Commentary on Judges, Sermon 63
THE SIXTIE THREE SERMON ON THE TENTH AND ELEVENTH CHAPTERS OF THE BOOKE OF IVDGES.
The third part of the Chapter.
Verſe 17. Then the children of Ammon were gathered together, and incamped in Gilead: and the children of Iſrael aſſembled themſelues together, and incamped in Mizpeh.
18. And the people and Princes of Gilead ſaid one to the other, What man is bee that will begin to fight againſt the children of Ammon? he ſhall be head ouer all the inhabitants of Gilead.
I In theſe two verſes, being the laſt of this Chapter, (to Verſ. 17. 18.paſſe from the repentance of the people of Iſrael, which I hauehave ſpoke of) it followeth now, as we may ſee, the Ammonites were not ſatisfied with vexing the people of God, as they had long done, but now they went about to put them to the ſword, and to take their cities and lands from them for their owne. But marke we this: the Lord ſo dealt with his people, and prouided ſo well for them, that they their enemies could neuer goe about it in better time in reſpect of the Iſraelites. For now they had turned to God by repentance, and he had receiued them into his fauor and protection: this cauſed the Lord now to ſtand with him, who before was againſt them, ſo that they did know they had his direction and help to go about to deliuer thēſelues out of their bondage and miſerie. The Ammonites, ſeeing Gilead was a goodly citie, and richly furniſhed, they laboured and determined firſt of all to deſtroy that: Iſrael was aſſembled in Mizpeh (while the other camped in Gilead) but that was too farre off from aiding the Giliadites their brethren, (who were then beſieged by thoſe Amonites.) Therefore as they were directed by God, they propounded betwixt themſelues, namely, the Princes to the people, that he who would begin the battell againſt the Ammonites, he ſhould be guide to them, and Iudge ouer them. And that they were led hereto by God, it may appeare by this, that the Lord raiſed vp thoſe that were Iudges ouer them, and after confirmed Iphtah in going againſt them.
The ſtory being thus laid foorth, I wil here ſtay a little, and ſay ſome thing Doct. verſ. 17.of them, both the Ammonites and Iſraelites. And firſt this: if the children of Ammon had gone about to take the cities and ground of the people of Iſrael into their hands and poſſeſſion, and oppreſſed them by warre, before Iſraels repentance, and turning to God, they might eaſily hauehave done it, for none of them durſt, or had any heart to reſiſt them, as appeareth in the ſtory: for they ſuffered them to oppreſſe them, till now in the laſt yeere eſpecially, they were ſore diſtreſſed and tormented by them. And beſides; they then had God alſo againſt them. But now after they ſought the Lord in the truth of their hearts; he was now with them, and they were heartned and imboldned to reſiſt, and ſtand againſt them, by the hope they had in him, as wee ſee they did manifeſtly declare. By the which wee may ſee how God keepeth Doct. out of verſ. 17. 18. Note.many euils and troubles from his deare ſeruants, till hee hath made them fit for them, and them able to goe vnderunder them: whereas if they had come vponupon them before, they had been vtterly ouerwhelmed by them. For as he turneth many afflictions away from them altogether, which they ſaw not how they could auoide, euen ſo hee deferreth many, ſo that they ſhall not touch them, till he hath ſtrengthened their ſhoulders, and put courage into their hearts, and ſo made them able to beare them. And yet he leaueth them not vnexerciſed with one or other more ſmall and eaſie, as he ſeeth it profitable for them, and that they are fit to beare them.
But if any of vsus well conſider it, we ſhall find that his goodnes hath herein exceeded toward vsus, and who can chooſe but ſee it, that at his firſt inlightning of vsus by faith, when wee were weake, and might eaſily hauehave been diſmaide, hee hath kept many of our ſinnes from our ſight, when by thoſe which we ſaw we were hardly kept from deſpaire, and ſundry troubles alſo; which if they had appeared to vsus, when as yet wee were nothing able to heare of them, much leſſe to beare them, they would hauehave ſwallowed vsus vp, Note.and hauehave driuen vsus to vtter deſperation. And as this is true, we vnderſtand it of our firſt conuerſion, or after; euen ſo is it alſo with vsus throughout our whole life. He ſpareth vsus, to the end we may be better incouraged to ſerue him faithfully in that which we know, that ſo afterward we may be fit to ſee more, both of our ſinnes, and alſo to take part of the afflictions which abide vsus. Euen as wee vſe our children tenderly, while they bee young, but after they be growne vp, we ſet them to worke, and ſhew them that they muſt labour, and ſuffer ſome hardneſſe, they being now better able to goe vnderunder it.
Thus did the Lord cal backe Saul from the purſuit of Dauid, when it was 1. Sam. 23. 27.likely that he could not hauehave eſcaped his hands if he had been let alone. So when Naſhaſh the King of Ammon might eaſily hauehave deſtroyed the Giliadites at the firſt onſet, while they were vnarmed: the Lord ſtopt him, and cauſed him to hearken to a needleſſe condition, whereby the time being 1. Sam. 10.protracted, they had helpe ſent them in the meane ſeaſon, and ouerthrew them. In this kind of dealing the Lord reſembles a friendly perſon, who ſpying a furious enemy comming fiercely with weapon againſt his neighbour, vnarmed and vnprouided to meet him, ſtayeth the rage of the one, till the other hauehave got himſelfe arm or fit to encounter him, or may eſcape his hands, or when hee hath done ſo, he commits them together, knowing that the innocent partie hauing the better cauſe, will eaſily foile the doer of wrong. Thus the Lord often doth, although when he ſeeth his time, he can alſo either quite diuert the enemy, as he did the King of Aſhur from comming againſt weake Ieruſalem: or elſe take his peoples part (as Moſes did the Iſraelites Exod. 2. 12.againſt the Egyptian) and fight for them while they ſtand ſtill and looke on. So he did to Pharao and Zenacherib. Now when the Lord reſerues his people till ſuch a time of ſtrength and courage, not ſuffering (as I may ſo ſay) the Canaanites to come vponupon his people, (being weake through their late circumciſion) it is a greater fauour, then if he remoued their triall wholly from them: for in this, they hauehave onelyonly proofe of Gods goodneſſe: but in the other, they hauehave (beſide that) a triall of their faith and grace more precious then gold; which triumpheth, hauing got the victory ouer the enemy, whether ſpirituall or earthly. Thomas Bilney a godly man, during his impriſonment, had a ſtrong aſſault giuen him by his owne fleſh againſt the paine of the fire, which he feared he ſhould not be able to endure. And who knoweth what he would hauehave done, if the triall had been hotteſt, when hee was weakeſt? But the Lord ſo ſuited the time, that when fire was put to him, he that feared the foile, of weake became ſtrong (Heb. 11.) and ouercame Heb. 11. 34.the fire, by yeelding his whole body to waſt it, whereas his finger could not before abide the candle. It is a great grace therefore to beleeue, that (as the Apoſtle implieth) God wil keepe from vsus ſuch afflictions as we are not fit to 1. Cor. 10. 13 Note.honour him in, but liker to be ouercome of our corruption, and betray our cauſe. If any obiect the foiles of diuers ſeruants of God, preuented and taken vnawares by ſtrong trials, as Cranmer in the firſt aſſault of his enemies forced to yeeld to that which he ought not, &c. Let ſuch know, God hath a diuers end of a diuers method: and teacheth men humbleneſſe, and knowledge of themſelues by ſuch aſſaults as they cannot anſwer, to the end that they may be abler for thoſe trials afterward, hauing renounced themſelues, and got firmer hold vponupon the alſufficiencie of God, without whoſe protection Note.they are weake, as other men. Now then let men beware how they abuſe this dealing of God to their owne hurt. For ſeeing God by this holding off, and forbearing of trials which wee could not beare, doth require both exceeding thanks, vponupon ſerious recording of this manner of his dealing with vsus from time to time: as alſo a growing daily in ſtrength to ſuffer greater troubles hereafter, (a grace not common:) how groſſely do they inuert Note.and abuſe this purpoſe of God, who make no other vſe of his ſparing and dandling them in the lap and armes, but to weare out the feare or expectation of affliction altogether? whereby the longer they are free, the weaker they are to ſuffer? What difference in this point, will ye make betwixt theſe and ſuch, as to whom affliction is euer vnwelcome and intolerable? I meane the vngodly? Let all Chriſtians beware (therefore) of this ſoftneſſe and tenderneſſe.
Furthermore, we hauehave heard in the ſeuenth & eighth verſe, that the Philiſtims Doct. 2. Verſ. 17. 18.and the Ammonites ſore vexed Iſrael eighteene yeeres: and in all that time they neuer durſt take vp weapon againſt them, vntill they repented; but then they began with good courage to reſiſt them, and aſſembled themſelues againſt them. By the which, it may be noted, what liberty and courage true repentance bringeth with it. The reaſon is this: when men in their conſcience ſee, that they hauehave dealt trecherouſly with God, and hauehave nouriſhed and followed the deſires of their owne hearts, contrary to that they knew they ſhould hauehave done, they hauehave no hope in him at ſuch times, neither feele any heart or ſtrength in themſelues to deale againſt their enemies either ghoſtly or bodily.
This is that plague that God threatneth in Leuiticus, that his people Leuit. 26. 17.ſhould not be able to ſtand before their enemies, if they ſinned againſt him: and in the fifth Chapter of this booke, it is ſaid, when Iſrael had prouoked Iudges 5. 8.the Lord, there was no heart in them to ſtand againſt thoſe that held them in bondage. So that wee ſee, how ſinne diſguiſeth men, and how prepoſterouſly it cauſeth things to goe with them, when they are inchanted and carried away with the allurements and pleaſures of it. Which prooueth the contrary to be true, to wit, that the ſeruice of God is perfit freedome: and that it is faith and godlineſſe which onelyonly giuegive courage and boldneſſe as to a Lyon by well doing. And ſeeing it cannot be denied, that no bondage is like this to be bondmen to our luſts, let all looke to receiue from God both reward and puniſhment in this life, and hereafter accordingly as in their liues they hauehave ſought either of both. See Iudges 5. 8. and the notes vponupon it.
This order that the people tooke for the chooſing of their Gouernour, Doct. 3. verſe 17. 18.was by the Lords direction, as we may after ſee by his confirming it, in ſending his ſpirit vponupon Iphtah: He did it as by an outward incouragement, to ſtirre them vp to fight againſt their enemies. Euen as he did the like by Caleb: who incouraged the people by the like meanes in ſuch a like caſe, ſaying, in a difficultie of winning a Citie, Hee that taketh it, to him will I giuegive Iudges 1. 12.Achſah my daughter to wife: which though the people ought to hauehave done, I meane, to fight againſt Gods enemies for his commandements ſake onelyonly, yet they had neede of ſpurres, and were the better drawne on by ſuch incouragements. Euen as Magiſtrates and Miniſters owe duty of conſcience to God in their place to beate downe ſinne, and aduance the Goſpell: but yet they are the better heartned thereto, when both ſorts are incouraged by the high Magiſtrate, and the Miniſter beſide, by the readineſſe of the people to their dutie. And ſo eueryevery other in his place ſhall be better ſet forward in well doing, by temporary incouragements, though Gods commandement be the ſtrongeſt motiue. So husbands and wiues ſhould liue kindly together by bond and promiſe each to other for conſcience ſake; but yet they doe this much better, when each reſpecteth the other, by yeelding mutually that which they owe each … other.
THE ELEVENTH CHAPTER OF THE Booke of Iudges.
Verſ. 1. Then Gilead begat Iphtah: and Iphtah the Gileadite was a valiant man, but the ſonne of an harlot.
2. And Gileads wife bare him ſonnes, and when the womans children were come to age, they thruſt out Iphtah, and ſaid to him, Thou ſhalt not inherit in our fathers houſe: for thou art the ſonne of a ſtrange woman.
3. Then Iphtah fled from his brethren, and dwelt in the land of Tob; and there gathered to Iphtah idle fellowes, and went out with him.
IN this Chapter the perſon is mentioned, who ſhould goe before the people The ſumme and parts 4.of Iſrael in the warre againſt Ammon. And the ſumme of this Chapter with the parts (which are foure) is here further ſet downe to be this. Firſt, the calling of Iphtah is mentioned vntounto the 12. verſe. The ſecond part is, how he ſeekes to appeaſe the Ammonits by meſſengers, moouing them by reaſons to deſiſt from warre, but all in vaine, to verſ. 29. The third part containeth the ouerthrow of the Ammonites by Iphtah to verſ. 36. The fourth ſheweth what fell out after; and particularly how hee performed his vow which he had made to God (if he might get the victory) in verſ. 32. and this is to the end of the Chapter.
Now to come to the firſt part, before Iphtah became their Guide and The firſt part.Captaine, it is ſhewed how vnlikely it was that he ſhould be ſo: therefore he is deſcribed in the firſt verſe, to hauehave been the ſonne of an harlot; who (ordinarily) might be admitted to no ſuch place. In the ſecond and third verſe it is ſhewed how his brethren did therefore (whether through pride and ſcorne or emulation or both) expell him out of their fathers houſe, ſo that he was faine to flie into another land, and ſomuch the more hee was vnlike to be gouernour. And yet God ſo brought it to paſſe by his prouidence, that the Princes of Gilead, euen ſuch as had driuen him away, were conſtrained to ſend for him againe, euen him among all other, (whom they had baniſhed from their fellowſhip,) to bee their guide, according to their decree made in the former Chapter, to wit, ſeeing he had of all other begun warre with the Ammonites: and ſo vponupon agreement betwixt him and them, hee yeelded to them, and the Lord ouer-ruling the action he was elected Iudge ouer them, and this to the 12. verſe.
Now of theſe more particularly, as they lie in order. And firſt how he is deſcribed, namely, in theſe two points. One, that hee was the ſon of an harlot, The firſt verſe.being the ſonne of Gilead. the other, that he was yet a valiant man, and of great courage, and fit for warre. So that by the firſt he was baſely accounted of, as he was baſe borne; by the laſt, he came to good eſtimation and credit among men, as he well deſerued.
For the firſt, whereas Gilead, the father of Iphtah tooke to him an harlot beſide his lawfull wife, we ſee, he did not obey the commandement of the Lord in Deuteronomy, to wit, that there ſhould be no whore in Iſrael. And Deut. 23. 2.if it be demanded, why God forbad ſuch as were borne in baſtardie to enter into the congregation of the Lord, that is, to beare any office in the Church, it was not forbidden, for that the man ſo borne was worſe then others but that the people might know, how greatly God abhorred whoredome, and this was but a iudiciall conſtitution appertaining to the Iewes. And in that Iphtah ſo borne, was yet ſet in authoritie ouer the people, (which thing God forbad) we muſt know, that hee made not that law to himſelfe, but for the Iewes, that it ſhould not be lawfull for them to preferre any ſuch, but as for himſelfe, who hath authoritie to call him into queſtion for that which hee doth.
Now for inſtruction, we ſee here by this that Iphtah was begotten of an Doct. verſ. 1.harlot, that the law of God (forbidding that there ſhould bee any whore in Iſrael) was not obeyed, euen as before wee hauehave heard of Gedeon his concubine: whereby we ſee, how little Gods law is, and hath been regarded in all ages of many, whether this one law, or what other of his ſoeuer wee vnderſtand it of. As for this, of and againſt whoredome, that it was neuer more common then in this age, woful experience proues it to be too true, ſo that there want now no ſuch offenders more then in former times: I may truly ſay, in number they farre exceed them, as if the antiquitie of corrupt example in this kinde, were enough to licenſe men to continue it ſtill. And ſo it is in all other kindes of ſinne, verifying to the full the Apoſtles prophecie to Timothy, that in the latter daies ſhall come perilous times: for men ſhall be 2. Tim. 3. 1.louers of themſelues, couetous, proud, boaſters, and infected with diuers other ſinnes. And for this cauſe commeth the wrath of God vponupon the children of diſobedience: and no marueile that wee hauehave many plagues, ſeeing God is not obeyed almoſt in any thing. And ſo may eueryevery one particularly ſay to himſelfe, as he is moſt obedient, ſo ſhall his bleſſing be. And as this ſin in any man had been bad enough, ſo in Gilead a great man, and who ſhould hauehave puniſht it in others rather, (being the father of a familie) what a reproch was it? Euen as in Dauid, in Sampſon, in Iuda, and in Reuben. For alas, when a meane perſon ſees the commandement of God to be of no greater force, then that eueryevery great man is bold to diſpenſe with it, he growes to thinke it but a ſcare-crow, and ſaith boldly (as the ſtrumpet in the Prouerbs) Tuſh, tis but a trick of truth. But for ſuch tricks of youth the Lord in wrath deſtroyed 24. thouſand of Iſrael. Yea when the great enemie of the Church Balaam being fruſtrate of his curſed attempt againſt Iſrael, (for they are curſed Numb. 24. 9.who can finde in their heart to curſe Gods people) ſought how to bring an equiualent plague vponupon the Congregation, he could inuent no more fit and miſchieuous a plot, then to intice them to vncleanneſſe with the Moabitiſh women, and to Idolatrie with their heatheniſh gods. Therefore how great a iudgement of God hangs ouer this land for the luſt of the eye, (a maine branch whereof is filthines) and the vnlimitted luſt of all ſorts, (eſpecially in places of darkneſſe) wee can more eaſily coniecture, then perſwade them that are guiltie, to redreſſe it. Oh it is lamentable that ſuch ſpots of our Note.aſſemblies are ſuffered boldly to ſpit in the face of modeſtie, and to hold vp their heads aloft, as hauing the better end of the ſtaffe, I meane greater aduantage againſt their accuſers (commonly) then they againſt them. How ſhould this moue vsus to ſue to the Lord, that ſuch ſhould be noted and ſhamed for inordinate perſons, that the reſt may blanke and feare by their example, and ſo the anger of the Lord be ſtaied, as once it was by the zeale of Phiniees, for the Lords cauſe, thruſting thorow Zimri and Cozbi for their Numb. 25. 8.ſhamefull abomination. So ſhould the word preached be more forcible, when the tranſgreſſors ſhould ſee the price of their boldnes; and ſo ſhould the law of the Magiſtrate take better effect, and not become ridiculous. And ſo ſhould not we feare that plague which Iehu denounceth vponupon Iehoram (ſaying, What peace?) ſeeing the abominations and whoredomes of 2. King. 9. 22.thy mother Iezabel are ſtill in great number. Of which I ſay the leſſe, becauſe I hauehave noted it as the fruite of all ſinne as well as this, in the former parts of this booke. OnelyOnly I ſay, if the vngodly ſort will not take the Lords bridle to reſtraine their fleſh from this lewd courſe, (for adulteries, as our Sauiour notes, are the breakings out of the filthie heart, euen as the ſores and ſcabs Note.of the body are the fruites of a corrupted blood) then let the people of God learne this dutie, euen to poſſeſſe their veſſels in holineſſe, to keepe themſelues vnſpotted and pure, and to preſerue their bodies and ſpirits in chaſtnes, except they wil make of the temple of the holy Ghoſt, a ſtie of vncleane and loathſome luſt, fit to driue the ſpirit of God away. And otherwiſe the Lord ſhall ſet a marke vponupon them, worſe then the brand of a theeſe, euen a marke of infamie, which I dare not promiſe that repentance it ſelfe ſhall quite waſh off, while they liue, but that the ſtaine ſhall ſtill continue. For this ſinne is of a ſcarlet dye, as Dauid ſpeakes, Pſal. 51.Pſal. 51. 2.
Now to end this verſe, by that it is ſaid that Iphtah was a valiant man, we The re…ant of verſe 1.muſt know that in thoſe times of warre, courage and valiantnes was a gift much ſet by and of good vſe. So that though he had a blemiſh vponupon him in that he was the ſonne of an harlot, (which was not his ſinne) yet the Lord couered it (as I may ſay) with this excellent gift of fortitude, that made him much deſired. It was a croſſe to him (all may ſee) that hee was thus abaſed, and yet if he had not been vnderunder that, or ſome other ſuch chaſtizement, it had been like he ſhould hauehave been a worſe man, and in greater danger. For ſuch blemiſhes in the body, are occaſions through Gods worke, to turne the Doct. 2.minde to better matters, and to bring it in louelove with them, and to hold from the partie greater troubles thereby.
As we reade of Mephiboſheth, Ionathans young ſonne, that he being lame 2. Sam 9. 3. 2. Sam. 2 9.on his feete, could not reſiſt Dauid, as Iſhboſheth his vncle did, (to his great toyle and little preuailing) but liued peaceably in the Kings fauour and fed at his table: and how could he hauehave been in better ſtate? whereas if he had enioyed his limmes at libertie, it is hard to ſay whether hee would not hauehave been ſtirring, and taking part with Iſhboſheth to his owne ouerthrow: which had bin very like to hauehave befalne him, whē Abner forſook him, if he had not bin preuented by violent death. Thus doth the Lord (as Paul ſpeaks) clothe 1. Cor. 12. 23.the more vnſeemly parts with moſt honour. And in our experience many worthie men for their excellent parts (both in Church and Commonwealth) hauehave yet had their deformities. One among the reſt of late and godly memory, Maſter Perkins that worthy inſtrument, being lame of his hand, teſtified often, that his defect was the occaſion of his training vp to learning: as being vnfit thereby for other employment. Wherein Gods admirable prouidence appeared, in making him lame, that his blemiſh might be an occaſion of doing good to the Church. Indeed the common ſpeech is, that Nature noteth ſome men, for their ſiniſter and notorious qualities: (by how much the rather all ſuch had need pray much and vſe good meanes to rectifie and perfect their inner man, and purge out their corruption, leſt this imputation be iuſtly caſt vponupon them) but wee muſt know that God hath a further ſtroke then Nature, and laieth his hand vponupon many, that hee might be glorified by them, and ſhew his workes on them, as (in a ſenſe ſomewhat diuers) our Sauiour ſpeakes of the blind man, Ioh. 9 So that ſuch as are notable Ioh. 9. 3.for their grace and gifts, as the other are notorious. Naturally we pitie ſuch as are deafe, lame, blinde, and we doe well, (for it is the part of a curſed Cham to deride ſuch) but the Lord oft turnes pitie into admiration, yea and condemnes by ſuch, the ſhamefull vnthankfulnes of them who hauehave no bodily blemiſhes, but inwardly are tainted with all that naught is. God had done his part (to vſe the phraſe) one way to Abſolon, who had not a wemme from top to toe, but who had a more diſguiſed ſoule then that faire bodie carried within it? Euen as we ſee, the compleatnes of many a mans perſon, drawes by degrees to the halter: many a womans beautie makes her a ſtrumpet. Whether then of the two is more to be deſired, a copper ring with a precious Iewell ſet in it, or a golden with a common peble?
While many children hauehave their parents liuing with them, (who are their glorie) how bold, ſawcie, and lewdly diſpoſed are they, ſo that they were better vnborne. And other in the meane while, being depriued of their parents, which chaſtizement is nothing vnferiour to a blemiſh or ſcarre; how hauehave they been driuen to liue vnderunder good gouernment, and in good order?
For vſe hereof, let vsus not wonder, though the Lord mixe troubles with bleſſings, and (as I may ſay) blemiſhes with beauties, wants with perfections. Paul lifted vp to the third heauen, was not ſo ſafe as being buffeted. A little 2. Cor. 12. 7.abaſement may preuent the greateſt of all, yea I ſay, that ſome chaſtizement laid vponupon vsus by the Lord, doth keepe vsus oft times from periſhing in the 1. Cor. 11. 32.world, and ſo ſickneſſe and pouertie doe take heart from ſinning, whereas health and wealth imbolden thereto. Therefore if thine affliction come from the Lord, (I meane when no apparent cauſe of thy drawing it on thy ſelfe can be ſeene, and ſo as thou ſuffereſt not for euill dealing) waite for ſome ſpeciall good to come thereby vntounto thee, and to that end, labour to make vſe of it.
And if it bee an hindering of thy bodily commoditie by loſſe, diſeaſe, Note.paine, and ſuch like, looke that it be to the benefit of thy ſoule, and that thou hauehave a rich and large ſupplie that way, for ſo the Lord is wont to deale with his: and that to the end they may ſee cauſe to ſay as Dauid did, it is good for vsus that we hauehave been afflicted. It was ſometime the ſpeech of a vertuous Pſal. 119. 71.and religious gentlewoman, well exerciſed in Gods nurture, that if there had falne to her any hard trouble, and heauy croſſe, (as there did many) ſhe did confidently looke for ſome great bleſſing more then ordinarie, which was for the moſt part ſome addition of new grace, or a quickning of the old. And Saint Paul ſaith the ſame in other words, that as God ſendeth our afflictions Rom. 8. 28. Note.for our good, euen ſo we ſhould looke for them to be to vsus; which if we did they ſhould not be ſo vnwelcome to vsus as now they be, nor ſo diſcontentedly borne and gone vnderunder, as commonly and for the moſt part they are.
For the blemiſh of his baſtardie, wee heard how his brethren thruſt him Verſ. 2.out, which was an vniuſt and cruell dealing with him. For what had hee done? and as for their fathers ſhame which they raiſed therby, they ought to hauehave couered it, as they had bin able, rather then to hauehave reuiued it. And who ſeeth not that the ſonne for his part had ſorrow enough in that he was ſo branded with diſgrace for it, ſo that there was ſmal cauſe that his brethren ſhould adde more affliction vntounto it.
By the ſhamefull fact of them, here we are taught to beware that wee doe Doct.not deſpiſe any in their affliction, being baſe, meane and contemptible for the ſame commonly in the world, and eſpecially if there bee any good parts and gifts of God in them, whereby they may bee like to bee profitable to Church or Common-wealth. Yea and without reſpect of this alſo, for becauſe Chriſt died for them and they are our brethren. For we are taught of God how to carrie our ſelues toward thē, though the wicked will be taught by nothing. We learne in the Pſalme, that he is happie that iudgeth wiſely Pſal. 41. 1.of the afflicted, and that wee ſhould pitie them, and mourne with them that mourne. And in ſuch caſes it were our wiſedome to put the caſe, and ſuppoſe; what if ſuch affliction and abaſement were caſt vponupon our ſelues, would we not deſire to be pitied and regarded? And beſides this, we hauehave learned, that iudgement ſhall be to the hard hearted and mercileſſe, and that without Iames 2. 13.merciemercy. And therefore to adde ſorrow to their bands, who are alreadie wrapped deeply therein, as it is a great ſinne, ſo it threatens to the committers, that they ſhall not goe vnpuniſhed, but receiue the like meaſure themſelues at Gods hands for their ſo doing. And ſometime they ſuffer the like diſgrace and harme at their hands to whom they offered the iniurie. For when God lifteth vp their heads out of aduerſitie, whom they hauehave abuſed and done the wrong vntounto, (though they thought that they being once downe, ſhould no more get vp againe and recouer) they take ſtomacke and reuenge the iniury that was done them much more eagerly. As Ioſeph might hauehave done to his brethren, (their owne conſciences being witneſſes, when he was aduanced) for their vnnaturall dealing with him in his meane eſtate, and would moſt certainly hauehave done ſo indeed, if the feare of God had not Gen 50. 17.ſtaied him.
But although there were no feare of any ſuch reuenge to come by pitileſſe dealing with others; yet this were enough to diſſwade a true Chriſtian from it, yea and from any hard meaſure offering to any brother liuing by him, how meane ſoeuer; that (beſide other inconueniences) by ſo doing, hee ſhould bring himſelfe into an hard conceit with him, and ſo hee ſhould neuer after bee able to doe him good by counſell and good inſtruction, exhortation, or comfort, as the other ſhould ſtand in need of it. And that hope no ſeruant of God ſhould loſe, (eſpecially the Miniſter, it being Note.ſo precious a thing to helpe ſaue a ſoule) to wit, to harden the heart of the meaneſt againſt him by vnchriſtian handling of him, that he ſhould therefore refuſe to take any good by him afterward. And yet I do not for all this, ſay, that we muſt tolerate and winke at any in their ſinnes and euils.
In great perſons ſometimes crueltie and wrong is ſhrouded vnderunder the name of policy. For when as (according to the rule of their maſter Machiauel) they ſeeke to bring vnderunder and diſcredit their corriuals and men of equall worthineſſe, or it may be (better then themſelues) they practiſe this principle, When he is going, downe with him; if he riſe vp after he be ſunke, if he be comming vp the hill againe whence he is fallen, ſinke him againe, thruſt him backward, tread vponupon him, that hee get vp no more. Thus dealt Daniels aduerſaries in the Court of Darius: Thus dealt the enemies of Dauid in Sauls Court. And there be many petie and lower kinds of this iniurie among inferiours: as when the heire of the deceaſed or inteſtate partie (hauing the ſtroke in his hand) defraudeth both mother and brethren of their inheritance and portion, dominering ouer them, and driuing them to vnequall conditions, or elſe to endleſſe and bootleſſe ſuites. So the like may be ſaid, when men mocke others euen for their affliction, (which ſecretly vpbraideth them of it ſelfe) as crookednes, blindnes, &c. of which more (God willing) ſhall bee ſaid hereafter in his due place. In the meane time, let theſe conſider the reward of mocking ſuch, in the example of thoſe Bethelites, 2. King. 2. (being but children) and of thoſe Philiſtims how they ſmarted, 2. King. 2. 23.that made Sampſon their may-game (and yet but Heathens) what ſhall be the portion of Chriſtians, and men of diſcretion then thinke we?
The law had dealt ſeuerely againſt Iphtah, thruſting him out of the publique place of worſhip: But theſe thought that not enough, except they draue him alſo out of the number of the people of God amōg Meſhec and Kedar, I meane Infidels. Let Dauid ſpeake what a bitter puniſhment this is: who ſaith to Saul, Curſed be they who hauehave caſt me out from the inheritāce 1. Sam. 26. 29.of the Lord. To returne therfore, woe be to him that curſeth the innocent: but double woe to him that addeth affliction to the Lords affliction. If Iſhmael were curſed for mocking Izhak: doubly accurſed were thoſe Babylonians, Gen. 21. 9. 10.who ſeeing Ieruſalems ruine, cried, Downe with it, downe with Pſal. 137. 7.it, race it to the ground. As haileſtones vponupon the ripe eares of corne are vnſeaſonable: and as the putting out of that mans eye who hath but one, that ſo he may be vtterly blinde, is cruell: ſo is the adding of ſorrow to the heauie hearted. This cauſed the Lord to make this law to the Iewes: Grieue not the ſtranger: it is enough for him that he is from his place, and euen that Exod. 22. 21.alone makes him ſad in heart. Let the rule of the Apoſtle conclude this: Reioyce with them that reioyce, and weepe with them that weepe: remembring thy ſelfe, and doing as thou wouldeſt hauehave others do to thee. For who ſeeing his neighbours houſe on fire in one place, wil take ſome of the brands Rom. 12. 15.and ſet it on fire in other places that it may be quite deſtroyed?
Now followeth the third verſe, wherein wee ſee, that by his brethrens Verſe 3.hard dealing with him, he was faine to flie whither he could for ſhelter, euen thither among ſtrangers, where he might hauehave miſcaried altogether, if God had not greatly regarded him. Whereby wee may ſee, that the iniurie and oppreſſion of ſome cauſeth the innocent to vndergoe much hardneſſe. A thing that may long enough be complained of, before any one of many ſo offending, will amend it. Great cries and complaints are heard eueryevery where of the inferiours and vnderlings, what wrong and hard meaſure is offered them by the mightie, or ſuch as hauehave power ouer them, as pitileſſe Land-lords, and ſuch as hauehave men at aduantage, who when they are put to their ſhifts for money, make them take it vp on conditions that vndoe them, with ſuch exactions as they were as good flea the skinne from their bodies. So vngodly parents, who labouring to raiſe ſome one of their children, and caſting off the reſt, compell them to ſeeke their fortunes (as they prophanely ſpeake) and driue them to extremities. Alſo ſtepfathers and mothers, and cruell maſters and dames, may be reckoned here among many doers of iniury, for I can giuegive but two or three inſtances among many, leſt I ſhould bee tedious; let the reſt in other kinds be conſidered by theſe. Theſe with cruell dealing, as depriuing them of neceſſaries, and laying heauy burthens vponupon them, cauſe the poore orphans and vnderlings to runne away, as Eſau did Iacob, and being ſhiftleſſe, to ſtarue or miſcarrie. And euen ſuch is the dealing of the reſt, who are cruell and void of merciemercy. Let them take warning: for if the poore and oppreſſed crie in the eares of the Lord, they ſhall bee heard, and ſhall pay to the full, for the iniury which they hauehave offered. I would be loth to do the leaſt wrong; for God will make it come againſt him that ſhal be bold thus to prouoke him, and grieue his neighbour, when it ſhall ſting as a Serpent, and be deadly vnwelcome.
It were a wiſe part for a man to iudge of his ſinne, as he iudgeth of the many dangerous effects that follow vponupon it. But who ſeeth it an abſurd vnſeemely thing in the wealthy, to play the Lords and controllers ouer the baſer and poorer ſort? Not being content to make them their drudges and ſlaues to doe their meaneſt workes: but both in word and deed taking liberty to vſurpe ouer them, as if they had been only made for them to crow ouer? Sometimes rating them with reproches, nick-names, vpbraiding them by their pouerty, (which is to deſpiſe their maker) other whiles making a pray of them, and racking them for the poore commodities they buy, whereas yet for their worke, they will driue them to the loweſt wages that may be, as hard as times are, and all things deare and chargeable, which the poore ſtandeth in need. But now when the worme troden vponupon, turneth againe, and draweth out the onelyonly weapon it hath, the tongue I meane, to reuile and raile moſt diſdainefully vponupon the rich, for their miſfortunes and oppreſſion, then I ſay eueryevery wealthy perſon can ſay, this is odious. And ſo it is indeed: but was not their dealing as bad which prouoked them? They doe badly, but by them God will teach the wealthy how to conſider wiſelie of the eſtate of the poore. Therefore when men being exaſperate, turne to ſhifting, eueryevery man can ſpeake againſt them: but who conſiders the greatneſſe of their ſinne who vrge them? The law of neceſſitie (we know) is hard to vndergoe. And when theſe ſhifters turne vponupon their oppreſſors, not only with tongue, but with hand alſo, reioycing in ſtealing and purloyning from them, doe not then all crie out and complaine of the dammage they ſuſtained? And yet their ſtealing was cauſed by the others robbery: onelyonly the one being a rich theefe ſtole openly, the other for feare in ſecret: and defends himſelfe by this, That he hath but robbed him, that firſt ſtole from himſelfe. Indeed it is Gods mercy, that (oppreſſion of the poore being ſo riſe, as who ſeeth not that all the gripings wherewith one rich perſon oppreſſeth another, are in the vpſhot wrecked vponupon the pooreſt, who can worſt make his part good?) that there is ſo little harme done in this kind: and in great part the cauſe is in the good gouernment ciuill which reſtraineth ſuch. But if we ſhould reade or heare of the diſorders of other places (wanting ſetled order and execution of law) it would amaze vsus, and teach vsus to practiſe that equitie and moderation of mind towards our inferiors, which might preuent ſuch ill meaſure at their hands, or rather Gods hand who will reuenge it.
For all this hardneſſe that Iphtah ſuſtained at their hands, yet this is worth the noting, that God prouided for him in a ſtrange countrie, where he was able to maintaine diuers that reſorted to him, and to frame them to fight againſt the enemies of God. And thus the Scripture is verified, that when Doct. 2. verſ. 3.father and mother forſake, the Lord taketh vp. As he dealt with Ioſeph, Heſter, Mordecay, and many others. And this protection of his, if it reached only to the maintaining of ſuch needy and diſtreſſed perſons in their bodily neceſſities, and temporary ſorrowes, it were much: but to bring them alſo Note.into fauour with himſelfe, that in ſo wicked a world they may bee weaned from the defilements of it, and that in better ſort then many thouſands, who hauehave father and mother to bring them vp, this is no leſſe then admirable. Oh therefore what madneſſe is there in them, and how are they to be pitied, who in the multiplicitie of dangers and miſeries that ſwarme eueryevery where, cling not nor cleaue neerevnder Gods wing, where only ſafetie is to be found and enioyed? And yet where they ſeeke it any other way, they hauehave got that which will not ſtand by them, if they get any thing, and yet their account is to come.
Now although this be a priueledge of the faithfull, onelyonly to hauehave God their prouider for, and vpholder, yet eueryevery hang-by catcheth the ſpeech by the end, and ſaith, I hope God will prouide for me aſwell as he hath done, &c. Wheras yet, neither hauehave they any faith to beleeue it, nor grace to beare their croſſe, when they fall into any vnlooked for extremitie: no, nor yet applie themſelues vntounto any ſuch meanes (as through Gods bleſſing) may giuegive hope of ſufficiencie. How can a man ſhift and vſe bad courſes to maintaine himſelfe, and yet (in truth) ſay, he beleeues God will prouide? For firſt he beleeues no further then he ſees how he can bring his deſire to paſſe, (which is not faith) and (which is worſe) he vſes vnlawfull meanes, whereas God makes no promiſe, but to the obeyer of his commandement, but curſeth wicked practizes. Iphtah here was prouided for: But how? Firſt, God gaue him a gift of valour aboue others, and then taught him how to ſet his gift on worke to good purpoſe, and ſo (beleeuing that God would not be wanting) he obtained the fruit of his labour. Now this is not the courſe which all ſuch take, as yet with great confidence will profeſſe. They doubt not, but God will feede them, hauing giuen them a mouth, and clothe them, hauing giuen them a body, yea and ſaue them too, ſeeing bee hath made them. Theſe hopes are blind hopes, neither is faith the parent of them, nor contentation and thanks the fruite of them, when they enioy their deſires, much leſſe patience and depending vponupon God, when they are fruſtrate, as often they are.
In this verſe a further thing then wee hauehave yet heard, is laid out. For by More in verſ. 3.Gods prouidence, Iphtah had ſet theſe men that reſorted to him, who were needie, hee had, I ſay, ſet them againſt the Ammonites, and they carried away from them what they could get. And in the meane while, they warring againſt Iſrael, and namely Gilead, a great and wealthie citie, the Princes of Gilead had agreed among themſelues with the people, that hee who firſt began warre with the Ammonites, ſhould be their Captaine and guide to rule ouer them. And thus it came to paſſe, that they ſent for him, I meane Iphtah, to intertaine him for their Captaine, whom before they had caſt out from among them as hath been ſaid.
Now here in the end of the third verſe, where it is ſaid, that hee vſed the Doct. 2. verſ. 3.ſeruice of certaine wandering fellowes, who (it appeares) had no dwelling place conſtant, and ſet them on worke againſt Gods enemies, (for how could they hauehave been better employed?) as Dauid alſo did: we learne that 1. Sam. 25. 7.ſuch as are idle, needy and without imployment, ſhould▪ brought by the wiſdome and godly care of men, as the Magiſtrate …, and ranged within compaſſe, vntounto ſome worke profitable, and to the maintaining of themſelues, and putting them out of their idle courſe. For ſuch vagrant perſons waite but to doe miſchiefe.
So then, theſe are neither to be caſt off altogether for their bad qualities, (but pitied and relieued in their miſery) nor yet too much nouriſhed and harboured in houſes or townes, but (by them that are religious, and make conſcience themſelues of ſpending their time) whether Gentlemen (who entertaine many into their houſes that are ſhiftleſſe when they are out of office) or others, and their gift that is in any of them, as of wit, courage, or skill, &c. is to be wiſely directed to the fitteſt and moſt profitable obiect, leſt it breake out to outrage, being not gouerned. And this being done be times? labour and exerciſe (by habit and vſe) will be more welcome then idlenes, beſides the cutting off of much ſinne, both againſt God and man. Whereas for the want of this prouident care, wee ſee that many growing vp to mans eſtate, in the practiſe of leaudneſſe and licentiouſneſſe, waxe impudent and incorrigible, filling the Church with noyſome example and offence, and the Common-wealth with theft and beggery. But I will not repeate that which I hauehave ſaid of this before, chap. 9. 3.
Much good hath been done of late yeeres to diminiſh the number of ſuch, and to cut them off from a rogueiſh life, by enioyning them to labor: and if it were not croſſed, I meane this good order, by the fooliſh pity of ſome, who incourage them to continue this begging and idle life, by giuing reliefe to them, rather then to the needy that dwell by them; much more good might yet be enioyed thereby. And further, they who take ſuch into their ſeruice, or being able, ought ſo to doe, when there is cauſe, if they would inſtruct them, and rule and looke to them carefully, as Iphtah and Dauid did, wee ſhould not hauehave ſuch diſorders, and outrage in Church and Common-wealth as we hauehave: neither ſhould it be ſuch reproch as it is, to keepe ſuch bad ones in mens houſes: for though they are rude and bad themſelues; yet by good care had ouer them, they might be brought to better order. This being added, that if they will not be ruled and kept in compaſſe, that they be deliuered to the Magiſtrate, and committed to the houſe of correction.