Commentary on Judges, Sermon 20
THE TWENTIETH SERMON ON THE THIRD CHAPTER OF THE BOOKE OF IVDGES.
NOw followeth the fourth point in this example, and that is; how God had mercy on the people when they cried vntounto him, and gaue them another deliuerer, this Ehud by name, of the family of Iemini, which pertained to the tribe of Beniamin, and lame on his right hand. And by this, as Doct. 2. in verſ. 15.it appeares that Gods hand is not ſhortened in raiſing vp one deliuerer after another; ſo we may ſee how good and kinde the Lord is, in hearing the cries and grones of his people, and that often times; euen againe and againe, when they make their complaint vntounto him. And this hee doth as well in the daily pardoning of our infirmities which are innumerable, (for who can reckon them?) as alſo in ſuch falles as are more grieuous, if it repent vsus from our heart, as he willeth vsus to doe in Hoſea. Which doctrine is warily to be receiued, for wee are ready to fall into Hoſ. 14. 1. 2.extremities on both ſides. For ſome doubt and feare that God will not receiue them againe, though they returne to him, remembring their former ſhamefull and wilfull tranſgreſſion: but that errour of theirs muſt be amended. Other are ready, when they heare of Gods receiuing ſinners graciouſly, and that againe and againe (they lamenting after him,) they are ready (I Note.ſay) to thinke that they ſhall eaſily bee forgiuen, without any remorſe or pricke of conſcience for their ſinne: which is a groſſe abuſing of Gods patience and his readineſſe to receiue ſinners, who hauehave offended: and differeth not much from them, who ſay, [Let vsus ſinne, that grace may abound.] The middle way betwixt both is ſafeſt to goe in: to wit, not to caſt away their confidence, when they vnfainedly turne to God, and yet not to take or arrogate to themſelues the beleeuing of pardon, while they continue bold in ſinning, without broken and relenting hearts.Note.
And this leſſon being learned of vsus, as God teacheth it, and hath himſelfe giuen example vntounto vsus, is a ſound and certaine rule to guide vsus toward our neighbours who hauehave offended vsus: that is to ſay, that as he embraceth and forgiueth ſinners returning vntounto him; ſo we ſhould not bee cruell or hard-hearted toward them, but readily to receiue them, when they ſubmit themſelues. According to that which our Sauiour anſwered to Peter, when he aſked him, how oft he ſhould forgiue his brother, vntounto ſeuen times? he anſwered Mat. 18. 21.him, I ſay not vntounto ſeuen times, but ſeuenty times ſeuen. We ought therefore to forgiue them: but what? not the tranſgreſſion of Gods law, for we cannot doe that, for none can forgiue ſinne but God. But the wrong and iniurie Mat. 9. 3.done vntounto vsus, and the euill minde they beare toward vsus, (I ſay) that wee ought (as we profeſſe in the fifth petition) to remit. As for ſatisfaction, if he hauehave taken away our goods, we may, in the remitting that, doe, as the repentance and ability of the partie ſhall giuegive occaſion. and ſo I ſay of the puniſhment which he hath deſerued, if he hauehave hurt vsus in our body, name, or otherwiſe; yet if it bee expedient, and that wee ſuſtaine not any great detriment Note.thereby, we may remit it. But yet in ſome caſe, though we forgiue the wrong, yet wee may vrge the partie that is culpable, to ſatisfaction and puniſhment, according to the law of God, and the nation where wee liue; left men ſhould be emboldened to ſinne thereby: yea and ſometime wee who are wronged, ought ſo to doe neceſſarily: otherwiſe we ſhould ſin againſt God, and the Common-wealth. And thus Achan by Ioſua, and the theefe on Ioſh. 7. 25.the croſſe, were iuſtly puniſhed and put to death, for why? both Gods law and mans had elſe been broken. This I hauehave ſaid of this matter, there being Luk. 23. 41.ſome difficulty about it, that we may ſee what wee are bound to remit vntounto our neighbour, and how farre.
An other thing in this verſe is, that this Ehud, who was giuen them as a Doct. 3.deliuerer, is ſaid to hauehave bin lame, but in what part of his body? euen on his right hand, that member which might worſt be miſſed, eſpecially in a valiant captaine and man of war, as he was, and now called to ſhew his ſtrength and skil, wherin we can ſay no leſſe, but that God doth that which is ſtrange and maruellous in our eyes. For he ſheweth vsus hereby, that he when it pleaſeth him, (and that is moſt commonly) vſeth weake meanes to effect and bring great matters to paſſe, that his glory may be more eaſily ſeene, and giuen vntounto him: yet fleſh and carnall reaſon will not yeeld eaſily thereunto. But for proofe of the doctrine, looke what baſe and weake inſtruments the Lord vſed to vexe a mighty King (I meane Pharaoh) namely, Frogs, Lice, Locuſts, & ſuch like. So Ionathan & his armor-bearer flew many of the Philiſtims: Dauid Goliah. In the Prophet Ioels time, how did the Lord plague the drunkards, and the ſinners of the land, who were ſo iolly, hauing the fruits of the earth in plentifull manner to ſerue their turne, as though there had been none that could hauehave reſiſted them, how did he (I ſay) plague the the ſtouteſt and the mightieſt of them by the like weake meanes, ſpoiling thereby the fruits of the earth, without the which their iollity muſt fall to the ground? Thus the Prophet ſpeaketh: Heare ye this, O Elders, and hearken all ye inhabitants of the world; whether ſuch a thing hath been in your daies, or in the Ioel 1. 3.daies of your fathers: That which is left of the Palmer worme, hath the Graſhopper eaten, and the reſidue of the Graſhopper, hath the Canker worme eaten, and the reſidue of the Canker worme, hath the Caterpiller eaten. And to ſee the mighty hand of God in other matters, which farre exceede theſe, (for God can and doth this often, but this ought not to cauſe vsus therefore to bee ſlight in meanes vſing to ſerue his prouidence,) How did hee by his Apoſtles, who were ſimple men, and of no great account in the world, yet how did hee by their miniſtery and weake preaching, (as it was accounted) ſubdue the proud and ſtately world to the obedience of the Goſpel? Euen Paul, but one man, how many cities, yea countries did he bring from darkeneſſe to light, and from the power of Satan, vntounto God; inſomuch as whole Aſia was filled with his doctrine, and both Iewes and Grecians heard the word of the Lord. And ſo Act. 19. 10.in our daies hee hath perſwaded many to become true Chriſtians by the miniſtery and labours of them, who are of ſmall reputation in the world.
And why he bringeth to light ſuch excellent tidings of the kingdome of glory, by ſo weake meanes; Saint Paul ſheweth the reaſon in theſe words; We hauehave this treaſure in earthen veſſels (ſaith he) that the excellency of that power …. Cor. 4. 7.might be of God, and not of vsus. Therfore deſpiſe not the weake, by whom God worketh; neither let ſuch diſcourage themſelues, who by the grace of humility, meekneſſe, louelove, and ſuch like, with their ſmall gifts, ſhall edifie and build vp the Church of Chriſt, when the knowledge in the bare letter, of ſuch as are thereby puffed vp, ſhall doe little good. And as it is in the miniſtery, 1. Cor. 13. 1. 2.ſo ſhall it be ſeene in the people, that true godlineſſe accompanying the knowledge of Chriſt, though ridiculous among men, ſhall do much in perſwading and drawing many to the louelove of the Goſpell, and fellowſhip therein; which as it is the greateſt, ſo it is (doubtleſſe) the rareſt thing that is to be ſeene among the people. As in the example of the woman of Samaria is to be ſeene, who brought her neighbours to Chriſt, being conuerted her ſelfe: yea and this may bee ſeene ſtill at this day, that euen priuate perſons truly religious, ſhall with their humility, diligence, and louelove, doe much more good then they who hauehave variety of knowledge and vtterance, being deſtitute of thoſe graces, though they bee little accounted of. The vſe of all that I hauehave ſaid of this point is, that we hauehave the works of God (how meanely ſoeuer accounted of) and ſpecially his worke of grace in men, that wee hauehave them (I ſay) in moſt high reuerence, in compariſon of the gloriouſeſt acts of men. And this of the foure points in this ſtory, from the 12. verſe; namely, 1. the reuolting of the people from God: 2. the Lords puniſhing them: 3. their crying to God: and 4. his ſending a deliuerer to them. And thus much of this matter.
But theſe foure things in this ſecond ſtory thus ended, there remaineth The ſence of that which remaineth in the 15. verſe.ſomewhat in this verſe, that hath not yet been ſpoken of, and much in the whole chapter by occaſion of the laſt point, I meane of Ehuds deliuering them; with which I will proceed; and firſt with that part of this 15. verſe that remaineth. The words are theſe: [And the children of Iſrael ſent a preſent by him to Eglon King of Moab.] Heere, if this trouble any, that the largeſt part of this ſtory remaineth behinde vnhandled, and wherefore it ſhould bee ſo, ſeeing the foure materiall points or parts of the chapter hauehave (as wee hauehave ſeene) been handled already: I anſwere; all that is behinde to the 31. verſe, doth iſſue and grow out, and by occaſion of the laſt point of the 4. namely, of the deliuerer whom God raiſed vp to the people, I meane Ehud, and is ſet downe to illuſtrate and amplifie the deliuerance of the people, as ſhall appeare, euen how God deliuered them from the bondage of the Moabites, and gaue them reſt. The perſon being this Ehud, as hath been ſaid, the ſtory ſhewes how hee wrought this their deliuerance; and it was thus: firſt, by ſlaying the King of Moab himſelfe, which reacheth to the 27. verſe: then by killing ten thouſand of the men of Moab, which is to the 30. verſe; after the which followeth the ſubduing of the Moabites, and the deliuerance and reſt of the people, to the 31. Now of the firſt of theſe in the firſt place; namely, of killing the King. For the laying forth of the which wee are to conſider, firſt, the things that went before it, namely, by what meanes hee wrought ſuch a great worke, and they are ſet downe to the 21. verſe: then the act it ſelfe, which is to the 23. and the things that followed, to the 27. The things that went before it, as the meanes to worke it by, were the double going or iourney of Ehud to the King of Moab: the firſt when hee deliuered the preſent to him onelyonly: to the nineteenth verſe: the laſt, when he did the act it ſelfe, to the 21: In his firſt iourney to him, note theſe three things: one, the occaſion of it, that was, a carrying of a preſent to him: the ſecond, his furniſhing himſelfe to do the deed, with a ſhort and ſharpe dagger: then the deliuering of the preſent. Thus the ſtorie being ſet downe at large in the text, I hauehave laid it forth in the ſeuerall parts of it, ſo farre as in this place is expedient for the better vnderſtanding of the reader. Now let vsus go through them all in order. And firſt, whereas it is ſaid in the latter end of this 15. verſe, That the children of Iſrael ſent a preſent by Ehud to the King of Moab, for ſo it was indeed, as the word in Hebrew foreign ſignifieth, and not tribute: this (as I ſaid) was the occaſion by which he went to him: ſo by this preſent, the King of Moab was blind folded, that hee might not ſuſpect any ſuch matter afterward, to bee intended by Ehud, when hee attempted and went about the fact in deed. For though it was lawfull for him and the Iſraelites to goe about to kill him, yet it was nothing meet, that they ſhould by any vndiſcreetneſſe, giuegive him occaſion to ſuſpect it. And by this which was Doct. 4. in verſ. 15.allowed in them, we may ſee, that it is lawful and not diſpleaſing to God, for a good man being in danger or diſpleaſure with another, and namely a ſuperiour, to remoue it (if he can) by a gift or preſent. I know preſents may be lawfully ſent in other reſpects, namely, to ſhew thankfulneſſe for kindneſſe receiued: and I know alſo that a gift ſomtime is ſent to the helping forward of a bad matter, and for the corrupting of iudgement, which is moſt odious; neither of both theſe is meant heere. But to get fauour, and namely, with our betters, by ſuch meanes, when we know no other to bee like to preuaile, there is nothing againſt it, but that wee may ſerue Gods prouidence that way, for the remouing of diſpleaſure. And ſo did our father Iacob ſeeke to Gen. 32. 13.put away the wrath of his brother Eſau, and to procure his fauour. And although he who receiueth it, doth oftentimes offend therein, for that hee ſhould yeeld fauour without it, yet for the giuer wee know what Salomon ſaith; A gift in ſecret pacifieth wrath. And it doth as well pull downe the heart of him that ſendeth it, as mollifie him that receiueth it, which is farre better then that both, or either of them ſhould ranckle and bee inflamed, each againſt the other. And this may ſuffice to hauehave been ſaid of this matter, and ſo of the whole 15. verſe.
Verſ. 16. And Ehud made him a dagger with two edges, of a cubit length, and he did gird it vnderunder his raiment vponupon his right thigh.
17. And he preſented the gift vntounto Eglon King of Moab, and Eglon was a vnry fat man.
18. And when he had now preſented the preſent, he ſent away the people that bare the preſent.
19. But he turned againe from the quarries that were by Gilgal, and ſaid, I hauehave a ſecret errand to thee O King, who ſaid, keepe ſilence, and all that ſtood about him went out from him.
20. Then Ehud came to him (and he ſat alone in a ſommer parlor which he had) and Ehud ſaid, I hauehave a meſſage to thee from God. Then he aroſe out of his throne.
EHud, whom God had giuen to the people for a deliuerer, was by the conſent of them, choſen to goe with the preſent to the King of Moab, and he knowing that he was to deliuer the people out of his hands, did thus goe about it; namely, to prouide him a ſharpe dagger for more ſpeedy expedition thereof, and girded the ſame vnderunder his right thigh, that there might be the leſſe ſuſpition of that he intended. For though the danger could not be but very great, and he notwithſtanding be doubted not of good ſucceſſe from God, yet he caſt with himſelfe how many and great the perils were in going about it, that he might the wiſelier auoid them. I confeſſe, that this act that they intended to doe, namely to kill the King of Moab ſecretly, and thus to prouide for it, and to couer it by the preſent that hee offered him, I confeſſe (I ſay) that if God had not called him to it, and ſet him about it, it had been an action (in many reſpects) odious, and highly to be condemned. But God raiſing him vp to ſuch an end, hee was approued of him therein, and that was his encouragement and emboldening, that God had called him to accompliſh that worke.
And heere note from that which I hauehave now ſaid, that this is that which Doct in verſ. 15. and 16.muſt encourage vsus in the difficulteſt matters; that we in taking thē in hand, are ſet a worke by God, and do know, that he is pleaſed with the things that we goe about: this (I ſay) is that which we muſt be perſwaded of, that wee hauehave him with vsus, to the end wee may cheerefully goe through with them. Looke wee carefully to this, and wee ſhall proſper, and make we it our common practiſe in our affaires, and we ſhall throughout ſee good daies. But if we hauehave no allowance from him in doubtfull caſes, and much more in ſuch as hauehave apparant ſhew of euill, we may not enterprize them any more then Ehud might heere without his warrant. And where wee hauehave no commandement for that which we take in hand, as in a thing that is indifferent, let vsus know our liberty, and that wee doe that which wee are perſwaded doth pleaſe God beſt, and ſo wee ſhall hauehave peace in that wee goe about. But how little this is regarded, and how men take in hand the things which they doe of their owne head, and to their owne liking, and how ill ſucceſſe they hauehave in ſuch of their actions, as it is lamentable to behold it; ſo I refer the reader that is deſirous to know more of it, to chap. 1. verſ. 19 22. where I hauehave ſaid more of it. This be ſaid of the firſt thing of the three, in ſending the preſent.
In this ſecond of the three things, in that he went ſo well appointed; let Doct. in verſ. 16.vsus marke, that when Ehud was ſure of good ſucceſſe in this great worke, and that God would be with him, hee was not idle nor careleſſe, but had greater regard how to goe about in the beſt manner, furniſhing himſelfe, and prouiding this weapon for the purpoſe. Wherein againe wee muſt learne, that it behoueth vsus to vſe all good meanes, as diligence, prouidence, and wiſdome, for the well bringing to paſſe euen of thoſe things wherein God hath promiſed good ſucceſſe, and to bee with vsus. Yea and further to doe them with readineſſe and cheerfulneſſe, as we ſee we hauehave good cauſe, being ſo wel encouraged. And ſo all may ſee, and we our ſelues may know that we goe not to worke as men of the world doe: I meane coldly and deadly, onelyonly for the hope of profit, pleaſure, or ſuch like whetting vsus on, which are the motiues and perſwaſions that earthly minded and worldly men hauehave in doing their buſines. And what a grace and bleſſing is that, in our earthly buſineſſe and common workes, that wee may bee ſo heauenly minded in them? for much more we may looke and hope to be well aſſiſted, as the workes which wee goe about, are more heauenly. But thou maieſt reade more of this, Chapter 1. verſe. 4.
The third thing of the three now followeth, which was the preſenting verſ. 16. 17.of the gift, in carying and offering this preſent to Eglon the King of Moab, (which ſeemed, to ſuch as heare of it, no matter commendable, that Ehud ſhould kill him vnderunder pretence of kindneſſe) yet hee intending a further Doct. 2.matter thereby, then he ſhewed, to wit, the deliuering of Gods people by killing him their enemie, it was not onelyonly lawfull, but alſo praiſe worthy in him. And this act of his teacheth, that when we doe ſuch things as are not of beſt note, nor moſt commendable in the eyes of men, ſuch as this of Ehud ſeemed, yet lawfull & allowed of God, we ſhould (if it may be) intend ſome further and better thing thereby, as Ehud here did. And although it hauehave no effect for the preſent time; I meane, that good which we purpoſe and aime at, yet to wait opportunity to bring it ſo to paſſe. But this wil be better vnderſtood by laying it out in particulars. As for example; if a man be in the company of a bad perſon, which in it ſelfe is no credit to him, (& yet it is not vnlawfull) or if a man giuegive almes to a poore man who hath no goodnes in him, (which may be thought of ſome to be a maintaining of him,) in both theſe caſes and the like, he that I ſpeake of, ought to hauehave a further reach and meaning, that is, a deſire and endeauour to do the parties good; as to admoniſh and reproue as there ſhall be cauſe ſeene, or exhort & ſeeke to draw them (as he ſhall ſee beſt opportunity) to repentance; and thereby to ſtay all from taking offence thereat. And ſo I ſay of all ſuch actions: Heſter, as we reade, bad Haman, the enemie of Gods people to a banquet. It was like to ſauour Heſt 5. 5.ill to the godly that ſhould heare of it: but at his firſt comming thither, though ſhe ſpake nothing againſt Haman to the King, yet at the ſecond banquet ſhee obtained deliuerance to Gods people, who were appointed by Haman to bee ſlaine: and beſide that ſhee procured is ouerthrow. To both which, ſhe made way by bidding him to the firſt banquet, and entended it, though ſhe made no ſhew then of any ſuch thing. So our Sauiour did eate Mat. 9. 10. Luk. 19. 7.and drinke with the publicans and ſinners. It was hardly thought off by the Phariſies: but he ſought their conuerſion by it. Therefore in ſuch actions as hauehave not the beſt ſhew of goodneſſe (to the end we may bring no violence to our conſciences, nor diſquiet to the godly, and the better alſo to ſtop the mouthes of others) it ſhall bee meete for vsus to aime at and intend better things then are ſeene at the firſt ſhew. But then it may bee truly ſaid on the contrary, that they who doe things in ſhew, ſcarce honeſt; as to haunt ſuſpicious places, and the company of thoſe who are of ill note and name, and yet meane worſe then is ſeene, namely to practiſe whoredome, and fall to drunkenneſſe and ill rule, it may (I ſay) truly bee affirmed, that ſuch are vile Note.perſons, and very bad indeed. And moſt of all they who will ſhew ſignes of goodneſſe, as of louelove by friendly familiarity, ſobriety and religion, and yet ſpite vsus and our holy profeſſion behinde our backes, and carrie themſelues leaudly, are of all other the worſt. But to returne, the like we ſee in Iehu, who although he ſeemed cruell to the view of the world in murthering the houſe of Ahab, yet hauing an eye to the calling of God, went through it with courage, 2. King. 10.which was to be commended. But heere muſt bee a caueat obſerued, that is, that no man preſume by theſe examples to enterprize ſuch like matters without warrant from God, alleaging for himſelfe that his end is good and profitable: this is to go to worke of our own head, yea to call euill good, and to doe euill, that good may come of it. As in a mans priuate caſe to take vponupon him to reuenge his owne wrong, which belongs to the Magiſtrate. For as the Lord warrants a man by the ſincerity of his intention, to goe forward, when the thing is lawfull (as we ſee in that act of the two tribes and an halfe building an altar) ſo when we hauehave no word to beare vsus out, we runne Ioſh. 22. 30.into the lapſe and offend againſt the expreſſe prohibition of the Scriptures, which is, [Thou ſhalt not do thine owne will,] whereas that it is written, we Mat. 6. 10. Petic. 3. 1. Theſ. 5.ſhould auoide all appearance of euill. It is not vnlawfull ſimply for a good man to bee in the company of one that is euill; but this excuſeth not him, who obſerueth no circumſtances herein, but ſhall aſſociate himſelfe with ſuch as are of bad note, in gaming, drinking, or haunting of ſuſpected places (as I hauehave ſaid) although he abuſe the extraordinary fact of Heſter, and the example of our Sauiour, or pretend (as ſome will) the good of the party.
But as Ehud was appointed to preſent the gift to the King of Moab, ſo it is ſaid heere hee did: which wee know was a great honour and credit vntounto him. And he was worthie of it, who did afterward aduenture ſo great danger with it. So God alloweth to them that ſerue him in high places, and performe great duties in Church and Common-wealth, hee alloweth them much credit, honour, and dignitie. And for the one as Princes and noble perſons, ſuch as Dauid, was, Salomon, Hezechia, and Ioſia, with Moſes, Ioſhua and others, hauehave enioyed the ſame, in reſpect of ſome that were as great as they, but not as godly: Euen ſo it is with vsus: For they that truly honour and fauour learning, and good miniſters, and make much of them that feare the Lord; reſiſting and oppoſing the common aduerſary; they are highly honoured of the Church of God: and ſo it is alſo in the miniſtery: for (as the Apoſtle ſaith) they that rule well, are worthie of double honour: If they 1. Tim. 5.labour painfully and faithfully in the word, and goe before their flocke, as Ioh. 10.good ſheepheards, and ſo rule and guide them by both, and by other cenſures, as occaſion ſhall be offered, they worthily enioy louelove and reuerence, with the fruit of both, as credit, and maintenance. And good reaſon there is why it ſhould be ſo with both: for the one laboureth and watcheth directly for the peoples ſoules: the other, in their kinde and place, for the maintenance of their peace, liues, and goods. And that which I ſay of theſe I may ſay proportionably of meaner perſons, and lower places: that as they doe ſeruice to God in their liues, places and employments; ſo are they of greater account, and more ſet by, (and well worthy) then other who doe not ſo. For their care, faithfulneſſe, and trauell for the honour of God is much; and the Lord hath promiſed to honour them who honour him, and to leaue the other without honour. And ſo it was heere, that Ehud had great honour in that he was appointed to deliuer the Preſent to Eglon the King of Moab: And who worthier then he? For beſide his other many worthy acts that he did for the peoples peace and deliuerance: who among them all would hauehave aduentured their liues for the reſt? Of whom it may bee ſaid, as Pharaoh ſaid of Ioſeph: when he directed him how to prouide in the ſeuen yeeres Gen. 41. 38.of plenty, for the ſeuen yeeres of famine, a wiſe man that ſhould bee fit for that buſineſſe; Pharaoh ſaid to his ſeruants, where ſhall wee finde a man of vnderſtanding like this? let him bee ſet ouer the land of Egypt about this worke.
Heere the holy Story ſetting this downe, that Ehud preſented the gift to Doct. 2. in verſ. 17.Eglon, addeth this, that he was a very fat man, which may ſeeme to be vttered to no end, ſeeing it is neither ſet downe to his commendation, nor to his diſcommendation; but this is mentioned, that we may ſee a reaſon of that which is in the 22. verſe. And as it is not commended or diſcommended in him; ſo by occaſion heereof, this I will ſay, that fatneſſe of body is to bee thought of, as a thing neither with a man nor againſt him in it ſelfe. For ſome are more diſpoſed thereto naturally then other, though they hauehave both one diet, and alike kinde of eaſie life; euen as we ſee how one tree waxeth great and tall in the ſame ſoyle, where another is both ſmall and low, as one Oke in compariſon of another. But where men are naturally apt thereto, good keeping doth ſet one forward. And therefore no maruell that it is ſo with ſuch as liue deliciouſly, eating and drinking, and vſing other liberty at their pleaſure. But this may not bee ſpoken without vſe and profit: this let vsus learne, that ſuch, either Miniſters or other as giuegive ouer themſelues, and let the bridle looſe to exceſſe in eating, drinking, ſleeping, playing, idleneſſe, eaſe, and ſuch like, and get fat that way, may little reioyce in it, and ſhall wiſh that they had by labour in their callings, and other good meanes, taken themſelues downe, as Paul chaſtized his body, or at leaſt hauehave good teſtimony that they hauehave not growne to that point through their owne ſinne; Tit. 1. 12.therefore that prouerbe is vſed by Paul againſt the Cretians, out of Epimenides, The Cretians are alway …ers, euill beaſts, ſlow bellies or Epicures. And their commendation ſhall be no greater, who in the profeſſion of the Goſpell, fat themſelues through idleneſſe, ſloth, eaſe ſeeking, and ſhunning labour in their callings. And this of Ehuds firſt going to Eglon to deliuer the Preſent.
The ſecond followeth, in which he ſlue him. Wherein we may obſerue, The ſumme of verſ. 18. 19. 20.firſt his conueighing home of the men that came with him, and brought the Preſent (which he deliuered) that they might be out of perill, when he ſhould doe that worke of God, ſo full of difficulty and danger. Secondly, how he came backe againe to Eglon, telling him he had a ſecret errand and meſſage to him, and this was to remoue the company which attended on the King, from the place of his preſence. Thirdly, when hee had obtained that, hee repeated his words, adding this, that his meſſage was from God, that ſo the King might attend to it with more reuerence (as hee did, and in token thereof ſtood vp,) and that he might the leſſe ſuſpect any danger, and Ehud might hauehave aduantage thereby, the more eaſily to diſpatch him. Thus much is in theſe three verſes. Concerning the firſt, of ſending away the people Verſ. 18.vntounto the quarries, a place where ſtones were digged vp, neare to Gilgal, a city of the Iſraelites neare Iordan. In that he followed them after the preſent was deliuered, till they were paſt danger, he reſpected many things; and namely, that he might bee freer from care of them, as alſo leſt their tarying ſtill whiles he went about that worke, might hauehave been a meanes of bewraying it; and further he was loth to bring any more into danger then hee muſt needs. All theſe reaſons moued him to ſend the people away, and tended to the quiet and peace of his conſcience. And his example herein ought to bee Doct. verſ. 18.our inſtruction; that wee may learne to goe about waighty matters with all poſſible deepe and due conſideration, wiſedome, and warineſſe, as Ehud heere did. And if we be not ſufficient of our ſelues hereunto, then take wee aduice of thoſe that be wiſer then we. For the which purpoſe Salomon ſaith, Without counſell thoughts come to naught, but in the multitude of counſellors, there Prou. 15. 22.is ſtedfaſtneſſe. So we muſt bee ſure that ſpeciall care bee vſed, as I hauehave ſaid, that when great and waighty buſineſſe is impoſed vponupon vsus, all poſſible regard be had to ſee it well brought to paſſe, and gone about.
This leſſon being ill learned of Peter, Chriſts beloued Apoſtle, may warne vsus, by the exceeding danger that befell him thereby, to put it better in practiſe. For when Chriſt told him of a moſt waighty matter; namely, that hee ſhould denie him: Peter moſt ſleightly regarded it, anſwering raſhly without conſideration, that he ſo little feared that which Chriſt told him of, that Luk. 22. 32.he was ready to goe to priſon, and to death with him: and ſo reſting in his bold anſwere, and deceiueable confidence that he had of his owne ſtrength, for want of aduiſed deliberation, he fell into the ſinne that his Maſter foretold him off, and by a very ſmall occaſion, denied him indeed: and ſo his example is ſet downe and left to vsus, to learne wiſedome thereby. Moſes did otherwiſe and farre better: for when he was told that he muſt be ſent to Pharaoh by the Lord to doe his meſſage vntounto him, which ſeemed to him ouer Exod. 3. 13.difficult and waighty, yet conſidering thereof aduiſedly, when he ſaw it was impoſed vponupon him by the Lord, hee ſtouped to it, fitted himſelfe for it accordingly, and well diſcharged it, and proſpered. And let theſe two examples bee duely weighed and regarded of vsus, though contrary the one to the other: and the more vrge vsus to practiſe this doctrine: and otherwiſe let vsus not maruell that we thriue not in our waighty attempts, if God be not reuerently harkened vntounto in his watchword and warnings, and (as it is moſt meet) duely attended vponupon of vsus. And this for the generall. Now particularly let this teach vsus, that in doing thoſe actions, which ſpecially tend to the glory of God, we hauehave an eye alſo to the good of our brother. Let vsus carrie our ſelues ſo in our zeale toward God, that in the meane ſeaſon wee neglect not dutie toward men, neither cauſe our louelove towards our brethren to bee called into queſtion. This is to build in heauen, and pull downe as faſt vponupon earth. Ehud heere did farre otherwiſe. It was highly commendable in Paul, and became him well, that he deſired King Agrippas conuerſion, without Act. 26. 29.enioyning him with that benefit, his owne bands. And it becommeth vsus to be ſo wiſely feruent in Gods cauſe, that yet wee would not willingly hazard the ſafety, liberty, credit, wealth and welfare of others, by our zeale and ſuffering for it: nay rather, (if there becauſe) redeeme their freedome by our owne damage and detriment. Many are of this prepoſterous opinion, that becauſe they thinke themſelues ſtrong enough to vndergoe trouble and reproch for the Goſpell, and a good cauſe; therefore they looke that all other zealous perſons ſhould doe ſo too, and are ready to cenſure them ſharpely who are not as they themſelues ſeeme to be, not regarding their weakneſſe (who not finding themſelues fit to beare the burthen, ſhould bee pitied in that behalfe: or elſe they thinke that it is a diſcredit to their good cauſe, to ſuffer for it alone: and thus they winde them into a dangerous ſnare with themſelues by drawing them to promiſe and vndertake that which they be vnfit for. Whereas we reade that ſome of the ancient, and ſome of our late Martyrs, who wiſely and charitably tendring the peace and good of their weake brethren, reſolued to beare the brunt themſelues, and counſelled them to prouide for their conſcience, by flight from perſecution, if they felt not themſelues fit to goe vnderunder it. For the reſt, looke in the next Sermon.