Commentary on Judges, Sermon 79
THE SEVENTIETH SERMON ON THE TWELFTH CHAPTER OF THE BOOKE OF IVDGES.
NOw followeth the fight and cruel warre that was between Verſ. 4. 5. 6. The ſumme of theſe 3. verſes.the Ephramites and Iphtah. For they, as wee hauehave heard, would in no wiſe relent, at the ſound and good reaſon that Iphtah brought to diſſwade them from battell, but were reſolute to proceed therein. Wherefore he fought with them, and ouercame them; and that they might not eſcape, hee preuented them, and tooke the paſſages ouer the waters at Iorden before them, that they could not paſſe ouer, and returne home, but there alſo many of them were taken and ſlaine.
But to come to the verſes ſeuerally: In this fourth verſe, whereas it will The ſumme of verſe 4.be marueiled at, that Iphtah made ciuill warre with theſe Ephramites; ſuch are to know, that as they could not be ſtaied nor diſſwaded from making aſſault vponupon him, and therefore it had been free for him, in that reſpect, he being in ſuch a ſtreight to defend himſelfe, although he had been but a priuate man: ſo, much more, he being, as he was, to wit, head and chiefe ouer them, had the ſword and authoritie put into his hands, whereby he was not onelyonly to goe againſt forreine enemies, but alſo to ſuppreſſe and puniſh the rebellious and ſeditious of the land, when they ſhould offend in that manner. And the Lord gaue him the victory ouer them, who had deſpiſed him, and ſought againſt all right of law to take from him the gouernment ouer the Gileadites, and to caſt him out by ſtrong hand, hee being rightly poſſeſſed of it.
All which being duly conſidered, and the puniſhment and deſtruction Doct verſ. 4.which befell them thereby, euen the loſſe of two and fortie thouſand mens liues, who by no perſwations would yeeld to peace: it laieth out the heauy and iuſt iudgement of God againſt thoſe who are vnthankfull, wilfull and ſeditious; and it is worth the noting, to ſee what ſuch proud ſpirits bring vponupon themſelues, and how they trouble themſelues, who ſeeke to trouble others. For either God taketh vengeance of ſuch by men, as vponupon Achan he did by Ioſhua, who ſaid vntounto him, Seeing thou haſt troubled vsus, God ſhall Ioſh. 7. 25.trouble thee this day, when they ſtoned him to death: or elſe the Lord doth it himſelfe without meanes, as when it is ſaid, He will recompence tribulation 2. Theſ. 1. 6.to them that trouble his. To teach vsus to follow peace with all men and holineſſe, without which no man ſhall ſee the Lords face.Heb. 12. 14.
Of this fruit of mens wilfulnes and the deare price it coſteth them, I hauehave noted ſomewhat elſewhere. To knit vp the point therefore, marke how iuſtly God met with theſe Ephramites, and what a ſhame it was vntounto them, to be the firſt diſturbers of peace, and good order, and to be ſo foully foiled and beaten, by them whom they prouoked iniuriouſly. When it falleth out ſo, (for it falleth not out alwaies ſo) what a cutting of their combe is it, and a pulling downe of their proud ſtomacke? And if they ſhould carrie away the field, and preuaile alway, who ſhould liue with ſuch? But for the defence of the innocēt, and the preuenting of that confuſion which would otherwiſe enſue, (for what is more intollerable then a boaſter, when hee hath his will) the Lord reſiſts ſuch, and pares their nailes: ſo that their hornes are but ſhort, though their hearts be full curſt. And ſeeing all will ſay, that when a makebate and contentious perſon is put to the worſe, he is well ſerued, to teach him to liue within his bounds, and meddle not with them that giuegive him no cauſe: let vsus prouide in our dealings with others, that both our cauſe be honeſt and well grounded, and that our affections be ſutable, not carried with paſſion, heate, and rage againſt him, who hath Note.wronged vsus: for if it fall out that wee be defeated, and put to the foile, (as we may looke for no other in ſuch a caſe) and God himſelfe take againſt vsus in our bad courſes, how ſhall wee be able to hold vp our heads for ſhame, when men reioyce at our ouerthrow? Surely hee had need be impudent, who ſhould beare God and men and his owne conſcience downe altogether, and not blank for all the ſhame which his owne boldnes hath brought vponupon him. But as for ſuch as meaſure all by the ſucceſſe they hauehave in their leaudnes; thinking it becommeth them well enough, while they proſper, more ſhall be ſaid of ſuch in the 5. and 6. verſes following.
In this verſe a reaſon is added, why the Gileadites ſlew them of Ephraim, 2to wit, becauſe they railed on them, for theſe Ephramites which branded themſelues with ſo many foule ſinnes together, as we hauehave heard, (which was too bad) yet added this to the reſt, that they railed on them alſo. Theſe railing words were vſed before in their contention with Iphtah, vponupon which the Gileadites were doubly incenſed. For ſeeing they quarrelled with Iphtah, and threatned him ſo, what wonder if they grew to diſgrace the whole familie of which he was? The meaning then is, Gilead ſmote Ephraim, becauſe Ephraim, beſides their ſedition, added diſdainfull and reprochfull termes, and (becauſe they dwelt betweene two tribes) they tooke occaſion to call them, Mungrels, hang-byes, and men of no ſet tribe, but Neuters.
So that by all that hath been ſaid, though the tribe of Ephraim was a famous tribe among the reſt, and none of the meaneſt, yet we ſee how the beſt for birth and deſcent, may poſſibly degenerate and grow companions with the baſe and ſhameleſſe, as theſe here who had worthily ſuch meaſure offered them by their brethren, for their leaudnes, quarrelling, tumult and railing. Now if thoſe may thus diſguiſe themſelues, then how eaſily, nay how vſually (thinke we) may it be ſeene, that very vile abiects and ofscourings may dwell among worthy and right honeſt ſeruants of God and good chriſtians, and be of their kindred alſo? For as many vagrant and idle perſons doe hang about Princes courts, who are neither hired, nor belonging to the houſe, but ſhifters for their bellies and backes, offering themſelues to runne of meane perſons errands: ſo are there in townes and cities, vnruly and diſordered fellowes, either ſhrouded vnderunder the wing of their godly kindred, or neſtling themſelues among other of good note for religion and Note.honeſt behauiour, ſome without callings, brought vp to no labour, ſome without liuing, but all voide of grace, ready to be ſet a worke in doing miſchiefe if opportunitie ſerue.
Such in diuers cities we reade of in the booke of the Acts of the Apoſtles, who waited to bee hired to make tumults and vprores therein. And yet I would hauehave none to take me thus, as though I meant, by ſuch as I ſpeake of, the poore folke in townes, who are in meane eſtate to liue: of whom I ſay this, that many of them follow their calling diligently, and labour painefully for their liuing, and where the Goſpell is truly preached, ſome of them are religious and approoued good chriſtians, I ſpeak of that which I know: although I deny not, that there are of them alſo, many idle hangbies which may be reckoned worthily among the other that I ſpake of. The vſe of this is to helpe to weede out ſuch (as men hauehave abilitie and authoritie) and chiefe men in townes, and all other to bee furtherances hereunto, and to preuent idleneſſe, irreligiouſneſſe and liuing without callings, from whence ſuch annoyances doe ariſe. Looke more about this before in chapter 9. 4. and 11. 4.
We hauehave heard of the ſubduing and killing of many of the Ephramites in Verſ. 5. 6.the battaile before mentioned: now it followeth how the reſt were ſlaine. And that was, by taking the paſſages at Iorden before them, and there as many as they found to bee Ephramites they ſlew; all that were put to the ſword, and that loſt their liues at one time and other, were two and fortie thouſand. Now becauſe many paſſed ouer Iorden of the Reubinites and Manaſſites, as well as of them who were Ephramites, therefore they tried them by their language and ſpeech, whether they were Ephramites or no, and that was by their tongue in pronouncing. For when they bad them pronounce Shibboleth in a more full manner, they could not, but ſaid Sibboleth, being not able to pronounce ſo, and by that meanes they were diſcerned, and ſo taken and ſlaine.
The firſt thing to be noted here, is the occaſion which moued the Gileadites Doct.to vſe this policie, to bid the other ſay [Shibboleth] and that was, becauſe theſe Ephramites being asked who they were, made a lye to ſaue their liues, and denied their tribe. It is true which Satan ſaid, Iob 2. Skin for skin, Iob 2. 4.and all that a man hath, he will giuegive for his life; euen truth, honeſtie, and all. And few will marueile at (it may be) or blame theſe for lying in ſo weighty a caſe, as life it ſelfe is, becauſe they thinke that if they ſhould be put to it as theſe were, it were no more then they might and ſhould doe to ſaue their life. Indeede i confeſſe life is ſweete, and if lying be lawfull in any caſe, it is in the caſe of the perill of life. But it is one thing for a man to omit ſome dutie of the law for mercies ſake to our owne life, another, to commit an expreſſe ſinne againſt the negatiue of the law. Therefore although it bee lawfull for a man to preferre his life before the doing of ſome dutie commanded (put caſe it be the Sabbath daies duties) yet a man may not before a Magiſtrate anſwere falſely, or equiuocating-lye, vnderunder colour of mercy in ſauing his life. For it is not onelyonly the omitting of ſome dutie, but the doing of a groſſe fault: herein therefore the rule is true, Euill muſt not be done, that good may come thereof. And the negatiue rules of the law admit no exception, except God diſpenſe (as he did with the Iſraelites in robbing the Exod. 11. 2. and 12. 35.Aegyptians) who is aboue the law. And hence it followeth, if lying bee a ſinne, that it is as well a ſinne to lye, in the defence of a mans life, as it is to lye needleſly, or to pleaſe. All three, the officious, the vaine, and the ſhameleſſe lye, are of the ſame cloth, though not the ſame colour, nor equall and of ſo deepe a dye. And to vsus Chriſtians it ſhould ſeeme no hard condition neither, to caſt our ſelues vponupon God, rather then be beholding to a lye for our life, if the caſe ſhould ſo ſtand. Better it is not to liue, then to liue with that Note.(which is worſe then any death) an accuſing conſcience. As the abiured Proteſtants in the time of perſecution can witneſſe. It is not the fond and fooliſh pretence, or colour warped by the ſubtile braine of man which can diminiſh one iot of the commandement of God, much leſſe diſanull it. He that will ſaue his life, by euill and indirect meanes, ſhall loſe it when all is done: as we ſee theſe Ephramites gained not by their lye, but were conuicted of it, by the ſame tongue that made it, as it were with one breath. The Matth. 16. 25.truth is, as the caſe ſtood with them (they fleeing before their enemies in ſo bad a quarrell as this was) little better was to be looked for at their hands, then to lye and ſhift for themſelues, hauing brought themſelues into the briars by their contention, rebellion and railing before. But let vsus beware, we bring not our ſelues into ſuch ſtreights by our ſinne: for we ſhall finde it a matter hard enough to helpe our ſelues in extremitie of danger and trouble: which God brings vponupon vsus, if we be not the better fenced with faith and a good conſcience. But the danger of the former is deſperate and remedileſſe, as elſewhere I hauehave more fully declared in the Shechemites and their Captaine Gaal, chap. 9.
Secondly, whereas the text ſaith of theſe Ephramites, that they failed of Doct. 2.the full pronouncing of the word, we ſee that although all the Tribes ſpake in one language, yet euen therein ſuch a difference was, that one ſpake not as the other (for we ſee that theſe Ephramites could not pronounce, as the Reubinites and the Manaſſites did) euen as alſo the Greekes hauehave great difference, and we Engliſhmen, namely ſoutherne and northward, differ much one from another in our dialect or manner of pronouncing, though we all ſpeake one language. This ſhould teach vsus, that as oft as wee heare or thinke of any hurt or detriment comming thereby, we ſhould call to mind, and bee humbled in our ſelues, for the ſinne of them that cauſed the confounding of language firſt, the fruite whereof remaineth among vsus at this day, and ought iuſtly to humble vsus, for that much toyle and time is now ſpent in learning to vnderſtand languages, which might elſe hauehave been otherwiſe beſtowed. And alſo by ſtrange tongues wee ſee how the wicked keepe many from vnderſtanding the pure word of God, as the Romiſh Prelates long hauehave done, which could not hauehave been, if there had been but one language and ſpeech ouer the earth, as once it was. Beſides with what difficultie, in reſpect of this which I ſpeake of, doe many trauell into forraine lands, to exchange their wares and commodities, or to other ends and purpoſes? For except they hauehave learned their languages, they cannot ſpeake to each other, but by an interpreter? What labour is there beſtowed in the tranſlating of the Scriptures and other writings, which elſe might hauehave bin ſpared? which when all is done, commeth ſhort of the naturall tongue and language. Not to inſiſt in the inconueniences which ariſe by Tranſlations, euen controuerſies in religion, about faith, which had been (in ſome part) cut off, if one and the ſame language bee generally embraced: and they which tranſlate beſt, attaine not vntounto that ſignificancie of words and proprietie of meaning, which the naturall language would affoord them, and that without difficultie. Theſe and other like diſcommodities ariſe from this diuiſion of tongues: although they that liue at home in their owne countrey, and conuerſe with ſuch as are of the ſame ſpeech with themſelues, doe not ſo much obſerue them: let ſuch conſider, that it is Gods merciemercy, that this confuſion reacheth no further then it doth, but is confined though within ſo large bounds as it is. And againe let vsus know, that mens diſhonouring God by their tongues, by periury, yea or ſwearing, by blaſphemie or curſed ſpeaking, and ſpecially by imprecations, might bring a deeper iudgement vponupon them in perſon (though the generall little trouble them) euen the taking away of their ſpeech altogether; which kinde of examples, neither experience of former ages, nor our owne hauehave been wanting in: although if God ſhould ſmite as oft as he is prouoked, there ſhould bee no end. I conclude this therefore, let it bee a watchword againſt abuſing our language, leſt wee prouoke (as many daily doe) ſome curſe and puniſhment from God, and bee made examples to feare others, ſeeing other mens would not admoniſh vsus.
Laſtly from hence, that they ſlew ſuch as could not pronounce the word, Doct. 3.we learne, that as theſe loſt their liues in returning homeward, though they eſcaped in the battaile, ſo when wicked men paſſe by one danger, yet they ſhall fall into another. For the Lord being againſt them, they are neuer ſafe nor free from feare or perill of ſome euill to light vponupon them, although not by and by. For which cauſe the Prophet Amos ſaith, If a man flie from a Amos 5. 19.Lyon, a Beare ſhall meete him. And euen ſo we ſee it to be by experience, if ſuch eſcape by lying, friendſhip, money and ſuch like, by the hands of men, God himſelfe will certainely meete with them, by the peſtilence, or arreſt them by ſome ſtrange diſeaſe, debt, impriſonment, ſhame, or ſome Note.other viſitation: or els the worme of conſcience as a ſerpent ſhall bite them; and if they hauehave their conſcience ſeared as it were with an hot yron, yet this plague ſhal take hold of them, euen an hardned heart which cannot repent, and ſo they dying (for few of them ſeeke to get out of that plunge) they doe moſt certainely periſh vtterly without any recouery, being throwne into that gulfe that is bottomleſſe, where is weeping and gnaſhing of teeth.
And although ſuch ill diſpoſed perſons dye not alwaies by companies and multitudes, as they did heere, and at the flood in Noahs time, and as it commeth often to paſſe, according to the occaſions that are offered, (and therefore it is the leſſe marked) yet he that obſerueth it, ſhall finde that they who bewray that they are not vpright harted, but diſſemblers and hollow, and that they hauehave no fauour in the Goſpell and good things, and by their behauiour, ſpeech and companie, doe teſtifie their bad liues; I ſay ſuch as obſerue it, ſhall find that now one, and then another, and ſome by one iudgment, and ſome by another, ſhall verifie that which I ſay, namely, how ſuch pine and wanſe away ſecretly in ignorance or impenitencie, or bee areſted apparently with ſuch viſitations of God, as in which they teſtifie the ſame. See my notes vponupon the ninth chapter in the death of Abimelech and the men of Shechem.
The ſecond part of the Chapter.
Verſ. 7. And Iphtah iudged Iſrael ſixe yeeres: then died Iphtah the Gileadite, and was buried in one of the cities of Gilead.
8. And after him Ibzan of Bethlehem iudged Iſrael,
9. Who had thirtie ſonnes, and thirtie daughters, which he ſent out and tooke in thirtie daughters from abroad for his ſonnes. And he iudged Iſrael ſeuen yeere.
10. Then Ibzan died, and was buried at Bethlehem.
11. And after him iudged Iſrael, Elon a Zebulonite, and he iudged Iſrael tenne yeeres.
12. Then Elon the Zebulonite died, and was buried in Aijalon, in the countrey of Zebulon.
13. And after him Abdon the ſonne of Hillel the Pirathonite iudged Iſrael.
14. And hee had fortie ſonnes, and thirtie nephewes that rode on ſeuentie aſſe colts, and he iudged Iſrael eight yeeres.
15. Then area Abdon the ſonne of Hillel the Pirathonite, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.
IN theſe verſes following, is contained the time of the reigne of Iphtah and Verſ. 7. to the end The ſumme.diuers other, that were Iudges in Iſrael, together with their death and buriall in their owne cities, where they dwelt and aboad in their life time. Wherein that which is ſaid in common of them both, I wil ſpeake of ioyntly, as of the time how long they gouerned, and of their death and buriall: for they are all ſet downe alike. Other things herein contained, I will ſeuerally note as occaſion ſhall be offered in the text. And firſt of the time of their being Iudges ouer the people.
It is ſaid Iphtah had that place ſixe yeere: Ibzan ſeuen yeeres: Elon tenne, Doctrine in generall out of all.and Abdon eight. All which being but one and thirtie, were a ſmall number for foure to enioy the place one after another. Whoſe office, as it was to deliuer the people out of the hands of their enemies, ſo (doubtleſſe) they did, if there were cauſe, by their being in bondage, or elſe they kept them in peace, that they were not oppreſſed nor brought vnderunder of their enemies at al. And that was a great fauour of God to Iſrael, that they changing their Gouernours ſo oft, yet they are not ſaid betwixt the time of the one and the other to hauehave been in their enemies hands; which when it was ſo, is expreſly ſet downe in the former examples and ſtories. Thus the Lord hath bleſſings of all ſorts for his Church, & is not willing to change them into puniſhments, till our abuſe of them turne them to our owne bane. And as theſe 31. yeeres of peace, vnderunder foure gouernours were granted to Iſrael, ſo it was their owne ſinne and reuolt from God, which brought vponupon them ſo long or a longer time of warre and diſquiet: the Lord could hauehave allowed them their peace without interruption, if they could hauehave ſerued him in it without vnſetling and wearineſſe. And as he dealt with them, ſo would he with vsus alſo: who as he hath vndeſeruedly continued our peaceable daies euen in the times of our late change, (a worke of his moſt worthy to be had in remembrance) ſo he would hauehave freed vsus from plagues and dearth alſo; but in that he hath allaied our peace with ſuch domeſtical puniſhments, as theſe late yeeres hauehave witneſſed, wee may thanke our ſelues, and marueile that they hauehave been no ſorer, for (doubtleſſe) hee hath therein remembred merciemercy in iudgement. Our peace is from him, our troubles wherewith it is accompanied are cauſed by our ſelues, and farre more bitter ſhould the cup be, if we were made Lam. 3. 39.to drink it, as we hauehave tempered it: but the Lord in merciemercy holds back from vsus, confuſion, and bondage, to our enemies, which hee inflicted often vponupon theſe Iſraelites. But more particularly, this teacheth that it is a great mercy of God, when in the change of Princes and Gouernours, there falleth not out ſome great detriment and hurt to the people, eſpecially when the changes are often. For that is counted a puniſhment, as Salomon ſaith. For the Prou. 28. 2.tranſgreſſion of the land, there are many Princes: and the ſtate of the Common wealth, if it bee in peace and proſperous, is then like to change to the contrary. It cauſed Dauid when he heard of the death of Saul, who was not very commendable in his time, yea although hee knew that hee himſelfe ſhould ſucceed him, it cauſed him (I ſay) to mourne with a great lamentation, ſaying: Ye daughters of Iſrael, mourne for Saul, how much more would 2. Sam. 1. 24.he hauehave done ſo, if he had been religious and godly? The ſame I ſay of inferiour Magiſtrates who helpe to vphold and countenance the Goſpell, and doe maintaine peace in their precincts and corners where they dwell. The loſing of them is with great danger, beſides feare of worſe to follow: and of faithfull Preachers the like may be ſaid alſo: though there be many inſtructers, yet there are not many fathers: the taking away of them therefore will not be without much cauſe of griefe alſo, for who knoweth what ſhall 1. Cor. 4. 15.follow?
The vſe is to ſtirre vsus vp to thankfulnes for Gods goodneſſe to vsus and our land, in reſpect of the late peaceable ſucceſſion and preſent proſperitie and health of our Soueraigne: which indeed all are willing to take part in, but few take the paines to conſider how much they owe to God for ſuch a benefit as this; which as a knot containes in it all the particular bleſſings which we enioy as infolded in it. Much leſſe doe they weigh that ouer-ruling power of God, which ſwept downe, as a cobweb, the long contriued plots of the Popiſh practiſers for a forreine gouernment, and defeated in a moment and derided their hopes, by ſetting the crowne vponupon the head of the true apparent Heire, our gratious Soueraigne, without the leaſt contradiction of ſo many enemies. The ſenſuall abuſe of this bleſſing, hath now cauſed the Lord to abate ſomewhat of this his fauour, by abridging vsus of a part of our hoped welfare, in the death of our late enioyed noble Prince. The which (among other vſes) ought to teach vsus firſt to bee earneſt ſuters to God for the long life and proſperitie of the young Prince: ſecondly, to teach vsus ſobrietie, that ſeeing there fall out ſuch changings in our liues, ſo that no man knowes what ſhall come to paſſe, & what troubles may fall out in our daies, therefore to ſet our affections on things not ſubiect to change, euen to furniſh Col. 3. 1.our ſelues with knowledge and grace, whereby wee may bee fitted for the beſt eſtate while wee liue, and after death to enioy durable honour.
Of Iphtah to ſay a little particularly, when hee had ſo many and great Doct. verſ. 7.troubles, for the ſhort time of his abiding in his place, as three are ſet downe at large: his dangerous battaile with the Ammonites, the vnlooked for forgoing of his only daughter, and this bitter prouoking of him by the Ephramites, this teacheth (beſides that which hath bin ſaid hereof before, verſ. 2.) what great afflictions they hauehave, who are of calling and high place in the world, who in compariſon of many thouſands are thought by their wealth to hauehave a little paradiſe in this life, (and doe indeed enioy many outward priuileges aboue other) and what then may the life of meaner perſons be accounted but a vale of miſerie?
And eſpecially the liues of ſuch I may ſay, who are in penurie and want with many other calamities which accompanie it, and yet hauehave no hope of ſaluation neither; which were able not a little to aſſwage the force and anguiſh of ſuch tribulations. All which I ſpeake to ſhew how great the madnes of men is, and that of all ſorts and conditions, who for all their daily and manifold afflictions which cannot be expreſſed, are yet ſo wedded & glued to this world: as that they are not fit to heare of a departure from hence, no nor to bee brought to a ſober and moderate vſe of it, nor by the ſtrongeſt perſwaſions to looke after and waite for immortalitie, ſo as they may enioy it. Now let all iudge how little cauſe they hauehave to doe ſo.
It might bee thought a benefit, that the long life of man is ſo ſhortned from nine hundred yeeres to ſcarſe halfe nine ſcore, if men duly weighed how euill they are, as old Iacob told Pharao; Few and euill hauehave the daies of thy Gen. 47. 9.ſeruant been. But oh, at what a rate would moſt men buy the lengthening of their miſerie? a madneſſe ſo much the more extreame, becauſe they want that which might much allay the vanitie and vexation that falleth out in their life, I meane faith and grace. Others, on the other ſide, meeting with much, yea and that ſtinging trouble in their liues oft times, waxe diſcontented, deſperate, and wearie of liuing, and yet without all willingnes to dye, ſaue through a neceſſitie of their owne making, thinking thereby to auoide that, which they encreaſe thereby. A third ſort lay all their miſeries vponupon their pouertie: whereas (alas) if they had the beſt eſtate and happineſſe vponupon earth, Iphtah might teach them, that they ſhould be neuer the neerer their deſire, for they may hauehave ſorrow and vexation enough for all their wealth.
Now of the death and buriall of them I ſay this: as they all died, with all Doct of verſ 7. 8. 9. 10. 11. 12. 13. 14. 15.other vntounto this day, ſo it liuely admoniſheth that it is the way by which all that yet remaine muſt goe, and who knoweth how ſoone? that wee may mind and prouide for it. And as they were buried in the places where they dwelt, (as Iphtah in one of the cities of Gilead, &c.) ſo we ſhould ſubmit our ſelues thereto, with ſuch other abaſements as accompany it, (though fleſh rebell againſt them) and this wee ſhould willingly doe for the hope of the glorious reſurrection. But of death and buriall before. Thus much therfore be ſaid of the Iudges ioyntly.
Now this is ſeuerally ſaid of Ibzan, that he had thirtie ſonnes whom hee Doct. verſ. 8. 9.liued to marrie, and thirtie daughters whom he alſo beſtowed in marriage, for ſo long hee liued together with them. And this is ſet downe to ſhew, that the great number of children is reckoned, as then it was, for one of the great bleſſings of God. Therefore the Lord promiſed to Abraham his Gen. 15. 5.friend, that his ſeed ſhould be multiplied as the ſtarres of heauen, and as the ſand of the ſea. And ſo ſung the Prophet in the Pſalme: Thy wiſe ſhall be as Pſal. 128. 3.the fruitfull vine on the ſides of thine houſe, and thy children like the oliue plants round about thy table: and then he addeth this, Loe thus ſhall the man be bleſſed, that feareth the Lord: calling it not onelyonly a bleſſing, but more then common.
And it doth the more condemne the vnthankfulneſſe of them who doe what they can to auoid that bleſſing, and doe of purpoſe ſhunne the occaſion of hauing their part in it, by marrying with full purpoſe and reſolution, where they may be ſure they can hauehave no children. Whoſe fault may be the leſſe, if it be of ſimple ignorance, but elſe it may be reckoned as a companion with theirs who grudge and murmur, for that they hauehave ſo many children: which ariſeth partly of diſtruſt in Gods prouidence, partly fearing that they ſhall not hauehave wherewith to nouriſh them; partly of pride, who ſee they muſt pull downe their countenance, for becauſe of the number of them, and cannot ſet foorth themſelues with the wealthieſt of their condition, to braue it iollily in the world, for that they be plucked downe with ſuch a companie of brats, as they terme them. And yet as bad as theſe ſorts are, farre more groſſe and barbarous are they, high or low, Miniſter or people, who rather then their countenance ſhould in the leaſt manner be abated by mariage and multitude of children, do not only liue in continuall whordome, zodomie, and ſuch like vnnaturall and filthie vncleanneſſe, but are glad (though moſt vniuſtly and in diſſimulation they doe it) to be counted and numbred amongſt them that liue chaſt, which ſinne ſhal bring the ſwifter damnation to them: They are loth to abaſe themſelues (as they count it) by ſtooping to Gods ordinance: but God hath many waies to pull them down, and make them ſtoop (as I hauehave noted in the former chapter) though they eſcape it one way and time, yet hee meeteth with them another: for fornicators and adulterers God wil iudge, as the Author to the Hebrewes ſaith, Heb. 13. 4.and the experiments thereof are infinit in all kinds of iudgements, by ſcripture and experience, both of old and daily: Although what neede wee goe farre? That which they ſhunne by their auoiding marriage, the moſt pull vponupon themſelues, by the contrary courſe, as I hauehave ſaid. Now what remaineth, but that they who hauehave and count children a bleſſing, endeuour carefully to make them the children of God alſo, that ſo they may be to them a double bleſſing? Which is done of few, eſpecially as the caſe requireth, that is, with carefull and conſtant looking to the religious bringing vp of them, and the marking of their diſpoſition, and the ſinnes which they are moſt prone and inclined vntounto, that they may in due time and good manner helpe to remedie it accordingly.
Another thing that is ſeuerall in theſe verſes, is this, that this Abdon, Verſ. 13 14.the laſt that is reckoned, had fortie ſonnes, and thirtie ſonnes ſonnes, and theſe were of place, and ſome countenance, riding ſtately, and not as meaner perſons going on foote. Whereby it appeareth (to ſay no more of the number of children) that they had peace then, and were free from oppreſſion by the other nations that dwelt about them. For they muſt not elſe hauehave had ſuch elbow roome, nor their libertie ſo to ſhew themſelues boldly and openly, but to hide their heads as well as meaner perſons, and to lay their iollitie aſide.
For our inſtruction this wee may learne, that in the time of peace, when there is freedome from warre and perſecution in a land, there is great proſperitie in eueryevery kinde, as multitude of people, building, purchaſing, and growing in wealth and promotion. For though the plague and famine ſometime ſweep away & diminiſh the number of people, yet they through Gods goodneſſe not continuing long, nor ſore, are the ſooner outgrowne: but the other, I meane warre and perſecution, make ſtrippe and waſte, as we ſay, euen as the violent fire burneth all where it commeth, and the raging waters drowne. But when they ceaſe, there is plentie for the moſt part going with peace, and there is with both great outward proſperitie.
Which is to bee acknowledged a ſingular great fauour of God, and to ſuch as are able to vſe it aright, it giueth much libertie and encouragement, to liue well and happily. And otherwiſe what is all iollitie and abundance, if we hauehave not learned, and be not fitted for the right vſe of it? The which how few regard or looke after, but onelyonly ſeeke to paſſe their precious time, in eaſe, vanitie, play, idleneſſe, whoring, drinking and ſuch like: and the ciuiller ſort to minde little elſe, then to encreaſe and gather wealth, the moſt of them not knowing why, but to content & pleaſe themſelues thereby: to Note.ſee (I ſay) how fondly, nay madly ſo many doe vſe this peace and liberty of quiet liuing; it is much more to be bewailed, then the benefit it ſelfe is to be reioyced for: And to thinke, how in this time of peace, good preaching ſhould be in vſe throughout all parts of the land, to hold downe Poperie, Atheiſme, prophanenes and other ſinne, and that which ſhould be all in all with vsus, to bring many people to God, and yet how little is done this way, it cannot without much bewailing bee thought on. Now if in this earthly manſion of ours (wherein wee are abſent from the Lord, and liue as ſtrangers for a time) he can allow his people ſo liberall and comfortable a ſupply of earthly refreſhings meete for them, vntill they ſhall no longer ſtand in need of them; then what is like to be their entertainment at home in heauen (thinke wee) and what prouiſion will the Lord make for them there? where all ſound reioycing is without end or meaſure? A great meanes (doubtleſſe) to prouoke them to ſerue out their time with cheerefulneſſe and faithfulnes, when they conſider that all things are theirs, both here and hereafter: all good things ſerue to make vp the happineſſe of them who are Chriſts, who is Lord of all. And this be ſaid of that which is to be conſidered of in theſe Iudges ſeuerally and apart, and ſo of the whole chapter.