Contemplations vpon the principal passages of the holie historie. The third volume: in three bookes. By I. Hall, Doctor of Diuinitie

CONTEMPLATIONS. (Book 9)

THE RESCVE of Gibeon.

THE life of the Gi∣beonites, must cost thē seruitude from Israel, and danger from their neigh∣bours: if Ioshua will but sit stil, the deceit of the Gibeonites shall be re∣uenged by his enemies. Fiue kings are vp in Armes against them, and are ready to pay their fraude with

violence: VVhat 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 die by neighbours. There is no course that threatens not some danger; Wee haue sped well if our choice hath light vpon the easiest incon∣uenience.

If these Hiuites haue sinned a∣gainst God, against Israel, yet what haue they done to their neigh∣bours? I heare of no trechery, no secret information, no attempt. I see no sinne but their league with Israel, & their life: yet (for ought we find) they were free men; no way either obliged, or obnoxious. As Satan, so wicked men cannot

abide to lose any of their commu∣nity: if a Conuert come home, the Angels welcome him with songs, the Diuels follow him with vprore and fury, his old Partners vvith scornes and obloquy.

I finde these neighbour Princes halfe dead with feare, and yet they can finde time to be sick of enuie. Malice in a wicked hart is the king of Passions: all other vaile & bow when it comes in place; euen their owne life was not so deare to them as reuenge. Who would not ra∣ther haue lookt, that these Kings should haue tryed to haue follow∣ed the Copie of this league? or if their fingers did itch to fight, why did they not rather think of a defensiue war against Israel, then

an offensiue against the Gibeonites. Gibeon was strong, and would not bee won without bloud; yet these Amorites, which at their best were too weake for Israel, would spend their forces before hand on their neighbors. Here was a strong ha∣tred in weake breasts: they feared, and yet began to fight; they fea∣red Jsrael, yet began to fight with Gibeon. If they had sat still, their destruction had not beene so sud∣daine: 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: & 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 Citie: And now the fiue Kings of the Amorits haue vniustly com∣pacted against them. Soueraignty abused, is a great spur to out-rage; the conceit of authoritie in great persons, many times lies in the way of their own safety, whiles it vvill not let them stoope to the ordina∣rie courses of inferiours. Hence it is, that heauen is peopled with so few Great-ones: hence it is, that true contentment seldome dwells high; whiles meaner men of hum∣bled spirits, enioy both earth and heauen.

The Gibeonites had wel proued that thogh they wanted an Head, yet they wanted not wit; and now

the same wit that won Ioshua and Israel to their friendship and pro∣tection, teacheth them to make vse of those they had won. If they had not more trusted Ioshua, then their walls, they had neuer stolne that league; & whē shold they haue vse of their new Protectors, but now that they were assailed? Whither should wee fly but to our Ioshua, when the powers of darknes (like mighty Amorites) haue besieged vs? If euer wee will send vp our prayers to him, it will be, when we are beleaguered with euils. If we trust to our owne resistance, wee cannot stand; we cannot miscary, if we trust to his: in vaine shall we send to our Ioshua in these straits, if we haue not before come to him in our freedom.

Which of vs would not haue thought Ioshua had a good pre∣tence for his forbearance; & haue said, You haue stolne your league with me; why do you expect help from him whom yee haue decei∣ued? All that wee promised you, was a sufferance to liue; inioy what wee promised, wee will not take your life from you; Hath your faithfulnes deserued to ex∣pect more then our couenant; we neuer promised to hazard our liues for you, to giue you life with the losse of our owne. But that good man durst not construe his owne couenant to such an aduan∣tage; Hee knew little difference betwixt killing them with his own sword, and the sword of an Amo∣rite: vvhosoeuer should giue the

blow, the murder would bee his. Euen permission in those things wee may remedy, makes vs no lesse actors then consent; some men kill as much by looking on, as others by smiting: VVee are guilty of all the euill wee might haue hindered.

The noble disposition of Ioshua, besides his ingagement, will not let him forsake his new vassalls: Their confidence in him, is argu∣ment enough to draw him into the Field. The greatest obligation to a good mind, is anothers trust▪ which to disappoint, were merci∣lesly perfidious. How much lesse shall our true Ioshua faile the con∣fidence of our faith? Oh my Sa∣uiour, if we send the messengers o••

our prayers to thee into thy Gil∣gal, thy mercy bindes thee to re∣leefe: neuer any soule miscaried that trusted thee; we may be wan∣ting in our trust, our trust can ne∣uer want success.

Speed in bestowing, doubles a gift; a benefit deferred, loses the thanks, and prooues vnprofitable. Ioshua marches all night, & fights all day for the Gibeonites: They tooke not so much pains in com∣ming to deceiue him, as he in go∣ing to deliuer them. It is the no∣blest victory to ouercome euill with good; if his very Israelites had been in danger he could haue done no more: God, and his Io∣shua, 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 wild Impe which he hath graffed in. And as these Hiuites could neuer be thankfull enough to such a Ioshua; no more can we to so gracious a Redeemer, vvho forgetting our vnwoorthiness, de∣scended to our Gibeon, and rescu∣ed vs from the powers of hell, and death.

Ioshua fought, but God discom∣fited the Amorites; The praise is to the workman, not the instrument: Neither did God slay them onely with Ioshua's sword, but with his owne haile-stones; that now the

Amorites may see both these re∣uenges come frō one hand. These bullets of GOD doe not wound, but kill: It is no wonder that these fiue Kings flie; They may soone run away from their hope, neuer from their horror: If they looke behind, there is the sword of Isra∣el, which they dare not turn vpon, because God had taken their hart from them, before their life: If they looke vpwards, there is the haile-shot of God fighting against them, out of heauen; which they can neither resist, nor auoyd.

If they had no enemy but Isra∣el, they might hope to runne away from death, sith feare is a better footeman, then desire of reuenge; but novv, vvhither-soeuer they

runne, heauen will be aboue their heads: And now, all the reason that is left them in this confusion of their thoughts, is to wish them∣selues well dead; there is no eua∣sion where GOD intends a re∣uenge. Wee men haue deuised to imitate these instruments of death, and send foorth deadly bullets out of a clowd of smoke; wherein yet, as there is much danger, so much vncertaintie: but this God, that discharges his Ordinance from heauen, directs euery shotte to an head, and can as easily kil as shoot. It is a fearfull thing to fall into the hands of the liuing God: hee hath mo waies of vengeance, then hee hath creatures. The same heauen that sent foorth water to the old world, fire to the Sodomites, light∣ning

and thunderbolts to the E∣gyptians, sends out haile-stones to the Amorites. It is a good care how wee may not anger God; it is a vain study how we may fly from his iudgements, when wee haue angred him; if wee could run out of the vvorld, euen there shall we finde his reuenges far greater.

Was it not miracle enough that God did braine their Aduersaries from heauen, but that the Sunne and Moone must stand stil in hea∣uen? Is it not enough that the A∣morites fly, but that the greatest Planets of heauen must stay their owne course, to witnesse, and won∣der at the discomfiture? For him which gaue them both beeing and motion, to bid them stand still, it

seemes no difficulty, although the rarenes would deserue admirati∣on: but, for a man to commaund the chiefe starres of heauen (by whose influence he liueth) as the Centurion would do 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 prayer. If I may not say that the request of a faith∣full man (as wee say of the great) commaunds, Gods glorie vvas that which Ioshua aimed at: hee 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, hee knew the haile-stones could doe that alone; the

Sunne needed not stand still to di∣rect that clowd to persecute them; but the glory of the slaughter was sought by Ioshua, that hee might send that vp, whence those haile-stones, and that victory came: All the earth might see the Sunne and Moon; all could not see the cloud of haile, which because of that heauie burden flew but low. That all Nations might knowe the same hand commands both in earth, in the clouds, in heauen, Ioshua now prayes, that hee which dishartned his enemies vpon earth, & smote them from the cloud, would stay the Sunne and Moone in heauen. God neuer got himselfe so much honour by one dayes worke a∣mongst the heathen; and vvhen was it more fitte, then now, vvhen

fiue heathen Kings are banded a∣gainst him?

The Sun and the Moone were the ordinary Gods of the world: and who would not but think, that their standing still but one houre, should be the ruine of Nature? & now, all Nations shall well see, that there is an higher then their high∣est; that their Gods are but ser∣uants to the GOD whom them∣selues should serue, at whose plea∣sure both they and Nature shall stand at once. If that God which meant to work this miracle, had not raised vp his thoughts to de∣sire it, it had bin a blameable pre∣sumption, which now is a faith vvorthy of admiration. To desire a miracle without cause, is a temp∣ting

of God. O powerfull GOD that can effect this! O power of faith that can obtaine 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 in∣heritance assigned thē; yet they must inioy it last: So it falls out oft in the hea∣uenly Canaan, the first in title, are the last in possession. They had their lot assigned them beyond Iorden; which tho it were allotted them in peace, must be purchased with their war: that must be done for their brethren, which needed not be done for themselues: they must yet still fight, and fight for-most,

that as they had the first pa∣trimonie, they might indure the first incounter. I do not hear them say, This is our share, let vs sitte downe, and enioy it quietly, fight who will for the rest: but when they knew their own portion, they leaue wiues and children to take possession, and march armed be∣fore their brethren, till they had conquered all Canaan. Whether should wee more commend their courage, or their charitie? Others were mooued to fight with hope, they onely with loue: they could not winne more, they might lose themselues; yet they wil fight, both for that they had something, and that their brethren might haue. Thankfulnesse and loue can doe more with Gods children, then

desire to merit, or necessitie: No true Israelite can (if hee might chuse) abide to sitte still beyond Iordan, when all his brethren are in the field. Now when all this war of God was ended, and all Canaan is both won and diuided, they re∣turne to their owne; yet not till they were dismissed by Ioshua: all the sweet attractiues of their priuate loue cannot hasten their pase. If heauen be neuer so sweet to vs, yet may we not runne from this earthen warfare till our great Captaine shall please to discharge vs. If these Reubenites had depar∣ted sooner, they had been recal∣led, if not as cowards, surelie as fugitiues; now they are sent back with victorie and blessing. How safe and happie it is to attend

both the call, and the dispatch of GOD!

Beeing 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 abo∣minable, but for a memoriall what God they serued. The first care of true Israelites, must be the safe∣tie of Religion; the world, as it is inferiour in worth, so must it be in respect: Hee neuer knew God a∣right, that can abide any compe∣tition with his Maker.

The rest of the Tribes no soo∣ner heare newes of their new Al∣tar, but they gather to Shiloh, to fight against them: they had scarce

breathed from the Cananitish war, and now they will goe fight with their brethren: if their brethren will (as they suspected) turne Ido∣laters, they cannot hold them any other then Canaanites. The Reu∣benites & their fellowes, had new∣ly settled the rest of Israel in their possessions, and now ere they can be warme in their seates, Israel is vp in Armes to thrust them out of their owne: the hatred of their su∣spected Idolatry, makes them for∣get either their bloud, or their be∣nefits. Israel sayes, These men were the first in our battels, and shall be the first in our reuenge; They fought well for vs, wee will try how they can fight for them∣selues. VVhat if they were our Champions? Their reuolt from

God hath lost them the thanke of their former labours; their Idola∣try shall make them of brethren, aduersaries; their own bloud shall giue handsell to their new Altar. O noble and religious zeale of Is∣rael! Who would think these men the sonnes of them that danced a∣bout the molten Calfe? That con∣secrated an Altar to that Idol? Now they are ready to die or kill, rather then endure an Altar with∣out an Idol. Euery ouerture in matter of Religion, is woorthie of suspicion, worthie of our speedie opposition: God lookes for an early redresse of the first begin∣nings of impietie. As in treasons or mutinies, wise states-men find it safest to kill the serpent in the egge; so in motions of spirituall

alterations: one spoonefull of wa∣ter will quench that fire at the first, which afterwards whole buckets cannot abate.

Yet doe not these zealous Isra∣elires runne rashly and furiouslie vpon their brethren, nor say, What need wee expostulate? The fact is cleare: what care wee for words, when wee see their Altar? What can this meane, but either seruice to a false God, or diuision in the seruice of the true? There can bee no excuse for so manifest a crime: Why doe we not rather thinke of punishment, then satisfaction? But they send ere they goe; and consult ere they execute. Phineas the sonne of Eleazar the Priest, and ten Princes (for euery Tribe one)

are addressed both to inquire, & disswade; to inquire of the pur∣pose of the fact; to disswade from that which they imagined was pur∣posed. Wisedome is a good guide to zeale, and onely can keepe it from running out into furie: If discretion doe not hold in the raynes, good intentions wil both breake their owne necks, and the riders: yea, which is strange, with∣out this, the zeale of God, may leade vs from God.

Not onely wisedome, but chari∣tie mooued them to this message. For, grant they had beene guiltie, must they perish vnwarn'd? Peace∣able 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 pul out the throat of his strayed sheepe, but rather fetches it on his shoulders to the fold: Sudden crueltie stands not with religion: He which will not himselfe breake the bruised reed, how will hee allow vs, either to bruise the whole, or to breake the bruised, or to burne the broken?

Neither yet was here more cha∣ritie in sending, then vncharitable∣ness in the misconstruction. They begin with a challenge; & charge their brethren deeply with trans∣gression, apostasie, rebellion. I know not how two contrary qua∣lities fall into loue; it is not natu∣rally suspicious, & yet many times

suggests iealous feares of those we affect. If these Israelites had not lo∣ued their brethren, they wold ne∣uer haue sent so farre to restraine them; they had neuer offred them part of their owne patrimonie: if they had not been excessiuely iea∣lous, they had not censured a doubtfull action, so sharply. They met at Shilo, where the Taberna∣cle was; but if they had consulted with the Arke of God, they had saued both this labor, & this chal∣lenge: This case seemed so plain, that they thought aduice needless: Their inconsiderateness therefore brands their brethren with crimes whereof they were innocent; and makes themselues the onely of∣fenders. In cases which are doubt∣full and vncertaine, it is safe either

to suspend the iudgement, or to passe it in fauor; otherwise, a plain breach of charitie in vs, shall bee worse then a questionable breach of iustice in another.

Yet this little gleame of their vncharitable loue began at them∣selues; if they had not feared their owne iudgements in the offence of Ruben, I knowe not whether they had been so vehement: The fearefull reuenges of their brethe∣rens sinne are still in their eye. The wickednes of Peor, stretched not so farre as the plague; Achan sin∣ned, and Israel was beaten: there∣fore by iust induction, they argue (Ye rebel to day against the Lord, tomorrow wil the Lord be wroth with all the Congregation.) They

still tremble at the vengeance pas∣sed; and finde it time to preuent their own punishment, in punish∣ing their brethren. Gods procee∣dings haue then their right vse, when they are both carefully re∣membred, and made patterns of what he may doe.

Had these Reubenites been as hot in their answere, as the Israelites were in their charge, heere had grown a bloudy warre out of mis∣prision: But now their answer is milde and moderate, and such as wel shewed, that though they were further from the Arke, yet no lesse neer to GOD. They thought in thēselues, This act of ours, though it were wel meant by vs, yet might well be by interpretation scanda∣lous;

it is reason our mildnesse should giue satisfaction for that offence, vvhich we haue not pre∣uented. Heereupon, their answer was as pleasing, as their act vvas dangerous. Euen in those acti∣ons whereby an offence may be occasioned (though not giuen) charitie bindes vs to cleare both our owne name, and the consci∣ence of others.

Little did the Israelites looke for so good a ground of an action so suspicious; An Altar vvithout a sacrifice? An Altar and no Ta∣bernacle? 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 bee a

further drift, and warrant of their act, then we can attaine to see.

By that time the Reubenites haue commented vpon their owne vvorke, it appeares as iustifiable, as before offensiue. What vvise∣dome and religion is found in that Altar, which before showed no∣thing but Idolatry? This discourse of theirs, is full both of reason and pietie; We are seuered by the ri∣uer Iordan from the other Tribes; perhaps heereafter, our choice may exclude vs from Israel: Po∣steritie may peraduenture say, Iordan is the bounds of all natural Israelites; the streames whereof neuer gaue way to those beyond the Riuer: If they had beene ours, either in bloud or religion, they

would not haue been sequestred in habitation. Doubtlesse therfore these men are the ofspring of som Strangers, which by vicinity of a∣bode, haue gotten some tincture of our language, manners, religi∣on; What haue wee to doe with them, what haue they to doe with the Tabernacle of God? Sith ther∣fore we may not either remooue Gods Altar to vs, or remoue our Patrimonie to the Altar; The Pat∣terne of the Altar shall go with vs, not for sacrifice, but for memori∣all; that both the posterity of the other Israelites may know, we are no lesse deriued from them, then this Altar from theirs; & that our posterity may know, they pertain to that Altar, whereof this is the resemblance. There was no dan∣ger

of the present; but posteritie might both offer and receiue pre∣iudice, if this Monumēt were not. It is a wise & holy care to preuent the dangers of ensuing times, and to settle religion vpon the succee∣ding generations. As we affect to leaue a perpetuity of our bodilie issue, so much more to traduce pi∣etie with them. Doe wee not see good husbands set and plant those trees, whereof their grand-chil∣dren shall receiue the first fruit, & shade? Why are we lesse thrifty in leauing true religion intire, to our childrens children?

Ehud and Eglon.

AS euery man is guiltie of his own sorrow, these Israelites bred mischiefe to themselues: It vvas their mercy that plagued them with those Canaanites, which their obedience shold haue rooted out. If foolish pitty be a more humane sinne, yet it is no lesse dangerous then crueltie: Cruelty kils others, vniust pittie kills our selues. They had beene Lords alone of the pro∣mised Land, if their commiserati∣on had not ouer-swayed their iu∣stice; and now their enemies are

too cruell to them (in the iust re∣uenge of God) because they were too merciful: 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 own punishment. Hee hath bidden vs cleanse our hearts of all our corruptions: yet hee will per∣mit some of these thornes still in our sides, for exercise, for humili∣ation. If wee could lay violent hands vpon our sinnes, our soules should haue peace; now our in∣dulgence costs vs many stripes, & many teares: what a continued circle is heere of sins, iudgements; repentance, deliuerances? The conuersation with Idolaters, taints them with sinne; their sin drawes

on iudgements; the smart of the iudgement moues them to repen∣tance; vpon their repentance fol∣lowes speedy deliuerance, vpon their peace and deliuerance they sinne againe.

Othniel, Calebs nephew, had res∣cued them from Idolatry and ser∣uitude: 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 & goodnes, 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 buil∣ding. Who would not think Ido∣latry an absurd and vnnaturall sin? which as it hath the fewest induce∣ments, so had also the most di∣rect inhibitions from God; and yet after all these warnings, Israel falls into it againe: Neither afflic∣tion nor repentance can secure an Israelite from redoubling the worst sinne, if he be left to his own frailtie. It is no censuring of the truth of our present sorow, by the euent of a following miscariage; The former cryes of Israel to God were vnfained, yet their present wickedness is abhominable: Let him that thinks he stands, take heed least hee fall.

No sooner had hee said (Israel had rest) but he addes, They com∣mitted wickednesse: The securitie of any people is the cause of their corruption; standing waters soone grow noysom. Whiles they were exercised with warre, how scru∣pulous were they of the least inti∣mation of Idolatry? the newes of a bare Altar beyond Iordan, drew them together for a rèuenge; now they are at peace with their ene∣mies, they are at variance vvith God: It is both hard & happy not to be the worse with liberty; The sedentary life is most subiect to diseases.

Rather then Israel shall want a scourge for their sinne, God him selfe shall raise them vp an enemy:

Moab had no quarrell but his own ambition, but God meant by the ambition of the one part, to pu∣nish the Idolatry of the other; his iustice can make one sin the exe∣cutioner of another, whiles nei∣ther shall looke for any other mea∣sure from him, but iudgement: The euill of the Citie is so his, that the instrument is not guiltless. Be∣fore, God had stirred vp the King of Syria against Israel; now, the King of Moab; afterwards, the King of Canaan: Hee hath more varietie of iudgements, then there can be offences; if we haue once made him our aduersary, he shall bee sure to make vs aduersaries enovv; vvhich shall reuenge his quarrell, vvhiles they prosecute their owne.

Euen those were Idolaters by whose hands God plagued the I∣dolatries of Israel. In Moab, the same wickednes prospers, which in Gods owne people is punished: the iustice of the Almightie can least brooke euill in his owne; the same heathen which prouoked Is∣rael to sinne, shall scourge them for sinning. Our very profession hurts vs, if we be not innocent.

No lesse then eighteene yeares did the rod of Moab rest vpon 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 haue made

them seruants, whom the choice of GOD had made free, yea his first borne. Woorthy are they to serue those men, whose false Gods they had serued, & to serue them alwaies in thraldome, whom they haue once serued in Idolatry. We may not measure the continuance of punishment, by the time of the commission of sinne; one minutes sin deserues a torment beyond all time.

Doubtlesse, Israel was not so in∣sensible of their own misery, as not to complain sooner then the end of eighteene yeeres; The first houre they sighed for themselues, but now they cried vnto GOD. The very purpose of affliction is to make vs importunate; Hee that

heares the secret murmurs of our griefe, yet will not seeme to heare vs, till our cryes be loud & strong. GOD sees it best to let the peni∣tent dwell for the time vnder their sorrowes; hee sees vs sinking all the while, yet he lets vs alone till wee be at the bottome: and when once we can say, Out of the depths haue I cryed to thee; instantly fol∣lowes, The Lord heard me. A ve∣hement suter cannot but be heard of God, whatsoeuer hee askes. If our prayers want successe, they want hart; their blessing is accor∣ding to their vigour. Wee liue in bondage to these spirituall Moa∣bites, our owne corruptions. It dis∣contents vs; but where are our strong cries vnto the GOD of heauen? where are our teares? If

wee could passionately bemone our selues to him, hovv soone should we be more then conque∣rours? Some good motions wee haue to send vp to him, but they faint in the way. We may call long enough, if we 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 re∣uenge his people of him. It is no priuiledge to be an instrument of Gods vengeance by euil meanes: Though Eglon were an Vsurper, yet had Ehud beene a Traytor if God had not sent him; it is onelie in the power of him that makes Kings, when they are once settled,

to depose them. It is no more pos∣sible for our moderne butchers of Princes, to show they are imploy∣ed by God, then to escape the re∣uenge of GOD in offering to doe this violence, not being im∣ployed.

VVhat a strange choice dooth 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 haue thought both hands too little for such a worke; or, if either might haue been spared, how much ra∣ther the left? GOD seeth not as man seeth; It is the ordinary wont of the Almightie, to make choice of the vnlik eliest meanes. The in∣struments

of God must not bee measured by their own power, or aptitude, but by the will of the A∣gent: Tho 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 with∣out him.

It is good to be suspicious where is least show of danger, and most appearance of fauour. This left∣handed man comes with a present in his hand, but a dagger vnder his skirt. The Tyrant, besides ser∣uice, lookt for gifts; and now re∣ceiues death in his bribe: Neither

God nor men, doe alwaies giue where they loue. How oft dooth God giue extraordinary illumina∣tion, power of miracles, besides wealth and honor, where he hates? So doe men too oft accompanie their curses with presents; either least an enemy should hurt vs, or that wee may hurt them. The in∣tention is the fauour in gifts, and not the substance.

Ehuds faith supplies the want of his hand: Where GOD intends success, he lifts vp the hart with re∣solutions of courage, & contempt of danger. What indifferent be∣holder of this proiect would not haue condemned it, as vnlikely to speed; To see a maimed man goe alone to a great King, in the midst

of all his troupes; to single him out from all witnesses; to set vp∣on him with one hand in his owne Parlor, where his Courtiers might haue heard the least exclamation, and haue comne in, if not to the rescue, yet to the reuenge. Euery circumstance is full of improbabi∣lities: Faith euermore ouerlookes the difficulties of the way, & bends her eyes onely to the certainty of the end. In this intestine slaughter of our tyrannicall corruptions, when we cast our eyes vpon our selues, we might well despaire; A∣las, what can our left-hands doe a∣gainst these spirituall wickednes∣ses? But when wee see who hath both commaunded, and vnderta∣ken to prosper these holy de∣signes, how can wee misdoubt the

success? I can doe all things throgh him that strengthens me.

When Ehud hath obtained the conuenient secrecie both of the weapon & place; now with a con∣fident forhead he approaches the Tyrant, and salutes him, vvith a true and awfull preface to so im∣portant an act. I haue a message to thee from God. Euen Ehuds poy∣nard was Gods message; not one∣ly the vocall admonitions, but al∣so the reall iudgements of God, are his errands to the world. Hee speakes to vs in raine & waters, in sicknesses & famine, in vnseasona∣ble times & inundations: These are the secondary messages of God; if we will not hear the first, we must heare these to our cost.

I cannot but wonder at the de∣uout reuerence of this Heathen Prince; Hee sate in his Chaire of State; The vnweildinesse of his fat body was such, that he could not rise with readiness and ease; yet no sooner doth he heare newes of a message from God, but hee rises vp from his Throne, & reuerently attends the tenor therof: Though hee had no Superior to controle him, yet hee cannot abide to bee vnmannerly in the businesse of GOD.

This man was an Idolater, a Ty∣rant: yet what outward respects doth he giue to the true God? Ex∣ternall ceremonies of pietie, and complements of deuotion, may well be found with falshood in re∣ligion.

They are a good shadow of truth where it is: but where it is not, they are the very body of hy∣pocrisie. Hee that had risen vp in Armes against Gods people, and the true worship of God, now ri∣ses vp in reuerence to his Name: GOD would haue liked well to haue had less of his curtesie, more of his obedience.

He lookt to haue heard the mes∣sage with his eares, and he feeles it in his guttes; So sharp a message, that it pierced the body, & let out the soule through that vncleane passage: neither did it admit of a∣ny aunswer, but silence and death. In that part had hee 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, payes for all those gluttonous 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 noise in his dying, nor the fall of so gross a body, called-in some of his attendants: But that GOD, which hath intended to bring a∣bout any designe, disposes of all circumstances to his owne pur∣pose. If Ehud had not come forth with a calme and settled counte∣naunce, and shut the doores 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 Captain to guide them? Now hee departs peacea∣bly, & blowes a trumpet in Mount Ephraim, gathers Israel, and falls vpon the body of Moab, as well as hee had done vpon the head, and procures freedome to his people. Hee that would vndertake great enterprises, had need of wisdome, and courage; wisedome to con∣triue, and courage to execute; wisedome to guide his courage, & 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 vvho ere foure-score dayes after the Law deliuered, fell to Ido∣latry alone, now after foure-score yeeres since the Law restored, fell to Idolatry among the Canaanites: Peace could in a shorter time work ••ooseness in any people: and if for∣••ie yeeres after Othniels deliue∣••ance, they relapsed, what mar∣vell is it that in twise fortie after E∣••ud, they thus miscaried? VVhat ••re they the better to haue killed Eglon the King of Moab, if the I∣dolatry

of Moab haue killed them? The sinne of Moab shal be found a worse Tyrant then their Eglon. Is∣rael is for euery market; they sold themselues to Idolatry, God sells them to the Canaanites; it is no maruell they are slaues, if they wil be Idolaters: After their longest intermission, they haue now the sorest bondage. None of their Ty∣rants were so potent as Iabin with his 900. chariots of Iron. The lon∣ger the reckoning is deferred, the greater is the summe: God pro∣uides on purpose mighty Aduersa∣ries for his Church, that their hu∣miliation may bee the greater in sustaining, and his glory may be greater in deliuerance.

I doe not finde any Prophet in Israel during their sin; but so soone as I heare newes of their repen∣tance, mention is made of a Pro∣phetesse, & Iudge of Israel. There is no better signe of Gods recon∣ciliation, then the sending of his holy messengers to any people; He is not vtterly fallen out vvith those whom hee blesses with pro∣phecie. Whom yet doe I see ray∣sed to this honour? Not any of the Princes of Israel; not Barac the Captaine; not Lapidoth the hus∣band; but a woman, for the honor of her sex; a wife, for the honor of wedlock: Deborah, the wife of La∣pidoth.

Hee that had choice of all the millions of Israel, culls out two

weake women, to deliuer his peo∣ple; Deborah shall iudge, Iael shall execute. All the Palaces of Israel, must yeeld to the Palme-tree of Deborah; The weakenesse of the instruments, redounds to the grea∣ter honour of the workman. Who shall aske God any reason of his elections, but his owne pleasure? Deborah was to sentence, not to strike; to commaund, not to exe∣cute: This act is masculine, fit for some Captaine of Israel; She was the Head of Israel, it was meet som other should be the hand: it is an imperfect and titular gouernment vvhere there is a commaunding power, without correction, with∣out execution. The message of Deborah findes out Barac the son of Abinoam, in his obscure secre∣cie,

and calls him from a corner of Nepthali, to the honour of this ex∣ploit. Hee is sent for, not to gette the victory, but to take it; not to ouercome, but to kill; to pursue, & not to beat Sisera. Who could not haue done this work, whereto not much courage, no skill be∣longed? Yet euen for this wil God haue an instrument of his ovvne choice: It is most fit that GOD shold serue himselfe where he list, of his owne; neither is it to be in∣quired, whom we thinke meet for any imployment, but whom God hath called.

Deborah had beene no Prophe∣tesse, if shee durst haue sent in her owne name; Her message is from him that sent herselfe, Hath not the

Lord God of Israel commaunded? Baracs answer is faithfull, tho con∣ditionate; and doth not so much intend a refusall to goe without her, as a necessary bond of her presence vvith him. VVho can blame him that hee would haue a Prophetesse in his cōpany? If the man had not been as holy as vali∣ant, he wold not haue wished such societie. How many thinke it a perpetual bondage to haue a pro∣phet of God at their elbow? God had neuer sent for him so farre, if he could haue bin content to goe vp without Deborah; Hee knew that there was both a blessing, and incouragement in that presence. It is no putting any trust in the suc∣cess of those men, that neglect the messengers of God.

To prescribe that to others, which we draw back from dooing our selues, is an argument of hol∣lowness and falsity: Barac shall see that Deborah doth not offer him that cup, whereof she dare not be∣ginne; without regard of her sexe shee marches with him to Mount Tabor, and reioyces to be seen of the tenne thousand of Israel. With what scorne did Sisera looke at these gleanings of Israel? How vn∣equall did this match seeme of ten thousand Israelites against his three hundred thousand foot, ten thousand horse, nine hundred cha∣riots of Iron? And now in a bra∣uery, he calls for his troupes, and meanes to kill this handfull of Is∣rael with the very sight of his pi∣ked chariots; and onely feared it

would be no victory to cutte the throates of so few. The faith of Deborah and Barac was not ap∣palled with this world of Aduer∣saries, which from Mount Tabor they saw hiding all the Vally be∣lowe them; they knew whom they had belieued, and how little an arme of flesh could do against the God of Hosts.

Barac went down against Sisera, but it was GOD that destroyed him. The Israelites did not this day wield their owne swords, least they should arrogate any thing; God told them before hand, it should be his own act. I heare not of one stroke that any Canaa∣nite gaue in this fight; as if they were called hither, onely to suffer.

And now proud Sisera, after ma∣ny curses of the heauinesse of that Iron carriage, is gladde to quit his Chariot, and betake himselfe to his heeles. Who euer yet knew a∣ny earthly thing trusted in, with∣out disappointment? It is wonder if God make vs not at last as wea∣ry of whatsoeuer hath stolne our harts from him, as euer wee were fond.

Yet Sisera hopes to haue sped better then his followers, in so sea∣sonable an harbour of Iael. If He∣ber and Iael had not been great persons, there had beene no note taken of their Tents; There had been no league betwixt King Ia∣bin and them: now their greatnes makes them known, their league

makes them trusted. The distresse of Sisera might haue made him importunate, but Iael begins the curtesie, and exceeds the desire of her guest: Hee askes vvater to drinke, shee giues him milke; hee wishes but shelter, shee makes him a bed; hee desires the protection of her Tent, she couers him with a mantle. And now Sisera pleases himselfe with this happy change, and thinks how much better it is to be here, then in that whirling of chariots, in that horror of flight, amongst those shriekes, those woundes, those carcasses. Whiles hee is in these thoughts: his weari∣ness & easie reposall hath brought him asleepe. VVho would haue looked that in this tumult and dan∣ger, euen betwixt the very iawes

of death, Sisera should finde time to sleepe? How many vvorldlie harts doe so in the midst of their spirituall perils?

Now whiles hee was dreaming, doubtlesse, of the clashing of ar∣mors, ratling of chariots, neighing of horses, the clamor of the con∣quered, the furious pursute of Is∣rael; Iael seeing his temples lie so faire, as if they inuited the naile & hammer, entred into the thought of this noble execution; certainly not without som 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 famou∣sest captaine of the world, whose name hath wont to be fearefull to

whole Nations? What if my hand should swarue in the stroke? What if hee should awake, whiles I am lifting vp this instrument of death▪ What if I should be surprised by some of his followers while the fact is greene, and yet bleeding? Can the murder of so great a Lea∣der be hid, or vnreuenged? Or if I might hope so, yet can my heart allow mee to be secretly treche∣rous? Is there not peace betwixt my house, and him? Did not I in∣uite him to my Tent? Doth he not trust to my friendship & hospitali∣tie? But what doe these vveake feares, these idle fancies of ciuili∣tie? If Sisera be in league with vs, yet is he not at defiance with God? Is hee not a Tyrant to Israel? Is it for nothing that GOD hath

brought him into my Tent? May I not now finde meanes to repay vnto Israel all their kindnesse to my Grand-father Iethro? Dooth not GOD offer mee this day, the honour to bee the Rescuer of his people? Hath God bidden mee 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 hart, did put also strength into her hand; He that guided Sisera to her Tent, guided the naile throgh his temples; which hath made a spee∣die way for his soule throgh those parts, and now hath fastened his eare so close to the earth, as if the body had been listening what was

becomne of the soule. There lyes now the great terror of Israel at the foote of a woman: Hee that brought so many hundred thou∣sands into the Field, hath not now one Page left, either to auert his death, or to accompany it, or be∣waile it: Hee that had vaunted of his Iron chariots, is slaine by one naile of Iron, wanting onely this one point of his infelicity, that hee knowes not by whose hand he pe∣rished.

Gideons Calling.

THe iudgements of God still the further they go, the sorer they are; the bondage of Israel vn∣der Iabin was great, but it was freedome in comparison of the yoke of the Midianites. During the former tyrannie, Deborah was permitted to Iudge Israel vnder a Palme-tree; Vnder this, not so much as priuate habitations will be allowed to Israel: Then, the seat of iudgement was in the sight of the Sun, now their very dwel∣lings must be secret, vnder the

earth. They that reiected the pro∣tection of God, are glad to seeke to the Mountaines for shelter; & as they had sauagely abused them∣selues, so they are faine to creepe into dennes & caues of the rocks, like wilde creatures for safegard: God had sowen spirituall seed a∣mongst them, and they suffered their heathenish neighbors to pull it vp by the rootes; and now, no sooner can they sowe their materi∣all seed, but Midianites and Ama∣lekites are ready by force to de∣stroy it. As they inwardly dealt with God; so GOD deales out∣wardly by them; Their eyes may tell them what their soules haue done: yet that God whose mercie is aboue the worst of our sinnes sends first his Prophet with a mes∣sage

of reproofe, and then his An∣gell with a message of deliuerance. The Israelites had smarted e∣nough with their seruitude, yet God sends them a sharp rebuke. It is a good signe when God chides vs, his round reprehensions are e∣uer gracious forerunners of mer∣cie: wheras 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 mi∣tigation;

in spight of all the ma∣lice of the world, God makes se∣cret prouision for his owne. How should it be but he that ownes the earth, and all creatures, should re∣serue euer a sufficiencie from for∣rainers (such the wicked are) for his houshold? In the worst of the Midianitish tyranny, Gideons field and barne are priuiledged, as his fleece was afterwards from the shower.

Why did Gideon thresh out his corne? To hide it; Not from his neighbours, but his enemies: his Granary might easily bee more close, then his barne. As then, Is∣raelites threshed out their corne, to hide it from the Midianites: but now, Midianites thresh out corne,

to hide it from the Israelites. These rurall Tyrants of our time, do not more lay vp corne, then curses; he that withdraweth corne, the peo∣ple will curse him; yea, God will curse him, with them, & for them.

What shifts nature will make to liue? Oh that we could be so care∣full to lay vp spirituall foode for our soules, out of the reach of those spirituall Midianites, vvee could not but liue, in despight of all Aduersaries.

The Angels that haue euer God in their face, & in their thoughts, haue him also in their mouthes, The Lord is with thee. But this which appeared vnto Gideon, was the Angel of the Couenaunt, the

Lord of Angels. Whiles hee was with Gideon, he might well say, The Lord is with thee. He that sent the Comforter, vvas also the true Comforter of his Church; he wel knew, how to lay a sure ground of Consolation, and that the onelie 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 re∣ceit 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 beatifical face of God; needs must therfore his absence in this life, be a great torment to a good heart: and no

crosse can bee equiualent to this beginning of heauen in the Elect, The Lord is with thee.

Who can complaine either of solitariness, or opposition, that hath GOD with him? With him, not only as a witness, but as a par∣tie: Euen wicked men and diuells cannot exclude God, not the bars of hell can shutte him out; Hee 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, hee is with none but his.

Whiles he calls Gideon valiant, he makes him so. How could hee be but valiant, that had God with him? The godless man may bee

carelesse, but cannot be other then cowardly. It pleases God to ac∣knowledge his owne graces in men, that he may interchange his owne glory, with their comfort; how much more should wee con∣fesse the graces of one another? An enuious nature is preiudiciall to God; Hee is a strange man in whom there is not some visible good; yea, in the Diuels them∣selues wee may easily note some commendable parts, of know∣ledge, strength, agilitie: Let God haue his owne in the worst crea∣ture; yea, let the worst creature haue that praise, which God wold put vpon it.

Gideon cannot passe ouer this sa∣lutation, as som fashionable com∣plement,

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 vvhich should be the ground of his va∣lour, the presence of God: God had spoken particularly to him; He expostulates for all. It had bin possible GOD should be present with him, not with the rest; as hee promised to haue been with Mo∣ses, Israel: and yet when God saies, The Lord is with thee, he answers, Alas Lord, if the Lord bee with vs. Gideon cannot conceiue of him∣selfe as an exempt person; but puts himselfe among the throng of Is∣rael, as one that could not be sen∣sible of any particular comfort, while the common case of Israel

laboured. The maine care of a good hart is still for the publique, neither can it inioy it selfe, while the Church of God is distressed. As faith drawes home generali∣ties, so charitie diffuses generali∣ties from it selfe to all.

Yet the valiant man was heere weake; weake in faith, weake in discourse; whiles he argues Gods absence by affliction, his presence by deliuerances, and the vnlikeli∣hood of success by his own disabi∣litie; all gross inconsequences: Rather should hee haue inferred Gods presence vpon their correc∣tion; for wheresoeuer God chasti∣ses, there he is, yea, there hee is in mercy. Nothing more proues vs his, then his stripes; hee will not

bestow whipping where he loues not. Fond nature thinks GOD should not suffer the wind to blow vpon his deare ones, because her selfe makes this vse of her own in∣dulgence; but none out of the place of torment, haue suffered so much as his dearest children. Hee sayes not we are Idolaters; there∣fore the Lord hath forsaken vs, because wee haue forsaken him: This sequell had been as good, as the other was faultie; (The Lord hath deliuered vs vnto the Midia∣nites, therefore hee hath forsaken vs:) Sinnes, not afflctions, argue God absent.

Whiles Gideon bewrayeth weak∣nes, God both giues him might and imployes it; (Goe in this thy

might, and saue Jsrael.) Who wold not haue looked that God should haue 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 vpon him with compassionate eyes; and to make good his owne word, giues him that valour hee had acknowled∣ged.

Gideon had not yet said, Lord deliuer Jsrael: much lesse had hee said, Lord deliuer Israel by my hand. The mercy of God preuents the desire of Gideon: if God shold not begin with vs, we should be e∣uer miserable; if hee should not giue vs till we aske, yet who shold giue vs to aske; if his spirit did not

worke those holy grones, & sighes in vs, wee should neuer make sute to God. He that commonly giues vs power to craue, sometimes giues vs without crauing, that the benefit might be so much more welcome, by how much less it was expected; and we so much more thankfull, as hee is more forward. When he bids vs aske, it is not for that he needes to be intreated; but that hee may make vs more capa∣ble of blessings, by desiring them: And where hee sees feruent de∣sires, he stayes not for words; and he that giues ere wee aske, how much more will hee giue when we aske.

Hee that hath might enough to deliuer Israel, yet hath not might

enough to keepe himselfe from doubting. The strongest faith will euer haue some touch of infideli∣tie. And yet this was not so much a distrust of the possibility of de∣liuering Israel, as an inquiry after the meanes; Whereby shall I saue Israel? The salutation of the An∣gel to Gideon, was as like to Gabri∣els salutation of the blessed Vir∣gin, 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) that thou speakest of, and great actions require mightie A∣gents:

As for me, who am I? My Tribe is none of the greatest in Is∣rael; My Fathers family, is one of the meanest in his Tribe, and I the meanest in his family; Pouerty is a sufficient bar to great enterprises.

Whereby shall I? Humilitie is both a signe of following glory, & a way to it, and an occasion of it: Bragging and height of spirit, will not carry it, with GOD: None haue euer been raised by him, but those which haue formerly deiec∣ted themselues; None haue been confounded by him, that haue been abased in themselues. There∣vpon it is that he adds, I will ther∣fore be with thee; as if hee had an∣swered, Hadst thou not beene so poore in thy selfe, I wold not haue

wrought by thee. How shold God be magnified in his mercies if wee were not vnworthy? How should he be strong, if not in our weake∣nesse?

All this while, Gideon knew not it was an Angel that spake vvith him; Hee saw a man stand before him like a Trauailer, with a staffe in his hand. The vnusualness of those reuelations in those corrup∣ted times was such, that Gideon might thinke of any thing rather then an Angell: No maruell if so strange a promise from an vn∣knowne messenger, found not a perfect assent; Faine would he be∣lieue, but faine would hee haue good warrant for his faith. In mat∣ters of faith we cannot goe vpon

too sure grounds. As Moses there∣fore being sent vpon the same er∣rand, desired a signe, whereby Is∣rael might knowe 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 thankful∣ness. After all the iniury of the Mi∣dianites, he was not so poore, but he could bestowe a Kid, and cakes, vpon the Reporter of such tidings. Those which are rightly affected with the glad newes of our spiri∣tuall deliuerance, study to show their louing respects to the mes∣sengers.

The Angel stayes for the pre∣paring of Gideons feast. Such plea∣sure dooth GOD take in the thankfull indeauours of his ser∣uants, that he patiently waites vp∣on the leysure of our performan∣ces. Gideon intended a dinner, the Angel turned it into a sacrifice. He whose meat and drinke it was to doe his Fathers will, calls for the broth and flesh to be poured out vpon the stone; And when Gide∣on lookt hee should haue blessed, and eaten, hee touches the feast with his staffe, and consumes it with fire from the stone, and de∣parted. He did not strike the stone with his staffe (For the attrition of two hard bodies would natural∣ly beget fire) but hee 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.

Hee that came vvithout intrea∣ting, vvould not haue departed without taking leaue, but that hee might increase Gideons vvonder, and that his wonder might in∣crease his faith. His salutation therefore was not so strange as his farewell. Moses touched the rock with his staffe, and brought forth vvater, and yet a man, and yet continued vvith the Israelites. This messenger touches the stone vvith his staffe, and brings foorth fire, & presently vanishes, that he may approue himselfe a spirit. And now Gideon, when he had gathered vp himselfe, must needes thinke,

Hee that can raise fire out of a stone, can raise courage and pow∣er 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 he feared. We that shall once liue with, and bee like the Angels, in the estate of our im∣potencie thinke we cannot see an Angel, and liue. Gideon was ac∣knowledged for mighty in valour, yet he trembles at the sight of an Angel. Peter, that durst draw his sword vpon Malchus, and all the traine of Iudas, yet feares when he thought he had seene a spirit. Our naturall courage cannot be are vs

out against spirituall obiects. This Angel was homely & familiar, ta∣king vpon him for the time, a re∣semblance of that flesh wherof he would afterwards take the sub∣stance; yet euen the valiant Gide∣on quakes to haue seen him: How awfull and glorious is the God of Angels, when he will be seen in the state of heauen!

The Angel 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 hee 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 interchanges pled∣ges of familiarity; He buildes an Altar to God, and God conferres with him; and (as he vses where he loues) imployes him. His first task must be to destroy the god of the Midianites, then the Idolaters thē∣selues. Whiles Baals Altar & groue stood in the hill of Ophrah, Israel should in vaine hope to preuaile: It is most iust with God that iudg∣ment should continue with the sin, and no less mercy, if it may re∣moue after it. Woldst thou fain be rid of any iudgment? Inquire what false Altars & groues thou hast in thy heart; down with them first.

First must Baals Altar be ruined ere Gods be built, both may not

stand together; The true GOD will haue no societie with Idols, neither will allow it vs. I doe not heare him say, That Altar & groue which were abused to Baal, conse∣crate now to me; but as one whose holy ielousie wil abide no worship till there be no idolatry, hee first commands down the monuments of superstition, and then inioynes his owne seruice; yet the wood of Baals groue must be vsed to burne a sacrifice vnto God: When it was once cut down, Gods detestation, & their danger ceased. The good creatures of God that haue beene profaned to Idolatry, may in a change of their vse, bee imploy∣ed to the holie seruice of their Maker.

Though some Israelites vvere penitent vnder this humiliation, yet still many of them persisted in their wonted Idolatry. The very houshold of Gideons father were still Baalites, and his neigh∣bours of Ophrah were in the same sin: yea if his father had been free, what did he with Baals groue and Altar? He dares not therfore take his fathers seruants, thogh he tooke his bullocks, but commaunds his owne. The Master is best seene in the seruants: Gideons seruants (a∣mongst the Idolatrous retinue of Ioash) are religious, like their Ma∣ster; yet the mis-deuotion of Ioash, and the Ophrathites was not obsti∣nate. Ioash is easily perswaded by his sonne, and easily perswades his neighbours, how vnreasonable it

is to plead for such a god, as can∣not speak for himselfe; to reuenge his cause, that could not defend himselfe. Let Baal plead for him∣selfe. One example of a resolute onset in a noted person, may doe more good then a thousand se∣conds in the proceeding of an ac∣tion.

Soone are all the Midianites in an vprore to lose their god; They need not now be bidden to muster themselues for reuenge: hee hath no religion that can suffer an in∣dignitie offered to his God.

Gideons Preparation and Victorie.

OF all the instruments that GOD vsed in so great a worke, I finde none so weake as Gide∣on; who yet (of all others) was sti∣led valiant: naturall valour may well stand with spirituall cowar∣dise. Before he knew that he spake with a God, he might haue iust co∣lours for his distrust; but after God had approoued 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 poure water vpon the fire of the spirit. The former triall God gaue vnwished; this, vpon Gideons choice and intreatie: The former miracle was strong enough to ca∣ry Gideon through his first exploit of ruinating the idolatrous groue, and Altar; but now, when he saw the swarme of the Midianites and Amalekites about his eares, he calls for new ayde; and not trusting to his Abiezrites, and his other thou∣sands of Israel, hee runnes to God for a further assurance of victorie.

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 euills

assaile vs vpon vnequall tearms, it is hard, and commendable Not to be dismaied. If GOD had made that proclamation now, which af∣terwards was commaunded to be made by Gideon, Let the timorous depart, I doubt whether Israel had not wanted a Guide: yet how wil∣ling is the Almighty to satisfie our weak desires!

What tasks is he content to bee set by our infirmitie? 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 hee would make himselfe hard earth, or yeelding vvoll. God could at pleasure distinguish betwixt him, and the Midianites, & poure down

either mercies or iudgement where he lists, and that hee was set on worke by that God, which can commaund 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 hee vvell may) harnessed with resolution, and is seene in the Head of his troupes, and in the face of the Mi∣dianites. If we cannot make vp the match with God, when wee haue our owne asking, wee are worthie to sit out.

Gideon had but thirty thousand souldiers at his his heeles; the Mi∣dianites

couered all the vally, like Grashoppers: and now whiles the Israelites thinke, We are too few; God sayes, The people are too many. If the Israelites must haue looked for victory from their fingers, they might well haue said, The Midia∣nites are too many for vs; but that God, whose thoughts and words are vnlike to mens, sayes, They are too many for mee to giue the Midia∣nites into their hands. If humane strength were to be opposed, there should haue needed an equalitie; but now God meant to giue the victory, his care is not how to get it, but how not to lose or blemish the glory of it gotten. How ielous God is of his honour! Hee is wil∣ling to giue deliuerance to Israel, but the praise of the deliuerance

he will keepe to himselfe; and will shorten the meanes, that hee may haue the full measure of the glory. And if hee will not allow lawfull meanes to stand in the light of his honour, how will hee indure it to be crossed so much as indirectly? It is less danger to steale any thing from God, then his glory.

As a Prince, which if wee 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 giue to God, of whom wee receiue all things; that which he is content to part with, he giues vs; but he will not abide wee should take ought from him, which he would reserue for himselfe. It is all one with him

to saue with many, and with fewe, but hee rather choses to saue by fewe, that all the victory may re∣dound to himselfe. 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 mag∣nified of vs; Oh teach vs to re∣ceiue the benefit of thy mercifull fauours, and to returne thee the thanks.

Gideons Army must be lessened; Who are so fitte to be cashered as the fearefull? God bids him there∣fore proclaime licence for all faint harts to leaue the field. An ill in∣strument may shame a good work: God will not glorifie himselfe by cowards. As the timorous shall be

without the gates of heauen; so shall they be without the lists of of Gods field. Although it vvas not their courage that should saue Israel, yet without their courage God would not serue himselfe of them. Christianity requires men; for if our spiritual difficulties meet not with high spirits, in steed of whetting our fortitude, they quaile it. Dauids royall Band of Woor∣thies, was the type of the forces of the Church; all valiant men, and able to incounter with thousands.

Neither must we be strong one∣ly, but acquainted with our owne resolutions; not out of any carnal presumption, but out of a faithfull reliance vpō the strength of God; in whom, when we are weak, then

we are strong. Oh thou white li∣uer! doth but a foule word, or a frowne scarre thee from Christ? Dooth the losse of a little land, or siluer disquiet the? Doth but the sight of the Midianites in the vally 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 throgh infamie, prisons, racks, ••ibbets, flames; Depart to thine house, & saue thy life to thy losse.

Mee thinks now, Israel should haue complained of indignity, & haue said, VVhy 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 vs feare less, yet the sense of seruitude must needes haue made vs resolute; for who had not ra∣ther to be buried dead, thē quick? Are we not faine 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 wee 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, fith thou hast so certainly assured vs of Gods promise of victory, and his mira∣culous confirmation? No, Gideon, those harts that haue brought vs hither after thy Colours, can as well keepe vs from retyring.

But now, vvho can but blesse himselfe, to finde of two & thirtie

thousand Israelites, two & twenty thousand cowards? Yet all these in Gideons march made as faire a flourish of courage as the boldest. VVho can trust the faces of men, that sees in the Army of Israel, a∣boue two for one timorous? How many make a glorious show in the warfaring Church, vvhich when they shall see danger of persecuti∣on, shall shrinke from the standard of God? Hope of safety, examples of neighbours, desire of prayse, fear of censures, coaction of lawes, fellowship of friends, draw many into the field; which so soone as euer they see the Aduersary, re∣pent of their conditions: and if they may cleanly escape, will be gone early from Mount Gilead. Can any man be offended at the

number of these shrinkers, when he sees but tenne thousand Israe∣lites left of two and twenty thou∣sand in one morning.

These men that would haue bin ashamed to go away by day, now drop away by night; And if Gide∣on should haue called any one of them backe, and said, Wilt thou flee? would haue made an excuse. The darkness is a fit vaile for their palenesse, or blushing; fearfulness cannot abide the light: None of these thousands of Israel but wold haue bin loath Gideon should haue seen his face whiles hee said, I am fearefull; very shame holds some in their station, whose hearts are already fled. And if we cannot in∣dure that men should be witnesses

of that fear which we might liue to correct, how shall wee abide once to show our fearefull heads, be∣fore that terrible Iudge, when hee calls vs foorth to the punishment of our feare? Oh the vanitie of foolish hypocrites, that run vpon the terrors of GOD, whiles they would auoyde the shame of men?

How doe wee thinke the small remainder of Israel looked, when in the next morning-muster they found themselues but tenne thou∣sand left? How did they accuse their timorous Countrymen, that had left but this handfull to en∣counter the millions of Midian? And yet still, God complaines of too many; and vpon his triall, dis∣misses nine thousand seauen hun∣dred

more. His first triall was of the valour of their minds: his next is of the ability of their bodies; Those which besides boldnes are not strong, patient of labour and thirst, willing to stoope, content with a little (such were those that took vp water with their hand) are not for the select Band of GOD. The Lord of Hosts will serue him∣selfe of none but able Champions; If he haue therefore singled vs in∣to his combat, this very choice ar∣gues, that hee findes that strength in vs, which we cannot confesse in our selues. How can it but com∣fort vs in our great trialls, that if the searcher of hearts did not find vs fit, hee would neuer honour vs with so hard an imployment?

Now, when there is not scarce left one Israelite to euery thou∣sand of the Midianites, it is seaso∣nable with God to ioyne battell. When God hath stripped vs of all our earthly confidence, then doth hee finde time to giue vs victory; and not till then, least he should be a loser in our gaine: Like as at last he vnclothes vs of our body, that he may clothe vs vpon with glory.

If Gideon feared when he had two and thirty thousand Israelites at his heeles, is it any wonder if hee fea∣red, when all these were shrunke into three hundred? Though his confirmation were more, yet his meanes were abated. Why vvas not Gideon rather the Leader of those two and twenty thousand

runne-awaies, then of these three hundred souldiers? Oh infinite mercie, and forbearance of God, that takes not vantage of so strong an infirmitie, but in stead of ca∣sting, incourages him. That wise Prouidēce hath prepared a dream in the head of one Midianite, an interpretation in the mouth of an∣other, and hath brought Gideon to bee an auditor of both; and hath made his enemies Prophets of his victory, incouragers of the at∣tempt, proclaimers of their owne confusion. A Midianite dreames, a Midianite interprets. Our verie dreames many times are not with∣out God; there is a prouidence in our sleeping fancies: euen the e∣mies of God may haue visions, & power to construe them aright;

How vsually are wicked men for∣warned of their owne destruction? To foreknow & not auoyd, is but an aggrauation of iudgement.

When Gideon heard good newes (tho from an enemy) he fel down and worshipped. To heare, him∣selfe but a Barly-cake, troubled him not, when hee heard withall, that his roling down the hill shold breake the Tents of Midian; It matters not how base wee bee thought, so we may be victorious. The soule that hath receiued full confirmation from God, in the as∣surance of his saluation, cannot but bow the knee, and by all ge∣stures of bodie, tell how it is ra∣uished.

I vvould haue thought Gideon should rather haue found full con∣firmation in the promise, and act of GOD, then in the dreame of the Midianite. Dreames may be full of vncertainty; Gods vnder∣takings are infallible: well there∣fore might the miracle of GOD giue strength to the dreame of a Midianite; but what strength could a Pagans dreame giue to the mi∣raculous act of God? yet by this is Gideon throughly settled. When wee are going, a little thing driues vs on; when we are come neere to the shore, the very tide vvithout sailes, is enough to put vs into the harbour. We shall now heare no more of Gideons doubts, but of his atchieuements: And though God had promised by these three hun∣dred

to chase the Midianites, yet he neglects not wise stratagems to effect it. To wait for Gods per∣formance in doing nothing, is to abuse that diuine Prouidence, which will so worke, that it vvill not allow vs idle.

Now, when wee would looke that Gideon should giue charge of whetting their swords, & sharpe∣ning their speares, and fitting their Armour, he onely 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 shal

need nothing but noise & light to confound this innumerable Ar∣mie.

And if the pitchers, and brands, and trumpets of Gideon, did so daunt & dismay the proud troopes of Midian, & Amalecke, Who can we think shall be able to stand be∣fore the last terror, vvherein the trumpet of the Archangell shall sound, and the heauens shall passe away with a noise, & the elements shal be on a flame about our eares?

Any of the vveakest Israelites would haue serued to haue broken an empty pitcher, to haue carried a light, & to haue sounded a trum∣pet, and to strike a flying aduersa∣rie. Not to the basest vse will God

employ an vnworthy Agent; Hee will not allow so much as a cow∣ardly torch-bearer.

Those two and twenty thou∣sand Israelites that slipt away for feare, when the feareful Midianites fled, can pursue, and kill them, & can follovv them at the heeles, whom they durst not looke in the face. Our flight giues aduantage to the feeblest aduersary, whereas our resistance foileth the greatest: How much more, if we haue once turned our backs vpon a tentati∣on, shall our spirituall enemies (which are euer strong) trample vs in the dust? Resist, and they shal flee: stand still, and we shall see the saluation of the Lord.

The Reuenge of Succoth and Penuell.

GIdeon was of Manasseh: Ephraim and hee vvere brothers, sonnes of Io∣seph; None of all the Tribes of Jsrael fall out with their victorious Leader, but he: The a∣greement of brothers is rare; by how much nature hath more en∣deared them, by so much are their quarrels more frequent and dan∣gerous. I did not heare the Ephrai∣mites offring themselues into the front of the Army, before the

fight, and now they are readie to fight with Gideon, because they were not called to fight with Mi∣dian: I heare them expostulating after it; After the exploit done, cowards are valiant. Their quar∣rell was that they were not called; It had bin a greater praise of their valour to haue gone vnbidden: What need was there to call them, when God complained of multi∣tude, and sent away those which were called? None speake so bigge in the end of the fray, as the feare∣fullest.

Ephraim flies vpon Gideon, vvhiles the Midianites flie from him; when Gideon should be pur∣suing his enemies, he is pursued by brethren; & now is glad to spend

that wind in pacifying of his own, which should haue been bestowed in the slaughter of a common Ad∣uersary: It is a wonder if Satan suf∣fer vs to be quiet at home, whiles wee are exercised with warres a∣broad. Had not Gideon Iearned to speake faire, as well as to smite, he had found work enough from the swords of Iosephs sonnes; his good wordes are as victorious as his sword; his pacification of friends, better then his execution of ene∣mies.

For ought I see, the enuy of Is∣raelites was more troublesome to Gideon, then the opposition of Mi∣dian; He hath left the enuy of E∣phraim behind him: before him, he findes the enuy of Succoth and Pe∣nuell.

The one, enuies that hee should ouer-come without them; the other, that hee should but say hee had ouer-come. His pursute leades him to Succoth, there hee craues releefe, & is repelled. Had he said, Come forth & draw your sword with mee against Zeba and Zalmunna, the motion had beene but equall; A common interest challenges an vniuersall ayde: Now he saies, but, Giue morsells of bread to my followers; He is turn'd off with a scorne; Hee asks bread, and they giue him a stone. Could hee aske a more slender recom∣pence of their deliuerance, or a lesse reward of his victory? Giue morsels of bread. Before this act, all their substance had been too small an hire of their freedome

from Midian; now when it is done, a morsell of bread is too much: Well might hee challenge bread, where he gaue liberty, and life. It is hard, if those which fight the warres of God, may not haue ne∣cessary reliefe; that whiles the e∣nemy dies by them, they should die by famine. If they had labou∣red for GOD at home in peace, they had been worthy of mainte∣nance; how much more now, that danger is added to their toyle? E∣uen very Executioners looke for fees: but heere were not malefac∣tors, but aduersaries to be slaine; the sword of power and reuenge was now to bee wielded, not of quiet iustice. Those that fight for our soules against spirituall pow∣ers, may challenge bread from vs,

and it is a shamelesse vnthankful∣nesse to deny it. When Abraham had vanquished the fiue Kings, & deliuered Lot and his familie, the King of Salem met him with bread and wine; and now these sonnes of Abram, after an equall victorie, aske dry bread, and are denied by their brethren: Craftily yet, & vn∣der pretence of a false title, had they acknowledged the victory of Gideon, with what forhead could they haue denied him bread?

Now, I knowe not vvhether their faithlesnesse, or enuy lie in their way; Are the hands of Zeba and Zalmunna in thy hands? There vvere none of these Princes of Succoth and Penuel, but thought thēselues better men then Gideon;

That hee therefore alone, should doe that, which all the Princes of Israel durst not attempt, they ha∣ted and scorned to heare. It is ne∣uer 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 no∣thing more dangerous then in ho∣ly businesses to stand vpon com∣parisons, and our own reputation; sith it is reason GOD should both chuse, and blesse where he lists.

To haue questioned so sudden a victory had bin pardonable: but to deny it scornfully, was vnwor∣thy of Israelites. Carnall men think that impossible to others, vvhich themselues cannot doe: From

hence are their censures, hence their exclamations.

Gideon hath vowed a fearfull re∣uenge, and now performes it; the taunts of his brethren may not stay him from the pursute of the Midi∣anites; Common enmities must first be opposed, domesticall, at more leysure. The Princes of Suc∣coth feared the tyranny of the Mi∣dianitish Kings, but they more fea∣red Gideons victory. What a con∣dition hath their enuy drawn them into? that they are sory to see Gods enemies captiue; that Israels free∣dome must bee their death; that the Midianites & they, must trem∣ble at one and the same Reuen∣ger. To see themselues prisoners to Zeba and Zalmunna, had not

been so fearefull, as to see Zeba & Zalmunna prisoners to Gideon. Nothing is more terrible to euill mindes, then to read their owne condemnation in the happy suc∣cesse of others: Hell it selfe would want one peece of his torment, if the wicked did not knowe those whom they contemned, glori∣ous.

I knowe not whether more to commend Gideons wisedome and moderation in the proceedings, then his resolution and iustice in the execution of this business. I doe not see him runne furiouslie into the Citie, and kill the next; His sword had not been so drun∣ken with bloud, that it shold know no difference: But he writes down

the names of the Princes, and sin∣gles them forth for reuenge.

When the Leaders of GOD come to a Iericho, or Ai, their slaughter was vnpartiall; not a wo∣man or child might liue to tell newes: but now that Gideon comes to a Succoth, a Citie of Israelites, the Rulers are called foorth to death, the people are frighted with the example, not hurt vvith the iudgement. To enwrappe the innocent in any vengeance, is a murderous iniustice: Indeede where all ioyne in the sin, all are woorthy to meet in the punish∣ment. It is like, the Citizens of Succoth could haue been glad to succour Gideon, if their Rulers had not forbidden: they must there∣fore

escape, vvhiles their Princes perish.

I cannot thinke of Gideons re∣uenge without horror; That the Rulers of Succoth shold haue their flesh torne from their backs with thornes & briers; that they should be at once beaten, and scratcht to death. What a spectacle it was to see their bare bones looking some-where through the bloudie ragges of their flesh and skinne, and euery stroke worse then the last; death multiplied by torment! Iustice is sometimes so seuere, that a tender beholder can scarce dis∣cerne it from crueltie.

I see the Midianites fare lesse ill; the edge of the sword makes a

speedie and easie passage for their liues, whiles these rebellious Isra∣elites die lingringly vnder thornes and bryers, enuying those in their death, whom their life abhorred. Howsoeuer men liue or die with∣out the pale of the Church, a wic∣ked Israelite shalbe sure of plagues. How many shal vnwish themselues Christians, when Gods reuenges haue found them out? The place where Iacob wrestled with GOD * 1.1 and preuailed, now hath wrestled against God, and takes a fall; they see God auenging which would not belieue him deliuering.

It was now time for Zeba & Zal∣munna to follow those their troups to the graue, whom they had led in the field: Those which the day

before, were attended with an hundred thirty fiue thousand fol∣lowers, haue not so much as a Page now left to weepe for their death; and haue liued onely to see all their friends, and some ene∣mies, die for their sakes. Who can regard earthly greatness, that sees one night change two of the grea∣test Kings of the world into cap∣tiues? It had been both pitie and sinne, that the heads of that Midi∣anitish tyranny, into which they had drawne so many thousands, should haue escaped that death.

And yet, if priuate reuenge had not made Gideon iust, I doubt whe∣ther they had died; The bloud of his brothers calls for theirs, and a∣wakes his sword to their executi∣on;

Hee both knew and complai∣ned of the Madianitish oppression, vnder which Israel groned: yet the cruelty offered to all the thou∣sands of his Fathers sonnes, had not drawne the bloud of Zeba and Zalmunna, if his own mothers sons had not bled by their hands. Hee that slew the Rulers of Succoth and Penuel, & spared the people, now hath slaine the people of Midian, and would haue spared their Ru∣lers: but that God which wil finde occasions to wind wicked men in∣to iudgement, wil haue them slain in a priuate quarrell, which had more deserued it for the publike; If we may not rather say, that Gi∣deon reuenged these as a Magi∣strate, not as a brother: For Go∣uernors to respect their own ends

in publique actions, and to weare the sword of iustice in their owne sheath, it is a wrongfull abuse of authoritie. The slaughter of Gide∣ons brethren, was not the greatest sinne of the Midianitish Kings; this alone shall kill them, vvhen the rest expected an vniust remis∣sion. How many lewd men hath God paid with some one sinne for all the rest? Some that haue gone away with vnnaturall filthinesse, & capitall thefts, haue clipped off their own dayes with their coine; Others, whose bloudy murders haue been punished in a mutinous word; Others, whose suspected fe∣lony hath payd the price of their vnknowne rape. O GOD, thy iudgements are iust, euen vvhen mens are vniust!

Gideons young son is bidden to reuenge the death of his Vncles; His sword had not yet learn'd the way to bloud, especially of Kings, though in irons: Deadly executi∣ons require strength both of heart and face. How are those aged in euill, that can draw their swords vpon the lawfully Anointed of God? These Tyrants pleade not now for continuance of life, but for the haste of their death; Fall thou vpon vs. Death is euer ac∣companied with paine, which it is no maruell if we wish short: Wee doe not more affect protraction of an easefull life, then speed in our dissolution; for heere euery pang that tends toward death, renewes it: To lie an houre vnder death, is tedious; but to be dying a whole

day, we thinke aboue the strength of humane patience. Oh what shal wee then conceiue of that death, which knowes no end? As this life is no lesse fraile then the bodie which it animates; so that death is no lesse eternall then the soule which must endure it: For vs to be dying so long as wee now haue leaue to hue, is intolerable; and yet one onely minute of that o∣ther tormenting death, is worse then an age of this. Oh the despe∣rate infidelitie of carelesse men, that shrinke at the thought of a momentany death, and feare not eternal. This is but a killing of the body: that is a destruction of bo∣dy and soule.

Who is so worthy to weare the Crowne of Israel, as hee that won the Crowne from Midian. Their Vsurpers were gone, now they are headless; It is a doubt whether they were better to haue had no Kings, or Tyrants; They sue to Gideon to accept of the Kingdom, & are repulsed; There is no grea∣ter example of modestie, then Gi∣deon. When the Angel spake to him, he abased himselfe belowe all Israel; when the Ephraimites con∣tended with him, hee prefers their gleanings to his vintage, and casts his honour at their feet: and now when Israel profers him that king∣dome which he had merited, hee refuses it. Hee that in ouercom∣ming would allow them to cry, The sword of the Lord, and of Gide∣on,

in gouerning, will haue none but The sword of the Lord. That which others plotte, and sue, and sweare, and bribe for, Dignity and superiority, hee seriously reiects; vvhether it were, for that he knew God had not yet called them to a Monarchy; or rather, for that hee saw the Crowne among thornes? What doe wee ambitiously affect the commaund of these mole-hils of earth, when wise men haue re∣fused the profers of Kingdomes? Why doe we not rather labor for that Kingdome which is free from all cares, from all vncertaintie?

Yet he that refuses their Crown, calls for their earings, although not to enrich himselfe, but religi∣on. So long had God bin a stran∣ger

to Israel, that now superstition goes currant for deuout worship. It were pitty that good intentions shold make any man wicked; here they did so: Neuer man meant better then Gideon in his rich E∣phod; yet this very act set all Isra∣el on whoring: God had chosen a place, and a seruice of his owne. When the wit of man will be ouer∣pleasing God with better deuises then his owne, it turnes to mad∣ness, and ends in mischiefe.

Abimelechs Ʋsurpation.

GIdeon refused the king∣dome of Israel when it was offred; his seuenty sonnes offred not to obtaine that Scepter, which their fathers victorie had deserued to make hereditary: onely Abimelec the concubines sonne, sues and ambitiously plots for it. VVhat could Abimelec see in himselfe that hee should ouer-looke all his bre∣thren? If hee lookt to his father, they were his equals; if to his mo∣ther, they were his betters. Those

that are most vnworthy of honor, are horest in the chase of it, whiles the conscience of better deserts bids men sitte still, and stay to be either importuned, or neglected; There can be no greater signe of vnfitness, then vehement sute: It is hard to say, whether there be more pride, or ignorance in Ambition. I haue noted this difference be∣twixt spirituall and earthly honor, and the Clients of both; wee can∣not be worthy of the one without earnest prosecution; nor with ear∣nest prosecution worthy of the o∣ther: The violent obtain heauen; onely the meek are worthy to in∣herit the earth.

That which an aspiring heart hath proiected, it will finde both

argument and means to effect; If either bribes or fauour will carry it, the proud man will not sit out; The Shechemites are fit brokers for Abimelec; That Citie which once betrayed it selfe to vtter depopu∣lation in yeelding to the sute of Hamor, now betraies it selfe, and all Israel in yielding to the request of Abimelec; By them hath this V∣surper made himselfe a faire way to the throne: It was an easie que∣stion, Whether will ye admitte of the sonnes of Gideon for your Ru∣lers, 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 vn∣known? To cast off the sonnes of Gideon for Strangers, were vn∣thankfull; To admit of seauentie

Kings in one small Country, were vnreasonable; To admit of any o∣ther rather then their owne kins∣man, were vnnaturall. Gideons sons therefore must rule amongst all Is∣rael; One of his sonnes amongst those seuentie: and who should be that one but Abimelec? Natural re∣spects are the most dangerous corrupters of all elections; What hope can there bee of worthy Su∣periors in any free people, where neereness of bloud carries it from fitnes of disposition? Whiles they say, He is our brother, they are ene∣mies to themselues, and Israel.

Faire words haue won his bre∣thren; they the Sechemites; the Se∣chemites furnish him with mony, mony with men; His men begin

with murder, and now Abimelec raignes alone; Flattery, bribes and bloud, are the vsuall stayres of the Ambitious: The mony of Baal is a fit hire for murderers; that which Idolatry hath gathered, is fitlie spent vpon Treason: One diuel is ready to help another in mischief; Seldome euer is ill-gotten riches better imployed. It is no wonder if he that hath Baal his Idol, now make an Idol of Honour. There was neuer any man that worship∣ped but one Idol; Wo be to them that lie in the way of the Aspiring: Tho they be brothers, they shall bleed; yea the nearer they are, the more sure is their ruine. VVho would not now thinke that Abi∣melec should finde an hell in his breast, after so barbarous and vn∣naturall

a massacre; and yet be∣hold he is as senselesse as the stone vpon which the bloud of his sea∣uenty brethren was spilt. VVhere Ambition hath possest it selfe throughly of the soule, it turnes the heart into steele, and makes it vncapable of a conscience; All sinnes will easily downe vvith the man that is resolued to rise.

Onely Iotham fell not at that fatall stone with his brethren; It is an hard battell where none es∣capes. Hee escapes, not to raigne, not to reuenge; but to be a Pro∣phet, and a witnesse of the venge∣ance of GOD vpon the Vsurper, vpon the Abettors; Hee liues to tell Abimelec hee was but a bram∣ble, a weed rather then a tree. A

right bramble indeed, that grew but out of the base hedg-row of a Concubine, 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 of vaine-glory, and the pricks of crueltie. It vvas better then a kingdom to him, out of his obscure Beer, to see the fire out of this bramble to consume those trees; The view of Gods re∣uenge, is so much more pleasing to a good heart, then his owne, by how much it is more iust and full.

There was neuer such a patterne of vnthankfulness, as these Israe∣lites:

They which lately thought a Kingdome too small recompence for Gideon and his sonnes, novv thinke it too much for his seede to liue; and take life away from the sonnes of him, that gaue thē both life and liberty. Yet if this had bin some hundred of yeers after, when time had worne out the memory of Ierub-baal, it might haue borne a better excuse. No man can hope to hold pase with Time; The best names may not think scorne to be vnknowne to following generati∣ons: but ere their Deliuerer vvas cold in his coffin, to pay his bene∣fits (which deserued to be euerla∣sting) with the extirpation of his Posteritie, it was more then sa∣uage. VVhat can bee looked for from Idolaters? If a man haue cast

off his God, hee will easily cast off his friends: When religion is once gone, humanitie will not stay long after.

That, which the people were punished afterwards for but desi∣ring, he inioyes. Now is Abimelec seated in the throne which his Fa∣ther refused, and no riuall is seene to enuy his peace: But how long will this glory last? Stay but three yeeres, and ye shall see this bram∣ble withered, and burnt. The pro∣speritie of the wicked is short and fickle; a stolne Crowne (tho it may looke faire) cannot be made of any but brittle stuffe. All life is vncertaine: but wickednes ouer-runnes nature.

The euill spirit thrust himselfe into the plot of Abimelechs vsurpa∣tion and murder, & wrought with the Sechemites for both: and now God sends the euill spirit betwixt Abimelec and the Sichemites, to work the ruine of each other. The first could not haue been without God; but in the second, GOD challenges a part: Reuenge is his, where the sinne is ours. It had bin pitty that the Sichemites should haue been plagued by any other hand then Abimelecs; They raised him vniustly to the Throne, they are the first that feele the weight of his scepter. The foolish Bird limes herself with that which grew from her owne excretion: vvho wonders to see the kinde Peasant stung with his owne snake?

The breach begins at Shechem; His own Countrimen flie off from their promised allegeance; Tho all Israel should haue faln of from Abimelec, yet they of Shechem shold haue stuck close: It was their act, they ought to haue made it good. How should good Princes be ho∣noured, when euen Abimelecs once settled cannot be opposed vvith safety? Now they begin the reuolt to the rest of Israel. Yet, if this had been done out of repentance, it had bin praise-worthy; but to be done out of a trecherous incon∣stancie, was vnworthy of Israelites. How could Abimelec hope for fi∣delity of them, whom he had made and found Traytors to his fathers bloud? No man knowes how to be sure of him that is vnconscionable;

He that hath bin vnfaithful to one, knowes the way to be perfidious, and is onely fit for his trust, that is worthy to be deceiued; vvhereas faithfulnesse, besides the present good, laies a ground of further as∣surance. The friendship that is be∣gun in euil, cannot stand; wicked∣nes, both of it owne nature, and through the curse of God, is euer vnsteddy: and thogh there be not a disagreement in hell (being but the place of retribution, not of ac∣tion) 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 aban∣doned their false God, with their false King, and out of a serious re∣morse,

& desire of satisfaction for their idolatry & bloud, had oppo∣sed this Tyrant, & preferd Iotham to his throne, there might haue bin both warrant for their quarrel, and hope of success: but now, if Abi∣melec be a wicked Vsurper, yet the Shechemites are Idolatrous Tray∣tors. How could they thinke, that God wold rather reuenge Abime∣lecs bloody intrusion by them, then their trechery & Idolatry by Abi∣melec? Whē the quarrel is betwixt God & Satan, there is no doubt of the issue; but when one diuel fights with another, what certenty is there of the victory? Though the cause of God had bin good, yet it had bin safe for them to looke to thēselues: the vnworthiness of the agent ma∣ny 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, ne∣uer any man was so ill, as not to haue some fauorers: Abimelec hath a Zebul in the midst of Shechem; Lightly, all treasons are betrayd e∣uen with some of their owne; His intelligence brings the sword of Abimelec vpon Shechem, who now hath demolished the City, & sown 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 sons is shed by the procurement of the Shechemites; the bloud of the She∣chemites is shed by Abimelec: the

bloud of Abimelec is spilt by a wo∣man. The retaliations of God, are sure and iust, & 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. VVhether should we fly in our distresse but to our GOD? And now this refuge shall teach them what a God they haue serued: The iealous God whom they had forsaken, hath them now where he would, & re∣ioyces at once to be reuenged of their god, & them: Had they not made the house of Baal their shel∣ter, they had not died so fearfully. Now, according to the prophecie of Iotham, a fire goes out of the

bramble, and consumes these Ce∣dars, and their eternall flames be∣gin in the house of their Berith: the confusion of wicked men, ri∣ses out of the false Deities vvhich they haue doted on.

Of all the Conspirators against Gideons sonnes, only Abimelec yet suruiues, and his day is now com∣ming. His success against Shechem, hath filled his hart with thoughts of victorie; He hath caged vp the inhabitants of Tebez within their tower also; and 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 hie (for then he could not haue discerned a woman to be his

Executioner) a stone from a vvo∣mans hand strikes his head; His paine in dying, was not so much as his indignation to know by whom he died: & rather wil he die twise, then a woman shal kill him. If God had not known his stomack so big, he had not vexed him with the im∣potency of his Victor: God findes a time to reckon with wicked men for all the arrerages of their sinnes. Our sins are not more our debts to God, then his iudgements are his debts to our sinnes, which at last hee will be sure to pay home. There now lies the greatness of A∣bimelec; vpon one stone had hee slaine his seuenty brethren, & now a stone slaies him; His head had stolne the Crown of Israel, & now his head is smitten: And what is

Abimelec better that he was a King? What difference is there betwixt him, and any of his seauenty bre∣thren whom he murdred, saue on∣ly in guiltinesse? They beare but their owne bloud; hee, the weight of all theirs. How happy a thing is it to liue well! that our death, as it is certaine, so may be comforta∣ble: What a vanitie it is to insult in the death of them, whom wee must follow the same way?

The Tyran hath his payment, & that time which he shold haue be∣stowed in calling for mereie to GOD, and washing his bloudie soule with the last teares of contri∣tion, he vainly spends in depreca∣ting an idle reproach; Kill me, that it may not be said, He died by a wo∣man:

A fitte conclusion for such a life. The expectation of true and endless torment, doth not so much vex him, as the friuolous report of a dishonor; neither is he so much troubled with, Abimelec is frying in hell, as, Abimelec is slaine by a woman. So, vaine fooles are nig∣gardly of their reputation, & pro∣digall of their soules; Doe we not see them runne wilfully into the field, into the graue, in••o hell? and all, least it shold be said, They haue but as much feare, as wit.

Notes

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  Peni-el.