boote and all to make amends by mans law What needed he haue feared the law which is not made for the iust but the transgressor if he had holden himselfe content with his owne But men say they must venture nothing venture nothing haue till by venturing all they lose all not money and body but soule also if God be not more mercifull These things notably lay foorth the folly and fruit of sinne euen in outward respects and yet it is as manifest in spirituall For to adde another instance in the first Table Many there are that say they hope that God is not so hard a master neither wil punish sinners so seuerely as the Ministers would beare them in hand others goe further and will enter vpon Gods prerogatiue saying euery one for himselfe I cannot beleeue that God hath reiected so many thousands and will saue so few meaning that if God doe so hee is cruell But oh foole as Paul saith what gettest thou by disputing against God nay by bereauing and spoiling him of his iustice oh sacrilege and vnrighteousnes in the highest degree Surely as Austin saith speaking hereof That which they would haue they lose but that which they would not they haue euen woe for euer They would get heauen by disanulling the decree of God that shall they neuer get for the Moone keepes her course though dogges barke at her and they would scape hell too but that will they nill they must be their portion for euer But what fruit see we in the liues of most men of this and the like doctrine driuing and scaring them a man would thinke forcibly from all kind of vnrighteousnesse But I passe from this to that which followeth THE SIXTIE EIGHT SERMON ON THE ELEVENTH CHAPTER OF THE BOOKE OF IVDGES Vers 34. Now when Iphtah came to Mizpeh vnto his house behold his daughter came out to meet him with timbrels and dances which was his only child he had no other sonne nor daughter 35. And when he saw her hee rent his clothes and said Alas my daughter thou hast brought me low and art of them that trouble me for I haue opened my mouth vnto the Lord and cannot goe backe 36. And she said vnto him My father if thou hast opened thy mouth vnto the Lord doe with me as thou hast promised seeing that the Lord hath auenged thee of thine enemies the children of Ammon 37. Also she said vnto her father Doe thus much for me suffer me two moneths that I may goe to the mountaines and bewaile my virginitie I and my fellowes 38. And he said Goe and he sent her away two moneths so she went with her companions and lamented her virginitie vpon the mountaines 39. And after the end of two moneths she turned againe vnto her father who did with her according to his vow which he had vowed and she had known no man And it was a custome in Israel 40. The daughters of Israel went yeere by yeere to lament the daughter of Iphtah the Gileadite foure daies in a yeere THE FOVRTH PART OF THE CHAPTER Of the executing of his vow WHen Iphtah had gotten the victorie he returned home to Mizpeh for there he dwelt and therfore we heard before that he made a league with the Gileadites before the Lord in Mizpeh And behold for now I returne to his vow to the bewraying of his deepe folly in making his forementioned vow the first that came foorth to meete him was his daughter which so troubled him that his ioy for his triumph was turned into most deep and bitter sorrow but she when she vnderstood her fathers vow submitted her selfe onely desiring a time to bewaile her virginitie And hee after her returne performed his vow on her And it was a custome that the daughters of Israel went foure times in the yeere to bewaile her Now to peruse the verses particularly it is said here that when he had bin made ioyfull by the victorie at his returne his daughter was the first that came forth to meete him with trimbrels and dances for so they were wont to celebrate the worthy acts of Princes and greatmen As they did I meane the maides to Saul thus they vsed to expresse their publike thanksgiuings to God Now to the aggrauating the griefe of Iphtah it is said she was his onely childe and he had no other And in that his daughter came the first to meete him who must be done to he thought as he had vowed all may see what effect comes of rashnes and how vnbeseeming a companion it is to a wise man who should ponder his doings and weigh his words with reason yea religion euen in the ballances of the sanctuarie that is by the word of God before they be vttered The best fruite of it is sorrow and repentance It is a true saying Rashnesse doth nothing well as in Herods rash promise and oath is to be seene The like had Dauid done if he had not bin staied by Abigail against the house of Nabal Much like was the wilfull and rash act of the Prodigal who would needs goe see the merrie world abroad as he thought it yea and he might in no wise be staied from his purpose as though hee had gone about some great and weightie worke when he had gotten his portion into his hands to that end but to what extremitie of miserie brought he himselfe The same may be said of the rashnes of choller whereby men smite out teeth and eyes out of the heads yea and breath out of the bodies sometime of wiues children seruants or any of them whom they light vpon in their fume also of the rash bargaines and suertiships which are made and vndertaken in the world and a thousand mischiefes besides Likewise of the protestations commonly made in this manner I pray God I sinke where I stand if it bee not true that I say or Gods curse be vpon me Which Peter himself through rashnesse and forgetting himselfe did fall into Therefore it behoueth all to be wise and well aduised in their vowes to God and promises made to men that they snare not themselues neither bring needlesse sorrow and woe vpon their owne heads And euen so when they be aduisedly and circumspectly made according to the rules before set downe vers 30. then in no wise to goe from them but to performe them as Dauid did Psal 119. Of this look more in the historie of Gaal chap. 9. and elsewhere Furthermore in this verse wee are taught that God is to bee praised publikely for the publike benefits which wee receiue in common as both here wee see in Iphtahs daughter and in many other places I haue shewed although not in the same manner and Moses also Miriam and Debora with sundrie others did and that as for other reasons heretofore set downe so to teach posteritie by our example to doe the like But of this after God would haue the
to iniquitie and when they haue seene such workes of God to be shewed on his enemies then euer after to bee more firme in their couenant keeping with God These things being thus brought about to the killing of so many of the men of Shechem a thing so vnlikely in their first making of Abimelech king it shall not be amisse to consider a little of it the spoile of the men being so great and yet so small likelihood thereof till the Lord sent an euill spirit betwixt Abimelech and them Who would haue said in the time of their agreement and loue that was betwixt them that they should haue growne to this point to become vtter enemies and while they were so neerely ioyned and knit together in amitie and friendship that they could be thus alienated and at the vttermost defiance one with the other They who were promised by Abimelech to be aboue all other respected and preferred who would haue said that they of all other should be hardliest handled yea destroyed But wee must vnderstand that there were two causes hereof and the one rising from the other The one was this their loue was wicked and cursed and bound together with rotten bands The other was this that the wrath of God burning like fire brake and consumed these bands whereby hee raised an euill spirit betwixt them to the destroying each of other And let all that are wise bee instructed hereby that where men are as these were companions and friends in euill and that they are not linked together by the feare of God and the loue of goodnesse that their fellowship will not hold long what likelihoods and shewes soeuer there be of the continuance thereof And the more euils that it is compact and framed of the deadlier and more violent shall the breach of it be If it be not accompanied with wicked practises as theirs here was yet euen the secret moths of selfe-loue priuy pride and the seeking of commoditie therby being the grounds of this agreement and fellowship euen they wil consume it as the moth doth the garment It is a worke of great difficultie for the best intended loue euen betwixt good Christians to be held firme and kept vnbroken and there must be renuings of couenants oft times betwixt them and all little enough the diuell so sets in to raise and make diuision among brethren For why It is a good note of their welfare and happinesse to be knit together in brotherly loue So saith our Sauiour Hereby shall men know that ye are my Disciples in that yee loue one another But if men be brethren in euill as if they be more neerely knit together because they both ioyne in a bad cause ye haue heard Gods sentence of such agreement alreadie it shall surely come to naught as this betwixt Abimelech and the men of Shechem did now vnlikely soeuer it shall seeme to be so in the time of their peace and loue And the same I say of their fellowship who are both of them vnreformed although it bee not for ill ends and purposes entred into by them And let this which I haue said make vs wise in seeking loue and friendship one with another But here the occasion being fitly offered I end THE SIXTIETH SERMON ON THE NINTH CHAPTER OF THE BOOKE OF IVDGES NOw followeth the further destruction of these men of Shechem For when their citie was destroyed they fled to a double fort which was their castle for the strength of it euen the house of their god Baal-berith as they called him with whom they had made a couenant and therefore hoping that there they should haue been safe And these were the chiefe and wise men of the citie And Abimelech hearing of it came and destroyed both them and their Temple In that these hoped there to finde ease and defence by the holinesse as well as the strength of the place wee may see that when men haue no religion nor acquaintance with God how wise and great soeuer they be what poore shifts they haue to prouide for their safetie euen to thinke that the holinesse of the place their gods of wood or stone or the reliques of Saints or some such rotten props shall free them from their troubles and feares No although they should seek to the true God in their haste which is much liker to worke their good yet their hearts being farre from him and they without confidence in him that he would helpe them euen that seeking of theirs should not be able to deliuer them But all these are bruised reedes and spiders webs much like the helpe that Baals Priests obtained by calling on him whom for their deceiuing of the people in such a manner Elias caused to be slaine Euen such helpe doth the wilful generation of Papists and Seminaries at their death in their greatest need obtaine themselues and their superstitious votaries whom they haue deluded and brought into the snare with them Of whom one a principall ring-leader at his death was constrained to renounce the opinion of merit and humane satisfactions for sinne although he was loth to haue that gap opened to the people for shame whom they had so grossely seduced Another yet liuing and of greaterreckoning in the Popish Church Better I meane is forced to confesse that for the auoiding the perill of vainglorie and carnall presumption it is the safest of all to repose a mans whole confidence in the onely mercie of God in Christ Iesus And by this we see that howsoeuer for sinister ends they suppresse the truth and abuse their sillie Proselites yet when they are coÌ„pelled by the force of their conscience or the terror of death to put away lying and equiuocating which few of them attaine to but dye in hardnes of hart wherein they liued but wheÌ„ it fâ—lleth out otherwise theÌ„ they confesse renounce their coÌ„ceits as bruised reeds to be vnable to support theÌ„ which as it is commonly vnprofitable to themselues so yet it should serue to deterre others from venturing and resting so boldly vpon their vngrounded assertions To omit other there was a third of long and great account and reckoning among people of that religion whom I visiting vpon the death-bed was an eare witnesse with sixe or seuen other of that place then present also that the partie then shortly after deceasing renounced the dunghill stuffe of that religion and reckoned all Poperie as a deceitfull trade and particularly the chiefe points thereof who yet had long been a stiffe and stout defender and maintainer thereof Oh therefore blessed are the people whose God is the Lord Iehouah and who know him the onely true God and whom he hath sent Iesus Christ for this is eternall life But as these men of Shechem here were slaine in the Idolatrous Temple of their Idoll Berith for their blindnes and putting their confidence therein so shall all be serued that rest on such proppes that is to say they shal be
Ammonites before he got the victorie for theirs and the safetie of their brethren Thirdly their false accusing of him that he had not called them to helpe him in the conflict boldly making a lie in so charging him whereas hee had called them and they refused to come which shewed their disobedience to him who by his authority might command them and lastly their threatning to burne him and his house a fruit of their sedition and to void this their stomake of the baggage in it it is said they went Northward to Gilead against Iphtah that is to contend and fight with them To make some vse hereof first we see that such as beare the face of honest men and liue in countenance among their neighbours as these Ephramites did may yet possibly become and proue seditious Pride of it selfe is able to set men forward to it as it did Absolon and these here Much more ease and idlenesse ill counsell and enuy with such like And though the sprigges of it bud forth full fast and are readie too easily to yeeld fruit in all yet we must haue an especiall care that they grow not but let them be pruned-off yea and a digging at the roote betimes had need to be that the branches may wither See what I haue noted of this point out of the face of the Shechemites chap. 9. 2. 3. Now for the remedie hereof seeing pride and discontentment are the causes hereof let the heart bee kept with all diligence from nourishing of such affections and thoughts and to cracke pride and pull it downe thinke we of our selus as we are euen such as if we could see our faces in the cleare glasse of Gods law should appeare more loathsome then the most deformed Lazer such is the filthinesse of our inborne corruption and foule litter of most monstrous sinnes that proceed from thence so farre off should we be from swelling and thinking our selues to be great yea petty Angels as we are readie to doe whereby we imagine we be too good to be in subiection to our betters in the Lord yea or to the Lord himselfe in obeying his word There are many who accuse the sincere preachers and professors of the Gospell as seditious and tumultuous yea enemies of good order c. A man would not thinke that the accuser were like to bee stained with the crime which he chargeth vpon another But when for want of the feare of God some of the ciuillest and such as stand for law and gouernment in townes shal be puld out for notorious malefactors either in this crime of sedition as Demetrius and his fellowes or in any other riot and disorder while they whom they chargde shall be found innocent then they wish they had been a little preciser in that kind and confesse that onely conscience can resist these temptations to sinne They make a shift for a while to conceale their leaudnesse but if forcible occasions and prouocations assault them they haue no power to withstand them Thus much of this Looke vpon the quarrelling of the Ephramites with Gedeon Chap. 8. Secondly their bitter and causelesse contentions threatning to burne him and his house where they had cause rather to haue been highly thankfull to him doth teach of what mettall and disposition some be that they cannot liue in their place innocent and harmelesse with other but take vpon them to dominere ouer them holding them in feare of them when yet the Lord hath commanded that wee should not be many masters neither suffer any to liue in feare by vs. Such were the Iewes against Paul for this sin of contending with others though it be odious wheresoeuer it be found yet when it is raised for religion it is monstrous and they that hate their neighbours for their weldoing and for that they cannot ioyne with them in their vnfruitfull and shamelesse workes of darknesse but reprooue them rather such I say hate them with a deadly hatred and cannot in their disliking and malicious conceits against them be pacified or reconciled to them their wrath is vnapeazable as we reade that Cains for that very cause was towards his brother Abel that his brothers deeds were good and his euill This ought to teach vs not onely to liue peaceably with those that are quietly disposed though they be not framed to liue Christianly but also to doe our best to winne and perswade them to looke after the life to come and to feare God and that first by our innocent liuing among them and good example giuing vnto them and then by little and little drawing them forward by good instruction admonition or otherwise as there shall bee cause But especially it should vrge vs to be more neerely knit in brotherly loue one Christian with another and to beare the infirmities which we see each in other and helpe one another out of them rather then to take a pritch and conceit one against another and so to cause strangenes and breaking of fellowship wherein many offend greatly till they be forced by the hard vsage that they finde among the bad sort to make more account of their brethren afterward then they did before But of this often To the former doctrine this may be added as a limme or branch of it that ciuill men not Heathenish onely as the King of Ammon chap. 11. but Professors also sometimes as we see these Ephramites did to adde strength to their contentions and braules and to giue them more libertie therein will I say not sticke to set out their dislikes and accusing of other with lyes and false chargings of them that so they may seeme to haue iust cause to hate and contend as that wicked Ziba did bring into disfauour disgrace that innocent man Mephibasheth with Dauid as much as in him lay with lyes and false accusations Let the odiousnes of such dealing make the speaking of the truth to be more set by of vs and yet for loues sake to our brethren not to vrge the vtmost that we may doe though we might doe it iustly which is the right and kinde shewing of our loue to them Let the reader see chap. 11. 13. And by the vnthankfulnes of these Ephramites which it is no marueile to see in them towards Iphtah they being branded with such grosse euils as we haue heard to bee in them let vs learne what Gods seruants may looke for in this world for all their loue and labour in procuring the peace and welfare of other and in bringing them to good truly vnthankfulnes they may looke for if not ill will and the fruite thereof and that recompence is rendred them for all their good will to go about to bring the wicked world to a better point I meane in labouring to acquaint them with God They owe them more then all that they haue is worth as wee may see by Pauls words to Philemon yea and it is cleere also by the word of
taketh vengeance of such by men as vpon Achan he did by Ioshua who said vnto him Seeing thou hast troubled vs God shall trouble thee this day when they stoned him to death or else the Lord doth it himselfe without meanes as when it is said He will recompence tribulation to them that trouble his To teach vs to follow peace with all men and holinesse without which no man shall see the Lords face Of this fruit of mens wilfulnes and the deare price it costeth them I haue noted somewhat elsewhere To knit vp the point therefore marke how iustly God met with these Ephramites and what a shame it was vnto them to be the first disturbers of peace and good order and to be so foully foiled and beaten by them whom they prouoked iniuriously When it falleth out so for it falleth not out alwaies so what a cutting of their combe is it and a pulling downe of their proud stomacke And if they should carrie away the field and preuaile alway who should liue with such But for the defence of the innocēt and the preuenting of that confusion which would otherwise ensue for what is more intollerable then a boaster when hee hath his will the Lord resists such and pares their nailes so that their hornes are but short though their hearts be full curst And seeing all will say that when a makebate and contentious person is put to the worse he is well serued to teach him to liue within his bounds and meddle not with them that giue him no cause let vs prouide in our dealings with others that both our cause be honest and well grounded and that our affections be sutable not carried with passion heate and rage against him who hath wronged vs for if it fall out that wee be defeated and put to the foile as we may looke for no other in such a case and God himselfe take against vs in our bad courses how shall wee be able to hold vp our heads for shame when men reioyce at our ouerthrow Surely hee had need be impudent who should beare God and men and his owne conscience downe altogether and not blank for all the shame which his owne boldnes hath brought vpon him But as for such as measure all by the successe they haue in their leaudnes thinking it becommeth them well enough while they prosper more shall be said of such in the 5. and 6. verses following In this verse a reason is added why the Gileadites slew them of Ephraim to wit because they railed on them for these Ephramites which branded themselues with so many foule sinnes together as we haue heard which was too bad yet added this to the rest that they railed on them also These railing words were vsed before in their contention with Iphtah vpon which the Gileadites were doubly incensed For seeing they quarrelled with Iphtah and threatned him so what wonder if they grew to disgrace the whole familie of which he was The meaning then is Gilead smote Ephraim because Ephraim besides their sedition added disdainfull and reprochfull termes and because they dwelt betweene two tribes they tooke occasion to call them Mungrels hang-byes and men of no set tribe but Neuters So that by all that hath been said though the tribe of Ephraim was a famous tribe among the rest and none of the meanest yet we see how the best for birth and descent may possibly degenerate and grow companions with the base and shamelesse as these here who had worthily such measure offered them by their brethren for their leaudnes quarrelling tumult and railing Now if those may thus disguise themselues then how easily nay how vsually thinke we may it be seene that very vile abiects and ofscourings may dwell among worthy and right honest seruants of God and good christians and be of their kindred also For as many vagrant and idle persons doe hang about Princes courts who are neither hired nor belonging to the house but shifters for their bellies and backes offering themselues to runne of meane persons errands so are there in townes and cities vnruly and disordered fellowes either shrouded vnder the wing of their godly kindred or nestling themselues among other of good note for religion and honest behauiour some without callings brought vp to no labour some without liuing but all voide of grace ready to be set a worke in doing mischiefe if opportunitie serue Such in diuers cities we reade of in the booke of the Acts of the Apostles who waited to bee hired to make tumults and vprores therein And yet I would haue none to take me thus as though I meant by such as I speake of the poore folke in townes who are in meane estate to liue of whom I say this that many of them follow their calling diligently and labour painefully for their liuing and where the Gospell is truly preached some of them are religious and approoued good christians I speak of that which I know although I deny not that there are of them also many idle hangbies which may be reckoned worthily among the other that I spake of The vse of this is to helpe to weede out such as men haue abilitie and authoritie and chiefe men in townes and all other to bee furtherances hereunto and to preuent idlenesse irreligiousnesse and liuing without callings from whence such annoyances doe arise Looke more about this before in chapter 9. 4. and 11. 4. We haue heard of the subduing and killing of many of the Ephramites in the battaile before mentioned now it followeth how the rest were slaine And that was by taking the passages at Iorden before them and there as many as they found to bee Ephramites they slew all that were put to the sword and that lost their liues at one time and other were two and fortie thousand Now because many passed ouer Iorden of the Reubinites and Manassites as well as of them who were Ephramites therefore they tried them by their language and speech whether they were Ephramites or no and that was by their tongue in pronouncing For when they bad them pronounce Shibboleth in a more full manner they could not but said Sibboleth being not able to pronounce so and by that meanes they were discerned and so taken and slaine The first thing to be noted here is the occasion which moued the Gileadites to vse this policie to bid the other say Shibboleth and that was because these Ephramites being asked who they were made a lye to saue their liues and denied their tribe It is true which Satan said Iob 2. Skin for skin and all that a man hath he will giue for his life euen truth honestie and all And few will marueile at it may be or blame these for lying in so weighty a case as life it selfe is because they thinke that if they should be put to it as these were it were no more then they might and should doe to saue their life
world by whom God worketh and reuealeth his will and minde vnto that they may beleeue Which thing Paul knowing very well told Philemon that hee owed himselfe vnto him for the good he had receiued by his ministerie whereby hee was truly turned vnto God and what marueile Therefore such messengers of God deserue not checks and taunts as the wicked and vnthankfull world can doe no other then giue them for their so testifying their affection to them And they are iustly to be pitied who hauing heard the message of God at the mouthes of such yet haue their hearts no way inlarged to them whereby they giue testimonie that they haue taken no good by their preaching Will an earthly King endure his Ambassadour to be lowred vpon or abused thinke we Look vpon Dauid how he reuenged the indignitie which Hanun offered his seruants And what did the husbandman to those that farmed his vineyards and beate wounded and slew his messengers Hee that despiseth you saith Christ this husbandman Ioh. 15. despiseth me and him that sent me Next to the contempt of the message this despight of the messenger is most damnable For by Pastors and Teachers the Lord manifests his will touching our liuing peaceably heere and enioying life hereafter for euer which are treasures precious farre aboue those of Princes and therefore they are sauage people that lightly weigh them But they that haue found comfort by them yea their reconciliation as Iob. 33. speaketh they that haue tasted of the good gift of God by them and haue their soules bathed in this dew of heauenly knowledge esteeme them worthie of more honour then they can yeeld them and count them as a few men of a thousand and are neerlier knit to them then nature can knit them to their owne flesh And so is the Minister againe to them being as the crowne of his ministerie And yet to preuent a cauill I say not that they worship them as God neither for all that but indeed they make more of them then common men which little liketh them who would haue them thought of as men not worthie to haue place in the Church no nor on earth at all Therefore let all good hearers learne first to bee riuetted into their doctrine to get acquaintance with that first and then if their hearts can go against the messenger let them but that cannot be they must needs aduance themselues in ioy and affection to the instrument if once God and his ordinance haue got any honour and loue in their hearts As for senselesse blockes or cauilling controulers either of message or instrument who take vpon them to carpe at their doctrine or the manner of vttering or the persons that bring it as the trueth is the wofull people make no other vse of these things but to iangle and censure them they bewray themselues to be no children of wisdome as yet what they may be I say not but yet they be not bred nor begot by her for doubtlesse they would then pleade for and iustifie her I haue often thought it Gods mercy to keepe the knowledge of such discouragements from them that are to enter into this office lest they should bee deterred wholly from it till by experience they might be armed against it To conclude then if Manoah for a temporall benefit foretold him by the Angell and but once appearing to him yet because hee was the messenger of God shewed himselfe so kinde as hee did to him and as hee tooke him to bee a man so hee was carefull to entertaine him as it was meete such an one should be oh how much more ought the teacher and messenger of God and the people ouer whom he is set and to whom he is sent of God to guide them safely to his kingdome yea and to whom he declareth the whole secrets of God and that daily both in season and out of season as Paul speakes how much more ought they I say to be knit in true loue the one to the other Whereas there is scarcely outward peace and agreement betwixt the most of them vnlesse it bee in euill as in vaine iangling and prating drinking and gaming and such like spending their time together and this of Manoah The words of the Angell follow wherein first that he denieth not that he may be moued to stay with him if there were cause but not to eate if he should make prouision for him therein I say hee teacheth vs these two things the one that we may lawfully and willingly be perswaded vnlesse there be necessitie to the contrarie to stay together one neighbour with another in company after we haue done our earthly businesse if there be seene cause and namely if thereby we may doe good or take good one by the other as to conferre and vse good communication together for knowledge edification and their mutuall comfort and increase of loue betwixt our selues or for the good of each other In these respects I say neighbours may keepe company one with the other after their other affaires and businesse ended which though it be not in vse among neighbours where no religion is yet let not other lose that benefit But otherwise if they doe not so in tarrying together I meane instruct edifie and comfort one another and prouoke mutually to loue and good works it is much meeter for them to depart asunder each to his owne home and calling rather then to fall to idle needlesse or hurtfull iangling and spending the time in no good sort together This is somewhat like that which I haue been before occasioned to speake of in the womans wisdome shewed in departure from the Angell as soone as she had receiued his message There is a danger as well in mens too long staying together with men as with women and it is apparant that many haue held out company longer then was meete after their necessarie affaires were dispatched or their lawfull refreshings by the creatures enioyed because they fall from eating and drinking to drunkennesse to vngodly gaming 's to buy and sell their neighbours to plot mischiefe to wrangle quarrell and bee at daggers drawing each with other had it not bin wel these had not met at all or at least to haue bin parted in season But on the other side if time place and good occasion offered doe serue it is the dutie of a Christian to redeeme any seasons in company to doe good therein if it were but for this cause that they meete not commonly nor oft together And where there is willingnes and as it may be thought simplicitie and vprightnesse in them that desire it there ought to bee readinesse and forwardnesse in him that can yeelde it except other predominant reasons doe vrge the contrarie without any strangenes and austeritie and the rather because the most part of the world looke after no such matter in their meeting together And this wisdome we may learne by the Angels words
the occasions very strong or great by which he was brought thereto but euen the words of a silly damsell The vse of that which I haue said is this that both in tentation to the sinne of vncleannesse and the obiect thereof and to any other sinne wee keepe our hearts and eyes with all possible obseruation and diligence from allowing or liking the offer of it in any sort but that we curbe them vp and tie them short For though carnall reason would perswade vs that the giuing of a little liberty to our fleshly affections and couetous desires would content and satisfie them so as they would not desire to reach any further as some man will say If I were worth but thus many hundred pounds c. I would rest content yet this were a grosse bewitching of vs to thinke so seeing without Gods speciall grace as money encreaseth so doth the loue thereof also yea it were the next way to bring vs into vtter and extreame bondage and to prouoke vs further to endlesse ingaging of our selues thereunto Nay rather ioyne we prayer with watching and that we fall not from our vprightnesse so shall we be sure not to fall into any such tentation I say the lesse of this because I haue handled it in the speech of Adonibezek in cap. 1. vers 4. THE EIGHTIE THREE SERMON ON THE XVI CHAPTER OF THE BOOKE OF IVDGES TO goe forward where I left heere note wee another thing to wit what vse and benefit wee commonly make of Gods long sufferance and patience and that is this euen to goe forward by spirituall delusion in our sinnes without making any question that God will call vs to any account for them but flatteringly to tell our selues and to be perswaded that all is well as long as God lets vs go vnpunished Whereas who should bee ignorant of this that the patience of God toward vs is to the end we should acknowledge it with vnfained thankes for he might iustly haue punished vs as he hath done others when he spared vs and that to the end wee should turne againe to the Lord by true repentance rather wondring at his lenity in so doing then with much adoe enduring the penalty and when we be enlightened and come to our selues and see that wee haue tempted God we should in no wise flatter our selues lest the Lord be forced thereby to tie vs shorter and vse more sharpenesse then we shal like well of The like I spake of Samsons escaping in the former verse Onely this I adde that it is a fearefull thing when the loue and conniuence of God which is a chiefe bridle to containe his faithfull people in obedience is become an occasion of the greatest licentiousnesse in them It argueth that their tender nature and filiall affection is waxen hardened and degenerated into slauish and desperate boldnesse Like to him who presuming himselfe sure enough of his master fell to waxe wearie of worke and to take vpon him iollity as they doe who reckon without their Hoste But there shall no one thing so much sting them at the heart when God is come to take correction on them as this that they were neuer well till they had turned the loue of a father into the iealousie of a foe whose swift wings in taking reuenge shall be sure to recompence the delay of his leaden feet slow to punish as Samson himselfe in the sequell found to his cost Thus much of Samsons sinne now it is shewed how the Philistims tooke occasion thereby to get him into their hands and that was by dealing with the woman whom he loued to intice him to tel her where his great strength lay that so they might doe to him as they desired but withall to the end they might draw and perswade her thereto they offer her the chiefe Princes of them I meane a large summe of money By this we may see the wisdome and readinesse of the men of this world in going about to remedie any bodily mischiefe that is comming toward them As soone as they heard where Samsons haunt was the chiefe of them went thither and tooke order for the suppressing of him and that not without their great cost and charge Oh this were commendable indeed if it might bee seene in vs yea and so much the more where greater mischiefe hangeth ouer vs I meane if wee could offer like violence to our sinne and giue it no rest till wee had rooted it out as they heere effected that which they went about The which yet all may see that we haue greater cause to doe then they that are in the most emminent danger of any temporall or bodily euill But here to see both our sloth and our follie it is both admirable and lamentable But of their prouidence together with their cost consent and diligence I haue noted more by the like occasion in the former verse It is no maruell that they counsell her to deceiue him by inticements and allurements such as harlots haue good skill in and fooles that are woond in with them are easily deluded by For Samson by the strongest reason and perswasion of the wisest carnall friend would neuer haue been drawne to this slauerie and shame which a base companion brought him to by delusion and deceiuing of him Whereby we may learne that when we are carried away to sinne and are giuen ouer to our lusts we depart not only from religion but also from sound wisdome and reason and are not in our right mindes as they say but are deluded mocked disguised euen made very fooles as Samson was heere if not mad and beside our selues as it was said of the prodigall sonne when hee had spent his goods with harlots hee came to himselfe at length whereby it is cleere that he was before beside himselfe and as we reade of the foole in the Prouerbs that hee followed as an oxe to the slaughter And if we be such then it is our due to bee shoaled among such and to be driuen from the companie of sober and wise men Yet thus was Samson deceiued and deluded when he was drawne and inticed by that wicked woman to vtter this secret namely where his great strength lay The vse that we should make of this is to abhorre that sinne and all fellowship with such persons and labour to retaine godly wisedome to guide vs in holie feare of offending rather then to take part in the pleasures of sinne for a season so shall we not be deceiued and deluded as otherwise wee cannot chuse but be yea and that in most sottish manner as Samson here was by her inchantment brought to bee Let this bee sufficient to shew that there is enough in the corrupt heart of man to humble him in the sight of God and the world if he were not in the depth of darknesse yea though there were no more but this that there is such a rebellion and deformitie
vpon his death-bed oh how lamentable is it Till better prouision be made by the Church I grant t is no easie thing to be brought to passe most men being so wedded to the penny but in the meane time let vs know the law of God bindeth all his people that as they are freed from Ceremoniall cost in sacrifices Temple and the like so the Lord Iesus himselfe hath substituted in their roome his poore members vndertaking the payment of all which they take vpon his score to the infinite aduantage of their creditors And this should be enough to perswade them that be not desperatly couetous to inlarge themselues in mercie and loue to Christ by comforting the bowels of the religious poore except they will proclaime that if Christ himselfe were present they would suffer him to pine and starue for any helpe he were like to haue from them when yet they are well able to helpe They that are rich in good workes I wish them the true fruite of their practise as I nothing doubt but they shall enioy it euen mercie with God in time of need And for other seeing euery penny to good vse commeth so hardly off with the most of them I aduise them to take a better course with themselues against their owne vncheerefulnes by a solemne setting a part of somewhat as the Apostle willeth according to their abilitie or yeerely receits when it commeth to hand for the seuerall vses which by their owne obseruation or the information of others they shall see to be most needfull to bestow vpon To conclude let many of vs Protestants beware that the bountie of many carnall or Idolatrous persons rise not vp in iudgement against our niggardlines They hauing nothing to set them on work saue ciuilitie or blind deuotion are bountifull to others and yet themselues not a whit the betret for it But we though we pretend that wee haue obtained mercie at Gods hand which should set vs forward to shew mercie to others are so shut vp in our selues that if we may fare wel little care we what becomes of others Let vs amend by being wise for our owne good in shewing mercie and that with cheerefulnes But I proceed in this first part of the Chapter When Micahs mother had caused the Image to be grauen and then couered it with siluer she put it in her sonne his chappell or house of gods for he had such a place as we haue heard where hee did his deuotion and furnished it with such manner of stuffe as with Priests garments the Ephod and other ornaments and there he put Teraphim that is Images which he made with the rest of the money of his mothers And that hee might want nothing for the purpose within his owne doores he made his owne sonne who was neither of the order of Aaron not yet of the tribe of Leui who onely might minister before the Lord yet he made him his Priest rather then he would want one And in deed the Priest was good enough for the seruice he was put to both being abominable In this mirror we may behold what confusion was growne after the good gouernours Ioshua and the rest were dead It may well bee said in the second chapter of this booke verse 10. that then another generation arose after them who knew not the Lord but serued Idols in which times these cursed doings of Micah and his mother had place in all likelihood as in the entrance of the chapter I haue declared So that we see how it was there and then when the people declined and turned away from the religion of their forefathers and when the times grew to be corrupted we see what shamefull examples there arose of such things as a little before could not haue been abidden among whom this Micah is to be reckoned who was alreadie come to be one that had brought strange and false worshippe into his house and was fallen farre from Ioshuas practise who said in his time whatsoeuer other did he and his house would serue the Lord. And let it teach vs if we be wise that if some good meanes faile among vs disorder will soone winde in to our great discomfort Wherby let vs be warned we I say who desire to please God in the vprightnes of our hearts that while we haue the light we walke in it and that not onely we do so while the light is among vs and good examples remaine to incourage vs but let vs then euen before the times of danger come strengthen and vnder lay our selues in such wise with resolutions and purposes daily renued so to continue that if declinings from good courses arise among vs in our daies either in religion or manners yet we may abide stedfast in both and turne not aside with the vnstable and inconstant multitude and those that degenerate that so our old age by a constant walking with God may be crowned with honour as no question it shall by so doing Wee little know what may fall out to be done yea euen of vs who intend against all euill if the times grow corrupter and wax worse and worse except we make faire worke before hand by clinging close vnder Gods fauour and gouernment And although by Gods mercie wee are freed from the greatest yoke of bondage I meane Idolatrie yet as they that touch pitch cannot chuse but be defiled so they who haue to doe and conuerse with the prophane and filthie ones of the world where they may doe what they list how can they keepe their garments vndefiled I meane their liues vnstained and their consciences pure and good Wee haue too much proofe of that which I speake in our owne parts of the countrey how many of good hope and forwardnes haue by bad examples yea and by their owne declinings in the middest of so many prouocations been brought to be disguised in their liues most shamefully and yet I am certified and I easily beleeue it that there are farre worse people in countries further off But to goe forward in that it is said that he being but a priuate man had yet an house of gods and all furniture for the same of which point I spake in part before in the second verse we may see in what base things men take their delight to wit in such as doe not profit them as the Prophet Esay complaineth yea and in such as bring great hurt and annoiance vnto them He complaineth in his time thus of the people Wherefore do you lay out your siluer and not for bread and your labour without being satisfied And what better may bee said of the most in these times but if they bee such as professe any religion the rest are I confesse further off from God then they how is their care and cost bestowed with their labour and trauaile but vpon the false worship of God whether we regard the substance it is with a great many Poperie superstition or such