Commentary on Judges
Now out of the offer of the Elders, compared with Iphtahs speech in the ninth verse, demanding assurance thereof, (for he did indeed urge them about it, as he had cause) a question may arise, how they could offer this to Jephthah to be their Judge, and how he could take it with a good conscience? First, seeing they had no authority to offer it. Secondly, seeing he and they both had this block in their way, that a Bastard might not enter into the Congregation of the Lord to bear any office. The answer is to both questions one: that the Lord directed them thus to do, who is bound to no law: and that he guided them herein, the whole story through the Chapter testifieth. The Lord excludeth such in Deuteronomy from bearing public office: and that to terrify men from begetting Bastards, who are in this world reproachful, and lie open to much misery. And yet how this forbidding that sin prevaileth with men, this the commonness of the sin, and this profane practice of adulterers too too much bewrayeth, who think that by this means, of bringing Bastards into the world, (that is the pity they take of them) they shall shun the wearisome company of the wise, and tediousness of children, with the unwelcome annoyances that they count to accompany both. But oh monsters! do they think by avoiding the burden of the lawful wife and children, to escape the blot of unlawful liberty, even reproachful whoredoms? Doth not God set a brand both upon them and their cursed fruit? For it is proved by experience, that besides the discouragement which bastards are oppressed with, as of scorn, and opprobrie in the world, (which of it self is enough to hold them under) the Lord denieth them (commonly) good education: so that they prove vagabonds, curseth them with a more then common indisposition and aukenesse of nature, to retain instruction and government. And lastly, there are few of them who are not tainted with vile and odious qualities, such as they derive from their vicious and unclean parents. And therefore the greater is their sin, who for all this his prohibition, most wickedly fil the world with them, & cause them to be brought into so great calamity. Yet as the innocents cannot do with it, so (God be thanked) they are not shouldered out from the hope of salvation, for there is no respect of persons with God, if they fear him. But if they were cast off by the Lord, yet such is the unconscionable beastliness of those graceless persons, that for their own filthy lust they would thus endanger them, as the loathsome practice of those unclean Locusts, the Popish Monks and Friers, both in this land and elsewhere hath abundantly witnessed to the world in former ages. See more in the first verse of this Chapter.
Jephthah having found ill dealing at their hands before, as we have heard, for that they were not lead by conscience and the fear of God, when they cast him out, but by partiality, used cruelty against him; he did not therefore trust them upon their word, but requireth an oath of God at their mouths, as may be gathered by their making God a witness of the promise which they made unto him, and so tieth them to a sure covenanting with him: For it had not otherwise been wisely provided for by him: and therefore when he went with the messengers to Mizpah, he rehearsed these things there before the Lord, that so the promise which they made, might stand sure, God being desired to be the beholder and witness.
And here let us learn, that when men have dealt unfaithfully, and dishonestly, they have no wrong offered them, if they be not credited as before, no, although they be bound by bond, (whereas their bare word was taken while they went for honest men) for they have given just cause to other to suspect their credit. And by this, which I say, may be noted, that one cause why men are in less credit nowadays, is their unfaithful dealing. And whereas some cannot be trusted, nor borrow upon their word or bond, but for want of credit do go without that which would stand them in exceeding great stead, for their upholding and maintenance; it is the fruit of their own doings, and that which they have sought by their own untrustiness, and breaking of their promise, whereby they have lost their credit together with their honesty.
For in these days many care not to deceive, yea, and undo others, and therefore come to naught themselves also for the most part, whereas some other being faithful and conscionable; upon their bare credit, live and maintain their charge by borrowing, and by other men's forbearing them. And whereas it is objected on the behalf of these vnthrifts and deceivers, that they must be borne withal, though they cannot pay that which they have borrowed: I answer; Some of them see no likelihood that they can repay so much as they will seek to borrow, and take into their hands, of other men's goods; which argueth little honesty, and therefore are well content to wind it from them cunningly and craftily, whereby also they impoverish some; others will not diminish their occupying in the least manner, though they go above their reach, nor detract from their belly and pastime to pay the owner, thereby showing that they care not how he come by his due and right, or whether he ever have it again or no.
Now while these things are thus, we may note that the beauty of religion is such, if it be planted in men soundly and indeed, as that it wins credit to him that hath it for contrary dealing, and maketh him to be approved for his faithfulness, conscionableness and honesty: whereas he that is void of them, liveth in utter discredit and just reproach. And whereas ye will say, some of them that make show of religion, do yet deceive and deal untrustily with their creditors. I answer, it is not the show of religion, but the practice of it that carrieth the beauty with it that I speak of: and if any that be taken to be religious, offend this way, know we that it is not their religion that imboldneth them to such dealing, but that they have so little of it. And so it is true also, that some that have credit deservedly, do, for the sweetness of the gain, if they take not heed, hold their due from the owners sometimes, though they may little rejoice in it. And let them know, that their sin is the greater: but yet all this notwithstanding, there are some who dare not, neither will by any means be brought to do so. And if ye ask me, Why then do men take bonds of such as are of approved honesty, and have not broken nor lost their credit; as if they were no better trusted then other common men? I answer: Not because they be distrusted, but first, seeing all are mortal, and so men might lose their goods, if they had no security for them by those in whose hands they are: and secondly, that contention may not arise betwixt the posterity of both parties that shall come after. And again, seeing there are such deceivers in the world, as would provoke even the honest to contention, if they can see any hole open, or espy any advantage.
And this rule holdeth also firm and good in religious actions before God. For as it is the honor of a Christian to continue constant in his love to the truth, and the Church of God, the fruit whereof is a sound and good report: so if a man begin to warp and bewray his hollowness or treachery in either; his stain is not easily washed out, neither can he look for that currant estimation or reverence which before he had, nor scarce obtain so much afterward as to be credited, for all his profession. Although men will be trust their vessels with oil or wine, while they be sound & whole, yet if they begin to leak and run, they will not commit anything unto them, which is in danger of losing. Our Savior asked Peter but once, Whom sayest thou that I am? and took his word, when he deserved no other: whereas afterward he was not satisfied with one nor two professions of his affection, Simon lovest thou me? good reason, he had made a great crack in his credit, and therefore he that had forsworn Christ, deserved not upon his own bare word and answer, to be believed. And those who have deceived the opinion of the Church touching their religion, by falling into error and schism, or their piety and honesty, by gross offenses; may thank themselves, if ever afterward the people of God have them in a iealousic. As we read in the Ecclesiastical history, that when once the baptized party revolted either from his religion or good conscience, (as Miriam by her arrogancy) the Church admitted him not without serious repentance and confession of his fault. But if he slipped the second time, they practiced greater severity towards them, enjoining them not repentance only, but (for a space of time) to remain out of the Church as in famous. Yea, some even of the reuerendest Fathers of those times, as Cyprian and others, grew to this erroneous opinion, that such were not to be admitted without rebaptization, as if their former seal had been quite pulled off by their sin, I mean the seal of forgiveness. Therefore let all Christians look to their standing: the didiuell (if it be possible) will quite overthrow them; but if he cannot, he will foil them, and take away the crown of their rejoicing, which is their faithfulness and constancy. And he is an impudent person, who having foully dishonored God and his profession, will hold up his head boldly, and claim his old privilege. Do we not see that among men, one perjured, or a forger, is disabled from ever bearing any witness, against or for any, in public court? And have not all men such a one in suspicion? Doth not treason taint even the blood of the traitor, so that (even when he is loyal) he goeth for no better? and he who hath got a patent of restitution, or pardon for his fellonie, doth he not forfeit it by a second offense in the like kind? But of this enough.
Another thing worth the marking is this, that in as much as Jephthah went so easily from his just quarrel that he had against them of Gilead, and had so soon done, when he had wisely told them that which concerned them to hear, and when they had assured him of that which he demanded; by this I say, we are taught, not to hold in our harts an injury against us by any, but soon to remit an offense, for it is an honor to pass by it. He mentioneth the matter but once to them, and once requireth security, but goeth no further. And who seeth it not to be a great grace in any man to do so? for therein he doth after the example of the Lord himself, who doth not follow things against us hotly, but showeth great lenity and kindness. And as we should not be rigorous and cruel in our dealings, to provoke men with our bitterness to wrath, so should we make an end of controversies, as soon and in as few words as may be, as for other causes; so, not in the least respect for this, seeing in many words commonly there is much sin. Of this somewhat was said before in verse. 4. but especially look back into Chap. 8. verse 2.
And further learn what hath been the religiousness of an oath in times past: to wit, such that if it were once offered and taken, there was no more question, but the controversy was ended. As we see Rahab, having it granted her by oath of the spies, that she and her fathers house should be saved alive, at the destruction of Ierrico, rested satisfied. Therefore men must look to what they swear: seeing an oath is not to be violated, unless it were made for the accomplishment of evil: in which case the keeping of it were double sin; (as Heroas was) and the least evil therein is great. And as heed must be taken, how men swear, so must they who offer the oath to other, that it be so done, that they to whom it is ministered, may be free from snare, so that they may do it (as the Prophet speaketh) in truth, righteousness and judgment.
Therefore such as draw men by oath to fulfill their desire, and to do things against conscience, have the more to answer for. Men then must not be drawn and forced thereto, to which they cannot yield, nor of themselves rashly swear to do that which they approve not, but abhor. Jephthah doubted no more after the oath, but goeth after the army. But an oath is not strong enough nowadays to hold a man fast, neither can we safely rest in it, for the deciding of controversies, although the Lord hath taught us otherwise. Now for the further ratifying of the covenant betwixt them, it is rehearsed before the Lord in Mizpah by them: for thus the men of Gilead say, We covenant with thee before the Lord, to do, as we say, and that he may punish us, if we break it. Therefore such as are common swearers are not to be admitted to this solemn oath, either in accusation or decission of controversies. For (as I said) they have lost their credit: they have often falsified their oaths, (for how should a common swearer avoid common perjury?) and therefore that which another man useth reverently, and with conscience, such rush upon commonly and carelessly, through a profane habit: being herein worse then Heathens, who counted not such worthy of society, but intestabiles, as they called them, that is, such as were not to be admitted as witness. And commonly such they are, who prostitute themselves for gain to swear falsely before the Magistrate: of whom there are many, and some the Lord shoaleth out from among their fellows, as notorious monsters, branding some with in famie and misery, and terrifying the consciences of other with hellish fears, if not with despair. And a step to this sin, is the abusing of the tongue by false asseverations, or contestations: as to say, Verily it is thus, or so: As sure as I am in this place it is true: God knoweth I speak no more then truth: I take God to witness, &c. Whereunto commonly men join deprecations with Peter, if they be not believed. And yet all false. This I say, never goeth alone: the commonlyer, the false asseuerer, will not stick, if need be, to be a false swearer also. Therefore (to shut up) let men account of oaths as divine bands and pledges: cautions of our fidelity and truth deposed, and left in the hands of God himself: which he that dare forfeit or break, let him be sure, that God (to whose censure he yieldeth himself) will find him out, if not in this world, (as many are) yet hereafter, when he shall give him his portion in the lake that burneth with fire and brimstone forever. As indeed what punishment can equal that sin, which overthroweth all civil society and (the sinews thereof) religion itself?
THE SIXTIE SIXE SERMON ON THE ELEVENTH CHAPTER OF THE BOOKE OF JUDGES.
The second part of the Chapter.
I Phtah being now stablished their Captain and Guide, as we have heard, it is shown in the verses now read, how he went to work against the Ammonites, and that was in this manner. First, he sendeth messengers to the King of Ammon, with reasons to appease him, if it may be, and hold him from war, but he hearkens to none. His quarrel was for land, which Israel had now enjoyed full 400. years, and yet the King of Ammon claimeth it, and being denied it, now maketh war with them for it. Now more particularly let us hear their reasoning about the matter: the which to avoid tediousness, I will not at large set down first, but lay it out in the verses, as they be in order.
In these two verses, Jephthah demands of the King of Ammon by his messengers, why he made war against him, and what injury he had offered him, why he should do so. The King of Ammon answered him, that Israel had taken away part of his land, when they came out of Egypt, and this he required to be safely delivered, and restored peaceably to him, and he would depart from molesting his country, but otherwise he would not. Of these in their order.
First here let us consider Iphtahs dealing, who before he goes to war, debateth and inquireth about the matter, to see if by this means the enemy might be appeased: in a word he useth the best means he could devise to keep peace: which ought to be observed as a rule, that so we should do before the attempting of war with nation, or suite with any person. According to the general rules: As much as in you lieth have peace with all, and again, Ensew peace and follow it, though it flee from you, (for it is a precious treasure.) So in this particular especially: We know how carefully we labor, to preserve a member of our body before we will cut it off. So much more we should deal in this case, to preserve many bodies of men and persons rather then commit them to the hazard of war, (as making no more account of the lives of Christian men, then of dogs, oxen, or sheep, or to suffer civil and private envy, contention and strife, to the losing of many souls. And so did the ten Tribes deal with their brethren on the other side Jordan, that is, they did prevent and stay much that might have risen, and blood-shedding. For when after their departure from them, they heard they had committed a grievous trespass against the Lord, for the which they thought they had just cause to make war with them: yet did they not follow their own minds, nor give full credit to the report, but did first wisely send unto them to know the certainty, and thereby they were satisfied. But I doubt not of the easy consenting to this part of justice, as being a point disputed and agreed upon by Heathens and their practice in their wars, as also your Moralists, whose position it is: That an honest war, is to be preferred to an unequal or hurtful peace, and no otherwise. To leave this therefore and to come nearer to our selves, the same rule is to be kept in private controversies betwixt men, that law be not attempted, till all other means be first used: and a great sin it is among Christians, to run by and by to law, and to the suing one of another, as too many use to do, hotly, rashly, and willfully, though themselves sustain most hurt by it, who do so, as being authors of the contention, and suite. Likewise the same may be said of offenders in other kinds, who if they have been lead away by lewd counsel or company, and yet relent for it afterward, and take admonition against it willingly, they are to be used more favorably (so far as by the law they may be forborne:) even as the stiffnecked and saucy, and bold defenders of their sin are sharply to be dealt with, lest they grow past recovery, and do as the waters, even overflow all places where they come.
Some controversies shall (no doubt) always arise between man and man, touching things, the equity whereof is unknown, and uncertain it shall be whose the right is. But if contentions proceeding from manifest wrong, or from ungrounded surmises, were at the first taken up, and cut off, (in which commonly most rashness, heat and distemper is bewrayed) yea if trifling quarrels were trodden under foot; then neither should men have so many needless janglings, and those which are serious and could not be avoided, should more indifferently be handled and decided, either privately or (with peaceable consent of both parties) by traverse of law. Yea I say, if themselves could not hit upon agreement, they would yield to the discretion and love of such as might compound their differences: rather then multiply one sin upon another, as fierceness of words to the gall of their stomachs, and other actual pursuit each of other to both the former; showing themselves vnappeaseable and inexorable. It is the pride, bitterness and envy of the heart, rather then the weightiness of the cause, which oft provokes men to the heat and stomach which they utter and bewray (all may see) in their iarrings each against other. And therefore they are so far from Jephthah his practice, that they rejoice they have any pretence of debate and suite against their neighbor: and follow it in such eager and odious manner, that all may see they sue not because they have cause, but are glad they have any occasion (such a delight they have therein) that they might fall to suite. The claim of a whole Tribes inheritance, did not so stir Jephthah to wrath against this usurper, as many of us would be stirred against him that would challenge a few acres of our possession: what do I say? nay, against him that contendeth about a twelve penny matter with us; and yet we should exceed them, that go many degrees before Jephthah in the means of knowledge and acquaintance with God's will in particular duties, if we did well consider it. Let such doings be heard of among Heathens: as for Christians, if one party will not hear of his duty, let the other give him over, and let him contend (if he will needs) with his own shadow. Doubtless in many contentions, if either party were wise, the others folly should soon appear, and the contention which grows past recovery should cease, and be at an end.
And further Jephthah, by asking what wrong he had done him, that he came to war against him, giveth all to understand, how absurd and odious a thing it is, to do wrong and deal hardly with them who have done no injury to us: and therefore he saith, If I have done wrong, good reason it is that I should satisfy the challenge, &c. For if that be foolishness when we do but meddle with a matter that belongeth not unto us, and with the which we have nothing to do; yea though we mean no evil thereby, if that (I say) be folly; and as Solomon saith, all one as if a man plucked a cursed dog by the ear: then to hurt any willingly, and to be cruel and injurious to him, that would live in peace by us, is an high degree of iniquity. And if we ought to sustain a double injury, rather then to offer to revenge one, how great a sin is it to do wrong, or hurt any man, we not being provoked by him? It is abomination; even as it is to let the guilty go free, and yet many make no conscience hereof. But I have spoken of this point in chap. 8. in Gideon's protestation to Zebah and Zalmunna and in other places.
The King of the Ammonites sends him word, that Israel had taken away part of his land, when they went out of Egypt toward the land of Canaan, and therefore he made war with them. But how true this was, ye may see in Deuteronomy, where the Lord speaketh thus to the children of Israel, when they should pass by them: Thou shalt not lay siege against the children of Ammon, neither make war against them, for I will not give the land of the children of Ammon into thy hands. And in the 37. verse, Moses tells them, they obeyed the Lord therein, saying: Unto the land of the children of Ammon thou camest not: nor unto any place of the river Iabbok upon which it bounded. So we see, that whereas it is manifest, that the Lord suffered not Israel to meddle with Ammon; yet the King answers boldly, they did.
This teacheth that such are to be found, who neither mean well & simply, neither care what they say: but as their hearts are full of falsehood and deceit, so their mouths are full of lying. The Lord himself had said, the people of Israel should not, neither did they meddle with the Ammonites, as the forementioned scripture testifieth; yet their King boldly and untruly avoucheth, that they took his land and enjoyed it as their own. The which, who should not be ready to believe, being so boldly avouched, and that by a King? Even so, many care not what lies they coin, nor how shamelessly they lay claim to other men's goods, and how boldly and impudently they set against the truth in many other dealings. And this they do either for their commodity, as this King did; or for their credit, and to set a color on their doings, as the old Prophet of Beth: I did by lying, and Gehazi also when he had gotten the talents of Naaman: or for both respects together, as Anantas and Sapphira; and Saul also: See his answer 1. Sam. 15. Let the credit of such be with us thereafter. Instead of this dealing we see the beauty of truth and faithfulness, without which, how can men live one with another? Put away lying therefore, as the Apostle willeth, and speak the truth every man to his neighbor.
In this unreasonable and absurd answer of this King, compared with Jephthah his wise and equal proceeding, we see the contrariety of men's dispositions: there are some that strive by all possible means against contention and vnpeaceablenes: there are others again, whose delight it is to be ever at debate and odds with such as full gladly would live at peace, as Esau with Jacob: and all because they would make a gain and bootie of them that are honestly minded, or have their will of them some other way. They know a godly man will buy his peace dear, rather then want it: and they will lay load enough upon such therefore, to see what they can wring from them, although without all color of equity. Besides, peace is vile and of no price with an unrighteous person, there is nothing to be got by it, he saith: but when the water is troubled, then is his season to cast in, and therefore all is fish that comes to net. Who seeth not that this King was mischieuously minded, in that he shapeth such an answer as either (being yielded unto) tended to the undoing of a Tribe; or if not, threatened implacable dissention? So Benhadad sends this message to Ahab, Thou and all thou hast are mine, deny it if thou darest. It is plain he was set upon war, who sent so proud a challenge, as excluded all possibility of agreement and peace. And such there are in all places, who (if they might have their minds) would choose war, rather then to live in peace, that they might boldly rifle their houses whom they grudge at, and whom they could not suffer to live by them, except they might possess them, and all they have, as Hamor spake of Jacob and his sons to the men of his city: Therefore seest thou an unrighteous person? wonder not then if thou hear of vnreasonablenes to come from him: for these two go yoked together, (though fear and danger of law do oft restrain the inward corruption from breaking out) so hideous a monster is injustice, if it might be seen in the colors! As for this practice of lying, forging, subborning, concealing truth, and impudent facing out an ill cause (as an ill title, to go no further) for advantage sake, though to the treading down of the poor innocent, nay, to his utter undoing, when was it more common then nowadays? And this evil (as well as other scurfe and iniquity) will cleave to the better sort too, (if the devil can) and he will also, except they walk armed with their breast-plate continually.
In these five verses, Jephthah sends word again to the King of the Ammonites, that it was not so as he affirmed: they took no part of his ground to them: and then proceeds further by reasons to persuade him to desist from his attempt. As first thus: Israel sent messengers when they came out of Egypt, to the King of Edom to go through his land, and he not yielding to them, they were fain to go a great way about, by a long and tedious journey in the wilderness: so they desired to pass by Moab also, and could not be suffered. But did they make war with either of both? No, they chose rather to abide long in the desert, and to go far about (as I have said:) so far is it off, that they did them any wrong, that they chose rather to offer violence to themselves. So that they did no injury to any. And was it like then, that they would offer violence to any? and consequently, not to thy predecessors, the children of Ammon.
As Jephthah here gives not place to untruth, though he prevailed not: wherein he honored the Lord, in bearing witness to a good cause; so let us know, it is our duty to do: namely to bring the truth to light, as much as in us lieth; if it be but to bring them to shame who resist it, for they work much mischief and iniquity thereby: and to hold sin from multiplying, as it doth greatly by lying. And have we it in greater detestation, then some of them who would be taken for honest men, for as much as we know that the Lord hath linked such as love to make lies among dogs, Enchanters, and whoremongers. And let us remember that which Solomon saith: He who justifieth the wicked, (liar or other) is as abominable to the Lord, as he that condemneth the innocent. And the Apostle puts the consenter to evil (whether to lying, swearing, &c.) in an higher degree of sinners, then the committers. As who seeth not, that the Pharisees and Jews which hired and fleshed the false witnesses against our Savior, were worse then the false witnesses themselves? Thus Samuel convicted Saul of his lie, 1. Sam. 15. Elisha argued Gehazi. Nay Paul, Galath. 2. did openly check and detect dissimulation in Peter, and resisted him to his face. The truth is, men in general hate lying, both the coyner of it, and the teller of it: but in particular, there are so many occasions fall out, (as sometimes when a man in favor of his kinsman will not stick to swear against conscience to purge him of adultery) to lay men open who do so, that their general hatred thereof, is turned into a special liking of it, or a tolerating it, and connivance at it. Neither is it strange, that they who are not just and armed with the breast-plate of righteousness, should want the girdle of verity. Some for bribes, favor, flattery, friendship, commodity, and such like partial and smister respects, will (to use the proverb) not stick to say, The crow is white, if their great patrons, or such as they depend upon, will say it before them: and others for fear, are driven to conceal the truth, and to hear a falsehood justified, who are as bad as liars, and coupled with them, Revel. the last. And yet we must know, that every untruth is not a lie, except we know that which we report as an untruth, to be so. Yet must we beware that we offend not therein, neither by uttering rashly whatsoever we hear spoken of other (but as it may do good:) neither in telling the truth are we bound to utter all the truth, further then we shall see it expedient to do so.
Jephthah not only withstands an untruth, but also showeth reason: so we must withstand untruth by reason, approved of all and of the Scripture it self; so that they who will not yield to it, may show themselves unreasonable, and so they are to be accounted, and no better, who wash away all sound reason, which they are not able to resist, breeding quarrelling and contention hereby: wherein the Pharisees and Priests went before other, never resting in the most sound reasons, wherewith our Savior in commoning with them, did convince them, but withstood them shamelessly. So when other allege reasons to us, it is our duty to yield to them: as Laban himself though an Idolater, answered Abraham's servant, in that matter he dealt with him for; seeing the report which he made of things unto him, to be so currant and reasonable, I can say neither less nor more, saith he, for this thing is of the Lord. But more of this in the 28. verse by way of use hereof.
Now what his reason was we have heard: to wit, that the children of Israel did offer violence to themselves, rather then they would in the least manner wrong other: therefore they would much less take away so great a portion of ground from him with whom they had nothing to do, neither were provoked by him. Where we learn this, that we should never find sweetness in coming by any profit amiss, and namely with the hurting and wronging of other. First, seeing we thereby provoke God against us, for God is the avenger of such things: and what is our life, if God be against us? Besides, as we deal to other, so shall we be dealt with again: and lastly, besides an ill name, we shall have an ill conscience also, as we may see in Judas.
And as we should offer hard measure to none, so least of all to the poor, and to such as cannot bear the loss, and are not able to stand with us in suite. For we being by the commandment of God to relieve them, what pleasure should we take in plucking from them? and God threatens to hear their cry against their oppressors. And yet how are the poor griped and pilled? But he that observeth it, shall find, that either God maketh themselves who so wrong them, to cry out of it, for fear of his revenging hand, one time or other: or else it shall be to them, I mean their sweet morsels (as they count them) which they take in by wronging other, as the Israelites Quails were, who died with them, while they were in their mouths. Even so shall they have small liking of their injury they do, that I say no more. But let them rather make restitution, and that speedily, while they may, in token of their repentance, which is the only good end that can be made of such doings. This point hath oft come to hand and largely been insisted upon. See verse twelfth. Only let us mark the example of Jacob for the proof of the doctrine, who rather then he would give Laban (a quarrellous and unreasonable man) the least occasion to challenge him for pillage and robbery, did more then he needed, even make good every sheep, which was cassually destroyed or perished, with his own. Now if all this our good dealing, do not prevail with our evil adversary, nor stop his mouth, yet (as Jacob answers Laban) the Lord who seeth us in secret, will take our cause into his own hand, and plead for us; whereas otherwise, although all men should stand out for us, yet our conscience and God being against us, we should not be able to stand under our burden.
Another reason Jephthah setteth down in these verses, thus: Sihon, king of the Ammonites, would needs come out against us, as we were going toward Canaan, and God gave him into our hands, so that by him we enjoy this land which ye contend for, and which he enjoyed; and therefore what have ye to do to claim it? or what right have ye unto it? For ye never possessed it, but Sthon of whom we won it by the law of war. So that if the Lord our God hath cast him out, and given his land to us, comest thou in who hast nothing to do with it, against us to possess it? He further in the 24. verse showeth that which he said clearly by a similitude, thus: Ye Ammonites worship the Idol Chemosh for your god, and you think that the land which ye possess, ye enjoy it by his benefit, and so by good right: so we have this by the benefit of the true God, and therefore we possess it by very good right. And as for Chemosh, he called not that idol a God, for that he took it to be so, but for that the Ammonites so judged it to be.
We may see here, how far we may lawfully enjoy such things as are taken in war: and that is, when the war is lawfully taken in hand, as by Israel it was. That which we thereby obtain by good success, that may we enjoy, as given into our hands by the Lord. And to speak of things more private, the same may be said of all that God giveth us by the good will of our friends, or by our lawful dealing, and by God's blessing in our calling. But yet with this watchword, that we honor him therewith in Christian life, and glad the hearts of God's people thereby: which we ought as well to do, as to be able to prove and show, that the commodities we enjoy, are no fruits of our own rapine, oppression, covetousness, and evil conscience, but indeed the bequests of our father, which, as Jacob said, the Lord our God hath bestowed, as a blessing upon us his servants, seeking first the things that concern our happiness and God his kingdom, and receiving from him these smaller things again, in token of his allowing and approving of us. But this is an usual argument in this book, therefore I pass by it.
More particularly, let us note out of this verse, in that Israel would not (and was guided by God therein) when he had great need, so much as go through the land of Sihon without his leave, learn we hence I say, that no man may usurp or challenge to himself another man's right, but every man is to be content with his own portion and allowance; yea in this the Lord will have the meanest free from the tyranny of the greatest, and taketh the cause of the poor into his own hand, against their potent enemies, though there be none upon earth that can judge them, as in the case of Ahab and Jezebels extorting Naboth's vineyard, doth appear. And the reason is good: for next to the good of the Church, the Lord hath a special care of upholding of society among men, by order and good government, which are overthrown when propriety in goods and commodities is taken away, by the unequal usurpation of the greater over the smaller. And in truth, as there is small odds betwixt beasts and men, when the common bands of equity are broken: so much less is it like, that a Church can be settled and established in such confusion: and the greater is their sin, who even in the Church exercise this mischievous practice, whereof not God (who is the God of order) but Satan is the author, even as he is of all other disorders. Therefore let none be troublesome or injurious to other, more then he would be content, that another should wrong or hurt him in that which is his. None should be oppressed in bargaining, or otherwise, as the Lord by the Apostle hath given in charge; which if it were well regarded, much complaining of injury and hard dealing would cease. But this is a branch of the other.
It came of the Lord, that Sihon did not only deny passage to Israel through his land, but also that he should provoke them to war, that he might give him and his land into their hands, and withal give them passage through his country. Even so it is, that many do willfully and stiffly oppose themselves against the innocent, as by suites of law, until their wealth be consumed, as the fat of lambes against the Sun. Others meddle needlessly, where they have no cause oft times, neither can by any reason be dissuaded, yea and some with their betters, through a proud stomach (contrary to the counsel of Solomon) because the Lord's meaning is, to let them fall into evil, and to suffer them to meet with their match, that they may pay for their griping of their underlings, and smart for their own sin. For otherwise he would, as he is able, hold them back some way. And thus adulterers, drunkards, cauillers, and such willful persons, go forward, but to their confusion. And so Eli's sons were hardened, that they might be destroyed. And Pharaoh in not suffering Israel to depart. So Ahab would not hear Micaiah, that so he might fall at Ramoth. And had Judas proceeded on to betray his Master, (think we) having had so fair a warning by him a little before (enough to have cooled his courage, and to have holden him back from such an attempt) but that he was a cursed vessel of wrath appointed to misery? And happy is he who relenteth and meekly submitteth himself to God by resisting his wicked attempts, and stopping his bad course: lest by kicking against the pricks, he go forward to his sorrow and destruction. And this is much more verified in such as will take no counsel by the reproof of the law of God, but turn away their ears from it, yea live a long time under it unprofitably, till they wax obdurate: surely thus they do, because they of all others are the unhappy people, whō the Lord hath not purposed, by his promise and the ministry of the Gospel, to convert and save. Else why should it not be the case of all aswellas of some? Now if any will cavil against this and say, either that God is bound to deal with them as he did with Paul, whom he saved by violence as it were: or that God in so hardening men, is the author of their perdition: I answer to the first, that God is a free agent, & bound to none of his creatures, he need not at all stop them in their evil course, much less to strive with them, when they break through his opposing of them, as Balaam did in his journey to the King of Moab. For the latter I say, that the Lord need not cause any man's destruction, for if he stay him not, he runneth on to it of his own accord: and as for the Lord, he finds matter of sin in him (he need not infuse any) and therefore if he do not mollify the heart, it waxeth hard of it self without his hardening of it.
And here further we see, that the willfulness and stiffeneckednesse of evil and rebellious persons redoundeth to the benefit of God's servants many times, who have to do with them. The reason is, that God resisteth the proud, and giveth grace to the lowly. Whereby it cometh to pass, that such willful persons meet with much hardness, they provoke other against them, and although they want not power, yet by cruelty, violence, and rashness, they run themselves against a rock, and contrarily algoeth much the better with the other, (for the most part, though sometime they be borne down) and in suites and comprimises their innocence and good dealing is seen and rewarded. Thus the Lord gave sentence on David's side against Saul, and chose him, rather, then his house, and rewarded the innocence of the one, and gave up the other to a reprobate sense.
And by these two verses we see, that God's servants may with good security, and boldness, use and enjoy the possessions and goods which God hath given to them, and by much better reason then other, who think that to be their own which they have, howsoever they have come by it: whereas these have no sanctified use of anything they enjoy, having no right nor title to it from God by Christ who is heir of all, although the means be lawful which they use: but besides that, they come unlawfully (many of them) by much of it: they I mean. The other not only have right to it by Christ, but also have sought it by a good conscience, and the use is accordingly blessed unto them. This I say we may learn by that Jephthah answered the King of Ammon thus: Thou thinkest it to be thine which Chemosh (as thou imaginest) hath given thee, much more we may enjoy this land of the Amorites which the Lord hath given us. But this I touched in the 18. verse.
In the frame of this argument we may observe the arguers discretion. He convinceth his adversary, by a ground confessed by himself, handling it comparatively after this manner: Thou (saith he) thinkest thou hast good right to that which is given thee, and that by Chemosh: so do I account myself to hold that firmly, which Jehovah my God hath granted me. We know he might have said, much more may I lay claim to Jehovah his gift, then thou to thy Idol, who indeed hath no more authority, then deity. He might have discoursed much (and that truly) touching the difference between God and an Idol, Heathens and Jews, the true Church of God: But to what purpose? he might have been ridiculous, but he could not (by such dispute) have convicted him. To teach us, that all men must not be alike handled in confutatation of their errors, heresies, profane customs: but by grounds acknowledged by themselves, they must be urged to confess the truth of conclusions which they would not acknowledge. No man putteth new wind into old vessels: No man punisheth a Frenchman by English law: for why? he takes not himself to stand bound to a law which he never consented unto: the law Ciuil is not like the Common law. Sometime we may take the true confession of our adversary, as an argument against him: and this is the more forcible of the two; both because it is a truth, (and therefore of it self confuteth the contrary necessarily) and also because we consent with him therein (whereby we show that we would not dissent from him at all, if it were possible to avoid it.) And sometimes we may use his own confession against him, though it be false, so it be to convince him, and do him good, (for otherwise we must not abuse his error to hurt him:) and this manner of arguing, though it conclude not directly, yet it is strong against him that holdeth it. The Apostle Paul being to convict the Athenians of their false worship, first argues from an absurd confession of their own, absurd in reason, Ye worship (saith he) an unknown God, as the title of your Altar importeth, and therefore ye know not how ye worship: whereupon doubtless your worship is a preposterous, and false worship. And we know Paul useth one kind of Apology to Heathen Festus and Felix, another to Agrippa a Jew borne. This teacheth us in dealing with any adversary of the truth, to smite him with his own weapon, not with God's weapons, drawn from the Armorie of the Scriptures, which are truths by revelation only, not by nature; and therefore to such as they are unrevealed unto, they are as Paul's doctrine of Resurrection was to the profane Stoics. The Church smiteth not the Infidel by spiritual Censures: because he is not capable of spiritual direction and doctrine. There are none so erroneous, but they hold some truths: and the truths which they hold, may serve to infringe the errors they maintain. And so when they are brought to suspect or renounce falsehood, they may the sooner be persuaded to admit the truth, which before their strong prejudice will not suffer them to do. The Heathen by confessing a Deity, may by gradual consequences, be forced to acknowledge an unity: and so by the works of this deity, urged to confess a worship due thereto, and that inward as well as outward, as also to see the folly of his manner of worshipping. And thus being prepared, he may the better be instructed in the truth. The reason of the former point is, because all truth is uniform, and repugneth to all falsehood, though it be not discerned so to be but by demonstration. So the Popish Transubstantiation, the Lutheran Vbiquitie, are best confuted by their own positions and confessions (as also other their errors and heresies) and not by our own. Neither will it be hard to do so, since that it is impossible, but that he who writes many truths should contradict himself in his errors ere he be aware. And let this course be used against the ignorant and ungrounded: neither let us presently rail upon such or abandon them, because they are not persuaded by the things which are forcible with us, but let them be kindly drawn on, by little and little, and not driven further of. Thus much be said of that which hitherto hath passed betwixt Jephthah and the King of Ammon.
THE SIXTIE SEVEN SERMON ON THE ELEVNTH CHAPTER OF THE BOOKE OF JUDGES.
N Ow to proceed: In communication betwixt the King of Ammon and Jephthah, it followeth, that he used another reason to the King of Ammon by his messengers: and that is prescription, & long continuance of time, even 300. years well nigh: all which time this ground was never claimed. No, nor Balac the King of Moab, when Israel was newly come into the cities belonging to it, and dwelt in them, never challenged it, nor contended for it, when yet he strove with them, that they should not enter into his own borders. Now this reason of Jephthah must be understood to follow upon the former more pertinent reasons, after this manner. He had proved directly, that this land was no part of the Ammonites land: now he proves further, that Ammon could lay no just claim to it in any second respect: as because it was a part of the Amorites land, bordering upon them. For (saith he) then might Moab as well (nay better) challenge it then the Ammonites: which yet neither they did, nor had done in 300. years space before. If the reason be not thus considered, it concludeth nothing: for it doth not directly follow, that Ammon had no title to it, because Moab had none. Thus Jephthah answered him, and then committed the success to God. But the King of the Ammonites did not hearken to him.
Although Jephthah showeth that for 300. years, Israel enjoyed the country of the Amorites quietly, yet he brought other reasons also, drawn from right and reason as well as fact and possession: which made that more strong as we have heard. All which laid together, did sufficiently prove that the land was theirs, and that the King of Ammon did trouble them unjustly, and without cause. This I say, for that we may know, that prescription of time, as it may fall out, (though seldom it do so) is no sufficient reason, to hold our commodities by: but that there may be right on the other side, and good proof for the same: and yet our law, supposing a great likelihood of right to be on our sides, when we have long enjoyed our lands, hath well determined the controversy, by giving it to us, when it hath been long enjoyed of us and our predecessors, seeing (otherwise many endless contentions might arise) because it is not like that any alive can allege any good reason against so long a continuance of time, neither can bring anything certain from former times to overthrow it. And the equity of the law aimeth at that which most usually, though not generally or infallibly, holdeth for the most part ordinarily.
And where Jephthah saith, that Balak King of Moab stood against Israel stiffly to hold him from going through his land, yet he strove not with them for the recovering this land of the Amorites, which he might as justly have done, as he the King of Ammon did, he proveth thereby, that he had nothing to do with it, nor any right unto it. Teaching this thereby, that when men are deadly set against their adversaries for any matter, seeking thereby to vex them in the sorest manner they can, they would show their rancor, in bringing forth greater crimes and accusations against them then they do, (whereby they might much more easily bring them down) if they were provided with any. And whereas they seek to blemish their names, or to impoverish their estate, or to afflict their persons by restraint of liberty, imprisonment or banishment: they do as the old Serpent, bite at their heel, because they cannot break their head, but they would be gladdest of all to shed their blood. God indeed plucks them back, and so they vomit not their poison out, to so great mischief as they conceive it, but fall short: but their poison is nothing less deadly for all that, they want but matter to work upon. And this is manifest by these two signs: the one, that they are content to take the slightest occasions, and rather choose to be ridiculous in their malice, then not malicious: the other, that both they aggravate their slender accusations, with slanderous additions of their own inventing, and comb both the warp and the woof, both the crime and the amplification thereof in the devils forge, their lying hearts and brains, because the innocence of their adversary yields them no just exception. Thus those enemies of our Savior (for want of matter) suborned false witnesses: which perjury argued, they would not have spared to produce true and greater crimes if they could have found them. It is noted of Daniel's adversaries, chap. 6. that wanting matter of treason, they were fain to bring out his religion against him: which (as they contrived the matter, by the law they made for the purpose) touched his life also: but if they had found ought to lay to his charge in the other, they would rather have used it.
This doctrine serveth to answer them who pretend for the covering of their malice, that whereas they vex their adversary one way, they could do it many ways, and say, that they have greater and more causes to pursue them, then that one which they allege. But all such speech is bragging and boasting without just cause: for if they had greater, doth any man doubt but they would take their advantage by using them, when as they prosecute the smaller so hotly against them?
Upon the forementioned reasons, he concludeth, that he gave him no cause to make war with him, as he had done, but he had been stirred up unjustly against him. And as Jephthah was bold to accuse him, and avouch his own innocence, having so good proof for both, so everyone that can prove the goodness of his cause, shall be able boldly to defend his own innocence, against his adversaries and accusers, to their shame and just reproach, and their own peace and comfort. Whereas other must be driven to use shifts, as lying, dissembling, boldness, heat, multiplying of words, and false witnesses, as may be seen in the cause of the Priests and Pharisees accusing our Savior before Pilate. The truth seeketh no corners. See notes upon verses 14. and 15.
And so he appealing to the most highest for his simplicity in the matter, to be judge therein, he endeth his message. Thus must we be able to do, I mean not to be afraid, to make the Lord judge in the cause, that so, though we be iustled to the walls by our unequal Judges upon earth, yet we may rest in God's testimony of and unto us and our cause, and therefore, not fearing man, may be confident; verifying the proverb, The righteous is bold as a lion. In the same kind Job speaketh, saying: Though mine adversary should write a book against me, would not I take it upon my shoulder and bind it as a crown to me? Meaning it should be to his commendation. But seeing the men of the world see boldness so much to prevail in the defense of their bad causes, therefore they face out matters themselves thereby. Whereby this watch-word is needful to be given them, that men look not so much how boldly they stand in the defense of themselves and their doings, as how truly: for that which in a good cause is courage, in an evil is impudence.
But though Jephthah had said enough, and that also to good purpose, yet we see that it moved the King of Ammon nothing at all, but as he had taken a bad cause in hand, so he meant to defend it unto the death; even as men too commonly do, who having begun an ill matter, do purpose to go forward. So that we see wise and sound reasons, and persuasions, howsoever they be used, both to purpose and in season, so that they (who can judge) would think they might be like to prevail and move (especially not knowing the corruption of the heart, which covers it self with show of honesty) yet with the willful they do no good, nor with any such as bewray themselves (being put to it) to be resolute to do wrong, and of a prejudicate mind, or possessed of strong passions. Therefore it is that Solomon saith, A word more entereth into the wise, then an hundred stripes will avail with the froward. This humor possesseth many, whom it would not easily be thought to be in, and therefore (being discovered) so much the worse beseemeth them, even civil courteous persons, still, and sometimes religious: because, either they suspect not themselves, and so are overtaken by any occasion suddenly falling out: or else they nourish this serpent in their bosom willfully. Naaman was taken with that tech, (and no marvel he being an Heathen (when he heard the Prophets answer, by what means he told him he should be healed. But highly to be commended was David, who received the counsel of Abigail (a woman) so readily, to turn him from a cruel and wicked resolution. And even so, they who are obstinate, (as thinking it a discredit to them to desist) shall meet with more shame by proceeding: but happy are the meek and tractable, who receive the wholesome words of exhortation, and stop not their ears from good counsel, but submit themselves without respect thereto: such shall deliver themselves from great evil. And (a man would think) such behavior doth better become professors of the Gospel, then willfulness and obstinacy. Concerning the use, whereof I have spoke somewhat by the like occasion in the 21. and 22. verses: let the reader join them both together.
Vers. 29. Then the spirit of the Lord came upon Jephthah, and he passed over to Gilead, and to Manasseh, and came to Mizpah in Gilead, and from Mizpah in Gilead, he went unto the children of Ammon.
30. And Jephthah vowed a vow unto Lord, and said, If thou shalt deliver the children of Ammon into mine hands,
31. Then that thing that cometh out of the doors of mine house to meet me, when I come home in peace from the children of Ammon, shall be the Lord's, and I will offer it for a burnt offering.
32. And so Jephthah went unto the children of Ammon to fight against them, and the Lord delivered them into his hands:
33. And he smote them from Aroer until thou come to Minneth, twenty Cities, and so forth to Abel of the vineyards, with an exceeding great slaughter. Thus the children of Ammon were humbled before the children of Israel.
The third part of the Chapter.
IN this third part it is shown generally, that Jephthah overcame and subdued the Ammonites. And in particular, first how God gave him the spirit of courage and fortitude to this end. Secondly, that before he entered the battle he made a vow to the Lord, that if he should get the victory, he would offer that to him, which should first come out of doors to meet him. Thirdly, how after this he went forward to Gilead and Manasseh, and came to the place where the Ammonites were: and so lastly, how (fighting with them) the Lord delivered them into his hands.
In this verse it is shown how Jephthah came to the Ammonites: from Mizpah in Gilead (for it is distinguished from that Mizpah, that is in the Tribe of Inda.) Before that, the Lord had furnished him with gifts of his spirit fit for war, both valiantness of mind and strength of body, as was said before. And by this it may appear, that the Lord had appointed before, that he should be their Judge and deliverer, though it was unknown to the people when they sent to him to have him to be their Captain.
Now for our instruction and benefit, here we may see, that when the Lord appointeth any man to any special calling, he gives him gifts for the discharge of it. When Moses was to be sent to Pharaoh, he alleged his unfitness and insufficiency to speak to a King, the Lord provided for that, before he began to discharge it. The Apostles likewise whom Christ left weak and unfurnished for such a work as they were to take in hand after his ascension, to wit, to preach the Gospel to the most nations of the world, yet before they took it in hand, he made them meet for the work they went about.
So Jephthah, when he was to fight against the Ammonites, for the delivering of Israel, he was by the spirit of God endued with gifts for that purpose, even far greater then he had before, now when he was set about a greater work. So the Ministers much more, as the calling is far more excellent, when he sendeth them to any people to convert them, and make them of his militant Church, he stirs them up by love, zeal and labor, to set their gifts of knowledge a work, and maketh a great change among the people by their ministry. They who are unfit to do the Lord's message to them to whom they are sent, are not sent by him, but seek themselves and their own profit, and not the people's. It is worthy our view to behold the difference of men called by God, and such as climb in by another way of their own framing. Both do one and the same work, but the one sets himself awork, the other is set awork by God. The one (after his fashion) goes about it: but how? awkly and untowardly, by setting a bold face upon the matter, by carrying a great show, and bearing sway, by preaching what and when he pleaseth, and in the manner he liketh best: but errand he hath none to do to the people, (no more then Cushi had to David) and thereafter is his welcome. For as he faileth of the end of his office, so loseth he the honor of it; except with a few flatterers and hang-byes. Alas they have enterprized a long race and journey, without provision to enable them to run it through: It is not the habit that makes the Minister, nor the learning (though that comes nearer) degree, dignity, or applause of man, which only will carry this work through stitch: It is this, that God hath said to him as to Paul and Moses; Go, I will be with thee: that is, fit thee, embolden thee, (for a Minister hath enough to discourage him, even from within himself, as I have noted elsewhere) yea bear thee out against opposition, and encourage thee by blessing thy labor: otherwise all thy provision is to little purpose, thou mayest stand like a fool, errandlesse & speechless. Now being called and separated by God, (and therefore also qualified) though thyself a weak earthen vessel, yet what precious treasure doest thou carry? How admirably doth the Lord make way for him, making high hills to stoop, and lie level before him, procuring honor from the consciences (not the countenances only) of such as they have won to God from the power of Satan and darkness, by converting and saving them. And by stopping the mouths of such as might despise and discourage them, saying: Who is this new-found babbler? what, will he bear down all, and think to have us tied to his girdle? No, no, he deals for his Master who sent him, and therefore seeks to bring ye under the yoke and girdle of Christ: and therefore let the discouragements be never so great, this work shall prosper: and even out of the mouths of blockish, brutish, savage and ignorant, yea profane ones, the Lord shall procure credit to his Ministry, (when he hath changed them thereby) and these shall justify wisdom against all cauillers, scorners and enemies thereof. Let them be of never so many kinds, as in this age there are many, who (contrary to the manifest fruit they see) impeach either the sufficiency of their calling, or the worthiness of their message. Oh therefore how lamentable is it, that all congregations are not thus furnished, and made partakers of so blessed an ordinance of God! Therefore the Lord Jesus, to show how pitiful a case it is, to see the people dispersed, as sheep having no shepherd, he not only had compassion on them himself, but also willed the Disciples to pray to the Lord of the harvest to thrust laborers into the harvest, seeing none are forward to that work, except the Lord stir them up thereto. This point hath been spoken of before, I therefore will not be tedious therein to the reader.
The vow, that I said before Jephthah made, is here shown what it was: namely, that he would in token of his thankful heart, offer and dedicate to the Lord that thing that should first come out of his house to meet him, if he returned with the victory. This vow, though he meant well, was ill made and in great ignorance, in that he did not make it more distinctly and advisedly. For what if a dog had first met him? which is a fawning creature, and had been like enough to have first come forth to meet him? he could not have offered it to the Lord, it being unclean, and so forbidden to be made a sacrifice. His words have this meaning when he saith (It shall be the Lord's, and I will offer it for a burnt offering) that is, I will offer it in sacrifice, and it shall be a burnt offering to the Lord, for he meant simply, that he would offer the first thing that should meet him; if he had thought of his daughter, would he have made that vow? And will any say, that in so vowing, he meant, that if that which should first meet him, should not be fit for sacrifice, he would offer it to virginity, and yet perhaps it should not be fit for that neither? as if it had been a dog: and if he had meant to offer it to virginity, as some hold he did; did he not see that his daughter had been most like to have been the party upon whom his vow should have been performed? For who had been liker to have first come forth to meet him then she? And would he (think we) have vowed that which might have turned to his own, and his daughters so great sorrow? Therefore I say, he meant no offering of that which should meet him, to perpetual virginity. Neither are those words of his to be taken disiunctiuely, as some think they may, thus: That which first cometh forth to meet me, shall be the Lord's, or I will offer it. For though the Hebrew letter ( • ) be so taken sometime, yet very rarely: and so little reason is it, that it should be so taken here, being most commonly taken coniunctiuely, as they well know that have any understanding in the Hebrew tongue, yea and oft in someone chapter, as may easily be shown. As for example in Genes. 32. 1. 2. 3. 4. four of five times it is so taken in 3. or 4. verses. So in Genes. 33. 1. 2. as oft in two verses, and Genes. 45. 1. 2. 3. As many times it is found to be, and in most Chapters (if not all) throughout the Old Testament this word (,) signifieth (and) coniunctiuely, not (or) disiunctiuely, as I have said before. Therefore here to take it otherwise, there is small reason for it, especially the sense of the place not being amended thereby. For to understand it disiunctiuely thus, [It shall be the Lord's, or I will offer it] what sense can it have thus? If it be be not fit for sacrifice, it shall be the Lord's: How should it be the Lord's? they say by offering it to perpetual virginity, if it be fit thereto, for so some understand it, as I have said before? But where did God require virginity to be enjoined to any children by their parents? or what example have we thereof in Scripture? And yet if he had meant so in vowing, we know it had been most like to be his daughter, I say again, that should first have come forth to meet him. Therefore what sense can there be in it to take it so, that he would offer it to perpetual virginity, if it were not fit for sacrifice? For this cause I conclude, that the words are to be understood coniunctiuely, and the latter clause to be the exposition of the former, thus: It shall be the Lord's, and I will offer it in sacrifice.
And if it be asked, whether Jephthah offended in making such a vow, which some think he did not, because it is said here, that the spirit of the Lord came upon him: and again, seeing he is reckoned in the Epistle to the Hebrews among the faithful. I answer, first to the question, and after to the reasons: to the question, that if he had vowed simply to be thankful, he had done well: but in such a vowing as this was, he sinned greatly, as shall appear better, when we come to his performing of the vow afterward, verse. 39. And to the first reason I answer, that the spirit which is said in this verse, to come upon him, was the spirit of courage and fortitude for war: although it is not denied that he was a believer, and had the spirit of sanctification also. But what hindered, but that he might in some particular actions, through ignorance or weakness, offend, as Gideon & Barak did, and yet they were the true servants of God, and obtained the victory also, for all that? So many sound Christians among us there are, who yet tread awry sometimes, and so did Jephthah: and this one answer may serve both the reasons: And this of and concerning his vow, till the 39. verse before mentioned.
Now as he offended not in vowing (for that tended to the praising of God, though as he made it here, he faulted greatly) so we may be persuaded, that it is a lawful thing to make a vow to God. Whereby I mean neither the general vow of faith and obedience required and performed, both in the old and new testament, neither that special vow that was ceremonial only, practiced in the Old Testament, and some where in the new (to wit, in the first age of the Church) but I mean that special vow, which is a promise made to God, touching some duties to be performed to him, and to a good end: and this vow (if it be made accordingly) is lawful, and belongs to the Church both of the old and new testament. Such a vow was Iphtahs (in respect of the godly intent thereof) but that it was not lawfully made, nor in a right manner, as hath been said. And such are ours, when we promise as Jacob did, that if God deliver us from such a danger, we will more carefully and constantly walk with him afterward.
And so when to help our dullness and infirmity, we set ourselves by firm covenant, to prayer and reading, more then ordinary, for measure or for frequency and fervency, and to give set alms, for special causes known to our selves, or to keep set times of fasting for a season, as there shall be cause; or if we perceive and find our selves prone to drunkenness, and in danger to fall thereto by drinking wine or strong drink, we may vow to abstain for so long a time, as may be fit to keep our selves from sinning. And although we be bound already hereunto by the word, yet may we more solemnly, and for the better bridling of our rebellious nature, renew the same bond in a vow, to this end, to help our dullness, for want of zeal, and to make our selves more forward in duty to God, and love to men; as David did: I have sworn (saith he) and I will perform it, to keep thy righteous judgments.
These kinds of vowers are lawful, so as they be agreeable to God's word, and stand with Christian liberty, and be agreeable to our calling, both general and particular; and be in our power, and made deliberately, not rashly and the end of it be good: whereas not Popish vows only, are failing in these, but even Iphtahs also in many of these points. And although vows made in this manner, are no part of God's standing and constant worship by themselves, yet neither are they wilworships, nor yet simply left to our arbitriment always, but to be used as helps and furtherances to godliness, well approved by the experience of the Saints, as to preserve the gifts of faith, prayer, repentance, and other virtues of the mind, so also to testify our thankfulness to God, for blessings which we have received of him. And with this mind, Jacob vowed in the way as he went to Aram, as I said before.
Now this vow of his, as it was a more then usual token of his thankful heart, which he indented before hand to express, if God should give him the victory: so we must know that it proceeded from a rare feeling of the spirit of God exciting and quickening him up to such fervency. God's people find not themselves always in one tenor and tune, either for inward joy and comfort in God, or for outward forwardness to duty. Paul had his lifting up into the third heaven, and he had also his buffeting to abase him lower then the earth. Peter was ravished in spirit, when he was in his heavenly trance before his going to Cornelius, but we know he had as rare ebbings at other times. Elias, a man of men, for grace and familiarity with God, and that appeared by his real assumption into heaven bodily: but he was in a poor case, when he was fain to flee from Jezebel, and go 40. days fasting and mourning for the misery which lay upon him and the Church: besides his weaknesses which he bewrayed, and therefore is called by S. James a passionate man, one that was clothed with the like infirmities that others had. It were to be desired, (& we hear men make great moan for the contrary) that there were always in us that abundance of grace, faith, fervency, cheerfulness, which is at some odd time. But the contrary befalleth most men, partly the Lord so disposing of it, because he knows we were not able to bear it, but would turn it into a distemper, (even as too much good blood in the body makes a pleurisie, and when there is more water in the channel then it can contain: it must needs overflow the banks, and do harm) and partly our selves procuring it, who nourish not in our selves such motions, nor make wise use of them, by setting them a work, and applying them to some fit object, (as Jephthah here did) but delight only in the sweetness and pleasure which we feel, and so suffer the heavenly flame to vanish, for want of laying on fuel to preserve it.
And although the Lord causeth his children, even here, sometimes in health, sometime at death to enjoy such unspeakable feelings and operations of the spirit, (which he doth to give them such a taste of heaven, as may cause in them a restless longing, til they come thither) yet he knoweth, they would say with Peter, Master it is good for us to be here, and would think of no departure, if this should be an ordinary diet. Therefore he rather considers, what they can digest, then what he can afford, and saith, My grace shall neither be given in superfluity, nor yet in penury, but it shall be sufficient. And let us learn to account so of it, as the best for us. Only let us beware, lest by our giving way to our flesh (the counterpoise of the spirit) that is to the earth to our sensuality and lusts; we bury and quench the spirit, and smother it from appearing in the beauty thereof; and also lest we cause it to be heavy and sad in us, and so our selves to be blockish and sottish, rather then heavenly and joyful: which is to choose to feed with swine, when we might eat Angels food.
In these two verses is not only set down the victory, which God gave to Jephthah over the Ammonites, but it is also particularly amplified and in larger manner described. As that many fell in the battle; and that he overthrew twenty of their cities; and that he brought the Ammonites in subjection to him. Where we may clearly see, what it is that encourageth us, and setteth us forward in our duties doing. Even the Lord's appointing and calling us thereto, as of the public calling of the Minister I spake before: it is true of the private duties also. Husband and wife from thence have their hartning on to live mutual helpers one of another to their Christian and peaceable conversing together, and passing their days sweetly, and bearing their crosses contentedly; even from hence, I say, that they believe God hath joined them together to that end. So the Magistrate, and all other in the several duties of this life. And want of this faith, is enough to make men's lives overcast, as the weather is with clouds and tempests, and to fill men with sin and sorrow. Other things which might be noted from hence, have been mentioned before, but besides them of these two a little.
In that the King of Ammon went by the worst in the battle had with Jephthah, it shows what willfulness brings a man, or the contempt or rejecting of good and sound persuasions, such as Jephthah used to dissuade him from war. For though he were an Heathen, yet he knew by the law of Nature, that he ought not to offer injury to the innocent. And we know that when the Gentiles knew God only by the light of nature, and did not honor him accordingly, he gave them up to their hearts desires to fulfill them against nature. Much more, they who have light in the word of God, having no regard of good instruction and admonition, shall come to naught, especially the despisers thereof, unless they take shame and abashment to themselves for it, and so come to better state: according to that which is written, He that knoweth his Masters will, and doth it not, shall be beaten with many stripes. But more of this punishment upon willfulness, see before set down by the like occasions, and by name in Chap. 8. 14.
And in that he lost twenty cities which he had of his own, and lost those also which he fought for, which were none of his, it lively setteth before our eyes, that many not contented with that which is their own, while they claim to, and seek that which belongs to other men, either by color of law, or otherwise; they lose that which they sued for, and spend and consume that which they had before. The Lord doth oft times requite their vnconscionablenesse that way: and yet in great mercy he dealeth with them in so doing, to keep a heavier judgment from them, who would (most certainly) be worse, if they should by their corrupt and bad dealing speed better, and be suffered to have success.
I will clear this point by example and instance. Pharaoh not contented to have oppressed the Israelites (for many generations) with bondage; would needs pursue them, when they were gotten out of his claws, though he had smarted many ways for not letting them go. But what came of it? seeing he sought unjustly to encroach upon God's possession, he not only failed of that he desired, but lost also that which he ventured, even his own life, and all that he had, and his people also, in the midst of the sea. The same is verified in other parts of unrighteousness: Sampson not content to live with credit and honor in his own land, and within his compass, would needs break out among the Philistines, & there hit into Delilas company, which his soul entirely loved, (though unlawfully) and was made a vassal to a base mistress. But behold a short time this pleasure of sin lasted: for loe, his lover rewards him with treason, and then Sampson (poor man) is fain to forgo his mistress by force, (who could not be plucked from her by conscience,) and that which he abhorred, that he was made to undergo, (and that by them whom he most hated) to wit, a painful bondage while he lived, beside shame and sorrow, and after all, an untimely death. I will instance first in the sins of the second Table. The murderer and thief can by no persuasion be brought to labor with his hands, and to do the thing which is good: tush, it goeth utterly against him to be put to labor, and to work hard all the year long for a poor living: he can bring in all at once, and get great booties, to live at ease, and plentifully for a long time, as he imagineth, and is not that a merry world? yes while it lasteth; in his kind, but how long is that? He gets two or three purses, and in the fourth enterprise he is taken in the manner. Doth he not then (think you) wish from his heart, that he had obeyed God's ordinance, and been hard at work, (as much as he loathed it before) rather then to have put forth his hand to violence? For he seeth, that neither he hath obtained that which he sought for: and that overthrow which he little looked for, that he hath brought upon himself. He lay in wait for the life and goods of another: therein he was defeated, but this will not satisfy for his sin, he must give life and goods to boot, and all to make amends by man's law. What needed he have feared the law (which is not made for the just, but the transgressor) if he had holden himself content with his own? But men say they must venture: nothing venture nothing have: till by venturing all, they lose all: not money and body, but soul also, if God be not more merciful. These things notably lay forth the folly and fruit of sin, even in outward respects: and yet it is as manifest in spiritual. For to add another instance in the first Table: Many there are that say, they hope that God is not so hard a master, neither will punish sinners so severely as the Ministers would bear them in hand: others go further, and will enter upon God's prerogative, saying everyone for himself, I cannot believe that God hath rejected so many thousands, and will save so few: (meaning, that if God do so, he is cruel.) But oh fool, as Paul saith, what gettest thou by disputing against God, nay by bereaving and spoiling him of his justice, (oh sacrilege and unrighteousness in the highest degree?) Surely, as Austin saith (speaking hereof, That which they would have, they lose, but that which they would not, they have (even woe) forever. They would get heaven by disannulling the decree of God: that shall they never get, (for the Moon keeps her course, though dogs bark at her:) and they would scape hell too, but that (will they, nill they) must be their portion forever. But what fruit see we in the lives of most men, of this and the like doctrine, driving and scaring them (a man would think) forcibly from all kind of unrighteousness. But I pass from this to that which followeth.
THE SIXTIE EIGHT SERMON ON THE ELEVENTH CHAPTER OF THE BOOKE OF JUDGES.
THE FOURTH PART OF THE CHAPTER: Of the executing of his vow.
WHen Jephthah had gotten the victory, he returned home to Mizpah, for there he dwelt: and therefore we heard before, that he made a league with the Gileadites, before the Lord in Mizpah. And behold (for now I return to his vow) to the bewraying of his deep folly in making his forementioned vow) the first that came forth to meet him was his daughter, which so troubled him, that his joy for his triumph, was turned into most deep and bitter sorrow: but she, when she understood her fathers vow, submitted her self, only desiring a time to bewail her virginity. And he after her return, performed his vow on her. And it was a custom that the daughters of Israel went four times in the year to bewail her.
Now to peruse the verses particularly, it is said here, that when he had been made joyful by the victory; at his return, his daughter was the first that came forth to meet him with trimbrels and dances: for so they were wont to celebrate the worthy acts of Princes and greatmen: As they did I mean the maids) to Saul: thus they used to express their public thanksgivings to God. Now to the aggravating the grief of Jephthah, it is said she was his only child, and he had no other.
And in that his daughter came the first to meet him, who must be done to (he thought) as he had vowed: all may see what effect comes of rashness, and how unbeseeming a companion it is to a wise man, who should ponder his doings, and weigh his words with reason, yea religion, even in the balances of the sanctuary, that is, by the word of God, before they be uttered. The best fruit of it is sorrow and repentance. It is a true saying; Rashness doth nothing well, as in Herod's rash promise and oath is to be seen. The like had David done, if he had not been stayed by Abigail against the house of Nabal.
Much like was the willful and rash act of the Prodigal, who would needs go see the merry world abroad, (as he thought it) yea and he might in no wise be stayed from his purpose, as though he had gone about some great and weighty work, when he had gotten his portion into his hands to that end; but to what extremity of misery brought he himself? The same may be said of the rashness of choller, whereby men smite out teeth and eyes out of the heads, yea and breath out of the bodies (sometime) of wives, children, servants, or any of them, whom they light upon, in their fume: also of the rash bargains and suertiships which are made and undertaken in the world, and a thousand mischiefs besides. Likewise of the protestations commonly made in this manner: I pray God I sink where I stand, if it be not true that I say; or, God's curse be upon me. Which Peter himself through rashness and forgetting himself, did fall into. Therefore it behooveth all to be wise and well advised in their vows to God, and promises made to men, that they snare not themselves, neither bring needless sorrow and woe upon their own heads. And even so, when they be advisedly and circumspectly made, according to the rules before set down, verse. 30. then in no wise to go from them, but to perform them as David did, Psal. 119. Of this look more in the history of Gaal, chap. 9. and elsewhere.
Furthermore in this verse we are taught, that God is to be praised publicly for the public benefits which we receive in common, as both here we see in Iphtahs daughter, and in many other places I have shown, although not in the same manner, and Moses also, Miriam, and Deborah, with sundry others did: and that as for other reasons heretofore set down, so to teach posterity by our example to do the like. But of this after. God would have the first fruits consecrated to him, that we might use the rest with thanksgiving.
And in that she was his only child, it must needs increase his heaviness, that by his vow he had brought upon himself, when he saw he must be deprived of her: and to this his sin brought him, in his rash vow making, or whatsoever other sins they were, that others may beware thereby. And by this we learn, that God for men's sin will not spare to deprive them of that which is most dear unto them. One reason hereof is, that the Lord meaneth to humble them deeply, and to cause them to descend into themselves more seriously, and to purge out the sin that waiteth them a mischief, and so to prevent it. And therefore this use we should make of it, that whensoever the Lord dealeth so with us, we should know it is for the hardness of our harts, which otherwise and without such breaking of them, will not be softened. And let us the less marvel at it, when we find it to be so; for though he have often gone about it by gentler means, yet we know they have not prevailed: so that we have driven him to deal more hardly with us, as we count it, and to handle us more roughly, as to wound us so deeply, by taking the things from us, which are most dear unto us. And if we are not to be accused for that our hearts are hardened by the deceitfulness of sin, but that we relent, yet let us know, that God hath sufficient cause to afflict us; as to exercise and prepare us for greater, and to hold us here as strangers. But of this in another place; although I have often observed it, before in the several stories, of the punishments which fell upon the idolatrous Israelites.
By this verse it may appear, how sore Iphtahs daughters meeting of him did trouble him, as both by his word he testified, saying; Oh thou that shouldest have been my chief earthly comfort, thou (I say) art one that hast chiefly cast me down. Also by signs thereof he shown it, in that he cut his garments for sorrow, after the manner of the Hebrews, when they saw that some great calamity was suddenly befallen them, as in Joel and other places it appeareth. And he shows the reason, that he having vowed to offer her to the Lord, he might not (he said) go back: such was his ignorance, that he knew not there was liberty given by the Lord, in that case to redeem that which a man had vowed amiss.
This verse affordeth us many good lessons, and first by this, that she was such a trouble to him, after he had gotten the victory, and that the Lord pulled him down so sore thereby; by this (I say) we are taught, that God seeth it expedient thus to deal with his servants oft times, that when he hath exalted them by some great favor bestowed upon them, lest they should take too much delight therein, and so become surfeited therewith; he addeth some affliction to it, or taketh away some part of the benefit, which point I have at large handled in chap. 8. verse. 1. of this book, yet I will here add somewhat. This appeareth therefore, in sundry particulars; as in our goodly show and likelihood of fruitful haruests, and hope of other commodities, commonly wet or dry, cold or heat immoderate, and other changes and casualties cut off a great part of our hope.
So in marriage, wealth, credit, and such like, the Lord addeth sickness, some losses, or other affliction, or holdeth the fear of them over our heads, (as the parent doth the rod over the child) to wean us from too great pleasure taking in them. Even as we read in all ages he hath done the like: So Isaac and Rebecca, in their kind and comfortable marriage, had Esau their son to be a vexation to them, in his most wicked marriage, and before that, sometime a famine, and sometime the ill dealing of strangers with them. So Job for all his wealth, had his crosses and namely his wife, yea he was so acquainted with this truth, and God's dealing with his dear children, that he said in the midst of his prosperity, that he looked for his change.
And who doth not see it necessary, that the Lord should deal thus with us? For else it should be found so to be with us, as it was in the days of Noah, when they did eat and drink, marry and were married, and made that the chief end of their living here: whereas godliness being the great riches, and a day passed therein, being better then a thousand in any estate beside, the Lord would have us clasp about that, and be ready to learn by little and little, that we have no hold of any transitory thing here below though lawful, but we should count one thing necessary, though we be occupied about many. And to make good the doctrine that I have gathered out of this verse, to wit, of God's keeping us under, some way in the midst of our prosperity, I conclude, that if Paul had need to be buffeted, lest he should be lifted up above measure, we may lay our hand upon our mouth and say, God hath most just reason to deal thus with us, as I have said. Now if he seeth it meet thus to exercise us, lest we should be lifted up, then much more if we have already been so, and passed our bounds in any such manner.
Now to go forward: by these words of Jephthah, (Oh my daughter thou art of them that trouble me) and by the deep and sudden sorrow which they testify to have then possessed him, by them I say we may see and observe another thing, that the best delights and greatest pleasures of this life, in which we have had exceeding comfort, as he had in his daughter, may possibly and do often turn to our great sorrow and discontentment. We see the same in Jacob, when his sons hating their brother Joseph, had dipped his coat in blood, to hide their own sin, and brought it to their father, to make him think that he had been slain by some wild beast; when he saw it, he brake out in a great passion, and said, This is my sons coat, an evil beast hath deuouted him. Oh what heaviness took hold of him, even from and by him who was his joy and most dear unto him? And thus it is with us, as it was with them. So consider how dear Absalom was to his father David: and when word was brought him of his death, how heavily did he take it? how did he wish and desire that he might have lost his own life, to have saved his, as his words uttered in most pathetical and lamentable manner, do testify, where he thus crieth out: Oh Absalom, my son, my son: would God I had died for thee, oh Absalom my son, my son. Even so what sore disquiets and corsiues, are many children to their parents, wives to their husbands, and these again to them, and one dear friend to another? And what vexations have many men's goods been to them, as their house and land, when they have brought them to naught, and when they have seen they must forgo them? And how have other men's pleasures stung them at the heart, when they having been the joy thereof, they have forsaken them? Oh if men durst or could be persuaded to bewray it, when they have seen they must die, and leave all, how have they been wrapped in deadly sorrow and thralldom thereby, so near were their hearts knit to their earthly delights, that they have been able to think of no good thing to help them to salvation, and to make their account well to God, no nor to entertain any good advice and instruction, if it had been offered them. And what may be the reason of all this? Truly this, seeing they have so greatly abused them, by setting them in the Lord's place, and their harts upon them so impotently and fondly, directly contrary to God's commandment, giving this charge: If riches increase, set not your hearts upon them. And to make this their sin the greater, they must know, that they who are not brought as yet to faith in Christ, and true repentance, so that they be by him intitled to them (who is Lord and heir of all) they have no right to any of their lawfullest pleasures and profits, no not their children by God's allowance, having lost the same right by Adams sin, which indeed once was given in Adams innocence. And yet even the godliest must use them soberly, and learn to enjoy them with God's allowance (as they may, when they resolve with contentment to leave them, and when they are put to necessary, profitable, & godly uses) for that is (indeed) to learn to want them, (as we are commanded, and have example thereof) when God will so have it: And otherwise they who have had most, shall wish they had had least. And if ye will ask, if there be nothing that men may safely and boldly rejoice in: I answer, Yes, let them rejoice in believing, in hope, patience and a good conscience: that joy shall not be taken from them.
Besides in this verse, in that Jephthah said, his daughter troubled him, and yet it was by no ill behavior, let it be an instruction for children, that they had not need to be crosses to their parents, by looseness and disobedience: for their parents are many ways grieved by them in other respects; as to see them crossed and brought behind hand in the world, by poverty, or for that they thrive not in their outward estate, so for their other sundry troubles that befall them: and with these, when they look to have them the staff of their old age, then if they see them taken away by death, or crossed by their awke and bad matches; if then they also with the like to these shall vex them in their life, how can they choose but bring their gray hairs with sorrow to their grave? Monsters therefore and unnatural children are they, who knowing that from their very conception & birth, they are occasions of grief and heaviness of heart, to their parents many ways, who take thought for them also afterward in every part of their life, how to bring them up and provide for them, monsters (I say) they are who do yet add more heart smart, and greater grief to them by their unruliness, stoutness, loftines of mind, riot, ill spending their time, and goods with lewd companions, and many other evil ways, even so many as who can reckon them up? But this point hath been diversely occasioned already, and more directly concerns the 36. verse following.
And because he saith he could not go back, but must execute his vow, many marvel he should be so ignorant, that he knew not the law in Leviticus concerning the redeeming of a son or a daughter in such a case, for so might he have done. But he being driven out of his fathers house, because he was base borne, and banished, & fell to a soldiers life, it might the rather be therefore, that he was less acquainted with the law of God. But it is more marvelous, that being so famous a thing, that the high Priest should not be consulted with, by the motion of some of his friends especially, there remaining two months before the vow was put in execution. But his ignorance it was, that held him in that grievous error.
And it is a watch-word to all God's people, to labor against it, seeing he being ignorant of this one point, brought such sorrow and woe upon his own head: for who finds not likewise, that want of knowledge in someone point, or want of care to remember that which he knows (which in effect is all one) hath been a sore blemish to him among his betters, who can espy his ignorance? or else through the want of it, he hath run upon rocks, I mean endangered himself, to do that to his shame and grief; which, knowledge thereof would have guided him, to have done to his own great comfort. Oh seek we therefore saving knowledge, and all that is necessary while we may, and as we may, it is a crown to an humble and sanctified person: and in a doubtful case, do we not, as Jephthah here did, to neglect the seeking of resolution, when and where we may have it. And let them who live under an ordinary Ministry unprofitably, repent betimes, and redeem the time: for it is a great plague of God, to be ever learning, and never coming to the knowledge of the truth. And such as want means, let them quicken their appetite the more, and labor to set the best price upon knowledge and wisdom, which is the holy use of it. For he that matcheth these with the most precious jewels, and searcheth after thē as gold, he is like to find them soonest. The other passeth by them unknown at unawares, as he that walketh over mines and treasure hidden in the earth, never the wiser.
But the text giving occasion rather to urge this care upon the better sort, we may justly bewail it, how long it is ere even many a good Christian attain to that measure of competent and necessary knowledge, which might guide his course. I speak not now of exact knowledge in all points, much less of curious knowledge of things less pertinent, which yet many seek after more greedily, then they do the other; like distempered stomachs, which feed upon trash rather then good nourishment. Now what makes it so difficult a thing as it is? Sometime an invincible defect in nature: in which case I confess, a tractable and modest mind may plead an excuse from God: in others a conceit that if Christ be known in any sort, it skills not whether other matters be known or no; (which is a foolish opinion and collection.) Others and the most hear badly, or add no private help of their own reading, or use of the memory by conference. Therefore as contraries be cured by contraries, so let every mā seeing his disease, address himself to the cure. We see that ignorance in the law of the land, sometimes breeds a man such trouble and loss, as makes him rue it all his life long: much more then, a man would think, in the law of God. For example, many a man through ignorance (though otherwise well-minded) is drawn into bad company, and by such, enticed to lewdness, or made drunk, or snared by rash promises, bargains, suretiships. Others join with their religion, abuse of their lawful liberties, and are overtaken therein grossly, in unlawful gamings, and ill spending of the time, lasciviousness, foolish mirth, and many other blemishes. Some doubting of the lawfulness of a thing which they earnestly desire to do, entangle themselves, which (if they had knowledge) they durst not do. So it is rare, but a goodly sight, to see a man order his steppes by knowledge, and to have fellowship with the light, and the contrary (besides the other named inconveniences) much dishonoreth the profession it self of the Gospel.
Further, to omit that he might have redeemed her, as I said, and to speak no more of his ignorance in that point, note we this, that his care was great in keeping a good conscience: a good conscience I say, according to the knowledge he had, though I confess it cannot be in it self a good conscience, which is not a sound conscience. But an evil conscience it may be, even to do a thing lawful, if it be contrary to that which a man is persuaded, though erroneously. And it appears Jephthah sought to keep a good conscience, in as much as he spareth not his only child, to the end that he might please God, as he thought, by performing his vow. For there was nothing else could cause him to bring such sorrow upon himself by offering his only daughter in sacrifice, but the shunning and avoiding of a greater sorrow, namely, the bringing of God to be against him, as he feared he should have done, if he had not offered her according to his vow.
His care to keep a good conscience in that he thought he knew, teacheth all God's people, in that which they know to be faithful. Better is he by many degrees, who in that which he knows is careful to do the same; then another who swelleth with pride, and is puffed up with great knowledge in the letter, when he seeth not the end of it, much less attaineth to it; which is by love to edify, and do good to himself and others by it. But in them who be upright hearted toward God, as the good women were, that accompanied our Savior on earth, that is, verified which he spake. If ye know these things, happy are ye if ye do them. &c. And contrarily, he that offendeth in the least (teaching others so to do) shall be least in the kingdom of God. Now to this we must add that which (in part) was touched before that men must beware of that corrupt conceit of Popery, that conscience (for such is all true devotion) may be in a thing where knowledge is not. Nay, they go further, for they are so bold as to say, that devotion is the fruit of ignorance. It proceeded not from Jephthah his ignorance, but from his grace, that he was so devout. That which ignorance properly brings forth, is error and will-worship: devotion is neither caused by ignorance, no, nor yet by knowledge without faith and grace, though knowledge must guide and perfect it afterward.
Now to this lamentable complaint of the father, to wit, Jephthah, let us hear the kind and dutiful answer of the daughter. My father, saith she, if thou hast vowed anything to the Lord concerning me (as she perceived by him he had, for every word is not recorded in a brief history) I yield obediently to thee, and am willing to confirm and help to make good thy vow. Her obedience, or rather desire of obedience to her father, was highly commendable, even as his was to God, but yet in the respect before named, to wit, because she thought her fathers vow was lawful, as himself thought; it must be performed and kept: for she ought and might have denied to have yielded, where her father had so vainly and needlessly vowed, if she had known that her father had had liberty by the law of God to redeem her. But she to please God, as she supposed, and that her father might not offend him neither, by breaking his vow, did submit her self, and makes no exclamation at the hear-say of it, nay doth not so much as question about, and discuss it with a scrupulous mind. And mark further that she saith, it was not grievous for her to die, seeing the enemies of God were overthrown.
This her ready and obedient affection (setting aside the error thereof) is a clear glass for youth to look in, to show their readiness in obeying their parents, it being agreeable to the law of God, which is required of them, and so in obeying their governors set over them. And as she said in her own case for her self, so should they say, everyone for himself unto them, far be it from me, that I should procure, or be a mean of your sorrow. Children that are teachable may hear her, and learn when they may or must speak, and how to do it. And that is thus: that whereas reverence, obedience and thankfulness is required of them, so they be ready accordingly in the performing of them all unto them to do their duties.
Their humble and kind words should comfort and glad their parents hearts, and yet they should look carefully to be found suitable also in their deeds. And these were as double armor to them, when the wicked children wound and lay open their parents to reproach among the bad sort, and are corruption to their bones. These should make them not to be ashamed of them, as their children. And blessed is the man that hath his quiver full of such arrows, they shall defend him from the ill tongues of his enemies. Even so the common ill behavior of the most children, and namely, their words and answers, which they give to their parents, chattingly, stoutly, saucily, (yea and with gybes and taunts, some of them,) they are to their parents, as I have said, reproach and poison to their own souls. But to make this point more sull and clear, here let all good children learn this duty from God, that with their ready and willing mind, submitting themselves to their parents, they join also wisdom and sound knowledge, to direct them wherein to obey, that so they may not commend their affection only, but the whole duty to their father in heaven, as well as to their father in earth. I speak not this, as if I would teach them to contest with their parents, or descant with them about their lawful demands; but to beware left by obeying man in a good intent, they offend God in the main. Neither do all parents make conscience what they urge, but require a strict obedience without control. And they that do make conscience, yet require their due often ignorantly: and would be full loath to do it, if they knew it unlawful, as Jephthah doubtless would. Indeed I confess this duty lieth streightliest upon the parent, to know what to demand, but the child (if he neglect) is bound to perform the same, which might of the other be lawfully demanded. And let none think that by this rule, the inferior is ever a whit privileged: no doubtless, he obeyeth the parent and governor best and most, who obeyeth in the Lord upon knowledge.
And in that she saith, Seeing thou art revenged of thine enemies, I am well content to die, it was a speech that might well have become the experiencedst servants of God, though uttered by a young damsel. Oh let such examples be our instruction! for as Paul said the same words in a like case; so the Lord instructeth us to do the same. So that we have cause to say and think it, that our lives should not be dear to us, in respect of the welfare and peace of God's Church and people: for her prosperity should be our desire and joy. As we are taught by the example of that rare noble man Nehemiah, more famous for grace and godliness, then for his greatness and advancement: who being asked of the King, why his countenance was cast down, and sad; he answered, Oh my Lord the King, why should I not be sad, when the house and city of the sepulchers of my fathers lieth waste, and the gates thereof are devoured with fire?
Commendable also was the answer of Mephibosheth to David, when he was safely delivered from the rebellion of Absalom, and restored again to be the upholder and welfare of the Church: thus he said, What are all my goods and substance to me, seeing my Lord the King is come home in peace? And Paul shown by his words to the Romans, Chap. 9. and 10. that so earnest was his desire and prayer to God for Israel, that they might be saved, that he would pledge his own salvation to purchase theirs. And he telleth King Agrippa, that so as he and all that heard him that day, were added as true members to increase the Church, he was content to bear the bands and hardness himself alone, he (I say) could have wished that he might have borne all the brunt, to free them from it. Such love should we bear (and not pretend) to the Church of God, that a great part of our joy should be diminished, unless she might joy with us. But we may complain with the proverb, Every man for himself: but they are happiest that weep and rejoice with her. For wherein standeth our happiness, and whence have we our chief cause of rejoicing? Have we it not from hence, that we are members of that holy Catholic Church of Christ, which (being his body) is knit and compacted by joints and sinews together, and draweth from him (as her head) life and grace? And partake we not even here singular fruit from this communion of Saints, not only by the sweet conversing with them, whom we are next unto, and dwell among, but by the prayers of such as we are only present with in spirit, though in place far distant? Therefore next to our communion with our Lord Jesus himself, what sweeter meditation have we then of our fellowship with his body? whereunto he hath granted such singular privileges, and which he hath beautified with so many admirable gifts and graces? in all which we have our parts, if we have any part in her. What think we? Is Christ divided: Is his body subject to dismembering? Can any of us draw from the head, any influence of grace, if we will be singular by our selves, or separate our selves from our brethren? Doth not a great part of our felicity hereafter, consist in this, that we shall have fellowship with the Saints in light, even the light of God's and the Lambs immediate presence? For these reasons, let us be persuaded to enlarge our selves, and not to be straightened within our selves, as if we neither had any part in the sorrows or prosperity of others. For as there is a duty required of us toward the whole body, to pray for the peace of it, and mourn for the grievances thereof: so especially for that part thereof, whose estate is best known to us: and with David we must say, If I forget thee (O Jerusalem) let my tongue clean to the roof of my mouth, and my fingers forget to play. And again, For Zion's sake, I will not hold my peace, &c. till her beauty break forth as the light, and till Jerusalem be set up, the glory of the earth. And this affection should be so strong, that it should overflow the banks of the Church, and extend it self to the borders and confines thereof: and be earnest with God, for them that are yet strangers and aliens, that they may be made members of this body, and citizens of this City: that the Kingdom of Christ may be stretched out from sea to sea, and he may rule far and wide throughout the world. And it will become us as well to entreat the Lord, to pity the many thousands of them that sit in darkness, who cannot discern betwixt the right hand and the left, as the contrary ill beseemed Jonah, who was checked for his labor. And further, seeing the variety of the necessities and estates, both of diverse particular Churches, & members of each, (some of them known to us) is manifold: we must think this duty not easily discharged, without a great measure of love, and an heart dilated therewith, and well purged of self-love. There are many that pretend this office to the Church (being indeed Schismatikes and Heretics) out of a preposterous love of a communion, out of union. But let them know the Church acknowledgeth no such bastards, neither hearkeneth after those that would, under the pretence of a new devised communaltie of their own, draw her to either a separation from her head, as Papists do, or from fellowship with the body of Christ, as they who term themselves of the separation do.
When Iphtahs daughter had answered her father, as he had given her occasion, she made a request to him for her self, as in this verse is shown, saying: Give me leave to go to the mountains, to bewail my virginity, I and my fellows. For it was counted a reproach in those days, to die childless. And a solitary place as she asked, was fit for that purpose. Now that she would not without leave do even that which was good, she showeth clearly, and we may see, that much less would she have done as Dinah, Jacob's daughter did, to range and roue, idly, needlessly and dangerously.
Which may teach our youth, and particularly the maidens of our age, to learn this point of obedience of her; namely not to be their own carvers, to cut out their liberty to themselves, while they be under the government and authority of their parents or other; to go where they list, and to think themselves too good to crave leave, especially, for their lawful going forth: which to do agreeth not with stout and lofty stomachs, and therefore the most of them, going commonly to such places, & to such ends, as they wish afterward that they had stayed at home, do with shame and sorrow, reap the just fruit of their disobedience: whereas by craving leave they might have been answered by them with whom they should have consulted, that such goings forth had not been for their good, and so might have been stayed at home with safety. And if she asked leave for her going abroad, how much more would she have asked it in more weighty cases? But this is a branch of the general duty of obedience, whereof much hath been said in Chap. 1. and elsewhere. Only this we may wonder at, that the daughter of Jephthah, a man ignorant (no doubt) and vnaquainted with many things, concerning the will of God; and therefore none of the fittest to season his children with religion, (especially considering his banishment, and manner of living) that she (I say) should yet attain to this excellent courage, and show so rare a pattern of obedience, as that few men's example in the Scripture may compare with her in the one: but assuredly, the greatest part of the children of the most careful and religious parents (for all their knowledge) come far short of her in the other. But where grace is, there nature and sex is not to be respected: that which the Author to the Hebrews saith, That by faith many waxed strong, is truly verified in this worthy damsel, among the rest.
The leave she asked, was to this end, that for two months she might go and bewail her virginity, and comfort her self with her companions, (which were virgins also) on the mountains in solitary places: for it was among women a reproach in those days, and lamented, to be barren, and so it was by her, that she should die a virgins without issue. For it was a kind of curse of itself to die so. For God had commanded men from the beginning, to replenish the earth. And the Hebrews desired to increase a holy seed and Common-wealth: and they hoped, seeing the Messiah should come of the seed of Abraham, that he might possibly come of theirs.
Now in that some think, that seeing she asked to go bewail her virginity, that therefore she was not offered in sacrifice, but only kept from marriage, and was vowed by her father to perpetual virginity while she lived. I answer: That cannot be, seeing neither God did ever command, or require of any, to vow the virginity of their children, and so • rie them to it, neither could Jephthah mind or mean that, when he made his vow, as I have said before, for he saw that it had been most like that his daughter should have been she, that should have met him, as it was so indeed. Beside his daughter was not consenting thereto, which of necessity she must have been, if his vow had been made of that. And besides when he returned, and met his daughter, how was he stricken with great grief, she not knowing why: and what sense had there been in this, when he made his vow, that he should mean thus? [The first that meeteth me, I will offer her to perpetual virginity.] But his lamenting it, and common sense showeth the contrary: and if any other but his daughter (as what knew he) had met him, what authority had he to vow her to virginity? And if ye will say, nay; he meant his daughter, I have answered that, and besides, how can his vow of a burnt offering be expounded of virginity.
Likewise the absurdity of the fact, and his unnaturalness to his own child, and having no more, and the Lord not requiring it of him, what had it been less then madness in him, (though it had been in his power to do it) to have either vowed, or intended any such thing, and much more to execute it? Therefore although he did as ill (I grant) through ignorance, in offering her, yet it cannot be that he vowed her to virginity, but he meant when he vowed, to offer that as a sacrifice that should first meet him, and he thought he might. But if ye ask, why she said, she would go and bewail her virginity, if her father meant not that, I say virginity is here expressed because she more grieved that she should die a virgin, then simply that she should die: for in as much as losing her life she died childless, it was all one as if she had lived all her life long in virginity. The meaning then is, she lamented that she must die a virgin.
That which we are to learn here, is this, that the afflictions which God layeth upon his servants, ought both to be grievous to them for the present time, and also according to the measure and continuance of his afflicting hand: so ought the measure and continuance of their sorrows be. The whole book of the Lamentations of Jeremiah, is a plentiful witness of this truth, for it containeth a bitter continued complaint, made in the behalf of the Church, for the desolation which was upon her, every part and circumstance whereof is laid in the balance, to provoke her to a due correspondent heaviness and humiliation under God's hand. And so ought it to be with us also. First, because we have none laid upon us, but we deserve them by our sin, and we must be led to repentance by them, or else we abuse them. And besides, the greatness and continuance of aflictions argue, for the most part, that we are not sufficiently humbled, nor repent as we might do, for our sins; nor call upon the Lord effectually as we should. But most men turn away their eye from that which is unpleasing, and carnally solace themselves with their outward blessings, that so they may avoid all heaviness, or choke it.
The use hereof is, to reprove the stoical blockishness of those that be not moved with afflictions, and to reprove them again on the other side, that by continuance under the cross, do grow hard hearted and rebellious; which condition is a fearful sign of God's rejecting of them. Also to teach us the heavier and longer that troubles are upon us, the more earnestly to labor with our selves, to grow in repentance, zeal and fervency of prayer. But oh how soon do even the better sort of God's people faint or wax blockish under them, if they do no worse, especially being grievous and long upon them? Yea and how do they exceed in the other extreme oftentimes, in laying their crosses too near their hearts, and aggravating them beyond measure? which sin Job himself, when his troubles exceeded, was not free from.
Now to perform this solemn work, she chose both a solitary place fit for the purpose, and also far from her fathers house, to wean her self from thence or for to avoid recourse of her friends unto her. To teach us, that there fall out times and occasions to be solitary, even as it is it self commanded us of God. and that both extraordinary, as here, and in private fasting, and ordinary also for meditation; and these both the one and the other we should use to our good when we have cause, either longer or shorter time to go apart by our selves, knowing that this is a special action of religious worship, and therefore requireth separation from hindrances. So did our Savior Christ for a time, after much preaching and being in company, go into some solitary place, with his Disciples, as it were returning to himself, that he might have more freedom for heavenly contemplation and prayer. So in the time of great lamentation, as the people did mourn for the death of Josiah, and in the time of Zacharias the Prophet, whē the family did it apart, one member of it from another, the husband apart, and the wife apart. But fondly doth Popery abuse such examples, to maintain Monastical life, and such like fancies, when they were used in the best manner, (if ever well used) but now much more, when they have brought them to such abomination as they are come unto, that it is but a cover for much and great wickedness.
And this point deserveth our observation: that she being now in heaviness, wisely chose the fittest exercise to set it in on work, and did not yield to her passion, which then would have made her loggish and unprofitable, but used it to a singular good end, even to fit her self for her death and departure. In mirth and joy how hard a thing is it to recall home our wandering senses and straying affections, and retire our thoughts and minds from roving in every corner of the world, our woeful experience can tell us. Sorrow hath likewise many and those grievous annoyances attending it, but that of the two (the comparison being equal) is the fittest trumpet to sound this retreit. And as naturally it contracteth the body and the spirits, so if it be taken heed unto, it bringeth the superfluous and noisome cares, delights and desires of the soul into a narrower compass. And when a man is wholly at home, is he not fitter for any good duty, then when he is absent in great part from himself? Therefore as the day of grief is a season and opportunity for some good duty, which at other times is to us unseasonable, so let us use it accordingly, that is, redeem it. Solitarinesse (I confess) is not fit for every sorrower: and yet it is necessary for the better doing of this duty. I therefore distinguish of persons: Such therefore as are ignorant, and yet oppressed with heaviness, for that they doubt, and are uncertain of God's favor, for their sin, and especially if they be pressed with melancholy. To these I give this counsel, that they avoid solitariness in their pangs of grief, and melancholic passions, and give not vantage to their enemy the devil to find them alone, (as near as they can) lest they find his delusions and temptations the more forcible, as Judas in his perplexity did, when he went aside from all company. But let their sorrow drive them to ask counsel, and make their cases known to such, as can advise or comfort them. The devil was bold to assault our Savior himself in his solitariness. But to return and to speak of the point. If a survey were taken, I doubt we should find few hours (I speak not of weeks or months) dedicated by the most part of Christians, to this heavenly work of using solitariness for meditation, especially for preparation to die, to make up their accounts against they should be called for. Oh they look to live long, they are not in the case of this maid, who was within two months of her dying day, and applied them wholly to fit her for death; but they are made drunk with an insatiable desire of living still; and therefore tell not them of such sad unwelcome matters. But oh fools! are they not suddenly taken (and as unprovided) within few days and hours of their death, as they were many years before? Therefore to leave them: when the Lord at any time justly occasioneth us to be sorrowful and pensive, let us beware of blockishness (which commonly accompanieth them, who in in their mirth think of nothing but jollity) and say we everyone thus to our selves: Now the Lord calls me home to the practice of a duty, (which indeed ought to be oft in use) to meditate of my estate, to unburden my mind and soul of those manifold, needless and noisome thoughts and affections, which I have ouerloaden myself a long time withal: now the Lord will have me bent to search out my errors, corruptions, and disorders of heart and life, and going aside to ease my stomach of them, confess, loath, renounce and ask pardon of them. Now the Lord will have me to pray, that his spirit may be restored to me in greater measure, that I may return with more liberty to his service, and beware that I be not again surfeited, with that which now I have vomited up, as the world, pleasures, vain desires, vile and loathsome lusts. This is a good use indeed of heaviness: the house of such mourning, is better thē the house of feasting. And to this end, oh it were to be wished, that damsels as well as other, living in these days, would setforth themselves to the world, not in pride, boldness, niceness and curiosity of fashions, but in modesty, grace and wisdom (as this maiden here did) which were another manner of spectacle, then to see many golden rings in a swine's snout.
Now whereas it is said here, (to fill up the measure of her due commendation) that she returned at the time set, unto her father, to do to her as he had vowed; the faithfulness, constancy and obedience of the maid is not only to be commended, but admired. For why did she so, but to serve God therein, as she was persuaded? Such keeping of covenant and promise made by her, when it was to the forgoing of her life, doth urge all in smaller matters, much more to keep promise, and to make conscience of their word, and that not only towards God, but even to men also. The like we see in Paul, who having his liberty given him, both in his journey towards Rome, and at Rome also (where he was Nero his prisoner) whereby he might have made many an escape and shifted for himself: yet never attempted any such course, but faithfully returned to his Captain, and to his Keeper, (though to the peril of his life) rather then he would procure safety by breaking away, by distrusting God, or by unfaithfulness. A good cause will seek no such shifts: and our great Jesuits, if there were in them that zeal, which they pretend, they need not by breaking oath, nay prison, provide for themselves, as sundry of them have done, to testify what a good cause they have to maintain, who betray it so grossly. And this further condemneth that common unfaithfulness and falsehood (which also I have noted before, but cannot too much complain of) at this day practiced, to the utter undoing of many thousands, by breaking both promise and bond, and running away with men's goods, or playing the banckroupts, and all to defeat them.
Now in that it is said, he did to her according to his vow, it is a sufficient proof, that he vowed her not to virginity. I have in y e verses before shown how these words are to be understood: to wit, that he sacrificed her, as his vow was to do, to that which should first meet him, and did not tie her to live a virgins: and therefore I say no more of it, lest I should make a needles repetition: and if I dissent herein from any, they are those who confessed, it was but their opinion, in that they thought otherwise then I do: and I have shown my reasons of this my assertion. Now though he did so perform his vow upon his daughter of mere conscience, (for he thought that he ought to keep and perform that vow which he had solemnly made, though it fell out upon his own daughter) yet this that he did consult with none in all that time about it, (which is admirable that he did not) doth admonish all in doubtful and dangerous cases to ask counsel, and seek resolution. But withal let them take this: to seek where they ought, namely, in the Scriptures, or at the mouth of the godly and learned, to be resolved by the Scriptures. See before verse 30.
It is said further, that it was kept as a custom of the daughters of Israel, that they went to bewail the daughter of Jephthah four times in the year. Some translate the Hebrew word to talk with, and to comfort; other to bewail: the word yieldeth both significations. But whether of the two is to be understood in this place is easy to see: for the vow of Jephthah being taken in this meaning, that he meant thereby to offer her in sacrifice, it followeth of necessity, that these maids bewailed her when they met, and did not talk with her, she being dead. For although the Hebrew word in deed signifieth, both to common with, and to bewail, yet I have shown that the latter sense here is to be embraced. Now in that they held this as a custom to lament her that she was sacrificed, it appears they sought this thereby, that it should not be forgotten, and besides that, it is like enough they did it, that all parents might be warned to make no such vows.
This custom while it was not abused, nor brought to any superstitious use, was the less to be misliked, whereas otherwise, it had been fit to break it off: accordingly should customs be thought of, and dealt with. For as they agree with God's law, and with charity, they are to be observed and kept, but otherwise, as they be superstitious and profane, to hinder, or put by God's worship, or when there is danger that they will grow to such abuse, they are to be broken. Also when they tend to the maintaining, of needless charge and expenses, the hurt and hindering of any, or be otherwise unlawful, (as there are many such at this day maintained and kept) they are to be abolished. And therefore the blind and wicked practice, of spending the twelve days at the Natiuitie in play, revel and disorder, also the lewd customs still retained in some parts of this land, to keep their profane customary feasts and drinkings on the Sabbath, with all other misrule of like sort, are utterly to be rooted out, and better plants set in their rooms, if it may be: of which I say no more, having before more fully discoursed thereof.
THE SIXTIETH NINE SERMON ON THE TWELFTH CHAPTER OF THE BOOKE OF JUDGES.
T He sum of this Chapter consisting of two parts, is this, first, the sedition of the Ephraimites, but to their own cost. For they quarreling with Jephthah for a light or rather no cause, and coming to make war with him, many of them were slain by him, and others of them in flying, were in the like manner put to the sword, and this to verse 7. this is the sum of the first part. The second declareth and setteth down the time of the government of Jephthah, and of the three other Judges, who succeeded one another, and of their death and burial, to wit, Iphtahs, and the other, who were these, Ibzan, Elon and Abdon, and this to the end of the Chapter.
The first part of the Chapter.
IN this former part, these two things are contained: First, the bitter contending of the Ephraimites with Jephthah, threatening to burn him and his house with fire: and Iphtahs answer and defense to verse 4. The second thing is, how Jephthah killeth diverse of them in the skirmish and fight, and others of them in their flying away, to verse 7.
The sins of these Ephraimites, which they show here in one action, are many: of the which it shall not be amiss to take a view, as the text offereth occasion, in the most whereof I will be the briefer, because I have handled them already, upon the like fact, Chap. 8. 1. The first is sedition, in rising against their lawful governor Jephthah; and this came of pride, whereby they attributed so much unto themselves above other. Then their unthankfulness to him, who had far endangered himself to the Ammonites before he got the victory, for theirs, and the safety of their brethren. Thirdly, their false accusing of him, that he had not called them to help him in the conflict, boldly making a lie in so charging him, whereas he had called them, and they refused to come, which shown their disobedience to him, who by his authority might command them: and lastly, their threatening to burn him and his house, a fruit of their sedition; and to void this their stomach of the baggage in it, it is said they went Northward to Gilead against Jephthah, that is, to contend and fight with them.
To make some use hereof, first we see, that such as bear the face of honest men, and live in countenance among their neighbors, as these Ephraimites did, may yet possibly become and prove seditious. Pride of it self is able to set men forward to it, as it did Absalom, and these here. Much more, ease and idleness, ill counsel and envy, with such like. And though the sprigges of it bud forth full fast, and are ready too easily to yield fruit in all, yet we must have an especial care, that they grow not: but let them be pruned-off, yea and a digging at the root betimes had need to be, that the branches may wither. See what I have noted of this point out of the face of the Shechemites, chap. 9. 2. 3.
Now for the remedy hereof, seeing pride and discontentment are the causes hereof, let the heart be kept with all diligence, from nourishing of such affections and thoughts, and to crack pride, and pull it down, think we of our selves as we are: even such as if we could see our faces in the clear glass of God's law, should appear more loathsome, then the most deformed Lazer: such is the filthiness of our inborne corruption, and foul litter of most monstrous sins that proceed from thence, so far off should we be from swelling and thinking our selves to be great, yea, petty Angels as we are ready to do, whereby we imagine we be too good to be in subjection to our betters in the Lord, yea, or to the Lord himself, in obeying his word. There are many who accuse the sincere preachers and professors of the Gospel, as seditious and tumultuous, yea, enemies of good order, &c. A man would not think, that the accuser were like to be stained with the crime, which he chargeth upon another. But when for want of the fear of God, some of the ciuillest, and such as stand for law and government in towns shall be pulled out for notorious malefactors, either in this crime of sedition, as Demetrius and his fellows, 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 confess that only conscience can resist these temptations to sin. They make a shift for a while to conceal their lewdness, but if forcible occasions and provocations assault them, they have no power to withstand them. Thus much of this. Look upon the quarrelling of the Ephraimites with Gideon, Chap. 8.
Secondly, their bitter and causeless contentions, threatening to burn him and his house, where they had cause rather to have been highly thankful to him, doth teach of what metal and disposition some be, that they cannot live in their place innocent and harmless with other, but take upon them to domineer over them, holding them in fear of them, when yet the Lord hath commanded, that we should not be many masters, neither suffer any to live in fear by us. Such were the Jews against Paul: for this sin of contending with others, though it be odious wheresoever it be found, yet when it is raised for religion, it is monstrous: and they that hate their neighbors for their well-doing, and for that they cannot join with them in their unfruitful and shameless works of darkness, but reprove 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 read that Cain's for that very cause was towards his brother Abel, that his brothers deeds were good, and his evil.
This ought to teach us, not only to live peaceably with those that are quietly disposed, though they be not framed to live Christianly; but also to do our best to win and persuade them to look after the life to come, and to fear God; and that first by our innocent living among them, and good example giving unto them, and then by little and little drawing them forward, by good instruction, admonition, or otherwise, as there shall be cause. But especially it should urge us to be more nearly knit in brotherly love, one Christian with another, and to bear the infirmities which we see each in other, and help one another out of them: rather then to take a pritch and conceit one against another, and so to cause strangeness and breaking of fellowship, wherein many offend greatly, till they be forced by the hard usage, that they find 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 limb or branch of it, that civil men not Heathenish only, as the King of Ammon, chap. 11. but Professors also sometimes (as we see these Ephraimites did) to add strength to their contentions and braules, and to give them more liberty therein, will, I say not, stick to set out their dislikes, and accusing of other with lies and false chargings of them, that so they may seem to have just cause to hate and contend, as that wicked Ziba did bring into disfauour & disgrace, that innocent man Mephibasheth with David, as much as in him lay; with lies and false accusations. Let the odiousnes of such dealing, make the speaking of the truth to be more set by of us, and yet for loves sake to our brethren not to urge the utmost that we may do, though we might do it justly, which is the right and kind showing of our love to them. Let the reader see chap. 11. 13.
And by the unthankfulness of these Ephraimites, which it is no marvel to see in them towards Jephthah, they being branded with such gross evils, as we have heard to be in them, let us learn what God's servants may look for in this world, for all their love and labor in procuring the peace and welfare of other, and in bringing them to good: truly, unthankfulness they may look for, if not ill will and the fruit thereof: and that recompense is rendered them for all their good will, to go about to bring the wicked world to a better point, I mean in laboring to acquaint them with God. They owe them more then all that they have is worth: as we may see by Paul's words to Philemon: yea and it is clear also by the word of God, that they are beholding to them in great part for their lives; as we read, that for ten righteous men's sake Sodom should not have been destroyed: even for this they are (I say) beholding to the same good servants of God, as well as for the welfare of their souls, who by their holy prayers and other good endeavours would be helpers to them, if they might be regarded of them: yea to say much in few words, if it were not for them, the world could not stand, so that they have all that they enjoy for their sakes, and more might have at God's hands, but that they willingly withhold it from themselves.
And what doth the whole rabble of them yield again to God's people (think we) but unthankfulness, (unless it be a few whom God enlighteneth to believe the truth) even as Jephthah did receive at the hands of the Ephraimites, whom he set at liberty, yea and that with all indignity, discourtesy, and bad usage. But to omit them, with whom there is little hope of good to be done, this I say to them who desire to glorify God by bringing forth much fruit, let them not be discouraged, but bear it contentedly at their hands, it is the only recompense that the unthankful world can yield to such; as Christ himself found and foretold it us, saying, I have done many good works among you, for which of them do ye stone me? And again, If they have not known me, saith he, neither will they know you. For the fuller use hereof, look in chap. 8. verses 22. and 35. also chap. 8. 1.
Lastly in this verse, whereas this sin of contending and dissembling in these Ephraimites, is found to be not in one, but many generations of them, as partly we have heard already in the 8. chapter of this book, where we see the Ephraimites did the same to Gideon then, that these their posterity did here to Jephthah, and afterward the like pride is read to be in their posterity; it reacheth how a sin keepeth in a kindred, for many generations after, as treason, whoredom, flattery, dissembling, and such like, and such taints and stains are not worn out, till special grace of God do work and effect the same. But of this before, chap. 8. 1. for in these points I shun tediousness of purpose.
In these two next verses is set down the answer of Jephthah to these Ephraimites, by which answer it is clear, that he used all means, like a wise and well governed man, before he would take up weapon against his brethren the Ephraimites, notwithstanding their bold provoking of him, and he Judge and governor over them, and might therefore by his authority have beaten them down. And the sum of his answer was this; that they laid a false accusation to his charge, for contrariwise, at such time as he was sore provoked by the Ammonites, and driven to make war with thē, he sought help of them, and they would not go forth with him, but put him to his shifts: and when he fought with them, to the peril and danger of his life, the Lord delivered them into his hands: Therefore he demands of them, what cause they the Ephraimites had, to assault and set upon him in that manner they did. Thus much of Iphtahs answer.
Now let us a while consider of this more particularly, as we have done before of the Ephraimites quarrelling with him. Where this cometh first to be noted by their disordered contending with him, not in course of law, but seditiously and with tumult, how one affliction arose to this good man after another: as the trouble y t he had by his daughter was accompanied in some sort with this, that came to him by his neighbors the Ephraimites. Whereby we may see the condition of God's people as in a glass, that they are ever wrapped into new combats and troubles daily, so as the end of one is the beginning of another. As we see in the book of Job, it is said of his troubles, how one complaint came to him in the neck of another: and yet (which is more to be marveled at) God of his goodness so worketh by them, that they who will be ruled by him, may see them turn to their profit and benefit, according to the saying of the Apostle, to wit, that all things turn to the best to them that love God. The like saith S. James; Count it (my brethren) matter of the greatest rejoicing, whē ye fall into diverse tribulations. And it is a doubt mercy of God that it is so: For we are so corrupt and defiled, that if things succeed with us after our desire, we are exceedingly lifted up, and forget our selves, in such wise that our pride is intolerable, and we shamefully disguise our selves, so that such as fear God, and behold us, knowing we are but worms meat; are greatly grieved to see our insolency. Therefore to keep us from such disguisednes, and the danger that cometh thereby, what a favor of God is this, that he after some prosperity, doth use to exercise us with new combats and afflictions, and all to hold us under, yea, and much to benefit us. For as it is better to go to heaven with one foot, then to hell with both; so he will rather save us with putting us to some pain and grief here, rather then to lose and forgo us utterly, by suffering us to enjoy uncertain and momentary prosperity and the pleasures of sin for a while. Of this having spoken what I thought fit in chap. 11. verse. 34. and 8. 1. I add no more here.
Only this watch word is necessary to be taken of us, that although we be now and then (as Jephthah was before, chap. 11. 35.) humbled with some afflictions, so that for the time we be brought to obedience, and subdued as it is meet for us to be; yet because we do so soon wash them off, therefore we have need of many, and those also strong afflictions, (as Jephthah had) as mallets to bear us down one after another, and bruise us that so we may be meekened under the mighty hand of God; and we must be importunate with him in our prayers, that we may be more and more accustomed daily, to bear the cross patiently and contentedly, till he have perfected and brought to his appointed measure, the good work that he hath begun in us. And whereas the succession of heavy afflictions much dismaieth us for the most part, (though alas they are not worth the naming in respect of Christ's, whose afflictions we should be conformable unto; nor yet to the glory (which through him) they work us, as the Apostle saith, I say it should be otherwise, and we should cast one eye eft upon the righteous and equal dealing of God, and eft upon the cause within our selves, as well as upon the greatness of the affliction, or the multiplicity of them, as hath often been noted before in handling this argument.
Secondly here we see, that answer is to be made to false accusations, when they be proudly given out against us, and are to our reproach and hurt, as these of the Ephraimites were against Jephthah: such (I say) are not to be suffered to pass, lest the authors of them be emboldened thereby, to do so still, yea and go further. So Solomon teacheth, saying: Answer a fool according to his folly, lest he be wise in his own conceit, and so he wax bold to make a practice of it.
For though we walking in our innocence and uprightness in all good conscience, should not regard the taunts and unjust reproaches of evil tongues, which they commonly send after us, much less hearken what they say of us, for then we should never be quiet; yet in weighty matters that touch our profession, and the credit thereof, we ought (if we can obtain it) to use the help of the Magistrate, both to restrain the slanderer, (in which respect Mephibosheth complained to David of Ziba) and to procure unto him his due, unless he repent. But especially take we heed that we give them no just cause to speak evil of us, while we suffer as evil doers, for so we bring a double punishment upon our selves.
And because much seed of contention is sown in the world by bad persons, this I say further of it, that it is our part and duty to root it up, as fast and as much as in us lieth. And if ye ask how that is done: I answer, besides that which before I said, we should carefully look that we take all in good part, if it may be; but if it cannot be, yet in defending our innocence, let us show all meekness, and strive against all bitterness: if the offender see his fault, we have good blessing of our labor; if not, it is lawful to go further, and according to the greatness of the fault, so let satisfaction be urged at his hands: but in any wise, let us see that we keep the unity of the spirit in the bond of peace. This I thought good to add to that I have said before in the eleventh chapter in Jephthah his answer to the Elders of Gilead, and in his reply to the King of Ammon’s lying answer.
To come more particularly to the matter, we see, that whereas they make this the chief cause of their quarrel against him, that he called them not to help against the Ammonites, he telleth them he did call them, but they would not come. So that he convinceth them of a lie. But who would think, that so many should consent together so boldly to maintain a false matter? And men of the visible Church and of the tribe of Ephraim, one of the famous tribes among the rest. Therefore they who at this day do carry their heads aloft, both for their profession and outward estate in the world, have great cause to suspect and fear themselves both in and about this sin and the like. But to terrify and withhold men from standing stiff in a lie, let that fearful example of Gehazi prevail with them, with such like in Scripture.
The heart of man is false and naught, and will easily carry men to that which is odious and vile, especially if the matter savor of profit or pleasure, and self-love shall so blindfold them, that they shall not see the evil they have done, till they smart for it, unless they be such as keep a narrow watch over their hearts, and a searching into them faithfully, to find out that which is amiss. And this that it may be done, God hath given us two especial good helps: the first is our coming to the light, that our evil deeds may that way be made known to us. The other, our own examinings privately of our ways, and arraigning of our selves before God, that so we may cast out such filthiness, of lying, dissembling and the like sins. See branch 3. of verse 1.
These Ephraimites dealt with Jephthah, as the men of Succoth and Penuel dealt with Gideon, when he followed the Princes of Midian, to wit, Zebah and Zalmunna: for they dealt roughly and unkindly with him. So these when Jephthah their governor sent to them for help, they most undutifully denied it, and yet (which was much worse) they came and quarrelled with him, now when he had got the victory, for that (as they shamelessly affirmed) he had not called them to the battle, and so they would be thought to have deserved as much fame and commendation in that victory, as Jephthah, seeing they boasted that they were as ready to have gone against the Ammonites as he, when indeed they meant it not.
Therein they bewrayed two foul faults, very odious and to be taken heed of: the one, hard-heartednes and barbarous unkindness, not to help their brethren in their need, the case being their own as well as theirs; and this was joined with disobedience, in that Jephthah was their governor. The other fault was their subtlety, in that they did (which way, and on which side soever the victory should go) provide for themselves. By the first we are taught to beware of this unkindness and incompassionate hard heartednes, to be senseless of the miseries and necessities of our brethren; but to be moved with pity toward them in their distresses: and this we should do, as for the commandment of God and other causes, so for this that we our selves are subject to fall into the like troubles, and do also at one time or other. In which case our consciences bear us witness, that we are justly forsaken of other, and left to sink in our sorrows, and smart by our calamities, and that none should offer themselves to pity us, seeing we shown • o little mercy and kindness to other before in the like troubles, but were rather hard hearted towards them. And it is (doubtless) one cause (as we may see by the evil servant, who had no pity on his fellow, and therefore his master was wroth with him, and delivered him to the tormentors) it is one cause (I say) why God afflicteth us, for as much as we should otherwise never pity our brethren in their troubles, but thereby we learn commiseration towards them. Look chap. 5. in Deboras complaint of the 〈◊〉 : and chap. 8. verse. 6. and 8.
The other fault was their subtlety and double dealing; for they having an ill conscience propounded this to themselves, that if the Ammonites had the victory over Jephthah, then they should be free from hurt and danger, seeing they had not stirred against them to aide him; and if Jephthah should prevail against them (as he did) then they would come forth, flourishing boldly with a lie, affirming that they had cause to take it hardly, for that he got the victory proudly with a few, (and would not call them to be partakers with him) and so they did indeed. And thus they had, as men say, two strings to their bow. This falsehood is so common in the world, to deal subtly, as it is hard to know whom to trust, as Solomon complaining asketh, where a faithful man shall be found? Touching this ungodly policy and subtlety, enough hath been spoken upon the like occasion before. Now of their hollow heartednes and falsehood (the ground of it) I will add somewhat more particularly.
This sin, as it is committed many ways, so in three things especially I observe it. First in the professing of religion: secondly, in friendship betwixt and among men: and thirdly, in men's bargainings and worldly dealings. For remedying of the which (for it were very long to discourse at large of thē) this should be done: For the first, because many professing, are brought to like religion for credit, profit, and vainglorie, and so fall from it again, by small occasions: therefore take this for instruction, let the power and beauty of the Gospel persuade thee to become a professor of it, rather then hope of profit, or the seeking of credit thereby, &c. and when thou hast felt it to have wrought in thee (by the powerful preaching thereof) faith, and a new life; and when thou seest how safe and well liking that hath made thine estate to be unto thee, in comparison of all that was before; this (by God's blessing) shall work faithfulness in thee, to honor and beautify thy profession, so as thou shalt not start aside from it, as too many other do; and otherwise thou shalt never hold out in thy profession, what fair shows so ever thou makest; or if thou doest, yet thou shalt reap no fruit in peace, nor harvest of such profession, because when it was at the best, it was not sound.
To pass to the second: for the remedying of doublenes and dissimulation in friendship, let this be one chief rule: Choose thy friend for his goodness, and his excelling others in piety and virtue, especially he being approved to be a continuer therein, and one that is free from strong affections, as choller, anger, tetchines. And love him still for that, (seeing the thing that is to be desired of a man, is his goodness) whether there be other kindnesses enjoyed therewith or no; which if there be any and fail, yet hold the principle still, and nourish it, by thinking true friendship to be both rare and precious: and let not that counsel of Solomon be forgotten; Thine own friend and thy fathers forsake thou not. And beware thyself of tetchinesse and conceits against him; yea though thou thinkest he hath given thee cause; or of the tale-bearer, which would set division betwixt him and thee; neither repeat any matter which ought to have been buried and forgotten, which may easily alienate him from thee; and in no wise let hope of earthly commodity tickle thee, or the want thereof cool or diminish affection in thee towards him: So faithfulness in friendship will be preserved, and hollownes and dissembling avoided: otherwise, like the league of fools, it will be soon broken off.
And to remove falsehood and untrustiness in bargaining and worldly dealings, think not that good for thee, that thou seest is evil and hurtful to another, especially to a meaner man in wealth then thyself, but most of all to a poor body. And when the worth or value of the ware or commodity shall be agreed upon, plainly and without subtlety, be willing to give a penny for a pennyworth: and as Abraham weighed the silver, according to the manner and custom of the time to Ephron the Hittite, for the piece of ground that he bought of him, to bury his dead in; so do thou pay currant money and coin for it, according to covenant, that as near as may be, there may be equality to both. If a day be set for payment, keep it, at least let there be no fault in thee, but let it be seen that thou art disappointed and hindered from paying, against thy will: and so if the Common wealth be regarded of thee, not thine own private only, thou shalt come near the rule that our Savior giveth for earthly dealings: that is, look what ye would that men should do to you, even the same do ye unto them: So shalt thou not be guilty of double dealing and falsehood. And if thou thus shun in these three, hollowness and subtlety, thou shalt have great cause to rejoice in and for thine uprightness and sincerity, and not easily brought to halting or dissembling in other matters.
Now let us proceed: Jephthah answers further to the Ephraimites, When I saw you would not help me (saith he) I put my life in mine hands, meaning I adventured without you, and rested on God, going forth with smaller help, when I could not have greater. And by this pattern we are taught, that we hang not, neither depend on other men in the good things we take in hand. For example, that neither in those things that concern our own happiness directly, (I mean the seeking of faith and conversion, nor which pertain to sanctification of life & godliness, as mercy and love, righteousness and innocence) we must neglect any good duty, because we see other backward in it; but rather look we to the examples of the forwardest and most faithful both in their general and special calling, and in no wise let us regard to follow them that come behind in good things. As all will acknowledge that we should do so, in the preventing a mischief near at hand, as Jephthah did here in following hard the Ammonites, when the Ephraimites refused to help him. Abigail's wisdom and ear is to be commended and imitated by many degrees before Nabal's folly and senseless blockishness. Even so let us say with Joshua, If other will not go and join with us, yet we and ours will serve the Lord. When our Savior saw many offended at his doctrine, and departing away, he asked Peter in the name of the rest, Will ye also go away? Peter answers; Whither shall we go (Lord) if we forsake thee, who hast the words of eternal life? Be we sure therefore we provide ill for our selves, if we pin our zeal and forwardness upon others, and gather not strength enough from our own assurance of God's peculiar goodness towards our own souls, to keep us close and firm in our purpose of cleaving to him and that daily. Who doth so, is wise and builds upon the rock, and no assault shall batter his building: as for the declining or starting back of others, he leaveth that, saying thus to himself: They stand or fall to their own master: and whether they have ever been truly persuaded of God's favor towards them or no, I cannot tell: But I know in whom I have believed. Therefore if other men will be blind, shall I put out my own eyes? If I see the world generally disposed to coldness, looseness, and luke-warmnes; shall I presently repent me of my zeal and forwardness? Have I resolved upon no better grounds, then may be shaken with every blast of wind, the frowning of my betters, the want of encouragement from men, or because I see these things are not in price and account among such as cannot judge? If I only serve God faithfully, of many that live in the same town careless and profane: will God be ashamed of me before so many, or rather will he not acknowledge me and reject them for all their multitude? Oh then what a wretched part were it for me to be ashamed of him before men! or to fear base and sinful man (whose breath is in his nostrils) more then God, who can cast body and soul into hell? But of this point see chap. 8. verse 11. compared with former.
In saying, God delivered the Ammonites into his hands without their help, as it is manifest he did, we see first how graciously God provided for this his servant: that whereas he could by no means procure aide from these Ephraimites, the Lord dealt so for him that he needed them not, but went through as prosperously, as if he had obtained their best assistance. For why? God will not forsake his, that trust in him, he is their help and defense in time of need, in so much that if father and mother forsake them, he taketh them up. This is a thing which greatly flesheth the ungodly, (who alas little know what refuge the righteous have in time of need) to wit, that if they have friends, might, and wealth, they think they can overmatch their adversary: and then they think he hath no shift, (as for the Lord, they exclude him) but he must either fall into reproach, or make shipwreck of his conicience: although if God see it expedient, he disappointeth and frustrateth their hope. Thus the enemies of David, Daniel and our Savior, insulted, when they had contrived their purposes so mischieuously to manward, that they saw no way for them, whom they pursued, to escape: Now (say the Jews) let us see if God will help him at this pinch. But oh fools! if God were far off also from his, when you are hottest in your fury against them, ye said somewhat indeed: but loe, he is then nearest them, to carry them through and laugh their enemies to s • orne. Jephthah was desirous here of the Ephraimites help; but being denied, the Lord so wrought that they were the first that complained, and not he: There needed no Ephraimites help, the Lord of hosts being on his side to make a supply. And let this be added as an encouragement to them whom I spake of in the last doctrine; that their hakednes and solitariness, I mean want of men's countenance and furtherance, ought rather to drive them to cling more closely under the Lord's wing, who is able to make the enemies of his people their friends, if their ways do please him: if not, he can use means to uphold them without their help. For either he can so muzzle them, that they shall not hurt them, as they would: or he can enable them with such courage and boldness, that they shall contemn their contempt, and little regard their opposition: or if they be such as may do them any hurt, yet the Lord can so grace them, that they shall go under that cross willingly and be rather confirmed, then unsettled in their good course thereby. And let all such as would willingly be religious, save only for the reproach with others, yea even their own flesh would cast upon them: let such (I say) labor to believe this, and that temptation shall little trouble them. Again, observe from hence what blessing God giveth by weak means; when men go to work in their simplicity and in a good conscience: which in all good attempts ought to encourage them that offer themselves willingly to the work, as the ten thousand of the men of Zebulon and Naphtali did in the Lord's battles against some hundred thousands in Siser • s army that came against them. In such a case where God hath set us on work and heartened us, let us not be discouraged by our meanness, which in show of reason is indeed able to do little: which hereby I may persuade, that they have not been the greatest men of account, that have brought greatest light in the Gospel unto men, but such as are very mean in the judgment of the world; even so, in many other of his dealings, he effecteth great matters by weak means. See that which is noted upon Jephthah his victory in the eleventh chap. and 32. verse, being the same words.
Upon these promises Jephthah concludeth with an interrogation, asking them wherefore they were come to fight against him? As if he should have said, I saved your lives, you sitting at home with ease, what reason have ye therefore thus to come against me? By this we may learn, that when we should do good to all by God's commandment, it proves us to be of a most bad disposition, when we shall be found injurious and hurtful to the innocent, as these men of Ephraim were against Jephthah; and so I may say of those that do us hurt, and no good, though we live innocent by them: whereas the Heathens do good to such as do good to them, &c. The use of this doctrine is, that we so live among men, that we may not be charged justly, nor convicted of wronging any: and yet not to rest there, but to be ready to do them good, as it may stand with our calling, and as we shall be able, so shall we be sure never to fear accusations of unkind and unbrotherly dealing; but if any be brought, we may answer them as Job did, If mine adversary write a book against me, I will take it on my shoulder, read it who listeth.
As touching their rejecting this Apology of Jephthah, the point hath been handled before in the eleventh chapter (although this willfulness far worse became them, then the Heathen king of Ammon) yet somewhat I will add by so fit occasion. It is like their willfulness troubled Jephthah not a little, especially being their governor, who was loath to have turned the edge of the sword upon his own people (if it could have been avoided) and besides yet could not suffer it to have his grave and just defense so slightly rejected. But what other fruit was to be expected at their hands, who came ready armed to try the matter by force? Was it like they would stand debating and reasoning long with him, who came with a prejudicate and resolute mind to the contrary? It is not said indeed, that they gave not ear to him, but their real refusal to hearken, appears in their proceeding to war. But ye will say in the eighth of this book, their predecessors bewrayed the contrary, for their wrath was appeased by the answer of Gideon. I answer: Indeed being used like froward children and condescended unto, that is, their proud and angry humor being pleased, they gave over with much ado: they had been beasts if they had not: nay doubtless, they could not although they would (for an angry man cannot continue in his anger so long as he would, the fuel being removed:) But is this the praise of a man, that being humoured (as I may say) he gives over? No, though it be the honor of the appeaser, yet it is his shame, because he should have overcome himself before; his shame I say in that respect, although indeed he that desisteth by any means, is better then the implacable. But to return: If there had been but a dram of good nature and indifferency in them, (for religion they had none) would they not as well have abated their spirit towards him by their hearkening to his sound reason, as their fathers did before to Gideon's mildness? Yes doubtless: but it is as impossible to order an unreasonable paffion by reason, as to be mad with reason. Let this then set before our eyes (who are God's Ministers) the disposition of the most of our ordinary hearers, that so we may learn how to be armed against that discouragement. We are yoked with such stiffnecked and opposite natures, as wind about their fingers, the most serious charges we lay upon their conscience, and (as they in Hosee) we declare unto them the large and weighty things of the law, and they account them as a strange thing, that is, after long information, fare as if they had never heard, and make them as words of course, or as if we spoke in an unknown tongue unto them. We look that they should receive them as from God, (and so some few do) and yield, subscribe, and hearken: but it is not so: we may say to them, We have piped unto you, but ye have not danced, &c. And why do they not conceive our meaning, and of the tune of our song? Yes, but they are otherwise resolved, they have another course to run, (as those Ephraimites had, of whom God complaineth that he knew not how to entreat them) and therefore they hearing understand not, seeing will not see, but wink and harden their hearts against us. Must not this needs grieve us? Yes: and so it ought to make us mourn: but how? moderately, as the Physician over the patient, whose disease was pass his skill, ere he meddled with him. And indeed so it ought to be: let us feed them, and if they cast away their meat, or thrive not with it, they discredit not us that diet them with a good ordinary. We could wish, that we could find them appetites as well as food: but this is past our skill: they died not of a famine, but of a surfeit: the means were used, and therein we rest, and say; we are a sweet savor to the Lord in them that perish. It is manifest by the sign, that God's will was to reject them: that God would not persuade them by us, and then (alas) how should we persuade them? we have saved our own souls, their blood be upon their own heads, they died not for want of physic. Now of this their willfulness (I mean the Ephraimites) against Jephthah came civil war between them. Of which in the next Sermon.
And lastly, in that so many could agree together in so wicked an action, (no less then two and forty thousand men, for so many lost their lives thereby:) we may see how easily men agree together in evil: as traitors, rebels, and other confederates in evil, do. Whereas it is hard for a few, yea dwelling together in one town and of the better sort, to agree together about a good matter, or against the evil committed therein, though it be to their own great ease and good to do so. For why? the most of them that should seek the punishing of sin, as are far gone themselves, and as deep therein, (in one kind or other) so that they must hold back for shame, and that, lest their own punishment should be procured, in urging it busily upon others. Besides this, men are commonly of their own corrupt nature, slow and backward in doing good.
The use of this is, to purge and cleanse our selves with all care from that which is evil both of soul and body, and to keep our hearts with all diligence, that good life may come from thence. So shall we never need to fear that we shall be upholders of sin in other, or agree with them who are such. To the which purpose it is good to note, by what degrees we grow, either to that or any other height of sin, which even here may be learned by the example of these Ephraimites. In whom as in other of like fort it may be seen, that first anger was kindled against Jephthah, and bred in their hearts: then wrath followed, which is continued anger; next to both, hot contention; and then consent to join in war, and to band themselves against him, who was both innocent and helpful yea even to them. But this point I have handled heretofore. Thus much of the Ephraimites quarrelling with Jephthah, and his answer.
THE SEVENTIETH SERMON ON THE TWELFTH CHAPTER OF THE BOOKE OF JUDGES.
N Ow followeth the fight and cruel war that was between the Ephraimites and Jephthah. For they, as we have heard, would in no wise relent, at the sound and good reason that Jephthah brought to dissuade them from battle, but were resolute to proceed therein. Wherefore he fought with them, and overcame them; and that they might not escape, he prevented them, and took the passages over the waters at Jordan before them, that they could not pass over, and return home, but there also many of them were taken and slain.
But to come to the verses severally: In this fourth verse, whereas it will be marveled at, that Jephthah made civil war with these Ephraimites; such are to know, that as they could not be stayed nor dissuaded from making assault upon him, and therefore it had been free for him, in that respect, he being in such a straight to defend himself, although he had been but a private man: so, much more, he being, as he was, to wit, head and chief over them, had the sword and authority put into his hands, whereby he was not only to go against foreign enemies, but also to suppress and punish the rebellious and seditious of the land, when they should offend in that manner. And the Lord gave him the victory over them, who had despised him, and sought against all right of law to take from him the government over the Gileadites, and to cast him out by strong hand, he being rightly possessed of it.
All which being duly considered, and the punishment and destruction which befell them thereby, even the loss of two and forty thousand men's lives, who by no perswations would yield to peace: it layeth out the heavy and just judgment of God against those who are unthankful, willful and seditious; and it is worth the noting, to see what such proud spirits bring upon themselves, and how they trouble themselves, who seek to trouble others. For either God taketh vengeance of such by men, as upon Achan he did by Joshua, who said unto him, Seeing thou hast troubled us, God shall trouble thee this day, when they stoned him to death: or else the Lord doth it himself without means, as when it is said, He will recompense tribulation to them that trouble his. To teach us to follow peace with all men and holiness, without which no man shall see the Lord's face.
Of this fruit of men's willfulness and the dear price it costeth them, I have noted somewhat elsewhere. To knit up the point therefore, mark how justly God met with these Ephraimites, and what a shame it was unto them, to be the first disturbers of peace, and good order, and to be so foully foiled and beaten, by them whom they provoked injuriously. When it falleth out so, (for it falleth not out always so) what a cutting of their comb is it, and a pulling down of their proud stomach? And if they should carry away the field, and prevail always, who should live with such? But for the defense of the innocent, and the preventing of that confusion which would otherwise ensue, (for what is more intolerable then a boaster, when he hath his will) the Lord resists such, and pares their nails: so that their horns are but short, though their hearts be full cursed. And seeing all will say, that when a makebate and contentious person is put to the worse, he is well served, to teach him to live within his bounds, and meddle not with them that give him no cause: let us provide in our dealings with others, that both our cause be honest and well grounded, and that our affections be suitable, not carried with passion, heat, and rage against him, who hath wronged us: for if it fall out that we be defeated, and put to the foil, (as we may look for no other in such a case) and God himself take against us in our bad courses, how shall we be able to hold up our heads for shame, when men rejoice at our overthrow? Surely he had need be impudent, who should bear God and men and his own conscience down altogether, and not blank for all the shame which his own boldness hath brought upon him. But as for such as measure all by the success they have in their leaudnes; thinking it becometh 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 Ephraimites which branded themselves with so many foul sins together, as we have heard, (which was too bad) yet added this to the rest, that they railed on them also. These railing words were used before in their contention with Jephthah, upon which the Gileadites were doubly incensed. For seeing they quarrelled with Jephthah, and threatened him so, what wonder if they grew to disgrace the whole family of which he was? The meaning then is, Gilead smote Ephraim, because Ephraim, besides their sedition, added disdainful and reproachful terms, and (because they dwelt between two tribes) they took 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 shameless, 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 themselves, then how easily, nay how usually (think we) may it be seen, that very vile abjects and ofscourings may dwell among worthy and right honest servants of God and good Christians, and be of their kindred also? For as many vagrant and idle persons do hang about Princes courts, who are neither hired, nor belonging to the house, but shifters for their bellies and backs, offering themselves to run of mean persons errands: so are there in towns and cities, unruly and disordered fellows, either shrouded under the wing of their godly kindred, or nestling themselves among other of good note for religion and honest behavior, some without callings, brought up to no labor, some without living, but all void of grace, ready to be set a work in doing mischief if opportunity serve.
Such in diverse cities we read of in the book of the Acts of the Apostles, who waited to be hired to make tumults and uproars therein. And yet I would have none to take me thus, as though I meant, by such as I speak of, the poor folk in towns, who are in mean estate to live: of whom I say this, that many of them follow their calling diligently, and labor painfully for their living, and where the Gospel is truly preached, some of them are religious and approved 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 use of this is to help to weed out such (as men have ability and authority) and chief men in towns, and all other to be furtherances hereunto, and to prevent idleness, irreligiousnesse and living without callings, from whence such annoyances do arise. Look more about this before in chapter 9. 4. and 11. 4.
We have heard of the subduing and killing of many of the Ephraimites in the battle before mentioned: now it followeth how the rest were slain. And that was, by taking the passages at Jordan before them, and there as many as they found to be Ephraimites they slew; all that were put to the sword, and that lost their lives at one time and other, were two and forty thousand. Now because many passed over Jordan of the Reubinites and Manassites, as well as of them who were Ephraimites, therefore they tried them by their language and speech, whether they were Ephraimites 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 means they were discerned, and so taken and slain.
The first thing to be noted here, is the occasion which moved the Gileadites to use this policy, to bid the other say [Shibboleth] and that was, because these Ephraimites being asked who they were, made a lie to save their lives, and denied their tribe. It is true which Satan said, Job 2. Skin for skin, and all that a man hath, he will give for his life; even truth, honesty, and all. And few will marvel at (it may be) or blame these for lying in so weighty a case, as life it self is, because they think that if they should be put to it as these were, it were no more then they might and should do to save their life. Indeed i confess life is sweet, and if lying be lawful in any case, it is in the case of the peril of life. But it is one thing for a man to omit some duty of the law for mercies sake to our own life, another, to commit an express sin against the negative of the law. Therefore although it be lawful for a man to prefer his life before the doing of some duty commanded (put case it be the Sabbath days duties) yet a man may not before a Magistrate answer falsely, or equivocating-lie, under color of mercy in saving his life. For it is not only the omitting of some duty, but the doing of a gross fault: herein therefore the rule is true, Evil must not be done, that good may come thereof. And the negative rules of the law admit no exception, except God dispense (as he did with the Israelites in robbing the Egyptians) who is above the law. And hence it followeth, if lying be a sin, that it is as well a sin to lie, in the defense of a man's life, as it is to lie needlessly, or to please. All three, the officious, the vain, and the shameless lie, are of the same cloth, though not the same color, nor equal and of so deep a die. And to us Christians it should seem no hard condition neither, to cast our selves upon God, rather then be beholding to a lie for our life, if the case should so stand. Better it is not to live, then to live with that (which is worse then any death) an accusing conscience. As the abjured Protestants in the time of persecution can witness. It is not the fond and foolish pretence, or color warped by the subtle brain of man which can diminish one jot of the commandment of God, much less disannul it. He that will save his life, by evil and indirect means, shall lose it when all is done: as we see these Ephraimites gained not by their lie, but were convicted of it, by the same tongue that made it, as it were with one breath. The truth is, as the case stood with them (they fleeing before their enemies in so bad a quarrel as this was) little better was to be looked for at their hands, then to lie and shift for themselves, having brought themselves into the briars by their contention, rebellion and railing before. But let us beware, we bring not our selves into such straits by our sin: for we shall find it a matter hard enough to help our selves in extremity of danger and trouble: which God brings upon us, if we be not the better fenced with faith and a good conscience. But the danger of the former is desperate and remediless, as elsewhere I have more fully declared in the Shechemites and their Captain Gaal, chap. 9.
Secondly, whereas the text saith of these Ephraimites, that they failed of the full pronouncing of the word, we see that although all the Tribes spake in one language, yet even therein such a difference was, that one spake not as the other (for we see that these Ephraimites could not pronounce, as the Reubinites and the Manassites did) even as also the Greeks have great difference, and we Englishmen, namely southern and northward, differ much one from another in our dialect or manner of pronouncing, though we all speak one language. This should teach us, that as oft as we hear or think of any hurt or detriment coming thereby, we should call to mind, and be humbled in our selves, for the sin of them that caused the confounding of language first, the fruit whereof remaineth among us at this day, and ought justly to humble us, for that much toil and time is now spent in learning to understand languages, which might else have been otherwise bestowed. And also by strange tongues we see how the wicked keep many from understanding the pure word of God, as the Romish Prelates long have done, which could not have been, if there had been but one language and speech over the earth, as once it was. Besides with what difficulty, in respect of this which I speak of, do many travel into foreign lands, to exchange their wares and commodities, or to other ends and purposes? For except they have learned their languages, they cannot speak to each other, but by an interpreter? What labor is there bestowed in the translating of the Scriptures and other writings, which else might have been spared? which when all is done, cometh short of the natural tongue and language. Not to insist in the inconveniences which arise by Translations, even controversies in religion, about faith, which had been (in some part) cut off, if one and the same language be generally embraced: and they which translate best, attain not unto that significancie of words and propriety of meaning, which the natural language would afford them, and that without difficulty. These and other like discommodities arise from this division of tongues: although they that live at home in their own country, and converse with such as are of the same speech with themselves, do not so much observe them: let such consider, that it is God's mercy, that this confusion reacheth no further then it doth, but is confined though within so large bounds as it is. And again let us know, that men's dishonoring God by their tongues, by perjury, yea or swearing, by blasphemy or cursed speaking, and specially by imprecations, might bring a deeper judgment upon them in person (though the general little trouble them) even the taking away of their speech altogether; which kind of examples, neither experience of former ages, nor our own have been wanting in: although if God should smite as oft as he is provoked, there should be no end. I conclude this therefore, let it be a watchword against abusing our language, lest we provoke (as many daily do) some curse and punishment from God, and be made examples to fear others, seeing other men's would not admonish us.
Lastly from hence, that they slew such as could not pronounce the word, we learn, that as these lost their lives in returning homeward, though they escaped in the battle, so when wicked men pass by one danger, yet they shall fall into another. For the Lord being against them, they are never safe nor free from fear or peril of some evil to light upon them, although not by and by. For which cause the Prophet Amos saith, If a man fly from a Lyon, a Bear shall meet him. And even so we see it to be by experience, if such escape by lying, friendship, money and such like, by the hands of men, God himself will certainly meet with them, by the pestilence, or arrest them by some strange disease, debt, imprisonment, shame, or some other visitation: or else the worm of conscience as a serpent shall bite them; and if they have their conscience seared as it were with an hot iron, yet this plague shall take hold of them, even an hardened heart which cannot repent, and so they dying (for few of them seek to get out of that plunge) they do most certainly perish utterly without any recovery, being thrown into that gulf that is bottomless, where is weeping and gnashing of teeth.
And although such ill disposed persons die not always by companies and multitudes, as they did here, and at the flood in Noah's time, and as it cometh often to pass, according to the occasions that are offered, (and therefore it is the less marked) yet he that observeth it, shall find that they who bewray that they are not upright hearted, but dissemblers and hollow, and that they have no favor in the Gospel and good things, and by their behavior, speech and company, do testify their bad lives; I say such as observe it, shall find that now one, and then another, and some by one judgment, and some by another, shall verify that which I say, namely, how such pine and wanse away secretly in ignorance or impenitence, or be arrested apparently with such visitations of God, as in which they testify the same. See my notes upon the ninth chapter in the death of Abimelech and the men of Shechem.
The second part of the Chapter.
IN these verses following, is contained the time of the reign of Jephthah and diverse other, that were Judges in Israel, together with their death and burial in their own cities, where they dwelt and abode in their life time. Wherein that which is said in common of them both, I will speak of jointly, as of the time how long they governed, and of their death and burial: for they are all set down alike. Other things herein contained, I will severally note as occasion shall be offered in the text. And first of the time of their being Judges over the people.
It is said Jephthah had that place six year: Ibzan seven years: Elon ten, and Abdon eight. All which being but one and thirty, were a small number for four to enjoy the place one after another. Whose office, as it was to deliver the people out of the hands of their enemies, so (doubtless) they did, if there were cause, by their being in bondage, or else they kept them in peace, that they were not oppressed nor brought under of their enemies at all. And that was a great favor of God to Israel, that they changing their Governors so oft, yet they are not said betwixt the time of the one and the other to have been in their enemies hands; which when it was so, is expressly set down in the former examples and stories. Thus the Lord hath blessings of all sorts for his Church, & is not willing to change them into punishments, till our abuse of them turn them to our own bane. And as these 31. years of peace, under four governors were granted to Israel, so it was their own sin and revolt from God, which brought upon them so long or a longer time of war and disquiet: the Lord could have allowed them their peace without interruption, if they could have served him in it without unsettling and weariness. And as he dealt with them, so would he with us also: who as he hath undeservedly continued our peaceable days even in the times of our late change, (a work of his most worthy to be had in remembrance) so he would have freed us from plagues and dearth also; but in that he hath allaied our peace with such domestical punishments, as these late years have witnessed, we may thank our selves, and marvel that they have been no sorer, for (doubtless) he hath therein remembered mercy in judgment. Our peace is from him, our troubles wherewith it is accompanied are caused by our selves, and far more bitter should the cup be, if we were made to drink it, as we have tempered it: but the Lord in mercy holds back from us, confusion, and bondage, to our enemies, which he inflicted often upon these Israelites. But more particularly, this teacheth that it is a great mercy of God, when in the change of Princes and Governors, there falleth not out some great detriment and hurt to the people, especially when the changes are often. For that is counted a punishment, as Solomon saith. For the transgression of the land, there are many Princes: and the state of the Common wealth, if it be in peace and prosperous, is then like to change to the contrary. It caused David when he heard of the death of Saul, who was not very commendable in his time, yea although he knew that he himself should succeed him, it caused him (I say) to mourn with a great lamentation, saying: Ye daughters of Israel, mourn for Saul, how much more would he have done so, if he had been religious and godly? The same I say of inferior Magistrates who help to uphold and countenance the Gospel, and do maintain peace in their precincts and corners where they dwell. The losing of them is with great danger, besides fear of worse to follow: and of faithful Preachers the like may be said also: though there be many instructors, yet there are not many fathers: the taking away of them therefore will not be without much cause of grief also, for who knoweth what shall follow?
The use is to stir us up to thankfulness for God's goodness to us and our land, in respect of the late peaceable succession and present prosperity and health of our Sovereign: which indeed all are willing to take part in, but few take the pains to consider how much they owe to God for such a benefit as this; which as a knot contains in it all the particular blessings which we enjoy as infolded in it. Much less do they weigh that over-ruling power of God, which swept down, as a cobweb, the long contrived plots of the Popish practicers for a foreign government, and defeated in a moment and derided their hopes, by setting the crown upon the head of the true apparent Heir, our gracious Sovereign, without the least contradiction of so many enemies. The sensual abuse of this blessing, hath now caused the Lord to abate somewhat of this his favor, by abridging us of a part of our hoped welfare, in the death of our late enjoyed noble Prince. The which (among other uses) ought to teach us first to be earnest suitors to God for the long life and prosperity of the young Prince: secondly, to teach us sobriety, that seeing there fall out such changings in our lives, so that no man knows what shall come to pass, & what troubles may fall out in our days, therefore to set our affections on things not subject to change, even to furnish our selves with knowledge and grace, whereby we may be fitted for the best estate while we live, and after death to enjoy durable honor.
Of Jephthah to say a little particularly, when he had so many and great troubles, for the short time of his abiding in his place, as three are set down at large: his dangerous battle with the Ammonites, the unlooked for forgoing of his only daughter, and this bitter provoking of him by the Ephraimites, this teacheth (besides that which hath been said hereof before, verse. 2.) what great afflictions they have, who are of calling and high place in the world, who in comparison of many thousands are thought by their wealth to have a little paradise in this life, (and do indeed enjoy many outward privileges above other) and what then may the life of meaner persons be accounted but a vale of misery?
And especially the lives of such I may say, who are in penury and want with many other calamities which accompany it, and yet have no hope of salvation neither; which were able not a little to asswage the force and anguish of such tribulations. All which I speak to show how great the madness of men is, and that of all sorts and conditions, who for all their daily and manifold afflictions which cannot be expressed, are yet so wedded & glued to this world: as that they are not fit to hear of a departure from hence, no nor to be brought to a sober and moderate use of it, nor by the strongest persuasions to look after and wait for immortality, so as they may enjoy it. Now let all judge how little cause they have to do so.
It might be thought a benefit, that the long life of man is so shortened from nine hundred years to scarce half nine score, if men duly weighed how evil they are, as old Jacob told Pharaoh; Few and evil have the days of thy servant been. But oh, at what a rate would most men buy the lengthening of their misery? a madness so much the more extreme, because they want that which might much allay the vanity and vexation that falleth out in their life, I mean faith and grace. Others, on the other side, meeting with much, yea and that stinging trouble in their lives oft times, wax discontented, desperate, and weary of living, and yet without all willingness to die, save through a necessity of their own making, thinking thereby to avoid that, which they increase thereby. A third sort lay all their miseries upon their poverty: whereas (alas) if they had the best estate and happiness upon earth, Jephthah might teach them, that they should be never the nearer their desire, for they may have sorrow and vexation enough for all their wealth.
Now of the death and burial of them I say this: as they all died, with all other unto this day, so it lively admonisheth that it is the way by which all that yet remain must go, and who knoweth how soon? that we may mind and provide for it. And as they were buried in the places where they dwelt, (as Jephthah in one of the cities of Gilead, &c.) so we should submit our selves thereto, with such other abasements as accompany it, (though flesh rebel against them) and this we should willingly do for the hope of the glorious resurrection. But of death and burial before. Thus much therefore be said of the Judges jointly.
Now this is severally said of Ibzan, that he had thirty sons whom he lived to marry, and thirty daughters whom he also bestowed in marriage, for so long he lived together with them. And this is set down to show, that the great number of children is reckoned, as then it was, for one of the great blessings of God. Therefore the Lord promised to Abraham his friend, that his seed should be multiplied as the stars of heaven, and as the sand of the sea. And so sung the Prophet in the Psalm: Thy wise shall be as the fruitful vine on the sides of thine house, and thy children like the olive plants round about thy table: and then he addeth this, Loe thus shall the man be blessed, that feareth the Lord: calling it not only a blessing, but more then common.
And it doth the more condemn the unthankfulness of them who do what they can to avoid that blessing, and do of purpose shun the occasion of having their part in it, by marrying with full purpose and resolution, where they may be sure they can have no children. Whose fault may be the less, if it be of simple ignorance, but else it may be reckoned as a companion with theirs who grudge and murmur, for that they have so many children: which ariseth partly of distrust in God's providence, partly fearing that they shall not have wherewith to nourish them; partly of pride, who see they must pull down their countenance, for because of the number of them, and cannot set forth themselves with the wealthiest of their condition, to brave it iollily in the world, for that they be plucked down with such a company of brats, as they term them. And yet as bad as these sorts are, far more gross and barbarous are they, high or low, Minister or people, who rather then their countenance should in the least manner be abated by marriage and multitude of children, do not only live in continual whoredom, zodomie, and such like unnatural and filthy uncleanness, but are glad (though most unjustly and in dissimulation they do it) to be counted and numbered amongst them that live chaste, which sin shall bring the swifter damnation to them: They are loath to abase themselves (as they count it) by stooping to God's ordinance: but God hath many ways to pull them down, and make them stoop (as I have noted in the former chapter) though they escape it one way and time, yet he meeteth with them another: for fornicators and adulterers God will judge, as the Author to the Hebrews saith, and the experiments thereof are infinite in all kinds of judgments, by scripture and experience, both of old and daily: Although what need we go far? That which they shun by their avoiding marriage, the most pull upon themselves, by the contrary course, as I have said. Now what remaineth, but that they who have and count children a blessing, endeavor carefully to make them the children of God also, that so they may be to them a double blessing? Which is done of few, especially as the case requireth, that is, with careful and constant looking to the religious bringing up of them, and the marking of their disposition, and the sins which they are most prone and inclined unto, that they may in due time and good manner help to remedy it accordingly.
Another thing that is several in these verses, is this, that this Abdon, the last that is reckoned, had forty sons, and thirty sons sons, and these were of place, and some countenance, riding stately, and not as meaner persons going on foot. Whereby it appeareth (to say no more of the number of children) that they had peace then, and were free from oppression by the other nations that dwelt about them. For they must not else have had such elbow room, nor their liberty so to show themselves boldly and openly, but to hide their heads as well as meaner persons, and to lay their jollity aside.
For our instruction this we may learn, that in the time of peace, when there is freedom from war and persecution in a land, there is great prosperity in every kind, as multitude of people, building, purchasing, and growing in wealth and promotion. For though the plague and famine sometime sweep away & diminish the number of people, yet they through God's goodness not continuing long, nor sore, are the sooner outgrown: but the other, I mean war and persecution, make strip and waste, as we say, even as the violent fire burneth all where it cometh, and the raging waters drown. But when they cease, there is plenty for the most part going with peace, and there is with both great outward prosperity.
Which is to be acknowledged a singular great favor of God, and to such as are able to use it aright, it giveth much liberty and encouragement, to live well and happily. And otherwise what is all jollity and abundance, if we have not learned, and be not fitted for the right use of it? The which how few regard or look after, but only seek to pass their precious time, in ease, vanity, play, idleness, whoring, drinking and such like: and the ciuiller sort to mind little else, then to increase and gather wealth, the most of them not knowing why, but to content & please themselves thereby: to see (I say) how fondly, nay madly so many do use this peace and liberty of quiet living; it is much more to be bewailed, then the benefit it self is to be rejoiced for: And to think, how in this time of peace, good preaching should be in use throughout all parts of the land, to hold down Popery, Atheism, profaneness and other sin, and that which should be all in all with us, to bring many people to God, and yet how little is done this way, it cannot without much bewailing be thought on. Now if in this earthly mansion of ours (wherein we are absent from the Lord, and live as strangers for a time) he can allow his people so liberal and comfortable a supply of earthly refreshings meet for them, until they shall no longer stand in need of them; then what is like to be their entertainment at home in heaven (think we) and what provision will the Lord make for them there? where all sound rejoicing is without end or measure? A great means (doubtless) to provoke them to serve out their time with cheerfulness and faithfulness, when they consider that all things are theirs, both here and hereafter: all good things serve to make up the happiness of them who are Christ's, who is Lord of all. And this be said of that which is to be considered of in these Judges severally and apart, and so of the whole chapter.
THE SEVENTIE ONE SERMON ON THE XIII. CHAPTER OF THE BOOKE OF JUDGES.
H Ere before I give the sum of this Chapter, as I use to do in the entrance of every Chapter, I will first lay down the short sum of the four Chapters next following; containing the story of Samson. And it giveth good light to the matters therein contained. This Chapter setteth down his birth: the next his marriage, the 15. some of his acts, the 16. his death. For the first of these it is said that the Israelites being for their sins brought into the hands of the Philistines, and oppressed by them, Samson is promised of the Lord to his parents, to be borne as a revenger of them: and the Angel of the Lord instructing them what to do about the child, confirmed the promise by a sign, and at the time it was performed that Samson was borne.
Agreeable hereto are the parts of the Chapter, which are three: first, The appearing of the Angel to Manoah's wife, with a message to her of a son, that she should bear, to help Israel against the Philistines, to verse 6. Then his second appearing to them both together, Manoah and his wife I mean, to the fifteenth verse. Lastly, the sign that the Angel gave, that the thing he promised should come to pass, as it did indeed of the child's birth, and this to the end of the Chapter.
The first part of the Chapter.
THe holy story showeth in this first part of the Chapter, that God sent tidings and hope of help against the Philistines, and that is done in this, and these four next verses following: and that was because the people having fallen again to provoke the Lord, he delivered them into the hands of the Philistines, and that for forty years. But here it is said, he thought upon their bondage, and went about their deliverance. This their bondage when it began and ended, is hardly gathered for certainty: but most likely it began after the death of Abdon, and continued almost to the time of Heli.
Of the sin of Israel, that they added to work evil in y e fight of the Lord, for so are the words: meaning, as they had done before in times past, and as their fathers had done before their late peaceable government, so they did now again. For this must be understood of the body of them, not of particular persons: who (there is no doubt) committed sins against the Lord, but not so boldly, grossly and openly with consent. But now they fell to that, and most like to idolatry among the rest. And now the Lord had omitted to punish them, and had given them peace, they fell again to their old bias. This teacheth how natural it is, for all flesh to decline, and to fall to those sins which once they abhorred.
Our latter works should be better then our former: but how rare is this to be seen, no not in the better sort? no, unless it be in them, who do observe their own frailty, & how many ways they are ready to fall, and lay daily for especial grace of faith and good government, & knowledge without fainting and weariness, as at any time they have done, since they first began, else I say it is hardly to be found. And no less had need to be done of them, because both old and new provocations to evil are so many and strong, and ever in the way, that they will otherwise prevail one time or other. And therefore men should know and consider, that they wait for a reward of great price, and no man is crowned except he strive for it lawfully, and to the end: therefore they should not be weary of well-doing, neither faint in their good beginnings. But (oh to be lamented) many of the forwarder sort in times past, are now grown to tempt God boldly, and take upon them to stint him in their prayers and other service, and detract from it, and coldly go about it, much like them who are driven to work dead work with their creditors, and are constrained rather to pay them thereby the debt that they owe them, then that they have any wages to receive for the same: which kind of work, all know how unwillingly and wearisomly for the most part it is taken in hand. And to speak a word of those who are not engrafted into Christ at all by faith, and to show how awkly they come forward, in the sincere receiving the doctrine of the Gospel, (though we know, and so may they, that the Lord beareth long with them, to the end he may bring them to repentance) yet how many of them may we observe, who though they live under good teaching, do not verify the Apostles words to Timothy, of the wicked & ungodly, viz. that both for knowledge, they are ever learning, but never obtaining it, and as for their practice, they wax worse and worse, rather then that they have so much as any purpose to set their hearts to seek after true repentance. For the fuller handling hereof, let the reader look back into the former Chapters, wherein the other reuolts of this people are mentioned.
In that it is said, God gave them (when they had thus provoked him) into the hands of the Philistines, as he used (when they fell to the like sins) to sell them to other nations about them; and they and their fathers had so often found it so, that they might have known (if they would) that they should find some such like thing again as oft as they revolted from him. The Lord's thus dealing with them, I say, not only layeth forth their boldness in sinning (which I have spoken of) but it certainly testifieth also what God will do to them, and to all others in such a case, to wit, that he will surely be avenged of such his enemies, who dare so boldly tempt him; yea one time or other he will most certainly do it. And so let us and especially such as take advantage, by deferring of God's executing his judgment, to settle themselves the more to do evil, let us tell to our own hearts, and that not doubtingly, as the woman answered of the punishment to the Serpent, which God had certainly annexed to the eating the forbidden fruit, but assuredly. And this let everyone that is wise apply to himself, as a most undoubted truth upon the committing of those sins, to the which he is most in danger, or else he must look to smart afterward. But of this point and the next in this verse, namely that he did so long continue the people in bondage to the Philistines because of their sins, I have spoken in another place.
The Lord purposing to raise up one that should help his people, doth first appoint his parents, and them he mentioneth and describeth in this second verse: and showeth in the third, how he sent word to the woman by his Angel, that she should bear such a child, as should help to avenge their enemies: in the fourth he directeth her how to use her self who should bear that child, and that she should not eat or drink any forbidden or unclean thing: in the fifth he shows a reason hereof, to wit, because the child should be no common person but a professed Nazarite. And therewith he declareth what he should do, that is, begin to save Israel out of the hands of the Philistines.
Touching the first of these points, of describing the parents of Samson, I would say the more, but that I see the holy Ghost omitteth and passeth by the commendation of their godliness here, which yet by that which followeth appeareth to have been great. But yet I will borrow somewhat from other places in this chapter to this purpose. We may observe in Scripture, that upon the like occasion sometimes a very liberal room and commendation is allowed to the parents of worthy instruments. One for all may serve, of the parents of John the Baptist, Luk. 1. 6. not so much described by circumstance of place and outward condition, as by their grace and godliness. This is here omitted, and yet so as by the sequel of the history in this chapter, it may appear they were a worthy couple: and the holy Ghost (as it were) leaving it to the discretion of the reader, to make up their description by the good fruits and effects which are after recorded of them both, as (God willing) shall be noted out of the text, I do here make mention of it, as being to good purpose, in the first mentioning of them. Briefly then, let us note from this practice of the spirit of God, how much it availeth to the due setting out of a good posterity, to see from what manner of parents they are descended, (the godly progenitors, being the crown of a good progeny) especially if the unworthiness, and unsuitableness of the younger, deprive them not of that honor which their elders have purchased for them. The godly parents are the root whence the children (even by promise and covenant, Exod. 20.) are to derive blessing upon themselves, if they be faithful. Hence is it, that all believers are honored with the spiritual privilege of being the sons of faithful Abraham: a greater by far then to be his degenerate children by carnal propagation, John 4. Secondly, this insinuateth to Parents the duty of care and government: seeing when the children are named (as in the book of Kings commonly) there the parents are set in the forefront, to bear the blame, or to carry away the honor: if their children deserve well, they may claim the praise of it justly, as a blessing and reward of their education: to the shame I speak it of such loose persons, as whose children's religion shameth the ignorance and ungodliness of their parents. Thirdly, this redoundeth to the honor of God, and his faithfulness, when one posterity after another, for some generations shall be found to know the God of their fathers: in whose steps to walk it is to them a worthy commendation before men, but much more in the sight of God, as Timothy a godly child and grandchild, is commended.
Secondly here, in that the Lord doth raise a deliverer out of the tribe of Dan, in which this place Zorah was, near to Eshtaol, and verse 25. showeth; this tribe being one of the meanest: It teacheth that God will serve himself by the meaner sort as well as by the mightier and greater, when it pleaseth him. For if he furnish them with gifts fitting, for that he setteth them about (whereof they are as capable as the other) thereby he enables them for the work, which not their birth or wealth alone can do, as we have seen before. Therefore it is not for us to scorn and reproach such, whom the Lord by their gift will exalt, though this be to be added, that neither mean nor mighty shall have any cause in the end to rejoice in their preferment, otherwise then they have well and rightly used their place, and themselves in it with their gifts. And as I have said of outward place and advancement in the world; so I say of inward grace and gifts of the spirit. That even out of the mean or middle sort of people, the Lord chooseth many, yea most to be heirs of salvation: and to use our Saviors words, Matth. 11. to be seasoned with the Gospel by believing (for so I expound the words.) And doubtless in comparison of these, few great ones are called: nay many who have striven against mediocrity of estate (which yet Agur preferreth as the best to serve God in) they have forsaken their own mercy. See more in the tenth chapter, 1. 2. 3. verses thereof.
The Angel speaketh to her of her barrenness, that she might receive the message of bearing a child more thankfully and joyfully, for barrenness in those days was generally holden a kind of curse, as I noted in chap. 12. the end, and fruitefulnesse a blessing: but we see that God turneth this curse to a blessing, and it was counted no doubt by this woman, a great work of his mercy, that he gave a child to her being barren, as well as of his power, as David reckons it. Thus doth the Lord make way for the thankful entertaining of his mercies, by laying before us our want and insufficiency: and yet all is little enough to procure that affection, (except it be a little at first) for in a very short time our minds are changed with the time, and we rather look upon that we enjoy, then look back upon our former penury, or the author of our change. So that the Lord is fain to upbraid us, by his undeserved kindness (as he did David by his taking from the sheepfold) instead of reaping the fruit thereof in praise and duty: which is verified well in many of them that have mourned and complained long of the heavy burden that oppressed their conscience (which they feared, as Hezekiah once did, that they should never be eased of) and at length met with such comfort, as they long wished for: for although at the first obtaining thereof, they indented with God, that he should be all in all with them, yet in time they have worn out the remembrance of such kindenes, as Pharaohs butler did Joseph's. Let such and all others whose conscience bears them witness, that the Lord hath made them fruitful of barren, (in what kind soever) but that they have brought forth sower grapes, and wild oliues, and made themselves barren again of fruitful: let them (I say) look back and view the matter yet better, and pay their rearedges which they are run into with God, lest at length they wish they had been beholding to God for less, except their fruit might have made the Lord (as I may say) beholding to them for more then they have yielded. To him that hath shall be given: he shall receive favor upon favor, that keeps the old in precious remembrance and regard, occupying for him whose the talents are which are occupied: whereas he who hath not, shall forgo still, till he have lost all: that is, he that hath forgotten him of whom he received that which he hath, shall both lose that for which he hopeth, yea and the principal to which he hath. This for one point.
Besides, by this example, the Lord showeth us, how he turneth his chastisements to benefits unto his people, as the issue of Job's afflictions witnesseth. For if they from whom he taketh away any good things, and correcteth, receive not greater outward benefits then they forgo; yet if they wait on God, they shall have proof of the graces that are in them, as faith, patience, and obedience (as oft I have already noted in this book) which are far more sweet to them then any outward liberty which they lose and forgo. So then let the people of God provide to walk before him with uprightness, and they shall see whether their life be not replenished with comforts, and they followed with many a token from God of his love to them, and pleasure in them, by all which they shall find their days upon earth to be sweetly passed, and they exceedingly well provided for, till they be taken to glory.
The Angel in prescribing to the woman, that she should drink no wine, nor eat no unclean thing said so, because the child that she should bear, should be a Nazarite to the Lord: who (by the law of the Nazarite) was himself to be tied to certain ceremonies, for that time of his so being: the one was that he should (also) abstain from wine; secondly, that no razor should come on his head; thirdly, that he should not touch or come near any dead body: of this read further in the book of Numbers. Now a Nazarite was one that was separated from others, and more particularly such a one as served the Lord in a more strict manner then other did: as for Samson, who was to continue this estate throughout his life, he was a peculiar person and therefore a type of Christ, not only in death, and that most victorious, but even in life, wherein our Savior fulfilled all righteousness.
The signification of the Nazarite was this, that the Lord would have all that come near unto him, and will be in his service, to be separated from the common sort, which do not examine their ways after the rules of God's word, but walk after their own hearts desire. And hereby, and under a ceremony, he requireth that of his, which in plain words he doth elsewhere; saying, ye shall therefore be perfect as your father in heaven is perfect: also purify yourselves even as I am pure: Be merciful even as your heavenly father; And be ye holy, for I am holy. Insomuch that in another place he saith, without holiness, no man shall see the Lord. And the signification of the Nazarite, doth exclude all that are unclean and unsanctified, from the Lord's presence, favor and service. True it is, the ceremonial rule is abolished: for in the Church of the new testament, it is not permitted to any man to vow any regular serving of God according to outward observances and orders, with placing any religion therein; no not so much as to retain the observation of the Nazarite, much less to invent new rites and orders, and yet such are holden the only religious men and women at this day in the church of Rome, as have solemnly entered into some order or other (as they have many confused orders of their own forging) and therein aim at perfection. But to let these and their disorders go: the equity of this institution still remaineth firm, and bindeth us. For the Lord will have all his to know, that they are not set here to live, no nor to serve him as they list, or be as servants that be at their own hands, but he tieth them to a rule and an order, according whereto he will have them to walk. But this rule is spiritual first, then uniform, and bindeth all without exception. The sum whereof is (as I have said) to give up themselves in body and soul to the Lord in all inward subjection of heart and outward obedience of life strictly: with cleansing themselves of all superfluity and filthiness of either body or mind.
The ceremonies also here required to be used of the Nazarite, had their signification: those which are mentioned in the text are these two: the one, the suffering of the hair of his head to grow and not to be cut off, for the time that their vow of being Nazarites remained, for they vowed it either for a certain number of days, months or years. But when their vow was at an end, and the time of keeping it expired; at the offering of sacrifice and burning the flesh in the fire, they cut off their hair and burnt it in the same fire. And after that they were free, and returned to their former course of life. Although it was otherwise with Samson: for he was by the Lord appointed a Nazarite for his whole life: though that was not according to the common manner of being made Nazarites. The signification of it was, that much time should not be taken up in too nicely trimming and looking to our bodies, seeing we know they must be consumed to the earth, and become worms meat; and therefore a ridiculous folly to forget that, and to please our selves in such deceiveable fancies. And also when the mind is set curiously on that work, as it is a dangerous token of pride, so it bewrayeth that it slenderly regardeth the inward apparrelling of it. But as this nicenes and curiosity in the weaker sex (who spend too many good hours, vainly and vnfruitefully in this kind) argueth pride & folly: so there is a foul abuse in men about this matter, and that is their disguised wearing of long hair. I think there are few of them who will defend themselves by the practice of Nazarites: if they did, yet the world would convince them, as being (for the most part) furthest off from the strict worship of God, and sincere walking after his will, as the Nazarites did: if they do not also mock and scorn those that embrace it. Me thinks it is strange, and argueth somewhat more then common for the badness thereof, that among many changes of corrupt English fashions, worn out and expired, yet this unnatural fashion (as Paul calls it) for a man to wear long 〈◊〉 , hath suruiued them all. I know some nourish it for amarous lightness of mind: others as a supposed ornament to their person, or mark of gent • ie; or at least imitation of gentlemen. These, as I think, might more wisely forbear it now, (seeing it is become the fashion and habit of the basest swaggerers and ruffians, and the devils mark which he hath set upon many that will not be reformed) then at the first, when they used it, either as ensign or ornament. It was the speech of a worthy and reverend Judge of the land, That the use of the long lock was first taken up by branded fellows, for a cover of their shame. And that honorable personage in his circuit, sitting in the place of justice, upon malefactors, practiced according to the former observation: commanding all whom he saw beset with such deformed hair, to be immediately cut or shorn, whether to discover their ear mark, or to shame their unseemly guise, I know not. And yet many of them (far enough from Nazarites all may think) set as much by their hair, as if they had put religion therein, and were as loath to have sheares or razor to come upon it.
The signification of the abstaining from wine or strong drink, was not simply to forbid the using of it to all (for we see in Nehemiah the Lord giveth his people liberty to eat of the fat, and drink of the sweet) but it was commanded them that were Nazarites, for the time that they continued so, to abstain therefrom: the signification (I say) thereof was, to teach God's people, that they should avoid all excess that way, lest thereby they should dull and blunt the powers of their minds, and so they must of necessitive use them to shameful ends, which were given them to far more excellent purposes: which I say to the just condemning of all beastly drunkards, and such as are their pot companions, though they can better bear drink without open disguising of themselves, then the other: who yet spending their time wickedly, and in needless and brutish devouring of it, are nothing inferior to them in sinning: but in sundry respects are much worse then many of them. But of this sin by other occasion I have spoken. This particularly be said of the rule of Nazarites, and the caveats thereof: more generally this I add to the former, that by these prohibitions and such like, the Lord would teach us, in how high account he hath an heart well mortified and purged from the dross and superfluity of lusts and concupiscence which it is stuffed withal. We see how he enjoineth his Nazarites not so much actual worship, as a straight restraint of the flesh from all unlawful excess, which he shadoweth out by these two, of diet, and d • cking the body, & abstinence in both. Doubtless if it were possible for a man, to equal the Angels in obedience, and cheerfulness, readiness and integrity of service, yet if it were possible again, that the old man with his desires and passions, might still remain alive with them, as wrath, malice, covetousness, uncleanness, hollowness, looseness, pride, uncharitableness, an unruly tongue, &c. the religion of this man were altogether vain. There are reasons of this: 1. The Lord saith, Son give m • e thy heart, he meaneth not a rotten heart and corrupt (he needs it not) but an heart well searched, and well drained from sinful affections and lusts: such an heart he calleth for, and chooseth. For he knows, that where a mortified heart is, there also is an heart quickened to the life of God, and the more fit for duty, both within and without. 2. The chief service of God is inward; and this inward stands especially in repentance, which first consisteth in the change of the evil habits and qualities of the soul, ere new be put in. For no man grafteth upon a rotten stock; nor puts new wine into old vessels. 3. A Christian man fetch surer evidence from hence of his reformation, then from any particular duty to the affirmative commandments of the moral law: and more soundly distinguisheth himself from an hypocrite. I separate not the parts of repentance, but divide the false from the sound by this rule: many a good Christian is behind hand in this work (and ever shall be, for no man is pure) and hardly forgoes someone or few old relics of Adam: and therefore look how much a man profiteth in this piece of religion, so much he groweth more truly religious. The use is, that they who have chosen the easier course of service, I mean to do good duties, do better tend that other part of christianity, which hath been less regarded by them; and that they travail in denying themselves, overcoming their passions, abstaining from, and crucifying their corrupt nature, where it is strongest in them, and so shall their religion prosper, and better beseem them. For though it be the harder part of the two, yet time bestowed therein, will countervail the labor most plentifully. And for a good man to be a debtor to any lust, is most unseemly, but to be a seruer, fulfiller, and obeyer thereof, and to have the weapons of sin still unmortified, and fighting in him against righteousness (as Paul speaks) is monstrous: Thus much of the Nazarite.
In this verse, the Angel telleth the office of the child that should be borne, to wit that when he should come to age fit for it, he should begin to deliver his people from the bondage of the Philistines. Wherein the Lord declareth his tender love and care of his people: who when they are oppressed and in tribulation, doth pity them, and thinketh even before, of easing and redressing their sorrows; whereby he would draw them to relenting for their sin, and to be ashamed of their provoking of him to punish them, and of the hardening of their hearts, by lying still in their offenses, without humbling themselves and crying to the Lord for mercy and deliverance. And if ye ask why he doth not as well take them out of their troubles, as well as he pitieth them therein, and why he suffered this people to lie in bondage so long to their enemies, till Samson grew up and was able to deliver them. I answer: he were willing and ready to do it, and much more, if it might be good for them; but that cannot be, while they still harbor and nourish their sins, but they would procure upon themselves greater vexation by continuing their wicked course, if the Lord should deliver them, before they repent for the same, as hath been often proved by the example of these Israelites, crying for ease, but never heard, till by repentance the Lord was grieved for their misery. So that God's suffering their oppressions to hold them under a long time, as this his people was by theirs, namely from the birth of Samson, till he came to man's estate, and after; it was not for that he taketh pleasure in afflicting his, (he professeth the contrary) but it is for that they relent not, neither cast themselves down before him, to draw compassion from him, by their lamenting after him. And therefore their long abiding under their tribulations, do argue exceeding hardness of heart in them, whereby they procure the same.
And whereas men cavil with God, and say they cannot bow their own hearts, nor force them to relent, God must soften them and break them, or else he is the author of their misery. I answer, they can bind heavy burdens upon his shoulders, which themselves will not take up with the least of their fingers. And that appeareth by the slight account they make hereof, and their dealing so carelessly in so weighty a matter. For although the Lord can pull out the stone of the heart (as the Prophet speaks) and make it an heart of flesh: yet if this were the thing they desired, they would first apply themselves to that grace of his, which is able to work this effect in them, and then put over and commend the blessing of their labor to God: which while they neglect to do, they have that within them which shall witness against them, to be the willful causes of their own desolation. The Lord is not bound to them, in the least respect, to minister the means of the word, in afflictions, benefits, examples, help by others, much less grace to be humbled and repent. Therefore in that they use none of these ordinances of his, to the wholesome ends to which they are appointed, the sin is theirs: he is guiltless, in that he hath offered them more fair, then themselves were willing to accept of. Never did the Lord leave any to himself, hardened and impenitent, who desired to profit under his doctrine and discipline. Therefore let men beware they ouerreach not themselves in their subtlety: for as bold as they are in speech here, yet when they come to answer the Lord face to face, they shall be dumb: and of their own mouths shall the Lord condemn them. To the which end more might be added, if the point came not so often to hand throughout this book, as oft as the relapses of the people are mentioned. See also the first branch of the doctrine upon the 7. 8. 9. verses of the former chapter. Thus much of the first part.
The second part of the Chapter.
NOw it followeth how the Angel appeared the second time, and that to them both, to wit, Manoah and his wife: and that was thus. She like a good wife went and told her husband, that such an one, some Prophet or man of God appeared to her, and told her of such a thing, and what she should do, but she said, she answered nothing to him again. Then Manoah besought the Lord, that he might come again, and he appeared again to the woman, who immediately went and called her husband, who finding the man of God in the field, asked of him, both of the former message, which he had brought to his wife, and also what they should do to the child, when it should be borne, and he answered him, even as he had before said to his wife.
Here the woman in her telling her husband of the messenger, describeth him thus: The favor of the man of God (saith she) that appeared to me, was (as an Angel of God) fearful; for so the Hebrew word is translated, which signifieth also wonderful: and so it is like she said and meant, though it be translated fearful. And to prevent all doubts and suspicions, further she telleth him, that neither she knew him, nor from whence he was, neither did he tell her his name. But this only he said to her, that she should bear a son, and she must abstain from wine, and eat no unclean thing, for the child should be a Nazarite from his birth unto his death.
But let us now peruse these verses throughout more fully. Touching that