the host; here, the host could not save the guest from brutish vio lence: those Sodomites were stricken with outward blindness, and defeated; these Benjamites are only blinded with lust, and prevail.

The Levite comes forth: perhaps, his coat saved his person from this villany; who now thinks himself well, that he may have leave to redeem his own dishonour with his concubine's. If he had not loved her dearly, he had never sought her so far, after so foul a sin; yet now his hate of that unnatural wickedness overcame his love to her: she is exposed to the furious lust of ruffians, and (which he misdoubteth) abused to death.

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Oh the just and even course which the Almighty Judge of the world holds in all his retributions! This woman had shamed the bed of a Levite, by her former wantonness: she had thus far smoothly away with her sin; her father harboured her; her husband forgave her; her own heart found no cause to complain, becausé she smarted not: now, when the world had forgotten her offence, God calls her to reckoning, and punishes her with her own sin. She had voluntarily exposed herself to lust; now is exposed forcibly. Adultery was her sin, adultery was her death: What smiles soever wickedness casts upon the heart, while it solicits; it will owe us a displeasure, and prove itself a faithful debtor.

The Levite looked to find her humbled with this violence, not murdered; and now indignation moves him to add horror to the fact. Had not his heart been raised up with an excess of desire, to make the crime as odious as it was sinful, his action could not be excused. Those hands, that might not touch a carcase, now carve the corpse of his own dead wife into morsels, and send these tokens to all the tribes of Israel; that when they should see these gobbets of the body murdered, the more they might detest the murderers. Himself puts on cruelty to the dead, that he might draw them to a just revenge of her death. Actions notoriously villanous may justly countenance an extraordinary means of prosecution. Every Israelite hath a part in a Levite's wrong. No tribe hath not his share in the carcase and the revenge. Judges xix.

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THE DESOLATION OF BENJAMIN. THESE morsels could not choose but cut the hearts of Israel with horror and compassion; horror of the act, and compassion of the sufferer and now their zeal draws them together, either for satisfaction or revenge. Who would not have looked, that the hands of Benjamin should have been first upon Gibeah; and that they should have readily sent the heads of the offenders, for a second service after the gobbets of the concubine? But now, instead of punishing the sin, they patronise the actors; and will rather die in resisting justice, than live and prosper in furthering it.

Surely, Israel had one tribe too many: all Benjamin is turned Into Gibeah; the sons, not of Benjamin but of Belial. The abetting of evil is worse than the commission; this may be upon infirmity, but that must be upon resolution. Easy punishment is too

much favour to sin; connivance is much worse; but the defence of it, and that unto blood, is intolerable.

Had not these men been both wicked and quarrelsome, they had not drawn their swords in so foul a cause. Peaceable dispositions are hardly drawn to fight for innocence; yet these Benjaminites, as if they were in love with villany and out of charity with God, will be the wilful champions of lewdness. How can Gibeah repent them of that wickedness, which all Benjamin will make good, in spite of their consciences? Even where sin is suppressed, it will rise; but where it is encouraged, it insults and tyrannizes.

It was more just that Israel should rise against Benjamin, than that Benjamin should rise for Gibeah, by how much it is better to punish offenders, than to shelter the offenders from punishment; and yet the wickedness of Benjamin sped better for the time, than the honesty of Israel. Twice was the better part foiled by the less and worse the good cause was sent back with shame; the evil returned with victory and triumph. O God, their hand was for thee in the fight, and thy hand was with them in their fall: they had not fought for thee, but by thee; neither could they have miscarried in the fight, if thou hadst not fought against them: thou art just and holy in both. The cause was thine; the sin in managing of it was their own. They fought in a holy quarrel, but with confidence in themselves; for, as presuming of victory, they ask of God, not what should be their success, but who should be their captain. Number and innocence made them too secure: it was just therefore with God, to let them feel, that even good zeal cannot bear our presumption; and that victory lies not in the cause, but in the God that owns it.

Who cannot imagine, how much the Benjaminites insulted in their double field and day; and now began to think God was on their side? Those swords, which had been taught the way into forty thousand bodies of their brethren, cannot fear a new encounWicked men cannot see their prosperity a piece of their curse; neither can examine their actions, but the events: soon after, they shall find what it was, to add blood unto filthiness; and that the victory of an evil cause is the way to ruin and confusion.

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I should have feared, lest this double discomfiture should have made Israel either distrustful or weary of a good cause; but still I find them no less courageous, with more humility. Now, they fast, and weep, and sacrifice. These weapons had been victorious in their first assault: Benjamin had never been in danger of pride for overcoming, if this humiliation of Israel had prevented the fight. It is seldom seen, but that, which we do with fear, prospereth; whereas confidence in undertaking lays even good endeavours in the dust.

Wickedness could never brag of any long prosperity, nor complain of the lack of payment: still God is even with it at last. Now he pays the Benjaminites, both that death which they had lent to the Israelites, and that wherein they stood indebted to their brotherhood of Gibeah: and now, that both are met in death, there

is as much difference betwixt those Israelites and these Benjaminites, as betwixt martyrs and malefactors. To die in a sin, is a fearful revenge of giving patronage to sin: the sword consumes their bodies, another fire their cities, whatsoever became of their souls.

Now might Rachel have justly wept for her children, because they were not; for, behold, the men, women, and children of her wicked tribe are cut off: only some few scattered remainders ran away from this vengeance, and lurked in caves and rocks, both for fear and shame. There was no difference, but life, betwixt their brethren and them: the earth covered them both: yet unto them doth the revenge of Israel stretch itself, and vows to destroy, if not their persons, yet their succession; as holding them unworthy to receive any comfort by that sex, to which they had been so cruel, both in act and maintenance. If the Israelites had not held marriage and issue a very great blessing, they had not thus revenged themselves of Benjamin: now, they accounted the with-holding of their wives, a punishment second unto death. The hope of life in our posterity, is the next contentment to an enjoying of life in ourselves.

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They have sworn, and now upon cold blood repent them. the oath were not just, why would they take it? and if it were just, why did they recant it? If the act were justifiable, what needed these tears? Even a just oath may be rashly taken: not only injustice, but temerity of swearing ends in lamentation. In our very civil actions, it is a weakness to do that which we would after reverse; but in our affairs with God, to check ourselves too late, and to steep our oaths in tears, is a dangerous folly. He doth not command us to take voluntary oaths; he commands us to keep them. If we bind ourselves to inconvenience, we may justly complain of our own fetters. Oaths do not only require justice, but judgment; wise deliberation, no less than equity.

Not conscience of their fact, but commiseration of their brethren, led them to this public repentance. O God, why is this come to pass, that this day one tribe of Israel shall want? Even the justest revenge of men is capable of pity. Insult in the rigour of justice argues cruelty. Charitable minds are grieved to see that done, which they would not wish undone: the smart of the offender doth not please them, which yet are thoroughly displeased with the sin, and have given their hands to punish it. God himself takes no pleasure in the death of a sinner, yet loves the punishment of sin; as a good parent whips his child, yet weeps himself. There is a measure in victory and revenge, if never so just; which to exceed, loses mercy in the suit of justice.

If there were no fault in their severity, it needed no excuse; and if there were a fault, it will admit of no excuse; yet, as if they meant to shift off the sin, they expostulate with God; O Lord God of Israel, why is this come to pass this day? God gave them no command of this rigour; yea, he twice crossed them in the execution, and now in that which they entreated of God with tears,

they challenge him. It is a dangerous injustice, to lay the burthen of our sins upon him which tempteth no man, nor can be tempted with evil: while we would so remove our sin, we double it.

A man, that knew not the power of an oath, would wonder at this contrariety in the affections of Israel: they are sorry for the slaughter of Benjamin; and yet they slay those that did not help them in the slaughter. Their oath calls them to more blood. The excess of their revenge upon Benjamin may not excuse the men of Gilead. If ever oath might look for a dispensation, this might plead it; now, they dare not but kill the men of Jabesh-Gilead, lest they should have left upon themselves a greater sin of sparing than punishing.

Jabesh-Gilead came not up to aid Israel, therefore all the inhabitants must die. To exempt ourselves, whether out of singularity or stubbornness, from the common actions of the Church, when we are lawfully called to them, is an offence worthy of judgment. In the main quarrels of the Church, neutrals are punished.

This execution shall make amends for the former of the spoil of Jabesh-Gilead, shall the Benjaminites be stored with wives: that no man may think these men slain for their daughters, they plainly die for their sin; and these Gileadites might not have lived, with out the perjury of Israel; and now, since they must die, it is good to make benefit of necessity. I inquire not into the rigour of the oath. If their solemn vow did not bind them to kill all of both sexes in Benjamin, why did they not spare their virgins? And if it did so bind them, why did they spare the virgins of Gilead? Favours must be enlarged in all these religious restrictions: where breath may be taken in them, it is not fit nor safe they should be straitened,

Four hundred virgins of Gilead have lost parents, and brethren, and kindred; and now find husbands in lieu of them. An enforced marriage was but a miserable comfort for such a loss: like wards or captives, they are taken, and chuse not. These suffice not: their friendly adversaries consult for more upon worse conditions. Into what troublesome and dangerous straits do men thrust themselves, by either unjust or inconsiderate vows!

In the midst of all this common lawlessness of Israel, here was conscience made on both sides, of matching with infidels: the Israelites can rather be content their daughters should be stolen by their own, than that the daughters of aliens should be given them. These men which had not grace enough to detest and punish the beastliness of their Gileadites, yet are not so graceless, as to chuse them wives of the heathen, All but atheists, howsoever they let themselves loose, yet in some things find themselves restrained, and shew to others that they have a conscience. If there were not much danger and much sin in this unequal yoke, they would never have persuaded to so heavy an inconvenience: disparity of religion in matrimonial contracts hath so many mischiefs, that it is worthy to be redeemed with much prejudice.

They, which might not give their own daughters to Benjamin, yet

give others, while they give leave to steal them. Stolen marriages are both unnatural and full of hazard; for love, whereof marriage is the knot, cannot be forced. This was rather rape, than wedlock. What unlikeness, perhaps contrariety, of disposition, what averseness of affection, may there be in not only a sudden, but a forceable meeting! If these Benjaminites had not taken liberty of giving themselves ease by divorcement, they would have often found leisure to rue this stolen booty. This act may not be drawn to example; and yet here was a kind of indefinite consent: both deliberation and good liking are little enough for a during estate, and that which is once done for ever.

These virgins come up to the feast of the Lord; and now, out of the midst of their dances, are carried to a double captivity. How many virgins have lost themselves in dances! And yet this sport was not immodest. These virgins danced by themselves, without the company of those which might move towards unchastity; for, if any men had been with them, they had found so many rescuers, as they had assaulters; now, the exposing of their weak sex to this injury proves their innocence. Our usual dances are guilty of more sin: wanton gestures, and unchaste touches, looks, motions, draw the heart to folly: the ambushes of evil spirits carry away many a soul from dances to a fearful desolation.

It is supposed, that the parents thus robbed of their daughters will take it heavily. There cannot be a greater cross, than the miscarriage of children: they are not only the living goods, but pieces of their parents; that they should therefore be torn from them by violence, is no less injury, than the dismembering of their own bodies. Judges xx, xxi.

NAOMI AND RUTH.

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BETWIXT the reign of the Judges, Israel was plagued with tyranny; and while some of them reigned, with famine. Seldom did that rebellious people want somewhat to humble them: one rod is not enough for a stubborn child.

The famine must needs be great, that makes the inhabitants to run their country. The name of home is so sweet, that we cannot leave it for a little. Behold, that land which had wont to flow with milk and honey, now abounds with want and penury; and Bethlehem, instead of a house of bread, is a house of famine. A fruitful land doth God make barren, for the wickedness of them that dwell therein. The earth bears not for itself, but for us; God is not angry with it, but with men. For our sakes, it was first cursed to thorns and thistles; after that, to moisture; and since that, not seldom, to drought; and by all these, to barrenuess. We may not look always for plenty. It is a wonder, while there is such superfluity of wickedness, that our earth is no more sparing of her fruits.

The whole earth is the Lord's, and in him ours. It is lawful for