Commentary on Judges, Sermon 68
THE SIXTIE EIGHT SERMON ON THE ELEVENTH CHAPTER OF THE BOOKE OF IVDGES.
Verſ. 34. Now when Iphtah came to Mizpeh vntounto his houſe, behold his daughter came out to meet him, with timbrels and dances, which was his only child: he had no other ſonne nor daughter.
35. And when he ſaw her, hee rent his clothes, and ſaid, Alas my daughter, thou haſt brought me low, and art of them that trouble me: for I hauehave opened my mouth vntounto the Lord, and cannot goe backe.
36. And ſhe ſaid vntounto him, My father, if thou haſt opened thy mouth vntounto the Lord, doe with me as thou haſt promiſed, ſeeing that the Lord hath auenged thee of thine enemies the children of Ammon.
37. Alſo ſhe ſaid vntounto her father, Doe thus much for me: ſuffer me two moneths, that I may goe to the mountaines, and bewaile my virginitie, I and my fellowes.
38. And he ſaid, Goe: and he ſent her away two moneths: ſo ſhe went with her companions, and lamented her virginitie vponupon the mountaines.
39. And after the end of two moneths, ſhe turned againe vntounto her father, who did with her according to his vow, which he had vowed, and ſhe had known no man. And it was a cuſtome in Iſrael:
40. The daughters of Iſrael went yeere by yeere, to lament the daughter of Iphtah the Gileadite, foure daies in a yeere.
THE FOVRTH PART OF THE CHAPTER: Of the executing of his vow.
WHen Iphtah had gotten the victorie, he returned home to Mizpeh, for The ſumme of theſe verſes.there he dwelt: and therfore we heard before, that he made a league with the Gileadites, before the Lord in Mizpeh. And behold (for now I returne to his vow) to the bewraying of his deepe folly in making his forementioned vow) the firſt that came foorth to meete him was his daughter, which ſo troubled him, that his ioy for his triumph, was turned into moſt deep and bitter ſorrow: but ſhe, when ſhe vnderſtood her fathers vow, ſubmitted her ſelfe, onelyonly deſiring a time to bewaile her virginitie. And hee after her returne, performed his vow on her. And it was a cuſtome that the daughters of Iſrael went foure times in the yeere to bewaile her.
Now to peruſe the verſes particularly, it is ſaid here, that when he had bin Verſ. 34.made ioyfull by the victorie; at his returne, his daughter was the firſt that came forth to meete him with trimbrels and dances: for ſo they were wont Exod. 15. 20.to celebrate the worthy acts of Princes and greatmen: As they did I meane the maides) to Saul: thus they vſed to expreſſe their publike thankſgiuings 1. Sam. 18. 6.to God. Now to the aggrauating the griefe of Iphtah, it is ſaid ſhe was his onelyonly childe, and he had no other.
And in that his daughter came the firſt to meete him, who muſt be done Doct.to (he thought) as he had vowed: all may ſee what effect comes of raſhnes, and how vnbeſeeming a companion it is to a wiſe man, who ſhould ponder his doings, and weigh his words with reaſon, yea religion, euen in the ballances of the ſanctuarie, that is, by the word of God, before they be vttered. The beſt fruite of it is ſorrow and repentance. It is a true ſaying; Raſhneſſe doth nothing well, as in Herods raſh promiſe and oath is to be ſeene. The like Mark. 6. 23.had Dauid done, if he had not bin ſtaied by Abigail againſt the houſe of Nabal.1. Sam. 25. 34.
Much like was the wilfull and raſh act of the Prodigal, who would needs goe ſee the merrie world abroad, (as he thought it) yea and he might in no wiſe be ſtaied from his purpoſe, as though hee had gone about ſome great Luke 15. 13.and weightie worke, when he had gotten his portion into his hands to that end; but to what extremitie of miſerie brought he himſelfe? The ſame may be ſaid of the raſhnes of choller, whereby men ſmite out teeth and eyes out of the heads, yea and breath out of the bodies (ſometime) of wiues, children, ſeruants, or any of them, whom they light vponupon, in their fume: alſo of the raſh bargaines and ſuertiſhips which are made and vndertaken in the world, and a thouſand miſchiefes beſides. Likewiſe of the proteſtations commonly made in this manner: I pray God I ſinke where I ſtand, if it bee not true that I ſay; or, Gods curſe be vponupon me. Which Peter himſelf through raſhneſſe and forgetting himſelfe, did fall into. Therefore it behoueth all to be wiſe and well aduiſed in their vowes to God, and promiſes made to men, that they ſnare not themſelues, neither bring needleſſe ſorrow and woe vponupon their owne heads. And euen ſo, when they be aduiſedly and circumſpectly made, according to the rules before ſet downe, verſ. 30. then in no wiſe to goe from them, but to performe them as Dauid did, Pſal. 119. Of this look Eccle. 5. 3. Pſal. 15. 4. Pſal. 119. 105.more in the hiſtorie of Gaal, chap. 9. and elſewhere.
Furthermore in this verſe wee are taught, that God is to bee praiſed 2publikely for the publike benefits which wee receiue in common, as both here wee ſee in Iphtahs daughter, and in many other places I hauehave ſhewed, although not in the ſame manner, and Moſes alſo, Miriam, and Debora, with ſundrie others did: and that as for other reaſons heretofore ſet downe, ſo to teach poſteritie by our example to doe the like. But of this after. God would hauehave the firſt fruites conſecrated to him, that wee might vſe the reſt with thankſgiuing.
And in that ſhe was his only childe, it muſt needs increaſe his heauineſſe, that by his vow he had brought vponupon himſelfe, when he ſaw he muſt be depriued of her: and to this his ſinne brought him, in his raſh vow making, or whatſoeuer other ſinnes they were, that others may beware thereby. And by this we learne, that God for mens ſinne will not ſpare to depriue them of that which is moſt deare vntounto them. One reaſon hereof is, that the Lord meaneth to humble them deeply, and to cauſe them to deſcend into themſelues more ſeriouſly, and to purge out the ſinne that waiteth them a miſchiefe, Note.and ſo to preuent it. And therefore this vſe wee ſhould make of it, that whenſoeuer the Lord dealeth ſo with vsus, wee ſhould know it is for the hardnes of our harts, which otherwiſe and without ſuch breaking of them, will not be ſoftned. And let vsus the leſſe marueile at it, when we finde it to be ſo; for though he hauehave often gone about it by gentler meanes, yet we know they hauehave not preuailed: ſo that wee hauehave driuen him to deale more hardly with vsus, as wee count it, and to handle vsus more roughly, as to wound vsus ſo deeply, by taking the things from vsus, which are moſt deare vntounto vsus. And if we are not to be accuſed for that our hearts are hardned by the deceitfulnes of ſinne, but that wee relent, yet let vsus know, that God hath ſufficient cauſe to afflict vsus; as to exerciſe and prepare vsus for greater, and to hold vsus here as ſtrangers. But of this in another place; although I hauehave often obſerued it, before in the ſeuerall ſtories, of the puniſhments which fell vponupon the idolatrous Iſraelites.
By this verſe it may appeare, how ſore Iphtahs daughters meeting of him Verſ. 35. The ſenſe.did trouble him, as both by his word hee teſtified, ſaying; Oh thou that ſhouldeſt hauehave been my chiefe earthly comfort, thou (I ſay) art one that haſt chiefly caſt me downe. Alſo by ſignes thereof hee ſhewed it, in that hee cut his garments for ſorrow, after the manner of the Hebrewes, when they ſaw that ſome great calamitie was ſuddenly befalne them, as in Ioel and other Ioel 2. 13.places it appeareth. And he ſhewes the reaſon, that hee hauing vowed to offer her to the Lord, he might not (he ſaid) goe backe: ſuch was his ignorance, that he knew not there was libertie giuen by the Lord, in that caſe to redeeme that which a man had vowed amiſſe.
This verſe affoordeth vsus many good leſſons, and firſt by this, that ſhe was Doct.ſuch a trouble to him, after hee had gotten the victorie, and that the Lord pulled him downe ſo ſore thereby; by this (I ſay) we are taught, that God ſeeth it expedient thus to deale with his ſeruants oft times, that when hee hath exalted them by ſome great fauour beſtowed vponupon them, leſt they ſhould take too much delight therein, and ſo become ſurfeited therewith; hee addeth ſome affliction to it, or taketh away ſome part of the benefit, which point I hauehave at large handled in chap. 8. verſ. 1. of this booke, yet I will here adde ſomewhat. This appeareth therefore, in ſundrie particulars; as in our goodly ſhew and likelihood of fruitfull harueſts, and hope of other commodities, commonly wet or drie, cold or heate 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 ſickneſſe, Note.ſome loſſes, or other affliction, or holdeth the feare of them ouer our heads, (as the parent doth the rodde ouer the childe) to weane vsus from too great pleaſure taking in them. Euen as we reade in all ages he hath done the like: So Iſaak and Rebecca, in their kind and comfortable marriage, had Eſau their ſonne to bee a vexation to them, in his moſt wicked marriage, and before Gen 26. 35. and verſ. 7. 22.that, ſometime a famine, and ſometime the ill dealing of ſtrangers with them. So Iob for all his wealth, had his croſſes and namely his wife, yea hee Iob 1. and 7. 1.was ſo acquainted with this truth, and Gods dealing with his deare children, that hee ſaid in the middeſt of his proſperitie, that he looked for his change.
And who doth not ſee it neceſſarie, that the Lord ſhould deale thus with vsus? For elſe it ſhould bee found ſo to be with vsus, as it was in the daies of Noah, when they did eate and drinke, marrie and were married, and made Matth. 24. 37.that the chiefe end of their liuing here: whereas godlineſſe being the great riches, and a day paſſed therein, being better then a thouſand in any eſtate beſide, the Lord would hauehave vsus claſpe about that, and be ready to learne by Note.little and little, that wee hauehave no hold of any tranſitory thing here below though lawfull, but we ſhould count one thing neceſſary, though we be occupied Luke 10 42.about many. And to make good the doctrine that I hauehave gathered out of this verſe, to wit, of Gods keeping vsus vnderunder, ſome way in the middeſt of our proſperitie, I conclude, that if Paul had neede to be buffeted, leſt hee 2. Cor. 12. 7.ſhould be lifted vp aboue meaſure, we may lay our hand vponupon our mouth and ſay, God hath moſt iuſt reaſon to deale thus with vsus, as I hauehave ſaid. Now if hee ſeeth it meete thus to exerciſe vsus, leſt wee ſhould bee lifted vp, then much more if we hauehave already been ſo, and paſſed our bounds in any ſuch manner.
Now to goe forward: by theſe words of Iphtah, (Oh my daughter thou art of them that trouble me) and by the deepe and ſudden ſorrow which Doct. 2. ver. 35.they teſtifie to hauehave then poſſeſſed him, by them I ſay wee may ſee and obſerue another thing, that the beſt delights and greateſt pleaſures of this life, in which wee hauehave had exceeding comfort, as hee had in his daughter, may poſſibly and doe often turne to our great ſorrow and diſcontentment. We ſee the ſame in Iacob, when his ſonnes hating their brother Ioſeph, had dipped Gen. 37. 33.his coate in blood, to hide their owne ſinne, and brought it to their father, to make him thinke that he had been ſlaine by ſome wilde beaſt; when he ſaw it, hee brake out in a great paſſion, and ſaid, This is my ſonnes coate, an euill beaſt hath deuouted him. Oh what heauineſſe tooke hold of him, euen from and by him who was his ioy and moſt deare vntounto him? And thus it is with vsus, as it was with them. So conſider how deare Abſolom was 2. Sam 18. 33.to his father Dauid: and when word was brought him of his death, how heauily did he take it? how did he wiſh and deſire that hee might hauehave loſt his owne life, to hauehave ſaued his, as his words vttered in moſt patheticall and lamentable manner, doe teſtifie, where he thus crieth out: Oh Abſolom, my ſonne, my ſonne: would God I had died for thee, oh Abſolom my ſonne, my ſonne. Euen ſo what ſore diſquiets and corſiues, are many children to their parents, wiues to their husbands, and theſe againe to them, and one deare friend to another? And what vexations hauehave many mens goods been to Note.them, as their houſe and land, when they hauehave brought them to naught, and when they hauehave ſeene they muſt forgoe them? And how hauehave other mens pleaſures ſtung them at the heart, when they hauing been the ioy thereof, they hauehave forſaken them? Oh if men durſt or could be perſwaded to bewray it, when they hauehave ſeene they muſt dye, and leaue all, how hauehave they been wrapped in deadly ſorrow and thraldome thereby, ſo neere were their hearts knit to their earthly delights, that they hauehave been able to thinke of no good thing to helpe them to ſaluation, and to make their account well to God, no nor to entertaine any good aduice and inſtruction, if it had been offered them. And what may bee the reaſon of all this? Truly this, ſeeing they hauehave ſo greatly abuſed them, by ſetting them in the Lords place, and their harts vponupon them ſo impotently and fondly, directly contrary to Gods commandement, giuing this charge: If riches encreaſe, ſet not your hearts 1. Tim. 6. 17. Pſalme.vponupon them. And to make this their ſinne the greater, they muſt know, that they who are not brought as yet to faith in Chriſt, and true repentance, ſo that they bee by him intitled to them (who is Lord and heire of all) they hauehave no right to any of their lawfulleſt pleaſures and profits, no not their children by Gods allowance, hauing loſt the ſame right by Adams ſinne, which indeede once was giuen in Adams innocencie. And yet euen the godlieſt muſt vſe them ſoberly, and learne to enioy them with Gods allowance (as they may, when they reſolue with contentment to leaue them, and when they are put to neceſſarie, profitable, & godly vſes) for that is (indeed) to learne to want them, (as we are commanded, and hauehave example thereof) 2. Tim. 3. 4. Phil. 4. 12.when God will ſo hauehave it: And otherwiſe they who hauehave had moſt, ſhall wiſh they had had leaſt. And if yee will aske, if there be nothing that men may ſafely and boldly reioyce in: I anſwere, Yes, let them reioyce in beleeuing, Rom. 5. 3.in hope, patience and a good conſcience: that ioy ſhall not be taken from them.
Beſides in this verſe, in that Iphtah ſaid, his daughter troubled him, and yet it was by no ill behauiour, let it be an inſtruction for children, that they Doct. 3.had not need to be croſſes to their parents, by looſenes and diſobedience: for their parents are many waies grieued by them in other reſpects; as to ſee them croſſed and brought behinde hand in the world, by pouertie, or for that they thriue not in their outward eſtate, ſo for their other ſundrie troubles that befall them: and with theſe, when they looke to hauehave them the ſtaffe 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 vexe them in their life, how can they chuſe but bring their gray haires with ſorrow to their graue? Monſters therefore and vnnaturall children are they, who knowing that from their very conception & birth, they are occaſions of griefe and heauineſſe of heart, to their parents many waies, who take thought for them alſo afterward in eueryevery part of their life, how to bring them vp and prouide for them, monſters (I ſay) they are who doe yet adde more heart ſmart, and greater griefe to them by their vnrulineſſe, ſtoutneſſe, loftines of minde, riot, ill ſpending their time, and goods with lewd companions, and many other euill waies, euen ſo many as who can reckon them vp? But this point hath been diuerſly occaſioned already, and more directly concernes the 36. verſe following.
And becauſe he ſaith he could not goe backe, but muſt execute his vow, 4 Leuit. 27. 2. 3.many marueile he ſhould be ſo ignorant, that he knew not the law in Leuiticus concerning the redeeming of a ſonne or a daughter in ſuch a caſe, for ſo might hee hauehave done. But hee being driuen out of his fathers houſe, becauſe he was baſe borne, and baniſhed, & fell to a ſouldiers life, it might the rather be therefore, that he was leſſe acquainted with the law of God. But it is more marueilous, 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 moneths before the vow was put in execution. But his ignorance it was, that held him in that grieuous error.
And it is a watch-word to all Gods people, to labour againſt it, ſeeing he being ignorant of this one point, brought ſuch ſorrow and woe vponupon his owne head: for who findes not likewiſe, that want of knowledge in ſome one point, or want of care to remember that which he knowes (which in effect is all one) hath been a ſore blemiſh to him among his betters, who can eſpie his ignorance? or elſe through the want of it, hee hath runne vponupon rocks, I meane indangered himſelfe, to doe that to his ſhame and griefe; which, knowledge thereof would hauehave guided him, to hauehave done to his owne great comfort. Oh ſeeke we therefore ſauing knowledge, and all that is neceſſarie while we may, and as wee may, it is a crowne to an humble and ſanctified perſon: and in a doubtfull caſe, doe we not, as Iphtah here did, to neglect the ſeeking of reſolution, when and where we may hauehave it. And let them who liue vnderunder an ordinary Miniſterie vnprofitably, repent betimes, and redeeme the time: for it is a great plague of God, to bee euer learning, 2. Tim. 3. 7.and neuer comming to the knowledge of the truth. And ſuch as want meanes, let them quicken their appetite the more, and labour to ſet the beſt Note.price vponupon knowledge and wiſedome, which is the holy vſe of it. For hee that matcheth theſe with the moſt precious iewels, and ſearcheth after thē Prou. 2. 5.as gold, hee is like to finde them ſooneſt. The other paſſeth by them vnknowne at vnawares, as he that walketh ouer mines and treaſure hidden in the earth, neuer the wiſer.
But the text giuing occaſion rather to vrge this care vponupon the better ſort, we may iuſtly bewaile it, how long it is ere euen many a good Chriſtian attaine to that meaſure of competent and neceſſarie knowledge, which might guide his courſe. I ſpeake not now of exact knowledge in all points, much leſſe of curious knowledge of things leſſe pertinent, which yet many ſeeke after more greedily, then they doe the other; like diſtempered ſtomackes, which feede vponupon traſh rather then good nouriſhment. Now what makes it ſo difficult a thing as it is? Sometime an inuincible defect in nature: in which caſe I confeſſe, a tractable and modeſt minde may pleade an excuſe from God: in others a conceit that if Chriſt be knowne in any ſort, it skils not whether other matters bee knowne or no; (which is a fooliſh opinion and collection.) Others and the moſt heare badly, or adde no priuate helpe of their owne reading, or vſe of the memory by conference. Therefore as contraries be cured by contraries, ſo let eueryevery mā ſeeing his diſeaſe, addreſſe himſelfe to the cure. We ſee that ignorance in the law of the land, ſometimes breedes a man ſuch trouble and loſſe, as makes him rue it all his life long: much more then, a man would thinke, in the law of God. For example, many a man through ignorance (though otherwiſe wel-minded) is drawne into bad company, and by ſuch, entiſed to leaudneſſe, or made drunke, or ſnared by raſh promiſes, bargaines, ſuretiſhips. Others ioyne with their religion, abuſe of their lawful liberties, and are ouertaken therein groſſely, in vnlawfull gamings, and ill ſpending of the time, laſciuiouſneſſe, fooliſh mirth, and many other blemiſhes. Some doubting of the lawfulnes of a thing which they earneſtly deſire to doe, entangle themſelues, which (if they had knowledge) they durſt not doe. So it is rare, but a goodly ſight, to ſee a man order his ſteppes by knowledge, and to hauehave fellowſhip with the light, and the contrary (beſides the other named inconueniences) much diſhonoureth the profeſſion it ſelfe of the Goſpell.
Further, to omit that he might hauehave redeemed her, as I ſaid, and to ſpeake no more of his ignorance in that point, note we this, that his care was great 5in keeping a good conſcience: a good conſcience I ſay, according to the knowledge he had, though I confeſſe it cannot bee in it ſelfe a good conſcience, which is not a ſound conſcience. But an euill conſcience it may bee, euen to doe a thing lawfull, if it be contrary to that which a man is perſwaded, though erroniouſly. And it appeares Iphtah ſought to keepe a good conſcience, in aſmuch as he ſpareth not his onelyonly child, to the end that hee might pleaſe God, as he thought, by performing his vow. For there was nothing elſe could cauſe him to bring ſuch ſorrow vponupon himſelfe by offering his only daughter in ſacrifice, but the ſhunning and auoiding of a greater ſorrow, namely, the bringing of God to bee againſt him, as hee feared hee ſhould hauehave 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 Gods people, in that which they know to be faithfull. Better is he by many degrees, who in that which hee knowes is carefull to doe the ſame; then another who ſwelleth with pride, and is puffed vp with great knowledge in the letter, when he ſeeth not the end of it, much leſſe attaineth to it; which is by louelove to edifie, and doe good to himſelfe and others by it. But in them who be vpright hearted toward God, as the good women were, that accompanied our Sauiour on earth, that is, verified which hee ſpake. If ye know Iohn 13. 17. Matth. 5. 19.theſe things, happie are yee if yee doe them. &c. And contrarily, he that offendeth in the leaſt (teaching others ſo to do) ſhall be leaſt in the kingdome of God. Now to this we muſt adde that which (in part) was toucht before that men muſt beware of that corrupt conceit of Popery, that conſcience (for ſuch is all true deuotion) may bee in a thing where knowledge is not. Nay, they go further, for they are ſo bold as to ſay, that deuotion is the fruit of ignorance. It proceeded not from Iphtah his ignorance, but from his grace, that he was ſo deuout. That which ignorance properly brings forth, is error and wilworſhip: deuotion 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, Iphtah, let vsus heare Verſ. 36.the kind and dutifull anſwere of the daughter. My father, ſaith ſhe, if thou haſt vowed any thing to the Lord concerning me (as ſhe perceiued by him he had, for eueryevery word is not recorded in a briefe hiſtory) I yeeld obediently to thee, and am willing to confirme and helpe to make good thy vow. Her obedience, or rather deſire of obedience to her father, was highly commendable, euen as his was to God, but yet in the reſpect before named, to wit, becauſe ſhe thought her fathers vow was lawfull, as himſelfe thought; it muſt bee performed and kept: for ſhee ought and might hauehave denied to hauehave yeelded, where her father had ſo vainely and needleſſely vowed, if ſhe had knowne that her father had had libertie by the law of God to redeeme her. But ſhe to pleaſe God, as ſhee ſuppoſed, and that her father might not offend him neither, by breaking his vow, did ſubmit her ſelfe, and makes no exclamation at the heare-ſay of it, nay doth not ſo much as queſtion about, and diſcuſſe it with a ſcrupulous mind. And marke further that ſhe ſaith, it was not grieuous for her to die, ſeeing the enemies of God were ouerthrowne.
This her readie and obedient affection (ſetting aſide the error thereof) is a cleare glaſſe for youth to looke in, to ſhew their readineſſe in obeying their Doct. 1.parents, it being agreeable to the law of God, which is required of them, and ſo in obeying their gouernours ſet ouer them. And as ſhee ſaid in her owne caſe for her ſelfe, ſo ſhould they ſay, eueryevery one for himſelf vntounto them, farre bee it from mee, that I ſhould procure, or bee a meane of your ſorrow. Children that are teachable may heare her, and learne when they may or muſt ſpeake, and how to doe it. And that is thus: that whereas reuerence, obedience and thankfulneſſe is required of them, ſo they bee readie accordingly in the performing of them all vntounto them to doe their duties.
Their humble and kind words ſhould comfort and glad their parents hearts, and yet they ſhould looke carefully to be found ſutable alſo in their deeds. And theſe were as double armour to them, when the wicked children wound and lay open their parents to reproch among the bad ſort, and are corruption to their bones. Theſe ſhould make them not to be aſhamed Prou. 12. 4.of them, as their children. And bleſſed is the man that hath his quiuer full of ſuch arrowes, they ſhall defend him from the ill tongues of his enemies. Euen ſo the common ill behauiour of the moſt children, and namely, their words and anſwers, which they giuegive to their parents, chattingly, ſtoutly, ſaucily, (yea and with gybes and taunts, ſome of them,) they are to their parents, as I hauehave ſaid, reproch and poyſon to their owne ſoules. But to make this point more ſull and cleare, here let all good children learne this duty from God, that with their ready and willing mind, ſubmitting themſelues to their parents, they ioyne alſo wiſdome and ſound knowledge, to direct them wherein to obey, that ſo they may not commend their affection onelyonly, but the whole duty to their father in heauen, aſwell as to their father in earth. I ſpeake not this, as if I would teach them to conteſt with their parents, or deſcant with them about their lawfull demands; but to beware left by obeying man in a good intent, they offend God in the maine. Neither doe all parents make conſcience what they vrge, but require a ſtrict obedience without controle. And they that doe make conſcience, yet require their due often ignorantly: and would be full loth to doe it, if they knew it vnlawfull, as Iphtah doubtleſſe would. Indeed I confeſſe this duty lieth ſtreightlieſt vponupon the parent, to know what to demand, but the child (if hee neglect) is bound to performe the ſame, which might of the other be lawfully demanded. And let none thinke that by this rule, the inferiour is euer a whit priuiledged: no doubtleſſe, hee obeyeth the parent and gouernour beſt and moſt, who obeyeth in the Lord vponupon knowledge.
And in that ſhe ſaith, Seeing thou art reuenged of thine enemies, I am Doct. 2.well content to dye, it was a ſpeech that might well hauehave become the experiencedſt ſeruants of God, though vttered by a young damſell. Oh let ſuch examples be our inſtruction! for as Paul ſaid the ſame words in a like caſe; ſo Actes. 1. Iohn.the Lord inſtructeth vsus to doe the ſame. So that wee hauehave cauſe to ſay and thinke it, that our liues ſhould not bee deare to vsus, in reſpect of the welfare and peace of Gods Church and people: for her proſperitie ſhould bee our deſire and ioy. As wee are taught by the example of that rare noble man Nehemiah, more famous for grace and godlineſſe, then for his greatnes and aduancement: who being asked of the King, why his countenance was caſt Nehem 2. 3.downe, and ſad; he anſwered, Oh my Lord the King, why ſhould I not bee ſad, when the houſe and citie of the ſepulchers of my fathers lieth waſte, and the gates thereof are deuoured with fire?
Commendable alſo was the anſwere of Mephiboſheth to Dauid, when hee was ſafely deliuered from the rebellion of Abſalom, and reſtored againe to 2. Sam. 19. 30.be the vpholder and welfare of the Church: thus he ſaid, What are all my goods and ſubſtance to mee, ſeeing my Lord the King is come home in peace? And Paul ſhewed by his words to the Romans, Chap. 9. and 10. that Rom. 9. 1. & 10. 1.ſo earneſt was his deſire and prayer to God for Iſrael, that they might be ſaued, that he would pledge his owne ſaluation to purchaſe theirs. And hee telleth King Agrippa, that ſo as he and all that heard him that day, were added as true members to increaſe the Church, hee was content to beare the bands and hardneſſe himſelfe alone, hee (I ſay) could hauehave wiſhed that hee Actes 26. 28.might hauehave borne all the brunt, to free them from it. Such louelove ſhould wee beare (and not pretend) to the Church of God, that a great part of our ioy ſhould bee diminiſhed, vnleſſe ſhe might ioy with vsus. But we may complaine with the prouerb, EueryEvery man for himſelfe: but they are happieſt that weepe and reioyce with her. For wherein ſtandeth our happineſſe, and whence hauehave we our chiefe cauſe of reioycing? HaueHave we it not from hence, that we are members of that holy Catholike Church of Chriſt, which (being his body) is knit and compacted by ioynts and ſinewes together, and draweth from him (as her head) life and grace? And partake wee not euen here ſingular fruit from this communion of Saints, not only by the ſweet Note.conuerſing with them, whom wee are next vntounto, and dwell among, but by the prayers of ſuch as wee are onelyonly preſent with in ſpirit, though in place farre diſtant? Therefore next to our communion with our Lord Ieſus himſelfe, what ſweeter meditation hauehave we then of our fellowſhip with his bodie? whereunto he hath granted ſuch ſingular priuiledges, and which hee hath beautified with ſo many admirable gifts and graces? in all which wee hauehave our parts, if we hauehave any part in her. What thinke we? Is Chriſt diuided: Is his body ſubiect to diſmembring? Can any of vsus draw from the head, any influence of grace, if wee will be ſingular by our ſelues, or ſeparate our ſelues from our brethren? Doth not a great part of our felicitie hereafter, conſiſt in this, that we ſhall hauehave fellowſhip with the Saints in light, euen the light of Gods and the Lambs immediate preſence? For theſe reaſons, let vsus bee perſwaded to enlarge our ſelues, and not to bee ſtreightned within our ſelues, as if we neither had any part in the ſorrowes or proſperitie of others. For as there is a duty required of vsus toward the whole body, to pray for the peace of it, and mourne for the grieuances thereof: ſo eſpecially for that part thereof, whoſe eſtate is beſt knowne to vsus: and with Dauid we muſt ſay, If I forget thee (O Ieruſalem) let my tongue cleane to the roofe Pſalm. 137 5.of my mouth, and my fingers forget to play. And againe, For Zions ſake, I will not hold my peace, &c. till her beautie breake forth as the light, and till Ieruſalem be ſet vp, the glory of the earth. And this affection ſhould bee ſo ſtrong, that it ſhould ouerflow the bankes of the Church, and extend it ſelfe to the borders and confines thereof: and be earneſt with God, for them that are yet ſtrangers and aliants, that they may be made members of this bodie, and citizens of this Citie: that the Kingdome of Chriſt may bee ſtretcht out from ſea to ſea, and he may rule farre and wide throughout the world. And it will become vsus aſwell to entreate the Lord, to pitie the many thouſands of them that ſit in darkneſſe, who cannot diſcerne betwixt the right Ionas 4. 10. 11.hand and the left, as the contrary ill beſeemed Ionah, who was checkt for his labour. And further, ſeeing the varietie of the neceſſities and eſtates, both of diuers particular Churches, & members of each, (ſome of them knowne to vsus) is manifold: we muſt thinke this duty not eaſily diſcharged, without a great meaſure of louelove, and an heart dilated therewith, and well purged of ſelfeloue. There are many that pretend this office to the Church (being indeed Schiſmatikes and Heretikes) out of a prepoſterous louelove of a communion, out of vnion. But let them know the Church acknowledgeth no ſuch baſtards, neither hearkneth after thoſe that would, vnderunder the pretence of a new deuiſed communaltie of their owne, draw her to either a ſeparation from her head, as Papiſts doe, or from fellowſhip with the body of Chriſt, as they who terme themſelues of the ſeparation doe.
When Iphtahs daughter had anſwered her father, as he had giuen her occaſion, Verſ. 37. 38.ſhe made a requeſt to him for her ſelfe, as in this verſe is ſhewed, ſaying: GiueGive me leaue to goe to the mountaines, to bewaile my virginitie, I and my fellowes. For it was counted a reproch in thoſe daies, to die childleſſe. And a ſolitarie place as ſhe asked, was fit for that purpoſe. Now that ſhe would not without leaue doe euen that which was good, ſhe ſheweth clearely, and we may ſee, that much leſſe would ſhe hauehave done as Dinah, Iacobs daughter did, to range and roue, idlely, needleſſely and dangerouſly.
Which may teach our youth, and particularly the maidens of our age, to Doct.learne this point of obedience of her; namely not to bee their owne caruers, to cut out their liberty to themſelues, while they be vnderunder the gouernment and authoritie of their parents or other; to go where they liſt, and to thinke themſelues too good to craue leaue, eſpecially, for their lawfull going forth: which to doe agreeth not with ſtout and loftie ſtomackes, and therefore the moſt of them, going commonly to ſuch places, & to ſuch ends, as they wiſh afterward that they had ſtaied at home, doe with ſhame and ſorrow, reape the iuſt fruit of their diſobedience: whereas by crauing leaue they might hauehave been anſwered by them with whom they ſhould hauehave conſulted, that ſuch goings foorth had not been for their good, and ſo might hauehave been ſtaied at home with ſafety. And if ſhee asked leaue for her going abroad, how much more would ſhe hauehave asked it in more weightie caſes? But this is a branch of the generall duty of obedience, whereof much hath been ſaid in Chap. 1. and elſewhere. OnelyOnly this wee may wonder at, that the daughter of Iphtah, 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 maner of liuing) that ſhe (I ſay) ſhould yet attaine to this excellent courage, and ſhew ſo rare a patterne of obedience, as that few mens example in the Scripture may compare with her in the one: but aſſuredly, the greateſt part Note.of the children of the moſt carefull and religious parents (for al their knowledge) come farre ſhort of her in the other. But where grace is, there nature and ſexe is not to bee reſpected: that which the Author to the Hebrewes ſaith, That by faith many waxed ſtrong, is truly verified in this worthy damſell, Heb. 11. 34.among the reſt.
The leaue ſhe asked, was to this end, that for two moneths ſhe might go The 2. point in this verſe.and bewaile her virginitie, and comfort her ſelfe with her companions, (which were virgins alſo) on the mountaines in ſolitarie places: for it was among women a reproch in thoſe daies, and lamented, to be barren, and ſo it was by her, that ſhe ſhould die a virgine without iſſue. For it was a kind of curſe of itſelfe to die ſo. For God had commanded men from the beginning, to repleniſh the earth. And the Hebrewes deſired to encreaſe a holy ſeede and Common-wealth: and they hoped, ſeeing the Meſſiah ſhould come of the ſeede of Abraham, that he might poſſibly come of theirs.
Now in that ſome thinke, that ſeeing ſhe asked to goe bewaile her virginitie, that therefore ſhe was not offered in ſacrifice, but only kept from marriage, and was vowed by her father to perpetuall virginitie while ſhe liued. I anſwere: That cannot bee, ſeeing neither God did euer command, or require of any, to vow the virginitie of their children, and ſo …rie them to it, neither could Iphtah mind or meane that, when hee made his vow, as I hauehave ſaid before, for hee ſaw that it had been moſt like that his daughter ſhould hauehave been ſhee, that ſhould hauehave met him, as it was ſo indeed. Beſide his daughter was not conſenting thereto, which of neceſſity ſhe muſt hauehave been, if his vow had been made of that. And beſides when he returned, and met his daughter, how was he ſtricken with great griefe, ſhee not knowing why: and what ſenſe had there been in this, when hee made his vow, that he ſhould meane thus? [The firſt that meeteth me, I will offer her to perpetuall virginitie.] But his lamenting it, and common ſenſe ſheweth the contrary: and if any other but his daughter (as what knew hee) had met him, what authoritie had he to vow her to virginitie? And if yee will ſay, nay; he meant his daughter, I hauehave anſwered that, and beſides, how can his vow of a burnt offering be expounded of virginitie.
Likewiſe the abſurditie of the fact, and his vnnaturalneſſe to his owne child, and hauing no more, and the Lord not requiring it of him, what had it been leſſe then madneſſe in him, (though it had been in his power to doe it) to hauehave 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 hee vowed her to virginitie, but hee meant when hee vowed, to offer that as a ſacrifice that ſhould firſt meete him, and he thought he might. But if ye aske, why ſhe ſaid, ſhe would go and bewaile her virginitie, if her father meant not that, I ſay virginitie is here expreſſed becauſe ſhe more grieued that ſhe ſhould dye a virgin, then ſimply that ſhe ſhould dye: for in as much as loſing her life ſhe died childleſſe, it was all one as if ſhe had liued all her life long in virginitie. The meaning then is, ſhe lamented that ſhe muſt dye a virgin.
That which we are to learne here, is this, that the afflictions which God Doct. 2.laieth vponupon his ſeruants, ought both to be grieuous to them for the preſent Heb. 12. 11.time, and alſo according to the meaſure and continuance of his afflicting hand: ſo ought the meaſure and continuance of their ſorrowes be. The whole booke of the Lamentations of Ieremy, is a plentifull witneſſe of this truth, for it containeth a bitter continued complaint, made in the behalfe of the Church, for the deſolation which was vponupon her, eueryevery part and circumſtance whereof is laid in the ballance, to prouoke her to a due correſpondent heauineſſe and humiliation vnderunder Gods hand. And ſo ought it to be with vsus alſo. Firſt, becauſe we hauehave none laid vponupon vsus, but we deſerue them by our ſinne, and wee muſt be led to repentance by them, or elſe wee abuſe Lam. 3. 3….them. And beſides, the greatnes and continuance of aflictions argue, for the moſt part, that we are not ſufficiently humbled, nor repent as we might doe, for our ſinnes; nor call vponupon the Lord effectually as wee ſhould. But moſt men turne away their eye from that which is vnpleaſing, and carnally ſolace Note.themſelues with their outward bleſſings, that ſo they may auoid all heauineſſe, or choke it.
The vſe hereof is, to reproue the ſtoicall blockiſhnes of thoſe that be not moued with afflictions, and to reproue them againe on the other ſide, that by continuance vnderunder the croſſe, doe grow hard hearted and rebellious; which condition is a fearefull ſigne of Gods reiecting of them. Alſo to teach vsus the heauier and longer that troubles are vponupon vsus, the more earneſtly to labour with our ſelues, to grow in repentance, zeale and feruencie of Iam. 1. 5.prayer. But oh how ſoone doe euen the better ſort of Gods people faint or waxe blockiſh vnderunder them, if they doe no worſe, eſpecially being grieuous and long vponupon them? Yea and how doe they exceed in the other extreame oftentimes, in laying their croſſes too neere their hearts, and aggrauating them beyond meaſure? which ſinne Iob himſelfe, when his troubles exceeded, was not free from.
Now to performe this ſolemne worke, ſhe choſe both a ſolitarie place fit Verſ. 38.for the purpoſe, and alſo farre from her fathers houſe, to weane her ſelfe from thence or for to auoid recourſe of her friends vntounto her. To teach vsus, that there fall out times and occaſions to bee ſolitarie, euen as it is it ſelfe commanded vsus of God. and that both extraordinary, as here, and in priuat faſting, and ordinary alſo for meditation; and theſe both the one and the other we ſhould vſe to our good when we hauehave cauſe, either longer or ſhorter time to goe apart by our ſelues, knowing that this is a ſpeciall action of religious worſhip, and therefore requireth ſeperation from hindrances. So did our Sauiour Chriſt for a time, after much preaching and being in companie, goe into ſome ſolitarie place, with his Diſciples, as it were returning to himſelfe, that hee might hauehave more freedome for heauenly contemplation and prayer. So in the time of great lamentation, as the people did mourne for the death of Ioſias, and in the time of Zachary the Prophet, whē Zach. 12. 12.the familie did it apart, one member of it from another, the husband apart, and the wife apart. But fondly doth Popery abuſe ſuch examples, to maintaine Monaſticall life, and ſuch like fancies, when they were vſed in the beſt manner, (if euer well vſed) but now much more, when they hauehave brought them to ſuch abomination as they are come vntounto, that it is but a couer for much and great wickedneſſe.
And this point deſerueth our obſeruation: that ſhe being now in heauines, wiſely choſe the fitteſt exerciſe to ſet it in on worke, and did not yeeld to her paſſion, which then would hauehave made her loggiſh and vnprofitable, but vſed it to a ſingular good end, euen to fit her ſelfe for her death and departure. In mirth and ioy how hard a thing is it to recall home our wandring ſenſes and ſtraying affections, and retire our thoughts and mindes from rouing in eueryevery corner of the world, our wofull experience can tell vsus. Sorrow hath likewiſe many and thoſe grieuous annoiances attending it, but that of the two (the compariſon being equall) is the fitteſt trumpet to ſound this retreit. And as naturally it contracteth the body and the ſpirits, ſo if it be taken heed vntounto, it bringeth the ſuperfluous and noiſome cares, delights and deſires of the ſoule into a narrower compaſſe. And when a man is wholly at home, is he not fitter for any good dutie, then when hee is abſent in great part from himſelfe? Therefore as the day of griefe is a ſeaſon and opportunitie for ſome good dutie, which at other times is to vsus vnſeaſonable, ſo let vsus vſe it accordingly, that is, redeeme it. Solitarineſſe (I confeſſe) is not fit for eueryevery ſorrower: and yet it is neceſſarie for the better doing of this dutie. I therfore diſtinguiſh of perſons: Such therfore as are ignorant, and yet oppreſſed with heauineſſe, for that they doubt, and are vncertaine of Gods fauour, for their ſinne, and eſpecially if they bee preſſed with melancholy. To theſe I giuegive this counſell, that they auoide ſolitarineſſe in their pangs of griefe, and melancholike paſſions, and giuegive not vantage to their enemie the diuell to finde them alone, (as neere as they can) leſt they finde his deluſions and temptations the more forcible, as Iudas in his perplexitie did, when hee went aſide from all companie. But let their ſorrow driue them to aske counſell, and make their caſes knowne to ſuch, as can aduiſe or comfort them. The diuell was bold to aſſault our Sauiour himſelfe Luke 4. 2.in his ſolitarineſſe. But to returne and to ſpeake of the point. If a ſuruey were taken, I doubt wee ſhould finde few houres (I ſpeake not of weekes or moneths) dedicated by the moſt part of Chriſtians, to this heauenly worke of vſing ſolitarines for meditation, eſpecially for preparation to dye, to make vp their accounts againſt they ſhould be called for. Oh they look to liue long, they are not in the caſe of this maide, who was within two moneths of her dying day, and applied them wholly to fit her for death; but they are made drunke with an vnſatiable deſire of liuing ſtill; and therefore tell not them of ſuch ſad vnwelcome matters. But oh fooles! are they not ſuddenly taken (and as vnprouided) within few daies and houres of their death, as they were many yeeres before? Therefore to leaue them: when the Lord at any time iuſtly occaſioneth vsus to be ſorrowfull and penſiue, let vsus beware of blockiſhneſſe (which commonly accompanieth them, who in in their mirth thinke of nothing but iollitie) and ſay wee eueryevery one thus to our ſelues: Now the Lord calles me home to the practiſe of a dutie, (which indeed ought to be oft in vſe) to meditate of my eſtate, to vnburden my mind and ſoule of thoſe manifold, needleſſe and noyſome thoughts and affections, which I hauehave ouerloaden my ſelfe a long time withall: now the Lord will hauehave me bent to ſearch out my errors, corruptions, and diſorders of hart and life, and going aſide to eaſe my ſtomack of them, confeſſe, loath, renounce and aske pardon of them. Now the Lord will hauehave me to pray, that his ſpirit may be reſtored to me in greater meaſure, that I may returne with more libertie to his ſeruice, and beware that I be not againe ſurfeited, with that which now I hauehave vomited vp, as the world, pleaſures, vaine deſires, vile and loathſome luſts. This is a good vſe indeed of heauineſſe: the Eccleſ. 7. 1.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, liuing in theſe daies, would ſetforth themſelues to the world, not in pride, boldneſſe, niceneſſe and curioſitie of faſhions, but in modeſtie, grace and wiſdome (as this maiden here did) which were another manner of ſpectacle, then to ſee many golden rings in a ſwines ſnout.
Now whereas it is ſaid here, (to fill vp the meaſure of her due commendation) Verſ. 39.that ſhe returned at the time ſet, vntounto her father, to doe to her as hee had vowed; the faithfulneſſe, conſtancie and obedience of the maid is not onelyonly to bee commended, but admired. For why did ſhee ſo, but to ſerue God therein, as ſhe was perſwaded? Such keeping of couenant and promiſe Doct.made by her, when it was to the forgoing of her life, doth vrge all in ſmaller matters, much more to keepe promiſe, and to make conſcience of their word, and that not only towards God, but euen to men alſo. The like we ſee in Paul, who hauing his liberty giuen him, both in his iourney towards Rome, and at Rome alſo (where hee was Nero his priſoner) whereby hee might hauehave made many an eſcape and ſhifted for himſelf: yet neuer attempted any ſuch courſe, but faithfully returned to his Captaine, and to his Keeper, (though to the perill of his life) rather then he would procure ſafety by breaking away, by diſtruſting God, or by vnfaithfulneſſe. A good cauſe will ſeeke no ſuch ſhifts: and our great Ieſuits, if there were in them that zeale, which they pretend, they neede not by breaking oath, nay priſon, prouide for themſelues, as ſundrie of them hauehave done, to teſtifie what a good cauſe they hauehave to maintaine, who betray it ſo groſſely. And this further condemneth that common vnfaithfulneſſe and falſehood (which alſo I hauehave noted before, but cannot too much complaine of) at this day practiſed, to the vtter vndoing of many thouſands, by breaking both promiſe and bond, and running away with mens goods, or playing the banckroupts, and all to defeate them.
Now in that it is ſaid, he did to her according to his vow, it is a ſufficient Verſ. 40.proofe, that he vowed her not to virginitie. I hauehave in ye verſes before ſhewed how theſe words are to be vnderſtood: to wit, that he ſacrificed her, as his vow was to doe, to that which ſhould firſt meet him, and did not tie her to liue a virgine: 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 doe: and I hauehave ſhewed my reaſons of this my aſſertion. Now though hee did ſo performe his vow vponupon his daughter of meere conſcience, (for he thought that he ought to keepe and performe that vow which hee had ſolemnely made, though it fell out vponupon his owne 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 doubtfull and dangerous caſes to aske counſell, and ſeeke reſolution. But withall let them take this: to ſeeke where they ought, namely, in the Scriptures, or at the mouth of the godly and learned, to be reſolued by the Scriptures. See before verſe 30.
It is ſaid further, that it was kept as a cuſtome of the daughters of Iſrael, Verſ. 39 40.that they went to bewaile the daughter of Iphtah foure times in the yeere. Some tranſlate the Hebrew word to talke with, and to comfort; other to bewaile: the word yeeldeth both ſignifications. But whether of the two is to be vnderſtood in this place is eaſie to ſee: for the vow of Iphtah being taken in this meaning, that he ment thereby to offer her in ſacrifice, it followeth of neceſſitie, that theſe maides bewailed her when they met, and did not talke with her, ſhee being dead. For although the Hebrew word in deed ſignifieth, both to common with, and to bewaile, yet I hauehave ſhewed that the latter ſenſe here is to be imbraced. Now in that they held this as a cuſtome to lament her that ſhe was ſacrificed, it appeares they ſought this thereby, that it ſhould not bee forgotten, and beſides that, it is like enough they did it, that all parents might be warned to make no ſuch vowes.
This cuſtome while it was not abuſed, nor brought to any ſuperſtitious Doct.vſe, was the leſſe to be miſliked, whereas otherwiſe, it had been fit to breake it off: accordingly ſhould cuſtomes be thought of, and dealt with. For as they agree with Gods law, and with charitie, they are to be obſerued and kept, but otherwiſe, as they be ſuperſtitious and prophane, to hinder, or put by Gods 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 needleſſe charge and expences, the hurt and hindring of any, or bee otherwiſe vnlawfull, (as there are many ſuch at this day maintained and keept) they are to be aboliſhed. And therefore the blind and wicked practiſe, of ſpending the twelue daies at the Natiuitie in play, reuell and diſorder, alſo the leaud cuſtomes ſtill retained in ſome parts of this land, to keepe their prophane cuſtomary feaſts and drinkings on the Sabbath, with al other miſrule of like ſort, are vtterly to bee rooted out, and better plants ſet in their roomes, if it may be: of which I ſay no more, hauing before more fully diſcourſed thereof.