Commentary on Judges, Sermon 7
THE SEVENTH SERMON VPONUPON THE FIRST CHAPTER OF THE BOOKE OF IVDGES.
The ſecond part of the Chapter.
VERS. 21. But the children of Beniamin did not caſt out the Iebuzites, that inhabited Ieruſalem; therefore the Iebuzites dwell with the children of Beniamin in Ieruſalem vntounto this day.
NOw followeth the ſecond part of the chapter, which laieth The ſenſe of verſ. 21.out the beginning of the calamities of the people of Iſrael, as to the end of the chapter may bee ſeene, namely, that all the Tribes ſuffered the nations, who were their enemies, to remaine among them, contrary to the commandement of God in the booke of Numbers: for thus he ſaith, When ye are come ouer Iordan, into the land of Canaan, Num. 33. 52. 55.ye ſhall driue out all the inhabitants of the land before you. And a little after; If ye will not driue out the inhabitants of the land before you, then thoſe whom ye let remaine of them, ſhall be prickes in your eies, and thornes in your ſides, and ſhall vex you in the land wherein you dwell. The firſt of the Tribes that is ſaid to hauehave ſuffered the Canaanites to remaine in their coaſts (that excepted that wee heard of Iuda in verſ. 19.) and did not caſt them out, was Beniamin, which was neere Ioſhua 15. 63.to Iuda. And although it be ſaid in Ioſhua, that the Tribe of Iuda could not caſt out the Iebuzites that inhabited Ieruſalem, but burnt ſome peece of the citie; yet there it is ſaid they dwelt with them therein: ſo it is ſaid here of Beniamin, ſeeing that citie of the Iebuſites was a part of it in the lot of them, and part in the lot of Iuda, that they dwelt alſo with Beniamin ſtill, and were 2. Sam. 5. 8.not caſt out till the time of Dauid; but they of Beniamin built it againe, after Iuda had burnt it.
Now ſeeing they had a preciſe commandement from God to expell the Doct. verſ. 21.Iebuſites, thence it was their ſinne that they did it not: the leaſt that they may be charged with, was ſlouth and negligence, and the ſeeking of their owne eaſe, which to doe in things forbiden, is moſt dangerous.
By this then we ſee the euil that ſloathfulneſſe and eaſe ſeeking bringeth, to wit this: that itſelfe holdeth a man from obeying God, though there ſhould be nothing elſe to doe it. And that is when, for the eaſe and pleaſure which is taken therein, men dull the edge of courage and forewardneſſe to good duties, which was in them before: ſuch an one is the ſlouthfull, whoſe words are theſe; A lion is in the way, meaning thereby, that hee cannot labour, Prou. 22. 13.euen as a man in a ſweet ſlumber is moſt vnwilling to be awaked. This ſlouth is a ſweet poyſon: keepe from it he that can, but he that doth not, it will ſlea him, as Salomon ſaith; As the common ſluggard doth loath and ſhun Prou. 1. laſt.labour, and therefore loueth to bee doing any trifling thing, rather then to worke, and be well occupied, ſo doth hee that is ſlow in the duties of Gods ſeruice; he lets them paſſe and omits the opportunity of doing them, which ought much to be regarded. For as a word ſpoken in ſeaſon, is much worth, euen like apples of gold and pictures of ſiluer, euen ſo is an act or deed done in due Prou. 25. 11.time, as namely among other, that wiſe and godly courage of Eſter ſhewed in due ſeaſon in going to the King, for the preſeruing and ſauing her owne life and her peoples from the traine that Hamon had laid for them in ſeaſon. Oh, euen ſo is forewardnes and readineſſe to goe about the worke and buſineſſe that God inioyneth vsus in eueryevery condition of life. But there are extremities on both ſides: There are ſome that fall to their worke, but looke after nothing elſe, whereas all ſhould be firſt ſanctified to God themſelues firſt, that then their workes may be accepted of him. Others would ſeeme, and be taken for godly; but they are careleſſe and ſlacke in following the works of their callings, nay they condemne the prouident and diligent, as worldly and miſerable muckwormes. Both theſe are extreames to bee auoided of Chriſtians, by ioyning both callings together, I meane religion and labour. But for this ſloath (to ſay a little more of it) if wee take not great heed, the beſt of Gods ſeruants may ſoone be drawne to it, and no way ſooner, then if we begin to waxe wearie of well doing in our generall or particular calling, 2. Peter 3. 17.and ſuffer our ſelues to be plucked from our ſtedfaſtneſſe therein, by the error of the wicked, and to be caught and ſnared with the deceitfulnes of ſin: for ſo we are rocked a ſleepe ere we be aware, in which caſe it ſhall be no eaſie Heb. 3. 13.matter to awake, or bring our ſelues backe againe into our former good courſe. And ſo ſhall we liue vnprofitable, fit onelyonly to conſume and waſt the good benefits of God. Oh! what a death it is to a ſloathfull perſon to be vrged to the duty that he hath caſt off, and hath now no pleaſure in, nor ability vntounto? (as to a Miniſter to preach in his old age, who looked not after it in his youth?) to the which eſtate he hath brought himſelf; euē as a ruinous houſe falleth downe altogether; when it is let go to decay for want of repairing in time. For the remedying of the which miſchiefe, in al that are annoyed with it, I ſee no better direction, then that which our Sauior hath giuen vsus in theſe words, when he ſaith; occupie till I come. Whereby he meaneth not only the Luk. 19. 13.worke of our calling, but alſo that eueryevery one that will proſper, ſhould vſe his talent, euen ſuch gifts as God hath beſtowed vponupon him; as knowledge, wealth, time, grace, and ſuch like, to the doing of good with them, and not to bury them vnprofitably in the earth. For beſide that the fruit of idleneſſe is pouertie, theft, beggery, &c. God alſo loueth and bleſſeth the painefull and diligent; and thus if we be carefull, after Gods direction, to bee well occupied, wee ſhall bee free as from other euils, ſo from this danger of ſloath. The like counſell to that which our Sauiour giueth, is that of Saint Paul to the Epheſians, that they redeeme the time: that is, buy it out of the hands of Epheſ. 5. 16.idleneſſe, vnprofitableneſſe and euill: and then employ it faithfully to neceſſarie vſes and ends. And the rather, becauſe ſo much pretious time is already ſpent in vaine, let that which remaineth be better paſſed to recouer our loſſe. The life of a Chriſtian can leaſt of all other ſtand with idlenes. It is without reſpect of the particular calling, as husbandry, marchandize, or other trading, full of diligent heed taking, that the conſcience may be kept pure and good: but much more (al may ſee) when labour in theſe is adioyned to the other: therefore the puniſhment of the ſloath is not ſmall, but as the Wiſe man teacheth. The idle mans backe ſhall be clothed with ragges, and his belly pinched and ſtarued for want of food, and by this wee may gueſſe what Prou. 23. 21. & 6 11. & 20. 4.his ſoules diet ſhall be. It followeth.
VERS. 22. They alſo that were of the houſe of Ioſeph went vp to Bethel, and the Lord was with them.
VERS. 23. And the houſe of Ioſeph cauſed to view Bethel (and the name of the citie before time was Luz.)
VERS. 24. And the ſpies ſaw a man come out of the citie, and they ſaid vntounto him, ſhew vsus (we pray thee) the way into the citie, and we will ſhew thee mercy.
VERS. 25. And when he had ſhewed them the way into the citie, they ſmote the citie with the edge of the ſword: but they let the man and all houſe depart.
VERS. 26. Then the man went into the land of the Hittites, and built a citie, and called the name of it Luz, which is the name thereof vntounto this day.
NOw after the mentioning of the Tribe of Iuda and Beniamin, and what The ſenſe of theſe verſes.they did, it is in order ſet downe what the other Tribes did, to wit, how they ſuffered, and did not expell the Canaanites neither. And yet the houſe of Ioſeph is exempted, which comprehends the Tribe of Ephraim and Manaſſe together. Firſt therefore it is declared what theſe two ioyntly together did, to verſ. 27. in the words of the text here ſet downe, and then, what they did ſeuerally, to verſe 30. That which is ſaid of them ioyntly together, is to their commendation, that they went againſt Bethel, which fell to their lot, and the Lord with them to incourage and ſtrengthen them, ſo that they feared and tried which way they might moſt eaſily take it. (Now the name of this citie had in times paſt been called Luz, as we reade in Geneſis, but Iacob Geneſ. 28. 19.as he went to Padan Aram from the wrath of his brother Eſau, reſting there, and the Lord appearing to him, and comforting him, called the place Bethel, that is, the houſe of the mightie God.) But to goe forward, they that were ſent about that buſineſſe, namely, the Tribe of Ioſeph, ſeeing a man to come out of the citie, asked of him in which part of it they might ſet vponupon it, and on which ſide was their going out and comming into it, (for thereby it appeareth that they had ſhut it vp for feare of Iſrael, and that they had left but ſome ſecret way for their neceſſarie vſe to goe out and in thereby,) and they promiſing the man largely, hee ſhewed the way to them, and they entred and ſlue the inhabitants, and tooke it, and ſent the man away wel rewarded, or rather (as it was indeed) he baniſhed himſelfe from them into another countrey, and was ſo wealthy, that hee was able to build another city, and called it by that name, Luz.
This worke of the houſe of Ioſeph which they went about; namely, to take this citie Bethel, (which was before in the deuiſion of the land of Canaan Ioſhua 16. 2.giuen to them,) as God had inioyned them, doth liuely ſet before our eies, Doct. out of verſ. 22. 23.as in a glaſſe, the dutie of all Gods people, that is to ſay, readily to goe about and ſet vponupon the worke that God hath appointed them and laid vponupon them, yea and this is to be done, whatſoeuer lets and diſcouragements may ſtand vp in the way to hinder them. For hath not he commanded them? And is not he able to remooue thoſe impediments, rather then they ſhal hinder his worke in the hands of his ſeruants? which they beleeuing, are to go forward, and commit the ſucceſſe to him that hath promiſed to bring them through all difficulties which might hold them backe. For otherwiſe, if wee looke Note.not to God by faith, but what let is in the way, and be hindred thereby; we ſhall caſt the commandement of God behind our backe, and do as they who Eccleſ. 11. 4.obſerue the wind, and therfore ſowe not; and looke too much to the clouds, and therefore reape not; and ſo for feare of inconueniences we ſhal let paſſe neceſſarie duties. Againe, when we thriue and hauehave good ſucceſſe, we bleſſe God, and are merry; but if we be croſſed, we curſe & diſguiſe our ſelues with impatience. Whereas it ought to be enough to vsus, that God hath brought it to paſſe either thus, or otherwiſe. And beſide the authoritie hee hath ouer vsus, his bountifull rewarding of vsus in his ſeruice, ought to incourage vsus to adreſſe our ſelues to all ſuch worke: and not onelyonly ſo, but further, ſeeing he commandeth and would hauehave vsus doe it, as it may be moſt for our owne eaſe, Deut. 28. 47.that is, willingly, readily, chearefully; for the Lord loueth that, in all his ſeruice; as he loueth a chearefull giuer. And we know (for our owne parts) that 2. Cor. 9. 7.men go awkly and vntowardly about that work which they take in hand vnwillingly. And we are all to learne of our Sauiour, who hath giuen vsus example Iohn 4. 34.herein, ſaying, that his meate and drinke was to do his Fathers will.
Beſides we are made, redeemed & ſet here to that very end, to ſerue the Lord Luke 1. 75. 75.in holineſſe and righteouſnes without feare all the daies of our life, and not to pleaſe our ſelues, how hard ſoeuer the worke is, that is to be done of vsus. And that is our life, ioy, and comfort, no other courſe of walking is life but death: no other is ſauory, or ſoundly ioyfull. And this ſhould bee thus in all callings and conditions, as with Magiſtrates, Miniſters, Husbandmen, Artificers, Maſters of families and others, who doe (I denie not) many things required of them by God, but not one worke as another; neither that ioyfully which they doe, and as if it were the worke that God hath ſet them about; for then they ſhould doe it readily, but for their bellies, and in other carnall reſpects. For why? they can indeed do them no otherwiſe, becauſe they do not firſt know themſelues to bee the Lords redeemed ones, that ſo they may eaſily obtaine other things at his hands. But I would that euen they who are ſo, did goe about that which they doe by Gods commandement chearefully, and with delight for the Lords ſake; then ſhould there many excrements be cut off from the infinite actions which are done in our liues, and with ſo much ſinne remooued; many plagues and annoiances ſhould bee auoided from mens liues alſo. But alas, the moſt profeſſors are not acquainted with going to worke in Gods ſeruice after this manner, neither find any ſauour in this Chriſtian courſe: but reſpect onelyonly their owne commoditie, and that they may bee without feare of want and penury, and the moſt doe worſe, that is, ſpend their precious time in idleneſſe, play, and vaine pleaſures at leaſt: and as for ſeeking firſt Gods kingdome to be vnderunder his gouernment, and to reſt on him for other things by lawfull labour and meanes vſing, it is one of the hardeſt things for them to faſten on: though God hath yet promiſed that ſuch onelyonly ſhall bee bleſſed. But of this ſomewhat hath been ſaid before.
It is further added in this verſe, that while the houſe of Ioſeph went vp againſt Bethel, the Lord was with them, which ſeeing it is here added, I will ſay ſomewhat of it, though I hauehave ſpoken thereof before by another occaſion. Now this houſe of Ioſeph, thus going about the worke that God had commanded them, is ſaid to hauehave God with them in their worke; for ſo hee had promiſed. Which teacheth, that this aſſurance we hauehave from him, that if we attempt ought by his commandement, he hath ſet his ſeale to it, that we ſhall hauehave ſucceſſe and proſper in our worke. So was it ſaid to Ioſhua in his firſt going againſt the Canaanites, I will be with thee, and hee belieued and Ioſh. 1. 5.proſpered euen ſo, theſe and the like promiſes of God being belieued of vsus, are our comfort, and thereby wee learne experience how to doe the like for the time to come, in what worke ſoeuer the Lord ſhal imploy vsus. This would make men vſe their callings not ſo as they ſhould bee burdens to them, but recreation, going merrily to their work as they may with Gods good allowance, and leauing it of with fitneſſe to other good duties, as prayer, reading, ſinging, meditating, &c. If this were beleeued, men ſhould be free from the plodding and diſtracting cares of the vngodly, who make their liues weariſome by diſtruſt of Gods prouidence, fearing they ſhall begge ere they dye, &c. and from the moyling and toyling labor of ſuch as tire themſelues with their callings. For God giues reſt to his beloued, as Dauid ſaith, Pſalm. 127. 2. Eccleſ. 5. 18.And from this temporary reſt, he will in due time, tranſlate them to eternall reſt. All which I ſay, not onelyonly to the denouncing ſharpely and heauily againſt the common profeſſors of the Goſpell, who will beleeue God no further then they ſee him; but alſo to the iuſt reproouing of thoſe, who hauehave obtained of him to beleeue in deed, that they ſhall hauehave eternall life, and yet their particular trials, in which they are taught to depend vponupon him, and to cleaue to his promiſes made and granted out vntounto them to that very end, that they ſhould doe ſo, they yet ſtagger and doubt, as if they had neuer had faith. He that deſireth to heare more of Gods being with his, let him reade Note.that which hath been ſaid on verſe 19.
This place Bethel being ſo called, that is, the houſe of the mightie God, Verſ. 23. Geneſ. 28. 19.becauſe the Lord appeared to Iacob there, whereas it had in times paſt been called by another name, it very well teacheth (ſeeing nothing is ſet downe in vaine in the Scriptures but to good vſe) that it is commendable, as occaſion is offered, to giuegive conuenient and meet names, ſuch as may inſtruct in ſome good thing, drawne from ſome good example, or putting vsus in mind of duties either to God or men. As God gaue the name by the Angell vntounto our Sauiour, calling him Ieſus. Some care not what name they giuegive to their children, of moſt notorious perſons, as counting it their credit that they may be like them: reſembling herein the Idolatrous King of Babel his Eunuchs, Dan. 27.who purpoſely altered the names of Daniel and his fellowes, in token that they ſhould renounce the true God and his ſeruice, and embrace the contrarie. Some giuegive ſuch names to them, as the rehearſing of them, cauſeth laughter.
Which is vnſeemely, ſeeing the name is giuen in the aſſemblie of the faithfull, and in the preſence of God, and when they are to bee entred into the Church of God. We doe not place religion in names or titles: yet neuertheleſſe a wiſe and godly choice in this matter may be had, that the names giuen, may be in ſtead of inſtructions to the parties named. In the apparrelling of our bodies in comely maner, we will hauehave care that the very ſhoe, which is the leaſt matter, be decently put on, and ſutable to other partes of our attire: ſo there being required a proportion in all our actions, this one is not to be neglected. Therefore in the old Teſtament, the names were giuen either according to the euent of things, about the time of the birth of the child, as Moſes called one of his ſonnes Gerſhom, that is, ſtranger, becauſe hee Exod. 2. 22.was then a ſtranger in another land: or their names were borrowed from their holy predeceſſors, to put them in mind to follow their ſteppes, or ſome ſuch like reſpects they had in giuing them. Now let vsus heare of the ſpies.
In this verſe, where it is ſaid that the ſpies met this man comming out of Verſ. 24. 25.the citie (for what cauſe he went it is not expreſſed; ſomewhat is to be noted by occaſion of the man, and ſomewhat from the ſpies. By the man firſt, Doct. 1.going in his ſimplicity, out of the city, (whither to ſaue his life, or vponupon ſome other neceſſarie occaſion,) meeting with theſe ſpies, and falling into ſuch a ſtreight thereby, that either he muſt looſe his life, or betray the citie, (for the ſpies ſaid to him, ſhew vsus the way into the citie, and we will ſhew thee merciemercy.) We may ſee what ſtreights and difficulties we meet with, be ſubiect to, and in danger of, in this life: for that perill which we neither feare nor once thinke of, may befall vsus, euen to the hazarding of our liues, much more of our vndoing, or the loſſe of the beſt of Gods bleſſings that we inioy, as wife, children, goods, &c. In the ſtory of the French Maſſacres we reade, that by the popiſh faction, a whole aſſemblie of Proteſtants were ſlaine at the Sermon. The Shunamites child went into the field in the morning well, but 2. King. 4. 20.died at noone. The widow of one of the children of the Prophets, who liued 2. King. 4. 1.in good eſtate for a great part of her husbands time, yet through the debt he was in at his death, ſhee was brought into that ſtreight, that her two ſons muſt bee ſold to pay the debt, and carried away from her, perhaps to bee brought vp by Idolators in an idolatrous land; and ſhe knew no other for a time, though God prouided better for her. Iob his children in the middeſt of their merry makings, were deſtroyed by the fall of the houſe, and he himſelfe Iob 1. 18. 19. & 27.loſt all at once, and his bodie was filled with ſcabbes and ſores. Samaria was beſieged, and the danger ſo great, that the king therof was reſolued, and 2. King. 6. 25.looked for no other, but that he and all that hee had, muſt be at the pleaſure of another man. And Ieruſalem was ſo ouerwhelmed with griefes, that ſhe Lam. 1. 12.was driuen to complaine, that no ſorrow was like her ſorrow: when yet before ſhe had been the beauty of the whole world. Theſe difficulties, as I hauehave ſaid, with many other both mentioned in Scripture, and ſeene in experience, may fall out in our liues, ſo that we ſhall be driuen to crie out eueryevery one of his owne burdens, what ſhall I doe? yea, and it may bee an innocent mans caſe, to be brought into ſuch ſtraits, and his, who is godly, and he ſhal not be able to auoid it till God ſend helpe. As for the wicked, ſuch ſtreights come vponupon them, as an armed man vponupon a naked.
Now ſeeing God hath ſuch vantage of vsus thereby, and that throughout this preſent life, & may moſt iuſtly inflict them vponupon vsus, (that I ſay no more) oh what cauſe hauehave we to make precious vſe hereof? for the which cauſe in ſo neceſſary a matter, I thinke good to ſet downe ſome vſes thereof to the Vſe 1.Reader: And firſt this is one, that we ſhould eueryevery day (which is a part of our iourney home) as oft as wee find it ſo, acknowledge with admiration, Gods goodneſſe in that he ſpareth and freeth vsus from ſuch ſtreights, and not only ſo, but alſo from ſo many great calamities and caſualties as we are kept from, and much more, if our life bee freed from ſmaller afflictions alſo, but moſt of all if we be loaden with his benefits. Which I ſpeake to the iuſt reproofe of ſuch as hauing their part in all theſe, yet paſſe ouer all blockiſhlie Pſalme 68. 19.and vnthankfully, but if ſome croſſe befals them, then they break out againſt God impatiently and brutiſhly. Secondly, make we this vſe of it, that ſeeing Vſe 2.we are all ſubiect hereto, and by our iuſt deſerts bee alwaies in danger and feare to be thus abaſed; therfore to be humbled, and prepare our ſelues daily for them, and as Iob did, to looke for our change. Thirdly, we hauehave little need Vſe 3. Note. Luke 9. 23.to trouble our ſelues with an ill conſcience any manner of way, and ſo to procure needles ſorrow, if wee be daily in danger of ſo great vexations. And laſtly, ſet we little by the beſt things here, they being ſubiect to a thouſand Vſe 4.changes, but lay we vp treaſure for our ſelues, that ſhall neuer fade nor be taken from vsus. And to them that obiect vponupon this, that ſeeing we may fall into ſo many and great ſtreights, what prerogatiue hauehave the righteous, and what ſhall they doe, liuing in ſuch an eſtate as well as other? I ſay, let them truſt in God and feare him, that ſo it may be well with them, as he hath promiſed Deut. 5. 29.it ſhall, and ſo doing, he will keepe many ſuch calamities from them, and giuegive them deliuerance out of many ſuch difficulties; and turne thoſe that abide vponupon them, to their ſingular benefit and good, or receiue them vntounto glory, when others in the meane while ſhall be at their wits end with Pſalm. 3. 25.the ſtrangeneſſe of their plagues, or, which is much worſe, bee caſt into hell. This we hauehave to learne by occaſion of the man: Now of the ſpies.
The ſpies offered him kindneſſe, if he would ſhew them the way into the citie: in that they dealt kindly with him, rather then roughly and cruelly, Doct. 2.ſeeking ſuch a matter at his hands, they did as became them. But hee being one of the curſed nations, how could they (ye wil aske) promiſe him mercy? Obiection.for though they did ſo to Rahab before, yet ſhe turned to their religion: and ſo did the Gibeonites ſerue them as bondmen, and imbraced their religion alſo. But no ſuch thing can be ſaid of this man, for hee went vntounto the Hittites, out of the ſeuen curſed nations, and dwelt there. I anſwere: we muſt Anſwere.interpret the lawes of God againſt the Canaanites, and concerning the rooting them out, by mitigating them with this equity, that if they made peace with Iſrael, they ſhould not roote them out. And this appeares by that which is written in Ioſhua, that theſe nations were rooted out, ſeeing none of Ioſh. 11. 19.them ſaue the Gibeonites, made peace with the Hebrewes.
And this being ſo, teacheth all men to deale euen with the bad kindly, and to be harmeleſſe toward them. And though they be of them who hauehave deſerued puniſhment (as this man of the citie Bethel might by as good right hauehave been put to the ſword as the reſt in the citie, vntil he yeelded himſelfe) yet for as much as they be in miſery they are to bee pitied, vnleſſe their facts be horrible and beyond the courſe of common treſpaſſes, in which caſe they muſt be puniſhed by authoritie accordingly: for in ſo dealing with them, there is hope that their harts may be mollified, and they in time be brought to repentance: whereas by rigor and rough handling of them they will (queſtionleſſe) be hardened. And if they fall into the Magiſtrates hand, and muſt needs for their fault bee put to death; it is enough that they hauehave that inflicted vponupon them which is their due, though they bee not purſued with crueltie alſo. Ioſhuas dealing with Achan, who yet for his treſpaſſe muſt bee put to death, may be a paterne for all men, to teach them to auoid crueltie, Ioſh. 7. 19.and to ſhew kindneſſe and merciemercy to ſuch as bee in miſerie. Thus hee ſaith, when his ſinne was found out againſt him, My ſonne giuegive glory to the God of Iſrael, and make thy confeſsion to him, and ſhew me now what thou haſt done. And as Ioſhuas example, for his louing dealing toward the offender: Achan, is to be highly commended: ſo the contrary is as odious in the Preiſts and Iewes: for when they had gotten that which they ſought at Pilats hands, to hauehave our Sauiour, againſt all law, to be condemned, they were not content with that, but moſt cruelly and deſpitefully handled him with mocks, and taunts, and all diſgrace that might be: But it was as good as might be looked for at their hands.
But while I am minding this matter of dealing kindly and mercifully with the afflicted, it commeth to my remembrance, among many other things iuſtly to be wailed, how lamentable the eſtate of malefactors is in ſome places at leaſt in this land: as they are miſerable throughout their whole life, ſo eſpecially at their death they are moſt of all, ſeeing that, after they be condemned, that they goe to execution without any meanes to bring them to conſcience of their wicked liues, feare of the iudgement to come, and to ſome knowledge and hope of eternall life: whereas, if it pleaſed thoſe which are in authoritie, ſome fit Miniſter of God might be appointed to take them in hand after they be adiudged to die. I will not ſay what good might be done to the poore priſoners thereby. But for mine owne part, when I was young, and able to trauell, I did that dutie myſelfe ofttimes in compaſſion of their miſery, and ſaw bleſſing on my labours; and the word which I preached to them, in that little time which they had to prepare themſelues, I ſaw it (I ſay) to be apparantly bleſſed of God, to my great contentment and comfort, and good hope of them. I remember well, that at ſundry times, that though I was but a ſtranger to them, yet after that I had through Gods bleſſing brought them to ſee their damnable and miſerable eſtate by means of their ſin, and had ſhewed them, that euen then they were neareſt merciemercy, I was receiued of them with great liking, eſpecially after they had taſted of the glad tidings of the Goſpell to quiet and comfort their heauie hearts. Yea, I may truly ſay, as I did clearely ſee, I was to them more then their owne father could hauehave been vntounto them, for the meſſage brought vntounto them.
And beſide this that I hauehave ſaid of them, the like meditation vntounto this, I had of the eſtate of many people in the land, who run as ſwiftly to hell as the other; through ignorance (moſt falſely called the mother of deuotion, but rather the mother of all miſchiefe and confuſion) alſo prophaneneſſe, and other groſſe ſinnes, though not ſo lyable to the law of man to bee puniſhed as the other. Theſe are alſo without a Miniſter that is able and willing to leade them a better way: who, if they had ſuch meanes as might conuert them to God, and that they who are ſuch good inſtruments, might bee incouraged and backed in their labouring to reclaime them, they ſhould hauehave cauſe to giuegive God great thanks, and the perſons alſo, by whom they be ſo well inſtructed and comforted. But if I ſhould here bewaile all ſuch alſo, as being taught yet are little the better; as I cannot chuſe but pittie them, ſeeing the Goſpell is hidden from them, and therfore they dying ſo, ſhal moſt certainely periſh; I ſay, if I ſhould bewaile theſe, how far ſhould my complaint reach? I ſhut vp this point therfore, cōcluding thus, Oh that there were not ſo much hardnes of heart in many Miniſters and others, who might helpe this, wiſhing that they had a little of the compaſſion that was in our Sauiour, as the Euangeliſt recordeth, when he ſaw the people diſperſed, as ſheep without a ſhepheard. Matth. 9. laſt.And againe, Oh that we could deale pitifully, kindly, and louingly with the miſerable and the afflicted; and that all the gentleſt meanes were vſed to reclaime offenders, of whom there is hope, ſuch as are as this man of Bethel was, in great diſtreſſe, which is not done but very rarely, and therfore is there much hardneſſe of heart, in thoſe to whom it is neglected, and wilfulneſſe, that carrieth them to all profaneneſſe and impenitencie.
And thus (to returne to the ſpies againe) ſeeing it hath been proued that Doct. 3. ver. 24.they did not vnlawfully in ſauing this Bethelite aliue, the moſt that can bee ſaid of their ſo doing, could be but an inconuenience (ſeeing he gaue no token that he turned to their religion,) for ought that we can ſee) and yet this was a ſmaller inconuenience then if they had killed him, and ſo to hauehave been put to their ſhifts how to hauehave found the ſecret way that led into the citie: this alſo teacheth vsus a good point, that when wee ſee in attempting of our lawfull buſineſſe and labors, that ſome inconuenience muſt needs be borne, that which is leſſer of two, if it be without ſinne, is to be gone vnderunder: that ſo we may auoid that which is greater. For want of which conſideration, and due regard of that which I ſay, while men ſtand at the ſmaller, to auoid that, they runne into a greater, if not into ſinne itſelfe. As in many inſtances it may be ſhewed; and this among other, may bee one. Many a man will not make others priuie to ſome of his dealings, being ſuch as may bring him in good commodie: and this he forbeares to doe, onelyonly for that he would not hauehave the commoditie and benefit that he reapeth thereby, to be knowne to any other, which were not ſo great an inconuenience, if it were knowne to ſome faithfull friend. And what falles out in the meane while thereby? euen this, which is much greater: that for want of skill how to vſe that dealing or trafficke aright, and in the beſt manner (which by the helpe of ſome wiſe friend he might hauehave learned) hee loſeth a great part of his commoditie, which he might hauehave inioyed; yea, and thereby falles to offend God by impatience and murmuring, when he ſeeth that he commeth ſhort of his expectation and hope. So many a man falling vponupon theeues, in a deſperate mood, refuſeth to yeeld his money, though he be vnable to reſiſt, and ſo loſeth both money and life too. And ſo doe many refuſe, through ſtomacke, to agree with their obſtinate aduerſary, becauſe they are loth to loſe and forgoe any thing. Whereas by ſtanding out with him to the vtmoſt, they forgoe not a little, but ten times the value.
Much like to that which many do about their bodily health. They doubt at leaſt, if they know not alſo, that ſome ſore diſeaſe is breeding in them, yet will they not conſult with ſome experienced Phyſition. And why? I ſay, to auoid ſome inconuenience, as the taking of phiſick, which is nothing pleaſant to them, or to ſaue charges, or becauſe they would not loſe any time in following their profits. And what falles out thereby in the meane while? euen this, that a greater inconuenience meeteth them: ſo that for the auoiding of that which was but ſmall, they loſe both profit, and life alſo. This thing is the more to bee regarded, becauſe wee ſee by experience that commodities are ſo mixed with diſcommodities, that in things indifferent, the one goeth not without the other. This is true, as in all comforts of this life, ſo particularly in marriage: and that as well in going about it, as liuing in it. For the firſt, many to auoid the troubles of the married eſtate, which is the ſmaller; are put to many inconueniences; as to liue in vnquietneſſe and diſcontentment, and by vnſetledneſſe in a ſingle eſtate to fall to fornication, (that I ſay no more) which will prooue to be farre greater. Many againe reſolues by marrying, (if they can make themſelues great thereby) to ſhunne a meane and low eſtate in pouertie, and thinke, if they can doe ſo, they ſhall be void of trouble, and yet while they looke no further, they weary themſelues with many more ſore and dangerouſer troubles; though mariage be lawful, yet ſuch an attempting of it, is not good. Againe, by this rule among married couples, the one partie ſhould yeeld to the other without too much rigor and auſtcritie, or contending in a thing indifferent: the husband in giuing libertie to the wife to ſpeak when there is cauſe; to viſit friends; to take vſe of ſome commodities to her owne behoofe and benefit, rather then to denie them, becauſe they feare ſome inconuenience may come thereby; when yet it is certaine, there ſhall farre greater be ſeene to fall out by doing otherwiſe. And ſo in all other dealings: if all inconueniences cannot bee ſhunned, yet let vsus be ſure, by labour, prayer and godly wiſdome, to auoide the hardeſt. And one ſpeciall good vſe of this doctrine, is, that we take heed, we bee not too ready to iudge our neighbour for bearing with ſome inconueniences, (as we are too forward and too ready to doe) when they muſt doe it to free themſelues of greater; and in ſo doing we condemne our ſelues, ſeeing wee our ſelues are ſubiect to the ſame doctrine alſo. For what hauehave wee to doe to iudge our brother in ſuch a caſe; who if he hauehave ſuſtained an inconuenience, wee may well thinke, he hath done it, to him a greater. This alſo condemneth them, who, if they bee a little croſſed with ſome hard accident, do by and by grow deſperate, and make the rent greater by their raſhneſſe and impatience, &c. ſcorning to ſtoope to the neceſſity which God hath laid vponupon them, and not wiſely declining extremity. Though they cannot auoide the inconuenience befalne them, yet they ſhould ſhunne the ſinne of murmuring which is greater, for elſe they beare the burthen of both. But I cannot goe through this ſtorie at this time; I will therefore here cut off.