Works of Joseph Hall, Book 9 – Dedication 39

Works of Joseph Hall · Book 9 – Dedication 39

p. 895CONTEMPLATIONS. THE NINTH BOOKE. The Reſcue of GIBEON.

THe life of the Gibeonites muſt coſt them ſeruitude from Iſrael, and danger from their neighbours: if Ioſhua will but ſit ſtill, the deceit of the Gibeonites ſhall be reuenged by his enemies. Fiue Kings are vp in Armes againſt them, and are ready to pay their fraud with violence. What ſhould theſe poore men doe? If they make not their peace, they die by ſtrangers; if they doe make their peace with Forrainers, they muſt dye by Neighbours. There is no courſe that threatens not ſome danger: Wee hauehave ſped well, if our choice hath light vponupon the eaſieſt inconuenience.

If theſe Hiuites hauehave ſinned againſt God, againſt Iſrael, yet what hauehave they done to their Neighbours? I heare of no trechery, no ſecret information, no attempt. I ſee no ſinne but their league with Iſrael, and their life: yet (for ought wee finde) they were free-men, no way either obliged, or obnoxious. As Satan, ſo wicked men, cannot abide to loſe any of their community: If a Conuert come home, the Angels welcome him with Songs, the Diuels follow him with vprore and fury, his old Partners, with ſcornes and obliquie.

I finde theſe Neighbour Princes halfe dead with feare, and yet they can finde time to be ſicke of enuy. Malice in a wicked heart, is the king of Paſſions: all other vaile and bow when it comes in place; euen their owne life was not ſo deare to them as reuenge. Who would not rather hauehave lookt, that theſe Kings ſhould hauehave tried to hauehave followed the coppy of this League? Or if their fingers did itch to fight, why did they not rather thinke of a defenſiue warre againſt Iſrael, then an offenſiue againſt the Gibeonites? Gibeon was ſtrong, and would not be wonne without bloud; yet theſe Amorites, which at their beſt were too weake for Iſrael, would ſpend their forces before hand on their Neighbours. Here was a ſtrong hatred in weake breſts: they feared, and yet began to fight; they feared Iſrael, yet began to fight with Gibeon. If they had ſate ſtil, their deſtruction had not been ſo ſudden: the malice of the wicked, haſtens the paſe of their owne iudgement. No rod is ſo fit for a miſchieuous man as his owne.

Gibeon, and theſe other Cities of the Hiuites, had no King: and none yeelded and eſcaped but they. Their elders conſulted before for their League; neither is there any challenge ſent to the King, but to the City: And now the fiue Kings of the Amorites hauehave vniuſtly compacted againſt them. Soueraigntie abuſed, is a great ſpurre to outrage: the conceit of authority in great perſons, many times lies in the way of their owne ſafety, whiles it will not let them ſtoope to the ordinary courſes of inferiours. Hence it is, that heauen is peopled with ſo few Great-ones: hence it is, that true contentment ſeldome dwels high; whiles meaner men of humble ſpirits, enioy both earth and heauen.

p. 896The Gibeonites had well proued, that though they wanted an Head, yet they wanted not wit; and now the ſame wit that wonne Ioſhua and Iſrael to their friendſhip and protection, teacheth them to make vſe of thoſe they had won. If they had not more truſted Ioſhua, then their wals, they had neuer ſtolne that League; & when ſhould they hauehave vſe of their new Protectors, but now that they were aſſailed? Whither ſhould we flie, but to our Ioſhua, when the powers of darkenes (like mighty Amorites) hauehave beſieged vsus? If euer we will ſend vp our prayers to him, it will be when we are beleagured with euils. If we truſt to our own reſiſtance, wee cannot ſtand; we cannot miſcarry, if we truſt to his: in vaine ſhall we ſend to our Ioſhua in theſe ſtraits, if we hauehave not before come to him in our freedome.

Which of vsus would not hauehave thought Ioſhua had a good pretence for his forbearance, and hauehave ſaid, You hauehave ſtolne your League with me; why doe you expect helpe from him whom ye hauehave deceiued? All that wee promiſed you, was a ſufferance to liue: enioy what wee promiſed, we will not take your life from you. Hath your faithfulneſſe deſerued to expect more then our couenant? wee neuer promiſed to hazard our liues for you, to giuegive you life with the loſſe of our own. But that good man durſt not conſtrue his owne couenant to ſuch an aduantage: he knew little difference betwixt killing them with his owne ſword, and the ſword of an Amorite: whoſoeuer ſhould giuegive the blow, the murder would be his. Euen permiſſion in thoſe things we may remedy, makes vsus no leſſe Actors then conſent: ſome men kill as much by looking on, as others by ſmiting: We are guilty of all the euill we might hauehave hindered.

The noble diſpoſition of Ioſhua, beſides his ingagement, will not let him forſake his new Vaſſals: Their confidence in him, is argument enough to draw him into the Field. The greateſt obligation to a good minde, is anothers truſt; which to diſappoint, were mercileſly perfidious. How much leſſe ſhall our true Ioſhua faile the confidence of our faith? Oh, my Sauiour, if we ſend the meſſengers of our praiers to thee into thy Gilgal, thy mercy bindes thee to reliefe: neuer any ſoule miſcarried that truſted thee; we may be wanting in our truſt, our truſt can neuer want ſucceſſe.

Speed in beſtowing, doubles a gift; a benefit deferred, loſes the thankes, and proues vnprofitable. Ioſhua marches all night, and fights all day for the Gibeonites: They tooke not ſo much paines in comming to deceiue him, as he in going to deliuer them. It is the nobleſt victory to ouercome euill with good: If his very Iſraelites had been in danger, he could hauehave done no more: God, and his Ioſhua, make no difference betwixt Gibeonites Iſraelited, and his owne naturall people. All are Iſraelites whom he hath taken to league: we ſtrangers of the Gentiles, are now the true Iewes; God neuer did more for the naturall Oliue, then for that wilde Impe which he hath graffed in. And as theſe Hiuites could neuer bee thankfull enough to ſuch a Ioſhua; no more can we to ſo gracious a Redeemer, who forgetting our worthineſſe, deſcended to our Gibeon, and reſcued vsus from the powers of hell and death.

Ioſhua fought, but God diſcomfited the Amorites: The praiſe is to the workman, not the inſtrument: Neither did God ſlay them onelyonly with Ioſhuas ſword, but with his own haile-ſtones; that now the Amorites may ſee both theſe reuenges come from one hand. Theſe bullets of God doe not wound, but kill: It is no wonder that theſe fiue Kings flie; they may ſoone runne away from their hope, neuer from their horror. If they looke behinde, there is the ſword of Iſrael, which they dare not turne vponupon, becauſe God had taken their heart from them, before their life: If they looked vpwards, there is the haile ſhot of God fighting againſt them out of heauen; which they can neither reſiſt, nor auoid.

If they had no enemie but Iſrael, they might hope to runne away from death, ſith feare is a better footman, then deſire of reuenge; but now whither-ſoeuer they runne, heauen will be about their heads: And now, all the reaſon that is left them in this confuſion of their thoughts, is to wiſh themſelues well dead; there is no euaſion, where God intends a reuenge. We men hauehave deuiſed to imitate theſe inſtruments of death, & ſend forth deadly bullets out of a cloud of ſmoke; wherein yet, as there is much danger; p. 897ſo much vncertaintie: but this God, that diſcharges his Ordinance from heauen, directs eueryevery ſhot to an head, and can as eaſily kill as ſhoot. It is a fearefull thing to fall into the hands of the liuing God: he hath more waies of vengeance, then he hath creatures. The ſame heauen that ſent forth water to the old world, fire to the Sodomites, Lightning and Thunder-bolts to the Egyptians, ſends out haileſtones to the Amorites. It is a good care how we may not anger God; it is a vaine ſtudy how we may flie from his iudgements, when we hauehave angered him; if we could runne out of the world, euen there ſhall we finde his reuenges farre greater.

Was it not miracle enough that God did braine their Aduerſaries from heauen, but that the Sun and Moone muſt ſtand ſtill in heauen? Is it not enough that the Amorites flie, but that the greateſt Planets of heauen muſt ſtay their own courſe, to witneſſe and wonder at the diſcomfiture? For him which gaue them both being and motion, to bid them ſtand ſtill, it ſeemes no difficultie, although the rareneſſe would deſerue admiration but for a man to command the chiefe Starres of heauen, (by whoſe influence he liueth) as the Centurion would doe his ſeruant; Sunne, ſtay in Gibeon, and Moone ſtand ſtill in Aialon, it is more then a wonder. It was not Ioſhua, but his faith that did this; not by way of precept, but of praier, If I may not ſay, that the requeſt of a faithfull man (as wee ſay of the great commands. Gods glory was that which Ioſhua aimed at: he knew that all the world muſt needs be witneſſes of that which the Eye of the world ſtood ſtill to ſee. Had he reſpected but the ſlaughter of the Amorites, he knew the Haile-ſtones could doe that alone; the Sunne needed not ſtand ſtill to direct that cloud to perſecute them; but the glory of the ſlaughter was ſought by Ioſhua, that he might ſend that vp, whence thoſe Haile-ſtones and that victory came: All the Earth might ſee the Sunne and Moone; all could not ſee the Cloud of Haile, which becauſe of that heauy burden flew but low. That all Nations might know, the ſame hand commands both in Earth, in the Clouds, in Heauen, Ioſhua now praies, that he which diſheartned his enemies vponupon earth, and ſmote them from the cloud, would ſtay the Sunne and Moone in Heauen. God neuer got himſelfe ſo much honour by one dayes worke amongſt the Heathen; and when was it more fit then now, when fiue Heathen Kings are banded againſt him?

The Sun and the Moone were the ordinary gods of the world: and who would not but thinke, that their ſtanding ſtill but one houre, ſhould be the ruine of Nature? And now all Nations ſhall well ſee, that there is an higher then their higheſt, that their gods are but ſeruants to the god whom themſelues ſhould ſerue, at whoſe pleaſure both they and Nature ſhall ſtand at once. If that God which meant to work this miracle, had not raiſed vp his thoughts to deſire it, it had beene a blameable preſumption, which now is a faith worthy of admiration. To deſire a miracle without cauſe, is a tempting of God. O powerfull God that can effect this! O power of faith that can obtain it! What is there that God cannot doe? and what is there which God can doe, that faith cannot doe?

The Altar of the Reubenites.

REuben and Gad were the firſt that had an inheritance aſſigned them: yet they muſt enioy it laſt: So it falls out oft in the heauenly Canaan, the firſt in title are the laſt in poſſeſſion. They had their lot aſſigned them beyond Iordan, which though it were allotted them in peace, muſt be purchaſed with their warre: that muſt be done for their brethren, which needed not be done for themſelues: they muſt yet ſtill fight, and fight formoſt, that as they had the firſt patrimony, they might endure the firſt encounter. I doe not heare them ſay, This is our ſhare, let vsus ſit downe and enioy it quietly, fight who will for the reſt: p. 898but when they knew their owne portion, they leaue wiues and children to take poſſeſſion, and march armed before their brethren, till they had conquered all Canaan. Whether ſhould we more commend their courage, or their charity? Others were moued to fight with hope, they only with louelove: they could not win more, they might loſe themſelues; yet they will fight, both for that they had ſomething, and that their brethren might hauehave. Thankfulneſſe and louelove can doe more with Gods children, then deſire to merit, or neceſſity: No true Iſraelite can (if he might chuſe) abide to ſit ſtill beyond Iordan, when all his brethren are in the field. Now when all this warre of God was ended, and all Canaan is both won and diuided, they returne to their owne; yet not till they were diſmiſſed by Ioſhua: all the ſweet attractiues of their priuate louelove cannot haſten their pace. If heauen be neuer ſo ſweet to vsus, yet may we not runne from this earthen warfare, till our great Captaine ſhall pleaſe to diſcharge vsus. If theſe Reubenites had departed ſooner, they had been recalled, if not as cowards, ſurely as fugitiues; now they are ſent backe with victory and bleſſing. How ſafe and happy it is to attend both the call and the diſpatch of God!

Being returned in peace to their home, their firſt care is, not for Trophees, nor for houſes, but for an Altar to God; an Altar, not for ſacrifice, which had been abominable, but for a memoriall what God they ſerued. The firſt care of true Iſraelites, muſt be the ſafety of Religion; the world, as it is inferiour in worth, ſo muſt it be in reſpect▪ hee neuer knew God aright, that can abide any competition with his Maker.

The reſt of the Tribes no ſooner heare newes of their new Altar, but they gather to Shiloh, to fight againſt them: they had ſcarce breathed from the Canaanitiſh war, & now they will goe fight with their brethren: if their brethren will (as they ſuſpected) turne Idolaters, they cannot hold them any other then Canaanites. The Reubenites and their fellowes had newly ſetled the reſt of Iſrael in their poſſeſſions, and now ere they can be warme in their ſeats, Iſrael is vp in Armes to thruſt them out of their own: The hatred of their ſuſpected Idolatry, makes them forget either their blood, or their benefits. Iſrael ſayes, Theſe men were the firſt in our battels, and ſhall be the firſt in our reuenge: they fought well for vsus; we will try how they can fight for themſelues. What if they were our Champions? Their reuolt from God hath loſt them the thank of their former labours; their Idolatry ſhall make them of brethren, aduerſaries; their owne bloud ſhall giuegive handfell to their new Altar. O noble and religious zeale of Iſrael! Who would thinke theſe men the ſonnes of them that danced about the molten Calfe? That conſecrated an Altar to that Idoll? Now they are ready to die or kill, rather then endure an Altar without an Idoll. EueryEvery ouerture in matter of Religion, is worthy of ſuſpition, worthy of our ſpeedy oppoſition: God looks for an early redreſſe of the firſt beginnings of impiety. As in treaſons or mutinies, wiſe States-men find it ſafeſt to kill the ſerpent in the egge; ſo in motions of ſpiritual alteration, one ſpoonefull of water will quench that fire at the firſt, which afterwards whole buckets cannot abate.

Yet doe not theſe zealous Iſraelites run raſhly and furiouſly vponupon their brethren, nor ſay, What need we expoſtulate? The fact is cleare: what care we for words, when we ſee their Altar? What can this meane▪ but either ſeruice to a falſe god, or diuiſion in the ſeruice of the true? There can be no excuſe for ſo manifeſt a crime: why doe we not rather think of puniſhment, then ſatisfaction? But they ſend ere they go, and conſult ere they execute. Phineas the ſonne of Eleazar the Prieſt, and ten Princes (for eueryevery Tribe one) are addreſſed both to inquire, and diſſwade; to inquire of the purpoſe of the fact; to diſwade from that which they imagined was purpoſed. Wiſedome is a good guide to zeale, and onelyonly can keepe it from running out into fury: If diſcretion doe not hold in the reynes, good intentions will both breake their own necks, and the ryders: yea, which is ſtrange, without this, the zeale of God may lead vsus from God.

Not onelyonly wiſedome, but charity moued them to this meſſage. For, grant they p. 899had been guilty, muſt they periſh vnwarned? Peaceable meanes muſt firſt be vſed to recall them, ere violence be ſent to perſecute them. The old rule of Iſrael hath been, ſtill to inquire of Abel; No good Shepheard ſends his dog to pull out the throat of his ſtrayed ſheepe, but rather fetches it on his ſhoulders to the fold: Sudden cruelty ſtands not with Religion: He which will not himſelfe breake the bruiſed reede, how will he allow vsus, either to bruiſe the whole, or to breake the bruiſed, or to burne the broken?

Neither yet was here more charity in ſending, then vncharitableneſſe in the miſconſtruction. They begin with a challenge; and charge their brethren deeply with tranſgreſſion, apoſtaſie, rebellion. I know not how two contrary qualities fall into louelove; it is not naturally ſuſpicious, and yet many times ſuggeſts iealous feares of thoſe we affect. If theſe Iſraelites had not loued their brethren, they would neuer hauehave ſent ſo far to reſtraine them; they had neuer offered them part of their owne patrimony: if they had not beene exceſſiuely iealous, they had not cenſured a doubtfull action ſo ſharply. They met at Shilo, where the Tabernacle was; but if they had conſulted with the Arke of God, they had ſaued both this labour, & this challenge: This caſe ſeemed ſo plaine, that they thought aduice needles: Their inconſiderateneſſe therefore brands their brethren with crimes whereof they were innocent; and makes themſelues the onelyonly offenders. In caſes which are doubtfull and vncertaine, it is ſafe either to ſuſpend the iudgement, or to paſſe it in fauour; otherwiſe, a plaine breach of charity in vsus, ſhall be worſe then a queſtionable breach of iuſtice in another.

Yet this little gleame of their vncharitable louelove began at themſelues; if they had not feared their owne iudgements in the offence of Reuben, I know not whether they had been ſo vehement: The fearefull reuenges of their brethrens ſinne are ſtill in their eye. The wickedneſſe of Peor ſtretched not ſo far as the plague; Achan ſinned, and Iſrael was beaten: therefore by iuſt induction, they argue (Yee rebell to day againſt the Lord, to morrow will the Lord be wroth with all the Congregation.) They ſtill tremble at the vengeance paſſed; and finde it time to preuent their owne puniſhment, in puniſhing their brethren. Gods proceedings hauehave then their right vſe, when they are both carefully remembred, and made patterns of what he may doe.

Had theſe Reubenites been as hot in their anſwere, as the Iſraelites were in their charge, here had growne a bloudy war out of miſpriſion: But now their anſwere is milde and moderate, and ſuch as well ſhewed, that though they were further from the Arke, yet no leſſe neere to God. They thought in themſelues, This act of ours, though it were well meant by vsus, yet might well be by interpretation ſcandalous; it is reaſon our mildneſſe ſhould giuegive ſatisfaction for that offence, which we hauehave not preuented. Hereupon, their anſwere was as pleaſing, as their act was dangerous. Euen in thoſe actions whereby an offence may be occaſioned (though not giuen) charity bindes vsus to cleare both our owne name, and the conſcience of others.

Little did the Iſraelites looke for ſo good a ground of an action ſo ſuſpicious; An Altar without a ſacrifice? An Altar and no Tabernacle? An Altar without a precept, and yet not againſt God? It is not ſafe to meaſure all mens actions by our owne conceit, but rather to thinke there may be a further drift and warrant of their act, then we can attaine to ſee.

By that time the Reubenites hauehave commented vponupon their owne worke, it appeares as iuſtifiable, as before offenſiue. What wiſedome and religion is found in that Altar, which before ſhewed nothing but Idolatry? This diſcourſe of theirs is full both of reaſon and piety; We are ſeuered by the riuer Iordan from the other Tribes; perhaps hereafter, our choyce may exclude vsus from Iſrael Poſterity may peraduenture ſay, Iordan is the bounds of all natural Iſraelites; the ſtreams wherof neuer gaue way to thoſe beyond the Riuer: If they had beene ours, either in bloud or religion, they would not hauehave beene ſequeſtred in habitation. Doubtleſſe therefore theſe men are the off-ſpring of ſome Strangers, which by vicinity of abode, hauehave gotten ſome tincture of our language, manners, religion; What hauehave we to doe with them, what hauehave they to doe p. 900with the Tabernacle of God? Sith therefore we may not either remoue Gods Alter to vsus, or remoue our Patrimony to the Altar; the Patterne of the Altar ſhall goe with vsus, not for ſacrifice, but for memoriall; that both the poſterity of the other Iſraelites may know, we are no leſſe deriued from them, then this Altar from theirs; and that our poſterity may know, they pertaine to that Altar, whereof this is the reſemblance. There was no danger of the preſent; but poſterity might both offer and receiue preiudice, if this Monument were not. It is a wiſe and holy care to preuent the dangers of enſuing times, and to ſettle religion vponupon the ſucceeding generations. As we affect to leaue a perpetuity of our bodily iſſue, ſo much more to traduce piety with them. Doe wee not ſee good husbands ſet and plant thoſe trees, whereof their grand-children ſhall receiue the firſt fruit, and ſhade? Why are wee leſſe thrifty in leauing true religion intire to our childrens children?

EHVD and EGLON.

AS eueryevery man is guilty of his owne ſorrow, theſe Iſaelites bred miſchiefe to themſelues: It was their mercy that plagued them with thoſe Canaanites which their obedience ſhould hauehave rooted out. If fooliſh pitty be a more humane ſinne, yet it is no leſſe dangerous then cruelty: Cruelty kils others, vniuſt pitty kils our ſelues. They had been Lords alone of the promiſed Land, if their commiſeration had not ouer-ſwayed their iuſtice; and now their enemies are too cruell to them (in the iuſt reuenge of God) becauſe they were too mercifull. That God, which in his reuealed will had commanded all the Canaanites to the ſlaughter, yet ſecretly giues ouer Iſrael to a toleration of ſome Canaanites for their owne puniſhment. Hee hath bidden vsus cleanſe our hearts of all our corruptions: yet hee will permit ſome of theſe thornes ſtill in our ſides, for exerciſe, for humiliation. If we could lay violent hands vponupon our ſinnes, our ſoules ſhould hauehave peace; now our indulgence coſts vsus many ſtripes, and many teares: what a continued circle is here of ſinnes, iudgements; repentance, deliuerances? The conuerſation with Idolaters, taints them with ſinne; their ſinne drawes on iudgements; the ſmart of the iudgement moues them to repentance; vponupon their repentance followes ſpeedy deliuerance, vponupon their peace and deliuerance they ſinne againe.

Othniel, Calebs nephew, had reſcued them from Idolatry and ſeruitude: his life, and their innocence and peace ended together. How powerfull the preſence of one good man is in a Church or State, is beſt found in his loſſe.

A man that is at once eminent in place and goodneſſe, is like a ſtake in a hedge; pull that vp, and all the reſt are but looſe and rotten ſticks, eaſily remoued: or like the piller of a vaulted roofe, which either ſupports, or ruines the building. Who would not thinke Idolatry an abſurd and vnnaturall ſinne? which as it hath the feweſt inducements, ſo had alſo the moſt direct inhibitions from God; and yet after all theſe warnings, Iſrael falls into it againe: Neither affliction nor repentance can ſecure an Iſraelite from redoubling the worſt ſinne, if he be left to his owne frailty. It is no cenſuring of the truth of our preſent ſorrow, by the euent of a following miſcarriage; The former cryes of Iſrael to God were vnfained, yet their preſent wickedneſſe is abominable: Let him that thinkes he ſtands, take heed leſt he fall.

No ſooner had he ſaid (Iſrael had reſt) but he addes, They committed wickedneſſe: The ſecurity of any people is the cauſe of their corruption; ſtanding waters ſoone grow noyſome. Whiles they were exerciſed with warre, how ſcrupulous were they of the leaſt intimation of Idolatry? the newes of a bare Altar beyond Iordan, drew them together for a reuenge; now they are at peace with their enemies, they are at variance p. 901with God. It is both hard and happy not to be the worſe with liberty; The ſendentary life is moſt ſubiect to diſeaſes.

Rather then Iſrael ſhall want a ſcourge for their ſinne, God himſelfe ſhall raiſe them vp an enemy: Moab had no quarrell but his owne ambition: but God meant by the ambition of the one part, to puniſh the Idolatry of the other; his iuſtice can make one ſinne the executioner of another, whiles neitheir ſhall look for any other meaſure from him, but iudgement: The euill of the City is ſo his, that the inſtrument is not guiltleſſe. Before, God had ſtirred vp the King of Syria againſt Iſrael; now, the King of Moab; afterwards, the King of Canaan: Hee hath more variety of iudgements, then there can be offences; if we hauehave once made him our aduerſary, he ſhall be ſure to make vsus aduerſaries enow; which ſhall reuenge his quarrell, whiles they proſecute their owne.

Euen thoſe were Idolaters, by whoſe hands God plagued the Idolatries of Iſrael. In Moab, the ſame wickedneſſe proſpers, which in Gods own people is puniſhed: the iuſtice of the Almighty can leaſt brooke euill in his own; the ſame heathen which prouoked Iſrael to ſinne, ſhall ſcourge them for ſinning. Our very profeſſion hurts vsus, if we be not innocent.

No leſſe then eighteene yeeres did the rod of Moab reſt vponupon the inheritance of God: Iſrael ſeemes as borne to ſeruitude; they came from their bondage in the Land of Egypt, to ſerue in the Land of Promiſe: They had neglected God, now they are neglected of God; their ſinnes hauehave made them ſeruants, whom the choyce of God had made free, yea, his firſt borne. Worthy are they to ſerue thoſe men, whoſe falſe gods they had ſerued; and to ſerue them alwaies in thraldome, whom they hauehave once ſerued in Idolatry. Wee may not meaſure the continuance of puniſhment, by the time of the commiſſion of ſinne, one minutes ſinne deſerues a torment beyond all time.

Doubtleſſe, Iſrael was not ſo inſenſible of their owne miſery, as not to complaine ſooner then the end of eighteen yeers: The firſt houre they ſighed for themſelues, but now they cried vntounto God. The very purpoſe of affliction is to make vsus importunate: He that heares the ſecret murmurs of our griefe, yet will not ſeeme to heare vsus, till our cries be loud and ſtrong. God ſees it beſt to let the penitent dwell for the time vnderunder their ſorrowes; he ſees vsus ſinking all the while, yet he lets vsus alone, til we be at the bottome: and when once we can ſay, Out of the depths hauehave I cried to thee, inſtantly followes, The Lord heard me. A vehement ſuter cannot but be heard of God, whatſoeuer hee askes. If our prayers want ſucceſſe, they want heart: their bleſſing is according to their vigour. Wee liue in bondage to theſe ſpirituall Moabites, our owne corruptions. It diſcontents vsus: but where are our ſtrong cries vntounto the God of heauen? where are our teares? If we could paſſionately bemoane our ſelues to him, how ſoone ſhould wee bee more then conquerours? Some good motions wee hauehave to ſend vp to him, but they faint in the way. We may call long enough, if wee cry not to him.

The ſame hand that raiſed vp Eglon againſt Iſrael, raiſed vp alſo Ehud for Iſrael, againſt Eglon: When that Tyrant hath reuenged God of his people, God will reuenge his people of him. It is no priuiledge to be an inſtrument of Gods vengeance by euill meanes. Though Eglon were an vſurper, yet had Ehud been a Traytor, if God had not ſent him: it is onelyonly in the power him that makes Kings, when they are once ſettled, to depoſe them. It is no more poſſible for our moderne butchers of Princes, to ſhew they are imployed by God, then to eſcape the reuenge of God in offering to doe this violence, not being imployed.

What a ſtrange enoyce doth God make of an Executioner? A man ſhut of his right hand; either he had but one hand, or vſed but one, and that the worſe, and more vnready: Who would not hauehave thought both hands too little for ſuch a worke, or, if either might hauehave been ſpared, how much rather the left? God ſeeth not as man ſeeth? It is the ordinary wont of the Almighty, to make choyce of the vnlikelieſt meanes. p. 892The inſtruments of God muſt not be meaſured by their owne power, or aptitude, but by the will of the Agent: Though Ehud had no hands, he that imployed him, had enabled him to this ſlaughter. In humane things, it is good to looke to the meanes; in diuine, to the worker; No meanes are to be contemned that God will vſe; no meanes to be truſted that man will vſe without him.

It is good to be ſuſpicious where is leaſt ſhew of danger, and moſt appearance of fauour. This left-handed man comes with a preſent in his hand, but a dagger vnderunder his skirt. The Tyrant, beſides ſeruice, lookt for gifts; and now receiues death in his bribe: Neither God nor men doe alwaies giuegive where they louelove. How oft doth God giuegive extraordinary illumination, power of miracles, beſides wealth and honour, where he hates? So doe men too oft accompany their curſes with preſents; either leaſt an enemy ſhould hurt vsus, or that we may hurt them. The intention is the fauour in gifts, and not the ſubſtance.

Ehuds faith ſupplies the want of his hand: Where God intends ſucceſſe, hee lifts vp the heart with reſolutions of courage and contempt of danger. What indifferent beholder of this proiect would not hauehave condemned it, as vnlikely to ſpeed; To ſee a maimed man goe alone to a great King, in the middeſt of all his troupes; to ſingle him out from all witneſſes; to ſet vponupon him with one hand in his owne Parlor, where his Courtiers might hauehave heard the leaſt exclamation, and hauehave comne in, if not to the reſcue, yet to the reuenge? EueryEvery circumſtance is full of improbabilities: Faith euermore ouer-lookes the difficulties of the way, and bends her eyes onelyonly to the certainty of the end. In this inteſtine ſlaughter of our tyrannicall corruptions, when we caſt our eyes vponupon our ſelues, wee might well deſpaire: Alaſſe, what can our left hands doe againſt theſe ſpirituall wickedneſſes? But when wee ſee who hath both commanded, and vndertaken to proſper theſe Holy deſignes, how can we misdoubt the ſucceſſe? I can doe all things through him that ſtrengthens mee.

When Ehud hath obtayned the conuenient ſecrecy both of the weapon and place; now with a confident forehead hee approches the Tyrant, and ſalutes him, with a true and awfull preface to ſo important an act: I hauehave a meſſage to thee from God. Euen Ehuds ponyard was Gods meſſage; not onelyonly the vocall admonitions, but alſo the reall iudgements of God, are his errands to the world. He ſpeakes to vsus in raine and waters, in ſickneſſes and famine, in vnſeaſonable times and inundations: Theſe are the ſecondary meſſages of God; if we will not heare the firſt, we muſt heare theſe to our coſt.

I cannot but wonder at the deuout reuerence of this Heathen Prince: hee ſate in his Chaire of State; the vnweildineſſe of his fat body was ſuch, that hee could not riſe with readineſſe & eaſe; yet no ſooner doth he heare newes of a meſſage from God, but he riſes vp from his Throne, and reuerently attends the tenor thereof: Though hee had no ſuperiour to controll him, yet he cannot abide to be vnmannerly in the buſineſſe of God.

This man was an Idolater, a Tyrant: yet what outward reſpects doth hee giuegive to the true God? Eternall ceremonies of piety, and complements of deuotion, may well be found with falſhood in Religion. They are a good ſhadow of truth where it is: but where it is not, they are the very body of hypocraſie. Hee that had riſen vp in Armes againſt Gods people, and the true worſhip of God, now riſes vp in reuerence to his name. God would hauehave liked well to hauehave had leſſe of his courteſie, more of his obedience.

He lookt to hauehave heard the meſſage with his eares, & he feels it in his guts; ſo ſharpe a meſſage, that it pierced the body, and let out the ſoule through that vnclean paſſage: neither did it admit of any anſwere, but ſilence and death. In that part had he offended by pampering it, and making it his god; and now his bane findes the ſame way with his ſinne.

This one hard and cold morſell, which hee cannot digeſt, paies for all thoſe p. 903gluttonous delicates, whereof he had formerly ſurfeted. It is the manner of God, to take fearefull reuenges of the profeſſed enemies of his Church.

It is a maruell, that neither any noyſe in his dying, nor the fall of ſo groſſe a body, called in ſome of his attendants: But that God which hath intended to bring about any deſigne, diſpoſes of all circumſtances to his owne purpoſe. If Ehud had not come forth with a calme and ſetled countenance, and ſhut the dores after him, all his proiect had been in the duſt. What had it been better that the King of Moab was ſlaine, if Iſrael had neither had a meſſenger to informe, nor a Captaine to guide them? Now he departs peaceably, and blowes a Trumpet in Mount Ephraim, gathers Iſrael, and fals vponupon the body of Moab as well as he had done vponupon the head, and procures freedome to his people. He that would vndertake great enterpriſes, had need of wiſdome, and courage; wiſedome to contriue, and courage to execute; wiſedome to guide his courage, and courage to ſecond his wiſedome: both which, if they meet with a good cauſe, cannot but ſucceed.

IAEL and SISERA.

IT is no wonder if they, who ere foure-ſcore daies after the Law deliuered, fell to Idolatry alone, now after foure-ſcore yeers ſince the Law reſtored, fell to Idolatry among the Canaanites. Peace could in a ſhorter time worke looſeneſſe in any people. And if forty yeeres after Othniels deliuerance, they clapſed, what maruell is it that in twiſe forty after Ehud, they thus miſcarried▪ What are they the better to hauehave killed Eglon the King of Moab, if the Idolatry of Moab hauehave killed them? The ſinne of Moab ſhall be found a worſe Tyrant then thir Eglon. Iſrael is for eueryevery market; they ſold themſelues to Idolatry; God ſels them to the Canaanites; it is no maruell they are ſlaues, if they will be Idolaters. After their longeſt intermiſſion, they hauehave now the ſoreſt bondage. None of their Tyrants were ſo potent as Iabin with his nine hundred Chariots of yron. The longer the reckoning is deferred, the greater is the ſumme: God prouides on purpoſe mighty Aduerſaries for his Church, that their humiliation may be the greater in ſuſtayning, and his glory may be greater in deliuerance.

I do not finde any Prophet in Iſrael during their ſinne; but ſo ſoone as I heare newes of their repentance, mention is made of a Propheteſſe, and Iudge of Iſrael. There is no better ſigne of Gods reconciliation, then the ſending of his holy meſſengers to any people: He is not vtterly faln out with thoſe whom he bleſſes with prophecy. Whom yet doe I ſee raiſed to this honour? Not any of the Princes of Iſrael; not Barac the Captaine; not Lapidoth the husband; but a woman, for the honour of her ſex; a wife, for the honour of wedlocke: Debora, the wife of Lapidoth.

He that had choyce of all the millions of Iſrael, culs out two weake women, to deliuer his people; Deborah ſhall iudge, Iael, ſhall execute. All the Palaces of Iſrael muſt yeeld to the Palme-tree of Deborah; The weakneſſe of the inſtruments, redounds to the greater honour of the Workman. Who ſhall aske God any reaſon of his elections, but his own pleaſure? Deborah was to ſentence, not to ſtrike; to command, not to execute: This act is maſculine, fit for ſome Captaine of Iſrael: She was the Head of Iſrael, it was meet ſome other ſhould be the hand: it is an imperfect and titular gouernment, where there is a cōmanding power, without correction, without execution. The meſſage of Deborah findes out Barac the ſonne of Abinoam, in his obſcure ſecrecy, and cals him from a corner of Nepthali, to the honour of this exploit. He is ſent for, not to get the victory, but to take it; not to ouercome, but to kill; to purſue, & not to beat Siſera. Who could not hauehave done this worke, whereto not much courage, no skill belonged? Yet euen for this, will God hauehave an inſtrument of his owne choice: It p. 904is moſt fit that God ſhould ſerue himſelfe where he liſt, of his owne; neither is it to be inquired, whom we thinke meet for any employment, but whom God hath called.

Deborah had been no Propheteſſe, if ſhe durſt hauehave ſent in her owne name; Her meſſage is from him that ſent her ſelfe, Hath not the Lord God of Iſrael commanded? Baracs anſwere is faithfull, though conditionate; and doth not ſo much intend a refuſall to goe without her, as a neceſſary bond of her preſence with him. Who can blame him that he would hauehave a Propheteſſe in his company? If the man had not been as holy as valiant, he would not hauehave wiſhed ſuch ſociety. How many think it a perpetuall bondage to hauehave a Prophet of God at their elbow? God had neuer ſent for him ſo farre, if he could hauehave bin content to goe vp without Deborah; He knew that there was both a bleſſing, and incouragement in that preſence. It is not putting any truſt in the ſucceſſe of thoſe men, that neglect the meſſengers of God.

To preſcribe that to others, which we draw backe from doing our ſelues, is an argument of hollowneſſe and falſity: Barac ſhall ſee that Deborah doth not offer him that cup, whereof ſhe dare not begin; without regard of her ſex ſhe marches with him to Mount Tabor, and reioyces to be ſeene of the tenne thouſand of Iſrael. With what ſcorne did Siſera looke at the gleanings of Iſrael? How vnequall did this match ſeene of ten thouſand Iſraelites againſt his three hundred thouſand foot, ten thouſand horſe, nine hundred charets of yron? And now in a brauery, he cals for his troupes, and meanes to kill this handfull of Iſrael with the very ſight of his picked chariots; and only feared, it would be no victory to cut the throats of ſo few. The faith of … and Barac was not appalled with this world of Aduerſaries, which from mount T…o… they ſaw hiding all the Valley below them; they knew whom they had beleeued, and how little an arme of fleſh could doe againſt the God of Hoſts.

Barac went downe againſt Siſera, but it was God that deſtroyed him. The Iſraelites did not this day wield their owne ſwords, leſt they ſhould arrogate any thing; God told them before-hand, it ſhould be his owne act. I heare not of one ſtroke that any Canaanite gaue in his fight; as if they were called hither, onelyonly to ſuffer. And n…w proud Siſera, after many curſes of the heauineſſe of that yron carriage, is glad to quit his Chariot, and betake himſelfe to his heeles. Who euer yet knew any earthly thing truſted in, without diſappointment? It is wonder if God make vsus not at laſt as weary of whatſoeuer hath ſtolne our hearts from him, as euer we were fond.

Yet Siſera hopes to hauehave ſped better then his followers, in ſo ſeaſonable an harbour of Iael. If Heber and Iael had not been great perſons, there had been no note taken of their Tents; There had been no league betwixt King Iabin and them: now their greatneſſe makes them knowne, their league makes them truſted. The diſtreſſe of Siſera might hauehave made him importunate; but Iael begins the courteſie, and exceeds the deſire of her gueſt: He askes water to drinke; ſhe giues him milke; he wiſhes but ſhelter, ſhe makes him a bed; he deſires the protection of her Tent, ſhe couers him with a mantle. And now Siſera pleaſes himſelfe with this happy change, and thinkes how much better it is to be here, then in that whirling of chariots, in that horror of flight, amongſt thoſe ſhriekes, thoſe wounds, thoſe carcaſſes. Whiles he is in theſe thoughts, his wearineſſe and eaſie repoſall hath brought him aſleepe. Who would hauehave looked that in this tumult and danger, euen betwixt the very iawes of death, Siſera ſhould find time to ſleepe? How many wordly hearts doe ſo in the mids of their ſpirituall perils?

Now whiles he was dreaming, doubtleſſe, of the claſhing of armours, ratling of chariots, neighing of horſes, the clamor of the cōquered, the furious purſuit of Iſrael; Iael ſeeing his temples lye ſo faire, as if they inuited the naile and hammer, entred into the thought of this noble execution; certainly not without ſome checks of doubt, and pleas of feare: What if I ſtrike him? And yet who am I, that I ſhould dare to thinke of ſuch an act? Is not this Siſera, the famouſeſt Captaine of the world, whoſe name hath wont be fearefull to whole Nations? What if my hand ſhould ſwarue in the ſtroke? What if he ſhould awake, whiles I am lifting vp this inſtrument of death? What if I ſhould be ſurprized by ſome of his followers while the fact is greene, p. 905and yet bleeding? Can the murder of ſo great a Leader be hid, or vnreuenged? Or if I might hope ſo, yet can my heart allow to be ſecretly trecherous? Is there not peace betwixt my houſe, and him? Did not I inuite him to my Tent? Doth he not truſt to my friendſhip and hoſpitality? But what doe theſe weake feares, theſe idle fancies of ciuility? If Siſera be in league with vsus, yet is he not at defiance with God? Is he not a Tyrant to Iſrael? Is it for nothing that God hath brought him into my Tent? May I not now find meanes to repay vntounto Iſrael all their kindnes to my Grand-father Iethro? Doth not God offer mee this day, the honour to be the Reſcuer of his people? Hath God forbidden me ſtrike, and ſhall I hold my hand? No, Siſera, ſleepe now thy laſt, and take here this fatall reward of all thy cruelty and oppreſſion.

He that put this inſtinct into her heart, did put alſo ſtrength into her hand; He that guided Siſera to her Tent, guided the naile thorow his temples; which hath made a ſpeedy way for his ſoule thorow thoſe parts, and now hath faſtned his eare ſo cloſe to the earth, as if the body had been liſtening what was become of the ſoule. There lyes now the great terror of Iſrael at the foote of a woman: He that brought ſo many hundred thouſands into the Field, hath not now one Page left, either to auert his death, or to accompany it, or bewaile it: He that had vaunted of his yron chariots, is ſlaine by one naile of yron, wanting onelyonly this one point of his infelicity, that he knowes not by whoſe hand he periſhed.

GIDEONS Calling.

THe iudgements of God ſtill the further they goe, the forer they are; the bondage of Iſrael vnderunder Iabin was great, but it was freedome in compariſon of the yoke of the Midianites. During the former tyranny, Deborah was permitted to iudge Iſrael vnderunder a Palme-tree; VnderUnder this, not ſo much as priuate habitations will be allowed to Iſrael: Then, the ſeat of iudgement was in ſight of the Sun; now their very dwellings muſt be ſecret, vnderunder the earth. They that reiected the protection of God, are glad to ſeeke to the mountaines for ſhelter; and as they had ſauagely abuſed themſelues, ſo they are faine to creepe into dens and caues of the rocks, like wilde creatures for ſafegard: God had ſowen ſpirituall ſeede amongſt them, and they ſuffered their heatheniſh neighbors to pull it vp by the rootes; and now, no ſooner can they ſowe their materiall ſeede, but Midianites and Amalckites are ready by force to deſtroy it. As they inwardly dealt with God, ſo God deales outwardly by them; Their eyes may tell them what their ſouls hauehave done: yet that God, whoſe mercy is aboue the worſt of our ſinnes, ſends firſt his Prophet with a meſſage of reproofe, and then this Angell with a meſſage of deliuerance. The Iſraelites had ſmarted enough with their ſeruitude, yet God ſends them a ſharpe rebuke. It is a good ſigne whē God chides vsus, his round reprehenſions are euer gracious fore-runners of mercy: whereas his ſilent conniuence at the wicked, argues deepe and ſecret diſpleaſure: The Prophet made way for the Angell, reproofe for deliuerance, humiliation for comfort.

Gideon was threſhing Wheat by the Wine-preſſe. Yet Iſrael hath both Wheat and Wine, for all the incurſions of their enemies. The worſt eſtate out of hell, hath either ſome comfort, or at leaſt, ſome mittigation; in ſpight of all the malice of the world, God makes ſecret prouiſion for his owne. How ſhould it be but hee that ownes the earth, and all creatures, ſhould reſerue euer a ſufficiency from forrainers (ſuch the wicked are) for his houſhold? In the worſt of the Medianitiſh tyranny, Gideons field & barne are priueledged, as his fleece was afterwards from the ſhowre.

Why did Gideon thr…ſh his corne? To hide it; Not from his neighbours, but his enemies: his Granary might eaſily be more cloſe then his barne. As then, Iſraelites p. 906threſhed out their come, to hide it from the Midianites: but now, Midianites threſh out come, to hide it from the Iſraelites. Theſe rurall Tyrants of our time, doe not more lay vp come, then curſes: he that withdraweth come, the people will curſe him; yea, God will curſe him, with them, and for them.

What ſhifts nature will make to liue! Oh that we could be ſo carefull to lay vp ſpirituall food for our ſoules, out of the reach of thoſe ſpirituall Midianites, we could not but liue, in deſpight of all aduerſaries.

The Angels, that hauehave euer God in their face, and in their thoughts, hauehave him alſo in the mouthes: The Lord is with thee. But this which appeared vntounto Gideon, was the Angell of the Couenant, the Lord of Angels. Whiles he was with Gideon, he might well fall, The Lord is with thee. He that ſent the comforter, was alſo the true Comforter of his Church: he well knew, how to lay a ſure ground of conſolation, and that the onelyonly remedy of ſorrow, and beginning of true ioy, is The preſence of God. The griefe of the Apoſtles for the expected loſſe of their Maſter, could neuer be cured by any receit but this, of the ſame Angel, Behold, I am with you to the end of the World. What is our glory but the fruition of Gods preſence? The puniſhment of the damned, is a ſeparation from the beatificall face of God; needs muſt therefore his abſence in this life, be a great torment to a good heart: and no croſſe can be equiualent to this beginning of heauen in the Elect, The Lord is with thee.

Who can complaine either of ſolitarineſſe, or oppoſition, that hath God with him? With him, not onelyonly as a witneſſe, but as a party: Euen wicked men and diuels cannot exclude God, not the barres of hell can ſhut him out: He is with them perforce, but to iudge, to puniſh them: yea, God will be euer with them to their coſt; but to protect, comfort, ſaue he is with none but his.

Whiles he calls Gideon valiant, he makes him ſo. How could he be but valiant, that had God with him? The godleſſe man may be careleſſe, but cannot be other then cowardly. It pleaſes God to acknowledge his own graces in men, that he may interchange his owne glory, with their comfort; how much more ſhould we confeſſe the graces of one another? An enuious nature is preiudiciall to God; he is a ſtrange man in whom there is not ſome viſible good; yea, in the Diuels themſelues we may eaſily note ſome commendable parts, of knowledge, ſtrength, agility: Let God hauehave his owne in the worſt creature; yea, let the worſt creature hauehave that praiſe which God would put vponupon it.

Gideon cannot paſſe ouer this ſalutation, as ſome faſhionable complement, but layes hold on that part, which was moſt important; the tenure of all his comfort; and (as not regarding the praiſe of his valour) inquires after that which ſhould be the ground of his valour, the preſence of God: God had ſpoken particularly to him; he expoſtulates for all. It had beene poſſible God ſhould be preſent with him, not with the reſt; as hee promiſed to hauehave been with Moſes, not Iſrael: and yet when God ſayes, The Lord is with thee, he anſweres, Alaſſe Lord, if the Lord be with vsus. Gideon cannot conceiue of himſelfe as an exempt perſon; but puts himſelfe among the throng of Iſrael, as one that could not be ſenſible of any particular comfort, while the common caſe of Iſrael laboured. The maine care of a good heart is ſtill for the publike; neither can it enioy it ſelfe, while the Church of God is diſtreſſed. As faith drawes home generalities, ſo charity diffuſes generalities from it ſelfe to all.

Yet the valiant man was here weake; weake in faith, weake in diſcourſe; whiles hee argues Gods abſence by affliction, his preſence by deliuerances, and the vnlikelihood of ſucceſſe by his owne diſability; all groſſe inconſequences: Rather ſhould he hauehave inferred Gods preſence vponupon their correction; for whereſoeuer God chaſtiſes, there he is, yea, there he is in mercy. Nothing more proues vsus his, then his ſtripes; he will not beſtow whipping where he loues not. Fond nature thinkes God ſhould not ſuffer the winde to blow vponupon his deare ones, becauſe her ſelfe makes this vſe of her owne indulgence; but none out of the place of torment, hauehave ſuffered ſo much as his deareſt children. He ſaies not we are Idolaters; therfore the Lord hath forſaken vsus, becauſe we hauehave p. 907forſaken him: This ſequell had been as good, as the other was faultie, (The Lord hath deliuered vsus vntounto the Midianites, therefore he hath forſaken vsus:) Sinnes, not afflictions, argue God abſent.

Whiles Gideon bewrayeth weaknes, God both giues him might, and imployes it; (Goe in this thy might, and ſaue Iſrael.) Who would not hauehave looked that God ſhould hauehave looked angerly on him, and chid him for his vnbeliefe? But he whoſe mercy will not quench the weakeſt fire of grace, though it be but in flax, lookes vponupon him with compaſſionate eyes; and to make good his owne word, giues him that valour he had acknowledged.

Gideon had not yet ſaid, Lord, deliuer Iſrael: much leſſe had he ſaid, Lord deliuer Iſrael by my hand. The mercy of God preuents the deſire of Gideon? if God ſhould not begin with vsus, we ſhould be euer miſerable; if he ſhould not giuegive vsus till we aske, yet who ſhould giuegive vsus to aske; if his Spirit did not worke thoſe holy grones, and ſighes in vsus, we ſhould neuer make ſute to God. He that commonly giues vsus power to craue ſometimes, giues vsus without crauing, that the benifit might be ſo much more welcome, by how much leſſe it was expected; & we ſo much more thankfull, as he is more forward. When he bids vsus aske, it is not for that hee needs to be intreated; but that he may make vsus more capeable of bleſſings by deſiring them: And where he ſees feruent deſires, he ſtayes not for words; and he that giues ere we aske, how much more will he giuegive when we aske?

He that hath might enough to deliuer Iſrael, yet hath not might enough to keepe himſelfe from doubting. The ſtrongeſt faith will euer hauehave ſome touch of infidelity. And yet this was not ſo much a diſtruſt of the poſſibility of deliuering Iſrael, as an inquiry after the meanes; Whereby ſhall I ſaue Iſrael? The ſalutation of the Angell to Gideon, was as like to Gabriels ſalutation of the bleſſed Virgin, as their anſweres were like: Both Angels brought newes of deliuerance; both were anſwered with a queſtion of the meanes of performance; with a report of the difficulties in performing: Ah my Lord, whereby ſhall I ſaue Iſrael? How the good man diſparages himſelfe! It is a great matter (O Lord) thou that ſpeakeſt of, and great actions require mighty Agents: As for me, who am I? My Tribe is none of the greateſt in Iſrael; My Fathers family is one of the meaneſt in his Tribe, and I the meaneſt in his family; Pouerty is a ſufficient barre to great enterpriſes.

Whereby ſhall I? Humility is both a ſigne of following glory, and a way to it, and an occaſion of it: Bragging and height of ſpirit, will not carry it with God: None hauehave euer been raiſed by him, but thoſe which hauehave formerly deiected themſelues; None hauehave been confounded by him, that hauehave been abaſed in themſelues. Thereupon it is that he addes, I will therefore bee with thee: as if he had anſwered, Hadſt thou not been ſo poore in thy ſelf, I would not hauehave wrought by thee. How ſhould God be magnified in his mercies, if we were not vnworthy? How ſhould hee be ſtrong, if not in our weakeneſſe.

All this while, Gideon knew not it was an Angell that ſpake with him; He ſaw a man ſtand before him like a Traueller, with a ſtaffe in his hand. The vnuſualneſſe of thoſe reuelations in thoſe corrupted times was ſuch, that Gideon might thinke of any thing rather then an Angell: No maruell if ſo ſtrange a promiſe from an vnknowne meſſenger found not a perfect aſſent: Faine would hee beleeue, but faine would hee hauehave good warrant for his faith. In matters of faith we cannot goe vponupon too ſure grounds. As Moſes therefore being ſent vponupon the ſame errand, deſired a ſigne, whereby Iſrael might know that God ſent him: So Gideon deſires a ſigne from this bearer, to know that his newes is from God.

Yet the very hope of ſo happy newes, not yet ratified, ſtirres vp in Gideon both ioy and thankfulneſſe. After all the iniury of the Midianites, he was not ſo poore, but hee could beſtow a Kid & cakes vponupon the Reporter of ſuch tidings. Thoſe which are rightly affected with the glad newes of our ſpirituall deliuerance, ſtudie to ſhew their louing reſpects to the meſſengers.

p. 908The Angell ſtayes for the repairing of Gideons feaſt. Such pleaſure doth God take in the thankfull indeuours of his ſeruants, that he patiently waites vponupon the leyſure of our performances. Gideon intended a dinner, the Angell turned it into a ſacrifice. He whoſe meat and drinke it was to doe his Fathers will, cals for the broth and fleſh to be powred out vponupon the ſtone: And when Gideon lookt he ſhould hauehave bleſſed, and eaten, he touches the feaſt with his ſtaffe, and conſumes it with fire from the ſtone, and departed. He did not ſtrike the ſtone with his ſtaffe (for the attrition of two hard bodies would naturally beget fire) but he touched the meat, and brought fire from the ſtone: And now whiles Gideon ſaw and wondred at the ſpirituall act, he loſt the ſight of the Agent.

He that came without intreating, would not hauehave departed without taking leaue, but that he might increaſe Gideons wonder, and that his wonder might increaſe his faith. His ſalutation therefore was not ſo ſtrange as his farewell. Moſes touched the rocke with his ſtaffe, and brought forth water, and yet a man, and yet continued with the Iſraelites. This meſſenger touches the ſtone with his ſtaffe, and brings forth fire, and preſently vaniſhes, that he may approue himſelfe a ſpirit. And now Gideon, when head had gathered vp himſelfe, muſt needs thinke, He that can raiſe fire out of a ſtone, can raiſe courage and power out of my dead breaſt; He that by this fire hath conſumed the broth and fleſh, can by the feeble flame of my fortitude conſume Midian.

Gideon did not ſo much doubt before, as now hee feared. Wee that ſhall once liue with, and be like the Angels, in the eſtate of our impotency thinke we cannot ſee an Angell, and liue. Gideon was acknowledged for mighty in valour, yet he trembles at the ſight of an Angell. Peter, that durſt draw his ſword vponupon Malchus, and all the traine of Iudas, yet feares when he thought he had ſeen a ſpirit. Our naturall courage cannot beare vsus out againſt ſpirituall obiects. This Angell was homely and familiar, taking vponupon him for a time, a reſemblance of that fleſh whereof he would afterwards take the ſubſtance; yet euen the valiant Gideon quakes to hauehave ſeene him: How awefull and glorious is the God of Angels, when he will be ſeene in the ſtate of heauen!

The Angell that departed for the wonder, yet returnes for the comfort of Gideon; It is not the wont of God to leaue his children in a maze, but he brings them out in the ſame mercy which led them in, and will magnifie his grace in the one, no leſſe then his power in the other.

Now Gideon growes acquainted with God, and enterchanges pledges of familiaritie; He builds an Altar to God, and God conferres with him; and (as he vſes where he loues) imploys him. His firſt taske muſt be to deſtroy the god of the Midianites, then the Idolaters themſelues. Whiles Baals Altar and Groue ſtood in the hill of Ophrah, Iſrael ſhould in vaine hope to preuaile: It is moſt iuſt with God, that iudgement ſhould continue with the ſinne, and no leſſe mercy, if it may remoue after it. Wouldſt thou faine be rid of any iudgement? Inquire what falſe Altars and groues thou haſt in thy heart; downe with them firſt.

Firſt muſt Baals Altar bee ruined, ere Gods be built, both may not ſtand together; The true God will hauehave no ſociety with Idols, neither will allow it vsus. I doe not heare him ſay, That Altar and groue which were abuſed to Baal, conſecrate now to me; but as one whoſe holy ielouſie will abide no worſhip till there be no idolatry, he firſt commands downe the monuments of ſuperſtition, and then inioynes his owne ſeruice; yet the wood of Baals groue muſt be vſed to burne a ſacrifice vntounto God: When it was once cut downe, Gods deteſtation, and their danger ceaſed. The good creatures of God that hauehave been profaned to Idolatry, may, in a change of their vſe, be imployed to the holy ſeruice of their Maker.

Though ſome Iſraelites were penitent vnderunder this humiliation, yet ſtill many of them perſiſted in their wonted Idolatry. The very houſhold of Gideons father were ſtill Baalites, and his neighbours of Ophrah were in the ſame ſinne: yea if his father had been free, what did he with Baals groue and Altar; He dares not therefore take his fathers ſeruants though hee tooke his bullocks, but commands his owne. The Maſter is p. 909beſt ſeen in the ſeruants: Gideons ſeruants (amongſt the idolatrous retinue of Ioaſh) are religious, like their Maſter; yet the miſdeuotion of Ioaſh, and the Ophrathites was not obſtinate. Ioaſh is eaſily perſwaded by his ſonne, and eaſily perſwades his neighbours, how vnreaſonable it is to plead for ſuch a god, as cannot ſpeake for himſelfe; to reuenge his cauſe, that could not defend himſelfe. Let Baal plead for himſelfe. One example of a reſolute on ſet in a noted perſon, may doe more good then a thouſand ſeconds in the proceeding of an action.

Soone are all the Midianites in an vprore to loſe their god; They need not now bee bi…den to muſter themſelues for reuenge. He hath no Religion, that can ſuffer an indignity offered to his God.

GIDEONS Preparation and victory.

OF all the inſtruments that God vſed in ſo great a worke, I finde none ſo weake as Gideon, who yet (of all others) was ſtiled valiant: naturall valour may well ſtand with ſpirituall cowardiſe. Before he knew that he ſpake with a God, he might hauehave iuſt colours for his diſtruſt: but after God had approued his preſence, and almighty power, by fetching fire out of the ſtone, then to call for a watery ſigne of his promiſed deliuerance, was no other then to powre water vponupon the fire of the Spirit. The former tryal God gaue vnwiſhed; this vponupon Gideons choice and intreaty: The former miracle was ſtrong enough to carry Gideon thorow his firſt exploit of ruinating the idolatrous groue, and Alter; but now when he ſaw the ſwarme of the Midianites and Amalekites about his ears, he calls for new ayde: and not truſting to his Abiezrites, and his other thouſand of Iſrael, hee runnes to God for a further aſſurance of victory.

The refuge was good, but the manner of ſeeking it, ſauours of diſtruſt. There is nothing more eaſie then to be valiant, when no perill appeareth: but when euils aſſaile vsus vponupon vnequall tearmes, it is hard, and commendable, Not to be diſmayed. If God had made that proclamation now, which afterwards was commanded to be made by Gideon, Let the timerous depart; I doubt whether Iſrael had not wanted a Guide: yet how willing is the Almighty to ſatisfie our weake deſires!

What taskes is He content to be ſet by our infirmity? The fleece muſt be wet, and the ground dry; the ground muſt be wet, and the fleece dry: Both are done, that now Gideon may ſee whether he would make himſelfe hard earth, or yeelding wooll. God could at pleaſure diſtinguiſh betwixt him, and the Midianites, and powre downe either mercies or iudgement where he liſts; and that he was ſet on worke by that God which can command all the Elements, and they obey him, Fire, Water, Earth, ſerue both him, and (when he will) his.

And now when Gideon had this reciprocall proofe of his inſuing ſucceſſe, he goes on (as he well may) harneſſed with reſolution, and is ſeen in the head of his troupes, and in the face of the Midianites. If we cannot make vp the match with God, when we hauehave our owne asking, we are worthy to ſit out.

Gideon had but thirty thouſand ſouldiers at his heeles: the Midianites couered all the valley like Graſhoppers: and now whiles the Iſraelites thinke, We are too few, God ſayes, The people are too many. If the Iſraelites muſt hauehave looked for victory from their fingers, they might well hauehave ſaid, The Midianites are too many for vsus: but that God, whoſe thoughts and words are vnlike to mens, ſayes, They are too many for me to giuegive the Midianites into their hands. If humane ſtrength were to be oppoſed, there ſhould hauehave needed an equality; but now God meant to giuegive the victory, his care is not how to get it, but how to loſe or blemiſh the glory of it gotten. How iealous God is of his honour! Hee is willing to giuegive deliuerance to Iſrael, but the praiſe of the deliuerance p. 910he will keepe to himſelfe; and will ſhorten the meanes, that he may hauehave the full meaſure of the glory. And if he will not allow lawfull meanes to ſtand in the light of his honour, how will he indure it to be croſſed ſo much as indirectly? It is leſſe danger to ſteale any thing from God, then his glory.

As a Prince, which if we ſteale or clip his coyne, may pardon it; but if we goe about to rob him of his Crowne, will not be appeaſed. There is nothing that we can giuegive to God of whom wee receiue all things; that which he is content to part with, he giues vsus; but he will not abide we ſhould take ought from him, which he would reſerue for himſelfe. It is all one with him to ſaue with many, as with few, but he rather chooſes to ſaue by few, that all the victory may redound to himſelf. O God, what art thou the better for our praiſes, to whom, becauſe thou art infinite, nothing can be added? It is for our good that thou wouldſt be magnified of vsus: Oh teach vsus to receiue the be…f…t of they mercifull fauours, and to returne thee the thanks.

Gideons Army muſt be leſſened; Who are ſo fit to be caſhiered as the fear… … bids him therefore proclaime licence for all faint hearts to leaue the field. An ill inſtrument may ſhame a good worke: God will not glorifie himſelfe by cowards. As the timerous ſhall be without the gates of heauen, ſo ſhall they be without the liſts of Gods field. Although it was not their courage that ſhould ſaue Iſrael, yet without their courage God would not ſerue himſelfe of them. Chriſtianity requires men; for if our ſpirituall difficulties meet not with high ſpirits, in ſtead of whetting our fortitude, … quaile it. Dauids royall Band of Worthies, was the type of the forces of the Church, all valiant men, and able to incounter with thouſands.

Neither muſt wee be ſtrong onelyonly, but acquainted with our owne reſolutions; not out of any carnal preſumption, but out of a faithful reliance vponupon the ſtrength of God; in whom, when wee are weake, then wee are ſtrong. Oh thou white liuer! doth but a foule word, or a frowne ſcarre thee from Chriſt: Doth the loſſe of a little land, o… … uer diſquiet thee? Doth but the ſight of the Midianites in the valley ſtrike thee? Home then, home to the world; thou art not then for the conquering Band of Chriſt: If thou canſt not reſolue to follow him through infamy, priſons, racks, iybbers, flames; depart to thine houſe, and ſaue thy life to thy loſſe.

Me thinks now, Iſrael ſhould hauehave complained of indignity, and hauehave ſaid, Why ſhouldſt thou thinke, O Gideon, that there can be a cowardly Iſraelite? And if the experience of the power and mercy of God, be not enough to make vsus feareleſſe, yet the ſenſe of ſeruitude muſt needs hauehave made vsus reſolute, for who had not rather to be buried dead, then quicke? Are we not fain to hide our heads in the caues of the earth, and to make our graues our houſes? Not ſo much as the very light that we can freely inioy the tyrannie of death is but ſhort and eaſie, to this of Midian: and yet what danger can there be of that, ſith thou haſt ſo certainly aſſured vsus of Gods promiſe of victory, and his miraculous confirmation? No, Gideon, thoſe hearts that hauehave brought vsus hither after thy colours, can as well keepe vsus from retiring.

But now, who can but bleſſe himſelfe, to finde of two and thirty thouſand Iſraelites, two and twenty thouſand cowards? Yet al theſe in Gideons march, made as faire affouriſh of courage as the boldeſt. Who can truſt the faces of men, that ſees in the Army of Iſrael, aboue two for one timerous? How many make a glorious ſhew in the warfaring Church, which then they ſhall ſee danger of perſecution, ſhall ſhrinke from the Standard of God? Hope of ſatifie, examples of neighbours, deſire of praiſe, feare of cenſures, coaction of lawes, fellowſhip of friends, draw many into the field; which ſo ſoone as euer they ſee the Aduerſary, repent of their conditions: & if they may cleanly eſcape, wil be gone early from Mount Gilead. Can any man be offended at the number of theſe ſhrinkers, when he ſees but ten thouſand Iſraelites left of two and twenty thouſand in one morning?

Theſe men that would hauehave been aſhamed to goe away by day, now drop away by night: And if Gideon ſhould hauehave called any one of them backe, and ſaid, Wilt thou flee? would hauehave made an excuſe. The darkneſſe is a fit vaile for their paleneſſe, p. 911or bluſhing; fearefulneſſe cannot abide the light: None of theſe thouſands of Iſrael but would hauehave been loth Gideon ſhould hauehave ſeene his face whiles he ſaid, I am fearfull: Very ſhame holds ſome in their ſtation, whoſe hearts are already fled. And if we cannot endure that men ſhould be witneſſes of that feare which we might liue to correct, how ſhall wee abide once to ſhew our fearefull heads before that terrible Iudge, when he cals vsus forth to the puniſhment of our feare? Oh the vanity of fooliſh hypocrites, that run vponupon the terrors of God, whiles they would auoid the ſhame of men!

How doe wee thinke the ſmall remainder of Iſrael looked, when in the next morning-muſter they found themſelues but ten thouſand left? How did they accuſe their timerous Countreymen, that had left but this handfull to encounter the millions of Midian? and yet ſtill, God complaines of too many; and vponupon his triall, diſmiſſes nine thouſand ſeuen hundred more. His firſt triall was of the valour of their mindes; his next is of the ability of their bodies. Thoſe, which beſides boldneſſe, are not ſtrong, patient of labour and thirſt, willing to ſtoope, content with a little (ſuch were thoſe that tooke vp water with their hand) are not for the ſelect band of God. The Lord of Hoſts wil ſerue himſelf of none but able Champions: If he hauehave therfore ſingled vsus into his combat, this very choyce argues that he finds that ſtrength in vsus, which we cannot confeſſe in our ſelues. How can it but cōfort vsus in our great trials, y if the Searcher of hearts did not finde vsus fit, he would neuer honour vsus with ſo hard an imployment?

Now, when there is not ſcarce left one Iſraelite to eueryevery thouſand of the Midianites, it is ſeaſonable with God to ioyne battell. When God hath ſtripped vsus of all our earthly confidence, then doth he finde time to giuegive vsus victory; and not till then, leſt he ſhould be a loſer in our gaine: like as at laſt he vnclothes vsus for our body, that he may cloath vsus vponupon with glory.

If Gideon feared when he had two and thirthy thouſand Iſraelites at his heels, is it any wonder if he feared, when all theſe were ſhrunke into three hundred? Though his confirmation were more, yet his meanes were abated. Why was not Gideon rather the Leader of thoſe two and twenty thouſand run-awayes, then of theſe three hundred ſouldiers? Oh infinite mercy and forbearance of God, that takes not vantage of ſo ſtrong an infirmity, but in ſtead of caſting, encourages him! That wiſe prouidence hath prepared a dreame in the head of one Midianite, an interpretation in the mouth of another, and hath brought Gideon to be an auditor of both; and hath made his enemies Prophets of his victory, incouragers of the attempt, proclaimers of their owne confuſion. A Midianite dreames, a Midianite interprets. Our very dreames many times are not without God; there is a prouidence in our ſleeping fancies: euen the enemies of God may hauehave viſions, and power to conſtrue them aright. How vſually are wicked men forewarned of their own deſtruction? To foreknow and not auoid, is but an aggrauation of iudgement.

When Gideon heard good newes (though from an enemy) he fell downe and worſhipped. To heare himſelfe but a barley-cake, troubled him not, when he heard withall, that his rolling downe the hill ſhould breake the Tents of Midian. It matters not how baſe we be thought, ſo wee may be victorious. The ſoule that hath receiued full confirmation from God in the aſſurance of his ſaluation, cannot but bow the knee, and by all geſtures of body tell how it is rauiſhed. I would hauehave thought, Gideon ſhould rather hauehave found full confirmation in the promiſe and act of God, then in the dreame of Midianite. Dreames may be full of vncertaintie; Gods vndertakings are infallible: well therfore might the miracle of God giuegive ſtrength to the dream of a Midianite; but what ſtrength could a Pagans dreame giuegive to the miraculous act of God? yet by this is Gideon throughly ſetled. When we are going, a little thing driues vsus on; when we are come neer to the ſhore, the very tide without ſailes is enough to put vsus into the harbor. We ſhal now heare no more of Gideons doubts, but of his atchieuemēts: And though God had promiſed by theſe three hundred to chaſe the Midianites, yet he neglects not wiſe ſtratagems to effect it. To wait for Gods performance in doing nothing, is to abuſe that diuine prouidence, which will ſo work, that it will not allow vsus idle.

p. 912Now, when wee would looke that Gideon ſhould giuegive charge of whetting their ſwords, and ſharpening their ſpeares, and fitting their Armour, he onelyonly giues order for empty pitchers and lights, and trumpets. The cracking of theſe pitchers ſhall breake in peeces this Midianitiſh clay: the kindling of theſe lights ſhall extinguiſh the light of Midian: theſe trumpets ſound no other then a ſoule-peale to all the hoſt of Midian: there ſhall need nothing but noiſe and light to confound this innumerable Army.

And if the pitchers, and brands, and trumpets of Gideon, did ſo daunt and diſmay the proud tops of Midian and Amaleck, who can wee thinke, ſhall be able to ſtand before the laſt terror, wherein the Trumpet of the Archangell ſhall ſound, and the heauens ſhall paſſe away with a noiſe, and the elements ſhall bee on a flame about our eares?

Any of the weakeſt Iſraelites would hauehave ſerued to hauehave broken an empty pitcher, to hauehave carried a light, and to hauehave ſounded a trumpet, & to ſtrike a flying aduerſarie. Not to the baſeſt vſe will God employ an vnworthy Agent; he will not allow ſo much as a cowardly torch-bearer.

Thoſe two and twenty thouſand Iſraelites that ſlipt away for feare, when the fearefull Midianites fled, can purſue and kill them, and can follow them at the heeles, whom they durſt not looke in the face. Our flight giues aduantage to the feebleſt aduerſarie, whereas our reſiſtance foileth the greateſt: How much more, if we hauehave once turned our backes vponupon a tentation, ſhall our ſpirituall enemies (which are euer ſtrong) trample vsus in the duſt? Reſiſt, and they ſhall flee: ſtand ſtill, and we ſhall ſee the ſaluation of the Lord.

The reuenge of SVCCOTH and PENVEL.

GIdeon was of Manaſſeh: Ephraim and he were brothers, ſonnes of Ioſeph: None of all the Tribes of Iſrael fall out with their victorious Leader, but he: The agreement of brothers is rare; by how much nature hath more endeared them, by ſo much are their quarrels more frequent and dangerous. I did not heare the Ephramites offering themſelues into the front of the Armie, before the fight, and now they are ready to fight with Gideon, becauſe they were not called to fight with Midian: I heare them expoſtulating after it; After the exploit done, cowards are valiant. Their quarrell was, that they were not called: It had been a greater praiſe of their valour to hauehave gone vnbidden. What need was there to call them when God complained of multitude, and ſent away thoſe which were called? None ſpeake ſo bigge in the end of the fray, as the fearefulleſt.

Ephraim flies vponupon Gideon, whiles the Midianites flie from him; when Gideon ſhould be purſuing his enemies, he is purſed by brethren; and now is glad to ſpend that wind in pacifying of his owne, which ſhould hauehave been beſtowed in the ſlaughter of a common Aduerſay. It is a wonder if Satan ſuffer vsus to be quiet at home, whiles we are exerciſed with wars abroad. Had not Gideon learned to ſpeake faire, as well as to finite, he had found worke enough from the ſwords of Ioſephs ſonnes: his good words are as victorious as his ſword; his pacification of friends, better then his execution of enemies.

For ought I ſee, the enuie of Iſraelites was more troubleſome to Gideon, then the oppoſition of Midian: Hee hath left the enuie of Ephraim behind him; before him, he findes the enuy of Succoth and Penuel: The one enuies that hee ſhould ouercome without them, the ether, that he ſhould but ſay he had ouer come. His purſuit leades him to Succoth, there he craues reliefe, and is repelled. Had he ſaid, Come forth and draw your ſword with mee againſt Zeba and Zalmunna, the motion had been but equall: p. 913A common intereſt challenges an vniuerſall aid: Now he ſayes but, GiueGive morſels of bread to my followers; He is turned off with a ſcorne; Hee askes bread, and they giuegive him a ſtone. Could he aske a more ſlender recompence of their deliuerance, or a leſſe reward of his victory? GiueGive morſels of bread. Before this act, all their ſubſtance had bin too ſmall an hire for their freedome from Midian; now when it is done, a morſell of bread is too much: Well might he challenge bread, where he gaue liberty, and life. It is hard, if thoſe which fight the warres of God, may not hauehave neceſſary reliefe; that whiles the enemy dies by them, they ſhould dye by famine. If they had laboured for God at home in peace, they had been worthy of maintenance; how much more now, that danger is added to their toyle? Euen very Executioners looke fore fees: but heere were not malefactors, but aduerſaries to be ſlaine; the ſword of power and reuenge was now to be wielded, not of quiet iuſtice. Thoſe that fight for our ſoules againſt ſpirituall powers, challenge bread from vsus; and it is ſhameleſſe vnthankfulneſſe to deny it. When Abraham had vanquiſhed the fiue Kings, and deliuered Lot and his family, the King of Salem met him with bread and wine; and now the ſonnes of Abraham, after an equall victory, aske dry bread, and are denied by their brethren: Craftily yet, and vnderunder pretence of a falſe title, had they acknowledged the victory of Gideon, with what forehead could they hauehave denied him bread?

Now, I know not whether their faithleſneſſe, or enuy lie in their way; Are the hands of Zeba and Zalmunna in thy hands? There were none of theſe Princes of Succoth and Penuel, but thought themſelues better men then Gideon; That he therefore alone ſhould doe that, which all the Princes of Iſrael durſt not attempt, they hated and ſcorned to heare. It is neuer ſafe to meaſure euents by the power of the inſtrument; nor in the cauſes of God (whoſe calling makes the difference) to meaſure others by our ſelues: There is nothing more dangerous, then in holy buſineſſes to ſtand vponupon compariſons, and our owne reputation; ſith it is reaſon God ſhould both chuſe, and bleſſe where he liſts.

To hauehave queſtioned ſo ſudden a victory, had been pardonable: but to deny it ſcornfully, was vnworthy of Iſraelites. Carnall men thinke that impoſſible to others, which themſelues cannot doe: From hence are their cenſures, hence their exclamations.

Gideon hath vowed a fearefull reuenge, and now performes it; the taunts of his brethren may not ſtay him from the purſuit of the Midianites; Common enmities muſt firſt be oppoſed, domeſticall, at more leyſure. The Princes of Succoth feared the tyranny of the Midianitiſh Kings, but they more feared Gideons victory. What a condition hath their enuy drawne them into? that they are ſorry to ſee Gods enemies captiue; that Iſraels freedome muſt be their death; that the Midianites and they muſt tremble at one and the ſame Reuenger. To ſee themſelues priſoners to Zeba and Zalmunna, had not been ſo fearefull, as to ſee Zeba and Zalmunna priſoners to Gideon. Nothing is more terrible to euill mindes, then to reade their owne condemnation in the happy ſucceſſe of others: hell it ſelfe would want one piece of his torment, if the wicked did not know thoſe whom they contemned, glorious.

I know not whether more to commend Gideons wiſedome and moderation in the proceedings, then his reſolution and iuſtice in the execution of this buſineſſe. I doe not ſee him run furiouſly into the City, and kill the next; His ſword had not been ſo drunken with bloud, that it ſhould know no difference: But he writes down the names of the Princes, and ſingles them forth for reuenge.

When the Leaders of God come to a Iericho, or Ai, their ſlaughter was vnpartiall; not a woman or child might liue to tell newes; but now that Gideon comes to a Succoth, a City of Iſraelites, the rulers are called forth to death, the people are frighted with the example, not hurt with the iudgement. To enwrappe the innocent in any vengeance, is a murderous iniuſtice: Indeed where all ioyne in the ſin, all are worthy to meet in the puniſhment. It is like, the Citizens of Succoth could hauehave been glad to ſuccour Gideon, if their rulers had not forbidden: they muſt therefore eſcape, whiles their Princes periſh.

p. 914I cannot thinke of Gideons reuenge; without horror; That the Rulers of Succoth ſhould hauehave their fleſh torne from their backs with thornes and briers, that they ſhould bee at once beaten and ſcratcht to death. What a ſpectacle it was to ſee their bare bones looking ſome-where thorow the bloudy ragges of their fleſh and skinne, and eueryevery ſtroke worſe then the laſt, death multiplied by torment! Iuſtice is ſometimes ſo ſeuere, that a tender beholder can ſcarce diſcerne it from cruelty.

I ſee the Midianites fare leſſe ill; the edge of the ſword makes a ſpeedy and eaſie paſſage for their liues, whiles theſe rebellious Iſraelites dye lingringly vnderunder thornes and bryers, enuying thoſe in their death, whom their life abhorred. Howſoeuer men liue or dye without the pale of the Church, a wicked Iſraelite ſhall be ſure of plagues. How many ſhall vnwiſh themſelues Chriſtians, when Gods reuenges hauehave found them out?

The place where Iacob wreſtled with God and preuailed, now hath wreſtled againſt God, and takes a fall; they ſee God auenging, which would not beleeue him deliuering.

It was now time for Zeba and Zalmunna to follow thoſe their troops to the graue, whom they had led in the field: Thoſe which the day before were attended with an hundred thirty fiue thouſand followers, hauehave not ſo much as a Page now left to weep for their death, and hauehave liued onelyonly to ſee all their friends, and ſome enemies dye for their ſakes.

Who can regard earthly greatneſſe, that ſees one night change two of the greateſt Kings of the World into captiues? It had been both pitty and ſinne, that the Heads of that Midianitiſh tyranny, into which they had drawn ſo many thouſands, ſhould hauehave eſcaped that death.

And yet, if priuate reuenge had not made Gideon iuſt, I doubt whether they had died; The bloud of his brothers cals for theirs, and awakes his ſword to their execution; He both knew and complained of the Midianitiſh oppreſſion, vnderunder which Iſrael groned: yet the cruelty offered to all the thouſands of his Fathers ſonnes, had not drawne the bloud of Zeba and Zalmunna, if his owne mothers ſonnes had not bled by their hands.

He that ſlew the Rulers of Succoth and Penuel, & ſpared the people, now hath ſlain the people of Midian, and would hauehave ſpared their Rulers: but that God which will finde occaſions to winde wicked men into iudgement, will hauehave them ſlaine in a priuate quarrel, which had more deſerued it for the publike; If we may not rather ſay, that Gideon reuenged theſe as a Magiſtrate, not as a brother: For Gouernours, to reſpect their owne ends in publike actions, and to weare the ſword of iuſtice in their owne ſheath, it is a wrongfull abuſe of authority. The ſlaughter of Gideons brethren, was not the greateſt ſinne of the Midianitiſh Kings; this alone ſhall kill them, when the reſt expected an vniuſt remiſſion. How many lewd men hath God payd with ſome one ſinne for all the reſt?

Some that hauehave gone away with vnnuturally filthineſſe, and capitall thefts, hauehave clipped off their owne dayes with their coyne; Others, whoſe bloudy murders hauehave been puniſhed in a mutinous word; Others, whoſe ſuſpected felony hath payd the price of their vnknowne rape. O God, thy iudgements are iuſt, euen when mens are vniuſt!

Gideons young ſoone is bidden to reuenge the death of his Vncles; His ſword had not yet learned the way to bloud, eſpecially of Kings, though in yrons: Deadly executions require ſtrength both of heart and face. How are thoſe aged in euill, that can draw their ſwords vponupon the lawfuly Anointed of God? Theſe Tyrants plead not now for coutinuance of life, but for the haſte of their death; Fall thou vponupon vsus. Death is euer accompanied with paine, which it is no maruell if we wiſh ſhort: We doe not more affect protraction of an eaſefull life, then ſpeed in our diſſolution; for here eueryevery pang that tends toward death, renewes it: To lye an houre vnderunder death, is tedious, but to be p. 915dying a whole day; we thinke aboue the ſtrength of humane patience. Oh what ſhall we then conceiue of that death, which knowes no end? As this life is no leſſe fraile then the dody which it animates, ſo that death is no leſſe eternall then the ſoule which muſt endure it.

For vsus to be dying ſo long as wee now hauehave leaue to liue, is intollerable; and yet one onelyonly minute of that other tormenting death, is worſe then an age of this. Oh the deſperate infidelity of carleſſe men, that ſhrinke at the thought of a momentarry death, and feare not eternall! This is but a killing of the body: that is a deſtruction of body and ſoule.

Who is ſo worthy to weare Crowne of Iſrael, as hee that wonne the Crowne from Midian? Their vſurpers were gone, now they are headleſſe; It is a doubt whether they were better to hauehave had no Kings, or Tyrants; They ſue to Gideon to accept of the Kingdome, and are repulſed; There is no greater enſample of modeſty, then Gideon. When the Angell ſpake to him, he abaſed himſelfe below all Iſrael; when the Ephraimites contended with him, he prefers their gleanings to his vintage, and caſts his honour at their feete: and now when Iſrael proffers him that Kingdome which he had merited, he refuſes it. Hee that in ouercomming would allow them to cry, The ſword of the Lord, and of Gideon, in gouerning, will hauehave none but The ſword of the Lord.

That which others plot, and ſue, and ſweare, and bribe for Dignity and ſuperiority, he ſeriouſly reiects; whether it were, for that he knew God had not yet called them to a Monarchy; or rather, for that he ſaw the crowne among thornes? What doe we ambitiouſly affect the commahd of theſe mole-hils of earth, when wiſe men hauehave refuſed the proffers of kingdomes? Why doe we not rather labour for that Kingdome which is free from all cares, from all vncertainty?

Yet he that refuſes their Crowne, cals for their earings, although not to enrich himſelfe, but religion. So long had God been a ſtranger to Iſrael, that now ſuperſtion goes currant for deuout worſhip. It were pitty that good intentions ſhould make any man wicked; here they did ſo: Neuer man meant beter then Gideon in his rich Ephod; yet this very act ſet all Iſrael on whoring: God had choſen a place, and a ſeruice of his own. When the wit of man will be ouer-pleaſing God with better deuices then his own, it turnes to madneſſe, and ends in miſchiefe.

ABIMELECHS vſurpation.

GIdeon refuſed the Kingdome of Iſrael when it was offered; his ſeuenty ſons offered not to obtain that Scepter, which their fathers victory had deſerued to make hereditary: onelyonly Abimelec the concubines ſonne, ſues, and ambitiouſly plots for it. What could Abimelec ſee in himſelfe, that hee ſhould ouer-looke all his brethren? If he lookt to his father, they were his equals; if to his mother, they were his betters. Thoſe that are moſt vnworthy of honour, are hotteſt in the chaſe of it, whiles the conſcience of better deſerts bids men ſit ſtill, and ſtay to bee either importuned, or neglected; There can bee no greater ſigne of vnfitneſſe, then vehement ſute: It is hard to ſay, whether there bee more pride, or ignorance in Ambition. I hauehave noted this difference betwixt ſpirituall and earthly honour, and the Clients of both; wee cannot be worthy of the one without earneſt proſecution; nor with earneſt proſecution worthy of the other: The violent abtaine heauen; onelyonly the meeke are worthy to inherit the earth.

That which an aſpiring heart hath proiected, it will find both argument and meanes p. 916to effect; If either bribes or fauour will carry it, the proud man will not ſit out. The Shechemites are fit brokers for Abimelec; That City which once betrayed it ſelfe to vtter depopulation in yeelding to the ſute of Hamor, now betraies it ſelfe, and al Iſrael, in yeelding to the requeſt of Abimelec. By them hath this Vſurper made himſelfe a fair way to the Throne: It was an eaſie queſtion, Whether wil ye admit of the ſons of Gideon for your Rulers, or of ſtrangers? If of the ſons of Gideon, whether of all, or one? If of one, whether of your owne fleſh and bloud, or of others vnknowne? To caſt off the ſonnes Gideon for ſtrangers, were vnthankfull; To admit of ſeuenty Kings in one ſmall Country, were vnreaſonable; To admit of any other rather then their own kinſman, were vnnaturall. Gideons ſonnes therefore muſt rule amongſt all Iſrael; One of his ſonnes amongſt thoſe ſeuenty: and who ſhould be that one but Abimelec? Naturall reſpects are the moſt dangerous corrupters of all elections; What hope can there be of worthy Superiors in any free people, where neereneſſe of bloud carries it from fitneſſe of diſpoſition? Whiles they ſay, Hee is our brother, they are enemies to themſelues, and Iſrael.

Faire words hauehave won his brethren; they the Shechemites; the Shechemites furniſh him with money, mony with men; His men begin with murder, and now Abimelec raignes alone; Flattery, bribes, and bloud, are the vſuall ſtaires of the Ambitious: The money of Baal is a fit hier for murderers; that which Idolatry hath gathered, is fitly ſpent vponupon Treaſon: One diuell is ready to helpe another in miſchiefe; ſeldome euer is ill gotten riches better imployed. It is no wonder if he that hath Baal his Idol, now make an Idoll of Honour. There was neuer any man that worſhipped but one Idol; Woe be to them that lie in the way of the Aſpiring: Though they be brothers, they ſhall bleed; yea, the neerer they are, the more ſure is their ruine. Who would not now thinke that Abimelec ſhould finde an hell in his breaſt, after ſo barbarous and vnnaturall a maſſacre? and yet behold, he is a ſenſleſſe as the ſtone vponupon which the bloud of his ſeuerity brethren was ſpilt. Where Ambition hath poſſeſt it ſelfe throughly of the ſoule, it turnes the heart into ſteele, and makes it vncapeable of a conſcience; All ſinnes will eaſily downe with the man that is reſolued to riſe.

OnelyOnly Iotham fell not at that fatall ſtone with his brethren; It is an hard battell where none eſcapes. He eſcapes, not to raigne, not to reuenge; but to be a Prophet, and a witneſſe of the vengeance of God vponupon the vſurper, vponupon the Abettors; He liues to tel Abimelec that he was but a bramble, a weed rather then a tree. A right bramble indeed, that grew but out of the baſe hedge-row of a Concubin, that could not lift vp his head from the earth, vnleſſe he were ſupported by ſome buſh or pale of Shechem, that had laid hold of the fleece of Iſrael, and had drawne bloud of all his brethren; and laſtly, that had no ſubſtance in him, but the ſap vaine-glory, and the pricks of cruelty. It was better then a Kingdome to him, out of his obſcure Beere, to ſee the fire out of his bramble to conſume thoſe tres; The view of Gods reuenge, is ſo much more pleaſing to a good heart, then his owne glory, by how much it is more iuſt and full.

There was neuer ſuch a pattern of vnthankfulnes, as theſe Iſraelites: They which lately thought a Kingdome too ſmall recompence for Gideon and his ſonnes, now thinke it too much for his ſeed to liue; and take life away from the ſonnes of him, that gaue them both life and liberty. Yet if this had been ſome hundred of yeeres after, when time had worne out the memory of Ierub-baal, it might hauehave borne a better excuſe. No man can hope to hold pace with Time; The beſt names may not thinke ſcorne to be vnknowne to following generations: but ere their Deliuerer was cold in his coffin, to pay his benefits (which deſerue to be euerlaſting,) with the extirpation of his Poſterity, it was more then ſauage. What can be looked for from Idolaters? If a man hauehave caſt off his God, he will eaſily caſt off his friends: When religion is once gone, humanity will not ſtay long after.

That which the people were puniſhed aftewrards for but deſiring, he enioys. Now is Abimelec ſeated in the Throne which his father refuſed, and no riuall is ſeen to enuy his peace. But how long will this glory laſt? Stay but three yeeres, and yee ſhall ſee p. 917this bramble withered, and burnt. The proſperity of the wicked is ſhort and fickle; a ſtolne Crowne (though it may looke faire) cannot bee made of any but brittle ſtuffe. All life is vncertaine; but wickedneſſe ouer-runnes nature.

The euill ſpirit thruſt himſelfe into the plot of Abimelechs vſurpation and murder, and wrought with the Shechemites for both: & now God ſends the euil ſpirit betwixt Abimelec and the Shechemites, to worke the ruine of each other. The firſt could not hauehave been without God, but in the ſecond, God challenges a part: Reuenge is his, where the ſinne is ours. It had beene pitty that the Shechemites ſhould hauehave beene plagued by any other hand then Abimelechs: They raiſed him vniuſtly to the throne, they are the firſt that feele the weight of his Scepter. The fooliſh bird limes her ſelfe with that which grew from her own excretion: Who wonders to ſee the kinde Peaſant ſtung with his owne ſnake?

The breach beginnes at Shechem: his owne Countrey-men flie off from their promiſed alleageance: Though all Iſrael ſhould hauehave falne off from Abimelec, yet they of Shechem ſhould hauehave ſtuck cloſe: It was their act, they ought to hauehave made it good. How ſhould good Princes be honoured, when euen Abimelecs once ſetled, cannot be oppoſed with ſafety? Now they beginne the reuolt to the reſt of Iſrael. Yet, if this had been done out of repentance, it had been praiſe-worthy; but to be done out of a trecherous inconſtancy, was vnworthy of Iſraelites. How could Abimelec hope for fidelity of them, whom he had made and found Traitors to his fathers bloud? No man knowes how to be ſure of him that is vnconſcionable: He that hath been vnfaithfull to one, knowes the way to be perfidious; and is onelyonly fit for his truſt, that is worthy to be deceiued; whereas faithfulneſſe, beſides the preſent good, layes a ground of further aſſurance. The friendſhip that is begun in euill cannot ſtand; wickedneſſe, both of it own nature, and through the curſe of God, is euer vnſteady: and though there be not a diſagreement in hell (being but the place of retribution, not of action) yet on earth there is no peace among the wicked; whereas that affection which is knit in God is indiſſoluble.

If the men of Shechem had abandoned their falſe god, with their falſe King, and out of a ſerious remorſe, and deſire of ſatisfaction for their idolatry & bloud, had oppoſed this Tyrant, and preferred Iotham to his Throne, there might hauehave been both warrant for their quarrell, and hope of ſucceſſe: but now, if Abimelec be a wicked Vſurper, yet the Shechemites are idolatrous Traitors. How could they thinke, that God would rather reuenge Abimelecs bloudy intruſion by them, then their trechery and idolatry by Abimelec? When the quarrell is betwixt God and Satan, there is no doubt of the iſſue; but when one diuell fights with another, what certainty is there of the victory? Though the cauſe of God had been good, yet it had been ſafe for them to looke to themſelues: The vnworthineſſe of the agent many times curſes a good enterpriſe.

No ſooner is a ſecret diſlike kindled in any people againſt their Gouernours, then there is a Gaal ready to blow the coales; It were a wonder if euer any faction ſhould want an Head; As contrarily, neuer any man was ſo ill, as not to hauehave ſome fauourers: Abimelec hath a Zebul in the midſt of Shechem; Lightly, all treaſons are betrayed euen with ſome of their own; His intelligence brings the ſword of Abimelec vponupon Shechem who now hath demoliſhed the City, and ſowne it with ſalt. Oh the iuſt ſucceſſions of the reuenges of God! Gideons Ephod is puniſhed with the bloud of his ſonnes; the bloud of his ſonnes is ſhed by the procurement of the Shechemites: the bloud of the Shechemites is ſhed by Abimelec: the bloud of Abimelec is ſpilt by a woman. The retaliations of God are ſure and iuſt, and make a more due pedigree, then deſcent of nature.

The purſued Shechemites flie to the houſe of their god Berith; now they are ſafe: that place is at once a fort, and a ſanctuary. Whither ſhould wee flie in our diſtreſſe but to our God? And now this refuge ſhall teach them what a God they hauehave ſerued: The iealous God whom they had forſaken, hath them now where he would, and reioyces p. 918at once to be auenged of their god and them: Had they not made the houſe of Baal their ſhelter, they had not died ſo fearefully. Now according to the prophecie of Iotham, a fire goes out of the bramble, and conſumes theſe Cedars, and their eternall flames begin in the houſe of their Berith: the confuſion of wicked men, riſes out of the lalſe Deities which they hauehave doted on.

Of all the Conſpitators againſt Gideons ſonnes, onelyonly Abimelec yet ſuruiues, and his day is now cōming. His ſucceſſe againſt Shechem, hath filled his heart with thoughts of victory; He hath caged vp the inhabitāts of Tabez within their tower alſo; & what remaines for them, but the ſame end with their neighbours? And behold, while his hand is buſie in putting fire to the dore of their tower, which yet was not high (for thē he could not hauehave diſcernd a woman to be his Executioner) a ſtone from a womans hand ſtrikes his head; His paine in dying, was not ſo much as his indignation to know by whom he died: and rather will he die twiſe then a woman ſhall kill him. If God had not knowne his ſtomacke ſo bigge, he had not vexed him with impotency of his Victor: God finds a time to reckon with wicked men for all the arrerages of their ſins. Our ſinnes are not more our debts to God, then his iudgements are his debts to our ſinnes, which at laſt he will be ſure to pay home. There now lies the greatneſſe of Abimelec; vponupon one ſtone had he ſlaine his ſeuenty brethren, and now a ſtone ſlaies him; His head had ſtolne the crowne of Iſrael, and now his head is ſmitten: And what is Abimelec better that he was a King? What difference is there between him and any of his ſeuenty brethren whom he murthered, ſaue onelyonly in guiltineſſe? They beare but their owne bloud; he, the weight of all theirs. How pappy a thing is it to liue well! that our death, as it is certaine, ſo may be comfortable: What a vanity is it to inſult in the death of them, whom we muſt follow the ſame way?

The Tyrant hath his payment, and that time which he ſhould hauehave beſtowed in calling for mercy to God, and waſhing his ſoule with the laſt teares of contrition, he vainely ſpends in deprecating an idle reproch; Kill me, that it may not be ſaid, He died by a woman: A fit concluſion for ſuch a life. The expectation of true and endleſſe torment, doth not ſo much vexe him, as the friuolous report of a diſhonour; neither is he ſo much troubled with, Abimelec is frying in hell, as, Abimelec is ſlaine by a woman. So vaine fooles are niggardly of their reputation, and prodigall of their ſoules; Doe we not ſee them runne wilfully into the field, into the graue, into hell? and all, leſt it ſhould be ſaid, They hauehave but as much feare as wit.

CONTEMPLATIONS. THE TENTH BOOKE.

CONTAINING

Ieptha.

Samſon conceiued.

Samſons mariage.

Samſons victory.

Samſons end.

Michaes Jdolatry.

By IOS. HALL, D. of Diuinity, and Deane of VVorcester.

AT LONDON, Printed by IOHN BEALE and NATHANIEL BVTTER. Ann. Dom. 1624.

p. 920TO THE RIGHT HONOVRABLE MY SINGVLAR GOOD LORD, SIR HENRY DANVERS KNIGHT, BARON OF DANTESEY, A WORTHY PATTERNE OF ALL TRVE NOBILITIE, ACCOMPLISHED BOTH FOR WARRE AND PEACE; A MVNIFICENT FAVOVRER OF ALL LEARNING AND VERTVE:

I. H.

VVith humble apprecation of ALL TRVE HAPPINESSE, DEDICATES THIS PART OF HIS POORE LABOVRS.