Commentary on Judges, Sermon 59
THE FIFTIE NINE SERMON ON THE NINTH CHAPTER OF THE BOOKE OF IVDGES.
Verſe 30. And when Zebul the Ruler of the citie heard the words of Gaal, the ſonne of Ebed, his wrath was kindled.
31. Therefore he ſent meſſengers to Abimelech priuily, ſaying: Behold Gaal the ſonne of Ebed and his brethren become to Shechem, and behold they fortifie the citie againſt thee.
32. Now therefore ariſe by night, thou and the people that is with thee, and lie in waite in the field.
33. And riſe early in the morning as ſoone as the Sunne is vp, and aſſault the citie; and when he and the people that is with him ſhall come out againſt thee, doe to him what thou canst.
34. So Abimelech roſe vp and all the people that were with him, by night, and they lay in waite againſt Shechem in foure bands.
35. Then Gaal, the ſonne of Ebed, went out and ſtood in the entring of the gate of the citie. And Abimelech roſe vp, and the folke that were with him from lying in waite.
36. And when Gaal ſaw the people, he ſaid to Zebul; Behold, there come people from the toppes of the mountaines: And Zebul ſaid to him, the ſhadow of the mountaines ſeeme men vntounto thee.
37. And Gaal ſpake againe, and ſaid: See, there come folke downe by the middle of the land, and another band commeth by the way of the plaine of Moonenim.
38. Then Zebul ſaid vntounto him; Where is now thy mouth that ſaid, who is Abimelech that we ſhould ſerue him? Is not this the people that thou haſt deſpiſed? goe out now, I pray thee, and fight with them.
39. And Gaal went out before the men of Shechem, and fought with Abimelech.
40. But Abimelech purſued him, and he fled before him, and many were ouerthrowne and wounded euen vntounto the entring of the gate.
41. And Abimelech dwelt at Aranna, and Zebul thruſt out Gaal and his brethren that they ſhould not dwell in Shechem.
IN theſe 12. verſes is ſhewed how the broile grew hotter betwixt Abimelech and the men of Shechem, & how they warred and fought one againſt the other, whereby their deſtruction drew neerer. And firſt, how Zebul, when he heard of the boaſting of Gaal, ſent word to Abimelech therof: (for hee was his officer to gouerne the citie in his abſence) and he gaue him aduice, what he thought beſt to be done, and that is ſet downe in the foure firſt verſes. In the next foure it is ſhewed, how Abimelech, according to Zebuls counſell, came out with the men that were with him neere to Shechem, and lay in wait for Gaal and his retinue. And thus the matter went forward of the deſtruction and ouerthrow of the men of Shechem, and of Abimelech, as I hauehave ſaid, and as in this third part of the Chapter was foretold, and in the verſes following doth clearely appeare. In the laſt foure verſes is ſhewed how Gaal and Abimelech met together, not farre from the gate of the citie, and many of them that followed Gaal were ouerthrowne and wounded, and he himſelfe caſt out of the citie. But now let vsus purſue theſe verſes more particularly. Firſt, this muſt be knowne, that as the men of Shechem had hired Gaal to bee their Captaine; ſo Zebul was for Abimelech as a Deputy and Lieutenant ſet there by him, to hold the people in ſubiection from rebellion and mutiny.
And it is ſaid here firſt, that Zebul could not beare the inſolency of Gaal againſt The ſumme of theſe ſoure verſes more ſpeciallic.Abimelech, both for that he was vnderunder him, and alſo for that he ſaw the bragging of the other was very ſhamefull & inſolent, but his wrath was kindled againſt him, and hearing the proud words and crackes of Gaal, he was ſore troubled increat, and ſent word to Abimelech thereof. And from hence let ſome thing be noted: By the one, that is, this boaſting of Gaal, which was meere froth and words without ſubſtance, and ſo groſſe, that Zebul being ſeruant to Abimelech, could not beare it, wee may ſee the ſhamefulneſſe of this ſinne of bragging and cracking: which none can abide, nor heare willingly. Doct. out of theſe ſoure verſes.For why? Boaſters doe not conſider how they can make good that which they ſay, but in the pride of their hearts ſpeak ſo, to get praiſe of thoſe who heare them, as when they are vrged to ſtand to their word, then to their ſhame they are driuen to run away, and to goe from their word alſo, as afterwards this Gaal did: or elſe the Lord himſelfe diſableth them to performe that which they boaſt they would doe, as hee did Benhadad, when hee braggingly 1. King. 20. 3. 1. Sam. 23. 7.challenged all Ahabs goods, and as he did Saul, vaunting that he had now Dauid ſafe enough in his hands, when hee was incloſed in a citie that had gates and barres. So that both God and man are enemies to boaſting: man, I ſay, not onelyonly religious, but euen ingeneous and ciuill abhorre it. To ſhame all ſuch delight in it, and to perſwade all that are fit to learne better things, to practiſe lowlineſſe and humilitie in ſtead of ſuch diſguiſedneſſe. And this bee ſaid of Zebuls wrath that it was kindled againſt Gaals boaſting.
Now followeth the other thing, that Zebul was incenſed againſt Gaal for, Doct. 2.and that was, becauſe his bragges were againſt Abimelech his Maſter: and therefore he ſent him word thereof, and yet there was no ſuch conſent and wel grounded louelove betwixt them, but for that he ſet this Zebul ouer the city in his abſence, which was but an outward fauour, that ſoone changeth, eſpecially betwixt ſuch as they were, (and for that he was a man (as it ſeemes) diſcreeter and more politicke, then ſome other. And this act of Zebul in that he could not beare this defiance that Gaal gaue out againſt Abimelech, being his maſter: this (I ſay) teacheth, that much leſſe ought a Chriſtian to heare God diſhonoured, no nor his Prince railed on, or to bee rebelled againſt by Popiſh enemies, or leaud ſubiects, but his heart ſhould riſe againſt it, and he ſhould in the ſpeedieſt manner bewray, and ſeeke remedie thereof, and that not for feare of law (which holdeth the concealers thereof as acceſſaries) but much more for conſcience ſake.
Euen as a naturall child cannot beare it, if he heare his father reproched: and therfore the blaſphemies againſt God giuen forth by Atheiſts and malicious enemies, (ſuch as thoſe were of curſed Rabſachee) againſt Moſes, and Chriſt, the Scriptures, and worſhip of God. And ſuch as that was of the Phariſies, who ſaid to the man that was reſtored to his ſight, We know that this Iohn 9. 24.man, (meaning Ieſus) is a ſinner; and finally whatſoeuer ſuch (as there are many of this kind, not fit to be ſpoken of before Chriſtian eares) they are all intolerable, yea and meaner reproches giuen out againſt him, ought not to be ſuffered, as ſwearing, forſwearing, filthie talking, or the like; but rather, we ſhould honour God in our bodies and ſoules, for they are Gods. And 1. Cor. 6. 20.becauſe hee that loueth him who begat, loueth him who is begotten alſo; therefore let this naturall affection and kind for Gods honour, deſcend from him, to the meaneſt of his Saints, yea let it make our eares and cheekes to glow and burne, when we hit into ſuch company as make it their game and paſtime to deride and traduce them whom we know zealous and ſincere Preachers and profeſſors of Gods holy truth. Let the Lords example teach vsus, who profeſſeth, that he had as liefe men ſhould touch the apple of his eie, as ſo touch his holy ones. And if wee find not ſuch reproches to touch vsus to the quicke and ſearch vsus, ſo that we ſtep foorth, and ſtand out in the defence of ſuch innocents when there is cauſe; but ſecretly and willingly giuegive way to ſuch ſpeeches, as if they diſpleaſed vsus not, but we beare, yea and brooke them too, wee are no better them falſe-witneſſe-bearers againſt our neighbour, Exod. 20. we ſhew our ſelues, I ſay, not weake and feeble; but (it Exod. 20. 16.may be feared) none at all, or rotten members of the body which feele not, neither are troubled any whit when they are hacked and lanced, wounded and torne by the tongues and teeth of dogges and ſwine, and therefore as Dauid called the Ziphims ſtrangers, becauſe of their falſehood, (though otherwiſe Iſraelites;) ſo theſe indeed are, forrenners, vnnaturall, men of another houſhold and familie, although they otherwiſe may be (by outward profeſſion and dwelling) neighbours and brethren.
And moreouer this his faithfull aduertiſing his Maſter of the treaſon, and the wiſeſt way to oppreſſe it, teacheth, that faithfulneſſe betwixt religious Doct. 3.friends had need to be well witneſſed, leſt this dutifull loyaltie of Zebul towards his Maſter Abimelech put it downe and condemne it. We know, that ſuch truſtineſſe among Chriſtians abideth not, or is very rare; and yet in ſome particular caſe, it falles out, that men who are ſtrangers to religion, will goe farre one for another: which ought to prouoke vsus, as we hauehave better reaſons then they had to ſhew it to our brethren; ſo eſpecially when occaſion is offered, to let our innocency and faithfulneſſe appeare, and bee ſeene; Prou. 3. 29.and alwaies to prouide, that our louelove bee without diſſimulation, that ſo it may bee ſafely reſted on in time of need by them that depend vponupon vsus: Rom. 12. 9.touching which dutie of faithfulneſſe both in louelove and the fruits of it, let the Reader ſee more in the hiſtory of Caleb and elſewhere.
In theſe other foure verſes it is ſhewed, how Abimelech ſtrengthened himſelfe The clearing of verſ. 34. to 42.by the aduice of Zebul his officer, and by the meſſage that he ſent him, and how he prepared foure bands of men, and lay in waite al night for him, and the men of Shechem, not farre from their citie. And further how Gaal comming foorth of the ſame citie to goe to heare of, and ſeeke Abimelech, pretending that he would ſet vponupon, and inuade him, Zebul came out together with him, (as though there had been no ſubtiltie or conſpiracie intended) to the end that Gaal might ſuſpect nothing. And it being earely in the morning, when it was not yet cleare light, and Gaal hauing ſome ſhimering of Abimelechs bands and ſcouts, (as ſoone ſuſpecting that which he feared) hee bewraied as much to Zebul, that hee ſaw men lie in waite, yet knowing nothing: but Zebul on the other ſide, bare him in hand, (to draw him on further) that he feared without cauſe, and tooke the ſhadow of the mountaines for men, for they are not vnlike them a farre off in the dawning morning. But vntounto that Gaal replied, that it was otherwiſe, and he was afraid indeed: in the meane while, light more clearely comming on, and Gaal and Abimelech more neerely approching one toward the other with their armies, Gaal could not goe backe with any conuenience, as hee gladly would hauehave done: whereupon Zebul then caſt his bragges in his teeth; for Gaal had challenged him before, and had contemptuouſly ſpoken of him, ſaying: who is Abimelech? and ſo he muſt needs goe forward, and comming neere Abimelechs bands, was ſore chaſed by him.
Now in Gaals returning toward the citie for ſhelter, he was thence ſhut out by Zebul; by meanes whereof, Abimelech preuailed exceedingly, and ſlew many of the men of Shechem, and ſo Iothams prophecy began to bee verified, that he ſhould deſtroy them.
Now to note ſome what from this part of the ſtory, firſt in the readineſſe Doct. verſ. 34.of Abimelech to put in execution Zebuls counſell, we may ſee our ſelues taxed of a double fault. Firſt, in that he ſhooke off al tediouſneſſe and toile, and that for a bare vncertaine hope of preuailing againſt Gaal his enemy, whereas we hauing a ſure hope of bleſſing, and that plentifull in all that wee obey the Lord in, (for in obeying him there is great reward) yet we are ſlow and Pſalm. 19 11.backward: whereby we verifie the prouerb, That a Lyon is in the way, and we are ready to faint. And this is our iuſt reproch, that bad men in an ill caſe Prou. 22. 13.ſhould be forwarder then we in a good, hauing yet ſo great and large incouragement by the reward that is promiſed vsus in that behalfe. Where of in the former hiſtorie, I hauehave largely ſpoken in the examples of Iuda and Simeon in the 1. Chapter, and ſince by diuers occaſions.
The ſecond thing to bee noted in Abimelech is, that Zebul being but his Officer; is not diſdained of him, but he is aduiſed by him, to furniſh himſelfe againſt Gaal: and yet Zebul hauing familier talke with him, hee might hauehave been like enough to hauehave been vnfaithfull to Abimelech his Maſter: It ſetteth Doct. 2.many of vsus to ſchoole to learne, who refuſe better aduice, and that in matters of greater waight: Nay wee ſcorne oftentimes to bee counſelled, though it be for our good, in the beſt things: eſpecially, by our inferiors; which folly while Naaman committed, he had done it to his owne vtter vndoing 2. King. 5. 13.both of body and ſoule. if he had not bethought himſelfe, and taken better aduice after, then at the firſt, when he receiued the Prophets anſwere in ſo ill part. And what loſt Dauid by hearkning to the counſel of a woman? Nay, he bleſſed God highly for it himſelfe afterward. But ſuch is the fooliſh 1. Sam. 25. 32.pride of men, not onelyonly in matters of the world, but euen in ghoſtly and heauenly, that we thinke it to bee our vtter diſcredit and ſhame to confeſſe ourſelues to be defectiue or vnable to mannage eueryevery buſineſſe that pertaines to vsus, well and ſufficiently. Whereas who knoweth not, that eueryevery foole can eaſily runne himſelfe out of breath? but hee had need be a wiſe man that ſhould ſtop his own bad courſe, and ſettle himſelfe againe in good order and frame without the helpe and counſell of other. Nay, do not prodigall and licentious perſons more imbezle and weaken their eſtate, credit, health, and the good of poſteritie oftentimes, then ten wiſe men can turne their hand to reſtore or redreſſe againe? Such is the caſe of the ſoule indangered deeply to Satan and hell: But who (among hundreds of ſuch) is willing to be aduiſed in time, till thrift and ſtocke, hope and helpe be quite paſt recouerie? Indeed when all is in the bottome, yea and worſe; then men aske and enquire after Thrift, Sobrietie, Diſcretion. But oh, had it not been much better for ſuch to hauehave admitted counſell before, againſt an irrecouerable miſchiefe? Counſell after the euent is no counſell, but either lamentable pitie, or bitter rebuke. It were to be wiſhed this folly were only bound in the hearts of youthfull Rehoboams, (although euen they ſhall finde it ſharpe enough to be taught by Miſtreſſe experience) and not as well in ancienter yeeres: whoſe commendation it ought to bee, to ſhew foorth the example of ſtaiednes and wiſedome to the younger ſort: But if they be neither able to aduiſe themſelues, nor willing to be aduiſed by other, what remaines but that euen the heathen Poet condemne them to be miſerable? Therefore be glad of counſell for ſoule or body, and make much of it: the time may come when it will be precious and deſired: when for want of it the body is turned into priſon, beggerie, and rags; and the ſoule, after many grieuous plunges, to hell. If Pauls aduice (as ill a Pilot as he was) had been reiected to the end, what had become of them that ſhould hauehave ſcorned to be beholding to him? Act. 27. I meane of them yt ſailed with him? Remember therefore what the wiſe man ſaith: Eſtabliſh thoughts by counſell: and Act. 27. 31, 32. Prou. 20. 18. and 15. 22. 27. 9 1. 30.know that without it, thoughts come to naught. And as ointment and perfume reioyce the heart, ſo doth the ſweetneſſe of a mans friend by heartie counſell. And further, they that refuſe counſell, ſhall eate the fruit of their owne way, and be filled with their owne deuices.
Gaal alſo as well as Abimelech was earely vp to follow his matters, going Verſe 35. to 41out of the citie to ſee what was done, and whether hee could perceiue any danger to be at hand: to our ſhame it may be ſpoken, who are backward, where it were more meete for vsus to be ſpeedy and forward in all that concernes and belongs to our peace and happineſſe, as I hauehave ſaid before, in the example of Gedeons haſtie purſuit of the Medianites.
But though he was earely vp, yet (as it appeareth in the ſtorie) he was neuer Doct. one of theſe verſes.the neere in the end: to teach vsus, that it is not earely riſing, and late going to bed, nor all the care that may be taken, is not ſufficient to bring our attempts and buſineſſe to paſſe, if God pleaſe to blow vponupon our endeuours: but this is all in all, that the Lord alloweth of our doings being with an vpright heart taken in hand, and according to knowledge, and that we are vponupon good ground perſwaded (as wee ought to be) that he will vouchſafe to bleſſe the ſame. So ſaith the Pſalmiſt, Except the Lord build the houſe, that Pſal. 127. 1.is, gouerne and diſpoſe all things pertaining to the familie, they labour in vaine that build it: and except the Lord keep the citie, the keeper watcheth it in vaine. And yet I deny not but God doth ſuffer the wicked oft times to proſper, but not long, as neither he did here this Abimelech: or if long, yet to a greater ouerthrow.
A pregnant example hereof is Iehoram, (and his father Ahab is another) 1 King 22. 1. King 39. &c.who intending a voyage againſt their enemies of Aram and Moab (hauing rebelled) failed not in their outward preparation, and politike deuices to ouerthrow their enemies; for they prouided themſelues of men, munition, and confederated themſelues ſtrongly againſt them: but neuer conſidering that thēſelues had rebelled againſt a greater Lord, euen the Lord of hoaſts, they went on headily fearing no controlement, nay thinking they had God pinned, yea bound to them. But the one found to his coſt that hee went to worke againſt the edge, and deſperatly: The other, though he were ſpared for the time to a more notable ruine, (as it came to paſſe afterward) yet hee found himſelfe plunged and driuen to an extremitie before that, by want of water; which threatned the loſſe of his beaſts, and his owne, and his peoples deſtruction. Which was enough to proue that he played the foole in getting two Kings of his ſide, when God being ſhut out, and not ſought to, laughed him to ſcorne and was his enemie.
Oh then, where are the hearts of the people who regard not this, but looke that by their toyle and moyle (as they ſay) all ſhould bee brought to paſſe, as they would hauehave it? And doe neither commit their affaires and dealings to God by prayer, neither goe to worke by his direction, nor conſult how they may pleaſe him, but raſhly and by their owne wit goe about all, and then look that it ſhould fall out according to their deſire. And therfore when they thriue not, neither proſper, as they would, they are as mad men impatient and outragious: and if they ſpeede better, and hauehave good ſucceſſe, then they praiſe their owne wiſedome and their good hap and fortune in ſtead of God. Looke more largely for the handling of this point, in the example of Siſera his preparation againſt Iabin.
But before I come to the ſucceſſe that Gaal had by meeting with Abimelech, Verſ. 36. 37.I will note that which went before it. To the which end it is ſaid here, and it is to be obſerued, that Gaal was now in the triall timerous: who had boaſtingly ſaid before, who is Abimelech? now he was afraid (I ſay) as ſoone as the leaſt ſuſpition and likelihood of danger aroſe and appeared vntounto him: for he looking out as ſoone as he was able to diſcerne in the dawning, perceiued a band and companie of men a farre off: and as he did better diſcerne them, he was more afraid: ſo that he ſaid as much to Zebul his enemie, and thereby bewraied his daſtardlines vntounto him, who had heard before of his great brags and boaſting againſt Abimelech. Whereby wee may cleerely, as Doct.in a glaſſe, obſerue the propertie and diſpoſition of boaſters: who prate and bragge of great matters, but effect ſmall, or rather none at all. Like to Benhadad, who triumphed ouer Ahab, arrogating to himſelfe all that was his: but was glad after to ſend a few of his men (that were left of two mightie armies) with ropes about their neckes to ſue for his life, and their owne, vntounto the ſame Ahab, to his exceeding great ſhame, when they had ſmall hope to obtaine them.
So that this example laieth out a boaſter in his colours; noting him to be one, who out of his vainglorious and frothie humour, vndertakes great matters, but performes nothing leſſe, and therefore in ſtead of honour purchaſeth himſelfe ſhame by his folly. Commonly the boaſter is no bodie in the triall: like vntounto a torrent or ſtanding water, which in winter ſwelleth and A ſimilitude.runneth a maine, when there is no vſe of it; but in ſommer and droughts, when it ſhould coole and refreſh, that is, when it ſhould ſtand any man in ſtead, it faileth and is drie. The impotent nature of man boaſteth of all the gifts of God, inward and outward, interuerting and holding backe thankes from God, by preſumptuous bragging of it ſelfe: but for the moſt part, theſe gifts are rather ſuppoſed to be, then be indeed in the boaſter: and therefore when the triall comes, the Thraſo or bragger is ridiculous to the beholders. Amaziah boaſted of his valour greatly, and prouoked Iehoaſh without cauſe, when he needed not: but hee ſped thereafter, and was ſore foiled. So the late miſcreants, I meane the powder-traytors, how boaſted they of their deuice, when it was almoſt at the vpſhot? God and man (ſay they in that letter of theirs) hauehave decreed the ouerthrow of theſe Engliſh heretikes, &c. But God had decreed the contrary, and turned their boaſting into ſhame, euen when they looked for a perpetuall deſtruction, vponupon the vpholders and embracers of the Goſpell, and the ouerthrow of the Goſpell it ſelfe. So did Goliah challenge Dauid, by words to this effect; I will chop thee as ſmall as hearbes to the pot, (as the common phraſe of the ſwaggerer is) but hee was 1. Sam. 17. 51.chopt himſelfe head from body, with his owne ſword. The Phariſee boaſted of his righteouſnes, liberalitie, deuotion, thus: I thanke thee Lord, I am Luke 18. 11.not as this Publicane, &c. but the Publicane went away more iuſtified. The worldling in Iames, boaſteth of to morrow: To morrow (ſaith he) we will goe to ſuch a place, and make ſuch a gaine, &c. But the Lord was forgotten, Iames 4 13.and therefore they thriued as Iehoſhaphats ſhips that went to Ophir for gold, 1. King 22 48.for they were broken. So Hezekiah gloried of his treaſures, Nebuchadnezzar boaſted of his buildings, Achitophel of his policie & counſell, (ſee his words) 2. Sam. 17. 12.Herod of his wit and eloquence: and now adaies, who is ſo naked but hee hath ſomewhat to vaunt of? And if of nothing elſe, yet of this to his neighbour, that he was in the towne before him, whom he contendeth with, and ouer-croweth; and will be there when he is gone: So another boaſteth of his skill in his profeſſion or trade; another of his ſelling deare, or buying cheape; of croſſing his aduerſarie and matching him, &c. for boaſting hath not ſo ſmall acquaintance as men thinke: yea, for a need, if a man be prouoked but a little, he will bragge of his pride, and not bluſh to ſay to him that is his better, Though I hauehave not ſo good a purſe as thou, yet I hauehave as proud a ſtomacke as thou, for thine heart: euen thus may ye heare the poore man contending with the rich. But O earth, earth, earth, conſider what thou Iercm. 22. 29.braggeſt of, for euen thy glory is thy ſhame: of thine owne mouth ſhall he condemne thee, who profeſſeth to reſiſt the proud. As for them that boaſt of worſe matters, who ſay, They will quench the zeale of theſe preciſe ones, 1. Pet. 5. 5.(as they terme honeſt men) and will wearie and purſue them, till they hauehave made them eate their word, and to renounce their preciſenes: as Pſal. 2. Pſal 2. 3.Theſe (I ſay) are as neere to the Lords deſpight, and to diſappointment as the reſt: and therefore he ſcoffeth at the boaſts of ſuch enemies, caſting their brags in their teeth, and ſaying; Tell the towers and gates, ſee the walles of Sion. &c. As if he ſhould ſay, What? hauehave they caſt downe all theſe, looke well, and conſider, yee ſhall finde that not a ſtone thereof is remoued. So bad a member wee ſee the tongue is, and boaſteth of great things, to ſmall purpoſe. Therefore, to make vſe hereof, let not the wiſe, ſtrong, rich, boaſt of Ierem. 9. 23.their wiſedome, ſtrength, and wealth: but hee that will boaſt, let him boaſt that he knoweth me, ſaith the Lord. And he that can boaſt of this, ſhall not Note.feare arrogancie, ſeeing this knowledge of God is euer ſeaſoned with humilitie and louelove. Let vsus conſider this, that the ſinne of boaſting ſeldome goeth without vſurping Gods honour to a mans ſelfe, and lying: Both moſt capitall crimes againſt the firſt and ſecond tables. It is groſſe for a rich man to boaſt of his worth and wealth: but for a man to borow of this man and that Iob 31. 25.great ſummes, and to boaſt how well monied he is, how abſurd is it? Be able to ſay (if need be) vtter it, of thy well vſing thy gifts, that thou regardeſt it as much as them: or elſe thy craking of the gifts themſelues ſhall be a witneſſe againſt thee, in the giuing vp of thy account; yea rather let the beſt ſay: To vsus O Lord belongeth ſhame, and confuſion of face, we hauehave ſmall cauſe of boaſting, if we ſaw our ſelues in any ſort, as we are, and our vilenes.
Nay, let none boaſt ſo much as of to morrow, they know not what one Prou. 27. 1.day may bring foorth. Man is a worme, meane and baſe, if he were laid out in his colours: But being as he is, he ſhould rather breake into admiration, and ſay with the Prophet, O Lord, it is thy merciemercy that we be not all conſumed, Lam 3. 22.rather then to boaſt of things aboue his reach. It is abſurd and ill beſeeming eueryevery way, but eſpecially it is odious, and as dangerous, when it is vſed againſt the people of God, as Iezabel did againſt Elias, and Rabſakee that 1. King. 19. 2.railing heathen againſt the good King Ezechias and his men, boaſting and 2. King. 18. 27.threatning them, and all to diſcourage them from the true ſeruice of God, as I hauehave ſaid. And this of Gaals boaſting: now of Zebuls anſwere.
When Zebul, who being for Abimelech, ſaw the boaſtings of this Gaal againſt Verſ 36. 38.Abimelech as he ſent him word thereof, when he heard of them by other, that hee might prepare himſelfe to come forward and fight with him; ſo now he heard him himſelfe, he fleſhed him on, and matched him in another kinde, to wit, in ſubtiltie and diſſimulation, while yet he ſpake faire, and ſeemed to be friendly to him, as here wee ſee. For hee went out of the citie with him, to the end he might ſuſpect nothing, when he had yet giuen warning to Abimelech, to lie in waite for him, againſt the time hee ſhould come foorth, and to be readie to ſet vponupon him: and in the middeſt of the feare and danger that this Gaal was in, Zebul ſubtilly deceiued him, as if there had bin no cauſe of feare at all: egging and drawing him on ſubtilly, ſo that he could not for ſhame, when yet full faine he would hauehave broken away from him. Where, beſides that wee may note the diſſimulations, lyings and ſlie ſubtilties that be in the world, euen among ſuch as pretend great louelove and friendſhip, as is to be ſeene in this Zebul. Which point I hauehave ſpoken of alreadie in this booke: ſo wee may ſee how men of euill qualities are matched and Doct. verſ. 58.meete together, as he was with Gaal. For if we marke wee may ſee, that one is a boaſter, another a diſſembler, and a ſubtill vnderminder, a third a quarrellet, and contentious liuer. Other tainted with ſundrie other dangerous and bad qualities, of which the Apoſtle ſpeaketh; theſe I ſay all, liue and deale 2. Tim. 3. 2.together. Is it not therfore the great goodneſſe of God, that one deuoureth not another? Yea if the Lord ſhould not bridle him for the vpholding of the peace of the Church and Common-wealth, they could not poſſiblie dwell together, nor liue and conuerſe the one with the other, nor ſtand in any ſort, no, not as they doe, but being of ſo contrary and bad qualities, they muſt needs as fire and water deſtroy one another. And whereas the good Magiſtrate and faithfull Miniſter with other aſſiſtant Chriſtians, doe labour to throw downe the workes of darkneſſe, and of the diuell, and ſo to bridle the rage of the turbulent and vnruly ſort of people; herein it may be ſpoken with griefe, the oppoſition againſt pietie and goodneſſe is ſo great, that although (the Lord working not by miracle, but by meanes) ſomewhat bee done for the incouragement of his; and the reſtraining of the other; yet but little in reſpect of that which might be, and that were to be deſired and looked: becauſe ſuch good inſtruments, the moſt of them are too faint to fight the Lords battels againſt his ſo fierce, ſubtile, and many enemies. The like prouidence of God I noted before touching Abimelechs hiring vaine fellowes vponupon the fourth verſe of this Chapter. And to that, I may adde, that the Lord doth vſe one wicked perſon to deuoure and oppreſſe the other, that ſo his owne people may enioy the more peace and ſafetie. As we ſee here, that this politicke diſſembler Zebul (a right picture of our ſubtile Machiauilians now adaies) ſmoothes and flatters this Gaal, and ſerues his humour, (as one that would make his fellow drunke, drawes him on leaudly to drinke pot after pot, till he be quite turned ouer) by a pretended ſhew of friendſhip, that ſo his intent and plot to betray him to Abimelech, might in the meane ſeaſon take the more ſure effect.
Secondly, from hence let vsus note, how one ſinner (being oppoſite to anothers Doct. 2.drifts and purpoſes) goeth to worke, in the defeating of his enemy. Euen thus that (as the prouerb ſaith) one naile driues out another: they hauehave no way to go beyond each other, but this, who ſhall vſe his weapon skilfulleſt, and moſt miſchieuouſly. They all fetch their wiles out of one budget, and their arrowes out of one quiuer: either ſubtiltie or force is their weapon: the ſligh and treacherous Achitophel runnes to the budget, the cruell and malicious Efau to the quiuer: here lies the point, who ſhall draw out the ſubtilleſt and cunningeſt fetch, or who ſhall take thence the ſharpeſt or deadlieſt arrow. Both ſhoot in the ſame, I meane the diuels bow, but the skill is, who ſhall ouer-reach, and ouer-ſhoote each other therein. And he that prouides them this artillery, will be ſure to be the gainer which part ſoeuer loſeth: hee will prouide, that his kingdome ſhall increaſe, euen in the oppoſition of his ſubiects: they fight as faſt for him as they doe againſt each other: Zebul and Gaal ſerue two Maſters here (in one ſenſe) the one Abimelech, the other Shechem, and the one by his boaſting ſeekes to out-face the other. The other by his conniuence and diſſembling ſeekes to root out him. But loe in the meane while both ſerue one Maſter the Diuell, hee reioyces as much in the ſpectacle, as Ioab and Abner did, in the beholding their young men to play, (as they cruelly called it) but in good earneſt to cut each 2. Sam. 2. 14.others throat. If men in their curſed doings and tradings thus in ſinne, would conſider that themſelues are ſure to goe by the walles, and forfeit their ſoules to him with whoſe engins and tooles they appugne each other, yea if they conſidered, that their quarrels ſerue to no other end, but to make Note.a pageant for the diuell to laugh at: If they could ſee into the iſſue, that hee who winneth, winneth hell, and hee that loſeth, loſeth heauen: the gaines are onelyonly Satans: oh how would this quaile them and dampe them in their leaudneſſe? Put caſe that in the ſame ſhip vponupon the ſea, two men walke contrary ſteppes to each other, the one croſſing the other in their motions: doth not the ſhip carrie them both one way? Can they (will they, nill they) reſiſt A Simile.the motion of the ſhip wherein both ſaile? Euen ſo all ſinne hath one motion, though ſinners mooue diuerſly; let them ſtriue each againſt other neuer ſo eagerly both muſt yeeld to one motion, their ſinne wil bring them both to hell. The prodigall man walkes with quite aduerſe ſteppes to the couetous, but both ſteps tend to hell. One great man ſeekes to ouerthrow another: hee that is ſubtill takes the vantage of him that is ambicious, and laies ſuch a traine for him, as by following his ambicious plot, he incurreth the danger of the law, and ſo ſupplants him; but both the wiſdome of the one, and the folly of the other is helliſh. So that the cloſer and deeper the one is aboue the other, the ſooner he may ſubuert him: but a ſubtiller then both, goeth beyond them, and will (at length) ouerreach them both. One man vnderhand worketh miſchiefe againſt another: and he againe vnſheaths his tongue againſt him: the former is like to put downe the latter, but his owne ſinne will as faſt vndoe him. So the buyer would match the ſeller by his diſſembling: the ſeller would coſen the buyer by his boaſting and praiſing of the wares: but indeed both deceiue themſelues aſwell as each other. The vſe is, to teach men not to thinke themſelues ſafe and warrantable, becauſe they reſiſt euill, except they diſlike and hate it alſo; for they may ſinne as faſt in reſiſting it, as in allowing it. Againe, let it teach men to abhorre this eſtate which admitteth no peace, no ſound conſent and vnitie: but is a fountaine of confuſion: and to embrace that profeſſion and practiſe, which commeth from the God of order, and is as vniforme in the meanes as the end, and vniteth them that embrace it, in the league of louelove and peace. As for thoſe that are better minded, let them beware of this errour of the wicked: let them not thinke their libertie hereby reſtrained, becauſe they may not match the vngodly in their kind to play the Cretians with Cretians, the Foxes with Foxes: this is not their profeſſion, they are bought with a price to ſerue the Lord in their bodies and ſpirits. The other indeed being diſſwaded from this practiſe, anſwere for themſelues: That if they did not ſweare, coſen, lie and temporiſe with the world, they could not liue, eueryevery one would ouer-reach them, they ſhould greatly diſaduantage themſelues in forgoing that liberty. But let the godly oppoſe their innocencie, with the wiſdome of the ſpirit, to the ſubtiltie, and all other leaud qualities of the wicked: and if they cannot match them thereby, let them willingly take the foile, and ſubmit themſelues to God, rather then returne euill for euill.
This vrging of Gaal by Zebul alleaging his owne words, that he had ſaid, Verſe 39.[Who is Abimelech] made him goe forth againſt him, but ful ſoone he turned his face away from him, and fled: where we may ſee how God ſhamed him for his bragges, and that euen among the men of Shechem, where hee had made his boaſting: that they, as well as he, might take ſhame for their raſh and moſt vnwiſe aduenturing to ſet him vp for their head and guide, in whom they ſaw nothing but bragges. Thus doth God daily put to ſhame both boaſters and ſuch as aduance and cleaue vntounto them: as what boaſter is there, if he can make a flouriſh, but ſome baſe and vnſetled perſons or other will admire and applaud him, which God doth moſt iuſtly ſuffer them to doe, the one to deceiue, the other to bee deceiued, accordingly as they hauehave prouoked him, and yet in great mercy he doth it, to humble, and bring them to repentance, when they cannot but with ſhame ſee what they hauehave done: although we ſee (the more is the pitie) that few are the better thereby, or make any vſe thereof, but runne into ſome other bad courſe, if they be made openly aſhamed of that. Which I ſpeake as well to giuegive a watchword to both, to bethinke themſelues betimes of taking a better courſe, as alſo to the great comfort of them that are wary and aduiſed to ſhun and auoide ſuch deceiuers and baſe flouriſhers, and doe take like heed and care to keepe themſelues from eueryevery euill way. But to returne: in that this Doct. verſe 39. 40.Gaal was driuen ſo cowardly to flie, who had made ſo great bragges of courage and manhood, we ſee what many doe ſhew themſelues to bee in triall: for without grace there is little difference. And I doe not onelyonly meane hereby groſſe and great braggers, of whom I hauehave ſpoken already, but others alſo in that kind, though as it is counted in a lower degree. For example: how many may we ſee, who ſhew great liking of good things, and who profeſſe their forwardneſſe in religion, and to diſlike others that doe not ſo, as if they were before-hand themſelues in compariſon of many? and yet it is cleere that either they hauehave ſmall or no vſe of religion, (when they be at the beſt) no, not as many of them hauehave, whom they diſgrace and condemne, or elſe they reuolt in time for all their faire ſhewes, and thereby doe openly bewray that there is nothing but froth to be found in them. Which is no ſmall cauſe of griefe to the beſt, that there being but few that do make any great profeſſion, yet that many of them ſhould deceiue themſelues and others. In ſtead whereof, let Gods true ſeruants feare alwaies, as the bleſſed Prou. 28. 14.doe, their infirmities and vntowardneſſe, which they feele to be in them, and giuegive no occaſions to any to thinke of them better then they are, but walke in vprightneſſe of hart toward God, and not neglect to honour him, 2. Cor. 10. 6.as they ſhall hauehave opportunitie in giuing good example to others.
And while Gaal the Captaine of the men of Shechem fled, many of them Verſe 41.fell and were ſlaine, according to the Lords foretelling, and for that their ſin againſt Gedeons houſe: and their boaſting defender himſelfe (as he tooke vponupon him to be) was caſt out of the citie with his brethren, that they did not ſo much as remaine in it. And by this let all learne a further leſſon, then to ſhunne and auoide boaſters; to wit that they neither put themſelues vnderunder Doct.the ſhadow of fleſh: for euen ſo they ſhall be ſerued, (as theſe men of Shechem were) who repoſe their confidence in man, or in any earthly thing. And this doth cleerely ſhew the beginning of the deſtruction of the men of Shechem. But of the argument now handled, I need not repeate that which hath been ſpoke vponupon ſundry occaſions heretofore: as for Gaal, we Prou. 11. 2.ſee he roſted not that which he got in hunting. Gaal thought by crakes and boaſting to winde in himſelfe and his brethren with the men of Shechem: Verſe 41.as for Abimelech, hee knew hee got into the kingdome by tyrannie, and hee thought it liker for many to preuaile then one. And although commonlie it commeth to paſſe that men ſtabliſh themſelues and theirs, by flattery and coſoning, yet here it was otherwiſe. For hee was fruſtrate of his hope, and as we ſee here, caſt out by Abimelech. And ſo God dealeth oft-times, that Doct. 2.though many vnworthy perſons lift vp their heads, and build their neſt on high againſt the darts of miſfortune, (as they call it) by pride, extortion, crueltie, boaſting, &c. yet God many times hindreth the courſe of ſuch, and throweth them downe: as he ſoone broke off the ill courſe that Iudas Matth. 27 4. 1. King. 2 32. 2. Sam. 3. 27. 2. Sam. 17. 23.tooke to be rich: Ioab, Abner, and Achitophel, who were neere to the King in whoſe daies they liued, yet in time they were caſt downe from their greatnes and glory which they had. Oh how hath he done the like in latter times ſince, that if ſuch wil needs darken and obſcure Gods glory and the Goſpell for their owne pleaſure, or the ſetting vp of themſelues; they may ſee with their owne eyes, as alſo all that applauded them, that they hauehave receiued their due reward, when God hath caſt them downe with ſhame, and yet the worſt is behind; which abideth ſuch, whatſoeuer changes they meet with here in the meane ſeaſon. And this being the beſt ſtate that ſin bringeth (in this life) which I hauehave now mentioned, let it feare the godly to taſte of the dainties of ſuch, (as they count them) leſt they with Eue reaching out their Geneſ 3.hands after them, doe taſte alſo of their puniſhments in ſuch wiſe, as they wiſh with many ſtripes, that they had neuer done ſo.
Verſe 42. And on the morrow the people went out into the field, which was told Abimelech.
43. And he tooke the people and diuided them into three bands, and laid waite in the fields and looked, and behold, the people were come out of the citie, and hee roſe vp againſt them and ſmote them.
44. And Abimelech and the bands that were with him ruſhed forward, and ſtood in the entring of the gates of the citie, and the two other bands ran vponupon all the people that were in the field and ſlew them.
45. And when Abimelech had fought againſt the citie all that day, hee tooke the citie, and ſlew the people that was therein, and deſtroyed the citie, and ſowed Salt in it.
46. And when all the men of the Tower of Shechem heard it, they entred into an hold of the houſe of the god Berith.
47. And it was told Abimelech that all the men of Shechem were gathered together.
48. And Abimelech gate him vp to Mount Zalmon, he and all the people that were with him, and Abimelech tooke axes with him, and cut downe boughs of trees, and tooke them, and bare them on his ſhoulder, and ſaid vntounto the folke that were with him, What yee hauehave ſeene me to doe, make haſt and doe like me.
49. Then all the people alſo cut downe eueryevery man his bough, and followed Abimelech, and put them to the hold, and ſet the hold on fire with them.
50. So all the men of the tower of Shechem died alſo, about a thouſand men and women.
AFter the forementioned ſlaughter, and holding Gaal out of the citie, the Iſraelites in Shechem thought among themſelues, that they would The ſumme to verſe 46.be auenged of Abimelech, as it ſeemeth; and they went out of the citie to purſue him. They neuer conſidered what a puniſhment they had ſuſtained already, by their raſh putting themſelues vnderunder that vaine-glorious boaſter Gaal, but vnaduiſedly followed their quarrell. But he vnderſtanding it, tooke the aduantage of that their attempt, and ſo diſpoſed his bands of ſouldiers, that hee ſet two of them to take thoſe that came forth of the citie, and ſlew them, and hee and another band ruſhed to the entrance into the citie, and hauing fought againſt it the whole day, took it, and ſlew the people in it, and deſtroyed the citie, and ſowed ſalt in it.
If the men of Shechem had gone out of the citie, but to walke, or to doe The clearing of verſe 42.ſome buſineſſe, as ſome (perhaps) would thinke they did, Abimelech ſhould not hauehave needed to prepare two or three bands of armed men to ſet vponupon a few, ſcatteringly here and there, and thoſe vnarmed, comming forth to their worke; or if they had gone out vponupon pleaſure, what had he gained, to hauehave gone forth with bands againſt a few perſons? But it is cleare therefore (as I ſaid) and moſt certaine, that they went out in warlike manner to fight with Abimelech, (though they went without Gaal their Captaine) being much prouoked and incenſed for the loſſe of their neighbours, whom Abimelech had ſlaine the day before. For they were many, and for that they were now heated very much: and more in ſpite, raſhneſſe, and deſire of reuenge, rather then good aduiſedneſſe they went to worke: being driuen and put to their ſhifts, as they thought, and that ſomewhat they muſt doe to him, either that they muſt ouerthrow him, or elſe they ſaw that hee would ſurelie root out them: for to this it was now come, that the word of God by Iotham, Doct gathered generally to verſe 46.might be fulfilled. And by this we ſee to what deſperate ſhifts men are driuen by their falſehood, crueltie, raſhneſſe, vaine, confidence in man, and by the like ſinnes: and what wiſe man would looke for any better end of ſuch doings?
If God had brought vponupon them that trouble in their innocencie, hee would hauehave taught them how to beare it, whatſoeuer had been like to hauehave followed: but now they runne vponupon the ſwords point, and therefore both they that ſought to fight with him abroad, and they that waited for to ſet vponupon him and his men in the citie, are both of them deſtroyed. This is the beſt end that ſinne bringeth vponupon the committers. And thus wilfulneſſe, ſtomacke, and ſtubborneſſe bring many to deſtruction, while they who are contrary minded are in peace. So contention, whoring, drunkenneſſe and riot, doe the like in their kind: and they that ſeeme to bee ſafeſt, and freeſt from danger being of that ſort, may looke for no better fruit nor end of their euill doings, but ſhame, ſorrow, and a miſerable death, though not by enemies, as theſe men of Shechem found it, whether it bee in their beds, or wrought by their owne hands, all is one, if repentance breake not off their euill courſe.
The which while Gods ſeruants behold, and ſee to what a wofull end their euill doings bring many, who yet in their iolitie thought themſelues Note.the only wiſe men of others, and all fooles who walked in their innocencie and vprightneſſe. I ſay while Gods ſeruants ſee this, they ſhall praiſe him highly, for that they followed a better courſe by Gods direction; and euen now (I ſay) when they ſee Gods threats executed vponupon euill doers, as they were told that it ſhould be ſo in the middeſt of their proſperitie and iolitie. And all that come after them, ſhall ſee good cauſe, and hauehave incouragement to hold on a Chriſtian courſe, and to turne neither on the right hand, nor on the left, although they ſhall ſee pietie and good conſcience to be iuſtled to the walles, and ſcorned, yet ſhal the worſt day of theſe that practiſe them, be farre better then the beſt of the other, for all their ſetting out of the matter Note.for a while; and when their time commeth in which they ſhall ſmart, then ſhall Gods ſeruants reioyce in their owne ſinceritie and innocencie. Let the reader looke backe to the former chapter, and inlarge this point by adding thereto, that which hath been noted touching the ſinne and iudgement of Succoth and Penuel.
Now followeth the further proceeding in, and laying foorth of the ouerthrow Verſe 42 to 46. ſtill continued.of the men of Shechem. Abimelech might for all the force of them goe and dwell ſafely in his houſe, as he did, at Arnmah, not farre from Shechem, their power being weakned, and Gaal thruſt out by Zebul. But yet they roſe vp againſt him, as we hauehave heard, of ſtomack, if poſſibly they might any way be reuenged: But their ſo doing being told to Abimelech, turned to the deſtruction of them that did ſo, and to them that were in the citie, with it alſo; as appeareth in theſe foure next verſes. Reade them in the text. The Lord hauing purpoſed their ouerthrow, did thus goe forward with it: for he hath many waies to execute his iudgments threatned vponupon his enemies. It was a iuſt cauſe to aſtoniſh the reſt, when he began with the formoſt: but alas, where there is no counſell from God to direct them, what can they do, but waite their time to follow their fellowes in the like iudgement? Euen ſo, God ſometimes ſweepes away all the companie of bad men and euill Doct. 2. out of theſe verſes.workers in ſome one place at once, as hee did whole kingdomes in Ioſhuas time, and made his people poſſeſſe and inhabit them. Sometime he keepeth them vnderunder and waſteth his enemies by degrees, and one after another, as here: as before I noted out of the ſpace of Abimelechs raigne, where the ſame point hath been handled.
So they that marke it, ſhall finde, that though hee giuegive them their ſcope and libertie for a time, which hee doth, that they may repent; they in the meane while looking after no ſuch thing, (I ſay) they that mark it, ſhall ſee, how God either beginneth to blow vponupon their proſperitie, as the Eaſt wind Note.in the Spring beginneth to nip and hold in the leaues that were comming A Similitude.foorth, or elſe as a great froſt doth all at once kill them; ſo doth he ſuddenly ſend deſolation vponupon them, one way or other, when their time is come. And therefore let no ſeruant of God feare, or be diſmaied for the greatnes and pride of ſuch, for in a ſmall time their glorie and iollitie ſhall vaniſh, it ſhall be no more ſeene; there is a greater then they, who will ſurely cut off Eccleſ. 5. 8.their hope, and lay their glorie in the duſt. Oh that the righteous could then praiſe God, for that hee hath kept them in all thoſe times of danger within their bounds, not ſuffering them groſſely to reach out their hands to iniquitie; and when they hauehave ſeene ſuch workes of God to be ſhewed on his enemies, then euer after to bee more firme in their couenant keeping with God.
Theſe things being thus brought about to the killing of ſo many of the Doct. 3 out of the former verſes.men of Shechem, a thing ſo vnlikely in their firſt making of Abimelech king; it ſhall not be amiſſe to conſider a little of it, the ſpoile of the men being ſo great, and yet ſo ſmall likelihood thereof, till the Lord ſent an euill ſpirit betwixt Abimelech and them. Who would hauehave ſaid in the time of their agreement and louelove, that was betwixt them, that they ſhould hauehave growne to this point, to become vtter enemies? and while they were ſo neerely ioyned and knit together in amitie and friendſhip, that they could be thus alienated, and at the vttermoſt defiance one with the other? They who were promiſed by Abimelech to be aboue all other reſpected and preferred; who would hauehave ſaid, that they of all other ſhould be hardlieſt handled, yea deſtroyed? But wee muſt vnderſtand, that there were two cauſes hereof, and the one riſing from the other. The one was this, their louelove was wicked and curſed, and bound together with rotten bands. The other was this; that the wrath of God burning like fire, brake and conſumed theſe bands: whereby hee raiſed an euill ſpirit betwixt them, to the deſtroying each of other. And let all that are wiſe, bee inſtructed hereby, that where men are, as theſe were, companions and friends in euill, and that they are not linked together by the feare of God, and the louelove of goodneſſe, that their fellowſhip will not hold long, what likelihoods and ſhewes ſoeuer there be of the continuance thereof: And the more euils that it is compact and framed of, the deadlier and more violent ſhall the breach of it be. If it be not accompanied with wicked practiſes, as theirs here was, yet euen the ſecret moths of ſelfe-louelove, priuy pride, and the ſeeking of commoditie therby, being the grounds of this agreement and fellowſhip; euen they wil conſume it as the moth doth the garment. It is a worke of great difficultie for the beſt intended louelove euen betwixt good Chriſtians to be held firme, and kept vnbroken: and there muſt be renuings of couenants oft times betwixt them; and all little enough, the diuell ſo ſets in to raiſe and make diuiſion among brethren. For why? It is a good note of their welfare and happineſſe to be knit together in brotherly louelove. So ſaith our Sauiour: Hereby ſhall men know that ye are my Diſciples, in that yee louelove one another. But if men be brethren in euill, as if they be more neerely knit together, becauſe Ioh. 13. 35.they both ioyne in a bad cauſe, ye hauehave heard Gods ſentence of ſuch agreement alreadie, it ſhall ſurely come to naught, as this betwixt Abimelech and the men of Shechem did, now vnlikely ſoeuer it ſhall ſeeme to be ſo in the time of their peace and louelove: And the ſame I ſay of their fellowſhip, who are both of them vnreformed, although it bee not for ill ends and purpoſes entred into by them. And let this which I hauehave ſaid, make vsus wiſe in ſeeking louelove and friendſhip one with another. But here, the occaſion being fitly offered, I end.