Commentary on Judges, Sermon 65
THE SIXTIE FIVE SERMON ON THE ELEVENTH CHAPTER OF THE BOOKE OF IVDGES.
NOw let vsus proceed with Iphtah his anſwere made to the Elders of Gilead: Firſt therefore in this hee repeateth and Verſ. 7.rippeth vp their fault, which in times paſt they had committed againſt him: telling them, that they now comming to him in their diſtreſſe, he (as he might well) marueiled at it, they neuer hauing made agreement with him. And it is eaſie to be ſeene, that in all this, hee anſwered, as he might lawfully doe, putting away all gall and bitternes; for it was meete they ſhould ſecure him. And euen ſo it is lawfull for vsus, by ſo good an occaſion as was offered to him by them, to doe as hee did, in a like caſe: to wit, to rehearſe mens great iniurying of vsus, when they would make nothing of them. And yet all is not neceſſarie to be followed and practiſed of vsus alwaies, which Iphtah ſaid to them here, and namely his repeating of their Doct. in verſ. 7.fault, but as the partie is able and fit to beare it, and as the weightines of the matter requireth. But without due regard had, the ripping vp of matters Note.and faults betwixt ſuch as hauehave been at variance, is oft times a reuiuing or an increaſing of ſtrife betwixt the parties. But theſe men of Gilead ſeeing they were many, and their offence had bin great and apparant in excluding him, therefore hee maketh mention of the iniurie which they had offered him, he hauing ſo good opportunitie, and doing it ſo meekly and kindly; and yet Gedeon did wel before in not ripping vp, but burying an iniury done to him by the men of Ephraim, and paſſing it ouer in ſilence, when yet they had ſore prouoked him.
Therefore herein we muſt craue of God the ſpirit of wiſedome to direct Note.vsus how to deale in the like caſes, and whether to repeate wrongs done vntounto vsus, and how farre, and when: as if they be but words, and in heate and paſſion vttered, then to paſſe by them. But if it ſhall be found expedient to rehearſe our wrongs, yet this muſt be reſolued of by vsus, to doe it without bitternes and prouoking of them who hauehave hurt vsus: and if we can make them ſee their fault, it is well: but to this end, in the affection of our louelove let vsus goe about it, and ſeeke it at their hands, but not to caſt them in teeth with it, to eaſe and ſatisfie our ſtomackes thereby, and ſo ſtinging them, but earneſtly deſiring their good in any thing that wee ſay to them, neither denying to them (for all that mentioning of their offence) any helpe wee can yeeld to them for their benefit. And when we ſhall ſee cauſe to ſpeake, let vsus alſo take heed of harſhnes and tartnes in ſpeaking, whereby our hearts will otherwiſe eaſily be incenſed, and ſet on fire againſt them before we be aware.
Now in their anſwere to his exprobration made againſt them, in verſ. 7. let vsus in this verſe note, that they doe not deny, but confeſſe that they had Doct verſ. 8.iniured him, but indeed they ſhew that they (conueying it cleanly another way) are vtterly vnwilling to heare of it: telling him why they came to him, namely to make him their Captaine for their deliuerance, by which kindneſſe offered to him, they hoped (they ſaid) to make him amends. Where we may learne, that it was commendable in them, and to be followed, in that they doe grant that they had faulted and iniured him. So is it euer to bee done of vsus: and contrarily, that the waſhing away of mens faults, (whereof they may iuſtly bee conuicted) by facing, lying, or otherwiſe hiding, or cloaking, or extenuating them, muſt be carefully auoided. By which meanes wee doe but lay them more open before God, and as it were, put them in remembrance of them: the onelyonly way to couer them, is by confeſſing and renouncing them, for to ſuch belongs the promiſe of forgiuenes, Prou. 28. 13. Pſal. 32. 1.which is called the true couering of them by God himſelfe, Pſalm. 32. For if wee hauehave ſinned, wee ought to acknowledge it, according to the nature, qualitie and kinde thereof: whether to God or man, publikely or priuatly, yea if it be to one: according to S. Iames direction, in theſe words: Acknowledge your faults one to another. And if we cannot be brought to do Iames 5. 16.ſo, and that willingly; much more hardly, or not at all, will we offer further reſiſtance of, and violence to our corrupt nature, which ſome ſinnes doe and will require. And yet if we come to yeeld ſo farre, yet if we doe it houerly and for faſhion, or to get that which we ſeeke, by our ſo confeſſing, howſoeuer it may bee commendable before men, yet before God it is nothing worth.
But in that they haſted from hearing much of that matter, it being harſh Doct. 2.in their hearing, and ſore againſt them, it bewraieth a corruption to be noted in vsus which is ouer common, to wit, how vnwilling we are to hauehave our faults brought to light; we care not how little and ſeldome we heare of any Note.thing that is againſt our corrupt nature, or euill practiſe, againſt which yet Ioh. 3. 19.we ſhould be ready to heare the hardeſt, knowing that wee are not debters Rom. 8. 12.to the fleſh, but enemies to it, and that profeſſed. A token (no doubt) of a filthie and hard heart, much putrified: for ſhould we not be ready to purge out the poyſon and putrifaction which will burſt and kill vsus?
In particular, the practiſe of moſt men is like theſe Gileadites; for if they hauehave ſlandered their brother by whiſpering reports in corners (where they thinke they are ſafe enough from comming to light againſt them) and afterwards are charged to make them good, or take the ſhame thereof by eating their word, they can cunningly winde themſelues out of that argument, by turning their ſpeech to ſome other matter, which they thinke will better pleaſe their accuſer, at leaſt which may couer their owne lewdneſſe. And if they be preſſed with it, oh then (ſay they) let vsus heare no more of Note.that, ve ſpeake out of ſeaſon, &c. Is this honeſt dealing? to lay on loade of reproch vponupon the innocent, and to aggrauate conceits or falſe rumours againſt them, and when the truth ſhould bee brought foorth to the ſauing and preſeruing of our brothers good name, then to leaue him in the briars vnconſcionably? Let Ioſephs brethren condemne theſe, who confeſſed their ſinne againſt their brother and concealed it not.
If it be the propertie of a ſeruant of God, to hunt and purſue himſelfe for his inward ſinne, yea though it be but one, as wee reade Dauid oft to hauehave Pſal. 51. 3. Pſal. 73. 3.done; what ought we to doe for many, and thoſe alſo manifeſt before men? But if men doe accuſe and iudge themſelues no ſorer for their ſinnes in priuate, Note.aggrauating and bewailing them to God, with taking ſhame to themſelues for the committing them, then they giuegive teſtimonie thereof to men: alſo, if they doe not more reſiſt them aloue, then they louelove to heare of them by others, it is no marueile that they be ſo bad as they are. And as it is too common to take a priuate reproofe vnkindly, nay rebelliouſly, and with Leuit. 19. 17.hating him that offers it, which yet he is commanded of God to doe: euen ſo in publique hearing it fareth; inſomuch as if ſome mens conſciences be touched in any liuely manner, (which is an wholeſome warning) yet wee ſee how vnwelcome it is to the moſt, and excepted againſt, though without the leaſt cauſe of ſo doing, but of the contrary rather, to wit, of yeelding thankes for it. The vſe is, that if we cannot be willing to heare of faults, we ſhould in no wiſe giuegive libertie to our ſelues, nay nor by any violence bee brought to commit them. But of theſe points, ſee chap. 9. in Iothams fleeing from his brother, &c.
Now out of the offer of the Elders, compared with Iphtahs ſpeech in Verſ. 9.the ninth verſe, demanding aſſurance thereof, (for he did indeed vrge them about it, as he had cauſe) a queſtion may ariſe, how they could offer this to Iphtah to be their Iudge, and how he could take it with a good conſcience? Firſt, ſeeing they had no authoritie to offer it. Secondly, ſeeing he and they Deut. 23. 2.both had this blocke in their way, that a Baſtard might not enter into the Congregation of the Lord to beare any office. The anſwer is to both queſtions one: that the Lord directed them thus to doe, 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 publike office: and that to terrifie men from begetting Baſtards, who are in this world reprochfull, and lie open to much miſerie. And yet how this forbidding that ſinne preuaileth with men, this the commonneſſe of the ſinne, and this prophane practiſe of adulterers too too much bewraieth, who thinke that by this meanes, of bringing Baſtards into the world, (that is the pitie they take of them) they ſhall ſhunne the weariſome company of the wiſe, and tediouſneſſe of children, with the vnwelcome annoiances that they count to accompany both. But oh monſters! doe they thinke by auoiding the burden of the lawfull wife and children, to eſcape the blot of vnlawfull libertie, euen reprochfull whoredomes? Doth not God ſet a brand both vponupon them and their curſed fruit? For it is prooued by experience, that beſides the diſcouragement which baſtards are oppreſſed with, as of ſcorne, and opprobrie in the world, (which of it ſelfe is enough to hold them vnderunder) the Lord denieth them (commonly) good education: ſo that they prooue vagabonds, curſeth them with a more then common indiſpoſition and aukeneſſe of nature, to retaine inſtruction and gouernment. And laſtly, there are few of them who are not tainted with vile and odious Note.qualities, ſuch as they deriue from their vitious and vncleane parents. And therefore the greater is their ſinne, who for all this his prohibition, moſt wickedly fil the world with them, & cauſe them to be brought into ſo great calamitie. Yet as the innocents cannot doe with it, ſo (God bee thanked) they are not ſhouldred out from the hope of ſaluation, for there is no reſpect of perſons with God, if they feare him. But if they were caſt off by the Lord, Actes 10. 34.yet ſuch is the vnconſcionable beaſtlineſſe of thoſe graceleſſe perſons, that for their owne filthy luſt they would thus endanger them, as the loathſome practiſe of thoſe vncleane Locuſtes, the Popiſh Monkes 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.
Iphtah hauing found ill dealing at their hands before, as we hauehave heard, Verſ. 10. 11.for that they were not lead by conſcience and the feare of God, when they caſt him out, but by partialitie, vſed crueltie againſt him; he did not therfore truſt them vponupon their word, but requireth an oath of God at their mouthes, as may be gathered by their making God a witneſſe of the promiſe which they made vntounto him, and ſo tieth them to a ſure couenanting with him: For it had not otherwiſe been wiſely prouided for by him: and therefore when he went with the meſſengers to Mizpeh, 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 witneſſe.
And here let vsus learne, that when men hauehave dealt vnfaithfully, and diſhoneſtly, Doct. verſ. 10.they hauehave no wrong offered them, if they bee not credited as before, no, although they bee bound by bond, (whereas their bare word was taken while they went for honeſt men) for they hauehave giuen iuſt cauſe to other to ſuſpect their credit. And by this, which I ſay, may be noted, that one cauſe Note.why men are in leſſe credit now adaies, is their vnfaithfull dealing. And whereas ſome cannot be truſted, nor borrow vponupon their word or bond, but for want of credit doe goe without that which would ſtand them in exceeding great ſtead, for their vpholding and maintenance; it is the fruit of their owne doings, and that which they hauehave ſought by their owne vntruſtineſſe, and breaking of their promiſe, whereby they hauehave loſt their credit together with their honeſty.
For in theſe daies many care not to deceiue, yea, and vndoe others, and therefore come to nought themſelues alſo for the moſt part, whereas ſome other being faithful and conſcionable; vponupon their bare credit, liue and maintaine their charge by borrowing, and by other mens forbearing them. And whereas it is obiected on the behalfe of theſe vnthrifts and deceiuers, that they muſt be borne withall, though they cannot pay that which they hauehave borrowed: I anſwer; Some of them ſee no likelihood that they can repay ſo much as they will ſeeke to borrow, and take into their hands, of other mens goods; which argueth little honeſty, and therefore are well content to wind it from them cunningly and craftily, whereby alſo they impoueriſh ſome; others will not diminiſh their occupying in the leaſt manner, though they goe aboue their reach, nor detract from their belly and paſtime to pay the owner, therby ſhewing that they care not how he come by his due and right, or whether he euer hauehave it againe or no.
Now while theſe things are thus, we may note that the beautie of religion is ſuch, if it be planted in men ſoundly and indeed, as that it winnes credit to him that hath it for contrary dealing, and maketh him to be approoued for his faithfulneſſe, conſcionableneſſe and honeſty: whereas he that is void of them, liueth in vtter diſcredit and iuſt reproch. And whereas ye will ſay, ſome of them that make ſhew of religion, doe yet deceiue and deale vntruſtily with their creditors. I anſwer, it is not the ſhew of religion, but the practiſe of it that carrieth the beauty with it that I ſpeake of: and if any that be taken to be religious, offend this way, know wee that it is not their religion that imboldneth them to ſuch dealing, but that they hauehave ſo little of it. And ſo it is true alſo, that ſome that hauehave credit deſeruedly, doe, for the ſweetneſſe of the gaine, if they take not heed, hold their due from the owners ſometimes, though they may little reioyce in it. And let them know, that their ſinne is the greater: but yet all this notwithſtanding, there are ſome who dare not, neither will by any meanes be brought to doe ſo. And if ye aske me, Why then doe men take bonds of ſuch as are of approoued honeſty, and hauehave 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 ſecuritie for them by thoſe in whoſe hands they are: and ſecondlie, that contention may not ariſe betwixt the poſteritie of both parties that ſhal come after. And againe, ſeeing there are ſuch deceiuers in the world, as would prouoke euen the honeſt to contention, if they can ſee any hole open, or eſpie any aduantage.
And this rule holdeth alſo firme and good in religious actions before God. For as it is the honour of a Chriſtian to continue conſtant in his louelove to the truth, and the Church of God, the fruit whereof is a ſound and good report: ſo if a man begin to warpe and bewray his hollowneſſe or treachery in either; his ſtaine is not eaſily waſht out, neither can he looke for that currant eſtimation or reuerēce 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 oyle or wine, while they be ſound & whole, yet if they begin to leake and run, they will not commit any thing vntounto them, which is in danger of loſing. Our Sauiour asked Peter but once, Whom ſayeſt thou that Mat. 16. 16. 17.I am? and tooke his word, when he deſerued no other: whereas afterward hee was not ſatisfied with one nor two profeſſions of his affection, Simon Iohn 21. 15.loueſt thou me? good reaſon, he had made a great cracke in his credit, and therefore he that had forſworne Chriſt, deſerued not vponupon his owne bare Note.word and anſwere, to be beleeued. And thoſe who hauehave deceiued the opinion of the Church touching their religion, by falling into error and ſchiſme, or their pietie and honeſty, by groſſe offences; may thanke themſelues, if euer afterward the people of God hauehave them in a iealouſic. As we reade in the Eccleſiaſticall hiſtorie, that when once the baptized partie reuolted either from his religion or good conſcience, (as Miriam by her arrogancie) the Church admitted him not without ſerious repentance and confeſſion of his fault. But if he ſlipt the ſecond time, they practiſed greater ſeueritie towards them, enioyning them not repentance only, but (for a ſpace of time) to remaine out of the Church as in famous. Yea, ſome euen of the reuerendeſt Fathers of thoſe times, as Cyprian and others, grew to this erronious opinion, that ſuch were not to be admitted without rebaptization, as if their former ſeale had been quite puld off by their ſin, I meane the ſeale of forgiueneſſe. Therefore let all Chriſtians looke to their ſtanding: the didiuell (if it be poſſible) will quite ouerthrow them; but if he cannot, hee will Note.foile them, and take away the crowne of their reioycing, which is their faithfulneſſe and conſtancie. And he is an impudent perſon, who hauing foully diſhonored God and his profeſſion, wil hold vp his head boldly, and claime his old priuiledge. Doe we not ſee that among men, one periured, or a forger, is diſabled from euer bearing any witneſſe, againſt or for any, in publike court? And hauehave not all men ſuch a one in ſuſpition? Doth not treaſon taint euen the blood of the traitor, ſo that (euen when he is loyall) he goeth for no better? and hee who hath got a patent of reſtitution, or pardon for his fellonie, doth he not forfeit it by a ſecond offence in the like kind? But of this enough.
Another thing worth the marking is this, that in as much as Iphtah went Verſ. 11.ſo eaſily from his iuſt quarrell that hee had againſt them of Gilead, and had ſo ſoone done, when he had wiſely told them that which concerned them to heare, 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 iniurie againſt vsus by any, Prou. 16.but ſoone to remit an offence, for it is an honour to paſſe 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 doe ſo? for therein he doth after the example of the Lord himſelfe, who doth not follow Exod. 34. 7.things againſt vsus hotly, but ſheweth great lenitie and kindneſſe. And as Note.we ſhould not be rigorous and cruell in our dealings, to prouoke men with our bitternes to wrath, ſo ſhould we make an end of controuerſies, as ſoone 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 ſinne. Of this ſomewhat was ſaid before in verſ. 4. but eſpecially looke backe into Chap. 8. verſe 2.
And further learne what hath been the religiouſneſſe of an oath in times Doct. 2.paſt: to wit, ſuch that if it were once offered and taken, there was no more queſtion, but the controuerſie was ended. As we ſee Rahab, hauing it granted Ioſhua 2. 21.her by oath of the ſpies, that ſhe and her fathers houſe ſhould bee ſaued aliue, at the deſtruction of Ierrico, reſted ſatisfied. Therefore men muſt looke to what they ſweare: ſeeing an oath is not to bee violated, vnleſſe it were made for the accompliſhment of euill: in which caſe the keeping of it were double ſinne; (as Heroas was) and the leaſt euill therein is great. And Marke 6. 20.as heed muſt be taken, how men ſweare, ſo muſt they who offer the oath to other, that it be ſo done, that they to whom it is miniſtred, may be free from ſnare, ſo that they may doe it (as the Prophet ſpeaketh) in truth, righteouſneſſe and iudgement.
Therefore ſuch as draw men by oath to fulfill their deſire, and to doe things againſt conſcience, hauehave the more to anſwer for. Men then muſt not be drawne and forced thereto, to which they cannot yeeld, nor of themſelues raſhly ſweare to doe that which they approoue not, but abhorre. Iphtah doubted no more after the oath, but goeth after the army. But an oath is not ſtrong enough now adaies to hold a man faſt, neither can wee ſafely Heb 6. 1….reſt in it, for the deciding of controuerſies, although the Lord hath taught vsus otherwiſe. Now for the further ratifying of the couenant betwixt them, it is rehearſed before the Lord in Mizpeh by them: for thus the men of Gilead ſay, We couenant with thee before the Lord, to doe, as we ſay, and that he may puniſh vsus, if we breake it. Therefore ſuch as are common ſwearers are not to be admitted to this ſolemne oath, either in accuſation or deciſſion of controuerſies. For (as I ſaid) they hauehave loſt their credit: they hauehave often falſified their oathes, (for how ſhould a common ſwearer auoid common periury?) and therefore that which another man vſeth reuerently, and with conſcience, ſuch ruſh vponupon commonly and careleſly, through a prophane habit: being herein worſe then Heathens, who counted not ſuch worthie of ſocietie, but inteſtabiles, as they called them, that is, ſuch as were not to be admitted as witneſſe. And commonly ſuch they are, who proſtitute themſelues for gaine to ſweare falſely before the Magiſtrate: of whom there are many, and ſome the Lord ſhoaleth out from among their fellowes, as notorious monſters, branding ſome with in famie and miſery, and terrifying the conſciences of other with helliſh feares, if not with deſpaire. And a ſtep to this ſinne, is the abuſing of the tongue by falſe aſſeuerations, 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 ſpeake no more then truth: I take God to witneſſe, &c. Whereunto commonly men ioyne deprecations with Peter, if they bee not beleeued. And yet all falſe. This I ſay, neuer goeth alone: the commonlyer, the falſe aſſeuerer, will not ſtick, if need be, to be a falſe ſwearer alſo. Therfore (to ſhut vp) let men account of oathes as diuine bands and pledges: cautions of our fidelitie and truth depoſed, and left in the hands of God himſelfe: which he that dare forfeit or breake, let him be ſure, that God (to whoſe cenſure he yeeldeth himſelfe) will find him out, if not in this world, (as many are) yet hereafter, when hee ſhall giuegive him his portion in the lake that burneth with fire and brimſtone for euer. As indeed what puniſhment can equall that ſinne, which ouerthroweth all ciuill ſocietie and (the ſinewes thereof) religion itſelfe?