Commentary on Judges, Sermon 60
THE SIXTIETH SERMON ON THE NINTH CHAPTER OF THE BOOKE OF IVDGES.
NOw followeth the further deſtruction of theſe men of Shechem. Verſ 46.For when their citie was deſtroyed, they fled to a double fort, which was their caſtle for the ſtrength of it: euen the houſe of their god Baal-berith, as they called him, with whom they had made a couenant, and therefore hoping that there they ſhould hauehave been ſafe. And theſe were the chiefe and wiſe men of the citie. And Abimelech hearing of it, came and deſtroyed both them and their Temple.
In that theſe hoped there to finde eaſe and defence by the holineſſe, as Doct verſ. 46well as the ſtrength of the place, wee may ſee, that when men hauehave no religion nor acquaintance with God, how wiſe and great ſoeuer they be, what poore ſhifts they hauehave to prouide for their ſafetie: euen to thinke, that the holineſſe of the place, their gods of wood or ſtone, or the reliques of Saints, or ſome ſuch rotten props ſhall free them from their troubles and feares: No, although they ſhould ſeek to the true God, in their haſte, which is much liker to worke their good, yet their hearts being farre from him, and they without confidence in him that he would helpe them: euen that ſeeking of theirs ſhould not be able to deliuer them.
But all theſe are bruiſed reedes, and ſpiders webs: much like the helpe that Baals Prieſts obtained by calling on him; whom for their deceiuing of the people in ſuch a manner, Elias cauſed to be ſlaine. Euen ſuch helpe doth 1. King. 18. 40.the wilful generation of Papiſts and Seminaries at their death in their greateſt need, obtaine themſelues, and their ſuperſtitious votaries whom they hauehave deluded, and brought into the ſnare with them. Of whom one (a principall ring-leader) at his death, was conſtrained to renounce the opinion of merit, and humane ſatisfactions for ſinne, although he was loth to hauehave that gap opened to the people, for ſhame, whom they had ſo groſſely ſeduced. Another (yet liuing and of greaterreckoning in the Popiſh Church) Better I meane, is forced to confeſſe, that for the auoiding the perill of vainglorie and carnall preſumption, it is the ſafeſt of all to repoſe a mans whole confidence in the onelyonly merciemercy of God in Chriſt Ieſus. And by this we ſee that howſoeuer (for ſiniſter ends) they ſuppreſſe the truth, and abuſe their ſillie Proſelites: yet when they are cōpelled by the force of their conſcience, or the terror of death, to put away lying, and equiuocating, which few of them attaine to, but dye in hardnes of hart, wherein they liued: but whē it f…lleth out otherwiſe, thē they confeſſe & renounce their cōceits, as bruiſed reeds, to be vnable to ſupport thē: which as it is commonly vnprofitable to themſelues, ſo yet it ſhould ſerue to deterre others from venturing and reſting ſo boldly vponupon their vngrounded aſſertions. To omit other there was a third, of long and great account and reckoning among people of that religion, whom I viſiting vponupon the death-bed, was an eare witneſſe with ſixe or ſeuen other of that place, then preſent alſo; that the partie, then ſhortly after deceaſing, renounced the dunghill ſtuffe of that religion, and reckoned all Poperie as a deceitfull trade, and particularly the chiefe points thereof, who yet had long been a ſtiffe and ſtout defender and maintainer thereof. Oh therefore bleſſed are the people whoſe God is the Lord Iehouah, and who know him the onelyonly true God, and whom he hath ſent Ieſus Chriſt, for this Ioh. 17. 3.is eternall life. But as theſe men of Shechem here were ſlaine in the Idolatrous Temple of their Idoll Berith, for their blindnes and putting their confidence therein, ſo ſhall all be ſerued that reſt on ſuch proppes, that is to ſay, they ſhal be left in the briars, as Iudas was of the Prieſts, whom he truſted in. Matth. 27. 3.Let the reader looke backe to the fifth chapter, and the 30. verſe, where the anſwere of Siſera his mother to her ſelfe, and her wiſe Ladies to her, is recorded: and there he ſhall finde this point further in larged.
As I ſaid they were ſlaine in the Temple of their I doll, which they put their truſt in, ſo it was done by Abimelech, who followed the matter to the Verſ. 47. 40. 49.purpoſe, when he heard whither they fled. This was his kindnes to the men of Shechem, that made him king. He promiſed other matters to thē, verſ. 2. that he being their bone, and their fleſh, be would regard them aboue all other. And now we ſee here that all was but flatterie: for to what end came all but to this, that they had no greater enemie then him? True it is indeed, this fell out according to that which Iotham before had denounced againſt them: to wit, that fire ſhould come out of the bramble and deſtroy the Cedars of Lebanon. But this excuſeth the fact of Abimelech, no more then the counſell and purpoſe of God touching the deliuerance of Chriſt to death, (A good watch-word) excuſed Iudas the traytor, and the Prieſts and other Act. 2. 23.who put him to death. This is good therefore, and an vſe to be made of this doctrine, (if euer) now needfull, and therefore to bee heard and regarded; namely, that wee take heed whom we truſt and giuegive credit vntounto; that is to ſay, not ſuch as wee hauehave not proued to be faithfull, as the men of Shechem may teach vsus, who too raſhly and readily truſted this deceiuer, and falſe hearted Abimelech.
Our Sauiour would not commit himſelfe to them that were ſaid to beleeue Ioh. 2. laſt.in him, for he knew what was in man. Much leſſe ought we to doe ſo, who know there is much falſehood and doubling in them whom we truſt, and that they are ignorant, prophane, and hypocrites. Therefore Salomon going as neere the marke as he could, gaue this counſell about truſting of Prou. 27. 10.men: Thine owne friend and thy fathers forſake thou not, &c. So that if it may be, ſome proofe ſhould be made of their faithfulnes and vprightnes firſt, before we reſt vponupon them, eſpecially if it lie in vsus to doe it. And it being ſo neceſſary a gift, this faithfulnes I meane, the Apoſtle requires it in feruants, the meaner ſort of perſons, as one of the two neceſſary duties that ſhould be in them, (the other being diligence) without which they cannot doe their duties well, that we may ſee thereby how needfull it is in all other about greater matters.
And as this ſinceritie is rare to finde, according to that which Salomon complaineth of, ſaying, Where ſhall one finde a faithfull man? And Paul: Prou. 20. 7. 2. Theſ. 3. 2.All hauehave not faith, that is the fruite of faith, which is faithfulnes and true heartednes: ſo it ſhould cauſe vsus to begin with our ſelues, and vrge our own hearts for vprightnes firſt, and not to marueile that we finde it not in others, if it be not in ourſelues: as that we may be truſted vponupon our word, and approue our ſelues ſuch as we would be taken to be. And then by our obſeruation and experience of the good dealing that wee can finde in any more then in other; thereafter let vsus giuegive credit vntounto them: and yet I meane ſuch good dealing, as hath been learned by the preaching of the Goſpell, ſuch as is according to knowledge. And by the ſame vprightnes and good dealings men ſhould bee led in chuſing their companions in mariage, and not to hearken to eueryevery gloſing tongue that can make faire and large promiſes, which hauehave deceiued thouſands: and alſo in ſeeking of ſeruants, or to hauehave them (if it may be) the children of the faithfull well and religiouſly brought vp: and the ſame care ſhould be had in chuſing executors comeprimitters, and ſuch as we would put in truſt. To the which if it be demanded, where ſuch ſhall be found, that they may be truſted in matters of importance: I anſwere: beſide that I hauehave ſaid already, that eueryevery one which will aske this queſtion, muſt firſt begin himſelfe to practiſe ſinceritie, that ſo hee may the better complaine of the want thereof in other; this I adde, that ſome who call for it and finde it not, are worthie to goe without it, although I doe not hereby excuſe them that are void of it, and offer the contrary euill meaſure. And they, who I ſay are worthy to goe without it, when they would full gladly finde it in thoſe whom they deale with, are ſuch as are carping, biting, Note.ſcoffing, and accuſing of them for their preciſenes, who labour and endeuor to keepe their conſciences pure and good. Too many there are in this age, who cannot ſo ſoone perceiue a man or woman to withdraw themſelues from the ſinnes of the time, and to bee afraid to offend, as the common ſort doe, but by and by they cry out of them, that they are Preciſians. Now they who can allow none to be vpright and conſcionable in their waies and life, it is no matter though they meete with ſuch in their dealings, as ſhew ſmall conſcience and vprightnes toward them, God being iuſt to make others to meaſure out to them as they hauehave meaſured to others, as Salomon ſaith in an other kinde, Eccleſ. 7. to teach them to know what an vpright hearted man Eccleſ. 7. 23.is worth, and to make much of ſuch, rather then to diſcourage them. One example ſhall ſerue for all; A cruell Landlord cries out of his vnfaithfull Tenant, that he hath broken his day, and (it may be) is runne away with his rent. But who is in fault? The poore Tenant that dares not appeare before his Lord to craue in differencie, or the cruell Lord who hath borne him in hand, that he hath let him a good peniworth; whereas indeede hee hath ſo racked and fleeced him, that he is fitter to begge reliefe, then to pay his debt out of the farme, hauing had nothing neere ſufficient (out of his owne labour) to vphold himſelfe. As for ſuch, let them crie out of vnfaithfulnes till they be weary, who will pitie them? Let the dead bury the dead, as our Sauiour ſaith, they are ſerued as they hauehave deſerued, and let them reape as they hauehave ſowne. Further I anſwere, let vsus lament and pray againſt ſuch vnfaithfulnes, for that it is ſo common. At leaſt let vsus pray, that we may be free from hauing to doe with ſuch: for vnfaithfull men commonly are alſo vnreaſonable: at leaſt that we be not beguiled by them, ere we be aware, as Abner and Amaſa were by Ioab: which (except the Lord giuegive a man wiſedome to 2. Sam. 3 27. & 20. 10.diſcerne) cannot alwaies bee auoided. Beſides where leaſt truſt hath been found by experience, let men be wiſe to repoſe leaſt truſt in them. For who will put precious liquors in a broken veſſell, hauing proued it to be vn…t for vſe? or through folly venter to daſh our foot againſt the ſtone, which we remember hath hurt vsus? Therfore I ſay, let men truſt no ſuch, of whoſe fidelity and truth they hauehave no proofe, but rather the cōtrary, or no further at leaſt, then they may without any great detriment to themſelues: and where they muſt needs truſt ſome ſuch, let them bind them the more ſtrongly. And ſo let thoſe that vndertake ſuretiſhip, beware that they loſe not their liberty and bring themſelues into bondage, and their eſtate and poſteritie to wilfull penurie. Moſt of all, let Chriſtians beware of them, that vnderunder a colour of louelove, ſeeke to vndermine them, to betray them, to get ſomewhat from them, which might tend to the danger of their brethren, or to the wounding of their owne conſcience; which I ſpeake becauſe many ſilly Chriſtians thinke themſelues happy if they can get countenance or benefit by ſuch as are their ſuperiors, not knowing that the benefits of the vngodly are forked, and bring more backe then they beſtow. Boner did more miſchiefe by his flattering poore men, till they abiured the truth, then by all his crueltie: for which cauſe, Salomon admoniſheth well of ſuch, ſaying: Be not deſirous of Prou. 23. 3.their daintie meates, for it is deceiuable meate. But where without inquirie and obſeruing in the beſt manner we can by our ſelues and others, we raſhly beleeue eueryevery one who can ſpeake vsus faire, (as indeed, Faire words make fooles faine, according to the prouerb) I ſay, they who are ſo light of credit, I ſend them no further then to this preſent example: let them looke what became of all the ſmooth words and faire ſhewes that this Abimelech made to theſe men of Shechem his kinſman and mothers brethren, in whom they repoſed ſuch confidence: for as they had no greater enemie then him, euen ſo neither let theſe looke to find any better meaſure.
Now though this may bee laid forth in all kinds of fellowſhip among men, yet it is moſt commonly ſeene in their earthly dealings, wherin ſcarcely any promiſe is kept, and moſt liuely it is to be ſeene in marriages. What Note.ſolemne, kind, and ioyful beginnings hauehave many of them had? ſo as it might worthily hauehave prouoked the beholders thereof to praiſe God, and reioyce for ſuch a goodly ordinance of his, ſo like to bring foorth ſuch anſwerable fruit to thoſe beginnings. And betwixt the couples themſelues, ſo marrying and comming together, what liking betwixt them, and delightings one in another, as if they could neuer be enough, neither might one be well out of anothers ſight; but in continuance, longer or ſhorter, how hauehave all theſe been turned into the contrary?
What diſlike and wearines hath there been one of another? what alienating of affection, croſſing one the other, chiding, railing and reuiling, ſeparating from bed and board, (while yet they muſt needs liue together) and afterward an vtter caſting off the one the other? I ſpeake not this of the heauineſſe which the Lords chaſtiſements meeting and taking hold of them, doe raiſe in them; to the which, all, euen the beſt are ſubiect, wherein they both ſhould and hauehave promiſed to be companions, and one to helpe the other to beare the burden: which kind of behauiour would preſerue their louelove, as it doth betwixt ſome others: I ſpeake not (I ſay) of theſe corrections of the Lord, but of the miſchiefe that their euill and corrupt hearts, falſe, raging, proud, wilfull and inconſtant, hauehave wrought betwixt them, they being diſguiſed, and nothing like the perſons they ſeemed to bee at their firſt meeting. Oh therefore if towards men wee bewray this diſeaſe, then how much more is it to be feared in profeſſing our repentance to God, it being ſecret and a thing hid from men? and in comming to the word and ſacraments, what need hauehave we of this vprightneſſe?
In theſe two verſes it is ſhewed, by what meanes he ſlew them: and that was, by cutting downe boughes from trees, and bidding his men doe as he Verſ. 48. 49.did, and putting them to the hold, and ſetting them on fire, till all the men of Shechem that were therein, died. And there we may ſee, what force is in example, eſpecially if it be bad. Touching which, though I hauehave ſpoken at large before, eſpecially in chap. 1. the end where the ſinne of the moſt Tribes in neglecting the Lords charge is recorded: which I deſire the Reader to turne vntounto, yet vntounto ſo apt an occaſion as this is, ſomewhat I will ſay here of it alſo. Gedeons men followed him in carrying their pitchers and lampes after him in great danger to feare the Midianites: but that was as commendable as this was wicked and cruell, and moſt commonly followed: yet it is not to be denied, but if there were ſome to giuegive good example, there would be ſome followers of them alſo: as in meekneſſe, humbleneſſe, innocencie, faithfulneſſe, mercy, pietie, patience and the like. And namely, if rich men would for their parts begin to the reſt, and go before others in deeds of charitie, and ſell for lower prices to the poore, (when things are deare) then the common prices be, and would be examples in mercy, in harmeleſneſſe, in gentleneſſe, and ſuch like.
It is hard to ſay, what good might be done thus? and by hauing religion and holy inſtruction in high account, and louing heartily, and well eſteeming of Gods people. But to this it is come, that men, and the wealthier ſort eſpecially, whereas they might bring on many to Chriſtian practiſe by well doing; they hauehave (alas) cold louelove to good cauſes, but are ſlow and backward, and therefore deadneſſe and vnprofitableneſſe is to bee ſeene thicke and threefold in other that ſhould learne of thē, the diuell labouring, when he cannot make all ſorts alike in wickedneſſe, to leaue as few to giuegive countenance Note.to good things, as may bee. And men bee ſo vnapt to learne to performe duties aright, that except they ſee good examples before them, they cannot tell how to ſet vponupon, or goe about them. But as for euill courſes, they need none to goe before them therein, they can find the way thereto without guides, though they are much more fleſhed and drawne on when they hauehave other to breake the ice to them. But where the beſt examples are giuen, let this bee our rule, that wee follow them no otherwiſe then as they follow Chriſt: and they that doe ſo, let them perſwade vsus to al zeale and forwardneſſe 2. Cor. 11. 1.in duties of the firſt Table, (as to the reuerent receiuing of the word preached, and the right manner of preparing our ſelues to the Lords Supper, and ſuch like exerciſe) ſo in no wiſe follow we the common ſort in their behauiour and practiſe about duties to men in the ſecond Table.
But let vsus goe forward: The vnweariednes alſo of this curſed Abimelech in his buſineſſe is to be marked, how from one thing to another he toyleth himſelfe: yea and that not without perill of his life. A baſe worke, one would thinke to goe vp to the mountaine, cut downe boughes from the trees, and bring them on his necke, and ſet them to the hold to burne it. But good enough for him, and thus will men toile and indanger themſelues for their pleaſure and profit in moſt baſe manner, though it come to nothing, but that they ſoone loſe all, as hee did. So doe all ſorts of men for a poore liuing, which yet they oft faile of notwithſtanding. Whereas in the meane while, godlineſſe, which is the great riches, lieth dead by them, and 1. Tim. 6.by no perſwaſions can they be brought to ſeeke after that with the leaſt delighting therein, whileſt yet God alloweth them time and trauell enough for things meet and neceſſary. For example, how duly come they to Sermons and to the Lords Supper? though they might reape no ſmall benefit thereby: and ſo doe they accordingly ſit wearie and ſleepie at the preaching of the word, when they be there. And yet the moſt part of men (theſe two actions with prayer being excepted) ſhew not ſo much reſemblance of religion in their whole life beſide. But oh, that euen Gods faithfull ſeruants did not grow (many of them) to the like point, ſhewing much vntounto wardneſſe at the Word and Sacrament, when yet they hauehave approched to both, with great reuerence and chearefulneſſe in former times. If men be asked, how they can endure ſuch toile and paines as they take for the world, while they be ſo cold in duties to heauen ward, their anſwere is: Man is borne to labour; and the world is hard. If we labour not, we ſhall neither hauehave food nor rayment. This makes them (as the Pſalmiſt ſaith) to riſe earely, ſit vp late, fare full hardly, and all for a poore liuing. Ah poore ſoules, and what when they hauehave got it, (not to ſpeake of this, how many waies they offend God in getting it, and yet they are oft times diſappointed of that which they ſeeke: either by their leaud ſpending it, or Gods curſe vponupon it:) but I ſay, What when they hauehave it? Doe ye not ſee, that at the ſolemne day of death, when they count all their great gains, and fruit of their labor, that their ſoule is yet vnprouided for? Was all their life little enough to feed and clothe their bodie, and thinke they (vponupon ſo ſhort a warning) to prouide for their ſoule? Is not a ſoule of much more value then a body is; nay then a world? And yet in getting ſaluation for the ſoule which the bodie ſhall fare the better for alſo; yea, euen here it ſhall bee the better able to doe earthly labour, with chearefulneſſe, and without vexation; who will put his finger in the cold water for it? Who thinks not eueryevery little time beſtowed that way, toyleſome and tedious? More particularly, to giuegive all diligence to obtaine faith and repentance, as we are commanded, how vnwelcome is the charge thereof vntounto vsus, which yet is eaſilier obtained, and with more aſſured ſucceſſe, if wee ſo ſeeke it as if wee would find, and is a more durable poſſeſſion, and of more neceſſary and daily vſe, and farre more pretious gaine, and that which exceeds the riches of Princes without it. VponUpon the death-bed al this is confeſſed, and yet not once in a whole quarter thought of, while men hauehave life and ſtrength, becauſe they want heart and will thereto.
And generally let all learne this by the men of Shechem, how they ioyne Doct. from verſe 1. to this 50themſelues to the acquaintance of wicked men for hope of gaine, pleaſure or preferment: for God will meet with, and recompence ſuch, as they deſerue, at one time or other. As here may be ſeene, where Abimelech for his great promiſes, was repaired and cleaued vntounto: but what got they in the end who did ſo? Nay, while they ſought much, what did they not loſe of that which they had, euen to their very liues themſelues?
So they that intend that, and ſeeke commoditie at the hands of ſuch, doe as I ſaid in the laſt point ſaue one, euen bring themſelues into bondage to them, if they hauehave any conſcience to accuſe them. For beſide this, that they are taken vp with ſuch thoughts, to wit, what gaine they ſhall get by them, after which manner the diuell occupieth them, to draw their minds from being better imployed: beſide this, I ſay, it muſt needs goe ill with them, if they profeſſe the Goſpell, and ſeeke to keepe a good conſcience, when they ſhall conſider, that by ſuch as Papiſts, Libertines, prophane and bad liuers, they be held in hope, and flattered, where the more they get, the more they loſe, and they are then in beſt caſe, when they hauehave leaſt to doe with them. But alas, the moſt ſuſpect not the ſeruitude that ſuch labour to bring them Prou. 22. 7.into, (for) the borrower is a ſeruant to the lender, and much more the receiuer to the giuer: while they hunt for the precious ſoule of him whoſe benefactors they would ſeeme to bee, aiming at this marke, (eſpecially ſome of them) euen to make them the children of hel as fully as themſelues be. And yet (which is farre worſe) they being ſo neere lincked in fellowſhip with them, they are ſo bewitched by their enchaunting and intiſing words, that they cannot tell how to bring themſelues backe againe out of the Maze wherein they are. I grant ſuch make ſhift to digeſt thoſe things till the day of their viſitation come, but then they be at their wits end.
Verſe 50. Then Abimelech went to Theber, and beſieged Tebez and tooke it.
51. But there was a ſtrong Tower within the Citie, and thither fled all the men and women, and all the chiefe of the Citie, and ſhut it to them and went vp to the top of the Tower.
52. And Abimelech came vp vntounto the Tower, and fought againſt it, and went hard vntounto the doore of the Tower to ſet it on fire.
53. But a certaine woman caſt a peece of a milſtone vponupon Abimelech his head, and brake his braine pan.
54. Then Abimelech called haſtily his Page that bare his harneſſe, and ſaid vntounto him, draw thy ſword and ſlay me, that men ſay not of me a woman ſlew him, and his Page thruſt him through, and he died.
55. And when the men of Iſrael ſaw that Abimelech was dead, they departed eueryevery man vntounto his owne place.
56. Thus God rendered the wickedneſſe of Abimelech which he did vntounto his father in ſlaying his ſeuentie brethren.
57. Alſo all the wickedneſſe of the men of Shechem did God bring vponupon their heads, ſo vponupon them came the curſe of Iotham, the ſonne of Ierubbaal.
THus we hauehave heard how God puniſhed the men of Shechem for their ſinne againſt Gedeons ſonnes: Now how Abimelech was alſo plagued for the ſame: that the prophecy of Iotham might bee verified vponupon them both; is laid foorth in theſe words, and followeth vntounto the end.
To the former two miſchiefes that Abimelech wrought againſt the men The ſenſe of verſ 50. 51.of Shechem, in that he deſtroyed their Citie, and the people that were in it, and their ſtrong place and hold that the reſt reſorted to for ſafetie, and burnt it: to theſe I ſay, the holy ſtory addeth how hee went about another. As thereby ſhewing, that he was not yet ſatisfied with the blood of the former: and therefore that he went further, to wit, to a Citie neere adioyning, called Thebez: which alſo as it is probable, though vncertaine, either ioyned with the Shechemites, or at leaſt refuſed to be ſubiect to Abimelech, and going againſt that, tooke it alſo. Thus we ſee how this cruell baſe-borne Tyrant proceeded in his bloody attempts, and thereby alſo is ſhewed what extremitie theſe people of Thebez, were brought vntounto. For they were all driuen to ſhift for themſelues in a Tower that they had in their citie. Wherein Verſ 50. 51. Doct.though they might ſhelter themſelues for a day, yet they could not long liue, but muſt needs bee famiſhed at leaſt, by any thing that they could ſee. Theſe and ſuch like dangers men lie open to in this changeable world, whereof they ſee no likelihood a little before. Which may teach vsus the vncertainty of al things here below, in which yet men repoſe their confidence, and that no man can vponupon good ground ſay, that to morrow ſhall bee like to day. As by that ſpeech of the Lord, in the 12. of Luke, to him that bad his Luke 12. 20.ſoule take the eaſe, eate, drinke and bee merry, ſeeing hee had laid vp much good in ſtore, I ſay, by that ſpeech may bee ſeene, when the Lord ſaid vntounto him. Thou foole, this night thy ſoule ſhall bee required of thee, then whoſe ſhall thoſe things be, which thou haſt prouided? euen the day before he died. And leſt it ſhould bee thought to bee his caſe alone, this he added: So ſhall it bee with him that laieth vp treaſure for himſelfe, and is not rich toward God. Therefore how many may we ſee and heare of, who are fearefully taken away from all? and many other are waſted, and hauehave their eſtate changed, as if they had neuer inioyed it? And ſuch as regard not theſe things, are like to hauehave much to doe, when they ſhall ſee their owne proſperitie ſo to fade in like manner: Oh it ſhall be vtterly vnwelcome. And who can ſay any leſſe, then that in ſmaller changes by loſſe, ſickneſſe, pouertie, diſeaſes; it is hard ſtooping to them when they come, yea although they be thought of before, and in ſome ſort prouided for? All this is ſaid to teach the wiſe to liue here as ſtrangers, and to make heauen their home, though they walke vponupon the earth; and to warne the fooliſh to ſeeke wiſdome, that while they cling faſt to earthly ſtaies and delights, they bee not with the foole before ſpoken of, caſt out hence from all, and then vtterly to ſeeke of the true happineſſe alſo.
But now it followeth, that after all this done to them of Thebez, the The opening of the 52. verſe to 56.Lord brought on the time of his confuſion I meane Abimelechs alſo, as well as of the men of Shechem. And for the effecting of Gods iudgement vponupon him, it is ſaid, that when he had ſped ſo well, as we hauehave heard, he attempted the Tower that was in Thebez, to take that alſo, and being drunke with his former ſucceſſe, and therefore looking for the like there, hee receiued his deadly wound as his due reward, and that by a woman, to his great diſgrace; who caſt downe a peece of a milſtone from the top of the Tower, he going cloſe to the doore of it, to ſet it on fire, and broke his braine pan: whereupon he being not ſtrooke quite dead, and yet paſt poſſibilitie of recouery, called preſently for his page to thruſt him thorow, to preuent the ſhame (as he thought it) that it might elſe hauehave been ſaid, to wit, that a woman had ſlaine him, and ſo hee came to his end alſo.
By this laſt attempt of his, he hauing ſped ſo well in the former, wee may Doct. 3. verſe 51. 52.ſee, how the wicked are fleſhed by the ſucceſſe that they hauehave in their bad courſes, and that they bee ſo blinded therewith, that they make no ſtay, till they be cut off in the middeſt of them. For they make account, that they ſhall doe as they hauehave done: and dreame of no reſiſting of them. They ſay to themſelues like them in the Pſalme: Tuſh, the Lord will doe neither good nor euill. Is it not time then that God ſhould make them feele that power of his in diſpleaſure, which they will not acknowledge by teaching? and by this their going forward, til God ſtay their courſe, we ſee they cannot breake off, and this makes their ſinne the greater. The like we ſhall obſerue (God willing) in the Beniamites, chap. 20. of this booke. So Herod when hee had ſlaine Iames with the ſword, and ſaw that it pleaſed the Iewes, he went about to take Peter alſo, till in his attempt the Lord cut him off. And what maruell Actes 12. 2.though God vſually deale thus? the wicked will not know him, but they do meaſure their future ſucceſſe by the former, which he will make them ſee to be a wrong ground.
For they thereby being imboldned, goe further from God, and by their ſucceſſe, through the corruption that is in them, they are made more vnfit to returne to him againe. But all muſt know, that the word of God followed and obeyed carefully of vsus, bringeth the good ſucceſſe indeed, in which wee may reſt, yea and in that only. For what bleſſing ſoeuer it pleaſeth the Note.Lord to ſend vsus in outward things (as hee promiſeth many) ſaying to thoſe that doe ſo, that other things ſhall be caſt vponupon them; we hauehave alſo inward Matth 6. 33.comfort thereby, which neither can be bought with money, neither can be taken from vsus: which maketh vsus glad to vſe and imbrace all good meanes for the ſtrengthening and ſtabliſhing of vsus: which the other being drunken with earthly peace, make no account of. And both theſe being conſidered, the godly hauehave ſmall cauſe to repine at the ſucceſſe and ioyfull proceedings of the vngodly: the Lord giues them their ſcope, that he might bring the more ſudden deſolation vponupon them, while they looke to morrow ſhould be like to day, and much better. Neither ſhould it grieue the godly, that themſelues are often croſſed, and denied the ſucceſſe they dreamt of, and deſired: ſeeing either their enterpriſes were euill, and therein to bee croſſed is a bleſſing: or lawfull, but vnlawfully followed, and therfore Gods promiſes were Note.ſtretcht further by them, then indeed they reached: or although their doings were religious, yet it may be, they were vndertaken with too much confidence in the goodneſſe thereof, and in the meane ſeaſon themſelues who are the doers, not looked into, nor well purged from other ſinnes which may eaſily ſet behind the ſucceſſe of their beſt actions. But doubtleſſe, where a Chriſtian offends none of theſe waies, he ſhall neuer want ſucceſſe: and the fruite thereof ſhall be farre other, when it is leaſt, then the wicked mans who ventureth onelyonly the more boldly vponupon the next onſet, becauſe of his former good ſpeed, (as Abimelech here:) but he ſhall with Paul, beleeue that God, who hath well begun in him, will giuegive good ſucceſſe, both in mercies and deliuerances. But I hauehave handled this point at large in this hiſtorie before.
In this Scripture is ſet downe, that this wofull inſtrument had his deadlie wound; and by what meanes: euen in a baſe manner, by a woman breaking Verſ. 53.his skull, by throwing downe vponupon him a peece of a mil-ſtone: where wee may further note by Gods cutting off this curſed inſtrument Abimelech, in the middeſt of his iolitie, and before hee had done any more miſchiefe, that the proſperitie of the wicked is both ſhort and vncertaine, when and how it ſhall come to an euil end. Which although I noted in general before out of the ſhort time of his reigne: yet a little I wil adde thereto by this preſent occaſion here offered. Now this their ſpeedy taking downe is wrought by the Lord, not only by the many waies that he hath to meet with, and to puniſh them, but alſo becauſe they are euer putting the Lord, as it were, in freſh remembrance Note.by their renewed and continued prouokings of him, what hee oweth them. And in the meane while, he is not idle, when he is ſtill and patient toward them, for hee knoweth and appointeth the time, and the meanes to ſubuert them. So the Pſalmiſt ſaith: Though the wicked flouriſh Pſalm. 37. 36.like a greene Bay tree, yet a little while, and his place ſhall hauehave no reſemblance of ſuch a one to hauehave been there, and hee ſhall bee no more found.
Behold this verified in Zimry with his Cosby, in Chorah, the Rich man mentioned in the Scriptures, and in many other in our owne experience, who Luke 12. 20. and 16. 27.while they proſper, are decaying: but they that abide, and remaine in the power of faith, hope and patience, as of Gods ſeruants is required, and are thorowly ſet a worke in them, they ſhall ſee good daies, and be well liking; and yet euen they alſo, if they withdraw themſelues from their confidence, and will giuegive themſelues to liue by eye-ſight, as other doe, they ſhall ſee the Lord can ſoone change his courſe, and their ſorrowes will bee exceedinglie multiplied like other mens. Dauids feet had well nigh ſlipt, when hee beheld the preſent flouriſhes of the vngodly, til God drew him out of his own fancie into the Lords Sanctuarie, and taught him this wiſdome, to compare Pſalme 73. 17.them with himſelfe, as well in one part of their eſtate as another, and the bitterneſſe of their end and reward, with the plauſibleneſſe of their iollity, when they are in their flower, and their ſlipperineſſe, when they are at the beſt. Therefore as in a picture ſuch as will throughly view it, take not ſome A ſimilitude.note of the knee, or foote, or any one part of it, but the whole; for otherwiſe they ſhould ſee nothing to any purpoſe: ſo view wee the whole courſe of Note.Gods dealing with the wicked, as well the ending, as the beginning, and his proceeding with them, and thereby our haſtineſſe in deſiring their dainties, will be abated full ſoone, and our opinion changed; as Dauids alſo was in iudging the bad to be happie, after that he had better conſidered their end. Lay we alſo ſure hold on this, that as the time and terme of the wicked is ſtinted and appointed: ſo ſay we of the Lords dealing with our ſelues, Yet a little while, and he that commeth, will come and not tarrie, to bring our full redemption.Heb. 10. 37.
Furthermore, we ſee here, in that Abimelech had his deaths wound, and Doct. 2.after was ſlaine; that he had not his will on the people of Thebez, as he had on the other: but as he ſuffered him to deſtroy the men of Shechem, which fled to the Hold of their God Baal-Berith, ſo yet he ſaued the men of Thebez and their wiues, who betooke themſelues to the Tower that was therein for ſhelter. Wherein we may note, that God doth oft times plague them whoſe iniquity is manifeſt, as the ſinne of theſe men of Shechem was, when other who hauehave not ſinned in the like manner, though they be not (yet) religious, are ſpared and borne with, as theſe men of Thebez were. The reaſon is: the ſinne of the one ſort is manifeſt and grieuous, and cannot be hid and crieth for vengeance: the other, either through ignorance, or for that they hauehave not ſo wittingly or groſſely offended, are borne with, that they may come to repentance. And yet this is no excuſe to them, who liue in the light of the Goſpell, and hauehave knowlege, if they liue and abide vnrepentant, though they be not groſſe offenders. Neither on the other ſide hauehave they any cauſe to flatter themſelues, whoſe ſinnes are notorious, though they be not by and by cut off. The vſe of this doctrine is in this reſpect to incourage them, who doe but walke in the way of the vngodly, but ſtand not ſtiffely to maintaine their euill doings, that ſeeing God giueth them time to repent, and beareth with them, they ſhould not harden their hearts, but take all occaſions to turne vntounto him. And for ſuch as are not fit to heare this doctrine, but goe forward in euill, they may euer feare, that Gods vengeance is comming. Now he being brought to bee paſt all hope of life by the blow the woman gaue him, we ſee, that hee who ſought ſuch glory as to be made King, yea and obtained it alſo, though moſt vniuſtly; euen he did yet come Doct. verſ. 54.to ſuch ſhame and reproch, (as hee counted it) as to be ſlaine by a woman, and not ſo much as by the meaneſt man of warre. Neither did it ſerue Abimelechs turne any whit at all, that the laſt ſtroke was giuen him by a Page, hauing had his deadly wound by the woman before: onelyonly it bewraied his pride, which encreaſed the ſhamefulneſſe of his foile. And yet for him to be ſlaine by a Page, was it ſuch an honour to a great King ſo valiant and victorious, as Abimelech now thought himſelfe, being in the top of his hopes, and hauing brought vnderunder his enemies? Therefore where God will ſet his brand of ſhame vponupon a man, it is but folly for him to ſtriue againſt him, or to elude him. It was as confidently giuen out that Abimelech was ſlaine by the hand of a woman, as that Siſera was diſpatcht by Iael: as for the Page, hee ſlew (as we may ſay) a dead man in a mockery. If this verifie not the ſaying, [God reſiſteth the proud,] what doth? When men that hauehave carried thēſelues 1. Pet. 5. 5.aloft, and borne their heads on high, as the tall Cedars, being terrors to their inferiors, eſpecially of the more religious ſort, are thus brought to ſhame, as he was, is it not notable to ſee them as much abaſed in their death below the meaneſt, as they aduanced themſelues aboue the greateſt before? It is reported Note.of a Pope that he entred in like a Fox, ruled like a Lion, and died like a Dogge: if he had alſo been buried as that proud Iehoijkon or Iezabel like an Ier. 22. 19. 2. King. 9. 37.Aſſe, what could hauehave been added to his ſhame? and yet a liuing Lion, to be made a dead dogge is baſeneſſe enough. Therefore we may clearely ſee by this that the ſeeking of glory, as Salomon ſaith, is no glory, but the glory of Prou. 25. 27.ſuch is their ſhame. For although for a time it may hold and laſt, yet in a ſhort time it ſhall vaniſh and end with reproch, whatſoeuer elſe goe with it. And ſo it is generally in all pride and vaineglory, as I noted out of Gaals example before, it ſhall end with ſhame; and contrarily, the humble and lowly in mind ſhall be exalted. For there can not one tittle of Gods word fall to 1. Pet. 5.the ground, but it muſt be verified, to the comfort of the one, and the iuſt rewarding of the other.
In this verſe let vsus further ſee (for the Lord would not giuegive him the honor Doct. 2. in verſ. 54.to be ſlaine in warre) what he did, when he had his deaths wound: doth he crie for mercy? was that (as it ought to hauehave been) thought vponupon? And yet the moſt paſt grace will lightly deſire, that he may hauehave three words before he die, for then (though it be to ſmall purpoſe) he thinks to aske mercy: but the glory that this monſter had hunted after in his life-time, that was all that hee regarded, euen now at his wofull end, as his words teſtifie, to wit, That it might not be ſaid, that a woman ſlew him, declaring thereby, that he more feared infamy then damnation. The multitude of deſperate wretches that die in all ages with as little hope of ſaluation, as hee did, maketh it leſſe to be conſidered and bewailed: but what is more fearefull then to thinke, a man ſhould go to hell ſo apparantly, and (as it were) viſibly?
Where wee are to obſerue, that ſuch as mens thoughts and affections are in their life time, ſuch they bee commonly at their death. They loued not bleſſing, ſaith the Prophet, and therefore it is farre from them in their need: Pſalm. 109. 17. Note. Pſalm. 109. 17.ſo it is ſaid elſewhere, they ſought not after God, neither deſired acquaintance with his waies, while they liued, and therfore God ordinarily ſuffereth them not to begin to doe it at their end. They remembred not their maker Prou. 1. 24.in the daies of their youth, neither ſhall they hauehave grace to doe it at their death: but as they are mercileſſe, ſo God iuſtly recompenceth them with Eccleſ. 11. 1.iudgement without mercy, in their latter yeeres. And the like we reade of Saul. But yet for all this is one of a thouſand (thinke we) of ſuch as he was perſwaded to repentance in the time of his iolitie? nay doth not one follow anothers courſe to condemnation daily, and from age to age?
And ſuch as hauehave their libertie to aske three words before they die, how vſe they it? what come they to? but euen to worſe then nothing? Euen as Abimelechs few words did, [Let it not be ſaid, that a woman ſlew me.] And ſo their three words are vſed, as Saul vſed his at his death: [Draw out thy ſword, 1. Sam. 31. 4.and thruſt me through.] And as that wicked man mentioned in the booke of Monuments, who when he was haled violently on a bridge by his Horſe into the riuer, being put in minde of his three words, he ſaid thus: Horſe and man to the diuell. A notorious adulterer there was a few yeeres agone, who alſo had poyſoned many youthes by his vncleane conuerſation, and lewd example, and tongue: he liued till he was threeſcore yeere old, to reſemble him to the ſinner whom Salomon ſpeakes of, Eccleſ. 7. neuer could hee bee brought to ſauour or taſte either preaching or praying, which yet hee ſaw many zealouſly did round about him: he might hauehave ſpend fiftie pound land by the yeere by his marriage; but being viſited by God, in a ſtrange manner, and loſing his maintenance by the death of his wife, his bodie …ore plagued with paine, and diſeaſes, when he lay like a lazer in a barne, (for thither he was thruſt, through pouertie, and there he died) now to come to the point, for the which I alleaged this example, hee being moued by ſuch as came to him, when they ſaw in what miſerie hee lay, to call vponupon God; hee anſwered with fearefull oathes: Is this a time to pray? The which ſeeing he was neuer acquainted with in all his life, (wee ſee) hee was farre off from it, ſhunned and lothed it at his death, by Gods righteous iudgement.
And as wee hauehave heard that it is commonly ſo with the vileſt perſons at their death, as it hath been in their life; ſo it were good wiſedome for vsus to ſeeke the Lord while he may be found, in the daies of our youth, leſt if Eccleſ. 12. 1.we ſhould not goe about it till death, it ſhould not bee a ſound turning to God, but in mood and paſſion, by violence and in feare onelyonly gone about: and who knoweth not that late repentance is dangerous? And ſo let them reioyce and bleſſe God, who hauehave made the Lord chiefe with them in their young yeeres, and hauehave counted his ſeruice perfit freedome, ſuch ſhall not neede to feare that God will frowne vponupon them, and forſake them in their age, or at their death, but (as many hauehave done) ſhall reioyce moſt for this, that they made the Goſpell their ſolace in their life time, and Gods fauour their portion and ioy, and would not for all the riches of the vngodly, hauehave done otherwiſe: for ſo they ſhould hauehave been then vtterly to ſeeke how to be ſaued. Oh one ſweete fruite of a godly life (beſide many other enioyed before) is a moſt Chriſtian and comfortable death: ſo ſaith the Pſalmiſt; Marke the end of the righteous, and ye ſhall ſee that the end of ſuch a man Pſal. 37. 37.is peace. As for Abimelechs Page, he was as he had been trained by him, one fit to ſerue him onelyonly in euill. Like maſter, like man; ſuch an one, as hath many followers, of which ſort of hangbies few vnderunder ſuch maſters, as themſelues be, few of them are (I ſay) found to come to good. But both of them, deſperate, raſh, murtherous, and fraught with ſuch ſinnes as commonly accompanie theſe. Yea, and yet ſuch hold vp their heads in the world, for whom, who ſeeth not but that the priſon is fitter, where they may be kept from doing miſchiefe, rather then to commit many lewd parts at libertie abroad. But ſeeing ſuch are paſt admonition taking, let thē that are teachable, learne to take ſuch ſeruants to be neere at hand to them, who may in danger giuegive aduice to them, if need be, as Naamans ſeruants did, to the preſeruing of 2. King 5. 13.his health, rather then to be as too many are, that is to ſay, furtherers of their vtter vndoing or death. And ſuch as deſerue well (as Ioſhuas, and the ſeruants of Cornelius were) let them (I ſay) be well incouraged and rewarded, which are to be reioyced in, of their maſters, when the other being intertained but to their owne, and their maſters vndoing, or great detriment, ſhall load both themſelues and them with their bellies full of ſhame and ſorrow. Of this argument I ſpare to ſpeake more heere, being as much (and a great deale more) as is like to be regarded, of ſuch as I ſpeake of.
Thus we hauehave ſeene the wofull end of this curſed Abimelech, and of the wicked men of Shechem, who had been the furtherers of him to the miſchiefe Verſe 55.that he wrought. And after theſe troublers of the land were taken away, there was peace, and eueryevery man left off from the worke that Abimelech had drawne him to, and went home to his owne place: where firſt it may be ſeene, what ſtirre, diſquiet, and trouble one vile perſon may make in the Church or Common-wealth, the Lord ſo puniſhing the peoples ſinne, as partly I noted before in this chapter. Abſolon was but one man, but how did he diſquiet his father and the whole land? Likewiſe Sheba the ſonne of Bicry that raiſed a new commotion againſt Dauid: and ſo the Prophet Elias told Ahab that he troubled all Iſrael. And ſo I may ſay of Achan, and of Kora, and of many other: eueryevery of theſe was but one in his attempts: but each of theſe, what plagues and miſchiefe wrought they by their ſeuerall ſinnes, though moſt of thē priuate perſons, to the whole ſtate of the Church and Common-wealth of Iſrael? If wee compare the ſinnes of the whole body with the ſinnes of a few, wee ſhall finde that the ſorrow which few brought vponupon the whole companie, came little ſhort of the plagues which God inflicted vponupon the whole, when all prouoked him. Although alas, what ſpeake I of particular actions? Adam his ſinne firſt brought a feareful confuſion into the whole creation? What wonder then if this contagion and peſtilence hath euer ſince, and ſtill doth cauſe the like diſorder in the places where it rangeth? whoſe deformitie (yet) and the miſchiefe that it workes, though we ſee as it were with our eyes, who (almoſt) is not bewitched with the painted beautie thereof?
But to returne: when Achan, Sheba, Abſolon were taken away, behold all was whiſt againe, and a great calme there was after ſo horrible tempeſts. The whole Church is as a ſhip; in which if there be one Ionah, what tumult makes he? but caſt him out, and the danger is ouer. And as this is true of great ſinners and publike offenders: ſo it is true of more inferiour and priuate perſons: as of Magiſtrates in their precincts, Headborowes in townes, Maſters and parents in families ſeeing (but for the badnes of ſuch) the reſt ſhould be in peace.
And further, by the rooting out of Abimelech, let vsus confeſſe it to bee a Doct. 2.great benefit, when ſuch authors of miſchiefe, and workers of iniquitie bee taken away: and therefore giuegive all our endeuour for the maintenance of peace, and to make holy and right vſe of it, while we enioy it. For as wee may ſee by theſe, that ſought peace after the death of Abimelech, euen ſo the moſt that are vſed to trouble other, in time waxe wearie of it.
In theſe two verſes is the ſhutting vp the whole chapter: Iothams prophecie Verſ. 56. 57.is verified, and Gods iudgement thereby declared, how hee rewardeth iniquitie. Of which this I ſay briefly, ſeeing in ſome ſort it hath been touched already, that they who take ill matters and bad in hand, ſhall hauehave ſmal Doct.cauſe to reioyce thereof in the end. For their ſinne will finde them out, when they thinke leaſt of it. And it is moſt like alſo, that looke what way they hauehave ſinned, euen the ſame way their ſinne may be puniſhed, as here it was, Stone for ſtone. Abimelech killed his brethren vponupon a ſtone: and he is killed by a weake woman moſt vnlikely with a ſtone. The like wee hauehave heard of Adonibezek, and of Oreb and Zeeb, who tooke their death where they wrought miſchiefe.
Oh how doth God recompence into their boſome in full meaſure heaped Matth. 7. 2.vp and running ouer, vntounto ſuch? The which they will not foreſee and ſo preuent, vntill they ſmart, and be paſt recouerie. If this cannot moue any of the like ſort, to take warning by ſuch watch-words, in time to hate their bad courſe, and that with deteſtation at leaſt, let thoſe that hauehave ſhunned and declined from ſuch euill waies, reioyce with thankſgiuing, and that vnfained, for that they hauehave been preſerued from them, and that they hauehave choſen the good way to walke in it, howſoeuer they hauehave had many prouocations vntounto the contrary.
And laſt of al, we may ſee here that as God reuenged the innocent blood 2of Gedeons ſonnes, ſo God will take part with ſuch innocents. Hurt them not therefore, for the time will come when thou ſhalt pay deare for thy ſo doing: of which point looke more in the former part of the hiſtorie.
The end of the ninth Chapter.