Commentary on Judges, Sermon 62
THE SIXTIETH TWO SERMON ON THE TENTH CHAPTER OF THE BOOKE OF IVDGES.
WE heard in the former verſes how God afflicted this Verſ. 9.people for their ſinne: in this verſe, the holy ſtory ſetteth down how this oppreſſion by the enemies reached to the people beyond Iorden, as well as them that were on this ſide onelyonly. Wherein that thereat was verified (whereof before hath been ſpoken) that they and their idols, ſhould be as ſnares vntounto them, euen to their deſtruction. But beſides this we ſee, that this miſerie did ſpred further in time, then to thoſe that were on this ſide Iorden, for it reached euen to the Iſraelites alſo, which dwelt beyond Iorden. So that although the enemies began with them firſt, who dwelt in the land of the Amorites, yet ſeeing the people on both ſides of Iorden had communicated with the nations in their ſinne, they were therfore both plagued alike by the enemies. And ſo it fareth with vsus: for if many ioyne together in prouoking God, they ſhall ſmart together, by bearing his corrections. And though the Lord begin, as I ſaid before of Shechem and Abimelech, with ſome at the firſt apart, yet he will, as the fire burneth one houſe after another, he wil, I ſay, deuour the reſt with the former at length, as by the plague we hauehave heard he hath done.
Now in that it is ſaid in this verſe, that they cried to the Lord, ſaying: we Verſ. 10.hauehave ſinned, I hauehave ſpoken of this before, as alſo of this, that they were long in miſerie ere they complained, therfore I wil not repeate thoſe two points, onelyonly this here is to be noted, that they did not crie vnfainedly at the firſt, but for the ſmart they felt, but hauing the repulſe of God, and they ſeeing that they preuailed not thereby, they did after, ſet themſelues to ſeeke the Lord, and to repent in the truth of their hearts, as is ſhewed afterwards: and that they did not at their firſt ſeeking to him, come in true repentance, it appeareth by the Lords reiecting of their cries, and his bidding them goe to their gods, whom they had ſerued, for helpe; which hee would not hauehave done, if they had turned to him in truth: for hee is full of compaſſion, and readie to receiue thoſe that are of an vpright heart.Exod. 34. 7.
And by this wee may ſee, that many men, when they are in extremities, Doct.confeſſe their ſinnes to God, as Saul, when hee feared the loſſe of his kingdome, and crie to him, when yet it is otherwiſe hardly wrung from them, neither doe it they ſincerely; and yet I will not ſay, that they here, or that all other ſuch, of whom I ſpeake, doe it in hypocriſie: but this I ſay, that in their Note.need and haſt they crie, onelyonly they conſider not that God looketh for truth at their hands, neither reſolue afterwards to looke aboue all things to keepe their couenant with God, neither therefore indeed doe ſo: but like Ahab, bow for the time as a bulruſh, and afterward forgetting, through careleſnes and negligence, what they ſaid or promiſed; whereas they who in truth and vnfainedly repent, and turne to God, looke duly and conſtantly to their promiſe that they made to him, as Dauid did, who ſaid, I hauehave ſworne, and Pſal. 119. 106.will performe it, to keepe thy righteous iudgements. And there had need to be no leſſe in them, that couenant with God, a man would thinke, vnleſſe they will boldly and groſſely ſhew, that they deſpiſe him, and helpe to fill the Church with reuolters, as they were, that we reade of in the Pſalme. The Pſalm. 78. 34.vſe of which I repeate not, but referre the Reader to the places before mentioned.
Verſe 11. And the Lord ſaid vntounto the children of Iſrael, Did not I deliuer you from the Egyptians, and from the Amorites, and from the children of Ammon, and from the Philiſtims.
12. The Zidonians alſo, and the Amalekites, and the Maonites did oppreſſe you, and ye cried vntounto me, and I ſaued you out of their hands.
13. Yet ye hauehave for ſaken me, and ſerued other gods: wherefore I will deliuer you no more.
14. Goe and crie vntounto the gods which yee hauehave choſen, let them ſaue you in your tribulation.
IN theſe verſes it followeth what God ſaid to them in theſe their cryings The ſenſe.to him: When the people had called vponupon God, and began, as it ſeemed, to repent, God anſwered them indeed, but ſharpely and roughly, as appeareth in the text, whether by the high Prieſt, or by ſome Prophet. But why he ſo hardly reproued them, the reaſon was, to awake them further, and to bring them to ſound and conſtant repentance, to the which they were not yet come vntounto. As if he ſhould hauehave ſaid to them, Yee ſeeke to be deliuered, but ye doe it, to the end that ye being ſet at libertie, may returne to your old byas againe, and follow your luſts, and ſerue ſtrange gods. But who could hauehave thought, that you would hereafter, ſaith the Lord to them, hauehave reuolted from me? Did you not call vponupon me at other times, and were heard? Is this the firſt, and when I deliuered you, yet he hauehave forſaken me, as is to bee ſeene this day, for the marke ye ſtil beare of it, and hauehave caſt me behind your backs. I deliuered you from the Egyptians, Ammorites, Ammonites, and other, and in ſtead of the thanks, ye by and by forſooke me, and fell to ſerue ſtrange gods. O horrible! Thus therfore the Lord (as we hauehave heard) now caſteth them in the teeth with their doings. And namely with their Idols, as if he ſhould hauehave ſaid, yee ſee now what your gods (as you call them) are able to doe for you. For if they could hauehave helped you, I ſee, that you would neuer hauehave ſought to me: I will not therefore deliuer you, and if you ſeeke to them, ye ſee they cannot. Briefly to end this; their ſtate being thus Doct.laid open by the Lord before them, I note (or rather repeate) out of the whole anſwere which the Lord makes them heere: that it is not ſo eaſie a matter for men to deceiue him, who knoweth their hearts, and the guile, falſehood and flattery, that is in them, as to beguile men, who in charitie do (as they ought) iudge the beſt of them by that which they heare and ſee. To heare ſome men in their good pangs, either when ſome great bleſſing befalles them, or when they are held vnderunder by ſome great affliction, (as by the feare of death) and kept vponupon the racke, or when they hauehave heard ſome powerfull Sermon which hath ſearched them to the quicke, or when they behold the great workes of Gods power, as thunder, lightning, winds and tempeſt by ſea or land, or when they ſee Gods hand vponupon other men, or to be heauy vponupon themſelues any other way: vponupon ſuch occaſions (I ſay) to heare the ſpeeches, and ſee the behauiours of ſome men, Note.what words of thankſgiuing, of trembling, of admiration, nay, what confeſſions and prayers breake from them, with earneſt couenants and vowes of repentance; I ſay to heare theſe things at ſuch times, would make a ſimplehearted Chriſtian crie out as amazed, and not feare, boldly to affirme, God be glorified; doubtleſſe theſe perſons are throughly changed, and truly penitent, and God is in them of a truth, ſurely Saul is become a Prophet of God: and thus in their ſimplicitie doe many iudge of ſuch, by occaſion of that which they ſee in them: and who, except they bee well experienced, ſhould not ſay the like in that caſe, and curſed are they that deceiue ſuch: yet thus they ſpeake of them, till they are afterward as much aſtoniſhed to ſee the contrary in them. Thus wee ſee, they deceiue men, whereas the Lord, as wee may ſee in this example, will not, nor cannot bee ſo eaſily deluded by them, neither wil ſo ſoone be ſatisfied with theſe their ſpeeches: but ſtill waiteth for the truth and vprightneſſe of ſuch as vtter them, and giues no credulous eare vntounto them, but doth more then ſuſpect them, for he calles them to further proofe of their ſoundnes and affection towards him, and expoſtulateth with them, for that he finds it not ſo with them. Saul (as 1. Sam. 15. 24. and 30.I ſaid, fearing his kingdome) confeſſed the ſin which was laid to his charge, 1. Sam. 15. But the Lord profeſſed (for all that) he had reiected him, chap. 16. 1. Sam. 16. 1.So the people in Deuteronomy being in feare, and ſtrongly poſſeſſed thereof, Deut. 5. 29.in all haſt, proteſted they would obey the Lord in all things which Moſes ſhould tell them from the mouth of God: But the Lord ſmelt them and found them out preſently: for thus he ſaith to Moſes, This people ſaith wel, all that they hauehave ſaid: but I will not take their word, and why? Oh there is no ſuch heart in them, ſaith he, as their tongue would ſeeme to import. For euen as a leaud houſwife, who is runne away from her husband, or any ill debter, who is fled for debt, if they be taken and terrified with the law, they will not ſticke to ſay and ſweare to any conditions which are offered them, ſo that the preſent danger and ſhame may be remitted: whereas yet they are as treacherous and looſe afterward, as euer before; as the iſſue prooues (in theeues and other malefactors) euen ſo, when vile perſons are vnderunder Gods puniſhments; (from whom they ſee, there is no breaking away by ſtrong hand) what will they not ſay, in accuſing and condemning themſelues? Nay, who can ſhame them as they will themſelues for their ſinnes? or who can ſo denounce and pleade againſt them as themſelues? What will they not promiſe, vponupon condition of releaſe from the preſent woe they are in? And yet when theſe men come to the triall, they flie touch, and recoile againe, as if there were no witneſſe to conuince them, and as if all they ſaid, had been ſpoken in a trance. Oh therefore, thoſe forced exclamations and complaints, which either for horror and feare a grieued ſoule maketh, or which a body pinched, and in diſtreſſe, compell a man vntounto: how may they be taken for approoued teſtimonies of repentance, either by themſelues, or by other? Yea ſuch as know they hauehave often abuſed the Lord thus, (as if they had him at command to order him as they liſt, vponupon each flattering promiſe, whereas it is his wonderfull mercy that hee will forbare them, and offer them meanes of ſearching themſelues better: let them repent therefore of this playing wily beguily with God: Oh how ſhould this terrifie them, and ſcare them, that the Lord ſtill counts them but hollow perſons, rotten at the heart, and falſe in their couenant, and therefore that hee will at one time or other, reckon with them for all their villany and hypocriſie, which they durſt couer vnderunder the vizard ſpeeches of humblenes and truth. As for vsus, who hauehave learned and practiſed better, let vsus beware that, as Paul 1. King. 5. 22.bids Timothy, not to lay hands ſuddenly vponupon any; ſo that we doe not lightly iudge well or commend the eſtate of any man vponupon ſo ſlender euidence, let his conſtancie ſpeake for him: time (the mother of truth) ſhall prooue him: in the meane ſeaſon, lift not thou ſuch an one vp to the third heauen in one moode, when in another thou ſhalt bee vrged to condemne to the nethermoſt hell: but be ſober, and leaue him to God, to whom (as to his maſter, who knowes him) he ſtandeth or falleth.
More particularly in theſe two verſes, he telles them what deliuerances he Verſ. 11. 12.had wrought for them, bringing his benefits to their remembrance, to prick their conſciences. And therefore to ſpeake the truth, what incouragement Doct. of verſe 11. 12.could they hauehave in comming to God in their need for helpe, whom they had dealt ſo treacherouſly with before? eſpecially, they hauing no teſtimonie, that they came in remorſe and ſhame for their former reuolts, and with firme and reſolute perſwaſion, both that God would pardon them, and that themſelues would no more fal from him. So, how can any of vsus in our need, doe as they did, but we muſt looke for the like anſwer from him? And ſo we hauehave, though not by voice from heauen, yet by the fearefull accuſation of our conſciences, and by his word in canonicall Scripture. And as for men that hauehave bin ſo dealt with by any neighbours, yea though it be but once, if they hauehave been beneficiall to them, they wil ſoone ſhew them their minds, that is, how greatly they deteſt ſuch vnthankfulneſſe and falſehood. But how we ſhould be moued by the hearing of Gods benefits brought to our remembrance, and of ſuch like matter I hauehave ſpoken largely in the ſecond Chapter, verſ. 1. 2. 3.
This ſpeech of the Lord, namely, [I will deliuer you no more] becauſe afterwards Verſ. 1….he did deliuer them, giuing occaſion of ſome doubt and difficulty, is to be conſidered of vsus accordingly, I meane with more regard. His meaning is this: Yee (O people vnworthy to be beloued) hauehave abuſed my facilitie and gentleneſſe, and you ſeeing me eaſily entreated heretofore to helpe you, plied mee with your cries and complaints, till yee had gotten that yee would hauehave, euen deliuerance from your enemies, naming many ſorts vntounto them. But when yee got once elbow roome, ſaith the Lord, (whereas I looked to hauehave been the God of your worſhip and ſeruice, aſwell as of your ſaluation) ye turned your backs vponupon me, and rebelled againſt me: If this bee the fruit of my louelove and tenderneſſe, that I muſt hauehave the worke to deliuer you, but eueryevery ſtocke and ſtone, eueryevery Idoll of Ammon, Moab, &c. go away with the thanks and reuerence, and get all the obedience and worſhip from me, I will helpe you no more, except I ſee better fruit come of it: and otherwiſe I hauehave done with you, goe ſeeke to them whom yee ſerue for ſuccour and reliefe. So then we ſee this refuſall is conditionall: and is applied to them for their former idolatry, and their preſent vnſound dealing, and reacheth onelyonly to the preſent time, though they cried vntounto him: as if he had ſaid: At this time, in the caſe you are in, I will not deliuer you, I will not helpe you, as faſt as you complaine, but when I ſhall ſee it meete, that is, when I ſhall ſee your repentance ſound, then I will giuegive you another anſwer. So that it is manifeſt I ſay, that he ſpeaketh but conditionally, and thus we muſt Doct.vnderſtand it; for otherwiſe (they not hauing committed the vnpardonable ſin) this ſpeech ſhould hauehave been contrarily … other Scripture. Where the thing which is to be noted is this: that God after the manner of men, ſheweth his fearefull ſpeeches, as hee did heere, that he is offended with vsus, Note.(and for the ſame cauſe doth oft afflict vsus) to the end he may make vsus ſearch out, ſee, and feele ſome ſpecial ſinnes, they are fore and grieuous in his ſight, and yet of vsus nothing or little regarded. By this meanes therefore, he bringeth vsus to ſuch a ſenſe of them, that we are not able to looke vp, but our hart (to the iudgement of fleſh) doth faint within vsus, as may bee ſeene in theſe heere.
This Dauid felt, when he ſaid, Innumerable troubles hauehave compaſſed me, Pſalm. 40. 12.my ſinnes hauehave taken ſuch hold of me, that I am not able to looke vp: they are more in number then the haires of mine head, therefore mine heart faileth Pſalm. 32. 4.me. So in another Pſalme, we may ſee the like. This doe mens ſinnes bring them to, when God citeth them, and ſeeth it expedient to awake them, though he doe not this often, eſpecially to the reprobate, and yet with ſlender, or rather no vſe nor benefit to them, when he doth it; they hauehave ſo many ſhifts to waſh it away, and ſo harden their hearts, that they cannot profit thereby, but with great vſe and comfort to his owne children, in the end eſpecially, how terrible and feareful ſoeuer the beginnings and proceedings alſo ſometime are, or ſeeme to be vntounto them.
And ſo he terrifies many at their firſt conuerſion with the feeling of his wrath and heauy diſpleaſure iuſtly kindled againſt them, for the odiouſneſſe and deteſtation of their liues paſt, ſo that they fall into a kind of deſpaire, as the people in the Acts did at Peters ſermon, ſaying: Men and brethren what Actes 2. 37.ſhall we doe? And yet a little before, they made light of their ſinnes, which then ſo pricked their conſciences, and had no ſenſe of them. By all this that hath been ſaid of this matter, we may gather, what manner of thing ſinne is, if it appeare in the proper colours of it, and as it is indeed; to wit, the moſt Note.fearefull of all things. Many thinke this true that I ſay, of murther, adulterie, idolatrie, and ſuch like. But the truth that I hauehave vttered, is verified of other ſins alſo, which yet ſeeme leſſe odious: as of anger, impatience, worldlineſſe, diſtruſt, tetchineſſe, pride of heart, ſloth and idleneſſe, the leaudnes of the eie, ſelf-louelove, deceiuing, reuenge, and the reſt whatſoeuer they be, if they come clearely to the conſcience to be felt and duly conſidered.
And becauſe we make them ſuch common matters, and are ſo little grieued for them, the Lord is therefore driuen to awake vsus, as heere hee did this people, to make vsus aſtoniſhed, and ſtung at the heart for thoſe ſinnes which wee thought were ſmall, or none at all, while wee lay nuzled and drowned in them.
For if God open our eyes once, to ſee them as they are to be ſeene, and as they may be felt, with the ſhame, fouleneſſe, baſeneſſe, ſottiſhneſſe in the Note.committing of them, and the danger that they bring; wee iudge euen ſo of them, as well as of the reſt.. For what horror doth adultery breed, when it is thought of after the committing? it is as an arrow ſhot through the liuer? But of that, ve will ſay, there is no doubt: ſo what is anger, when it is paſt, to him that offended by it but ſhame, and ſo I may ſay of all other. A view hereof, may bee taken in Saul, when God purſued him for his ſinne, and made him crie out, ſaying: What ſhall I doe? for God hath forſaken me, 1. Sam. 28. 15.and ſpeaketh no more to me. And what torment (thinke wee) felt Iudas, when of himſelfe he ſaid, I hauehave ſinned in betraying the innocent blood? And when his ſinne ſo wounded his conſcience, that the halter made an end of his life? And Adams tranſgreſſion alſo, which was diuers from both the other, what wrought it vponupon him? was he not ſo terrified for it, that he fled from Gods preſence as farre as he could, to hide himſelfe in the thicket Geneſ. 3. 8.among the trees? And if I ſhould reckon vp an hundred more, who all ſinned in a diuers manner, one from the other; which of them hath not abhorred his owne, as if no other had been ſo vile, when God makes him ſee it. Therefore the Martyrs, rather then they would commit ſinne againſt their Note.conſcience, and feele the terrour of it, choſe to loſe their liues rather, as wee may reade plentifully in the booke of Monuments. True it is, men doe not alwaies ſee, nor feele this, neither can they be brought to be moued and aſtoniſhed for their ſinne, except they be by the Lords ſtrong hand thus forced and vrged. But by this (to end the matter in hand, we may iudge what ſhall be the horror of the Iudgement day it ſelfe, when all ſuch things ſhall fully be made manifeſt. And for vſe of all this, let vsus learne, ſeriouſly to hauehave all ſinne in horror and deteſtation, yea euen then, when it puts on an harlots face, and hath moſt force to deceiue vsus; leſt that which we heare, ſtrike and wound vsus at the heart, when wee looke for no ſuch thing, but ſhall find it moſt deadly vnwelcome vntounto vsus.
Another thing herein to be marked, is, that although they had dealt deceitfully Doct. 2.with the Lord, both in their former abuſes of their deliuerances, and now alſo in their complaint which they make for new helpe: yet the Lord leaues them not in this caſe, which had been enough to hauehave hardned them, and made them quite deſperate. But euen by theſe words of defiance, whereby hee ſeemeth wholly to abandon them from protection, yet ſecretly he drawes them to a deeper ſearching into themſelues, and to a far more ſerious meditation on their eſtate, that ſo hee might grant them their deſire, and receiue them to fauour againe. Oh vnſpeakable and admirable Note.kindneſſe of the Lord, thus to draw water out of the rocke, and to fetch light (as it were) out of darkneſſe. If God be ſo gracious to his children when he ſeemeth to frowne; then how ſweete and pleaſant is his amiable countenance? and how delightfull are his promiſes and his incouragements? If he cannot forget himſelfe ſo farre to his children (though degenerate) as to put off the habit of affection towards them, euen when he would play the Iudge: then how pleaſant is his louing kindneſſe? Therefore, although it is not eaſie for him that is fallen, and departed from God, to ſee this intent of God toward him, in the time of his threats and terrors, yet they knowing it to bee ſo, they muſt grow to beleeue it, in the time of their neede, for it magnifieth Gods deepe rooted and tender louelove to his children, when they hauehave offended, and it makes matter of vnfained thankes and praiſe, when the worſt end of his anger and diſpleaſure ſhall appeare to hauehave been this, that remorſe and repentance might be wrought in thoſe who had offended him, that ſo they may be receiued of him againe. The vngodly ſee not, neither finde any ſuch fruite of Gods renouncing their complaints and confeſſions, or his terrors of word and workes againſt them for their ſinne: his voyce is as the voyce which ſounds in a deafe mans eare: or if they heare Rom. 7. 8.it, they either rebell the more, or elſe runne away from him through feare? Gen. 3. 10.But did this preſent terror ſo worke in theſe? No, the Lord meant better to them, though he ſpake roughly, (becauſe indeed faire ſpeech was no fit medicine for their diſeaſe) and they were drawne to him by the ſecret condition, more then driuen from him by the open threat. So ſtrangely doth the ſame ſpeech and word of God inſtruct or teach wiſedome, yea put hope into the beleeuer: and vtterly diſanimate and turne off the wicked, or at leaſt no whit profit them. For as God intendeth a thing, ſo ſhall it worke: all ſhall worke for the beſt to them to louelove God: Sweetnes ſhall come out of bitternes Rom. 8. 28.to them: whereas the other hauing no ſuch promiſe, finde no ſuch effect. Chriſt (ſaith the text) looked vponupon Iudas comming to betray him: Luk. 22. 47.and ſo did he (as Matth. chap. 26. reports) looke vponupon Peter, hauing denied him: Theſe lookes were frowning lookes both of them: but the worke of Matth. 26. 61.them was diuers: Peter by that looke was touched with compunction, and went out a repentant perſon: the other an harned and wretched perſon, not mollified by the ſame aſpect, becauſe there was no bountie in it.
Laſtly by this point, let Gods children learne a double dutie, as well as 3take occaſion of thankſgiuing: I ſay ſuch of them as hauehave declined and gone out of compaſſe, let them wiſely obſerue what Gods meaning is toward them in his word or workes of affliction. Let them firſt take heed, leſt they giuegive eare to his ſubtiltie who would prompt them with this ſuggeſtion, Thou art alreadie gone from God: and behold now he ſeekes to be rid of Note.thee altogether, and to feare thee quite from him. Auoid Satan (let them ſay) this were to renounce my right in God by faith, and his right in me, which is his free louelove: this were to put no difference betweene the beleeuers priuilege, and the vnbeleeuer. No, no, this dealing of God, I ſee is, as it was to his people of Iſrael, and the Niniuites: it hath a condition annexed to it, which argueth, God is more deſirous to forgiue me, reſtore me, heale and ſettle me in good eſtate againe, then to forſake me. If hee had meant ſo, what needed he to hauehave redeemed me at all? or now to hauehave ſpoken conditionally? Therfore I will euer hereafter highlier eſteeme of that life which hath the promiſe of Gods fauour annexed thereto: and whereas I ſee my ſelfe now frowned vponupon by the Lord for my boldnes & wilfulnes in ſtolne liberties taking, and the pleaſures of ſinne, my peace waſted, my ſpirit abated, my faith weakned, my ioy, willingnes to pray, &c. appalled: I will therfore now giuegive my ſelfe no peace, till I hauehave ſearched out my ſinnes, repented Note.of my houerly confeſſing them, and my drowſie ſottiſh lying in them: I wil not ceaſe powring out my ſoule to the Lord, that his terrors may aſtoniſh me, and driue me to lay my ſinne to heart, and to bee ſo aſhamed of them, that God may accept my humiliation and ſorrow, and giuegive me faith to reſt in his promiſe of pardoning and reſtoring me againe. Secondly, let this alſo teach Gods people to indent ſeriouſly with the Lord, to vſe his former bleſſing and old deliuerances paſt thankfully, if they deſire to obtaine new: remembring how God here vpbraides theſe Iſraelites, ſaying: How dare ye come to demaund deliuerance at my hand, hauing ſo ſhamefully abuſed the former?
In theſe words [goe crie to your gods, &c.] Doth God (thinke we) bid them Verſ. 14. The opening it.goe and ſinne? No, in no wiſe: but he ſpeaketh, as he doth oft times in the Scriptures, in another manner then the words ſeeme to meane, which if we marke not, wee ſhall eaſily fall into great errors and abſurditie. It is a moſt grieuous caſting them in the teeth, by an ironicall mocking of them with their Idolatrie: as if he ſhould ſay, Now yee proue and ſee what your gods can doe. As Elias did the like to the prophets of Baal, when he bad them cry aloud to their god Baal: perhaps he is aſleepe (ſaith he, &c.) he did not (all 1. King. 18. 27.may ſo meane) that they ſhould crie to him, but to vrge to marke well what a god they worſhipped.
Therefore by thus ſpeaking, and bidding them goe ſeeke helpe at their Doct.Idols hands, they hauing ſhaken off the Lord, he teacheth vsus (as it ſtandeth with good reaſon) that they whom wee hauehave ſerued, and committed our ſelues to, muſt pay vsus our wages: and to them the Lord iuſtly doth, and will ſend vsus to their patronage in our greateſt need, euen to our conuiction and horror, yea deſtruction, if he take vsus not, as he did theſe here, to his merciemercy. Contrariwiſe, but yet according to the ſame equitie our Sauiour anſwered Peter, when he ſaid, that he and his fellowes had forſaken all, and followed Matth. 19. 29.him, and therfore asked him, what they ſhould hauehave, he ſaid an hundred fold here, and after eternall life.
They therfore that hauehave truſted, and ſtill doe in man, and hauehave made fleſh their arme, ſhall know by experience one day, that they hauehave truſted to a bruiſed reede. So God will anſwere the workers of iniquitie, that ſerue Satan, Depart from me, I know you not. So let them know whoſe portion is Luke 13. 27.in ſtolne pleaſures of ſinne, that there will come a time when they ſhall be infinitly more better, then euer they were ſweete, and that thereafter they Note.ſhall feele ſmart and ſorrow in full meaſure, when there ſhall be no remedie Reuel. 18. 7.nor redreſſe. So Papiſts ſhall be ſent for helpe to their Pope, Saints, Pardons, Pilgrimages. For God doth threaten all ſuch impenitent ones, who hauehave caſt him off by their dead workes, that as he neuer did, ſo hee neuer will acknowledge them for his.
And ſuch patrons they ſhall then finde to bee cold comforters in thoſe torments, which they ſhall feele, as for their other ſinnes, ſo by the remembring how they ſought ſhelter by and from them, vntounto whoſe ſeruice in their life time they addicted themſelues. Thus a wiſe parent, guide, or ſuperiour is taught to anſwere a ſcape-thrift and lewd wretch, that hath brought himſelfe into need, priſon, and miſerie; by idleneſſe, gaming, prophanenes, bad companionſhip, and ſuch like doings, when hee ſeekes to them for helpe; thus (I ſay) hee is to anſwere him: Get you to them, to whom, and whoſe counſell ye hauehave hearkened and followed: who (it may be) are in the ſame miſerie, or worſe then themſelues are in, and therefore vnfit enough to ſuccour or helpe them. And if God manifeſt his nature here, that this ſhall be his anſwere to ſuch as liue after this manner, then let vsus learne and conclude, that no man ſhall end well an euill life: this being added, vnleſſed it be changed before by repentance: and therefore that it had been good for ſuch that they had neuer been borne.
Briefly to conclude this doctrine with ſome other vſes thereof: wee ſee ſecondly by this, that God doth import no leſſe, then that (by the law of like equitie, and by vertue of a farre ſtronger couenant) if this people had perſiſted faithfull in his ſeruice, he could not hauehave denied their ſuite for help and defence againſt their enemies. Otherwiſe, by what reaſon doth he now ſhake them off, and ſend them to their Idols, whom they had ſerued? except he had meant, that himſelfe would hauehave beſteadded them, if they had cleaued to him for ſuccour by faith, & attended him by bringing forth the fruit of their confidence, I meane obedience. And what a ſweet prerogatiue is this for which wee hauehave the expreſſe grant of the King of heauen, that ſo long as we keep a couenant with God, ſo oft we may alſo claime from him (in reuerence be it ſpoken) the libertie of ſonnes and ſeruants, to bee defended and guarded againſt all inward or outward aduerſarie power of our ſaluation?
This is that approching with confidence to the throne of grace, this is that freedom of ſpirit which calls God father, whether ye reſiſtance be made by ſome luſt, or ſome diuels inſtruments, or the diuel himſelfe: what libertie is this, that a Chriſtian may (with hope which will not make him aſhamed) Rom. 5. 5.pray againſt it, with aſſurance of being heard, euen as Chriſt himſelfe was in that which he beſought his father for? And why? Becauſe he is within the couenant, and therefore warreth againſt all euill, therefore hee may boldly pray for grace againſt it, that he be not foiled: for he is about Gods worke, and the Lord is a louing Maſter, he will not ſee his ſeruant fruſtrated of his hope in his ſeruice.
Thirdly, theſe words note out this, That it is wiſedome for a man to beſtow his chiefe coſt there, whence hee lookes for beſt recompence, and acknowledgement in the time of moſt need. The ſteward in his kinde, is commended for this policie: who would ſhew curteſie to ſuch as he knew in a Luk. 16. 4.day of hardneſſe and want, would be readieſt to remember it with thankes and requitall. The contrary folly the Apoſtle to the Romanes taxeth; what fruite had ye of thoſe things whereof yee are now aſhamed? A man is not aſhamed of that labour which hath brought him in plentifull gaine; but of that which anſwers not his coſt and hope. Men that hauehave runne themſelues Rom. 6. 21.out of breath all their life, groping after a blind happineſſe, in their vnprofitable, ſuperſtitious, prophane courſe; at length ſeeing themſelues deceiued, wiſh they had ſerued a Maſter who might hauehave ſaued them and receiued them into euerlaſting habitations: But he anſwers them, bidding them go, ſee, if their money will ſaue them (their god) or their luſts (their maſters): as for me, I had none of their ſeruice, neither ſhal they hauehave any wages frō me. Thus the Lord is faine to vpbraid men (though not by word, ſaying: Go to your Idols, yet in effect, in that he leaueth them ſhiftleſſe) or elſe who ſhould perſwade one of an hundred, that he ſoweth among thornes, or loſeth his labour and coſt, when he caſteth it, and himſelfe away vponupon one Idoll (a broken ſtaffe) or other? And the truth is, ſuch a bewitching nature theſe Idols are of, (not Popiſh onelyonly, but ſpirituall alſo, ſet vp in the louelove of the heart) that they poſſeſſe their ſeruants with an opinion of fruite, which is to be obtained, (if they could hit vponupon it) till at length with other like themſelues, when time and ſtrength, thrift and coſt is all ſpent and waſted, they crye out miſerably, (like theeues at gallowes) they were deceiued: leauing an example for others (if they bee wiſe) to profit by; as for themſelues, neither rule nor example could doe them good, as wofull experience witneſſeth in too many other.
Verſ. 15. And the children of Iſrael ſaid vntounto the Lord, Wee hauehave ſinned, doe thou vntounto vsus whatſoeuer pleaſe thee: onelyonly we pray thee to deliuer vsus this day.
16. Then they put away the ſtrange gods from among them, and ſerued the Lord: and his ſoule was grieued for the miſerie of Iſrael.
THe people hauing receiued an hard and ſharpe anſwere of the Lord to them, to wit, that hee would not heare them, laid it neere to heart, and The ſenſe of verſe 15. 16.cried againe to the Lord (how ſoone after, it is not here expreſſed) confeſſing their ſinnes, caſting away their Idols, (which at their firſt ſuing to God they did not): now in ſtead thereof, they ſerued the Lord, whom they had forſaken, and beſide all this, they ſubmitted themſelues to him, to doe what he would to them, reſting confidently perſwaded of his merciemercy, and ſo obtained deliuerance, which they had earneſtly ſued for and ſought, out of that preſent calamitie: for the Lord was intreated of them, and granted their deſire.
Now if it ſeeme ſtrange to any, that in their firſt crying to God, their ſute Doct. ver. 15. 16was reiected, wee muſt know, that they ſought not to him for it in the vprightneſſe of their hearts, as is ſaid before; and therfore God meant to hold them on the racke, as it were, and not onelyonly to keepe them in ſuſpence, but alſo to hold them in a deepe feare, by denying helpe to them. Secondly, to bring them to a through repentance, as indeed now they did ſhew ſignes of it, and thoſe alſo effectuall, which they did not before: and for this purpoſe he draue them more throughly to examination of them themſelues, then they had done before. So that we ſee at firſt, they gladly would hauehave been deliuered, but in the meane while they would not caſt away their Idols and other ſinnes, but would ſtill walke in the waies of their owne hearts. Which ſetteth before vsus a common diſeaſe, that is too oft euen in Gods deare children: that in our afflictions we crie to God for mercy and helpe, and faine would hauehave the puniſhment taken away, but ſo, that we would hauehave libertie to liue as we did before, and hold faſt our ſinnes ſtill, and abide in them, Note.for they are dearer to vsus then our owne fleſh. Euen after this manner many of vsus too oft and boldly deale with the Lord: ſo that repentance is hardly attained vntounto, no, not euen then, when we are to ſue to the Lord for eaſe in our trouble. As may bee ſeene in Dauid himſelfe in the 32. Pſalme, that it Pſalm. 32. 5.was painefull to him to confeſſe againſt himſelfe: we need not the ſpeech of the people of Anothoth to Ieremie, to preach vntounto vsus pleaſant things: and againe, that we will not heare the law of this thy Lord: neither to follow Demetrius the ſiluer Smith in the booke of the Actes; for theſe were wicked Actes. 11. 25.both of them. And how did they foile themſelues; they of Anathoth, to retaine their pleaſures; the other to vphold his wicked gaine? But that it ſhould be ſo with vsus in any manner, who are of the better ſort, how can it be borne! And yet it may iuſtly be complained of, Oh euen the better ſort of men will not be reformed. Inſomuch, that when affliction is vponupon them, of which they would moſt willinglie bee eaſed, yet they cannot be brought to ſee or amend any thing that is amiſſe, becauſe they flatter themſelues, & are great in their owne eies, while their iniquitie is found worthy to be hated. And yet there are worſe then theſe, who murmur vnderunder their affliction, and doe what they can, to hide their ſinnes.
And here more particularly, as it is cleare, that this people ſaw they did euil 2in worſhipping ſtrange Gods, but would not acknowledge it, til God draue them to it by his ſore iudgements: So when we ſee, and will not ſee, how we prouoke him by any of our ſpeciall ſinnes, let vsus feare, that he will, if wee will not abhorre, and be weary of them by his inſtructions, and warnings which he giueth vsus, that he will (I ſay) bring vsus thereto by ſharpe correction. So that the beſt is to iudge our ſelues, that we be not iudged of the Lord.
But by this, that the Lord ſo hardly vrging this people, they fell to a more ſerious ſearching into themſelues, and ſo came to better ſtate, wee may ſee, that as hardly as Gods people are brought to confeſſe and renounce their ſinnes, hauing fallen, as at ſometimes they hauehave done; yet when they ſee and feele the hand of God againſt them, and no releaſe nor iſſue of their trouble is ſeene by them; many are drawne thereby to ſorrow and repentance. But when they hauehave not felt Gods anger kindled againſt them for their ſinnes firſt, they can hardly for the moſt part, abide to be told of them, nor to heare of his iudgements for them, but ſhake them off, if they can poſſibly. But if God doe purpoſe to bring ſuch home; he wil ſo worke in them, that he will make them feele both his threats and his diſpleaſure ſo fierce and ſmarty, that rather then they will ſtill liue vnderunder the feare thereof, they will run through fire and water to eſcape both, though no other bodily affliction be vponupon them.
Thus many hauehave been brought home, when the Lord hath tamed and ſubdued them by afflictions, eſpecially inward: for if they rebel not through pride, but ſtoope vnderunder their burden, there is good hope of them; euen as the high minded, who doe kicke againſt the pricke, and are refractarie and Note.wilfull, doe ſurely come to euill. Now therefore, ſeeing we may find that mercy from God by our afflictions, which we neuer felt before in our proſperitie, why ſhould wee ſtorme at the comming of them, but rather looke for ſome good by them, as the Apoſtle Iames wiſheth vsus to doe, when he telleth Iames 1. 2.vsus, that it is matter of greateſt ioy, when we fall into many of them?
And laſtly in this matter, in that they returned to ſerue the Lord, know 4we that this is the end of all our repentance to ſerue God, with chearefulnes throughout our life, euen as it is a chiefe end of our liuing here, for that to doe is indeed to bring foorth fruit or amendment of life; and when that worke faileth in vsus, I meane, that the waies of godlineſſe are not pleaſant vntounto vsus, let vsus know, it is not wel with vsus, but that the diuell hath much preuailed Luke 1. 74.againſt vsus.
Now in the next place in theſe two verſes, let vsus lay together the ſignes of the peoples repentance, which are theſe fiue. The firſt, their confeſſion; the ſecond, the ſubmitting of themſelues to the will of God; the third, the putting away of their Idols; the fourth, their returne to a godly life; the fifth, their confidence in God, taking no nay, neither making any doubt of his holp…. And for our inſtruction, theſe things are here mentioned in this maner, that though they be not all vſually in Scripture expreſſely ſet downe in the repentance of men together, yet other are in ſundry places, as in Ieremie, Ier. 31. 33.Hoſea, &c. and theſe alſo may be found in ſuch as were penitents, if wee will examine the ſtories of ſuch, and ſearch them out. In Hoſea they may bee all Hoſe 14 2 3. 4. Pſal. …1. 1. 2. 3. Luke 19. 8.found, though not all named: in Dauid alſo, in Zacheus likewiſe. And ſo by them all ioyntly laid together, let vsus, whenſoeuer we liſt, looke to approoue our repentance to be ſound and good: but ſeuer wee them not in any wiſe one from the other. For to confeſſe alone without the reſt, may bee an vncertaine teſtimony, as is to be ſeene in Sauls confeſſion, and yet in ſome it is 2. Sam. 12. 13.ſufficient, yea, ſure and good, as in Dauids, when he vttered this bare confeſſion to Nathan, I hauehave ſinned. But to leaue euill, and doe good, with a reſting on Gods promiſe, and a ſubmitting of ourſelues to his holy will, I ſay all theſe together with confeſſions are ſignes of repentance infallable? euen as on the contrarie a failing in ſome of theſe may eaſily breed queſtion about the ſufficiencie of true repentance, where the Scripture doth not otherwiſe commend it.
And in that the holy ſtory thus ſetteth it forth, that when the people thus repented, the ſoule of the Lord was grieued for their miſery, euen as he was angrie with them before for their reuolting, it doth admirably commend Gods mercy, as it is oft ſet downe in the Scripture: which is not ſpoken, as Ioel 2. 18. &c. Ionas 4. 2.though God were mooued with affections, but thoſe things which are noted to be in men, are aſcribed to God, and ſo it is ſpoken after the manner of men, euen as they are firſt grieued for the miſery of thoſe whom they pitie, ſo God is ſaid to be grieued for them, receiuing them to mercy.
So that we may truly ſay, that God exceedeth in mercy towards poore ſinners, that hauehave ſore prouoked him, when they vnfainedly turne to him. And as this is true of his affection to them, ſo is it alſo of the fruites of his fauour, as elſewhere I hauehave noted at large. And to this end is that oft repeated ſaying in Exodus: I the Lord am gratious, ſlow to wrath, ready to forgiue, Exod. 34. 7.and repenting for the euill that I brought vponupon them. And as the Lord was wholly theirs, now they repented, notwithſtanding all their former abominations, which blotted out and darkned in them all ſound comfort, and ſo is to all other in their caſe; euen ſo doth he change the eſtate of wofull people by that reconciling them to himſelfe, no otherwiſe then as the foulleſt and moſt tempeſtuous day is vntounto the moſt comfortable weather, and conſtant Sun-ſhine. And they need not know what theſe changes meane, but walke in Gods fauour continually, as they doe who continually delight in his law, Prou. 23. 17.and in his feare. But of theſe points from the fifteenth verſe hitherto, I ſpeak briefely, becauſe I hauehave handled them vponupon the like occaſions before, in the ſecond and fourth Chapters of this booke.