his brethren; and, lastly, that had no sub-legiance. Though all Israel should have stance in him, but the sap of vain glory, fallen off from Abimelech, yet they of and the pricks of cruelty. It was better Shechem should have stuck close. It was than a kingdom to him, out of his obscure their act, they ought to have made it good. bier, to see the fire out of this bramble to How should good princes be honoured, consume those trees. The view of God's when even Abimelechs, once settled, canrevenge is so much more pleasing to a good not be opposed with safety? Now they heart, than his own, by how much it is begin to revolt to the rest of Israel. Yet, more just and full. if this had been done out of repentance, it had been praiseworthy; but to be done out of a treacherous inconstancy, was unworthy of Israelites. How could Abimelech hope for fidelity, of them, whom he had made and found traitors to his father's blood? No man knows how to be sure of him that is unconscionable. He that hath been unfaithful to one, knows the way to be perfidious, and is only fit for his trust that is worthy to be deceived; whereas faithfulness, besides the present good, lays a ground of further assurance. The friendship that is begun in evil cannot stand: wickedness, both of its own nature, and through the curse of God, is ever unsteady; and though there be not a disagreement in hell (being but the place of retribution, not of action), yet on earth there is no peace among the wicked; whereas that affection which is knit in God, is indissoluble.

There was never such a pattern of unthankfulness as these Israelites. They who lately thought a kingdom too small recompense for Gideon and his sons, now think it too much for his seed to live; and take life away from the sons of him that gave them both life and liberty. Yet if this had been some hundreds of years after, when time had worn out the memory of Jerub-baal, it might have borne a better excuse. No man can hope to hold pace with time the best names may not think scorn to be unknown to following generations. But ere their deliverer was cold in his coffin, to pay his benefits (which deserve to be everlasting) with the extirpation of his posterity, it was more than savage. What can be looked for from idolaters? If a man have cast off his God, he will easily cast off his friends. When religion is once gone, humanity will not stay long after.

That which the people were punished afterwards for but desiring, he enjoys. Now is Abimelech seated in the throne which his father refused, and no rival is seen to envy his peace. But how long will this glory last? Stay but three years, and ye shall see this bramble withered and burnt. The prosperity of the wicked is but short and fickle. A stolen crown (though it may look fair) cannot be made of any but brittle stuff. All life is uncertain; but wickedness

overruns nature.

The evil spirit thrust himself into the plot of Abimelech's usurpation and murder, and wrought with the Shechemites for both; and now God sends the evil spirit betwixt Abimelech and the Shechemites to work the ruin of each other. The first could not have been without God; but, in the second, God challenges a part. Revenge is his, where the sin is ours. It had been pity that the Shechemites should have been plagued by any other hand than Abimelech's. They raised him unjustly to the throne; they are the first that feel the weight of his sceptre. The foolish bird limes herself with that which grew from her own excretion. Who wonders to see the kind peasant stung with his own snake?

The breach begins at Shechem : his own countrymen fly off from their promised ab

If the men of Shechem had abandoned their false god, with their false king, and out of a serious remorse, and desire of satisfaction for their idolatry and blood, had opposed this tyrant, and preferred Jotham to his throne, there might have been both warrant for their quarrel, and hope of success: but now, if Abimelech be a wicked usurper, yet the Shechemites are idolatrous traitors. How could they think, that God would rather revenge Abimelech's bloody intrusion by them, than their treachery and idolatry by Abimelech? When the quarrel is betwixt God and Satan, there is no doubt of the issue; but when one devil fights with another, what certainty is there of the victory? Though the cause of God had been good, yet it had been safe for them to look to themselves. The unworthiness of the agent many times curses a good enterprise.

No sooner is a secret dislike kindled in any people against their governors, than there is a gale ready to blow the coals. It were a wonder, if ever any faction should want a head; as, contrarily, never any man was so ill, as not to have some favourers: Abimelech hath a Zebul in the midst of Shechem. Lightly, all treasons are betrayed, even with some of their own: his intelligence brings the sword of Abimelech

upon Shechem, who now hath demolished | dered, save only in guiltiness? They bear the city, and sown it with salt. O the just but their own blood; he the weight of all successions of the revenges of God! Gi- theirs. How happy a thing it is to live deon's ephod is punished with the blood of well, that our death, as it is certain, so may his sons; the blood of his sons is shed by be comfortable! What a vanity is it to the procurement of the Shechemites; the exult in the death of them whom we must blood of the Shechemites is shed by Abi- follow the same way! melech; the blood of Abimelech is spilt by a woman. The retaliations of God are sure and just, and make a more due pedigree than descent of nature.

The pursued Shechemites fly to the house of their god Berith: now they are safe; that place is at once a fort, and a sanctuary. Whither should we fly in our distress, but to our God? And now this refuge shall teach them what a god they have served. The jealous God, whom they had forsaken, hath them now where he would, and rejoices at once to be avenged of their god and them. Had they not made the house of Baal their shelter, they had not died so fearfully. Now, according to the prophecy of Jotham, a fire goes out of the bramble, and consumes these cedars, and their eternal flames begin in the house of their Berith. The confusion of wicked men rises out of the false deities which they have doted on.

The tyrant hath his payment, and that time which he should have bestowed in calling for mercy to God, and washing his soul with the last tears of contrition, he vainly spends in deprecating an idle reproach: "Kill me," that it may not be said he died by a woman-a fit conclusion for such a life! The expectation of true and endless torment doth not so much vex him, as the frivolous report of a dishonour : neither is he so much troubled with Abimelech's frying in hell, as Abimelech is slain by a woman. So vain fools are niggardly of their reputation, and prodigal of their souls. Do we not see them run wilfully into the field, into the grave, into hell? and all lest it should be said, they have but as much fear as wit.

BOOK X.

CONTEMPLATION 1.-JEPHTHAH.

Of all the conspirators against Gideon's sons, only Abimelech yet survives; and his day is now coming. His success against Shechem hath filled his heart with thoughts ISRAEL, that had now long gone a who of victory; he hath caged up the inhabi- | ring from God, hath been punished by the tants of Tebez within their tower also; regiment of the concubine's son, and at and what remains for them, but the same last seeks protection from the son of a har end with their neighbours? And behold, lot. It is no small misery to be obliged while his hand is busy in putting fire to the unto the unworthy. The concubine's son door of their tower, which yet was not made suit to them; they made suit to the high (for then he could not have discerned son of the harlot. It was no fault of Jepha woman to be his executioner), a stone thah that he had an ill mother; yet is he from a woman's hand strikes his head. branded with the indignity of his bastardy. His pain in dying was not so much, as his Neither would God conceal this blemish indignation to know by whom he died; of nature, which Jephthah could neither and rather will he die twice, than a woman avoid nor remedy. God, to show his deshould kill him. If God had not known testation of whoredom, revenges it not his stomach so big, he had not vexed him only upon the actors, but upon their issue. with the impotency of his victor. God Hence he hath shut out the base son from finds a time to reckon with wicked men, the congregation of Israel, to the tenth for all the arrearages of their sins. Our generation, that a transient evil might have sins are not more our debts to God, than a durable reproach attending it; and that his judgments are his debts to our sins, after the death of the adulterer, yet his which at last he will be sure to pay home. shame might live. But that God, who There now lies the greatness of Abimelech: justly ties men to his laws, will not abide upon one stone had he slain his seventy we should tie him to our laws, or his own: brethren, and now a stone slays him: his he can both rectify and ennoble the blood head had stolen the crown of Israel, and of Jephthah. That no man should be too now his head is smitten. And what is much discouraged with the errors of his Abimelech better that he was a king? propagation, even the base son of man What difference is there between him and may be the lawfully begotten of God; and any of his seventy brethren whom he mur- though he be cast out from the inheritance

of his brethren upon earth, may be admitted to the kingdom of Israel.

I hear no praise of the lawful issue of Gilead; only this misbegotten son is commended for his valour, and set at the stern of Israel. The common gifts of God respect not the parentage or blood, but are indifferently scattered where he pleases to let them fall. The choice of the Almighty is not guided by our rules: as in spiritual, so in earthly things, it is not in him that willeth. If God would have men glory in these outward privileges, he would bestow them upon none but the worthy.

of those in our peace, whom we must make use of in our extremity; else it is but just that we should be rejected of those whom we have rejected.

Can we look for any other answer from God than this? Did ye not drive me out of your houses, out of your hearts, in the time of your health and jollity? Did ye not plead the strictness of my charge, and the weight of my yoke? Did not your wilful sins expel me from your souls? What do you now, crouching and creeping to me in the evil day? Surely, O God, it is but justice, if thou be not found of those which were glad to lose thee! It is thy mercy if, after many checks and delays, thou wilt be found at last. Where an act cannot be reversed, there is no amends but confession; and if God himself take up with this satisfaction, "He that confesses shall find mercy," how much more should men hold themselves well paid, with words of humility and deprecation!

Now, who can be proud of strength or greatness, when he sees him that is not so honest, yet is more valiant, and more advanced? Had not Jephthah been base, he had not been thrust out; and if he had not been thrust out from his brethren, he had never been the captain of Israel. By contrary paces to ours, it pleaseth God to come to his own ends: and how usually doth he look the contrary way to that he moves? No man can measure the conclu-swerable to his valour, if he had not made sion of God's act by his beginning. He that fetches good out of evil, raises the glory of men out of their ruin. Men love to go the nearest way, and often fail. God commonly goes about, and in his own time comes surely home.

The Gileadites were not so forward to expel Jephthah, as glad to recal him. No Ammonite threatened them, when they parted with such a helper: now, whom they cast out in their peace, they fetch home in their danger and misery. That God who never gave aught in vain, will find a time to make use of any gift that he hath bestowed upon men. The valour of Jephthah shall not rust in his secresy, but be employed to the common preservation of Israel. Necessity will drive us to seek up all our helps, even those whom our wantonness hath despised. How justly are the suits of our need upbraided with the errors of our prosperity! The elders of Gilead now hear of their ancient wrong, and dare not find fault with their exprobration: "Did ye not hate me, and expel me out of my father's house? how then come ye now to me in time of tribulation?" The same expostulation that Jephthah makes with Gilead, God also at the same time makes with Israel: "Ye have forsaken me, and have served other gods; wherefore should I deliver you any more? Go, and cry unto the gods whom ye have served." As we, so God also finds it seasonable to tell his children of their faults, while he is whipping them. It is a safe and wise course, to make much

Jephthah's wisdom had not been an

his match beforehand. He could not but know how treacherously Israel had dealt with Gideon. We cannot make too sure work, when we have to do with unfaithful men. It hath been an old policy to serve ourselves of men, and, after our advantage, to turn them up. He bargains, therefore, for his sovereignty, ere he win it: "Shall I be your head?" We are all naturally ambitious, and are ready to buy honour even with hazard. And if the hope of a troublesome superiority encouraged Jephthah to fight against the forces of Ammon, what heart should we take in the battles of God, against spiritual wickednesses, when the God of heaven hath said, "To him that overcomes, will I give power over nations, and to sit with me in my throne?" O that we could bend our eyes upon the recompense of our reward! how willingly should we march forward against those mighty Ammonites! Jephthah is noted for his valour, and yet he treats with Ammon, ere he fights. To make war any other than our last remedy, is not courage, but cruelty and rashness. And now, when reason will not prevail, he betakes himself to his sword.

As God began the war with Jephthah. in raising up his heart to that pitch of fortitude; so Jephthah began his war at God, in craving victory from him, and pouring out his vow to him. His hand took hold of his sword, his heart of God; therefore he, whom the Old Testament styles valiant, the New styles faithful; he who is com mended for his strength, dares trust in none

me the daughter of the head of Israel; this day hath made both Israel free, my father a conqueror, and myself in him noble: and shall my affection make no difference? What must my father needs think, if he shall find me sitting sullenly at home, whilst all Israel strives who shall run first to bless him with their acclamations? Should I only be insensible of his and the common happiness?

but the arm of God: “ If thou wilt give the Ammonites into my hand." If Jephthah had not looked upward for his victory, in vain had the Gileadites looked up to him. This is the disposition of all good hearts they look to their sword, or their bow, as servants, not as patrons; and, whilst they use them, trust to God. If we could do so in all our businesses, we should have both more joy in their success, and less discomfort in their miscarriage. It And now behold, when she looks for was his zeal to vow; it was his sin to vow most thanks, her father answers the mearashly. Jacob, his forefather, of whom he sure of her feet with the knockings of his learned to vow, might have taught him a breast, and weeps at her music, and tears better form: "If God will be with me, his clothes, to look upon her whom he then shall the Lord be my God." It is best loved, and gives no answer to her well with vows, when the thing promised timbrels, but, "Alas, my daughter, thou makes the promise good. But when Jeph-art of them that trouble. me!" Her joy thah says, "Whatsoever thing cometh out of the doors of my house shall be the Lord's, and I will offer it for a burnt sacrifice;" his devotion is blind, and his good affection overruns his judgment. For what if a dog or a swine, or an ass, had met him? where had been the promise of his consecration?

alone hath changed the day, and lost the comfort of that victory which she enjoyed to see won. It falls out often, that those times and occasions which promise most contentment, prove most doleful in the issue. The heart of this virgin was never lifted up so high as now, neither did any day of her life seem happy but this; and this only proves the day of her solemn and perpetual mourning. As contrarily, the times and events which we have most distrusted, prove most beneficial. It is good, in a fair morning, to think of the storm that may rise ere night, and to enjoy both good and evil fearfully.

Vows are as they are made, like unto scents if they be of ill composition, nothing offends more; if well tempered, nothing is more pleasant. Either certainty of evil, or uncertainty of good, or impossibility of performance, makes vows no service to God. When we vow what we cannot, or what we ought not do, we mock God. Miserable is that devotion which troubles instead of honouring him. It is a vain us in the performance. Nothing is more thing for us to go about to catch God hood-pleasant than the acts of true piety. Jephwinked. The conscience shall never find peace in any way, but that which we see before us, and which we know safe, both in the kind and circumstances. There is no comfort in, Peradventure I may please God. What good child will not take part of the parent's joy? If Jephthah return with trophies, it is no marvel if his daughter meet him with timbrels. O that we could be so affected with the glorious acts of our heavenly Father! Thou subduest thine enemies, and mightily deliverest thy people, O God: a song waiteth for thee in Sion.

Who would have suspected danger in a dutiful triumph? Well might Jephthah's daughter have thought, My sex forbade me to do any thing towards the help of my father's victory: I can do little, if I cannot applaud it. If nature have made me weak, yet not unthankful: nothing forbids my joy to be as strong as the victor's. Though I might not go out with my father to fight, yet I may meet him with gratulations. A timbrel may become these hands which were unfit for a sword: this day hath made

thah might well see the wrong of this religion, in the distaste of it: yet, while himself had troubled his daughter, he says, "Alas, my daughter, thou art of them that trouble me!" She did but her duty; he did what he should not: yet he would be rid of the blame, though he cannot of the smart. No man is willing to own a sin: the first man shifted it from himself to his wife; this from himself to his daughter. He was ready to accuse another, which only committed it himself. It were happy if we could be as loath to commit sin, as to acknowledge it.

The inconsideration of this vow was very tough and settled: "I have opened my mouth, and cannot go back." If there were just cause to repent, it was the weakness of his zeal to think that a vow could bind him to evil. An unlawful vow is ill made, but worse performed. It were pity this constancy should light upon any one but a holy object. No loan can make a truer debt than our vow; which if we pay not in our performance, God will pay us