Commentary on Judges, Sermon 90
THE NINETIETH SERMON ON THE XVII. CHAPTER OF THE BOOKE OF IVDGES.
NOw to proceede with Micah and his mother, this is further Doct. 6.to be marked in him her ſonne, that when he ſaw his mother ſo troubled for the loſſe of the money, and heard her curſe for it, hee did not ſuffer her to lye ſtill in that eſtate, but made haſte to quiet her, by telling her that he had it. Which I note of him, though a bad man, to the iuſt condemning of thoſe, who ſeeke to vexe their parents, and to doe that which they know will grieue them at the heart, when yet they can doe otherwiſe. If ye aske how: I anſwere, beſides many wilfull parts played by them otherwaies, they doe it by their irreligious, prophane, and vnthriftie courſe, in ſpending their goods waſtfully and riotouſly: whereas not onelyonly children ſhould not grieue their parents, but neither one neighbour or ſtranger ſhould vexe or diſquiet another. But all ſhould procure the peace and welfare of other, and not ſeeke to vex them, which a man would Note.thinke were a goodly ſight to behold, and that becauſe God is bountifull and rich in merciemercy toward vsus, who hauehave ten thouſand times more prouoked him to reuenge, then the worſt enemie we hauehave hath proked vsus. And therefore cruell and rigorous are they, who are ſo hard hearted that they can reioyce in other mens harmes, & laugh at the ſhrewd turnes that befall them, (prouoking thereby the like to be done to themſelues) ſo farre is it off, that they either pitie or ſeeke to reſcue them in their oppreſſions.
Further he ſaith, that when his mother miſſed the money, ſhe curſed. By Doct. 7.curſing ſo, ſhe might meane as well her hard happe, (as ſuch count it) as well as him that had ſtollen it. Both ſhe might doe: but whether of both ſoeuer it was, vnſauourie and vngodly it was. And yet hearing newes of it againe by her ſonnes confeſſion, ſhe is in another extremitie, and bleſſeth him, as faſt as ſhe curſed before. Theſe diſtinct points let vsus a little conſider of, ere we goe from this verſe. And for the firſt of theſe, wee ſee in this woman, as in a glaſſe, the curſed nature that is in moſt people, (except corrected by grace) that when any thing croſſeth them, or befalles them otherwiſe Note.then they would, it driues God out of remembrance and the conſideration of his prouidence, or of their owne iuſt deſert which hath brought it vponupon them, and ſo they let paſſe their dutie, which in ſuch accidents God calles them to practiſe. That which is preſenteſt with vsus, is wrath and reuenge; which ſeeing we cannot hauehave to the full vponupon the ſuppoſed wronger of vsus, therefore that toole which is readieſt we draw; euen a venomed arrow out of the quiuer of a poyſoned heart, curſing, banning, and ſwearing and ſuch like. Not that men content themſelues with this, (ſaue onelyonly to vent the ſome of their wicked hearts preſently, which elſe they thinke would burſt) for when they come neerer the partie, they will requite him ten for one, & hit him home to purpoſe, as the Philiſtims did Samſon. But till this come, they will bee doing with the other. And the greateſt impotencie men bewray in this kinde, when the caſualtie is ſuch as they ſee not how they can redreſſe it, but it muſt bee ſtood too howſoeuer. Thus did the laylor, when Act. 16. 27.his priſoners were fled. Thus men doe when their goods are impaired by ill debtors, ſuertiſhip, coſonage, ill bargaines, robberie, nay euen when Gods more immediate hand croſſeth them, as in trauell by ſea or land, in their harueſts and commodities, by vnſeaſonable weather, bad ſucceſſe or the Note.like. And then they let the arrow flye, light where it will, ſometimes vponupon God himſelfe, (for he that curſeth his lot, curſeth God, and if he were within his reach, he would ſurely challenge him) and ſometimes vponupon men, nay ſometimes vponupon the ſenſeleſſe creature it ſelfe wherein they are croſſed, or which croſſeth them, by the ſide wherof, they wound God himſelfe. Wheras Iob ſpake not fooliſhly, neither charged God in al the euil that befell him. Iob 1 23.And Dauid looked vp to God, when all Ziglag was deſtroyed by enemies, 2. Sam. 16. 10.and in Shemies groſſe abuſing and wronging him. Let ſuch behauiour therefore be farre from vsus, being fitter for Heathens or Idolaters.
But beſides this, we ſee, that it is a very bad thing for parents and gouernours to ſhew ill example any way by curſing, ſwearing, or any like in the preſence of children or other. For that greatly aggrauateth the ſinne that was too odious of it ſelfe, though done of them in ſecret. As all open ſinnes are more dangerous then couert faults, becauſe of the extenſion, and offenſiue example; ſo no examples ſo noyſome as the ſin of parents before their children. No example is ſo forcible to draw, both becauſe nature helpeth the conueiance, and beſides, cauſeth the childe to thinke it becommeth him to reſemble his parents, and beſides it giueth hope of impunitie. And yet this is the trade and way which moſt teach their children in their youth, to the end they may be ripe and maſters thereof in their age. For though ſinne oft doe runne in a wicked blood, (as I hauehave ſaid before, chap. 12. 1.) yet by daily practiſe and obſeruation children are more rooted in their parents vices by imitation. The like (if not worſe) is the breaking out of husbands before their wiues, Maſters before their ſeruants, Magiſtrates or Miniſters before their ſubiects and people: theſe examples deſcend and ſoke into the inferiours farre more deeply and infecteouſly, (I ſay not then good examples doe profitably) but more then from equals or meaner perſons. Hereof a ſhew was that of Lameg, raging and playing the mad man before his two Gen. 4. 23. 24.wiues. How ſhamefull alſo was it for Saul to ſhew ſuch wrath and reuenge in the preſence of Ionathan? For a parent to lye, raile, ſweare in the hearing 1. Sam. 19. 1. 11. & 1. Sam. 20. 30. 33.of his children? Nay to patronage ſuch ſinnes in their preſence, as ſome will tell their young ones, if they thought they would proue preciſe ſeruers of God, they would neuer giuegive them penny: what is this, but to ſpurre them to that which the ſtrongeſt bridle can hardly keep them from? It is as goodly a ſight, as Noahs vncouering himſelfe before his children. Oh Gen. 9. 21.men thinke, their children can ſpie nothing amiſſe in them, they may ſin by authoritie, and ſhall they ſtand in awe of their children? No, ſtand in awe of God, and then your children ſhall ſee that in your godly ſpeech and behauiour, mixed with ſobrietie, that ſhall make them ſtand in ſuch awe of you, that they dare not diſguiſe themſelues before you, or behind your backes; which elſe no terror will driue them from, though ſeueritie may make them ſimper and diſſemble in preſence. And this I adde, becauſe men thinke to binde beares, and will ſay, Though I doe ſo, or ſo, I will make my childe doe thus and otherwiſe.
But to end theſe verſes with the other point, wee ſee by this what is the goodneſſe of thoſe who would bee taken for good people, but yet are not guided by God: Euen that which we ſee in this woman; and that is, curſing going with bleſſing: and ſo it is with the moſt; in taking their troubles, or vponupon the newes and heareſay of any croſſe befalne them, they are readie to curſe; and when their humour is ſerued, and they pleaſed, then on the other ſide they bleſſe; ſo from one mouth commeth curſing and bleſſing, as the Apoſtle ſpeaketh, in ſuch the caſe being altered. If an affliction meete Iam. 3. 9.with them, they could finde in their heart to charge God for it; and if the contrary thing befall them, they can change themſelues into new colours, and as if they had not abuſed their lippes ſo foully, they fall to bleſſing of God: but they pleaſe him as much in ſo doing, as in the other; ſo that, as ſuch bleſſing with the tongue bringeth no bleſſing from God, ſo ſuch curſing falleth oft vponupon themſelues and theirs, who ſticke not in their rage to wiſh and call for it vponupon others, who ſhall bee free from the curſe that is cauſeleſſe, neither ſhall it come neere them. It is not to be wondred at, that men vnſetled and vnſauourie ſhould runne into ſuch extreames; for if their doings were laid before them, they would anſwere for themſelues without bluſhing, that they doe well herein. When we ſee ſweete ſeaſons (ſay they) and good harueſts, and all to our liking, what ſhould we do but bleſſe God, and be thankfull? Indeed when we cannot plough the ground, becauſe it is ſo ſteely with droughts, nor ſow by reaſon of immoderate wet, or when we ſee the corne and graſſe come to his perfection, then to be in hazard by weather, who can beare it or behold the loſſe and deſtruction of the creatures without griefe? No, it is true, if there be no more then corrupt nature in thee, thou wilt finde ſome excuſe or other to ſalue thy curſed and vngodly doings withall. But if grace had once ſeaſoned thy heart, or purged old Adam in any meaſure out of thee, thou ſhouldeſt finde no ſuch diſtemper of affections, nor inconſtancie in thee, but preſently thou ſhouldeſt take thy ſelfe in the manner, and ſay; Oh what fountaine is this which ſendeth forth bitter and ſweete out of me? ſhall I receiue good things from Gods hand Note.and not euill? ſhall I ſerue him for aduantage? but if hee touch me, ſhall I then curſe him to his face? That which were groſſe to offer to a baſe man ſhall I offer to God, to count him my friend onelyonly then when hee pleaſeth me, but if hee croſſe me neuer ſo little, then to count none ſo great an enemie? I abhorre ſuch dealing: If I did well in bleſſing him, I doe ſhamefully in the contrary, and my thankſgiuing is a ſtinking offering in Gods noſtrils, in ſtead of a ſweete ſauour: for God hateth a man of a double tongue, as well as a double heart, out of the which the tongue ſpeaketh. And if men would by ſuch qualities as theſe, learne to ſearch out the reſt, (for theſe goe not alone) and by all laid together, would giuegive iuſt iudgement vponupon themſelues and trie their eſtate; they ſhould make good vſe of ſuch inſtructions. And to be ſure the lewd and prophane neuer heare any particular ſinne reproued, to purpoſe, till it driue them quite out of conceit with themſelues Act. 2. 37.for the ſuperfluitie of euill that lurketh in them, and the world of woe and deſolation which (without merciemercy obtained from God) it will at length bring vponupon them.
Now to proceede to the third verſe: The woman, when her ſonne had Verſ. 3, 4, 5, 6.reſtored the ſiluer, anſwereth him, that ſhe had dedicated it to the Lord, euen for her ſonne to make a molten and graued Image. And ſhe took part of it, and gaue it to the founder, and hee made ſuch an Image as ſhe deſired, and ſhe put it in the houſe of Micah. And he had a houſe of gods, and made with the reſt of the money all garments and ornaments fit for a Prieſt, ſignified by the Ephod, the vpper garment of the Prieſt, which was ye chiefe; and when all other things fit for Idolatrie were prouided, then he brought the Images, which are here called Teraphim, into the houſe of his gods, (as he called them) and made his ſonne his Prieſt. And whereas it might be ſaid, Was all this abomination done in Iſrael? how could that be? It is anſwered in the ſixth verſe, as the reaſon of all; there was then no ordinary Magiſtrate in the land to ſee good order, and put downe the contrary, and that was the cauſe.
Whereas ſhe had dedicated the money to the Lord, all that heare what Doct. verſ 3. 4.ſhe ſaid, would thinke her meaning was, that ſhe had vowed it to the vſe of the Tabernacle, and ſeruice of God, which had been commendable in her; but ſhe did ſo dedicate it, to the making of an Image, not to the intent to worſhip falſe gods, but the true God, euen Iehouah, though in an vnlawfull manner. Whereby wee ſee two kindes of Idolatrie hauehave been, and are practiſed in the world: one, when a ſtrange god is worſhipped, or made for that end: another, when the true God is worſhipped therein, but not in ſuch manner as hee hath commanded, but by and in Images, or ſome other way that men hauehave inuented: and of this ſecond kinde was this womans ſinne. So when an Image is made by any & ſet vp, to bring God to remembrance, we muſt vnderſtand, that although they doe it of deuotion, intending no other thing then to worſhippe him thereby, yet all ſuch doing of theirs is but meere ignorance, and ſuperſtition, and that which God doth vtterly abhorre.
Such as that was of the children of Iſraels deuiſing, in making a Calfe to worſhippe, mentioned in Exodus; and ſuch as now is practiſed in Poperie, Exod 32. 4.who profeſſe when an Image is ſet vp before them, they pray not to it, but to God, whether it bee the Crucifix, or the picture of the Virgin Mary, (as they call it) or any other, neither worſhip they it, (if ye will beleeue them) they ſay, but they doe ſo, to put them in minde of their Sauiour, which is little better. But whatſoeuer they meane or intend in ſuch their doings, their worke is accepted of God, euen as this womans was; and that is, that he taketh and counteth it for Idolatrie. But let vsus all, as well as Idolaters, beware that we offer not to God any ſeruice or ſacrifice, whereby we ſhould but mocke him, as Micahs mother did. Whether it bee will-worſhip which he neuer allowed, or done in hypocriſie, which he deteſteth, as well as Idolatrie moſt of all condemned: but let vsus alwaies be guided by his word in the worſhip which we offer him.
As ſhe had dedicated the whole ſumme of the money to the Lord, which 2ſhe tooke againe of her ſonne, ſo accordingly ſhe put to the founder a part of it, to make a molten Image, and the reſt of the eleuen hundred ſhekels ſhe gaue backe to her ſonne for the like vſe, to wit, for the maintenance of his Idolatrie. The which doing of hers (ſeeing ſhe was ſo franke in beſtowing, and yet reaped no fruite of all her coſt) doth giuegive iuſt cauſe of wondring, and lamenting, that ſuch Idolaters as they were, and as they of our time be, can ſo readily laſh out their money vponupon that for which they ſhall neuer be the better, (for in vaine doe all ſuch worſhip God) and yet many of vsus are Eſay 55. 2.ſo ſlow and backward to lay out our money (that may bee well ſpared) to comfort the hearts of Gods people, and to other good vſes, when wee yet may reape and enioy moſt certaine yea and that vnſpeakable fruite thereof. I meane when we beleeuing that we are beloued of God, do ſhew this fruit of our louelove and thankfull heart to him againe, that wee maintaine his true worſhip with our goods, and alſo pitie and incourage the true worſhippers of him, I meane his poore members, as he requireth, of which poore ſort he might hauehave made our ſelues to be. But oh, it grieueth me to ſpeake it, that for ſuch good vſes, to wit, for the refreſhing of Gods poore Saints, and the furthering of the true preaching of the Goſpel, men hauehave ſo ſmall deuotion, Iere 48. 10.that they thinke all too much that is beſtowed that way. But they ſhall receiue their reward accordingly: though they hold the truth in the letter, as long as they ſerue God negligently and pinchingly: whereas we hauehave learned of our Sauiour, that his heauenly father is not honoured of vsus, (neither Ioh. 15. 9.then ſhall we of him be) except we bring foorth much fruite. And becauſe in the entrance vponupon this chapter I referred the reader to this place, as a fit occaſion of vrging ſo important a dutie: therfore I will here adde ſomwhat to the former. This I ſay therefore: there is not that lauiſh expence and needleſſe laſhing out of mens money in ſome kinds through the land (God be thanked) which hath been, I meane in beſtowing much meate & drinke vponupon idle ones, and gameſters, and rogues; but wherfore is it ſpared, which was wont to bee ill ſpent? To clothe the poore naked members of Chriſt, thinke we? or to feed their hungrie bellies? to relieue either poore ſtudents in the Vniuerſitie, or Chriſtian poore and diſtreſſed ones in the countrey, or any other good way? This were a good change indeed, and a wiſe frugalitie, to ſpare from the wicked and vile vſes, to the making of friends that may receiue men into eternall habitations. No, no, but the Popiſh rout ſpareth for the maintenance of fugitiue Ieſuites and Seminaries, and the vpholding of the Popes kingdome: the other, that they may the better defray the great charge which the ſeruice of their luſts puts them to, I meane pride of life, the luſt of the couetous heart, and vncleane eye, all which neuer ſo ſwarmed in this land as at this day, and yet neuer ſo great and generall complaints, and penurie, nor ſo many and daily vſes of reliefe as now, in ſo great increaſe of pouertie, as the people is increaſed. Well, gorgeous apparell, royall feaſtings, coſtly pleaſures, great ſummes laid vp, and purchaſes made for the vſe of poſteritie, may preſently giuegive contentment to the fleſh; but Note.when the Lord ſhall call for a reckoning, theſe expences wil not be allowed, nor this account taken for currant, but a wofull backe reckoning ſhall bee exacted at the hands of theſe euill ſtewards, for ſuch waſting of their Maſters goods. And that pinching and niggardly contribution to Chriſts vſe, being laid with the huge ſummes that men beſtow vponupon their luſts, ſhall be an inditement ſufficient againſt them, to their condemnation. Few there Matth. 25. 26.are alas, able to doe any thing to purpoſe towards the eaſing of the generall burthen: and therefore that among thoſe few, the moſt ſhould want an heart (as a wofull miſer confeſſed vponupon his death-bed) oh how lamentable is it? Till better prouiſion be made by the Church, I grant tis no eaſie thing to be brought to paſſe (moſt men being ſo wedded to the penny) but in the meane time let vsus know the law of God bindeth all his people, that as they are freed from Ceremoniall coſt in ſacrifices, Temple and the like, ſo the Lord Ieſus himſelfe hath ſubſtituted in their roome his poore members, vndertaking the payment of all which they take vponupon his ſcore, to the infinite aduantage of their creditors. And this ſhould be enough to perſwade them that be not deſperatly couetous, to inlarge themſelues in merciemercy and louelove to Chriſt, by comforting the bowels of the religious poore, except they will proclaime that if Chriſt himſelfe were preſent, they would ſuffer him to pine and ſtarue for any helpe he were like to hauehave from them, when yet they are well able to helpe. They that are rich in good workes, I wiſh them the true fruite of their practiſe, as I nothing doubt but they ſhall enioy it, euen merciemercy with God in time of need: And for other, ſeeing eueryevery penny to good vſe commeth ſo hardly off with the moſt of them, I aduiſe them to take a better courſe with themſelues againſt their owne vncheerefulnes, by a ſolemne ſetting a part of ſomewhat, as the Apoſtle willeth, (according to 1. Cor. 162.their abilitie, or yeerely receits) when it commeth to hand, for the ſeuerall vſes, which by their owne obſeruation, or the information of others, they ſhall ſee to be moſt needfull to beſtow vponupon.
To conclude, let many of vsus Proteſtants beware, that the bountie of many carnall or Idolatrous perſons, riſe not vp in iudgement againſt our niggardlines. They hauing nothing to ſet them on work, ſaue ciuilitie or blind deuotion, are bountifull to others, and yet themſelues not a whit the betret for it. But we (though we pretend that wee hauehave obtained merciemercy at Gods hand, which ſhould ſet vsus forward to ſhew merciemercy to others) are ſo ſhut vp in our ſelues, that if we may fare wel, little care we what becomes of others. Let vsus amend, by being wiſe for our owne good, in ſhewing merciemercy, and that with cheerefulnes.
But I proceed in this firſt part of the Chapter. When Micahs mother had Verſ. 4. 5.cauſed the Image to be grauen, and then couered it with ſiluer, ſhe put it in her ſonne his chappell or houſe of gods, (for he had ſuch a place, as we hauehave heard, where hee did his deuotion) and furniſhed it with ſuch manner of ſtuffe, as with Prieſts garments, the Ephod, and other ornaments; and there he put Teraphim, that is, Images which he made with the reſt of the money of his mothers. And that hee might want nothing for the purpoſe within his owne doores, he made his owne ſonne, who was neither of the order of Aaron, not yet of the tribe of Leui, (who onelyonly might miniſter before the Lord) yet he made him his Prieſt rather then he would want one. And in deed the Prieſt was good enough for the ſeruice he was put to, both being abominable. In this mirror we may behold what confuſion was growne after the good gouernours Ioſhua and the reſt were dead. It may well bee ſaid in the ſecond chapter of this booke, verſe 10. that then another generation aroſe after them, who knew not the Lord, but ſerued Idols; in which times theſe curſed doings of Micah and his mother had place in all likelihood, as in the entrance of the chapter I hauehave declared.
So that we ſee how it was there and then, when the people declined and turned away from the religion of their forefathers, and when the times grew to be corrupted, we ſee what ſhamefull examples there aroſe of ſuch things, as a little before could not hauehave been abidden; among whom this Micah is to be reckoned, who was alreadie come to be one that had brought ſtrange and falſe worſhippe into his houſe, and was fallen farre from Ioſhuas practiſe, who ſaid in his time, whatſoeuer other did, he and his houſe would ſerue the Lord. And let it teach vsus (if we be wiſe) that if ſome good meanes faile among vsus, diſorder will ſoone winde in, to our great diſcomfort. Wherby let vsus be warned, we I ſay, who deſire to pleaſe God in the vprightnes of Note.our hearts, that while we hauehave the light, we walke in it: and that not onelyonly we do ſo, while the light is among vsus, and good examples remaine to incourage vsus, but let vsus then, euen before the times of danger come, ſtrengthen and vnderunder lay our ſelues in ſuch wiſe with reſolutions and purpoſes daily renued ſo to continue; that if declinings from good courſes ariſe among vsus in our daies either in religion or manners, yet we may abide ſtedfaſt in both, and turne not aſide with the vnſtable and inconſtant multitude, and thoſe that degenerate, that ſo our old age, by a conſtant walking with God, may Note.be crowned with honour, as (no queſtion) it ſhall by ſo doing. Wee little know what may fall out to be done, yea euen of vsus who intend againſt all euill, if the times grow corrupter, and wax worſe and worſe, except we make faire worke before hand by clinging cloſe vnderunder Gods fauour and gouernment.
And although by Gods merciemercy wee are freed from the greateſt yoke of bondage, I meane Idolatrie; yet as they that touch pitch, cannot chuſe but be defiled, ſo they who hauehave to doe, and conuerſe with the prophane and filthie ones of the world, where they may doe what they liſt, how can they keepe their garments vndefiled? I meane their liues vnſtained, and their conſciences pure and good? Wee hauehave too much proofe of that which I ſpeake, in our owne parts of the countrey, how many of good hope and forwardnes, hauehave by bad examples, yea and by their owne declinings in the middeſt of ſo many prouocations, been brought to be diſguiſed in their liues moſt ſhamefully: and yet I am certified, and I eaſily beleeue it, that there are farre worſe people in countries further off.
But to goe forward, in that it is ſaid, that he being but a priuate man, had 2yet an houſe of gods, and all furniture for the ſame, (of which point I ſpake in part before in the ſecond verſe) we may ſee in what baſe things men take their delight, to wit, in ſuch as doe not profit them, (as the Prophet Eſay Eſay 55. 2.complaineth) yea and in ſuch as bring great hurt and annoiance vntounto them. He complaineth in his time thus of the people: Wherefore do you lay out your ſiluer, and not for bread? and your labour without being ſatisfied? And what better may bee ſaid of the moſt in theſe times? but if they bee ſuch as profeſſe any religion, (the reſt are (I confeſſe) further off from God then they) how is their care and coſt beſtowed, with their labour and trauaile, but vponupon the falſe worſhip of God? whether we regard the ſubſtance, it is with a great many Poperie, ſuperſtition, or ſuch like: or the manner of it, it is lip-labour, and hypocriſie. But ſuch ſeruing of God though hee abhorre it, agreeth well with their prophane humour, and croſſeth not their carnall corruptions. But for the varietie of good bookes, whereby they may doe themſelues much good in deede, how many rich men be at coſt, or take vp their delight that way, to furniſh their houſes with ſuch precious ornamēts, as Micah filled a chappell with Idols and all furniture for them? Is there not (thinke we) good incouragement giuen to ſtudents and Preachers, to ſet Note.foorth their godly labours, to be buried in the duſt, and couered with cobwebs, and to lie vnoccupied? But to leaue them, and to come to men of meaner eſtate, who cannot doe much that way, in being at coſt with good books; yet what pleaſure take they in keeping ſome conſtant courſe in ſeruing of God, by praier, recording ſuch good inſtructions as they hauehave heard in publike, or in reading good bookes of ſmaller price, which they may eaſily come by? No, no: theſe are weariſome and vnwelcome: and why ſo? euen to the end that they may trifle out their precious time, & ſo loſe their part in the happineſſe which is both promiſed by God, and preached.
Furthermore by this that Micah and his mother, being both Idolaters, had trained vp his ſonne after the ſame manner, and more then ſo, had 3committed another great ſinne, to wit, to make him Prieſt to ſerue in his houſe of Idols, contrary to Gods commandement in a double reſpect, wee may ſee the heauie eſtate of the children of Idolaters, and of ſuch as hauehave no acquaintance with God, whoſe lot is for the moſt part, to be trained vp (poore innocents) vnderunder ſuch as they are, which is a very deuoting them to the diuell. Whereas mens poſteritie ſhould bee through their many generations, conſecrated to God and his ſeruice, as Samuel was by his mother; 1. Sam. 1. 27.and Timothie was not only brought vp by his vertuous mother to know the Scriptures from a childe, but he had alſo his grandmother commended by 2. Tim. 1. 5.Paul for her religion. Whereas they who are Idolaters, or wicked in their life, depriue their children of their due, I meane godly education, and as much as in them lieth, corrupt and ſpoyle them betimes. To teach the children of religious parents, to count their portion great, when they ſee that by ſubmitting themſelues to the godly education of their parents, they in ſo doing ſubmit themſelues to God alſo, and pleaſe him in the ſame, wherein they pleaſe them. And for the other, they receiue their deadly wound by their bad bringing vp for the moſt part, obſeruing the ſuperſtitious precepts of their parents, as of Omry, or beholding their bad examples and abiding in their religion and ſteps, (for ſo they muſt doe, they ſay, yea and wil doe, as their fathers did) euen to the day of their death. Now touching this inormitie of making a common man a Prieſt, it was as monſtrous vnderunder the Law, as if in our time a man of occupation without gifts ſhould boldly take vponupon him to diſcharge the Miniſters office. And the like corruption crept in when Ieroboam ſuffered eueryevery baſe perſon to thruſt himſelfe 2. Chro. 13. 9.into office to ſerue at Dan and Bethel. Of which more God willing in the next verſes. In the meane while, note we that a baſe and ragged ſhift will ſerue mens turnes, for fault of a better, if they beſet to commit any ſin which is for their profit or pleaſure, or the ſatisfying of their corrupt affection. As in moſt ſinnes we ſee it verified, and ſuch patcherie well becommeth ſuch tradeſmen. If a man of worſhip be addicted to his pleaſure, riot, gaming, vncleannes, or the like, tis a baſe and vnſeemly companion that wil not ſerue the turne with him for a need, rather then the buſineſſe ſhould be hindred. And whereas this Micah hauing broken the maine Commandement which concerned the ſubſtance of Gods worſhip, made no bones of breaking the ſecondary law of Ceremonie, touching the qualitie of the perſon who was to miniſter: let it teach vsus to beware how we pull out any maine ſtone of Gods building, leſt therewith wee pull it downe vponupon our heads, and many ſmaller with it out of the building.
The reaſon is added in this verſe, why ſuch ſtrange and groſſe abuſes Verſ. 6.grew vp ſo ſoone after good order in the daies of the good gouernours Ioſhua and the reſt: namely, for that now there were no ſuch in the daies of Micah, that is, no ordinary Magiſtrate, for ſo the word is taken, Gen. 36. and Gen. 36. 31.therefore eueryevery one did what ſeemed good in his owne eyes. And this ſheweth (beſide that which I hauehave ſaid thereof) that it was an horrible part which that Micah and his mother wrought. Now this is that which this place doth doth cleerely ſhew vsus, and giueth occaſion to be noted among other things, to wit, what confuſion groweth when good gouernours faile and are wanting: of which I hauehave ſpoke at large in the beginning of the peoples declining after the death of Ioſhua, in the ſecond and the Chapters following.
But that which I will now ſay, is this, that although there bee Chriſtian Magiſtrates, yet except they execute the lawes carefully and conſcionably, defending the good, for which end they are ſet in place, and purſue the vngodly, Rom. 13. 1.without partialitie, it will be by the many foule inormities which may lie vnpuniſhed, that much iniquitie will ſwarme, though it cannot be compared to the hauing of none. And what the people will then doe, we may ſee here: that eueryevery one doth that which liketh him, following his owne minde and will. And what is more dangerous then ſo to do? Therfore howſoeuer it bee with others, our Sauiour hath taught vsus to deny our Matth 7. 21.ſelues, to hauehave no fellowſhip with the vnfruitfull workes of darkneſſe, and to renounce our owne will and to be ſubiect to his; the obeying whereof Epheſ. 5. 11.is the direct way to happineſſe: for ſo hee teacheth, He that doth the will Luke 9. 23.of my father which is in heauen, he ſhall enter into the kingdom of heauen.Matth. 5. 22.