Commentary on Judges, Sermon 54
THE FIFTIE FOVRE SERMON ON THE EIGHTH CHAPTER OF THE BOOKE OF IVDGES.
Verſ. 24. And Gedeon ſaid vntounto them, I would deſire a requeſt of you, that you would giuegive me eueryevery man the earings of his pray; for they had golden earings becauſe they were Iſma…lites.
25. And they anſwered, We will giuegive them. And they ſpread a garment, and did caſt therein eueryevery man the earings of his pray.
26. And the weight of the golden earings that he required, was a thouſand and ſeuen hundred ſhekels of gold, beſide, collors and iewels and purple rayment that was on the Kings of Midian, and beſides the chaines that were on their cammels necks.
27. And Gedeon made an Ephod thereof, and put it in Ophrah his citie, all Iſrael went a whoring there after it, which became a ſnare vntounto Gedeon, and to his houſe.
NOw after this victory ouer the Midianites, Gedeon deſires The ſenſe.to leaue a monument and memoriall of is thankes to God for the ſame, and for the great deliuerance of Iſrael. And thought it meet, that it ſhould be of ſome valew and price; and therefore he ſeeing the people ſo affected to him, that they could willingly hauehave agreed to make him their king, hee thought they would not ſticke at a ſmaller matter, but yeeld it to him: eſpecially, ſeeing it was not for his owne priuate, but for their common benefit: and the thing that he asked of them, was their eareings, which were coſtly, which he obtaining of the people, made of them a Prieſts vpper garment, of great valew and richly ſet forth, called an Ephod, which was to be worne vponupon their other apparrell: and this was the monument which he would hauehave remaine as a token of his thankfull heart. But it being ſet vp in a place of his citie Ophrah, becauſe of the forme, and coſtlineſſe of it, and for that it pertained to the Prieſts in the ſeruice of God, and to religious vſe, it grew to be worſhipped, which (through Gods iuſt iudgement iuſtly puniſhing Idolatrie in the poſteritie following, was the deſtruction of Gedeon and his houſe; ſo eaſily and ſoone did idolatrie and ſuperſtition ariſe vp among them againe.
Here firſt his thankfull mind is to bee commended, and imitated of vsus: Doct. verſ. 24.thus ought our hearts in all benefits which we inioy, leade vsus vntounto God the fountaine of each good giuing, as Saint Iames ſaith. But this point hath been Iames 1. 17.largely handled: reade notes vponupon the 5. chapter, and elſe where by occaſion of the like Scripture.
Againe, we may learne here, that when we are willing to pleaſure one another Doct. verſ. 24. 25. 26.without taking any gratuitie againe, (which few will doe) wee may be the bolder to ſue for ſomewhat to bee put to good vſes, as Gedeon intended here to doe, (though hee was deceiued) asking their earings to make a monument of thanks to God: eſpecially, I ſay, when wee hauehave refuſed to take to our owne priuate vſe, the commodity which hath been offered vsus, (when it hath been thought we hauehave deſerued it) as Gedeon here did: in ſuch a caſe we may deſire ſomewhat to bee imploied of the ſeruice and glory of God by them that offer it vsus: as to the relieuing of the poore, or other good ends. And in this alſo hee deſerued commendation, and was, and is to bee followed of vsus. And as the people yeelded to him to a good vſe and end, ſo all good Chriſtians ought with all readineſſe to doe the like toward the relieuing and helping of the needy, by lending, giuing, or any other friendſhip yeelding, conſidering that Saint Paul ſaith, that free giuing and liberalitie hath great force to worke on men: for a bountifull perſon (ſaith he) it may be ſome man will die; and ſo if one did much good by bodily helpe in Rom. 5. 7.comforting the needy and poore, he might be like to doe good by exhortation alſo: both which duties of louelove it were to bee wiſhed might goe together, for thereby moſt good were like to be done. And ſo doing, we ſhould moue ſuch as thinke themſelues beholding to vsus, to ſhew themſelues thankfull to God alſo, ſo bountifull to them that were in penury and want. And doubtleſſe if the honouring of our God were all in all with vsus, and predominant in vsus, this we ſhould mind and aime at in all our actions, to purchaſe this glory to him, to whom we are ſo infinitely beholding for all that we inioy. The Angell that appeared to Manoah, though he refuſed to eate, yet willed Iudg. 13. 16. Eſter 7. 2. 3.him to conuert the gift, into an holy preſent, or ſacrifice to God. Aſſuerus, to declare his louelove to Heſter, promiſed to giuegive her what ſhe requeſted, euen to the halfe of the kingdome: but ſhe was content to reſigne her hope and aduantage that way, and turned the fauour ſhe found with the King, to the aduancing of Gods worſhip in and by the deliuerance of the Iewes from the miſchiefe of Haman. Good Nehemia, Butler to another King, finding Nehem. 2. 5.him enclinable and fauourable to himſelfe, and pitying him in his heauineſſe: preſently offereth to him the cauſe of the Church of God, to conſider of, and deſires that he may by his meanes be comforted in the reliefe of his countrimen the people of God. So Daniel hauing ſundry rewards offered Dan. 5. 17. 20.him for his good ſeruice by Nebuchadnezzar and Darius is content to to part with them all, ſo that the King wil acknowledge the Lord Iehoua, the author of thoſe gifts which he ſo admired. And reaſon there is hereof: for Exod. 32.if Paul and Moſes engaged their ſaluation, for the procuring of honour to Rom. 9. 3.God in the ſaluation of the Church: how much more are wee bound to ſeeke it by the forgoing of ſuch a fauour as we may well be without, and need not accept of? Beſides, this wiſdome ſhould be in all Chriſtians, to vſe eueryevery opportunity they may to the poore Church of God, eſpecially ſeeing ſuch occaſions befall not often, nor to all ſorts of men, in this kind. And further they had need of good diſcretion who ſhould perſwade men to conuert that ciuill kindneſſe which they offer them as friends, to a religious vſe, as Chriſtians: ſithence they may thinke it either vnſeaſonable, or meerely loſt which they are drawne to beſtow vponupon ſuch matters, except themſelues be firſt perſwaded to the louelove of religion, and delight in the Saints of God, Pſal. 16. 2.as Pſalm. 16. Therefore to knit the next verſe and the ſumme thereof, with this which belongeth to the ſame end, let both ſorts learne their dutie. They who benefit others without hope of requitall, let them not doe it to make others obliged and bound to them, as ſeruants and vnderlings; but vſe all the intereſt, credit, and louelove they hauehave in and with them, (if they hauehave opportunitie) to perſwade them to louelove and good workes, and to draw them to God, if they bee ſtrangers; as the truth is, at the firſt, ignorant folke are more drawne by ſuch inducements, then otherwiſe: or if they be alreadie Chriſtians, let them labour to draw them neerer, as I hauehave ſaid: ſaying thus eueryevery man to the other: If I may preuaile with you any thing, or ye would gratifie me, preferre God and his fauour yourſelues, and exhort other to do ſo, and commend godlines alſo to them, and the poore members of Chriſt, to make much of them, and to be their delight, who excell in vertue, before all earthly commodities: as for your gratuitie, let the needie and diſtreſſed be partakers of it, and let them take my part, who ſhall bleſſe God for your pitie and bountie to them, and they ſhall yeeld you a tenne fold better requitall then I, being but one, can doe. And this bee ſaid of them who pleaſure other without looking for any requitall againe. The other who receiue benefit, and acknowledge that they hauehave been pleaſured by them, and that they owe a duty againe: if their offer be not accepted by the partie, let them not then fooliſhly draw backe their hand altogether from eueryevery good vſe, ſaying; Seeing hee will not receiue this of me, I am diſcharged, and free from vnthankfulnes: as for others, I regard them not. For this ſauours of a ſiniſter meaning, not of a chearefull and heartie thankſgiuer, ſuch an one as that good Naaman was, 2. King. 5. and theſe here mentioned, who readily 2. King. 5. 15.anſwere to Gedeon, asking of them their earings to a good end, as hee intended it, wee are willing to giuegive that to thee, which thou askeſt to a good end and purpoſe: for it is like he told them, that he asked them not to his owne behoofe.
Gedeon did well to ſet vp a remembrance of Gods kindneſſe, as Iacob left a Verſ. 27. Geneſ. 28. 18.memoriall of Gods appearing to him, when hee went into Meſopotamia, changing the name of the place, and calling it the houſe of God: for there the Lord had promiſed him ſafe deliuerance from the wrath of his brother Eſau, and to be with him whither he went, and to bring him ſafely backe againe: euen the like mind did Gedeon ſhew here, deſiring to keepe a remembrance of Gods deliuerance there. But in making the Ephod, which was the ſigne thereof, Gedeon was very vnaduiſed, and dealt without due and good conſideration. For in ſo weightie a caſe as that, and of ſo dangerous conſequence, it had been meete that hee had firſt conſulted with the Lord about it, and ſo (according to the reſolution hee ſhould hauehave receiued from him) to hauehave done: to wit, to hauehave abſtained from ſuch a worke: as vndoubtedly he muſt and would hauehave done, if God had bin conſulted with, and might hauehave ouer-ruled. And this is the fruite of raſhnes and careleſnes, whereas a ſmall matter might hauehave preuented all. It was, I ſay, no better in Gedeon then inconſiderate, though his meaning were good. For God ordained not the Ephod to ſuch an end, but onelyonly for the Prieſts to weare in the Tabernacle when they offered ſacrifice: and permitted it not to men to follow him therein, neither to make one for ciuil vſes. It is charitably to be thought that Gedeon committed not Idolatrie himſelfe, who had throwne downe the Altar of Baal before with deteſtation, and cut downe his groue: but howſoeuer it was, as it is not certaine to vsus; yet ſeeing hee did otherwiſe in ſetting vp the Ephod, then God had commanded, hee fell into a kinde of Idolatrie, or was at leaſt a great occaſion thereof, and ſo the Lord being offended, puniſhed his iſſue and poſteritie, rewarding them both with the vnthankfulnes of the people, and alſo with the crueltie of Abimelech.
So that though Gedeons meaning was otherwiſe, yet this diſpleaſed the Doct. verſ. 27.Lord which he did, for that he conſulted not with him in that ſtrange work which he tooke in hand. Therefore we ſee that it is not enough to hauehave a good intent (as they call it) in that which we do to ſerue God in, but knowledge muſt goe before out of the word, to warrant and vphold vsus in our attempts and doings. For whatſoeuer is not of faith, is ſinne: and wee are happie Rom. 14. 23.when we do good things, but ſo, that we firſt know them to be ſuch indeed, and not otherwiſe: for Iſrael had a zeale, but not according to knowledge. Rom. 10. 2. 1. Sam. … 5.Dauid would hauehave builded God an houſe, then the which who could hauehave gone about a better thing in all mens account and iudgement? But God reproued him by Nathan, and yet he himſelfe conſented to him at firſt, vponupon the like good intent.
So, many hauehave ſince the daies of Queene Mary, and ſome ſtill doe of a good intent, enter into the Miniſterie, though many other intend nothing but to inrich themſelues with liuing: whom the Lord alloweth not by his word, they being not able to feede his people with the foode of life. So wee reade that Saul ſaued the fatteſt of the cattell (as he ſaid) to ſacrifice, contrary 1. Sam. 15. 22.to the word of the Lord; which if it had been ſo, had been bad: but that was onelyonly a falſe pretence to couer his couetouſnes, and diſobedience to the commandement.
Then Samuel reprouing him, was faine to anſwere him: Hath the Lord as great pleaſure in burnt offerings and ſacrifice, as that his law ſhould be obeyea? Therfore good intentions (corruptly ſo called) cannot bee accepted of him, except they be directed by knowledge.
Of ſuch intents aroſe moſt parts and points of Poperie: the orders of Monkes, the worſhipping of the Sacrament, canonicall houres, free will, reliques, prayers to Saints, &c. Of all the which, and the like, the Lord ſaith, as he did by the Prophet Eſay in the like caſe, Who required theſe things at your Eſay 1. 12.hands? And in another place, In vaine doth this people worſhip me, teaching for Eſay 29. 13.doctrines, the precepts of men. So that by all which hath been ſaid, it is manifeſt how prone and readie wee are to Idolatrie and ſuperſtition. And what other thing doth this teach vsus, but that it is a myſterie to ſerue God aright 1. Tim. 3. 16.and religiouſly: and that cannot ſtand with the common practiſe of men in the worſhipping of God, who receiue not the word in the power thereof, to work vponupon them effectually, and ſo as they may be caſt into the mould thereof, but for faſhion and orders ſake.
Againe, Gedeons ſetting vp the Ephod, was the occaſion of the peoples 2falling to commit ſpirituall fornication with it, through his letting it alone, and they worſhipped it, as their fathers did the braſen Serpent: which therfore Ezechia commanded to be taken downe. Gedeon had done well therefore, if he had ſo ſerued the Ephod alſo, when he ſaw ſuperſtition to ariſe by occaſion of it. And this is the beſt fruite and ſucceſſe of blinde and ignorant deuotion, that it draweth ſome miſchiefe alway with it, as the groſſe abſurdities in Poperie, of which I ſpake, aroſe at the firſt vponupon ſuch beginnings. So that the thing which in theſe caſes is to bee done, is, that all ſuperſtition and implements thereof be held out of the Church of Chriſt: but if any of them hauehave been ſuffered to remaine, the next is, that as ſoone as may be, they be remoued. And as for Gods ordinances, they ought not to bee turned from their kinde and right vſe of ſeruing him in ciuill caſes, (as the Ephod was appointed by Gedeon) as to make playes of them, or offer them any ſuch abuſe: as the Word and Sacraments. But I paſſe to another thing concerning the people.
Laſtly, in that ſundry of the people fell to Idolatry with the Ephod, who had before worſhipped God aright, with an vpright heart; and a plague of 3God fell vponupon them for it, note we, that they who after they hauehave receiued the knowledge of the truth, doe fall to Idolatrie, doe neuer eſcape deſtruction, if they lie ſtill therein, or ſome fearfull plague, although they riſe out of it againe, and depart from it. Salomon was a witneſſe hereof, both in himſelfe, and in his poſteritie, whoſe puniſhment is famous for harkning to his idolatrous wiues. And the Lord profeſſeth himſelfe in that caſe to be iealous, as a man that taketh his wife in ſpouſe-breach, who (moſt certainly) will not ſpare the offender.Prou. 6. 34.
Verſ. 28. Thus was Midian brought low before the children of Iſrael, ſo that they lift vp their heads no more: and the countrey was in quietnes fortie yeeres, in the daies of Gedeon.
29. Then Ierubbaal the ſonne of Ioaſh went and dwelt in his owne houſe.
30. And Gedeon had ſeuentie ſonnes, begotten of his body: for hee had many wiues.
31. And his Concubine that was in Shechem bare him a ſonne alſo, whoſe name he called Abimelech.
IN theſe foure verſes another thing concerning Gedeon is ſet downe: and firſt it is ſhewed, how Midian for a…h …he multitude and glorie thereof was The ſenſe of theſe foure verſes.brought low: whereby may be noted the ſorrow of ſuch of them as liued, and the ſhame and confuſion both of the liuing and the dead, with the fruit thereof, to wit, a finall ſuppreſſion of that enemie, and a long peace of fortie yeeres reſtored, all the life of Gedeon. Secondly, three more particulars concerning Gedeon are added: The firſt to his commendation: that hauing done the ſeruice for which the Lord extraordinarily called him, he willingly yeelded himſelfe to a priuate life againe, as he profeſſed againſt the contrarie, verſe 22. The two latter were to his blame. Firſt his polygamie in verſ. 30. Secondly, his yeelding to the vnlawfull deſire of his Concubine of Shechem, and making way thereby to the miſchiefe that inſued.
For the firſt of theſe, the text ſaith, Midian was ſubdued and brought low, Doct. verſ. 28.&c. which being vnderſtood of the multitude of them, teacheth, and proueth, that we ought to looke alwaies to the end of things, and not to the beginnings, and floriſhing eſtate of them, and this to doe, the Scripture calles ſound wiſedome. Thinke we of the godlieſt, and things of greateſt account, pleaſure, pompe, dignitie, wealth, buildings, purchaſes, ſolemne marriages, or ſuch like, I grant that the moſt men reioice and pleaſe themſelues in them vainely and fooliſhly for the time, as if they had gotten a paradiſe; but when all may ſee them to fade daily with the enioyers thereof, and change to corruption, no wiſe man can or dare pleaſe himſelfe or reſt in them, as if they could make him happie; but as he ſeeth the end will be therof, ſo he will enioy thē from God, as things decaying and tranſitorie. What then? ye will (perhaps) ſay, ſhall he not be glad of, nor delight in them till he doe forgoe them, and till an end of them come? I anſwere, that I ſay not ſo. But hee ſhall know what the end of them all will be before it come, by the manner Note.of vſing them. For he that ſeeketh by all theſe, to be more fruitfull in dutie doing to God, and in workes of louelove to men, and not to take boldnes to ſin the rather by occaſion of them, this man may know that the end ſhall bee good, and in reſpect thereof, hee may vſe them all comfortably, ſeeing hee vſeth them warily and aright, as God directeth him, for in that he doth ſo, God alſo bleſſeth him exceedingly, which bleſſing few attaine thereto.
The Lord is brought in by Moſes in Deuteronomy bemoning the want Deut. 32. 29.of practiſing this point of wiſedome in men, ſaying, Oh that my people were wiſe, and would conſider their end. And the Apoſtle asketh this queſtion of the Romanes, what fruite or pleaſure they euer had in that, which in the end Rom. 6. 21.brought ſhame to them? The wiſe & the fooliſh virgins giuegive cleere proofe Mat. 25. 3. 4. &c.vntounto this: the fooliſh contenting themſelues to bee without oyle in their lampes, that is, to walke ſecurely, were therefore ſhut out: the wiſe waiting with oyle in their lampes, till the Bridegrome came, and therefore thus watching to the end, were taken in, and receiued readily. Looke vponupon Abſolon for all the aduancing of himſelfe, and on Adonia: looke vponupon Baltazar 2. Sam. 18. 17. 1. King. 2. 25. Dan. 5. 6.for all his iunketting with his choice companie in the holy veſſels of the Temple; and vponupon Haman though he onelyonly was bidden to the banquet with the King by Queene Heſter, and for all his other honour that hee had, Heſter 5. 11. compared with 7. 9.(which yet he himſelfe did not a little boaſt of) was not the end of it greater ſhame, then the beſt of it was glorie?
Looke vponupon the young man to whom Salomon ſpeaketh, who reioyced, Eccleſ. 11. 9.as if he ſhould neuer be old, nor mee…e with worſe cheare, then iollitie and mirth: was it not told him, he ſhould come to iudgement? And what better end of his delicious life found the rich man in the Goſpell, then torments? And Luke 16. 25.thus I might heape vp examples infinitly, both out of the Scripture, and out of our own experience, of them who had gotten much here, and they were many in number in al ages that did thus, as the Midianites (of whom I now ſpeake) and were for their greatnes, and in their time, the talke of the world, yet hauing no ſure hold of heauen, nor part in other happineſſe then tranſitorie, came to naught, and were worſe then nothing; ſo as one may ſay of them, as Chriſt ſaid of Iudas, It had been good for them that they had neuer been borne. Therefore I conclude: bleſſed is the man that hath an eye to the end of his actions, and of all things which he beholdeth here vnderunder the ſunne: and ſo dealeth, that hee may finde and enioy thereby a good end of his life: therfore when the holy Ghoſt to the Hebrewes commended the faith of ſome, he willeth the reader to conſider what hath bin the end of the conuerſation Hebr. 13. 8.of ſuch. And the Pſalmiſt ſendeth vsus to the end of the godly; Marke (ſaith he) the end of the righteous, for the end of him is peace. But for theſe that Pſal. 37. 37.will be merrie otherwiſe, howſoeuer they goe to worke, their end will be in Note.heauineſſe, according to the words of our Sauiour, Woe be to you that now Luke 6. 25.laugh, fow ye ſhall howle and weepe.
Now that it is ſaid here, they had fortie yeeres peace after this ſubduing Doct. 2.of the Midianites, it was a great benefit that God beſtowed vponupon them: and ſo all that enioy it, or a great part of it, ſhall ſee cauſe to ſay, if they reade and conſider the bondage and woe that men are in to enemies and ſtrangers. Deut. 28. 48.Therfore we ſhould carefully looke what good may be done in ſuch times Note.of libertie and freedome from great diſturbance, eſpecially that when wee hauehave generally peace in the land, there be no priuate breaches with neighbours at home, nor in familie; but a quiet life with both; and the peace of a good conſcience to Godward, chiefly and aboue all things procured. Looke of this at large in chap. 5. and elſewhere.
Now that which followeth concerning Gedeon, in this verſe is this: that Verſ. 29.it is ſaid, after this victorie, Gedeon liued (after a ſort) a priuate life, to proue and make it manifeſt that he deſired not, as he had told them before, the empire, contrary to Gods ordinance. So it is with ſome offices among vsus annuall, or temporarie. If hee had in this priuacie liued idlely, or wickedly, as one that had done enough before, and now waxt weary, it would hauehave been ſet downe as other faults be. That which wee hauehave to learne by this, is; that we ſo vſe authoritie, countenance, preferment, or any ſuch libertie which is Doct.more then common, that we remember it muſt be laid downe againe, and hauehave an end, and that alſo (perhaps) in this life: and therefore, that we ſwell not, neither be puffed vp thereby, neither forget what wee hauehave been: for that, and ſuch like promotion or aduancement is but borrowed. And nothing is more common then to ſee age abaſed and in little regard: ſo that, The minde (as the ſaying is) is all in all: yea ſuch as the minde is, ſuch is the man. For elſe, what ſhould be the priuiledge of a godly man in reſpect of other, both in life and at death? Some may better hauehave thouſands (and vſe them more ſoberly) then ſome can hundreds. He that makes his proſperitie his heauen, cannot but thinke the contrarie to bee his miſerie and vndoing. But he that neuer ioyed too much in that he had, neuer laid it too neere his heart, when he loſt or for-went it. It is the ſpeech of a foole to ſay, It is moſt miſerable to hauehave bin happie. A wiſe man is neither ſo lifted vp with inioying that which he knoweth is vaniſhing and mutable, as if it were happines: nor ſo deiected in the forgoing it, as if he had loſt it, and as if his hope were paſt. The immoderate deſire of the minde is like to him who hauing vſed his body to a plenteous and delicate fare, being afterward compelled to ſtreighter allowance, pineth: and by the alteration of a full, fat, comely and ſtrong body, into a thinne, meager, pale, and decaied; ſheweth that the change of his diet hath made him vnlike himſelfe. Whereas the ſober minded reſembleth him, who tieth himſelfe to an ordinarie, as moſt agreeable to health and ſoundnes: and although hee come to an extraordinarie diet, yet he is a law to himſelfe, he eateth no more of many, then he did before of a few diſhes: So that as the one mendeth him not, ſo the other appaireth him not. Thus ſaith the Chriſtian with the Apoſtle, I hauehave learned to abound, Philip. 4. 12.I hauehave learned alſo to want: in diuers eſtates to be the ſame, euen contented and thankfull. A rare portion aboue al earthly treaſure: and ſuch as he needed not be aſhamed to confeſſe, he had learnd, for he was borne to no ſuch priuiledge, as he was to be a free citizen of Rome, as he told Lyſias, but was taught it by the Spirit of God only.
Wee hauehave great need to note this: for many by office, place, authoritie and ſuperioritie in Miniſtery and Magiſtracy, hauehave, and doe daily forget themſelues, and eſpecially if great wealth accompany the ſame, yea ſometime where there is no great matter in the perſons to cauſe it. And therefore when God ſhall blow vponupon their eſtate, and caſt it downe, and they be conſtrained to come to abaſement, and to their old condition againe, wherein they once liued, they ſcorne and caſt it off, and ſhift by vnlawfull meanes to wind themſelues out of it, by running into debt with other men, neuer meaning to pay, as both appeareth in many Seruingmen and Souldiers that hauehave been of any place, and other better borne then the common ſort, and many more, who ſay with the Steward; Digge I cannot and to begge I am aſhamed, Luke 16. 3.and liue I muſt ſome way or other, but they will neuer fall to worke, or to the doing of any thing beſeeming them for their maintenance, but hunt after pleaſure, harlots, dice, cards, robbing, and couſening the ſimple, and beguiling ſillie maides or matrons, to enrich themſelues, &c.
And againe, this ſheweth the follie of ſuch great perſons, as truſting to their greatneſſe and wealth, as to a ſtrong hold, prouide as little for their owne changes, as for the hardneſſe which may befall their children: but bring them vp in all ſoftneſſe and delicacie, not ſo much as inuring them to any labour, or exercizing their bodies or wits to induſtrie and action: wherby it commeth to paſſe, that if their eſtate decline, they are left deſtitute and ſhiftleſſe: and vrged by an vnhappy neceſſitie of their owne procuring to vſe indirect meanes for maintenance.
Another thing concerning Gedeon followeth, and that is, the ſetting verſe 30. …1.downe of his many wiues, which was his great blemiſh. And it teacheth vsus, that as well the faults and blemiſhes of Gods ſeruants are ſet before vsus in the Scriptures, as their vertues: in which reſpect the Scriptures are vnlike to other ſtories or writings of men, carried partially through hatred or flattery to obſcure the truth. So are Dauids, Sampſons, and Peters; and the faults and infirmities of ſundry other approoued ſeruants of God: which (yet) is not done by the holy Ghoſt, that wee ſhould ſeeke libertie to follow them, for many ſorrowes ſhall be to ſuch, but to teach, that wee, euen the beſt, ſhould ſuſpect Pſalme 32. 10.our ſelues, being full of ſelfe-louelove, to hide and winck at our corruptions and bad qualities, and therfore to keepe with all diligence our hearts, which we are hardly brought to doe, though they be out of meaſure deceitful, neither can we abide to be reprooued and ſhamed for the ſame.
But ſeeing God hath for ſundry cauſes, and in diuers reſpects left the infirmities Why the blemiſhes of Gods ſeruants are ſet downe in Scripture. And they are three. The firſt.and blemiſhes of his ſeruants in ſcripture to be knowne of vsus, I will briefly note and ſet downe ſome of them, hauing ſo good and fit occaſion offered, that ſo we may profit by them accordingly. He hath done it partly for our benefit, and partly to teach vsus our dutie. Our benefit thereby is twofold. One, that if at any time we ſhould fall into ſome grieuous ſinne, and deſpaire of Gods mercy thereby, yet that wee may ſtay and vphold our ſelues by the examples of Gedeon and other ſuch, who fearing God, did yet fall dangerouſly, and recouered themſelues againe: that we, knowing that, may in the like caſe receiue hope of pardon likewiſe, if we call our ſelues home againe by repentance.
For in ſuch caſes when we are exhorted by Gods faithfull miniſters not to caſt away our confidence though we hauehave ſo offended, wee are ready to obiect thus: Oh there were neuer any of Gods children that fell ſo, and offended as we hauehave done, ſo that we may iuſtly feare, there is no remiſſion nor pardon for vsus to be hoped for. Therefore when wee ſhall heare of the Note.infirmities of the godly, the cleere knowledge of this, much auaileth to ſtay vsus from diſpairing. This is not therefore to imbolden vsus by their example to ſinne, though we do yet ſtand by the grace of God, free from reprochfull euils, but to vphold vsus, if we hauehave alreadie fallen dangerouſl… that wee faint not altogether. I ſay, it ſerueth for preuention of deadly …eare after ſinne, not to cauſe preſumption in ſinning. For if any will abuſe this knowledge to licentiouſneſſe, hoping for pardon as they heare that others hauehave obtained it, when they had ſinned in like manner as they themſelues hauehave done, let them know that God will meet with them, as their boldneſſe requireth, with terrors within, and ſhame without, till they ſhal wiſh that they had bin better aduiſed. And as they may iuſtly complaine that they ſinned more wilfully and purpoſely, then the Saints of God did, (to ſpeake of many of them) ſo they may feare that they ſhall not ſo eaſily find mercy and forgiueneſſe, as they found. And this is one cauſe that concerneth vsus much, why the Lord hath left the faults of the godly manifeſted in Scripture, as wel as their vertues. Another is, that wee hearing how ſome rare people in ages paſt The ſecond cauſe.hauehave falne, we ſhould be more ſuſpicious of our ſelues, and more wary that wee ſlip not into the common euils of the time wee liue in, ſeeing wee are Note.much weaker in faith and grace then they were, and therefore are like more eaſily to forget our ſelues, and to fall grieuouſly, vnleſſe we count it our happineſſe (and oft tell it to our ſelues) to labour and endeuour by all meanes to perſeuere in vprightnes vntounto our end: and therefore wee are like to find it as hard to recouer our ſelues againe. And indeed the bitterneſſe which they taſted in their falles, were enough to deterre vsus from following them, though we were ſure to ſpeed at length aſwell as they. But few looke at the bitter, but at the ſweet onelyonly, and ſo are deceiued.
Another cauſe why God hath made knowne the blemiſhes of the faithfull The third.that liued in former times, is, to teach vsus our duty towards our brethren, that if we heare any of them to hauehave falne into any grieuous offence, and afterward when it commeth to their remembrance, that they take ſuch a deep conceit for ſo diſpleaſing God, and lay it ſo neere their heart, that they feare it cannot be forgiuen them, I ſay, when it thus falleth out, we are taught by this our dutie; and that is, to incourage and helpe to vphold them in meekneſſe, and with our exhortings of them, and perſwaſions to riſe vp and returne againe, to comfort them alſo when wee ſee them repent, and to beare with their infirmities, and not to condemne and forſake them, good things being found in them, remembring our ſelues who would be glad to be helped vp, when we hauehave falne, rather then to be ſhamed, forſaken, and left to our ſelues. To this end is that of the Apoſtle, Brethren, if any be fallen by infirmity, Gal. 6. 1.you that are ſpirituall, that is, indued with more grace, and ſeaſoned with more fruites of Gods ſpirit, reſtore ſuch an one, that is, doe your indeuour with meekeneſſe to raiſe him, conſidering your ſelues.
The vſe, in generall, of this whole diſcourſe, is, to bee afraid to offend, ſeeing wee bee ſo vnwilling to heare of any rebuke for the ſame, and not to be bold to ſinne by authoritie of the fathers, ſeeing we are not willing to take Note.part with them in their puniſhments, but as ſhame and ſorrow are vnwelcome to vsus, ſo let the ſinnes be alſo that bring them. For they quench faith, weaken grace, and looſe our good name, beſide the hindering of many duties. The Lord ſpeaking of his faithfull ones, ſaith: If they ſinne, I will correct Pſalme 89. 31.them, &c. but my louing kindneſſe I will neuer take from them. If then he meane not to forſake them, good cauſe why hee ſhould puniſh and correct them, that ſo they may be ſtopped in their bad courſe, and driuen backe againe. As Saint Paul to Timothy ſaith, I am perſwaded that the Lord had merciemercy vponupon 1. Tim. 1. 15.me, as well for other mens example and benefit as mine owne. And thus by ſuch examples duly conſidered, and by the Scripture, wee hauehave conſolation and hope. So that farre be it from vsus to ſay: [Nay, if hee be fallen, let him ſhift for himſelfe, I had better opinion of him then hee deſerued, now I ſee, he is an hypocrite, a Demas, a reuolter.] But oh man, is this the way for thee to procure to thy ſelfe compaſſion from others, if thou ſhouldeſt fall ſo, and hadſt the like need? If thou ſayeſt; God forbid I ſhould ſtand in ſuch need. I anſwer thee: Thou ſhalt doe wiſely in preuenting ſuch an occaſion: but that is not done by an high-minded conceit that ſuch a thing ſhall not befall thee, but rather by feare of thy ſelfe, and thy frailtie. Neither by thy tenderneſſe to others ſhalt thou be made the more ſubiect to fall, but the more watchfull againſt falling. But leſt thou ſhouldeſt ſay, I ſhall not fall, heare the Apoſtle ſaying, Leſt thou thy ſelfe be preoccupated, and doe the like.
That Gedeon had fallen wee hauehave heard: now it followeth, that wee ſee how. One of his particular blemiſhes was, that he had many wiues: as for Doct. 2.the mentioning of his ſonnes, it was of it ſelfe, neither with him, nor againſt him, but is ſpoken of, to make way to the next chapter. But poligamie, that is, the hauing of many wiues, was againſt the firſt inſtitution. For though the Iewes did vſe it, yet our Sauiour rebuketh it, and ſaith, it was not ſo from Geneſ. 2. 24. Matth. 19. 8. Deut. 17. 17.the beginning: and God forbad it the Kings themſelues, (who might inioy the greateſt liberties) and why did he ſo? euen becauſe it turned their harts from God. For ſuch hunt after pleaſure, and forſake the Lord, which may be done alſo in ſingle marriages, (I confeſſe,) but much more in poligamie 1. Cor. 7. 33.being vnlawfull. For they who are giuen ouer to ſuch licentiouſneſſe, or to any other like courſe, it beſotteth them, and maketh them drunken therewith, in ſuch ſort as they become impotent to all that good is. Beſides the inconueniences which hauehave accompanied Polygamy, diſagreement, iealouſie, hatred. So that God is diſpleaſed highly at the hauing of many 1. Sam. 1. 6.wiues.
But ſome will obiect: What is this to vsus, who abſtaine from many wiues and are prohibited by law ſuch licentiouſneſſe? I anſwere, yes very much: For this is not only true in Polygamie, that mens harts be ſtolne from God, but in ſingle and lawfull marriage alſo, the ſame may bee, (as I hauehave ſaid before) yea and moſt certainly will be, if men giuegive themſelues the bridle, and conſider not one end thereof to bee the reſtraining of them from ſtrange luſts, and to liue holily, ſo as they be made more fit by their marriage to their ſeuerall duties, which the moſt doe not regard. For they who by their vnſeemely ſpeeches and offenſiue behauiour towards other women, doe too apparantly teſtifie, that they liue vnchaſtly in marriage, and offend God grieuouſly thereby, much more would bewray their leaudneſſe and badnes that way, vncleanneſſe of body alſo, but that either they are reſtrained by law and ſhame, or elſe their married eſtate is mixed with many fearefull and great troubles, which doe any their luſts, in ſomuch as many who would giuegive ouer themſelues as farre as the worſt; dare not, ſeeing they are ſo cooled and held downe by afflictions. They are wiſe that vſe their marriage as an helpe, whereby they hold neerer to God, and become more dutifull and they that doe otherwiſe, if they be the ſeruants of God, ſhall eaſily ſee their abuſing of it by awkneſſe in Gods ſeruice, and vntowardneſſe to all good duties: but if they be wicked and vnconſcionable, they make that eſtate of marriage ſutable to their other parts of life, that is to ſay, all naught.
In that it is ſaid further of Gedeon, that hee had a concubine in Sechem, Verſ. 31.that was another of his blemiſhes. Whereby as by other we may know, that they were vſed of men then, as well as wiues. They were inferiour to their wiues, and had no ſuperioritie in the familie, but were as ſeruants. Which was euill alſo euen as Poligamy. In Malachie we reade, that they who after Mal. 2. 15.the captiuitie had put away their wiues, and married ſtrange ones, who alſo obiected, that a man of God did ſo, namely Abraham, wee reade (I ſay) that they were anſwered thus: that he ſought a godly ſeed, and did it not of lightneſſe, or wilfulneſſe, ſo that although it was not according to the firſt inſtitution that he did, yet in as much as it was not reuealed ſo clearely to be ſinne in thoſe former times in which he liued, as it was ſince, it was no iuſt defence for thoſe, who comming after them, did it to ſatisfie their luſts when they had more light about the will of God, and knowledge of the ſinne it ſelfe, and alſo what an euill end did follow it. And the ſame teacheth vsus, who Doct.hauehave a rule to guide our actions by, that wee may in no wiſe follow examples, no not of the good who hauehave done againſt thoſe rules, but to try them by the rules, as Paul requireth it of the Theſſalonians, Trie all things, and hold 1. Theſ. 5. 1. Cor. 11. 1.that which is good. And he willeth the Corinthians, that no man follow him, but as he followed Chriſt: as hath been noted largely before.
We are alſo here to conſider one fruite of his taking of that concubine, 2euen by the name that ſhe cauſed Gedeon to giuegive the ſonne that hee had by her, to wit, Abimelech; which is as much as to ſay [My father is a king,] who kindled in him thereby the flame of bearing rule, to play the Tyrant, and to challenge the kingdome as due to his father, which yet hee refuſed both himſelfe, and alſo that it ſhould be giuen to his ſonnes. But what better fruit might be looked for, when Gods ordinance was broken? (See the like in Salomon, 1. King. 11.) And yet this ſhe did who might worſt hauehave done it, 1. King. 11. 3. 4.cauſing Gedeon to giuegive him the name of the Philiſtime Kings, who plaied the right part of a Philiſtime when he grew vp, and roſe to place. For as it is cleare by the next chapter, that ſhee was a wicked woman, and of bad kindred, and had induced and trained Gedeon to her deſire before, ſo there was none found like to that Abimelek her ſonne, that we reade of in his time, neither could be much worſe then he, either before or after him.
Let this be a watchword about names giuing: for they that are naught, will take eueryevery occaſion to increaſe their ſinne, euen by occaſion thereof, that if any of their name hauehave been noted aboue other for ſome bad qualitie, as ſtoutneſſe and ſtomacke, bragging and boaſting, pot-companionſhip, or ſuch like, oh they muſt vphold the name, (though it be but a ſhaddow, as Abſoloms pillar,) and ſo be ſutable to their name, if it occaſion them euill, and to keepe aliue the bad practizes and courſe of them that bare that name before them. Euen ſo names more aduiſedly and wiſely giuen to children (as I hauehave taught in another place) are good occaſions to prouoke them to their duties.
Beſides, we may ſee what men get, who are of any good note, by entring 3. Doct. verſ. 31.into ſo neere a league, and hauing ſo inward acquaintance with ſuch dames and mates, which though it were in ſingle and lawfull marriage, yet it threatens as farre as man may iudge, an extinguiſhing of the good ſparkles of grace in them that are ſo matched. Which ſhould cauſe the ſeruants of God to linke themſelues in marriage with women, more like to themſelues in religion and good behauiour. And for them for whom it is too late to giuegive this warning vntounto, (who are too many) let them yet receiue and imbrace this inſtruction that is giuen them in the ſecond place: that is to ſay, how they take counſell of ſuch wiues or ill companions (in caſes doubtfull and and dangerous,) as are malicious, high-minded, quarrellers, contentions, waſpiſh, couetous and gripers, or in a word, voide of true religion. Sampſon may be an example to all, both of hearkning too farre to ſuch, and ſo Gedeon may be alſo, and likewiſe of opening and telling that ſecret which is not meet to be imparted vntounto them, which Sampſon did to his great reproch and abaſement. But here an end of this ſeeing of both theſe laſt points I hauehave intreated purpoſely before, out of the former hiſtories.