who can thinke of all theſe, but with wondring at the louelove of the giuer of them in this his large and free bounty: and eſpecially conſidering, that wee hauehave peace, health, and other publike and priuate bleſſings with them, as I hauehave noted chap. 5. And yet who knoweth not, that theſe ſerue vsus here only in this temporall life? things eternall are of another kind, and farre more excellent. Yea, and yet that which we ſee in the creatures, is nothing in compariſon of that which ſhould hauehave been, if the ſinne of man had not blemiſhed and defaced the firſt beauty of their creation. And howſoeuer (in great prouidence) the Lord hauehave releaſed the curſe due vntounto them: yet they come ſhort of that they were, when God ſaw all was good, and ſo bleſſed them. And all theſe his creatures for our need and Chriſtian delight, may we enioy, boldly and without feare, who are his redeemed ones by Chriſt, and ſo reſtored to the right we had firſt in them: and this we may doe with Gods good liking, if we hauehave learned how to vſe them to their kindly ends, euen to admire at (in our beholding them) the wiſdome, power, and bounty of the Creator; gathering from that wee ſee, proofes of his mercy, prouidence, and louelove to vsus, in ſupplying vsus with the good things we ſee not. For by theſe (in part) he would hauehave vsus know him: as himſelfe ſaid, Doe yee ſee how the graſſe of the field, the Lilies, and other Matth. 6. 28.plants are cloathed with beautie in their ſeaſons, and beautifie the earth with their leaues, flowers, fruites, the colour, the ſauour, the abundance of them? Then think (ſaith he) much more will he furniſh you, if you can beleeue it. But further, this wee muſt take great heed of, leſt theſe things, being neere and ſenſible to vsus, cauſe ſuch a through vewing, and deepe beholding of them, that our affections be ſnared by them, and held from aſcending vp and mounting vp to the Creator: curſed be that view which cauſeth them to be loued with the louelove of him that made them, and himſelfe excluded from the heart of him that enioyeth them. Laſtly, this alſo is to bee highly regarded, that we quicken vp our ſelues thereby, to chearefulneſſe in his ſeruice, which is that good and ioyfull hart he ſpeakes of in Deut. 28. breaking Deut. …8. 47.out into a ſutable fruitfulneſſe in duty toward him, who hath enlarged himſelfe ſo greatly to vsus. For elſe, when men ſwimme in bleſſings, hauing corne, wine and oile, or (as the Iſraelites had) the milke and hony of Canaan, in all plentie; and yet either know not God aright, or if they doe, abuſe their liberties, and break out of their bounds; alas, they turne this varietie of Gods bounties and fauors, into accuſations againſt themſelues and puniſhments: they find no ſweetneſſe in them to purpoſe, while they enioy them, and they haſten alſo the remoueall of them vnſeaſonably, and when it ſhall bee full vnwelcome. Only the faithfull poſſeſſe them here, and are led by them to long after the fruition of him in fulneſſe hereafter, who is much more glorious in himſelfe, then in them: and in heauen where his honour dwelleth, then here vponupon earth, which is but his footſtoole.
By Abimelech and the Bramble, which ſought that they were vtterly 4vnfit for, let vsus marke, that where ambition is, it maketh the vnworthy to take vponupon them that, which the more worthy will not, but vtterly refuſe to doe. For this cauſe wee muſt ſearch our ſelues better in this point. For want whereof, the moſt are deadly ſicke of this diſeaſe, and feele it not. It is bred in all by nature to aſpire, both in Miniſter and people. That which a graue and godly man dares not doe in the Miniſtery, that eueryevery youth and bold fellow almoſt dares, for his commoditie, thruſt himſelfe into many preferments, and is not aſhamed. So that which honeſt and ancient inhabitants abhorre, and flie from, as to contend and quarrell, to iudge others, and puffe vp themſelues with a conceit of their gifts, and to thinke other fooles in reſpect of themſelues, that (yet) dare other doe, who in the beſt things come ſhort and farre behind them. The time hath been, when (through a reuerent and high conceit of the worke of the Miniſterie (though erroneouſly and amiſſe, I muſt needs ſay) ſome men altogether with drew themſelues from it, as thinking themſelues wholly vnworthy of it, and ſo buried many a talent in the earth. But that was the extremity of modeſtie: wee complaine in our age of the contrary ouerweening of our ſelues, and vnderunder priſing of it, ſo that we can eaſily anſwer Pauls queſtion [To theſe things, who is ſufficient?] by another, who is not ſufficient? Indeed, ſince mē looked to the benefit, and not to the burden (which ſo occupieth an honeſt man, that hee thinks leſſe of the other) and enquired rather into the quantitie of it, rather then his owne qualitie and worthineſſe: while nothing but flouriſhing in apparrell, iollitie, pleaſures, good cheare and booncompanionſhip is thought to be the complement of the Miniſtery, the anſwer (I confeſſe) is eaſie, if the liuing be therafter, who is not ſufficient for theſe? But, Oh Bramble! Matth. 7. 16.where is thy ſweetneſſe? do men gather Grapes of thornes, or figges of 2. Tim. 4. 2. Note.thiſtles? doeſt thou thus teach in ſeaſon and out of ſeaſon? is this thy feeding, thy watching, thy planting and watering? Is this to cheare (and not to grieue rather) the heart of God and good men? Oh who ſhall heale thy barrennes? other barren creatures hauehave been cured by a miracle or art: the wombe, the earth, the waters: and if thou wert an Oliue, a Vine, or Figge-tree, (though not ſo fruitfull) there were helpe for thee, by cutting, digging, compaſſing, remoouing; but being a Bramble, who ſhall make thee fruitfull? Is it becauſe there is no Oliue in the forreſt, that thou exalteſt thy ſelfe? who neither haſt oyle of vnderſtanding, nor oyle of grace (much leſſe thy veſſell full thereof) that of thy abundance others may be refreſhed? Yea, who if thou haddeſt thy due, and the Lords forreſters, thou ſhouldeſt not (I ſay not) hauehave place aboue the other trees, but not be allowed to ſtand among them at all. But I conteine my ſelfe.
In this part following of the parable, Iotham denounceth againſt the men Ver. 16. 17. 18. 19of Shechem and Abimelech, ſaying: If yee hauehave done well, in that yee hauehave done, reioyce: elſe your ioy ſhall God breake off: Let vsus by this ſee, that all reioyce in their doings, according to that they are, whether they be good or bad: but let vsus be perſwaded, that to be the durable and ſound ioy, which God alloweth, nay commandeth vsus in all our doings, (as we ſee Deut. 28. Deut. 28. 47. 2. Cor. 1. 12.and elſewhere) to wit, that which commeth from well doing, and a good conſcience. But all other ioy is either wicked, as Hamans, Adonijas and Abſolons: Rom. 15. 13.or vaine, and to be repented of; as the young mans in Eccleſ. and is a Eccleſ. 11. 9.compound of bitter and ſweete: but the bitter is durable, the ſweete ſoone vaniſheth, when men are merrie, and in their mirth ſuffer any knowne ſinne, or diſhonour of God among them, their reioycing is not good; but Chriſts 1. Cor. 5. 6.woe meeteth with them, when he ſaith, Woe be to you that now laugh, for you Luke 6. 25.ſhall waile and weepe. And when in the common courſe of our life, we are led by the affection of ioy, which hath no good ground nor warrant, ſuch ioy Note.is euill, and ſhall be turned into ſorrow and woe. And yet I deny not, but mirth, yea euen naturall mirth in things tranſitorie and indifferent is allowed, ſo that it be moderated; yea, and eſpecially if it be vſed to nouriſh ſpirituall ioy; to which end it is ordained of God, and for the ſupporting of our greateſt infirmities, euen as all other of Gods earthlie benefits are likewiſe.
And by this ſpeech of Iotham, wee gather, that although good and bad Doct. 1 out of the former verſes, 16 & 19.meete together, and both ſeeme to be merrie in their ſeuerall companie; yet there is a greater oddes betwixt them, then a man would imagine. For the vngodly mans mirth is bred in the tongue and countenance, and therefore is controlled by an heauie ſad heart, which tels him, that if he conſidered aright of the matter, hee hath ſmall cauſe of being merrie, but to turne his meriments into heauineſſe. The godly mans ioy is heartie, entire, ſound, and therefore laſteth: and he cannot checke himſelfe iuſtly, except it be for that he is not ſo merrie as he ought to be. And (as Iotham ſaith here) the wicked though they reioyce together, yet they adde not each to the other any ſound, but onelyonly frothie and deceitfull ioy by their fellowſhip: the reaſon is, becauſe the ground of it is ſocietie in euill. But the godly, as they ioy in ſecret, both in Gods fauour and their happie eſtate, and in the good duties which they doe, (as appeareth both in their going about them, performing them, and the fruite of both) ſo when they meete together, their ioy Note.is encreaſed and multiplied, euen as mirth is doubled by muſicke and pleaſure. Whereas therefore the Chriſtian complaines of much ſorrow, within and without, his corrupt affections, his looſenes, his croſſes, reproch in the world, bad example, abundance of iniquitie, temptations: let ſuch a man know, that euen this ſorrow of his, is a good ground of his reioycing, ſeeing that his ſorrow is good. He ſorroweth for euill to ſee it ſo to abound, but his ſorrow is not euill. His conſcience ſtill is good, and ſo long his ioy is warrantable: onelyonly the ill conſcience marres this feaſt of a quiet minded and merrie hearted Chriſtian. My reioycing is my good conſcience, ſaith the 2. Cor. 1. 12.Apoſtle. But if a good man will doe as a bad man, his ioy is like his. As for affliction, if it come vponupon him in his innocencie, though it may dampe his outward mirth, eſpecially if he be not fitted for it, yet it takes not ioy from his ſoule, but it ſhall returne againe double and treble. For their names being written in heauen, and they knowing it to be ſo, no affliction, no nor the Luke 10. 10.greateſt malice of Satan can blot them out thence: and therefore affliction (to the godly) is compared to ſowing: now we know ſowing is the cauſe of harueſt, wherein is great ioy. Therefore let them beware, leſt by their diſguiſing Pſal. 126. 5.themſelues and wounding their conſciēce, they cauſe not to themſelues needleſſe complainings, feares and ſorrowes, or halfe ioy in ſtead of ſound, and ſo doing, they ſhall not neede to feare that Gods fatherly corrections ſhall hurt them. And if they will ſee good daies, and liue chearefully, let them looke that out of a good heart, they bring foorth no other but good 1. Pet. 3. 11.fruites, to bee reioyced in, and flee euill of all ſorts, yea though the world count them but peazants and meacocks for their ſo doing. The time ſhall Luke 6. 46.come when all ſuch iollie fellowes ſhall ioy as Abimelech and the Shechemites, that is, ſhall ſit downe and put their heads betweene their knees, for ſorrow, ſhame and miſerie, and yet a greater ſorrow is behinde.
Iotham in mentioning his father, ſaith that he put his life in danger to deliuer Verſ. 17. 18.the Shechemites: and ſo againe, he requireth of the men of Shechem that they deale accordingly with his poſteritie, that is to ſay, in vprightnes and righteouſnes. Wherein he ſpeaketh as the Scripture doth eueryevery where, that men who hauehave had good meaſure offered them, and ſtand vponupon their knowledge, ciuilitie and honeſtie, and much more their profeſſion, ſhould not behaue themſelues as others, who walke by example onelyonly of the common ſort, and their own ſenſualitie and will. Neither is that any better, that ſome alleage, that they do as much as law enioyneth them, when as yet they may be conuicted of palpable iniurie, and vnthankfulnes. For a good man, if there were no law, will be a law to himſelfe: Oh! how much to be accounted is that faithfulnes, which requites louelove with kinde dealing? but it is rare to be found, but yet on the contrarie, that is barbarous to yeeld euill for good, as many doe, and as theſe men of Shechem are heere charged by Iotham to hauehave done, when yet wee hauehave learned, that wee ought to render Rom. 12. 21.good for euill. But I referre the reader to the firſt and laſt verſes of the 8. Chapter, wherein I hauehave more at large ſpoken of this point.
Here in that he foretelleth, that one of them ſhall deſtroy another, that Verſ 20. Doct.is: Abimelech the men of Shechem, and they him, euen as it came to paſſe; it may teach vsus, that all ill practiſes and doings ſhall hauehave an euill end. The kingdome, on his part was wickedly ſought, and on their part as wickedly granted; and how could the end be good, the worke being euill, howſoeuer for a time it appeare not? Who were greater or faſter knit in conſent one with another, then Ioſephs brethren, about ſending and ſelling him away far from them, where he ſhould neuer trouble them, as they counted it, and hoped, Gen. 42. 21.any more? But what came of it? were they not after ſtrangled, or rather haltered with that they had done? When there aroſe but a little trouble againſt them, did they not then crie out and confeſſe, that their cruell handling of him, yea and that long after, was the chiefe cauſe of it?
So, who are neerer ioyned together then theeues? Yet there commeth a time of pealing one another, wherein they cry out, Oh we are vndone! woe to vsus that euer wee were linked in a confederacie together. Who greater friends then the wicked that conſpire together againſt goodneſſe and good men? but when it is bewraied, and they by a greater, and an ouerruling power are called to a reckoning, what deadly hate is there betwixt them, as Matth. 27. 4.we reade of Iudas and the wicked Prieſts? And in ſhew, where is there greater louelove then betwixt theſe caualering and drunken companions, who (forſooth) will be called the only good fellowes? Doe they not embrace each 2. Sam. 3. 27.other as Ioab did Abner, in their armes, when they goe about their pot-companionſhip? And yet, ere they ariſe from their ale-bench, one of them ſtabbeth another, as Ioab thruſt Abner thorow with his weapon, euen while he embraced him. Call yee this louelove? It is diueliſh louelove then, which brings foorth ſuch fruites. Therefore let our beginnings and attempts be alwaies good, yea and well followed alſo; or elſe, let vsus neuer looke that the end of them ſhall bee any better: this one thing being excepted, that repentance come in the way, for then it may end well, in that it is repented of: but this is not the thing that the vngodly propounded to be the end of their wicked acts, neither if it were, could they be ſure to obtaine it, for it rarely befalleth ſuch. But reade of this point in the 22. verſe following, which mentioneth the fulfilling of this prophecie.
In this laſt verſe, after the ſpeech of Iotham, it is ſaid that hee fled to hide Verſe 21.himſelfe for feare of Abimelech. And no marueile though he fled: for men hauehave been impatient in hearing rebukes in all ages; euen as there may bee no reproofe, either of mens eſtates or doings, admitted or borne, be they neuer ſo vnſound or wicked: eſpecially by thoſe who are great in the world, for the moſt part. That of Hoſeah the Prophet doth ſufficiently teſtifie Hoſ. 4. 4.it, ſaying: Though by ſwearing, lying, ſtealing, adulterie, &c. the land do mourne, yet let no man reprooue another: meaning, that it ſhould bee in vaine. And our Sauiour foreſaw this, in willing his Diſciples to flee from citie to citie: noting that men would not beare reproofe, but through the Matth. 10. 23.louelove of the darkneſſe they were in, they would hate the light, eſpecially to be reprooued, and the meſſengers of God that were the bringers thereof. Reade how Aſa, a good man, handled the meſſenger of God, Hanani the 2. Chro. 16. 10.Seer, when hee brought his meſſage from God: he was wroth with him, and put him in priſon. Many, who know their owne ſtrength what they are able to doe, becauſe they are of great wealth and authoritie, how iuſtly ſoeuer they are reproued, will not ſee that, but pretend that Preachers ſeeke to bring their necks vnderunder their girdle, and to dominere ouer them: and that they alleage to be the reaſon, why they refuſe to be reproued by them. But let their conſciences tell them, that they feare them not in that reſpect, they being men of ſmall account in the world: but yet they take occaſion to ſhake off their ſermons or priuate companies, vnderunder that pretence and colour. But they hope by this meanes, that they may attaine moſt eaſily that which they hauehave ſought, and doe deſire; to wit, that they may more boldly goe forward in their ſinnes, while there is no man that ſhall hauehave acceſſe or allowance to tell them thereof. But what followeth ſuch doing, but this; that they goe forward in them ſtill, till they ring in eueryevery mans eare, and are in eueryevery mans mouth to be talked of, and they alſo dye after the ſame manner, that is, without repentance, being bereaued of all their greatnes, and left helpleſſe and hopeleſſe in great baſenes and contempt. Farre are ſuch off from the eſtate of the wiſe, who pray, Let the righteous ſmite vsus, that ſo we may not fall into the hands of the wicked, to be bought and ſold of the vngodly Pſal. 141. 5.at their pleaſure. All the world well nigh ſings this note with the Ierem. Hoſ. 4. 4.wicked people of Anathoth, Preach to vsus pleaſant things, but let none reproue. For though there was neuer more neede, yet to that point they are come, that euen baſe ones will not admit it, when yet wee ſhould all ſuffer Heb. 13. 22.the wholeſome words of exhortation.
The reaſon why reproofe is ſo vnwelcom, is, becauſe the worſe that men are, the more daintie & iealous they be to be handled roughly, or to be told plainly of their faults, and to be drawne out of them: as wee ſee the tendereſt faces can leaſt endure the nipping weather: and the galled fleſh can abide no rubbing. For the truth is tart and bitter to them, few can admit it, except it be tempered with ſome ſweetnes of flatterie: which though a man know it to be dangerous, and as the vipers ſting, killing by ticking: yet men had rather be tickled to death, then healed by corraſiues. We reade of one in hiſtorie, who was cured of an impoſtume by the ſword of his enemie, which opened an iſſue in his fleſh, and let out the corruption. And till the Lord giuegive wiſedome to ſuch to ſuffer their enemies (for ſo they call the Miniſter, as the Galathians did Paul, for telling them the truth) to wound Gal. 4. 16.them: their owne ſelfe-louelove will nouriſh ſuch impoſtumated matter within them, as will breake inwardly (for lack of vent) and deſtroy them. This is an euill ſpirit in men, that neither they will be innocent, (for then they might walke boldly through the pikes) nor yet abide to bee called to queſtion. Prou. 10. 9. Note.They will both deſerue blame with the formoſt, and yet (with the forwardeſt) be reuenged vponupon him that ſhall controle them, though it bee by Gods commandement. So that, neither Scripture, Miniſter, no nor God himſelfe, may ſtand vp againſt them: they are lawleſſe and exempted perſons. But oh man conſider, if thine enemie ſhould wiſh thee a ſhrewd turne, he could not inuent a greater then this, that thou ſhouldeſt want an admoniſher to warne thee, by the refuſing of whom, thou more hurteſt thy ſelfe, then thy greateſt enemie can hurt thee. The Lord threatens it againſt the Iewes, when hee denounceth the moſt ſeuere puniſhments againſt them. Therefore in that thou maiſt be reproued, (eſpecially in publike, where no man is priuie to the matter but thy ſelfe) think it a greater portion, then many (of farre higher place) enioy, and profit thou (if thou be wiſe) by it accordingly.
Some might think that Iotham ranne away, becauſe he ſaid more then he durſt ſtand to: but we muſt know, he put his life in Gods hands, and hauing diſcharged his duty, auoided (as much as he could) the lions mouth & danger, being not bound to put his finger into the fire wilfully: and yet (as it is like) not afraid thereof, if God had giuen him into his enemies hands, and called him to ſeale the truth by his blood. And therefore, let none condemne ſuch of raſhnes or cowardiſe, who hauing rebuked ſinne in ſuch as are boiſterous and malicious, ſhift for themſelues, and prouide (as they may) for their owne eſcape and ſafetie. Rather this condemneth the cruell diſpoſition of them whom they reproue, who when they cannot iuſtly conuince ſuch of error or ſlander, raſhnes, or the like; but hauehave their owne conſcience condemning them for the ſame offences: yet will not ſuffer thoſe to liue by them in peace, who hauehave done their duties, and diſcharged their conſcience in iuſtly reprouing. How ſhall ſuch be brought to be conuicted, that ſo they may relent and amend, who cannot endure to be accuſed? And it is the merciemercy of God (conſidering the ſpitefull nature of the wicked) that any godly Iotham or Miniſter of the word may bee ſuffered to keepe his ſtanding, and to awake and admoniſh the vnruly that hee may be ſaued: and is not compelled to flee, and runne away, for feare of his oppoſites, when hee hath reproued them, although hee hath but told them truth for their good and benefit, and that in a kinde manner. If God did not muzzle them, doubtleſſe it were as hard for them, as for Iotham, if eueryevery lewd offender might hauehave his will, as in ſome places, ſuch beare too much ſway, and deterre the Miniſter (being weake and fearefull) from medling, in challenging the ſinnes of the place, and laying hard againſt the offenders, when yet God hath charged them ſtreightly to denounce againſt them. But why doe ſuch hinder the courſe of their Miniſterie? Verily becauſe they themſelues may ſleepe ſecure in their ſinnes, as Herod thought to doe, when Iohns mouth was ſtopped.