Commentary on Judges, Sermon 50
THE FIFTIETH SERMON ON THE EIGHTH CHAPTER OF THE BOOKE OF IVDGES.
Verſ. 1. Then the men of Ephraim ſaid vntounto him: why hast thou ſerued vsus thus? that thou calledſt vsus not when thou wenteſt to fight with the Midianites: and they chode with him ſharpely.
2. To whom he ſaid: what hauehave I now done, in compariſon of you? Is not the gleaning of grapes of Ephraim better then the vintage of Abiezer?
3. God hath deliuered into your hands the Princes of Midian, Oreb and Zeeb: and what was I able to doe in compariſon of you? and when he had thus ſpoken their ſpirits abated towards him.
AFter the admirable victory that God gaue to Gedeon, as hath been largely ſhewed in the former Chapter, now in this followeth The ſumme of the chap. and parts 3.the purſuit of the reſt of the Midianites by Gedeon; but firſt another thing by occaſion of that victory, is heere ſet downe; and that is, the Ephraemites quarrelling with him. The ſumme and parts of this Chapter (to ioyne them together as they may well and conueniently be) are theſe: The firſt is, the contention of the Ephramites with Gedeon, for not calling them to the warre, to verſe 4. The ſecond point in this Chapter is, that the men of Succoth and Penuel denied victuall to Gedeon when hee purſued and followed after the reſt of the enemies, and their puniſhment, together with the putting to death of the two Princes of the Midianites, Zeba and Zalmunna, to the 22. verſ. The third containeth certaine perticulers concerning Gedeon, as the offering of the kingdome to him and his ſonnes by the Iſraelites, and his refuſing it: and of Gedeons Ephod, and the danger that came thereby: whereto is to be added the ſinne of Iſrael, to the end of the chapter.
The firſt part of the Chapter.
TO begin with the firſt part, it is ſaid, that the men of Ephraim contended The ſumme of the 3. firſt verſes.ſore with Gedeon, and fell out with him, for that he called them not to the battell againſt the Midianites, as appeareth in the firſt verſe: whereto the milde anſwere of Gedeon is to bee marked, which is ſet downe in the ſecond verſe. And thirdly, how they were appeaſed by it, as wee reade in the third. Of theſe let vsus heare more perticularly as they lie in order.
And heere firſt, ſome man might thinke it an vnſeaſonable accident that Verſ. 1. the vnfolding of it.befell Gedeon euen in the chiefe ſpring of his glory; I meane, that in the very necke of the victory ſhould come vponupon him ſuch a croſſe blow, as to turne the ſolemnity and honour of his great acts, in ſubduing the Midianites into reproch and abaſement. But the moſt wiſe God who beſt knoweth how to keepe his owne children in compaſſe, and ſeeth what corruption they carry about them, by meanes whereof they cannot beare any great bleſſing, or proſperity, without ſwelling, and pride; he (I ſay) doth commonly ſo diſpoſe Note.of them, that with rare and ſpeciall liftings vsus, and heightenings of Doct out of verſ. 1.them, either in grace, wealth, honour, and ſucceſſe, or the like, hee matcheth and mixeth ſome great coolings and buffetings of them, to keep them from falling dangerouſly, in ſo ſlppery a place as they ſtand in. Of Gedeon we cannot certainly ſay any thing to his iuſt reproofe in any groſſe manner, but of great infirmities of his wee hauehave heard; and therefore doubtleſſe hee being a man) hee had that in him which might hauehave puffed him vp vponupon ſo great ſucceſſe, if God had not by this great and vnwelcome croſſe, preuented it. So Iphta comming freſh from a great conqueſt, was ſuddenly quailed Iudg. 11. 35.by his onelyonly daughter. And Iob in the middeſt of his flouriſhing and proſperous eſtate, heares all at once, of his children and ſubſtance deſtroyed and ſpoiled. Likewiſe Dauid had few victories, but the Lord ſent him a cooler vponupon them, the rebellion of Abſolon, the curſing of Shemei, the inſurrection of Sheba, the death of Ammon, the ſlaughter of Abſolon; which (doubtleſſe) were enough to purge out any ſuperfluous humour which might riſe vp in him, and ſo to keepe him ſober, temperate, and within holy compaſſe. It is not ſo ſtrange that the Lord ſhould thus phyſicke his ſeruants, being already Note.ſurfeted with exceſſiue and ſinfull abuſe of their proſperity: but it is his great mercy that he ſhould ſo diet them with theſe potions, that they may preuent ſurfeting. The reaſon is, becauſe firſt it is the wiſedome of the ſame Phyſitian to giuegive preſeruatiues, as well as purgations. And againe, ſinne is eaſilier kept out from entring, then thruſt out of doores being once gotten in: which the Lord foreſeeing, rather chooſeth with a little hardſhip to the patient, then by violent and extreame courſes, to preuent matter of diſeaſe rather then to heale the diſeaſe. And the truth is, it is eaſier for a man to bee dieted then purged: I meane to beare an affliction which commeth before the ſpirit and conſcience is wounded by a ſinne, then which followeth ſin, as the deſerued puniſhment of it. But for the point in hand, let vsus by this firſt learne, what a leaud nature there is in vsus, that wee cannot hauehave a little health and welfare, but preſently we diſtemper our ſelues, ſo that wee muſt be faine to be phyſickt, leſt wee ſhould endanger our life: I meane, wee can enioy no good bleſſing, but we forget our ſelues, and cauſe the Lord to allay the ſweetneſſe of it with ſome bitterneſſe, except he will ſuffer vsus to be turned quite ouer with it. Againe, when we enioy any bleſſing, let vsus not meaſure the ſame by the pleaſure and content which it giues our nature, (for euen in that is a ſting which will ſecretly hurt vsus) but by the ſober, humble, Note.and thankfull affection wherewith wee imbrace the bleſſing. And let vsus know that then onelyonly we enioy it in kind, and entier, otherwiſe by halues, and ſcarce that. And when we ſee that God ſauceth our dainties with ſoure hearbs, let vsus be thankfull to him, and ſay, Lord I had elſe fed too much of this diſh, till I had ouerlaid my ſtomacke, euen as children, who finding hony, eate too much of it; therefore bleſſed be thy name, who ſuffered me not to be ſicke of it, rather then if thou ſhouldeſt let me alone, then I ſhould bee prouoked to vomiting, which were worſe. And this bee noted of the Lords ordering the action of theſe Ephramites, for Gedeons good.
Now yet theſe Ephramites ſhew many foule faults in this action of contending The faults of the Ephramites in this firſt verſe, and firſt their vnthankfulnes.with their gouernour and deliuerer of them, as vnthankfulnes, expoſtulating with him without a cauſe & then their diſſimulation, who faine themſelues to hauehave been willing to hauehave gone to warre with him, and yet would not, when they might hauehave done: and when did they this? euen when they ſaw the danger of the warre to bee paſt and ouer, and that now honour was giuen to Gedeon for that which he had done: whereas they had been as ready (if hee had loſt the victory) to hauehave (much more) caſt that in his teeth.
To proſecute theſe a little more particularly: their vnthankfulneſſe firſt Doct. 2. verſ. 1.was great, and the iniurie which hee ſuſtained thereby, who ought to hauehave been much honoured of them for his induſtry and labour, and highly accounted off by them for the ſame: but if ſo be their vnthankfulneſſe was ſo great towards him in this, what manner of behauiour (thinke wee) would they hauehave vſed if they had ſuſtained any wrong or violence at his hands, who deale thus vndutifully, nay rudely, and rebelliouſly with them, and yet hauing receiued ſo great a deliuerance by his meanes? and ſo picking matter of quarrell out of a good turne and benefit? But as we may note the vnthankfulneſſe of men when yet they hauehave iuſt cauſe to ſhew the contrary duty, (as may be ſeene in many, and namely in Abſolon to his father, whom when hee had deliuered from death iuſtly deſerued, hee ſought his fathers life, and to get away his kingdome alſo from him:) ſo wee may by this vnkind recompence they gaue to Gedeon for the famous act that hee wrought for their eaſe and peace; wee, I ſay, who ſhall gratifie men, may learne our duty thereby, and that is this, that we were not beſt, neither ought wee to looke for our reward and commendation for well doing any manner of way from men, but to reſt in this, that God knoweth our workes, and it is enough, that we are ſure, that from him we ſhall receiue our reward: according Reuel. 2. 2.to the words of the Apoſtle, Be ye ſtedfaſt (my beloued brethren) and 1. Cor. 15. 58.vnmoueable, alwaies abounding in the worke of the Lord, for as much as ye know that your labour is not in vaine in the Lord.
But as for men, they oft times diſgrace that which is well done of vsus, and reuile, yea and hate vsus for it: as Eliab did Dauid, for ſhewing himſelfe forward 1. Sam. 17. 28.againſt Gods enemies the Philiſtims, and by name their great champion Goliah, for the which hee ought to hauehave been encouraged rather, and highly commended of him. So Ioſeph, who had preſerued the land of Egypt both for the time of the famine, and long afterwards: yet of that King Pharaoh, who roſe vp in the land ſome yeeres after; of him, I ſay, Ioſeph was not Exod. 1. 8.knowne nor regarded: for ſo the text ſaith, There came another Pharaoh, who knew not Ioſeph, though his welfare aroſe by and from him vnderunder God, as wel as his predeceſſors that liued before him did. But eſpecially this was verified in our Sauiour Chriſt, who being the light of the Gentiles, and the glory Luk. 2. 32.of his people Iſrael, was for the vnthankfulneſſe of the people, and their ſpitefull dealing againſt him, was faine, I ſay, to anſwere them thus: Many good workes hauehave I done among you, for which of them doe you ſtone me? In Heathen Ioh. 10. 32.ſtories we reade of the ſtrange ingratitude of people to their victorious gouernours, eſpecially Grecian and Romane: one of whom being dead, had this vpbraiding epitaph engrauen, O vnthankfull countrey, thou ſhalt not ſo much as hauehave the honour of my bones. But that men liuing in the Church ſhould ſhew ſuch brutiſh ingratitude, who ſhould beleeue it that ſees it not? Moſes, the conducter of the people out of Egypt, was neuer quiet from the conſpiracy and murmurings of them againſt him. The Prophets and Apoſtles Matth. 23. 37.for their painfull propheſyings and trauels in preaching, what reward found they? So theſe Ephramites, how recompenced they Gedeon for his labour and paines? And the other Iſraelites alſo, looke in the end of his ſtory. And ſo, if the worthy ſeruants of Chriſt in the magiſtracy and miniſtery, find the like greetings, courteſie, thankfulneſſe, at their hands who ſhould be their beſt fauourers and encouragers againſt their aduerſaries, yea if they find the people whom they gouerne and teach and vponupon whom they beſtow their liues and ſtrength (as the candle that giueth light till it die and goe out,) to requite them with ſmall reuerence, leſſe countenance Note.or maintenance, and leaſt of all with any fruit in true piety of their godly care and labour, in ſeaſon, and out of ſeaſon beſtowed among them: what vſe ſhall they make hereof? Shall they deſiſt from their good beginnings, and giuegive them ouer to ſuch as may bee like to teach them by fearing them, who would not learne it by louelove, to make more account of them? No: but firſt let them looke vp to God, and acknowledge his iuſtice in ſo trying them, and puniſhing ſome ſinne in them; and then anſwere themſelues as the Prophet Eſay: I hauehave laboured in vaine (to manward) but my reward is with Eſa. 40. 10. 62. 11.God: and therfore I muſt not forſake my ſtanding, nor leaue my calling, but hold out with courage and conſtancie vntounto the end, but more fully of this in the ſtory of Iephta.
Now then the vſe of this is, and ſo let vsus take it, that we bee not diſcouraged from conſcience and conſtancy in the ſeruice of God for the diſcourteſies, and ill dealing of men, for of God we are to looke for our reward. And yet I muſt ſay, that without eſpeciall grace, it is hard to doe thus, and to reſt contented with this, that God is a plentifull rewarder of all that ſeeke, and come to him; and withall to beare the indignities that are offered vsus of men. Secondly ſeeing the world dealeth thus vnkindly with Gods ſeruants, Heb. 2. 6.let their brethren that feare God, bee encouragers and comforters of them, that they may hold on in their good courſe: for they are but men, and therfore they hauehave need of encouragement, and their weakeneſſe requireth that they ſhould bee ſo dealt with. And let all ſuch as liue in their places of Miniſters or profeſſors with any freedome this way, much more with a Note.good liking and mutuall conſent or encouragement, bee highly thankfull to God for ſuch vnwonted fauours, and friendly dealings of men with them, as knowing that it is not the portion which the moſt in the world find or enioy, but a peculiar indulgence and fauour from God, which ought to ſtirre vp in them aſtoniſhment at Gods kindneſſe to them therein, and not pride and inſolencie. And for the ſin I now ſpeake of, let vsus count this vnthankfulneſſe, and the taking in ill part the good actions of Gods people, let vsus (I ſay) count it for a bitter fruit of a naughty, proud, and cancred heart, whereſoeuer wee meete with it or behold it, and thereafter let them thinke of themſelues, who ſhew and offer it.
Now further note another of the faults of theſe Ephramites againſt Gedeon: A 2. fault of the Ephramites, to wit, enuie.and that is, that they enuied him for the honour he got by the victory. Whereby though they ſuſtained no hurt, neither were the worſe but the better, yet they could not beare it, that Gedeon ſhould hauehave the glory of it: where we may ſee a foule property of enuie, and what it is. It is a greefe and Enuie, what?ſadneſſe for the proſperity of other: and namely, of ſuch as bee our equals. For the poore man enuieth not the King; hee may bee grieued that he himſelfe wanteth ſuch good things as the King hath, but that is not enuie. And by this we may note the difference betweene hatred and malice on the one ſide, and this enuie on the other: to this end, as wee hauehave heard of the one, ſo we may in a word of the other. Hatred therefore is a greefe conceiued againſt one for ſome cauſe, at leaſt, as we thinke; as Ahab hated Micaiah, becauſe 1. King. 22. 8.hee did not propheſie good to him, but euill, as he tooke it, and the ſame appeareth alſo by the contrary, out of theſe words in holy Scripture: They hated me without a cauſe.
And when I ſay, enuie is a greefe at our equals for any eminency, or proſperity that they hauehave aboue vsus; I meane ſuch as are in kindred, eſtate, yeeres, dignity, or in gifts like vsus. And the cauſe of this enuie is not for that wee are troubled as though any hurt or danger were comming towards vsus, from them whom we enuie, (for that is another affection, to wit, feare,) but for that through a cankred ſtomacke we cannot beare it, that ſuch an one as is Note.no better then our ſelues, ſhould bee lifted vp ſo high, and commended ſo farre aboue vsus. And is not this a curſed mind in vsus, that wee cannot bee willing that another ſhould fare well, we being neuer the worſe, and that wee ſhould hauehave an euill eye at that, for the which we ſhould reioyce? for ſo Mary Luk. 1. 41. 42.and Elizabeth did mutually reioyce one for the welfare and bleſſing of God to the other.
And ſo much the more deteſtable is this affection, that whereas ſome other, being partly naturall, nay bee taken in the good part, this is euer euill: for it is a meere corruption, and contrary to louelove, for louelove enuieth not: and 1. Cor. 13 4.Paul more plainely forbiddeth it to the Galathians, where hee alſo ſheweth the cauſe of it; namely, [Deſire of vaine-glory.] For ſo he ſaith; be not deſirous Galat. 5. laſt.of vaine glory, prouoking one another, enuying one another. Which heere is to be ſeene in the Ephramites, who deſiring the glory of the victory themſelues, did enuie Gedeon for it. This affection ſheweth it ſelfe in all ſuch things, as we deſire to excell in: yea in the beſt, euen the gifts of the ſpirit, for therein, we would hauehave none to be in account aboue vsus: as appeareth in them that preached Chriſt of enuie: and him that repined at his fellow, for Philip. 1. 15.that comming at the eleuenth houre, hee had his pennie as well as himſelfe.Matth. 20. 12.
Now though we are not the worſe for the proſperity of other, neither doth it diminiſh any thing from the good of our eſtate; yet the enuious man thinketh, that the gifts that are in himſelfe are darkened and blemiſhed thereby, vnleſſe he hauehave eſpecial grace to abate and mortifie ſuch thoughts. Therefore to aggrauate this ſinne, know we, that as the enuious is ſad by the proſperity of another, ſo (which is worſe) he is made ioyfull by his diſgrace and abaſement: as the Phariſies were, in and for the crucifying of our Sauiour, and Ioſephs brethren, when they had ſold him. Yea ſo curſed an humor is enuie, and ſo oppoſite to louelove, that whereas hee who loues vnfainedly would part euen with the moſt precious iewell for the ſake of that which it loueth: the enuious perſon would willingly pull out one of his owne eyes, vponupon condition he might loſe both his, at whom he grudgeth. So that not vnfitly Pauls ſpeech of fornication may be applied to enuie: Other ſinnes are without a man: but the enuious ſins againſt his owne body, and the health and proſperitie thereof: God iuſtly plaguing it in the kinde, in that whiles it pines at the eminencie of another, it reflecteth and beateth backe the hurt vponupon it ſelfe, and feedeth vponupon the moſt precious ſpirits of the ſoule and life, and conſumeth them: ſeldome doing any harme to the other, while it fretteth out the very heart blood and bowels of it ſelfe. This enuie is remedied by ſhaming our ſelues for that wee cannot abide that our brethren ſhould hauehave and doe good with Gods gifts to other: conſidering alſo that thereby we hinder Gods glorie. Alſo we ſhall looſen the rootes of this enuie, if we thinke meanely of our ſelues, and that God is onelyonly wiſe, who denieth for iuſt cauſe, that vntounto vsus, wherewith he bleſſeth others. And thirdly, this ſhall helpe to weaken it, if wee conſider that God hath rather deſerued infinite thankes of vsus, for granting vsus other bleſſings, which thoſe (perhaps) may want, whom in other reſpects wee enuie, (for it is his great merciemercy that Lam. 3. 22.wee be not conſumed) the one wee will not ſee, the other wee behold too much. Whereas our eye ſeeth not the worſe, becauſe anothers ſeeth better: how much leſſe if in another kinde we ſee as well? Doth the foote enuie the eye becauſe it ſeeth, or the eye the foote becauſe it goeth? But of the contrarie vertue I ſpake before twice, in Gedeons ſouldiers, and Gedeons communicating with Nephtali and Ephraim the victorie.
And becauſe I now ſpeake of the Ephramites, I thinke it not amiſſe to A third ſinne in them, the ſin of their fathers. Doct. 4.adde this of them, that their father Ephraim the younger being preferred by Iacob before the elder brother Manaſſe, the ſtocke and ofſpring of them exalted themſelues ſince from age to age, and are noted for it oft times in the hiſtorie of the old Teſtament. As in Ioſuah we reade: they among other, were diſcontented with their portion. So in the twelfth of this booke, the poſteritie of them contended with Iphia for not calling them with him to battell againſt the Ammonites after he had ouercome them: euen as theſe Ephramites did here with Gedeon. So Eſau himſelfe deadly hating his brother, deriued this ſinne to his poſteritie the Edomites, ſo Ahab did Idolatrie to the generations that came after him.
And hereby we may learne, what force ſome blemiſhes and corruptions in a ſtocke or kindred hauehave to infect almoſt the whole poſteritie: God iuſtly thus puniſhing the ſinnes of the fathers vponupon the children to many generations, puniſhing (I ſay) ſinne with ſinne. As for example, if a kindred bee proud, haughty, ſtomackful, boaſters, giuen to adultery, hollownes of heart, flatterie, lying, mocking, ſtealing; the reſt of the ſame ſtock, that are not guided by grace, are for the moſt part, ſuch. Euen as bodily diſeaſes runne in the blood to the poſteritie. And as wee ſee that a noble ſtocke ſtained with treaſon, may eaſiler be reſtored in blood ciuilly by the indulgence of the Prince, then reformed naturally and reduced to loyaltie and fidelitie: ſo the truth is, the moſt forcible meane of all outward meanes is ſcarce able to expell this …eint: onelyonly grace can doe it: although euen grace it ſelfe often times can ſcarce roote it out ſo, but that ſome ſprigs or other of the old ſtock will appeare, when it is grafted in another ſtocke.
And yet one thing more note in theſe Ephramites, namely, the ſlights, Their fourth ſin, ſl…ghtnes and ſubtiltie. Doct. 5.ſubtilties, doublenes and hollownes that lie hidden in mens hearts, till they hauehave occaſion to ſhew them, or grace to repent of them. Theſe would now ſeeme to hauehave had great iniurie that they were not called to the battell, whereas it was their owne ſin that they went not, for they did forbeare for feare of danger, & were willing to ſtand by (as it were) lying in the winde to waite for the iſſue. So that if Gedeon and their brethren the Iſraelites that ioyned with him, had loſt the day, then all the blame ſhould hauehave bin laid vponupon them by theſe Ephramites: but now they had got the victorie by Gods direction and bleſſing, they complaine on the other ſide, that they had iniurie thēſelues, for that they were not (as they ſaid) bidden to helpe in the battell.
Wherein wee may behold deepe ſubtiltie and hypocriſie, and how farre all ſuch are from ſimplicitie and plaine dealing, that according to the prouerbe, howſoeuer the world goe, they will ſaue one, and howſoeuer it fall out, they will prouide for themſelues. Such a one was the harlot that pleaded before Salomon againſt her fellow: and they in the twelfth of this book, 1. King. 3 22. Iudg. 12. 1, 2.where Iphta being ſet vponupon by the Ammonites, he ſought aide at the hands of the men of Ephraim, and they would not help him: and afterward, when he fighting againſt the Ammonites preuailed ouer them, the Ephramites came to make warre with him, becauſe he called them not to goe with him againſt them. A ſinne now adaies in common practiſe, namely in bargaines, where gaine is not ſo certaine, there they play on both hands cunningly: for they will ſo couenant in generall and doubtfull manner, that if it hit and fall out well, it ſhal be a bargaine, and they will be readie to challenge and make claime of it, how ſlightly ſoeuer the couenant was made: but if it fall out ill, and againſt them, then they picke a quarrell, and ſay, they meant not ſo as the other taketh it.
And therefore ſuch will not make their bargaines plaine, nor their couenants ſure and certaine, but ſlightly conclude, as though they agreed in one; and depart one from another, breaking off with ſuch like words: (we ſhall agree) vponupon which vncertaine termes, let no man that loueth his peace, buy, Note.ſell, or deale (as this world goeth) except hee be willing to ſtand to the hardeſt, and to take all meaſure that ſhall be offered him, willingly. In partnerſhip alſo, there are many ſecret and ſubtill deceiuings one of another, when yet all good ſhewes of equitie ſhall be ſeene, and it ſelfe to the full pretended.
Like vntounto theſe are all ſuch as promiſe great friendſhip to a man, but if they perceiue their betters brooke not the perſon, but frowne vponupon them that ſhew any kindneſſe to him, then they muſt, in a diſhoneſt manner, finde ſome fault with him alſo, and alleage: that they cannot therefore ſhew him the kindnes, nor doe that for him, that they had promiſed. Is this to prouide things honeſt before men? Is not ſuch dealing apparent diſhoneſtie? So in aduerſitie and diſgrace, right good men ſhall be iuſtled to the wall, who yet if they be againe reſtored to their former eſtate, and accounted of, and in fauour with their betters, they ſhall be ſought vntounto and regarded, as Iphta was. In all theſe and the like, there is this diſſembling to be ſeene, which was in theſe Ephramites: a manner of dealing contrarie to ſimplicitie and plainneſſe, and from good Chriſtians, as a maine blemiſh, nay as a ſtaine, vtterly to be remoued and abandoned. And this is bad enough euen in ciuill dealings; but when it appeares in matter of religion, farre worſe, and by infinite degrees to be deteſted, whether it be ſhewed toward God or men. I meane, when as in a ſubtill & politique manner, (not of feare and frailtie, for then it is not ſo groſſe, though euill) men will abſtaine, and conceale their affection to the Goſpell, till they ſee whether the time bee like to fauour or Note.frowne vponupon them: in the meane while carrying ſuch a darke and ambiguous countenance, that no man can tell what to make of them. And yet he that cannot carrie the matter thus, but plainly bewray his opinion and iudgement, is counted a foole, and ſhiftleſſe perſon: as indeed hee is to the world-ward, if there were nothing elſe to be regarded. It is as poſſible to make a true cognizance for theſe temporizers, as a coate for the Moone: for they ſerue their belly, their ambition, their purſe, and as theſe leade them, ſo they follow: God they ſerue none, for their religion is onelyonly a ſtalking horſe for them, to play their part the more cunningly till their turne be ſerued. The ſame I ſay of the committing this ſin toward men: what is more odious in a man, then when he ſhall promiſe, and pretend all louelove and faithfulnes to his neighbour, and yet meane and intend no ſuch thing, but practiſe the contrarie.
Now Gedeons milde anſwere followes to be conſidered which he maketh Verſe 2.to this quarrell and expoſtulating of the Ephramites with him: who if hee had anſwered their fooliſhnes with the like, and had giuen them as good as they brought, what a broile (thinke we) would there hauehave been betweene them? But in that hee did not defend his doing by anſwering that hee was ſtrong enough of himſelfe, and had no neede of their helpe, which had been like to prouoke them the more againſt him, neither commended his owne labour, care, and induſtrie, which they could not willingly hauehave heard, neither yet did vnuizer them, by telling them, that they quarrelled without a cauſe againſt him, who had ſought their helpe, nor any way exaſperated them; but contrariwiſe, yeelded as much to them as with truth and good conſcience hee might: neither did hee interpret their contentious words to come of bitter enuie, as they gaue him cauſe, but rather hee hath left a moſt commendable example of a meeke and patient ſeruant of God, and reſpects all theſe of honeſt and lawfull emulation; it teacheth right worthie matter and doctrine vntounto vsus.
Namely, how wee ſhould deale with ſuch as are inſolent, contentious, fierie, and ſuch as thinke, though neuer ſo vntruly, that they hauehave wrong at our hands. And that is, that in ſuch caſes we muſt be well ſtaied: & ſee, that we giuegive men their ful due, to wit, not to croſſe, prouoke, and exaſperate thē, Doct.but rather to ſeeme not to ſee the roote of bitternes that breaketh out of them, but to containe our ſelues till a fitter time, (ſeeing they are not then in caſe to be told of it) and we are to make the beſt of eueryevery thing, aſſwaging them with gentle anſwers, eſpecially if we be but their equals or inferiours, and in one word, not to anſwere a foole according to his fooliſhnes, that is, Prou. 26. 2.to giuegive as ill meaſure as he bringeth; leſt wee be like him, but to remember that which we are taught in another place of the Prouerbs, namely, that it is a mans glorie to ceaſe from ſtrife, and to conſider and alwaies bearing this in minde, that he is better that can rule his owne heart, then he that ſubdueth Prou. 16. 32.a citie.
For except we thus giuegive place to ſuch, many euils are like to follow, and fall out againſt vsus, in Church and Common-wealth, in familie, and in the courſe of our life, which yet hereby may, and will (no doubt) for the moſt part, bee auoided, or at leaſt wiſe bee ſmaller and fewer. Therefore let the yonger ſort herein learne to yeeld to their elders, and the inferiours to their betters, though they deale not with them as they ought and ſhould, ſeeing wee ſee here that Gedeon and afterward Iphta being ſuperiours, did forbeare to deale with their inferiours, as they might hauehave done, and were iuſtly prouoked to doe. Yea, and let one learne and take out this leſſon toward another, after the manner that I hauehave ſet downe, as husbands, wiues, maſters, ſeruants, and other, that peace with holineſſe may be preſerued among them. Heb. 12. 14.And yet who is he that ſheweth foorth this meekneſſe and wiſedome? But (as is to bee ſeene in the common iarrings and quarrels of men) the moſt count it their glorie (and boaſt of it afterward) when their words bee fierce and more ſtinging then their fellowes, and come out of a furnace ſeuen times hotter then his? What (ſaith he) did he thinke I would turne my face for him, or be put downe with words? No, I trow I gaue him the full meaſure that hee brought, yea tenne for one, I ſpared him not a whit. Loe, how fooles ſome out the froth of their owne ſhame. Whereas Salomon ſhewes them their faces in a glaſſe who doe ſo, when he ſaith: An angrie man ſtirs Prou. 19. 22.vp ſtrife, and multiplieth tranſgreſsion, Prou. 29. It were indeed an honour for a man to depart, and ſay, I ſee he was not in frame to be anſwered with angrie words, I therefore durſt not ſtriue to outſhoote the diuell (as it were) in his owne bow. That which hee thinkes be commeth him, I count it my reproch, who profeſſe to fight againſt my corrupt nature. Therefore let the dead burie the dead, I meane, they that be fit for nothing elſe, let them giuegive taunt for taunt, and ſcorne for ſcorne, (they are free from righteouſneſſe, and bondmen to their owne luſts) but I hauehave learned rather to repay good for euill, then euill. But yet this is not ſo to be taken, as though in all things we ought to yeeld to froward and peeuiſh perſons, but in our owne priuate caſes onelyonly, and when we lawfully may, but in no caſes or matters that are contrarie to Gods will, or preiuditiall to his honour. As for example, if theſe Ephramites would hauehave ſet vp Baals altar againe, it had in no ſort been tollerable that Gedeon ſhould hauehave borne it at their hands, much leſſe hauehave yeelded to them, or we in any ſuch thing. And this be noted by his anſwer. A worthie example whereof wee hauehave in Paul, who reſiſted Peter and gaue Galat. 2. 11.him no place in the point of colluſion with the Iewes.
Now followeth the fruite of that his meeke and milde anſwere vntounto Verſ. 3.them, to wit, that their anger was thereby alaied, which agreeth well with that of Salomon in the Prouerbs: A milde anſwere putteth away anger: and againe, A meeke tongue breaketh bands. The ſecond blow makes the fray, as Prou. 15. 1. and 25.the prouerbe ſaith. The reaſon thereof is double: Firſt, becauſe wrath wanteth matter to worke vponupon, if it be not oppoſed. Secondly, meekneſſe ſhameth anger, euen as humilitie makes pride to hang downe the head. And he muſt be ſome odde man for rage and fiercenes, who is otherwiſe. Thus Dauid by Abigails mildnes, was ſtaied from the bloodie attempt which Nabals boyſterous roughnes prouoked him vntounto. Such a grace is this meeknes and mildnes, that Chriſt pronounceth them bleſſed that hauehave them. He Matth. 5. 5. Matth. 11. 29. Philip 2. 7. Actes 8. 32. Numb. 12. 3.wils vsus to learne of him to be meeke: who, as the lambe before the ſhearer, ſo opened hee not his mouth. Thereby Abraham preuailed with Lot: and Moſes ſo excelled in this vertue, that he was ſaid to be the meekeſt man vponupon earth. Contraries are cured by contraries, as wee know, and Phyſitians cure not hot agues by inflaming, but by aſſwaging: the skilfull Fencer doth ſcape many a blow, and foile his aduerſarie by declining and giuing backe, and not by oppoſing his body or weapon vntounto it. Cannon ſhot batters Note.downe caſtles and walls, which yeeld not: but rebound from the ſoft packe of wooll, that giues place and reſiſts not. The lightning paſſeth by ſlight and ſlender obiects, but conſumes and deuoures the ſolid and well compact ſubſtances.
And ſo all that hauehave experience may ſee, what fruite wee might reape of this yeelding, and what a good name and report (which is better then ſiluer) it would bring to vsus, as by the ſcripture now cited, appeares, beſide many Prou. 15. 1.other worthie fruites, if we did regard to practiſe it. Yea doubtleſſe, and by this meanes wee might euen open the mouth of our hotteſt aduerſarie, (when his heate is ouer) to commend vsus, and confeſſe his owne folly, and our great wiſedom, in ſtopping much ſinne thereby, and ſo he might learne meeknes of vsus, as Dauid bleſſed Abigaile. But now meane and inferiour perſons 1. Sam. 25. 32.will not ſtoope an inch, no not to that equanimitie, wherewith great and worthie perſonages hauehave been furniſhed. The wife oft times ſhall bee found iuſtly conuicted of the crontrary fault of ſhrewiſhnes and ſnappiſhnes: the ſeruant ſtout and ſturdie will giuegive no place to his maſter, few will learne this meeknes. Which cauſeth them to finde the like that they offer to other: euen rough, curriſh, and vnkinde dealing, which filleth the world with contention and vnquietnes. Whereto I grant there are many prouocations, but we muſt obey the Lord in this, that wee ſhould ſhew all meeknes Tit. 3. 2.vntounto all men. But ſome will ſay, That it booteth them not to vſe meeknes either in words or deedes toward ſuch as are vnreaſonable perſons, who Obiect.the gentlier they be entreated, the more they play vponupon the aduantage, and inſult ouer others: yea the yeelding to their furie, is the incencing of them, and addeth oile to the flame. I anſwere: Roughnes towards ſuch bad and Anſw.baſe natures is more meete, then kindnes: ſo a man keepe his meaſure, and vnderunder colour of reſiſting ſin in another, diſobey not God. Thus Eliſha willeth the elders to anſwere Iehorams ſeruant. But if the perſons be ſuch as we 2. King. 6. 32.cannot ſafely ſo controll (though lawfully) let vsus ſay with that good Prophet: The Lord ſee it and iudge, and the Lord rebuke them. Aſſure we our ſelues, God hath waies enow to hamper and tame ſuch wolues and tygers. Iulian vſed to ſcoffe at the Chriſtians thus, Oh your Maſter Ieſus of Galilie bids you turne the other cheeke to him that ſmites you, &c. but God made him yeeld, and ſay: Thou art too hard for me, and haſt gotten the vpper hand, O thou Galilean. And what was the end of him who pluckt his fellow by the throte, and Matth. 18. 28.would not heare his meeke plea? Such is the end of all rough, boiſterous, and proud ſpirits. But ſo much ſhall ſuffice for this time.