Commentary on Judges, Sermon 61
THE SIXTIE ONE SERMON ON THE TENTH CHAPTER OF THE BOOKE OF IVDGES.
Verſ. 1. After Abimelech, there aroſe to deliuer Iſrael, Tola the ſonne of Puah, the ſonne of Dodo, a man of Iſſachar, and he dwelt in Shamir in mount Ephraim.
2. And he iudged Iſrael three and twentie yeeres, and died, and was buried in Shamir.
3. And after him aroſe Iair a Gileadite, and iudged Iſrael twentie and two yeeres.
4. And he had thirtie ſonnes that rode on thirtie aſſe colts, and they had thirtie cities, which are called Hauoth-Iair vntounto this day, which are in the land of Gilead.
5. And Iair died, and was buried in Kamon.
THE ſumme of this Chapter is briefly this; that the children The ſumme of the Chapter.of Iſrael hauing enioyed peace and libertie for a time vnderunder Tola and Iair; fell againe afterward to Idolatrie. Whereupon the Lord alſo did againe deliuer them into the hands of their enemies: wherfore they calling vponupon God, were at the firſt ſharply reproued: but afterward truly repenting, they obtained fauour with God, and were releaſed of their ſinnes, as before time. By occaſion whereof, entrance is made into the ſtorie of their deliuerance in the chapter following. The parts of it are three: The firſt containeth the time of their The parts 3.peace, to verſe the ſixth: The ſecond, a new defection and reuolt of the people from God, to verſe the 17. The third mentioneth the preparation that the Ammorites made againſt the children of Iſrael, and the peoples and Princes meeting and comming together to conſult and agree how to goe againſt them; and this is to the end of the Chapter.
The firſt part of the Chapter.
GOd raiſed vp theſe two Iudges, to wit, Tola and Iair, after the former, to keepe the people in the true worſhip of God, and in outward peace. Here to ſpeake ſomewhat in this firſt part, of both theſe two Iudges of Iſrael ioyntly together, and afterward, ſomewhat ſeuerally; this is to be noted of the former, that after the ouerthrow of that curſed Abimelech, the people of Iſrael had a long time of peace in both their daies, that is, 45. yeers. Where note, that though God iuſtly puniſheth the ſins of mē, as he did theirs here, Doct out of verſ …. 23.yet he doth ſtill remember his people, and regard them, ſending them peace againe afterwards, euen as after a ſtorme and tempeſt commeth faire weather: and he hath ſaid, that the rod of the wicked he will not ſuffer to lie alwaies on the lot of the righteous; God will not keepe his anger for euer toward Pſal. 125. 3.them. It is his great fauour to his, that they who are exceeding bad, Exod. 34. 7.liue not very long, and that he vpholdeth his owne people many waies. Indeed when God is prouoked, ſome muſt & ſhall ſuffer, as here by the plague many thouſands in citie and countrey hauehave been ſwept away of late, who if they hauehave been readie for their departure, and hauehave repented, it is well; they hauehave gone vnderunder Gods hand in their ſufferings the better. And ſo let ſuch as are preſerued aliue, when others are taken away, turne to the Lord with al feruencie and ſpeed, that ſo they may teſtifie that they may make their profit of Gods ſparing their liues, and that they may ſo procure the continuance of peace and the Goſpell to their poſteritie. Let Gods people (I ſay) do this, though other hauehave no eares to heare good inſtruction: and be well aſſured, that though carnall reaſon ſee no ſuch thing, God will doe much at the earneſt ſuite of his; yea though they be but few. As we ſee he would not hauehave deſtroyed Sodome, if there had been but tenne righteous perſons found there. But (alas) through the abundance of iniquitie the louelove of many decaieth, Matth. 24 12.and few are wiſe to vſe their outward peace, or health, or other benefits of God to their good. And as for the moſt, (which is not to be wondred at) they vtterly reiect the things which concerne their peace for euer. As in the daies of Noe, the people (liuing in darkneſſe) ate and drunke, married and gaue in marriage, euen as they doe in theſe latter daies of the ſonne of man, before he come in his glorie; of whom ſome ſhall in their aduerſitie, when he ſhall awake them, deſire but to ſee one good day, and it ſhall be denied them. They neither labour to keepe outward peace each with other (which were no hard matter, while the common enemie is held vnderunder, and that there be peace in the land) nor yet betwixt God and themſelues, but nouriſh vile luſts (the fruite of Sodome) in themſelues, through fulnes of bread and abundance of wealth, the daughters of peace. But the worſt is, that Note.theſe fierie darts of mens luſts are throwne at God himſelfe (who hath granted vsus theſe daies of peace to a farre other end, as Act. 9.) and at his ſeruants Act. 9. 31.who are the beſt pledges of our peace. Is this the recompence (ſaith Moſes in Deut. 32) which ye make the Lord, for your outward peace and ſpirituall Deut. 32. 6.libertie? And iuſtly may it be demanded of vsus: Is this the thanke God hath at your hands for your peace and freedome from Egypt and Canaan? Conſider therefore that in our thus warring againſt, we fight againſt our ſoules, as the Apoſtle Peter ſaith: and againe, by this, that we ſerue not God purely 1. Pet. 2. 10.in this our proſperitie, the diuell himſelfe (a great word to ſpeake) is deceiued in vsus, who tooke it for granted long agoe, as hee ſaw reaſon for it, that when a man is hedged in with bleſſings, (and eſpecially this ſtrong hedge of Iob 1. 10.a publique peace) he would ſerue God without queſtion. Indeede hee requireth a further matter of vsus, euen that wee ſerue him in time of affliction alſo: but is this likely, when wee doe it not in peace? But of this matter I ſpare to adde any more heere, hauing vttered my minde of it before in the fifth chapter and elſewhere.
Theſe two, Tola, and Iair, are not ſaid here to hauehave riſen vp to iudge Iſrael Of the firſt three verſes ſtill.as intruding themſelues, but as following Gods appointment, who raiſed them vp as good gouernours to ſaue and deliuer his people out of their enemies hands, ſo was not that vſurper Abimelech, but a waſter and a ſpoiler. So are they whom God ſendeth in merciemercy to rule, nurcing fathers, and ſuch as teach, be full of louelove and compaſſion to the people; for he graceth them whom hee counteth faithfull, and putteth in his ſeruice euen to that purpoſe.1. Tim. 1. 12.
Somewhat I hauehave ſaid before touching Gods calling and the manner of it, yet by this occaſion I will adde ſomewhat. God in a generall prouidence Doct. 2.of permiſſion may be ſaid to raiſe al that riſe vp in place of gouernment and authoritie. By premiſſion, when he reſiſteth not them who raiſe vp themſelues vnlawfully, as Abimelech. In which reſpect the Lord tolerateth many (in his ſecret will) to doe many things againſt his reuealed will; he permitteth, I ſay, not cauſeth them, for then one will ſhould be contrarie to another. Secondly, he actually bleſſeth many, and raiſeth them outwardly himſelfe, (though their riſing be to no purpoſe) as Ieroboam. Thirdly, he raiſeth vp and bleſſeth other; (their attempts being lawfull, and not indirectly vndertaken, but according to his will) whereas he doth onelyonly trie the other, by raiſing them, whether they will raiſe and aduance him or no, and ſet him vp as chiefe, and procure the like from others: ſo, if they forget him, as Ieroboboam and Saul, that then hee may honour himſelfe vponupon them, when hee Exod. 14. 17.could get no honour by them.
This the holy Ghoſt expreſſeth liuely in Pharaoh, Rom. 9. But the laſt and moſt ſpeciall kinde of raiſing is, when beſide common gifts, the Lord raiſeth a man, as well vp to the life of grace and holineſſe, as inhaunſeth him in the world, adorning him with more rare gifts, as meekeneſſe, wiſedome, faith, holy courage, zeale, and the fruites of true louelove to his Church and Gods glorie. And theſe onelyonly may be ſaid moſt properly to hauehave been raiſed by God, and neither by men, nor themſelues, and therefore to be Gods fauourites indeede. There are many that riſe in the world, who grow further from goodneſſe: I ſpeake of ſuch as are apparantly raiſed, and ſome of them from the dunghill to honour, learning, wealth; but they were in more hope to Godward when they were loweſt in the world: ſince, they waxed proud, idle, ſcornefull, their hearts riſing againſt God and his ſeruants; and to euill ends abuſing the ſteps and degrees of honour and eſtate, by which God hath raiſed them, thereby prouoking the Lord to pull them downe to their former ebbe, euen the loweſt ſtaier of ſhame. According to that of Samuel to Eli vttered from God; Thoſe that deſpiſe me, I will ſet nought 1. Sam. 2. 30.by, but honour them that honour me. This rule will not be vnmeete to try our riſing by, for euen Heathens ſaw ſomewhat, when they could ſay; No good man waxeth ſuddenly rich. And as torrents, and ſtanding waters bewray ſome ſudden and great tempeſts and raine more then vſuall: ſo mens ſudden riſings bewray the immoderatnes of their affections, exceeding the meaſure of iuſtice and religion. And let this ſerue to quiet them whom God lifteth not vp to great place, if hee hauehave raiſed them vp with his Chriſt from death to the life of grace, and quickned them by faith to the liuely hope of glorie.
But I proceede to note ſomething of theſe two Iudges ſeuerally out of the verſes following.
To begin with Iair, hee was of the halfe Tribe of Manaſſeh a Giliadite, The ſumme of the third, fourth and fifth verſ…hauing many ſonnes, ſeeing they had many wiues in thoſe daies: his ſonnes rode, in token of their greatneſſe; and eueryevery one of them was a Ruler ouer a Citie, and therefore their father muſt needs be a man of great Nobilitie. Now to giuegive ſome light into this, it is ſaid in the booke of Numbers, that one Iair tooke many Cities of the Canaanites, and they were called the Cities Numb. 32. 40. & Deut 3. 14.of Iair: not that I ſay, that the man who is here mentioned of that name was he, ſeeing there were 300. yeeres betwixt them both, but being both of one place, there is little doubt, but that the heere mentioned, came of the family of the other, and ſo thoſe Cities (it is moſt like) fell and came vntounto him.
Now from hence we learne, that God chooſing out of one Tribe, as well Doct 3. out of the 3 firſt verſes.as another, as by thoſe that hauehave been mentioned before in this ſtory, and theſe here, may appeare, to wit, Tola of Iſſachar, a poore Tribe, and Iair of Manaſſeh very rich: by this, I ſay, we may ſee that he would giuegive to none of them any cauſe to complaine, no not the meaneſt, (as they might otherwiſe (it is like enough) hauehave taken occaſion to doe) that he had not choſen out of one Tribe as well as out of another, the deliuerer and Captaine ouer the people. Teaching vsus by his example to be without partialitie in our dealings, and iniurious to none; which is a ſingular vertue, and ſhewed by Salomon, as a companion of his wiſdome, in deciding the cauſe betwixt the 1. King. 3. 27.two harlots, he leaned to neither, but dealt indifferently with both.
And ſuch indifferency we ſhould ſhew in our actions through our whole courſe, that wee might not be iuſtly challenged for the contrary, but to practiſe equality in compariſons and cenſures, and in one or other our dealings, we ſhewing good reaſon if we at any time do otherwiſe, not doing as ſome, whoſe office being to profeſſe the puniſhing of wicked perſons, will yet for fauour on the one ſide, or ſpite and malice on the other, not only be partiall, but alſo extenuate the fault of the guiltie partie, and charge the innocent and honeſt to be in greater offence, then the guiltie, which is the peruerting of iuſtice, and the direct way to nouriſh and multiplie iniquity, and this Prou. 17. 14.ſome will doe the rather, if the innocent partie be zealous of the Goſpell.
When the Lord ſent Manna from heauen to feed his people, he made a law againſt mens greedy ſnatching it vp one from another, prouiding that he that gathered more then his fellow, ſhould part with the ouer-plus, to make the portion of the other equall, ſo that none could complaine that he was neglected in that heauenly dole. Men of meane eſtate murmur that this abundance of the earth is ſo vnequally diuided by God, that ſome hauehave al, ſome neuer a whit. But ſo to doe in that caſe is more equalitie, then if all had alike, for a difference there muſt euer bee in eſtates, ſome rich, ſome poore. But who ſeeth not (euen in this) Gods indifferencie? Know ye not Iames 2. 5.brethren (ſaith Iames) that God hath called the poore of this world to be rich in faith and good works? Meaning that not many rich are vouchſafed this honour: and therefore in that the poore are betruſted with the Goſpel, which is the Treaſure and Manna of heauen, and receiue it willingly, Matth. 11. Matth. 11. 5.whereas the rich hauehave other matters to buſie themſelues about, are they neglected through partialitie thinke we? But if any of low degree, want his part in the beſt things alſo, he may thanke himſelfe for his abaſement: who will pity him who ſhortens himſelfe of his allowance? there would (doubtleſſe) be leſſe complaining among the better ſort of people; (as for the vnruly and idle, they ſeeke their owne ſorrow) if men wee ſo prouided for, as God allotteth to them: for neither ſhould many men become poore through their leaudneſſe, and they that otherwiſe muſt of neceſſitie be ſo, ſhould both comfort themſelues in God, and be the better regarded by others through a larger contribution of his beſtowed vponupon them.
Therefore againe I ſay, let this ſeemely vertue find fauour with them, whom the entertainement of it might much aduantage. Such as hauehave the rating of inferiors for publike duties, giuegive great cauſe of complaining, by their partialitie, through friendſhip or diſlike: yea and ſcape themſelues (proportion being obſerued) more eaſily then the meane ſort of people. Which is groſſe, that men will ſeeke for the higheſt place of countenance and honor aboue others, but in matter of burden and charge, put the baſeſt vnderling before themſelues.
More particularly, in that the Lord chooſeth out of the poore and baſe Doct. particularly out of verſe 1.Tribe of Iſhaker, this Tola, to Iudge Iſrael, it was to teach vsus the truth of that prouerb, that a mans gift makes him to ſit among the mighty, and aduanceth the baſe and the meane, who ought not to be deſpiſed for want of wealth, if God hath giuen them gifts. How little this truth hath been regarded alwaies, Salomon declareth, who ſaith what he had obſerued, that a poore and wiſe man deliuered a citie ſore aſſaulted by the mightie, and that he did by Eccleſ. 9. 15.his wiſdome; but none remembred this poore man. And in another place he ſaith, There is an euill that I hauehave ſeene vnderunder the Sun, that folly is ſet in great excellency, and the rich in wiſdome and vertue ſet in the low place, I Eccleſ. 10. 6. 7.hauehave ſeene ſeruants on horſes, & princes walking as ſeruants on the ground.
This, ſeeing hee calleth an euill, hee well inſtructeth the children of wiſedome, to iuſtifie her whereſoeuer ſhee bee found, howſoeuer ſhee bee iuſtled and oppoſed by the carnall. And as the Queene of the South ſaid to Salomon, Happy are thy ſeruants that attend on thee, and who may 1. King. 10. 8.heare thy wiſedome: ſo becauſe a greater then Salomon is heere, wee ſhould count it our felicitie to heare him, and count their feet beautiful that bring glad tidings. And to receiue ſuch, as men of God, and as his Prophets, Rom. 10. 15.what meane ſhew ſoeuer they make in our eies, and to commune with them when they are dead, while we reade their holy works, when we cannot conuerſe with their perſons, being taken away from vsus out of this life. Thus Dauid out of a mean family, and Saul alſo (though deſtitute of grace) were excellently gifted with courage for warre, and gouernment in peace, ſo that few of the nobleſt (doubtleſſe) might compare with them. So that the meanelier they were deſcended, the more admirable they were in themſelues, not being beholding to any predeceſſors for the ſpirit and good parts that were in them: but laid the foundation of Nobilitie to their poſteritie. Therefore ſo long as the baſe by birth, maintaine worthily the places of high office and honour whereunto their excellent gifts hauehave lawfully aduanced them: not degenerating by pride, crueltie, and couetouſneſſe, (the common companions of men bred meanely, when they are got aloft) I ſay, when ſuch are not regarded; it is a great contempt not of them onelyonly, but of God in them, (for hee that deſpiſeth the poore, deſpiſeth his Maker, Prou. 17. 5.and much more, hee that reprocheth them in authoritie) to call them vpſtarts, or to defame them by their baſe blood, that ſo their more eminent vertues may be blemiſhed. A common diſeaſe among the factious, and flattering followers of great and vicious perſons, to ſtaine the honour of ſuch as are more truly noble then they, in vertue and wiſdome, by this; that they are but men of yeſterday, and cannot ſhew the Armes, which their patrons can. But whether is it better (as hee in the hiſtory anſwered) to raiſe vp a new, or to bury the old Gentrie and Nobilitie? Of this the leſſe, becauſe I hauehave ſaid ſomewhat in the two points before not impertinent hereto.
Now as we hauehave heard that God choſe out of Iſhaker a poore Tribe, Tola Verſe 3. 4.to Iudge Iſrael; ſo alſo, we ſee here that he chooſeth the Noble to bee Gouernours, as he did this Iair here, who for his wealth, was able to giuegive a City to eueryevery of his thirtie ſonnes. To teach vsus that Nobilitie is no let to the gouerning Doct. out of verſe 3. and 4.of the common-wealth, but the honourable and mightie hauing examples of their anceſtors to prouoke them to vertue, and many other helpes and complements to the well diſcharging thereof, they may be ſeene in many reſpects to be the fitteſt: this being added, if they bee not lifted vp with inſolency and high conceit of themſelues, which they hauehave no cauſe to do, if they conſider that they came of nothing, and are but wormes meat, and alſo, if they would weigh their mutable ſtate, and how full of lamentables changes their liues be. And to ſay the truth, it is an vtter ſhame for vsus, that when God hath done much for vsus, we ſhould be found vnfaithfull. Neither is high place any greater impediment to priuate godlineſſe, then publike gouernment. Although if eueryevery man might tell his owne tale, there is none ſo poore, nor any ſo rich, but will alleage ſomewhat, why they ſhould not be tied to dutie preciſe, but liue as they thinke good, and bee releaſed from this burden, as they count it: whereby, what doe they but lay ſtumbling blocks in their owne way. Therefore wee may boldly giuegive it foorth, as a rule in Chriſtian practiſe, it is a miſerable and vnlawfull eſtate of life, which cannot ſtand with the daily and carefull practiſe of Chriſtianity. Somewhat (I deny not) muſt be yeelded to the occaſions and vnſeparable buſineſſe, which attend vponupon greatneſſe: but yet ſo farre foorth onelyonly, as men defalke and detract nothing from the ſubſtance of that high and great due, which the greateſt owe to a greater then themſelues. But yet if men dare goe thus farre, they ſhall find, that God wil not giuegive his honour to another; but rather his iealouſie wil breake out againſt them like fire, that maintaine their honour by treading his vnderfoot, Pſalme 2.Pſalme 2. 9. Verſ. 2. 5.
This be ſaid of thoſe things which were ſeuerall in theſe two Kings, and which they did in their life; now of that which was common to them both, I meane their death. For ſo it is ſaid of both, that they died, and that was, when their dutie, each for his time, was diſcharged in procuring and maintaining Gods true worſhip, and outward peace to their countrie a long ſeaſon: thē they gaue place, and were gathered to their fathers, & their bodies were laid in the earth, in hope of the reſurrection. To teach vsus, that all of vsus, Doct. out of verſ. 2. and 5. Luke 19.are here to doe our duties in our callings, to ſerue God therein: who hath giuen and committed to our truſt talents, with a charge to occupie them till he come, and allowes none of vsus to bury them in the earth, but ſtraightly forbids it, to wit, to bee idle, and to ſuffer our gifts to ruſt in vsus, and to this end, we inioy eueryevery man his proper gifts. The Lord hath ſet vsus our habitations, and ſtinted our time of dwelling in them, with commandement, that we ſhould not be idle nor vnprofitable in the knowledge of our Lord Ieſus, Act. 17. 26.nor in our particular calling, but to attend thereunto, for profitable vſes to our ſelues and others: and hath for that purpoſe, appointed that we ſhould 2. Pet. 1. 8.hauehave comfortable fruite thereof in all neceſſarie things of this life, to incourage vsus to our duties, that ſo we might be none of the refuſe, and idle hangbyes in the world: and in both our generall and particular calling to ſerue God for conſcience ſake and with comfort. To this end I ſay, God hath ſet vsus here, alwaies to hauehave our eye vponupon our departure, and with good father Barzillai to prouide for our graue.2. Sam. 19. 37.
And when wee hauehave thus diſcharged our ſelues, and the Lord ſhall giuegive 2vsus warning by ſickneſſe, paine, diſeaſe of our end to bee at hand, or call vsus home with ſmall warning, wee ſhould be readie for his comming, to yeeld Note.our ſoules into his hands, and our bodies to the graue for a ſeaſon, in hope of receiuing them againe: which ſhall be no hard matter for vsus to doe, who hauehave, as ſtrangers here, prepared for it before, as wee hauehave learned to doe. Neither ſhould we looke or deſire to hauehave any more abode or continuance here, but giuegive ouer our ſelues in peace, and willingly commend our ſelues vntounto the Lords ſafe keeping, as I hauehave ſaid. And therfore in the meane time we ſhould ſoberly vſe all the tranſitorie helps of this life; as wealth, friends, wife, and our life it ſelfe, ſo that they may not be clogs with their deceiuable ſhew, to hold vsus from farre better things. And in the meane while take the Note.beſt vſe of them to profitable ends, and doe the good that wee may doe by the helpe of them, ſeeing in the graue there is no ſuch thing to bee looked for. And ſo the remembrance of the time well paſſed, ſhall be moſt comfortable: Eccleſ. 9. 10.but as for thoſe that are calling in for their cheare and merry making in this world, otherwiſe then they are ſure they ſhall be able well to giuegive their reckoning for it hereafter, ſuch can neither poſſibly dye well, nor willingly, vnleſſe they bee deſperate. To the which purpoſe I hauehave ſpoken elſewhere, as the diligent reader ſhall finde.
The ſecond part of the Chapter.
Verſ. 6. And the children of Iſrael wrought wickedneſſe againe in the ſight of the Lord, and ſerued Baalim and Aſhtoroth, and the gods of Aram, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philiſtims, and forſooke the Lord, and ſerued not him.
7. Therefore the wrath of the Lord was kindled againſt Iſrael, and he ſold them into the hands of the Philiſtims, and into the hands of the children of Ammon:
8. Who from that yeere vexed and oppreſſed the children of Iſrael eighteene yeeres, euen all the children of Iſrael that were beyond Iorden in the land of the Ammorites which is in Gilead.
9. Moreouer, the children of Ammon went ouer Iorden to fight againſt Iudah, and againſt Beniamin, and againſt the houſe of Ephraim: ſo that Iſrael was ſore tormented.
10. Then the children of Iſrael cried vntounto the Lord, ſaying, Wee hauehave ſinned againſt thee, euen becauſe wee hauehave forſaken our owne God, and hauehave ſerued Baalim.
NOw followeth a new reuolt of the people of Iſrael, and this is handled The ſenſe of theſe verſes.to the 17. verſe, wherein the things to bee conſidered are theſe: to wit, a double repairing and returning by them to God, when hee afflicted them by their enemies for their ſin in forſaking him. In their firſt ſeeking to him, they had the repulſe, for their repentance was not ſound. In the ſecond, God deliuered them, they ſeeking to him in repentance. In the former note theſe foure things: Firſt their ſinne, which was a ioyning to the nations among whom they dwelt, and this in the ſixth verſe. The ſecond is Gods puniſhing them euen by thoſe, whom they ioyned with in Idolatrie: which is ſnewed in the next three verſes. The third point is their crying to God: and laſtly, the fruite thereof, in the tenth verſe, and ſo forward. The fruite was diuers: for firſt God denied to deliuer them, to the fifteenth verſe. But at the ſecond crying of the people to God, hee deliuered them: which is ſet downe in the next two verſes vntounto the ſeuenteenth. Now let theſe things be looked into more particularly. To returne therefore to the ſixth verſe, The opening of verſe 6. more particularly.and to begin with the peoples ſinne, it is ſaid, after the death of theſe two Iudges, in whoſe daies they had enioyed peace fiue and fortie yeeres, that the people fell againe to prouoke God, as wee hauehave heard their fathers did. And how? by committing Idolatrie after the manner of the ſeuen nations, that are here mentioned. For both that was liking to the fleſh, and beſides, they thought thoſe nations that did ſo, liued in more abundance, and in more pleaſure, then themſelues did; for many delights to tickle the fleſh forward they adioyned to their falſe worſhip, to draw away their hearts from ſeruing the true God aright, whom, it is ſaid here, that they forſooke. Thus much for the ſumme of this verſe, and therein of their ſinne. And here are diuers things to be conſidered.
Firſt it teacheth, that we ſhould not greatly marueile, that ſo many in this Doct verſ. 6.our age giuegive themſelues to Popiſh religion, ſeeing Idolatrie hath in moſt ages been ſo common: by reaſon that it hath ſo many player-like toyes and bables of ſights to bleare the eye, and ſonets to deceiue the eare, that it maketh them thinke they be in a peece of paradiſe, while they embrace and are made drunke with ſuch fond conceits, when indeed they be thereby caried (as it were) faſt aſleepe to hell. There is nothing that moueth or delighteth them in all the word of God, rightly vnderſtood, but only blind deuotion in their falſe religion, wherein they hauehave been nuzled vp, and then a fond and fantaſticall conceit, that they ſhall goe to heauen thereby. As for the authoritie and warrant of their Maſſe, and other trumperie; in the beginning of the world, nay in our Sauiour Chriſts time, and many hundred yeeres after, there was no ſhred nor ragge of it vſed or knowne, eſpecially to any ſuch end, whereas the true ſeruing of God was alwaies (as now it is) euen from the beginning.Heb. 11. the whole.
And how prone people are to worſhip God with eaſe, (for ſo farre they like, whether it be ſound and true, or counterfeit) it may be ſeene not onelyonly in Poperie, which is coyned for the purpoſe to deceiue the ſimple, with ſtrong deluſions, but alſo in our religion, which for the outward manner of it is holy, pure and good, and conſiſteth in hearing, prayer, and the vſe of the Sacraments for the ſubſtance thereof. And yet many of them who allow it, as the true manner of worſhipping God, what doe they (for the moſt part) but draw neere to God with their bodies, but their hearts are farre from him? As if they would ſay, they would gladly goe to heauen, but they would hauehave an eaſie way thither; but to ſerue God in ſpirit and truth, which Ioh 4 24.is the direct way thither, they cannot bend themſelues thereto: whereas there is as great delight in the worſhipping of God aright, and that by the Pſal. 84. 1.Lords allowance and promiſe, (which in the two former kindes; of popiſh, and the other, of only outward worſhip are wanting) as great delight, (I ſay) and as ſound in true performing it, ſo farre as fraile fleſh may attaine to, as there is reward promiſed thereto, which is vnutterable.Pſal 19. 11.
In this verſe alſo may bee ſeene, what fruite this people yeelded to the Doct. 2.Lord of their long enioyed peace, euen as wee hauehave ſeene their fathers did, and that was, how they fell to laſciuiouſnes, and forgetting of God: a ſufficient Deut 6. 12.watch-word whereof they had giuen them before by Moſes. Now for the laying out of this ſinne both in them and our ſelues, how fearefull and great it is, let vsus onelyonly conſider of it thus; Seeing this point hath been largely handled already, if the diſeaſed perſon pained with the ſtone or Note.ſtrangury, or the famiſhed, and hee that is in penury, or the man that is in exile and baniſhment; if theſe (I ſay) might be ſet free from that which oppreſſeth them, what would they not readily offer, and couenant to doe, in the ſeruice of God? yea and that much more feruently then other men? Therefore how grieuous is their ſin, (let all men iudge) who may in health, in wealth, at eaſe, and in outward peace doe this, I meane, ſerue the Lord, which is the thing that he requireth of them, and yet they can by no means be brought to it? But this I leaue to be further conſidered, as eueryevery one ſhal ſee cauſe.
But more particularly, in that it is ſaid, they forſooke the Lord, it may be Doct. 3.marueiled at, that they ſhould forſake him, whom they had loued and ſerued before. But by this we may ſee, what force there is in ſinne to beſot and make drunken, them who giuegive ouer themſelues thereto; be it whoredome, the louelove of the world, or any other: For it is able to bereaue them of ſound reaſon, to turne away their delight from prayer, and all good practiſe, and to forget the ioy that they had in both, ſometimes; and yet to blindfold them ſo, that they ſhall not ſuſpect any danger to be toward them for al this, while they may merrily ſerue their humour therein. Sampſon and other went farre this way. And let the beſt of vsus feare, leſt we be carried away of our luſts to louelove and like where wee ought not, and tempt we not God, but let vsus reſiſt the beginnings of euill: wee know little what may befall vsus in time, if wee Note.dare deale looſely and vnfaithfully with the Lord, and ſuffer our ſelues to beled away from our ſtedfaſtnes. This boldnes and careleſneſſe, if it thus be ſuffered to beare ſway in vsus, may cauſe this ſcripture in time to be ſaid of and verified in vsus, that we hauehave forſaken the Lord our ſtrength. And yet becauſe men are cunning to deceiue themſelues, hoping that as long as they embrace not another religion, they ſhall not become ſuch, nor iudged ſo hardly of, though they take vp their delight in ſins that pleaſe thē; I thought it not therefore amiſſe, to giuegive this caueat, that in vaine doe ſuch men worſhip God, though they draw neere to him with their bodies, while they ſuffer their hearts to goe another way: and it is a kinde of forſaking of God, though not in ſo high a degree as the other, and as in time they themſelues are like to come vntounto, and their labour is loſt that they beſtow in ſeruing God, while it is accompanied with ſuch anoiance and vnſauourines, he vtterly abhorreth it. This phraſe of forſaking God, is taken from wedlocke, when either partie renounceth intereſt and fellowſhip in the other, and departeth away: euen as the phraſe of [ſelling them away] vſed in the next verſe on Gods part, importeth the like action in the Lord, as iuſtly giuing ouer his part in them. As they had reſigned their right in him, their husband, (who had married himſelfe vntounto them) vntounto ſtrange Idols: ſo the Lord put ouer his intereſt in them, vntounto ſtrange Idolaters, alienating himſelfe from them, as the commoditie which is ſold changeth the owner, and becomes the right of another man. Now then let not men thinke they may at their pleaſure breake their couenant (as the knot of marriage) with God; thinking they may returne to him as they liſt, and when they liſt, (as Sampſon to his companion, and the Leuite to his concubine) for neither will it be ſo eaſie for them to doe it, neither ſhall they finde God ſo ready in their haſtie ſeekings after him, vponupon each occaſion to admit them.
And this is ſaid of the peoples ſinne, and by occaſion thereof. Now we hauehave heard of that, being the firſt point of the foure: in theſe three next Verſ. 7. 8. 9.verſes is ſet down Gods diſpleaſure conceiued againſt them for it. For when they had thus prouoked him by their ſore tranſgreſſions, he prouoked them alſo, by that which did little like them: for hee ſtirred vp the Philiſtims and Ammonites againſt them, who vexed them ſore for many yeeres. And this they did, not onelyonly in the land of the Ammorites, beyond Iorden to the children of Iſrael that dwelt there, but they waxed more bold, and paſſed ouer Iorden & made warre with the tribe of Iuda, Beniamin, and Ephraim: ſo as they were not able to reſiſt them. And what ſhould wee ſay to all this? It muſt needs be granted, that this was an heauy bondage that they were vnderunder. But what remedie? If it had been any leſſe, it would not hauehave moued nor wrought vponupon them. They would not complaine, nor crie to God for a little. For if they had, they ſhould hauehave been heard, and kept from ſo great extremities, that they ſhould not hauehave vexed them.
So that, to ſay no more of this, we may all ſee here, that when wee come Doct. verſ. 7. 8.vnderunder ſore afflictions, which in a manner take heart from vsus, and make our liues weariſome, we may thanke our ſelues for it: God vſeth not to caſt his puniſhments vponupon men all at once, but by peece meale, and by degrees, and giueth warning of them for the moſt part, at leaſt by his word alwaies: that ſo (as wiſe men ſeeing the plague comming) they may preuent them; or Prou. 22. 3.elſe he laieth his hand more lightly vponupon them, that they may at the firſt repaire to him, and intreate him to ſtay it. If it be otherwiſe, that he ſuddenly, and at once take away the righteous with the wicked, they ſhall hauehave no cauſe to complaine of that, for they ſhall reſt in peace. If God remoue not his puniſhments, yet if they be reconciled to him, and liue obediently, hee will giuegive them greater grace of faith, hope, and patience, to beare the burthen more eaſily, and with farre greater contentment. All the danger is, if they harden their hearts, and bow not meekely to God vnderunder their burthens, that is more againſt them, then all their outward calamitie and bondage.
Wee hauehave heard how God puniſhed the people for their committing idolatrie, and ſuffered their enemies to oppreſſe them ſore and a long-time. But this was not al which is here expreſſed, though that was very grieuous, as all may well ſee. But with this, it is to be noted, how they alſo by their ſin, turned the Sun-ſhine of Gods fauour into moſt darke and vncomfortable diſpleaſure. This men purchaſe to themſelues by their wilfulneſſe and rebellion, when they might otherwiſe go out and in before him, to their good liking, and dwell moſt ſafely vnderunder the wing of his protection all the day long. What madneſſe is it to caſt themſelues into deadly feares and vnquietneſſe and anguiſh of ſoule for the Lords diſpleaſure, as ſharpe arrowes ſticking Deut. 33. 12.faſt in them, with reproch, diſcountenance of Gods ſeruants, and many other croſſings and diſcontentments? But of Gods anger and wrath, reade more in Chap. 2. 14. Here I end.