Commentary on Judges, Sermon 55
THE FIFTIE FIVE SERMON ON THE EIGHTH CHAPTER OF THE BOOKE OF IVDGES.
Verſe 32. So Gedeon the ſonne of Ioaſh died in a good age, and was buried in the ſepulcher of Ioaſh his father in Ophrah, of the father of the Ezrites.
33. But when Gedeon was dead, the children of Iſrael turned away, and went a whoring after Baalim, and made Baal berith their God.
34 And the children of Iſrael remembred not the Lord their God, which deliuered them out of the hands of all their enemies on eueryevery ſide.
35. Neither ſhewed they merciemercy on the houſe of Ierubbaal or Gedeon, according to all the goodneſſe which he had ſhewed vntounto Iſrael.
NOw together with the Chapter, the holy ſtory maketh an end of The generall ſumme.Gedeons acts: and maketh mention of his death and buriall, and ſheweth what the people of Iſrael did afterwards. In this verſe it is ſaid, he died in a good age. For ſeeing ſome of his faults hauehave been ſpoken of, to leaue them ſo, would hauehave bred ſome doubts, he hauing done many good things, therefore his end is here ſet downe, to ſhew, that both hee had the bleſſing of old age granted him, and alſo that it was bleſſed with many good things by God vntounto him. The ſame that is ſaid of him, is Geneſ. 15. 15. Geneſ. 25. 8.ſaid of Abraham: that he ſhould die in a good old age. Which ſpeech here applied to Gedeon, and affirmed of him, though it be not to be drawne ſo farre as to prooue he died godly, but onelyonly noteth fulneſſe of daies, and 1. Chro. 29. 28.proſperitie in this life, yet it is cleare that he died ſo, and obtained eternall life after, in that he is reckoned among the faithfull in the Epiſtle to the Hebrewes. Heb. 11. 32.Which is to good purpoſe to bee ſet downe, he being (though a godly man, yet) blemiſhed, that thereby we may know he repented.
By this we are taught that we muſt ſtabliſh our faith, hope and other graces Doct. verſ. 32.of God begun in vsus at our firſt conuerſion, that wee may bee rooted, grounded, and ſetled therein, as the Apoſtle willeth the Coloſſians, and that Coloſ. 27.ſo the neerer we are the graue, the more glorious and fruitful our profeſſion may be, and in our age we may more flouriſh then in our youth: which is a Note.thing not eaſily found nor obtained. Therefore the Apoſtle Saint Peter alſo 2. Pet. 3. 17.exhorteth, ſaying: Take heed, that ye be not led away from your ſtedfaſtneſſe; and ſheweth how that may be like to be, euen by the error of the wicked. For by beholding how they walk, who hauehave no feare of God at all, and by harkning to their ſubtill counſell, and poiſoned perſwaſions, we ſhall find to our coſt, that there is no ſmall force to draw vsus after their curſed example, wheras we were in a good courſe before. If Gedeon ſo mightily and oft aſſiſted and helped, did yet fal in ſuch manner as we hauehave heard, what may we look for in ſo many and ſo variable caſes through out our whole liues? It is well ſeene in this age, what need they hauehave to profit by this doctrine, who ranne well ſometime, as the Galathians did, but yet hauehave ſuffered themſelues to Gal. 5. 7.be letted, ſo that they obey not the truth, which they began and profeſſed commendably to doe.
Many faults both to the wounding of the conſcience, and the offence of men, prouoke God daily in his owne children, and make faith to ſeeke, and hope to waxe faint, for that we doe not labour carefully to bring forth fruit plentifully thereof, and to hold out with all poſſible endeuour the profeſſion of our hope with ioy. And if we hauehave trode awry, and begun with the wiſe virgins to ſlumber, yet through due and continuall attending vponupon Matth. 25. 5.God, and daily and oft repairing and drawing neere to him, wee ſhould not ſleep therein, but make haſte ſpeedily to come home againe vnderunder the Lords wing and protection, where only true ſafety and good being is to be …ound: and that the rather, ſeeing the poore chicken and bird void of reaſon, after the leaſt ſtraying, longs by & by after the damme, and to be vnderunder her wing: and ſay wee therefore eueryevery one with the Prophet to the Lord, O forſake me not ouer long: and euer and anone looke wee that all be well with our ſoule, Pſalm. 119. 8.that there be peace betwixt God and vsus, and that our faith and repentance waxe not ſtale, nor loathſome to vsus. And make wee no haſte to ruſh into Note.ſhamefull and reprochfull ſinnes, for neither is the burthen and ſhame of them eaſily borne, nor the getting out of them; and the recouering of our ſelues againe from vnderunder ſuch bondage, eaſily obtained, when wee be once fallen into them; whereof, by many occaſions much hath been before ſpoken.
And hereafter the long mentioning of Gedeons acts followes his death: 2To teach vsus, that to be the end of all fleſh, whether the life be ſhort or long, as Dauid alſo witneſſed in other words, ſaying; I goe the way of all the world. 1. King. 2. 2.And great incouragement wee hauehave to prepare and haſte for death, if wee hauehave learned aright to dye, ſeeing with our being with Chriſt, which is beſt of all, there are with infinite other vnutterable prerogatiues, ſo many excellent and holy ſeruants of God gone before vsus thither, to welcome vsus. Of which point, ſee more by the like occaſion of Ioſhua and others, in the former proceſſe of this booke.
Now the laſt of the things that followed after the death of Gedeon, is this, Verſ. 33. 34.to wit, that the people of Iſrael (for all that wee hauehave heard God did for them) fell againe to Idolatrie, and that moſt ſhamefully. And by this we ſee Doct.what fearefull things follow the taking away of good gouernours which maintaine true religion. For they by their authoritie hauehave contained and held the people within compaſſe, who being dead, they fall away. Pray therefore earneſtly for them, and make we vſe of their liues, that we may leade 1. Tim 2. 2.a godly and peaceable life vnderunder them. For contrariwiſe when other that know not the Lord, riſe vp in their roomes, the people ſhall hauehave ſorrow their bellies full. The like may be ſaid of godly preachers and parents, what a loſſe it ſhall bee to the people of God, whom they ſhall leaue behinde, to forgoe them. But of this at large in the ſecond Chapter.
Their ſins were theſe two: One, that they tooke Baal-berith, as they called 2him, for their God: the other, that they forgot the Lord their God. This Idoll they called the Lord of league, whoſe Image they ſet vp. Herein conſiſted their worſhipping of him, that they acknowledged the good things that they receiued, to bee giuen them of him, and the remouing of their troubles to bee from him alſo. And to aſcribe theſe to a ſtocke, what was it but to goe a whoring after it, as here it is ſaid they did, from the true and liuing God? And hauing ioyned themſelues to him, they forſooke and forgot the Lord God, who had done all good things for them. And this and no better is the worſhip and ſeruice which our deuouteſt votaries in popery doe giuegive vntounto the Lord at this day, as to him that will compare the religion of the one with the other will eaſily and ſoone appeare. See ſomewhat of this their ſinne in Chapter 2. 11. 13.
Furthermore, this example teacheth how inconſtant we are in all good beginnings and courſes, and how ready wee are to decline and turne away from thence, eueryevery one to that whereto his falſe and deceitfull heart carrieth him: whether to Poperie or any other looſe and vnfaithfull ſeruing of God in hypocriſie: as to ſay, Lord, Lord; and to draw neere to him with the body, the heart being far from him: while no conſcience is made of dutie Matth. 7. 21. Matth. 15. 8.towards him. Whereas the only forgetting of the kindnes of the Lord our God, who onelyonly hath fed, preſerued, deliuered and inlightned vsus vntounto the life to come, and who (in one word) hath been all in all vntounto vsus, I ſay, this onelyonly forgetting him, and the ſuffering of his benefits to ſlip out of our mindes, is ſinne of it ſelfe moſt grieuous and great, without the other, as we Note.hauehave ſeene chap. 2. 2, 3. and in this chapter alſo I hauehave ſaid the like of this point, verſ. 27.
The vnthankfulnes of the people towards Gedeons poſteritie is ſet downe Verſ. 35.in this verſe, which is further expreſſed in the next chapter: as in this, that they ſuffered his ſonnes to be ſlaine: their ſinne is aggrauated hereby, that he had done ſo great things for them, as to deliuer them out of ſo fearefull bondage, as we hauehave heard they were in to the Midianites. But in this they did like themſelues. For (not to repeate that which I hauehave ſaid hereof twice in this chapter, verſ. 18. 22.) we may be ſure of this, (as we ſee here in theſe) that they who are vnfaithfull and vnthankfull to God, are not to be truſted that they will deale better with men. This both the heauenly order of the law of God teacheth, and many examples alſo. As Abraham ſaid; I ſaw that the feare of God was not in this place, and therefore what truſtineſſe is to bee Geneſ. 20. 11.looked for to me of men? And likewiſe that example of the vnrighteous Iudge ſheweth as much, that neither feared God, nor reuerenced man. This meaſure Luke 18. 2.our Sauiour found among his owne countrey men, when he had done many great good workes among them, yet they would hauehave ſtoned him Ioh. 10. 32.for them. And why? for they were not faithfull to God. Doe we our duties therefore of conſcience to God, that ſo wee may not faile toward men. For otherwiſe from vsus nothing is to bee looked for, but vnfaithfulnes to men, and euill example, vtterly vnbeſeeming vsus, when time ſhall ſerue to bewray and ſift vsus: which (as the prouerbe ſaith) is the mother of truth, and reuealeth that which was long hidden.
Now to end the chapter with the anſwere of an obiection. It is marueiled Obiect.at, that God ſuffered this Idolatrie and ſuperſtition ſo long vnpuniſhed. For ſuch as obiect thus, thinke that it fell out a little after the victorie, as it is ſure Gedeon asked of the people the earings that made the Ephod, by and by after the victorie, whereas yet Gedeon continued fortie yeeres after this. But it is anſwered by S. Auſtine, who in ſuch a caſe, being no article of our faith, Anſw.may hauehave his iudgement approoued, and receiued, being likely; and not being anſwered by the Scripture. He ſaith, that though the gold was gathered ſoone after the victory, yet the Ephod was not made by and by, but long after, to wit, about the end of Gedeons life. Or if it were made ſooner, yet it was not abuſed till toward his death. But of vncertainties we are not to ground any inſtruction, and therefore here an end.
THE FIFTIE FIVE SERMON IS CONtinued on the ninth Chapter of Iudges.
Verſe 1. Then Abimelech, the ſonne of Ierubbaal, went to Shechem to his mothers brethren, and communed with them, and with all the familie and houſe of his mothers father, ſaying,
2. Say, I pray you, in the audience of all the men of Shechem, Whether is better for you that all the ſonnes of Ierubbaal, which are ſeuentie perſons reigne ouer you, either that one raigne our you? Remember alſo that I am your bone and your fleſh.
3. Then his mothers brethren ſpake of him in the audience of all the men of Shechem all theſe words: and their hearts were moued to follow Abimelech: for ſaid they, he is our brother.
4. And they gaue him ſeuenty peeces of ſiluer out of the houſe of Baal-berith, wherewith Abimelech hired vaine and light fellowes which followed him.
5. And he went vntounto his fathers houſe at Ophrah, and ſlew his brethren, the ſons of Ierubbaal, about ſeuentie perſons vponupon one ſtone: yet Iotham the youngeſt ſonne of Ierubbaal was left, for he hid himſelfe.
6. And all the men of Shechem gathered together with all the houſe of Millo, and came, and made Abimelech King in the plain, where the ſtone was erected in Shechē.
THe ſumme of this Chapter I will firſt ſet downe, as vſually I doe, together The ſumme and parts of this Chapter.with the parts of it, which are three. The firſt this: namely, how Abimelech ſeeking the kingdome, and hauing got the men of Shechem on his ſide, killed all his ſeuentie brethren, except one: and this to the ſeuenth verſe. The ſecond, the heauie prediction of his ouerthrow by that one brother Iotham, who eſcaped his bloodie hands, which denounced deſtruction to him, and to the men of Shechem. And this to the 22. verſe. The 3. is, how that which was threatned & foretold by Iotham, the ſon of Gedeon, remaining aliue, came to paſſe, and was fulfilled, concerning the ruine and ouerthrow of Abimelech, and the men of Sechem, and that by the mutuall hatred and vexations that aroſe betwixt them. And this to the end of the Chapter.
Thus the Chapter being deuided, I will firſt ſpeake of the former part of it, as it lieth in order, and handle the other two in due place.
The firſt part.
WE are to conſider in this firſt part, how Abimelech after the death of his father, wounde in with the men of Shechem, to make him king, and for this purpoſe ſlew all his brethren ſaue one; and this to the 7. verſe.
And for the effecting of this, it is ſaid here that this Abimelech went to his mothers kindred: for he ſaw it was loſt labour to attempt ſo horrible a fact by his fathers friends helpe, or any other: and by his ſubtiltie, and flatterie, he wonne their hearts to be willing to hearken vntounto him; they nothing reſpecting the common benefit of the land, but their owne priuate commoditie: and ſo helped him forward by money, which much aduanced his purpoſes: and thus being fleſhed (for the more ſecure enioying of his will) he was inboldened to kil 70. perſons ſaue one, of his brethren, and then (as they thought) the coaſt being cleare, theſe Shechemites went about to make him King, and performed it accordingly. And thus the houſe of Gedeon was ouerthrowne, and moſt deteſtable vſurpation, and tyranny by Abimelech, came in.
Here firſt we may note by Abimelechs going to his mothers kindred to Doct. in verſ. 1further him, when he went about this miſchieuous intent, in ſeeking to be king; we note (I ſay) the caſt of wicked men in the compaſſing their deſires; that is, when they intend any euill, they wil repaire to ſuch places and companies, as they thinke are for their purpoſe, and (if they hauehave conuerſed with better before) yet they then take no more pleaſure in their company any longer. Not that they neuer goe to bad company, but when they goe about ſome eſpeciall euill. For it is their meat and drink, and paſtime to conuerſe with ſuch as they themſelues are, (as neere as may be) cont…nally; but if they be forted by education, cohabitation, or other occaſions with better then themſelues, (as it comes to paſſe oft times) yet euen there, if they grow to affect, and ſet their hearts on ſome particular more miſchieuous practiſes then they were wont in times paſt, they will (if it be poſſible) giuegive them ouer, as no companions meet for them, and breake out to other companie, and conuerſe with thoſe that bee of their owne diſpoſition, and like themſelues. The reaſon is, they be not onelyonly more wearie of the good company that they were in, then they were before; but they ſee, that they cannot follow their bad purpoſes ſo currantly while they bee among them, neither looke they for any aide thereto at their hands, as they doe by the other: but know, that they ſhall bee ſuſpected, diſſwaded, hindred, and broken off by them from their ill purpoſes. And what maruell? for this changing of company, as the good for the bad, ariſeth vponupon ſmaller occaſions, then vponupon the minding and intending of ſuch miſchiefe, as this Abimelech here went about. For they in the ſixth of Iohn, when they had taken a pritch againſt our Sauiour, Iohn 6. 66.it is ſaid of them, that they walked no more with him, and much more and ſooner men doe this, when they purpoſe wickedneſſe. Abſolon therefore 2. Sam. 15. 10.when he intended to rebell againſt his father, got him away, and gathered companie fit for ſuch a purpoſe, his fathers houſe was a priſon and weariſome vntounto him. And Iudas, when he went about to betray his Maſter, forſooke and left the company of him, and the Apoſtles, and went to the Phariſies, the moſt deadly enemies of Chriſt, and lincked himſelfe in with them. But moſt clearely we ſee this in the like fact of Adoniah, 1. Kin. 1. reported by Nathan to Dauid in this manner: Me (ſaith hee) thy ſeruant, and Zadocke the 1. King. 1. 25.Prieſt, and Salomon thy ſonne, he hath not called: (why? they were not for his tooth) but Ioab the captaine, and Abiathar the Prieſt, and ſome of his younger brethren, men fitter for his ambitious humour: them hath hee called; crie before him and they ſay, God ſaue King Adoniah. And euen ſo it is ſtill at this day, as I hauehave ſaid. For there are many bad mixed with the good, and company with them in ſiniſter reſpects, for ſome benefit they looke for, or credit thereby, or for their ſafety, who yet when they ſee their time, wind out from them, and ioyne to other companie, much like to Simon Magus, when he ſaw the Apoſtles were not for him. And it is an ill ſigne when they doe ſo, I meane, to forſake the ſocietie and fellowſhip of good people, and company with the bad. For though there was no great hope of ſome of them, when they were at the beſt, and when they were by meanes of their calling and imployments ſorted into the company of the godly, becauſe they had no pleaſure nor delight in them, but rather their hearts were farre from them, euen then, when in place they were moſt neere them: yet they were in the way all that while, to good, and to be wrought vponupon, or drawne on, one time or other, while they abode in ſuch places and companies, if God had been pleaſed to worke in them: but when they leaue, and forſake them, and ſo bewray themſelues in their colours, though they ſhould meane no worſe; then their woe commeth vponupon them, and they wrap themſelues deepely into miſchiefe and miſery, with little hope of recouery, or getting out againe, yea, or being ſtopped in that their bad courſe.
And yet this I ſay, that ſuch as keepe company with thoſe that are religious, and take no good by them, they are deepely bewitched, couering their hypocriſie, with the cloake of good companie: as Chriſt told them, who anſwered Luke 13. 26.him, that they had eaten and drunke in his company: although for the moſt part, this prooueth true of them, that if a man once ſpie out their leaudneſſe, and will not allow them in their euill courſe, but tell them of it, they will away from them, if they can, forthwith, and count them their enemies. But, as they are wearie of ſuch without any iuſt cauſe, ſo they muſt know, that they from whom they depart, are wearie of them for good cauſe; and deſire, (if they may doe it lawfully, and can hauehave no good hope to reclaime them) to depart from them alſo, as Moſes did, (when hee was able to iudge Heb. 11. 24.what hee did) from the houſe of Pharaohs daughter, and as Salomon counſelleth vsus to doe in a caſe much like, ſaying: Seeſt thou a man in whom Prou. 14. 7.there are not the lippes of wiſdome, depart from him.
The vſe that the godly ought to make of this, is: to learne of ſuch as are wiſer in their kind then we are in ours; that is, alwaies to be carefull to vſe, and delight in godly company, as they doe in the contrary; and by no meanes to depart from, or forſake it; whereby not onelyonly we may ſhew and giuegive proofe, that we our ſelues not only warpe not, neither imagine, nor ſet our hearts on euill, while we company with, and cleaue faſt to them that are good: but alſo that through their godly inſtructions, counſell, reproofe, and example, wee ſeeke to get all poſſible good by their company. And if we ſhould at any time decline by ſome occaſion, yet that we labour to bee brought backe againe into the right way, and ſo continue therein: and as for the fellowſhip of the leaud, let it be to vsus more odious, then ours can bee Pſalm. 15. 4.to them, as I hauehave noted. The bad alſo may make their vſe and profit of this doctrine, in this manner, let them that be not wholly paſt hope, but walking vp and downe, as the Pſalmiſt ſpeaketh, in the counſell of the vngodly, as yet Pſalm. 1. 1.vnreſolued what to do, let ſuch (I ſay) if they hauehave any care of themſelues, draw and gather to good company. For want whereof, and by the contrary, they grow to be leaud perſons, as drunkards, whoremaſters, theeues, idle ones, and ſuch like. For, as I hauehave noted, that a bad man, that hee may the better doe euill, departeth from the good: ſo it is true alſo, and much more that becauſe a man draweth not neere the good at all, therefore he is the eaſilier carried to that which is naught. And as they are iuſtly to be ſuſpected to be badlie diſpoſed, who caſt off good company, which they hauehave ſeemed to imbrace: ſo they are to be pitied, and exhorted to the frequenting of the good, who, for want of it altogether, hauehave fallen into bad company, and bin ſeduced thereby. Both are faultie, though the former more then the latter. For the latter would be glad (ſuch as are of the ſimpler ſort of them) to bee aduiſed, and profit much by wholeſome counſell: the former who hauehave enioyed it already, are wearie of it, and ſeeke to ſhake it off: the latter, although they are flexible, and eaſily drawne away by ill example: yet they contriue not miſchiefe of themſelues for the moſt part: whereas the former, through a ſecret lingring after their luſts, doe not need others (alwaies) to call them on, but they themſelues rather poyſon other, and like Abimelech, draw others to them: no companions proouing ſo leaud, as they who breake from the good.
Thirdly, let them that are among the good (ſo placed by Gods prouidence) acknowledge it to bee a great merciemercy: and beware of that ſubtiltie and falſehood of heart, whereby they depriue themſelues of the fruit of it. Let them ſay thus: If credit, gaine, commendation, or fauour (all which I may obtaine by the cleauing to the godly) ſeeme ſo much to be deſired: how much more deſirable is that, for which a good man himſelfe is to bee deſired, I meane, his grace? which as it may well goe with the other, ſo it will make his companie to be alway precious, and much eſteemed. Contrariwiſe, what is it that makes a man count good men odious? Surely a bad purpoſe of miſchiefe leſſe or more: this is that which makes him to be rather where his heart is, and whither his luſt carries him, then where his bodily preſence is. Conſider then what an odious thing is that, which cauſeth ſuch odious effects? It is a foule part to depart from the good. How much more to flee to the other aduerſe partie, I meane the tents of the vngodly? and moſt of all, that which cauſed both theſe, a luſt of the heart after their bad qualities. Indeed, for the deſire of a man (be it good, or euill) a man will Prou. 18. 1.ſeparate himſelfe: meaning from all which might hinder it. Gehazi, for his couetous deſire, will withdraw himſelfe from his maſter: Demas from Paul, &c. Yea ſurely, for his ſins ſake a man will deuide himſelfe from father, mother, kindred, as Chriſt ſaith. Is not this odious? much more odious then is that for which a man wil do thus. Again, there is great cauſe of this meditation, becauſe ſome (not knowing thēſelues to be ſo euil, as indeed they be) ſuſpect not the temptation to euill, ere it aſſaile them; and therefore are no ſooner tempted, but they are alſo foyled. Hazael, when he came to the Prophet 2. King. 8. 13.Eliſha did reuerence and acknowledge him ſo farre, as hee ſaw well inough what good he might hauehave taken by him, and at that time he framed himſelfe to diſlike that euill which the Prophet told him he ſhould worke, yea, he deteſted it: but when afterward he plaied the cruell Tyrant againſt the Church of God, he ſhooke off all due remembrance of him, and of his owne words to him, which were good then, euen as many doe in the like caſe. No wonder, for he was falſe-hearted, and neuer loued him ſo, but hee might hate him as much, when time ſerued.
Laſtly, as for ſuch as will boaſt that they are for all companies, good and bad; and can apply themſelues (like that fiſh) to all colours, and keepe their bad purpoſes to themſelues, let ſuch impious fellowes (farre worſe then the former) feare leſt he that found out Abimelech for his ſinne, will not let them eſcape ſcotfree for theirs, which are not inferiour to his. Touching the infection of bad company, more elſewhere ſhall be ſpoken in a fit place.
This ſonne of the concubine, ye hauehave heard, went to, and among them Verſe 2.with whom he was likeſt to preuaile, and to this end, that he might be made King: the which his father vtterly refuſed for himſelfe, and his; and yet this monſter, borne out of time, regarding neither God, nor father, moſt impudently ſought the kingdome againſt his will and liking, yea and againſt all right. Now it followeth, what his deuice and reaſon to them of Shechem, was to get it. One was this: that it was better he alone ſhould be King then ſeuenty of his brethren. But it might hauehave been anſwered, that it was neither needfull, nor lawfull, that hee, or they, ſhould reigne ouer the people. His ſecond deuice and ſhift was, not for the publike, for that hee was neere them and their fleſh. The third was, ſeeing he would (he told them) bee for their priuate benefit: for that he pretended to them, that he being of their kindred, hee would chiefly ſeeke their peace, profit and preferment. All which was but couſonage, ſubtiltie, and flattery.
Here in that this wicked inſtrument, the ſonne of a good man, roſe vp to Doct. 1.attempt, and worke the miſchiefe which his father abhorred, wee may ſee, what wicked poſteritie come oft times of a godly ſeed, and how vnlike the parents in goodneſſe: whereas one would thinke, that they ſhould rather labour to reſemble, and to be like thoſe their godly parents at the leaſt. The generation after Ioſhuahs time, degenerated from that which was before it. Ely, Samucl, and Dauid, moſt of the good Prieſts, Prophets, Kings, had wicked children, euen as is to be ſeene in all ages. The reaſon is; firſt, the want of good education, when they are vntaught, and ill gouerned. Secondly, as the beſt corne breedes chaffe, ſo the godly beget their children not as they are godly, but as they are men naturall and ſinfull: neither is Gods grace tied abſolutely to them, for their parents ſake. Thirdly, pride, ſtubbornneſſe, wilfulneſſe, and ſeeking of libertie in youth; and among the reſt, this is not the leaſt, the multitude of bad example, I meane which are fit enough to poyſon the beſt natures, though they hauehave both inſtruction, and outward gouernment. So that many leaud youths are trained vp at the great coſt of their parents, who yet loſe all, and their hope alſo, their children not walking in their ſteps.
Oh what multitudes are there of ſuch in our age? In which (yet there is more done for making them good, (eſpecially in ſome places) then hath been in former times, though they are rare, who offend not herein euen in the ſight of others. A thing much to be lamented, to ſee ſo many youths vnlike their good parents: but where none or weake meanes are vſed to make them better, it is not to be marueiled at. The woe to both, is not knowne cō monly, Note.til it be ſo felt, that it is paſt remedying. The beholding of the contrary, as it is rare, ſo it is goodly and beautifull. But it is a great cauſe, why the death of childrē before they come to proofe, ſhould be borne patiently, ſeeing it is not to be doubted, but that moſt of them are taken away at the beſt, and who knoweth to what woe they might be brought, if they ſhould liue? It is to be lamented that the examples of good parēts being ſo few, yet euen of theſe few, few (to ſpeake of) preuaile with their children: from whence the common complaint of all ſorts is, as theirs to Samuel. A good father: but 2. Sam. 8. 5.the child walkes not in his ſteps. For the infinite bad parternes of gouernours, are generally embraced: none fearing to follow where they hauehave led the dance, no, though it bee to deſtruction, as if all the beaſts of the forreſt ſhould each follow the tract of his fellow, to the den of the Lion, becauſe till they be within the den, and paſt recouery, there appeares in the footſteps no danger. It is ſaid of Iacobs ewes, that beholding the pilled roddes laid in their water-troughes, they conceiued particoloured lambes forthwith: and ſo a man would thinke that ſo neere and domeſticall examples, as good parents are to their children, (who are nouriſhed by them, grow vp with them, and are warmed by their heate, as Nathan ſpeakes of the poore mans 2. Sam. 12. 3.ſheepe: yea hauehave the benefit of the familiar inſtruction, and conuerſation, of ſuch as are of their owne diſpoſition, and nature:) a man would thinke, (I ſay) that ſuch ſhould take after them in grace, as they doe reſemble them in their viſage, or naturall properties. A man would thinke, that they ſhould (as it were) through a mutuall feeling of the ioy which a good parent hath of a wiſe child, and of the ſorrow by the contrary: that they ſhould alſo reioyce in following their goodneſſe. Thus wee might thinke, and thus it ſhould be, if God in his ſecret iudgement had not prepared ſome (euen of them alſo) to the euill day. It is ſaid of Elie his children: they hearkned not 1. Sam. 2. 25.to their father, becauſe God had determined to deſtroy them; to wit, for the in expiable offence they had cauſed to the people by their polluting the holy things of God. And ſo alſo, it is pitifull to thinke that the other ſort, the poſteritie of bad parents, dare venture ſo confidently to goe where their anceſtours hauehave gone; as it were taking ſinne by tradition from them, yea filling 1. Pet 1. 18. Matth. 23. 32vp the meaſure which they attained not to, as our Sauiour ſpeaketh This in a manner, is generally ſeene: and where it is in a few otherwiſe, there another father, euen the Father of Chriſt hath reuealed it from heauen, fleſh and blood hath not taught it. And this dregge of Poperie is naturall, without teaching: to make it a ſtrong piller of a mans religion to do… as the forefathers hauehave done. In the ſtory of the Church it is reported▪ that a certaine Heathen Prince hauing receiued ſo much light of true religion, that hee was content to bee baptized: yet when hee came to the water, ſtopped, and asked the Miniſter this queſtion: Whether hauehave more of my anceſtors (being vnbaptized) gone to heauen, or hell? To hell, ſaith the Miniſter. So will I then, ſaid he, and refuſed Chriſtianitie vrterly. Yea doubtleſſe, nature teacheth no better then this, euen rather to go to hell with the parents, then to heauen without them. Both theſe, I ſay, are lamentable: as for the vſe that both ſorts are to make thereof, I ſhall not need to inſiſt vponupon it here, hauing oft vrged it in other places.
Now of his ſhifts, which I will put together for breuitie ſake, matter ariſing The vnfolding of the ſecond verſe.ſo plentifully. And marke by what fraud he goeth about it, inſinuating with them, that it he be not King ouer them, then his ſeuenty brethren muſt reigne together. But that he thought they would neuer allow, or conſent to. Secondly, where hee telles them, it were better be ſo, that he reigned; it was vntrue alſo, for that is beſt alwaies that God appoints, who did deteſt this. Thirdly, in that he ſetteth out himſelfe, as though hee ſhould ſay, who is firter for your benefit then I? they ought to hauehave knowne, that in creating of Magiſtrates, the publike, and not the priuate commoditie is to be reſpected.
That which we hauehave tolearne hereby, is this: that all ſhifts and ſubrile Doct. 2.practiſes are ready at hand with them that intend miſchiefe: and that which they goe about, is by lying, cogging, and falſhood. But as for the Lord in their dealings, he muſt ſtand by, and a ſame off. The reaſon of both is, the Ierem. 17. 9.heart of men is euill aboue meaſure, and is deepe, and hath many abominations in it. They deuiſe, and goe to worke without him, and we ſee likewiſe that thereafter they proſper. To theſe way bee added other, and ſome that profeſſe the Goſpell, who ſhould be aſhamed to be found ſo groſſely to degenerate, as to vſe like practiſes to the other, though they be couered with ſome fairer ſhewes, who caſt off God and ſay in their hearts, depart from vsus, Iob. 21. 14.we deſire not to hauehave acquaintance with thee. Theſe ſhal one day know and that to their coſt, that they ſhould hauehave been examples vntounto other in good life, as they did profeſſe, without which they ſhall ſurely come to naught. Beſides the ſubtiltie of the hart, there is another cauſe of this, euen the craft of Satan, (who rules in his children) teaching them how to contriue, and warpe all ſubtile ſhifts, and policies, both to atchiue their euill purpoſes, and to defend them being brought to paſſe: And ſome of his ſchollers finding this trade to follow their hand, as they deſire, make it their chiefe worke, to inuent euill and miſchiefe, and excuſes to couer it withall: they are not where they would be, if they be otherwiſe occupied. Our mother Geneſ. 3. 12. 13Eue learned it from the beginning, of him the father of ſhifts and lies, (for they goe together) for her poſteritie: though ſome ſeeme to hauehave it entailed vntounto them, aboue others. As, who almoſt, can be ſo ſuddenly come vponupon, but he hath a ſhift in readineſſe? and though all bee not a like plauſible, yet (as the prouerb is) a bad one is better then none at all. By this let none thinke that all policie is forbidden: for Nathan and Bathſheba had plotted a wiſe courſe, but that was to the great good of Church and Commonwealth, & that by honeſt meanes, againſt Adoniah, as appeares by 1. King. 1. 1. King. 1. 12.and the ſubſtance of the deuice was true, holy, and to a religious end, for it tended to ſerue Gods prouidence. But their practiſe warranteth not Abſolon, Adoniah, or any ſuch as they, whoſe policie is wicked and curſed: much leſſe the helliſh plots of Ieſuites, and Papiſts, for the bringing to paſſe their deſignes, the ſetting vp, or tolleration of their idolatrous religion, though holineſſe, and the Catholike cauſe be ſtill pretended, and authoritie of their ſupreame Vicar. The titles are goodly, but the boxes are full of curſed drugges and poyſon, as lying, ſlander, calumnies, treaſon, murther, cōfuſion: all badges of the prince of darkeneſſe, whoſe Vicar he is. Salt is good: but if it hath loſt his ſauour, it is good for nothing: Wit and ſpirit, preſent ſpeech and Matth. 5.policie are good, but if they bee poyſoned with thoſe ingredients, they loſe their ſauour, grace and beautie, and are good for nothing, but to be vſed as proppes of the diuels kingdome. Better were it for the cunningeſt craftes man in this trade, to be defeated in all his purpoſes, and to be conuicted and take ſhame of them, then by ſuch meanes to compaſſe them, or being compaſſed, to bolſter them. Neither is there any counſell againſt the Almightie: his hand ſhall find them out at length, and countermine them, as (bleſſed be his name) hitherto hee hath done, euen the deepeſt and furtheſt fetches of them. Let all ſorts learne by this, and namely the ſimple hearted, to Reu. 2. 24.thank God that he is no more acquainted with the depth of Satan, I meane either the depth of ſinne, or the depth of ſubtile practiſes and ſhifts thereof: and they who are more ready wittied, let them turne it from playing the aduocate to ſuch a fruitleſſe client, and ſubmit it to the ſimplicitie of the word, to be guided thereby: which (when all is done) will prooue the ſafeſt, when the other ſhall be as Adams figge-leaues.
Now behold here in theſe men who were of his mothers kindred, how ſoone they hearkened vntounto this corrupt motion of that Abimelech, and ſo Verſe 3.approued of his deuice and ſuite, that they durſt propound it to the reſt of their neighbours, which was too ſhamefull for themſelues to open their eares vntounto: Like vntounto whom is that practiſe of thoſe Courtiers of Dauid▪ … the aduancing of Adoniah, among whom were alſo many of his brethren 2. King. 1. 9.and kinsfolke. By this we may ſee how kindred are blindfolded to beare one with another; breaking through ſhame, modeſtie, yea and honeſtie alſo; regarding no other thing but this, that they are their fleſh, and they take part with them, be the matter that moues them neuer ſo bad. For example, how are parents blinded in their children, and carried by them almoſt to any perſwaſion: and that without all Chriſtian wiſedom or regard? being ſometime incenſed by them againſt thoſe that are good; and yet not reprouing, but winking at their childrens faults, and giuing them their will ſo farre till themſelues bluſh, & ſmart for it, to ſee to what boldnes they grow thereby, nor taking it in any manner contentedly, if their children though neuer ſo iuſtly be called to their anſwere for their doing, and corrected: but reuenging it rather, and that with ſpitefulnes. Euen ſo, what diſorders are faine to be ſuffered in townes, while eueryevery one (forgetting the Apoſtles ſpeech, that it is an higher degree to back a ſinner, then to commit ſinne) holds with his Rom. 1. 32.owne kindred, ſo that none muſt ſtirre againſt them, but the towne is diuided into factions, and parts taking for their cauſe, (and ſo it is alſo betwixt carnall friends) where as kindred (being neerer to a man then other good acquaintance, or companie) ought to bee the firſt that ſhould bridle, controle, and helpe to hold vnderunder their kinsfolke from ill rule and diſorder: and as for friendſhip, men ſhould reach it out, and ſhew it, but according to conſcience, not daring to abuſe the bond of nature, to brotherhood in euill. The which produceth dangerous effects both to the partie wronged, the parties defended, and alſo the parties themſelues who countenance them: as here, both the whole common-wealth, Abimelech, and the Shechemites ſmarted all by this confederacie. And the greater, and the more authoritie ſuch friends, kindred or parents be of, the more this doctrine toucheth them: For as a common towneſman may doe in a towne, ſo a great perſon may doe in a ſhire, a Prince in a kingdome: euen ſet all in a combuſtion for a few malefactors ſake, as the Beniamites, chap. 20. did for the defence of thoſe Sodomites Iudg. 20.of Gibeah. Let theſe therefore learne of the common ſpeech, [Vſque ad ar as] that is, as farre as in conſcience I may, I will doe the part of a friend vntounto you, and of a parent: but if ye draw me beyond that, I leaue you: neither will I (to pleaſure you) make God my enemie. Depart from me: yee ſhall finde no aide at my hands, yee adulterers, riotous, ill companions and Pſal. 101. 6,workers of iniquitie. And let all ſorts take their leſſon, if not from the holy Ghoſt, yet from an heathen, who ſaw cauſe of preſcribing this rule, That eſpecially this muſt be lookt to, leſt a man commit any thing iniurious, or vnlawfull for his friends ſake: as he that profeſſed he would burne downe the Tower of Rome, if his great patrone willed him ſo to doe. Such amitie fitteth Robbers and Traytors, better then Chriſtians. Who ſhould duly weigh, whether the matter bee ſuch as will ſtand with their profeſſion, credit, and equitie: otherwiſe to betray them is faithfulnes, and to puniſh thē, and (as the law was) to caſt the firſt ſtone at them, is good ſeueritie, rather then to betray good order, the towne, or Common-wealth, by their ambition, or iniuſtice. Men will admit of this in generall, and ſay, God forbid elſe, but when it comes to the puſh, they ſhew they hauehave the ſame diſeaſe which the other hauehave; (as theſe Shechemites had the ſame ſore which Abimelech had) and ſo are loth to ſmart for them, but rather ſmother their owne ſinnes, in other mens. But of this I ſay the leſſe, becauſe the two next points aime at the like end, and may ſerue as an inlargement hereof.
But (to paſſe from theſe) wee may ſee here as great a fault in the men of Verſ. 3. 4Shechem; as we hauehave ſeene in the kindred of Abimelech. They who ſhould hauehave trembled at the hearing of ſuch a matter propounded, being ſo monſtrous, and horrible; and ſhould hauehave carried it to them that were in authoritie: behold how they applaud and like of it; yea and procured money alſo to the furthering of it: which, all wiſe men ſee, was done of them in great lightnes, and raſhnes at the leaſt: yea, that was one of the ſmalleſt euils in their hearkening to them. And by this note the ficklenes of the multitude, Doct.how eaſily it is to bee carried eueryevery way as with a blaſt, neuer weighing or conſidering what ſound reaſon leadeth them to in their doings, much leſſe aduiſing with the word of God.
A cleere and notable example of this ficklenes and lightnes, wee hauehave in Luk. 19. 38. compared with 23. 13. 18.the Goſpell, of them that one day honoured Chriſt, and ſet him vp, crying Hoſanna, before him, and bowing to him as a King: but a few daies after, when the Iewes and Phariſies roſe vp againſt him, they cried in another So in the former chap. verſe laſt, compared with the 22.manner, Crucifie him, crucifie him. So that wee ſee how ſuch are not to be reſted in, who though they hold with religion, as other doe, and good order in words, yet except they be ſeaſoned with ſound and ſauing knowledge, and grace to gouerne themſelues in the courſe of their liues, it is nothing. Compare (for another proofe hereof) 2. Sam. 19. 43. with the 20. 2.But ſuch as giuegive themſelues to ſobrietie & ſtaiednes, are highly to be eſteemed, & ſo vſed with all good diſcretion; conſidering how ſoone fleſh may be puffed vp, and ill counſelled, yea & they are to be incouraged to ſuch ſtaiednes and conſtancie, in a Chriſtian and well ordered courſe: which they that are fickle, not regarding, but holding on in their inconſtancie, they may reade their deſtinie, that as miſerable as they are alreadie, they ſhall daily waxe worſe and worſe, till they dye as they hauehave liued. But this offereth it ſelfe often: therefore I ſpare any further diſcourſe of it: Here I will ſtay 2. Tim. 3. 13.for this time.