Commentary on Judges, Sermon 53
THE FIFTY THREE SERMON ON THE EIGHTH CHAPTER OF THE BOOKE OF IVDGES.
Verſ. 18. Then ſaid he to Zeba and Zalmunna, What manner of men were they whom ye ſlew as Tabor? And they anſwered, As thou art ſo were they: eueryevery one was like the children of a King.
19. And he ſaid, They were my brethren, euen my mothers children: As the Lord liueth, if ye had ſaued their liues, I would not ſlay you.
20. Then he ſaid to Iether his firſt borne ſonne, Vp, and ſlay them: but the boy drew not his ſword, for he feared; becauſe he was yet but young.
21. Then Zeba and Zalmunna ſaid, Riſe thou, and fall vponupon vsus: for as the man is, ſo is his ſtrength: And Gedeon aroſe, and ſlew Zeba and Zalmunna, and tooke away the ornaments that were on their Camels necks.
NOw after all this was done, it followeth, (according to the The ſenſe.diuiſion of the Chapter in the beginning of it) how Gedeon executed puniſhment vponupon the two Kings of Midian: whom after hee had ſhewed them to the Princes of Succoth and Penuel, hee purpoſed to puniſh. And firſt, ſeeing they were great men, he ſhewed courteſie to them, in entring ſpeech with them, though hee needed not ſo to hauehave done. And he asked what manner of men they were, whom they ſlew at mount Tabor: they anſwered, they were like him, and ſo goodly and well fauoured, as if they had been a Kings ſonnes. Whereby it appeareth, that Gedeon was a man of ſingular fauour and perſon. When thoſe men were ſlaine the ſtorie ſetteth not downe, but ſeeing the Midianites inuaded the land of Iſrael in the harueſt time eueryevery yeere, it was like that then they did it. He anſwered, if they had not killed them, he would hauehave ſaued them aliue. And he commanded his eldeſt ſonne to fall vponupon them, but he durſt not, being yet young: and they likewiſe ſcorned that, and bad him doe it himſelfe. So Gedeon did it.
This enquiring into the act before mentioned by Gedeon, was, that they might ſee, that they iuſtly ſuffered. For, notwithſtanding this, he might and ought to hauehave put them to death, for that God had appointed them thereto, being grieuous enemies of the Church: and the killing of the other two princes Oreb and Zeb (who yet ſlew not his brethren) is commended in the Pſalme; therefore he ought to hauehave ſlaine them euen for that cauſe. This Pſalme 83. 2.ſpeech of his therfore, that he would not hauehave killed them, but for that they ſlew his brethren, though pitifull, yet was ſudden and paſſionate, and cannot be iuſtified. So that howſoeuer they might hauehave pleaded for themſelues otherwiſe: ſure it is their mouthes were ſtopped that they could aske no fauour, in this reſpect ſeeing they had ſlaine his brethren: and his enquiring into that action was commendable in him, if he had proceeded no further, nor ſo diepely engaged himſelfe by oath.
This is one thing that is here to bee noted, that as Gedeon did it is meete, Doct. verſ. 18.that all who are to be puniſhed, ſhould ſee iuſt cauſe thereof, by examining them, and to cleare other, who hauehave been ſuſpected: as was done by Ioſhua at the commandement of God to Achan, and ſo the innocent ſhall hauehave no cauſe to complaine. It is good therfore in reſpect of them, that they may not feare, they ſhall bee purſued without cauſe: and alſo let the guiltie ſee, how they ſhall be dealt with, to wit, that they ſhall be brought to ſhame and puniſhment openlie. But here partialitie muſt be farre off, and anger, and al euill affection remooued.
And this is to be ſpecially conſidered of all ſuch as ſhall execute puniſhment vponupon malefactors, or vſe correction towards ſeruants, children, or ſuch like. And as for ſuch, whoſe ſinnes are manifeſt to themſelues or other, and yet not puniſhable by mans law, God will meet with them, and come againſt them in his good time, their own conſciences giuing them to vnderſtand, that they doe that which is wicked in his ſight, and that they ſhall bee iudged for it, if they ſpeedily repent not. But of this I hauehave ſpoken more largely in his enquiring of the Elders of Succoth, as touching their fact in ſlaying them at Tabor in their iollitie, more (God willing) ſhall bee ſaid in the next replie of Gedeon.
Their anſwer, that they were goodly men, as if they had been the ſonnes Doct. 2.of a King, doth teach vsus, that many for all their outward prerogatiues that they hauehave aboue other men, in fauour, birth, manhood, or honour and wealth, yet hauehave no hold of them, yea rather, they are depriued of them in an houre, though they hoped and pleaſed themſelues in looking for the continuance of them for many yeeres, as may be ſeene in theſe that ſlew and were ſlaine. So was Siſera ſoone cut off, and Eglon, Iezabel and many others. For they lie open to many more dangers, then meaner perſons, eſpecially being wicked, as I hauehave ſaid. All that are wiſe therefore, will beware how they pleaſe themſelues, or reſt in any earthly thing here below, but vſe it ſoberly for their owne and the good of others; being like in this changeable world, to change alſo, and that daily, and their pompe and glory to turne to vanitie: and in the middeſt of all painted felicitie of this world, happy is he onelyonly, who glorieth and reioyceth in the Lord. Which doctrine (I confeſſe) is often iterated, but when I conſider the great neceſſitie thereof, and how contrary the moſt mens practiſe is thereto: I conclude, that it is the wiſdome of the Spirit of God to giuegive occaſion of the ſame almoſt in eueryevery ſentence, ſometime and oft in ſome chapter, to the end that the commonneſſe of the ſin might bee ſomewhat checked by the often repeating and reproouing therof. And ſo it becommeth them that are wiſe to iudge, and prepare their appetite where the holy Ghoſt hath prouided ſauoury meate and inſtruction, and not to be wearie of hearing, where he is not wearie of teaching.
And here (as the fitteſt place) let vsus behold theſe deſperate Princes, how they are brought forth to their anſwere for a fact which they little dreamt they ſhould euer heare of againe, or anſwer too: namely, for killing of thoſe men whom they ſlew at mount Tabor. Tuſh, they in their iollitie had put them to the ſword, with the reſt of the company, no reſpect had of perſons (nay it is like the rather, becauſe they ſeemed to bee of note and worth) and all to make boaſt of their gallant ſpirits, victorious, braue, and proud ſtomacks: not vnlike to him, whoſe glory it was to cut off the thumbes of ſeuentie Iudg. 1. 7.Princes, and put them like dogges vnderunder his bord to gather crummes. As touching the abuſe of mens proſperitie I hauehave oft ſpoken, and of the right vſe thereof: but here one word (more particularly) let me adde to warne men, how they ought to demeane themſelues in their places, when by reaſon either of their great ſucceſſe, vnlooked for preferment, or what other occaſion ſoeuer their corrupt fleſh might take to forget themſelues: I ſay, let men beware what they do in their iolly, luſty, or merry moodes, when they 3. Doct. ver. 18.thinke they hauehave the world in a ſling, and none may controll them: euen then, I ſay, let them controll themſelues, and take heed leſt any inſolent, diſdainefull, cruell, iniurious, words or deeds, breake out of the ſuperfluitie of Note.their pride and brauerie: which hereafter either God or man might bring forth againſt them, when they ſhall bee abaſed and in meaner condition. Which counſell I giuegive not to them who are in theſe pangs, (for I know it little bootes to tell a drunken man, You hauehave done that in your drunkenneſſe which you will repent of being ſober) but to arme men both againſt all ſuch vnlawfull occaſions, as the moſt ſeeke after, to the end they may vtter this ſtomack of theirs, as gaming, drinking, challenges, quarrels, contentions and ſuites of law, &c. as alſo againſt the corrupt abuſe euen of lawfull bleſſings, which (if a man be not very warie) will tickle and pricke him forward at one time or other, to ſome odious carriage of himſelfe, which afterward may be remembred againſt him to his reproach, loſſe and ſhame, yea ruine, as heere we ſee in theſe. Euen Heathens hauehave prudently obſerued this, That a wiſe man will carrie himſelfe no otherwiſe being proſperous, then as one who conſidereth, that one day he may be miſerable. And indeed ſuch iolly fellowes had need of this warrant euen to man-ward, that they ſhall neuer fall nor decay in their eſtate; ſeeing that elſe, who ſeeth not what fruite they reape of their ſcorne and pride, to wit, that being vnderfoot all men reioyce in their ruine, and make them their paſtime, few or none pitying them, or taking their part: whereas others are lamented and reliued in their miſerie. Who pitieth Herod eaten vp with wormes, becauſe he would ſo proudly exceed the bounds of man▪ and be counted a God? Haman was hanged vponupon the gallowes: who readeth it not with ioy, rather then is grieued at it? becauſe (while hee was aloft) he made himſelfe the terrour of the Church for his crueltie? How ſhould Iob hauehave anſwered it in his affliction, if hee had vſurped ouer his vnderlings, Iob 31. 13. 14.being in proſperitie? When Dauid ſent meſſengers to Hanun to 2. Sam. 10. 4.comfort him, he cuts off their garments by the middle, and ſhaues them, and ſo ſends them backe to their Maſter. But the time came, when hee repented him of that iolly defiance. Tuſh, ſaith Sheba, who is Dauid, and who is the 2. Sam. 20. 1. Iudg. 9. 28.ſonne of Iſhai? Who is Abimelech ſaid Gaal? A baſe fellow, I defie and ſcorne him and his: but ſoone after, he wiſht that vnſaid againe, and ſo did the other. And thus of theſe now mentioned, together with Adonibezek, and them of Succoth and Penuel, let this ſuffice that hath been ſaid. Therefore as for all deſperate and prophane wretches (whom nothing but the halter, or ſtabbing, or ſuch like deſerued plague of God befalling them, will perſwade the truth hereof) let them goe as they are. But let all Gods people (who are to looke at God aſwell as men) beware eſpecially, that they forget not themſelues this way: but walke humbly, with due weighing their owne vileneſſe, and the changeableneſſe of all things here below; elſe euen Eſay 39. 6.they may fall, as Ezechia did.
As Gedeon did heere, ſo it is lawfull for vsus to proſecute our brethrens Doct. verſ. 19.wrongs, as murther, yea it is meet ſo to doe, as in the booke of Numbers appeareth, and this, not onelyonly in a priuat reſpect for that we are their fleſh (in Numb. 35. 31.which kindneſſe is to be ſhewed to them) but alſo, (and much more) in the publike behalfe of Church and Commonwealth: both which it much concerneth, that ſinne be not vnpuniſhed. This the Lord requireth, as by Salomons 1. Kings 2. 31.words may bee gathered, which hee ſpake of Ioab, ſaying: let him bee ſlaine, that euill may be remoued, and wee may not bee guilty of the innocent blood, which he hath ſhed. But to returne to the point in hand, as it is good to reioyce with out friends, and liue together with them for our mutuall good: ſo is it alſo a token of our vnfained louelove toward them, to purſue their wrongs being dead. And this were highly commendable if it were done according to Gods law. But as it is commonly gone about, I meane, ſo that fleſh and blood with carnall reaſon doe rule, as it highly diſpleaſeth God, ſo likewiſe it marres the action, as in the next point ſhall appeare. And namely to purſue any for them, when they ſuffer for their deſerts, as the moſt doe: or when they be hurt by them, with whom they were companions in euill: and therfore iuſtly ſuffer at the hands of one another: although the Magiſtrate is to puniſh the offendor euen in that caſe alſo: as when drunkards or quarrellers ſhed the blood of each other. And as the Lord himſelfe hath put a difference betwixt caſuall or vnwilling killing, and wilfull murther: Ioſhua 20. 2.as appeareth by his appointing in each Tribe, cities of refuge, for the ſafegard of the innocent: ſo he is farre from iuſtifying any ſuch cruell pitie, as this, to ſpare the guiltie murtherer: but will himſelfe as well plague them, that ſhall ſeeke to ſtop the due courſe of iuſtice againſt ſuch, as alſo find out the murtherer himſelfe, (notwithſtanding the ſecrefie wherewith much villanie is cloaked) at one time or other. An eye for an eye, a tooth for a tooth, and Exod. 21. 24.he who ſheddeth blood, his blood ſhall be ſhed. For the blood of the ſlaine crieth ſtrongly in the eares of the Lord, as that of Abel, and as the widow, who Luke 18. 5.by her importunitie compelled the Iudge to heare, and doe her iuſtice of her aduerſarie. And this further condemneth the deadly reuenge which is betweene many, not perſons onelyonly, but families and kindreds alſo, who vponupon ſuch murthers, band themſelues, and take parts each againſt other irreconciliably, more fit for Pagans indeed then Chriſtians, who ſhould be ioyned together in louelove, rather then diuide themſelues into ſworne brotherhoods in miſchiefe, like thoſe two, Simeon and Leui. Laſtly, it bewraieth the leaudneſſe of the Romiſh pretended pitie and mercifulneſſe (not in protecting the guiltleſſe,) but in ſauing the vileſt malefactors from the hand of the lawfull Magiſtrate, whom God hath appointed to be the terror of ill doers, and not the mocke and may-game of ſuch ſhauelings. For if they being purſued, can get into thoſe Temples (or rather dennes) of theeues, they are reſcued (as in Sanctuaries) for feare of law and puniſhment.
Againe, in that Gedeon ſaith, and ſweareth to it, that hee would not hauehave killed them, if they had ſaued his brethren aliue, who ought to hauehave done it, for purſuing the people of God, (neither had he authoritie to ſaue them, though hee had to deſtroy them:) and the Holy-ghoſt commendeth the act: it teacheth, that it is a very hard matter to doe good actions aright, but that they will one way or other be blemiſhed and obſcured: euen as Iephtahs courage & conſtancy in warring againſt the Ammonites was much daſhed Iudg 11. 30.by his vnſeaſonable & raſh vow. And ſo particularly through our haſtines, boldnes, blindnes, or the like corrupt humours, many good actions do loſe their beautie. Which thing as it is with great regard to bee looked to of vsus, ſo it teacheth, that we muſt not cleaue to al the examples of Gods ſeruants, without reſpect and difference, nor follow them, becauſe they did them, but examine their grounds, and how they did them, following them only ſo far 1. Cor. 11. 1.as they hauehave obeyed the Lord: for therein onelyonly they are preſidents for vsus to follow, where their doings are examples agreeable to the rule that ſhould guide vsus: for that is to be looked vntounto which is Gods, not mens. And further it ſhould teach vsus more ſpecially, to examine our actions, the manner, end, affections and minde wherewith they be done; which is the thing that I doe here aime at to lay foorth: for thoſe things which wee doe in ignorance and darkneſſe, wee hauehave not onelyonly no comfort in them, neither learne any experience by them to be better directed afterward; but contrariwiſe we hauehave much to grieue our hearts and to accuſe vsus therby. And this I adde the rather, becauſe wee ſee that Gedeon ouer-ſhot himſelfe in this, who yet moſt worthily tempered wiſedome and equitie with ſeueritie in the puniſhing of the men of Succoth and Penuel. Now becauſe few of Gods children will beleeue this, therfore they ſee not, that the moſt offences that they commit, are abuſes of good duties. They dare not ſin groſſely, and ſo long they think all is well: but when they are about good actions, they are ſoone ouer-ſhot: and why? They are there where they ſhould be (being ſo occupied) Note.they preſume and ſuſpect no danger: euen as the traueller riding in a moſt ſtraight path or rode, hedged in on both ſides, ſo that hee cannot goe amiſſe. But oh ſillie man conſider, thou beareſt about thee a bodie of ſinne, an euill heart, euen in a good heart: what wonder then if much euill cleaue to thy beſt actions, when no other thing is looked at, but the good? when the hypocriſie, ignorance, boldnes, pride, and other corruptions thereof lieth vnſeene, vnpurged: nay when a corrupt humour ſets a man on worke to doe a good dutie, that it may lurke vnderunder the vizor thereof: as anger and malice, vnderunder zeale and holy reuenge, which is as odious as Nadab & Abihu Leuit. 10. 1.their offering Incenſe with ſtrange or common fire. Is not hearing, prayer, a good action? Yet our Sauiour ſaith: Take heede how ye heare: Paul ſaith, Luke 8. 18. Epheſ. 6. 18.Watch your ſelues in prayer, Epheſ. 6. For if yee looke not narrowly to your ſelues in theſe, keeping your ſelues attentiue, reuerent, confident, humble, feruent, throughout them; the diuell will watch you ſo, that as good neuer a whit, as neuer the better when all is done. And if this be ſo, euen in things religious, how much more in thoſe which are indifferent? For vnderunder this pretence, That to be angrie, merrie in companie, to eate, drinke, recreate the body, &c. are things neither good nor euill in nature; who forgets not this, That theſe all, change their nature when they come into action, and cannot be indifferently done? They are good or bad according to the manner of doing. Therefore though anger be not euill of it ſelfe, yet the Lord iuſtly challengeth Ionah, ſaying, Doeſt thou well to be angrie? meaning, ſo corruptly Ionah. 4. 4.and carnally. Therefore, as eaſie a worke as men thinke it, to carrie themſelues aright in all theſe: yet let them know, that if in any of them they tranſgreſſe the rule either of pietie, louelove, or ſobernes; the goodneſſe, or indifferencie of the worke, ſhall not ſaue them harmeleſſe. For inſtance, if in their zeale, they neither aime at Gods glorie, nor the reformation of the partie, nor the moderation of the affection: their zeale is folly, rage, error, or any thing rather then holy zeale. But of this point I hauehave ſpoken in this booke often, and ſhall ſpeake afterward, if God will. Let me adde this caueat to the Miniſters, that in all their teaching, eſpecially in the doctrine of theſe duties, they beware leſt they teach men their libertie (which they learne too ſoone of themſelues, and catch greedily from them) and be large therein: but ſlight and ſhort in teaching the rules before named, to reſtraine the abuſe thereof: rather be they ſhort in the former, and warie and large in the latter, to cut off all lewd pretences. As wee ſee Paul doth, for hauing ſaid, Be angrie: fearing he ſhould hauehave diſciples too many: he ſtraight way Eph 4. 26.addeth, [but ſinne not] and this cuts the combe of the Libertine. So doth the wiſe Preacher, Eccleſ. 11. Reioyce young man, and take thy pleaſure, &c. But know that for all this thou ſhalt come to iudgement. Now if the beſt be ſubiect Eccleſ. 11. 9.to theſe failings, what ſhall be ſaid of the worſt? Surely no wonder, if they regard not at all, whether it be good or bad they doe, but runne to their obiect, as the fiſh to the baite? Or if they doe enquire, then they doe it after the fact done, as Salemon ſaith of the ſacrilegious, which bewraies a vile minde. Prou. 20. 25.For if they deſire to heare it be well, what a prophanenes is this to deſire that Gods rule were crooked, ſo their doings be ſtreight? But if they thinke otherwiſe, they make the Miniſter of God a ſtale, and as for God himſelfe, they make him a God of cloutes, who muſt take their frothie repentance and ſatisfaction in good part, be it what and when they pleaſe: but for themſelues, they will be on the ſureſt hand with him, firſt to ſatisfie their deſire, and to inquire aftewards, whether they did well or no. Againe for good duties, they cannot doe them well, themſelues being euill: as for indifferent: Luke 6. 46.though they ſay, Let vsus alone, if we know we may doe them, wee will take order good enough for the manner and end. For like fooles they runne into the contrarie extremitie, or elſe into monſtrous exceſſe in the vſe of the libertie. So that truly it is ſaid of ſuch, They are ſet in ſlipperie places: for they delight moſt of all to ſet their foote on the brinke of the ditch or riuer, who ſeeth not with what danger? but they louelove not to walke vponupon plaine ground, which they might doe ſafely: and ſo they ſlide ſuddenly, and in the end periſh remedileſly.
Gedeons mouing his ſonne to fall vponupon the two Princes, was to traine him Doct. verſ. 20.to be acquainted with purſuing ill cauſes and perſons aſſoone as he grew fit for it, and not to teach him from his vouth to bee cruell. For that quickly pricks which will be a thorne, of it ſelfe, and needs no ſharpning: either this or any other ſinne. By this example (well approued by the beſt rule) Chriſtians ſhould frame their children betimes, and as their yeeres will permit, to diſcerne good from bad: and beware how they vſe their tongues, or behaue themſelues in the ſight or hearing of their children, euen when they are moſt tender: ſeeing they are apprehenſiue enough of that which is Note.lewd, and eſpecially when their parents ſhall ſtrengthen their inward proneneſſe to euill by their authoritie: as (God willing) ſhall better appeare after in chap. 17. 2. As for this action of his, howſoeuer it may ſeeme crueltie to ſuch as cannot iudge, yet it was pietie and obedience to Gods commandement. And youth in this age, had need in all wiſe manner to be moued, and (if it may be) perſwaded, to the embracing and following of good inſtruction, and religious walking, they being ſo ſoone poſſeſſed by ill education and companie, of the ſinnes of the time, as neuer more in any age or memorie then in this.
Although the act was good, that he was vrged to, yet feare and modeſtie 2in him being ſo young, was commendable: for there muſt be time to ſettle youth euen in that which is good, which takes not roote eaſily, much leſſe growes to bring foorth fruite, eſpecially when there is ſome ſhew and appearance of euill in it. As in Gedeons ſonne vnexperienced in theſe kindes of manhood and courage, the falling vponupon two valiant Princes by him a boy, it was to be commended that he feared to doe it. His father did well in vrging, but tendernes excuſed him, in not obeying. His example may worthily ſet to ſchoole too many youths too bold of their owne accord, without inſtigation, to attempt and ſet vponupon not doubtfull but vile actions of theft, whoredome, drunkennes, ſwearing, ribaldrie and the like, odious both to God and man, as breaking all bounds of modeſtie, feare, and baſhfulnes: the enioying of the which are comely ornaments in youth; and doe ſtand them inſtead, while yet religion is to ſeeke with them, to keepe and holde them backe from great and ſhamefull euils, as bold fellowſhip with lewd huſwiues and companions. And here iuſtly may we take vp a lamentation ouer our times, for the want of ciuill and godly education of youth: whereby ſinne hath now ſo got the vpper hand, that the boldnes which wee hauehave ſeene in growne ſinners, men of ripe yeeres, with aſtoniſhment, wee behold now with execration, euen in children and youth, new come out of the ſhell. And while parents (guiltie of the ſame, or at leaſt irreligious) doe in particular neglect the care of ſuch their children, by diſſwading, and diſcouraging them from the ſinnes of the time, and by good education keep them from them, behold the diſeaſe groweth, ere they bee aware, common and deſperate: and thoſe parents are ſo few that ſhew their care this way, that it were well if religious parents often times did not nouriſh and winke at ſuch euill qualities in their children.
Now when theſe two Princes ſee the youth fearefull, they (as men impatient of further delay) prouoke Gedeon himſelf to fall vponupon and ſlay them, and ſo rid them out of the way. And they deſcant vponupon the youths tendernes, as if Gedeon had not been well aduiſed what he did. The child (ſay they) doth according to his age: he is not fit for ſuch a worke. The like diſcourſe they make before, in their anſwer to Gedeon; They were like thee (ſay they) like the children of a King. Of both theſe together, becauſe they bewray the ſame ſpirit and nature in them. Firſt then in the 18. verſe they denie not the fact, but deſcribe the perſons whom they ſlew, that they were Princes fellowes, as I hauehave ſaid, and all to declare the greatnes of their courage and ſtomack: but they abaſe not themſelues ſo low as to aske pardon, neither to craue any fauour. And by this we may ſee, what are the props whereby wicked and deſperate men ſtay vp and hearten themſelues in their miſeries and extremities: their props are prophane and diueliſh magnanimitie, and a deſperate loftie ſtomacke, which they call a braue minde, which will yeeld itſelfe for no fault, neither bluſh, or ſeek any fauour, through a ſenſeleſnes of Gods wrath. And to ioyne therewith this ſecond reply of theirs in this verſe, they bewray the ſame here alſo, when they ſay, Fall thou on vsus, or, diſpatch vsus with thine owne hands. And this I note of them not ſo much to their ſhame (who being Heathens, what wonder though they were no better reformed) as to the ſhame of ſuch as come after them, who being in the Church, ſhould be better, but yet are led by their ſpirit: who are ſo blinded and hardned by the diuell, that they thinke it an ornament to them, and a chiefe point of manhood, to ſhrinke for nothing, but to beare off all by the head and ſhoulders, as they ſay, and to ſeeme to men to ſet light by a violent death, as appeares in them who deſperatly caſt themſelues off the ladder into hell, if God bee not mercifull: which contempt of death is yet contrary to their owne nature, and feeling within them. And this ſinne reſteth not in theſe only of the worſt and moſt proiected ſort, but reacheth to many profeſſors: who if they hauehave done euill, yet ſet a good face, I meane, a bold, on it; but relent not in any wiſe, nor will be knowne to be ſuch as they are, and know themſelues to bee: of which ſort wee finde Gehezas the ſeruant of Eliſha the Prophet to hauehave been, who when his ſinne was couertly bewrayed by his maſter, (ſaying, From whence commeſt thou Gehezai) anſwered boldly, and 2. King. 5. 25.that with a lie, Thy ſeruant hath been no where, meaning but where he ſhould be, to wit, about his buſineſſe. This diueliſh ſhameleſnes and hardning of heart is euer by the ſeruants of God to bee turned into relenting, melting, and meeknes of ſpirit, or elſe they may bee ſure, with the wicked to meete with much ſorrow. Of which point more hath bin ſaid elſewhere, chap. 2. and therefore I touch it here but by the way.
As touching Gedeon, he (as became him) diſpatched them, wherein (ſetting aſide the fault before mentioned) hee executed the vengeance of God vponupon them being the ring leaders, as before hee had done vponupon the other multitude of the Midianites. And thus wee ſee a goodly end to the people of God of this ſore affliction, if wee view the whole, both miſerie and deliuerance out of it, and the ouerthrow of their enemies, as it hath been ſet downe from the beginning of the ſixth chapter vntounto this place. Let it teach vsus thus to view and conſider Gods great workes both in his viſitation and chaſtizing his people, and alſo their behauiour vnderunder them, with his reſtoring them to their liberties againe, and his bleſſing of them. Theſe are the treaſures and riches that we ſhould ſtore not our bookes onelyonly, but our memories alſo with, that out of them all we may learne the better to marke and obſerue throughout our liues Gods dealing with vsus, and how wee in faith, Note.hope, and patience, may bee like the beſt of Gods ſeruants, and enioy the things promiſed, as they did, til we may with Paul learne by our experience, that hope ſhall not make vsus aſhamed: but beleeue for all times to come, that God who hath, and doth, he alſo will deliuer vsus vntounto the end.
Now laſtly in this ſcripture it is added, that Gedeon took of the ornamēts, which were in forme and ſhew goodly to looke vponupon, and coſtly, as was fitting for Princes, which were the furniture of their Camels: theſe ornaments (I ſay) with whatſoeuer elſe was of price, Gedeon tooke away: which could not be of ſmall price and valew. Whereby, as we may ſee that God plucketh the prey out of the teeth of the wicked, (when he pleaſeth) and giueth it to the righteous, as Dauia ſpeaketh in the Pſalme, and as is to bee ſeene in the Pſal. 3. 6. 2. King. 7. 16.2. booke of Kings, chap. 7. how he relieued his people in their famine and diſtreſſe, with the ſpoile and goods of his enemies the Aramites: ſo by this which God did here to Gedeon, that ſcripture is verified, which ſaith: Firſt ſeeke the kingdome of God, and his righteouſnes, and other things ſhall be added to Matth. 6. 33.you. For while Gedeon in the ſimplicitie of heart, and deſire of obeying God, did purſue the enemies of his people, intending that buſineſſe wholly, and not minding earthly profit at all, behold, euen that alſo befell him, and was brought to his hands. And it is as eaſie to ſee and behold at this day, as it ſhall be alwaies found true, that while Gods ſeruants in all conditions and degrees, ſeeke the Lord with all their heart, he prouideth other neceſſarie Geneſ. 28. 21.helpes for this preſent life, which they doe not ſo much ſeeke after. As Iacob, when he had renued his couenant with the Lord in his iourney to Aram, Geneſ. 32. 10.confeſſeth at his returning home how liberally God had prouided for him. Oh how many may witneſſe the ſame? For why? as the Lord is true of his promiſe, ſo he is a plentifull rewarder of them that ſeeke him. And as he regardeth Hebr. 11. 6.ſuch not meanely; ſo hee dealeth iuſtly with thoſe that are vnfaithfull and worldly minded; that whereas they might ſeeme by their greedines and their vnwearied following their commodities (with the caſting of care of things heauenly) to get all wealth into their hands, they oft times attaine not that which they purſue, and thoſe that doe attaine it, hauehave got but the winde in their fiſt, euen nothing, who ſee they cannot hold it, when Prou. 23. 5.they moſt deſire it. And this is to teach vsus contentment in a godly eſtate, yea thankfulnes, and not to hauehave our teeth watering after the dainties of the other. A diſh of greene hearbes is better in ſuch a caſe, then a ſtalled oxe.Prou. 15. 16. 17. and 16. 8.
Verſ. 22. Then the men of Iſrael ſaid vntounto Gedeon, Raigne thou ouer vsus, both thou, and thy ſonne, and thy ſonnes ſonne, for thou haſt aeliuered vsus out of the hand of Midian.
23. And Gedeon ſaid vntounto them, I will not raigne ouer you, neither ſhal my child raigne ouer you, but the Lord ſhall raigne ouer you.
The third part of the Chapter.
IN this laſt part of the Chapter follow certaine particulars concerning The ſenſe and doct. of verſe 22.Gedeon, and the firſt that is ſet downe, is the offering of the kingdome to Gedeon and his poſteritie, by the men of Iſrael, and the reaſon which they render of their ſo doing: with his refuſing it, in theſe two verſes. The generall act of the people was good, in that they ſhewed themſelues thankfull to him, for the great deliuerance which they had obtained by him (as Gods inſtrument) out of all the oppreſſion of the Midianites, their enemies. And it bindeth all to the like dutie, when they hauehave receiued kindneſſe. So both kindred, towne and countrey ought to ſhew kindneſſe to him and his, by whom they hauehave receiued ſome great good and benefit. Thus did Pharaoh aduance Ioſeph, and his brethren, and father, for that hee had preſerued his land in the famine, and it was complained of, that there aroſe another Pharaoh Exod. 1. 8.afterward, who did not know him. And Dauid remembred Ionathans Geneſ. 47. 6.kindneſſe to him after he was dead, in doing good to his.2. Sam. 9 7.
This cauſed Salomon to vtter this prouerb: Thine owne friend, and thy fathers Prou. 27. 10.friend for ſake thou not. And ſo, (to deſcend to ſmaller kindneſſe betwixt one neighbour and another) this thankfulneſſe ought to bee ſhewed, that while both it and the fruit of it bee continued betwixt them, there may bee peace and good will, which otherwiſe (for the moſt part) is baniſhed from men, vnleſſe it be couered with diſſimulation. For while the one ſcorneth to owe any thing to the other, profeſſing that he can liue without him, and the other is backward in louelove, whereby he might winne his neighbor: what is nouriſhed betweene both, but ſtrangeneſſe, ſuſpition, vncharitableneſſe, diſcord, and ſuch curſed effects and fruits thereof? And now laſt of all in this matter, if thankfulneſſe bee due for outward fauours and good turnes, how much more ſhould it bee ſhewed for the greateſt of all, as when one man hath by his induſtrie, labour, and louelove, bin the inſtrument and meane, of the ſaluation of many? In which reſpect Paul wrote to Philemon thus: I will Philem. 19.not ſay (though he might) that thou oweſt to me euen thine owne ſelfe. And ſo other ſuch may ſay, who hauehave receiued the like kindneſſe by any of vsus, as to be deliuered from the wrath to come by our teaching, though it little appeare by the requital of louelove and kindneſſe againe, I meane to procure their ioy who reclaimed them; by being ſhining lights afterward. But this hath been ſhewed at large verſ. 1. before.
Now as I hauehave ſpoken of the generall act of the Iſraelites toward Gedeon, 2. Doct. ver. 22.which all may ſee to hauehave been commendable, in that they were thankfull, (though not without ſome weakenes) ſo yet their particular act in offering the kingdome to him, as farre of from allowance in them, that it was vtterly vnlawfull: for it was not in their power, and therefore they offered that which was not theirs, as ſhall better appeare by Gedeons anſwer in the next verſe. We ought by this to beware, that we be not liberall of another mans right and good, in giuing that which belongs not to vsus. As many louelove for name and credit to be liberall, but it ſhall be of ſtolne, or (which is all one) of other mens goods. Euen ſo, (to ſhew it in another kind) neither may any man giuegive his ſoule to the diuell, as witches and coniurers, and many other though not ſo apparantly doe; for they are bought with a price: nor our bodies to be defiled, for they are redeemed, and made the Temples of the holy Ghoſt. This needs no long ſtanding vponupon: but by this we are taught, that as their ſinne is great, as oppreſſors, gripers and gameſters, who inioy to their owne benefitill gotten goods, and reſtore them not; ſo neither ought we to receiue of any man that which is not his owne, but ill come by, if wee certainly know it. Otherwiſe the receiuer is excuſed, who in his ſimplicitie doth preſume charitably, that to be of the giuers proper goods, which hee knoweth not certainly to hauehave been badly gotten. Neither ſhall the ſimple affection of the receiuer, acquite the ill conſcience of the giuer, whoſe ſinne herein is double, both that he hath attained his wealth vnconſcionably: and then plaid the part of Achan, in couering his ſtealth, what though it be vnderunder the faire pretence of religious and deuout liberalitie? Doubtleſſe if Ananias were guiltie of ſacriledge, for detaining to himſelfe a part of that which hee Actes 5. 3.had alienated from himſelfe, and conſecrated to the Lords vſe: how much more they who firſt rob others, and then feed the Lord with the ſpoile, as Lions doe their Whelps of that which they hauehave ill gotten? It is the caſt of many caterpillars, when they hauehave ſucked and drawne the blood of others all their life, like horſleaches ready to burſt, they will ſatisfie for their villany, by paying the tithe or ſome ſhred of their vnrighteous Mammon to the vſe of the Lord, or the Church: whereas this ſanctifieth not the reſt, that is behind, but maketh all their goods execrable to them and theirs, till reſtitution be made either in kind, or to the poore (the true heires of ſuch goods) if it cannot otherwiſe be, to the pleaſing of God, as a fruit of their vnfained repentance So no man ought to buy or hire that which is paſſed ouer to another before, nor couet wife, ſeruant, goods, of another mans (for that is nothing elſe but a taking of his right from him) nor to receiue ſtolne goods for their aduantage. So neither ſhould the Pope vſurpe dominion: S. Peter 1. Pet. 5. 3.(whoſe ſucceſſor he ſaith he is) forbidding dominion ouer the flocke, for he hath no ſuch authoritie, as neither hath the beſt miniſter of Chriſt.
Gedeon anſwereth, God ſhal raigne ouer them, (an holy ſpeech) for where Verſ. 23.ſhall they be found that will refuſe a thing much leſſe then a kingdome being offered? nay, how greedily would many hauehave faſtened vponupon a matter of ſmall valew, being offered them, as the kingdome here was to him? But ſome will aske, Might not God raigne ouer them though hee had alſo? I ſay, Yes. Neither was he of the Anabaptiſts opinion, who thinke that ſuch ciuill gouernment and ſubiection of people to Kings repugneth to Chriſtian liberty. And God raigned ouer his people, when yet Saul, and after him Dauid raigned ouer them alſo: but his meaning was, that the order that God had ſet (of gouerning by ſuch as had no continued gouernment,) ſhould ſtand, and not be peruerted by or for him or his: but contrariwiſe, to his power he would hinder it. And God raigned indeed in the Commonwealth of the Iſraelites, which floriſhed in Gedeons time, wherein the Elders were choſen by common conſent, ſome eccleſiaſticall to giuegive the meaning of the law, and others ciuill and temporall, as men call it, to rule the people thereby: in which office if they did not well carrie themſelues, they were both puniſhed and put from their places. And if any warre fell out, the Lord himſelfe ſtirred vp Guides and Iudges, and they were not choſen by men, as appeares both by Chapter 1. 1. and after neither did their children ſucceed them: and thus the Lord both in peace and warre ruled ouer them, and ſo Gedeon meant, that the office of the Iudge was no ordinary magiſtracy, ſuch as the King is: but a temporary and occaſionall, much like to the Dictatorſhip of the Romans, in reſpect of the vſe wherto it ſerued: although otherwiſe of diuine election, immediatly, not by men. By this anſwere, the ſingular modeſtie, and the religious ſtaiedneſſe and good gouernment of Gedeon appeareth: who hauing occaſion ſo fairely offered of poſſeſſing and inioying the kingdome, refuſeth it as reſolutely, as they offered it earneſtly. Hee is indeed the ſtrong man, who ſtandeth out ſtoutly, when the brunt commeth: now Gedeous ſinceritie and courage is tryed: and now he plaieth the part of a truly heroicall captaine, in reiecting the tentation that was ſet before him. Which of how great force it was to batter and beate him down flat, although meane perſons cannot eaſily conceiue, whoſe thoughts reach not ſo high, yet by the comparing of great things with ſmall, may wel ſeeme to be forcible, ſeeing that a little preferment, fauour, commendation or reward Doct. verſ. 23.doth ſo bleare the eie, and choake the conſcience of many profeſſors, as if it were a petty Paradiſe. In one inſtance conſider of that which I ſay: Gedeon refuſed a whole kingdome, when it was offered him: and the moſt deſire vnlawfully a ſmall commodity of their neighbours in compariſon of a kingdome, as his houſe and ground, wife and ſeruant, when they be denied them. And yet many a bold perſon would bee ready to ſay euen of Gedeon, He was a foole to refuſe and neglect ſuch an aduantage. Doubtleſſe Note.he did it not for any feare, or conſcience of his owne inſufficiency: hee had been a man fir for the place, if the office had been lawfull for him. But the reſpect he had to Gods commandement, was the meere cauſe that mooued him to denie and refuſe. A worthy paterne indeed of a man truly fearing God, and making conſcience of offending. And ſo it be commeth vsus, both in ſinnes of the groſſeſt kind, as adultery, murther, oppreſſion, (from which the feare of God doth beſt and moſt ſafely keepe vsus, as Ioſeph ſaith) and alſo Geneſ. 39. 9.in the matter of a mans priuate gaine, yea and that in the higheſt degree of a kingdome: it becommeth vsus (I ſay) to keep our conſciences pure and good. And yet for the ſmalleſt of theſe many a man, otherwiſe vertuous, would (as the cōmon ſpeech is) ſtraine a ioynt, and think, that for a kingdom he might venture to diſpenſe with equity & conſcience. And doubtles it is a great trial of a man what grace is in him, when a matter of commodity, promotion, honour, or the like, of the greateſt valew, cannot ſurpriſe the conſcience; ſo neere is eueryevery man to himſelfe; and indeed (when theſe temptations aſſaile) vtterly vnlike himſelf at other times. This example of Gedeon moſt properly taxeth ambitious and aſpiring ſpirits, as wel Popiſh as other, ſuch as Abſolons was, not of immodeſty onelyonly, but of inſolencie alſo, and intemperance, the cauſe of all confuſion in eueryevery ſtate, eſpecially being ioyned with diſcontentment and emulation. But it were to bee wiſhed, that men of greater hope, had but a little meaſure of Gedeons grace, and were not rather led by the ſpirit of theſe whom I hauehave mentioned, to wit, that in meaner matters, and of leſſe valew they did not hardly containe and keepe themſelues within compaſſe from coueting and laying claime to other mens commodities, for the ſupplying of their owne wants, and to ſeeke increaſe of that which they hauehave, and not to looke after any thing which tends to the loſſe or hurt of other, but that they liued contentedly with that which is theirs, who ought in ſo liuely a glaſſe as this, to behold how honourable a grace this was in Gedeon to reſt ſatiſfied in his eſtate, as thinking that beſt befitting him, which hee might enioy with Gods good liking, and the quietneſſe of his owne mind: and as for other endleſſe wiſhing or coueting, to inhaunſe himſelfe, (which is moſt mens ſinne) hee had got the victory ouer himſelfe in that behalfe, which I thinke was a greater honour to him then all his conqueſt ouer the Midianites: it being an ouerruling of himſelfe, and of his vaineglorious affection. But to the ſhame of many Proteſtants, I will adde one example, euen an Heathen might ſet vsus to ſchoole in this dutie: who hauing ſubdued his enemies in battell, and returned home with triumph, was preſented by ſome with a great maſſe of gold: but he repelled thē with this anſwer; I had rather rule them that owe the gold, then be Lord and owner of the gold only, or rather to be a ſeruant, ruled and poſſeſſed by it. Oh well were it for vsus, if the holy gouernment of our harts and affections were ſo pretious to vsus Chriſtians, as it was to many of them, who were Heathen: whereas they were drawne by a pride and ambition of praiſe, or at leaſt bare louelove of vertue, to contemne ſuch offers, but we by religion, and hope of a farre greater matter, then the greateſt earthly kingdome.
And this alſo more particularly teacheth, that all muſt endeuour in their Doct. 2.callings and places, that God may raigne, as in all his heauenly ordinances, ſo eſpecially in this of gouernment in Church, land, citie, towne, houſe; for that (I ſay) onelyonly muſt ſtand, and all that is oppoſite muſt fall, Pſalm. 2. Religious Pſalm. 2. 1.gouernement is to be ſought for, yeelded vntounto, and imbraced, and not the contrary: but the limites and bounds of Gods holy word kept and preſerued, which neuer repugneth to ciuill gouernment of the lawfull Magiſtrate, but confirmes it rather: ſo that God may bee obeyed, and equitie and iuſtice maintained, for the preſeruation of outward peace and order in all things. And ſo I might ſay particularly of eueryevery condition. But alas, what care is there had of this? but it is rather iuſtled aſide at mens pleaſure. For though wee pray daily, that God may bee glorified by the comming of his kingdome, and the guiding vsus to the doing of his will: which if it might Note.take place, what a bleſſed thing were it to ſee the ſuperiors and inferiors, in all degrees and eſtates, liue together vnderunder the gouernment of one God, and mutually commanding and obeying each other in the Lord: yet wee ſee the quite contrary in mens practiſe. True it is, that the law of man ſtoppeth much diſorder: and how could men inioy any ſafe and peaceable dwelling without it? but while the Lord is ſhut out of the conſcience, the word and faithfull Miniſter of God deſpiſed, and in many places none at all to awake and prepare the people for the life to come, and the ordinance of God in Magiſtracie, which ſerueth to backe and authoriſe the Word, and to vphold other good order, little to bee regarded, and alſo little put in practiſe to reſtraine euill, but Atheiſme, prophaneneſſe, and other great ſinnes ſlightly puniſhed, &c. behold, eueryevery man runneth his owne courſe, and being wedded to his owne wilfull humour, without feare of puniſhment, walketh in his frowardneſſe, atheiſme, prophaneneſſe, ſcorne of religion, crueltie, oppreſſion, contempt of the Sabbath, ignorance, &c. ſaying as they in the Pſalme, Our tongues are our owne, wee will doe as we liſt, who ſhall controll Pſalme 12. 4.vsus? Surely none, but ſinne and the diuell, rule and raigne at their pleaſure, where the Lord by his word doth not, but is iuſtled aſide: but let vsus mourne for thoſe things, till the Lord amend them: but in the meane ſeaſon, let vsus be ſure that we be guided by him ourſelues in our whole courſe, or elſe hold our peace of and concerning others. But I paſſe now to the ſecond thing concerning Gedeon.