Commentary on Judges, Sermon 66
THE SIXTIE SIXE SERMON ON THE ELEVENTH CHAPTER OF THE BOOKE OF IVDGES.
The ſecond part of the Chapter.
Verſ. 12. Then Iphtah ſent meſſengers vntounto the King of the children of Ammon, ſaying, What haſt thou to doe with me, that thou art come againſt me, to fight in my land?
13. And the King of the children of Ammon anſwered vntounto the meſſengers of Iphtah, Becauſe Iſrael tooke my land when they came vp from Egypt, from Arnon vntounto Iabbok, and vntounto Iorden: now therefore reſtore thoſe lands quietly.
14. Yet Iphtah ſent meſſengers againe vntounto the children of Ammon,
15. And ſaid vntounto him, Thus ſaith Iphtah, Iſrael tooke not the land of Moab, nor the land of the children of Ammon.
16. But when Iſrael came vp from Egypt, and walked through the wilderneſſe vntounto the red Sea, then they came to Kadeſh.
18. Then they went through the wilderneſſe, and compaſſed the land of Edom, and the land of Moab, and came by the East ſide of the land of Moab, and pitched on the other ſide of Arnon, and came not within the coaſt of Moab; for Arnon was the border of Moab.
19. Alſo Iſrael ſent meſſengers vntounto Sihō King of the Amorites, the King of Heſhbon, and Iſrael ſaid vntounto him, Let vsus paſſe we pray thee, by thy land, vntounto our place.
20. But Sihon conſented not to Iſrael, that hee ſhould goe through his coaſt: but Sihon gathered all his people together, and pitched in Iahaz, and fought with Iſrael.
21. And the Lord God of Iſrael gaue Sihon and all his folke into the hands of Iſrael, and they ſmote them: ſo Iſrael poſſeſſed all the land of the Ammorites, the inhabitants of that countrie.
22. And they poſſeſſed all the coaſts of the Amorites, from Arnon vntounto Iabbok, and from the wilderneſſe euen vntounto Iorden.
23. Now therefore the Lord God of Iſrael hath caſt out the Amorites before his people Iſrael, and ſhouldeſt thou poſſeſſe it?
24. Wouldeſt not thou poſſeſſe that which Chemoſh thy god giueth thee to poſſeſſe? ſo whomſoeuer the Lord our God driueth out before vsus, them will we poſſeſſe.
25. And art thou now farre better then Balak the ſonne of Zippor, King of Moab? did he not ſtriue with Iſrael, and fight againſt them?
26. When Iſrael dwelt in Heſhbon, and in her townes, and in Aroer, and in her townes, and in all the Cities that are by the coaſts of Arnon three hundred yeere? Why did ye not then recouer them in that ſpace?
27. Wherefore I hauehave not offended thee; but thou doeſt me wrong, to warre againſt me. The Lord the Iudge, be Iudge this day, betweene the children of Iſrael and the children of Ammon.
28. Howbeit the King of the children of Ammon, hearkned not vntounto the words of Iphtah, which he had ſent him.
IPhtah being now ſtabliſhed their Captaine and The ſenſe of theſe verſes in generall.Guide, as wee hauehave heard, it is ſhewed in the verſes now read, how hee went to worke againſt the Ammonites, and that was in this manner. Firſt, hee ſendeth meſſengers to the King of Ammon, with reaſons to appeaſe him, if it may be, and hold him from warre, but he hearkens to none. His quarrell was for land, which Iſrael had now enioyed full 400. yeeres, and yet the King of Ammon claimeth it, and being denied it, now maketh warre with them for it. Now more particularly let vsus heare their reaſoning about the matter: the which to auoid tediouſneſſe, I will not at large ſet downe firſt, but lay it out in the verſes, as they be in order.
In theſe two verſes, Iphtah demands of the King of Ammon by his meſſengers, Verſe 12. 13. particularly.why he made warre againſt him, and what iniurie hee had offered him, why he ſhould doe ſo. The King of Ammon anſwered him, that Iſrael had taken away part of his land, when they came out of Egypt, and this he required to bee ſafely deliuered, and reſtored peaceably to him, and hee would depart from moleſting his countrie, but otherwiſe he would not. Of theſe in their order.
Firſt here let vsus conſider Iphtahs dealing, who before hee goes to warre, Doct. ver. 12.debateth and enquireth about the matter, to ſee if by this meanes the enemy might be appeaſed: in a word he vſeth the beſt meanes he could deuiſe to keepe peace: which ought to be obſerued as a rule, that ſo we ſhould do before the attempting of warre with nation, or ſuite with any perſon. According to the generall rules: As much as in you lieth hauehave peace with all, and Rom 12. 18. Heb. 12. 14.againe, Enſew peace and follow it, though it flee from you, (for it is a pretious treaſure.) So in this particular eſpecially: We know how carefully we labour, to preſerue a member of our body before we will cut it off. So much more we ſhould deale in this caſe, to preſerue many bodies of men and perſons rather then commit them to the hazzard of warre, (as making no more account of the liues of Chriſtian men, then of dogges, oxen, or ſheepe, or to ſuffer ciuill and priuat enuy, contention and ſtrife, to the loſing of many ſoules. And ſo did the ten Tribes deale with their brethren on the other ſide Iorden, that is, they did preuent and ſtay much that might hauehave riſen, and blood-ſhedding. For when after their departure from them, they heard they had committed a grieuous treſpaſſe againſt the Lord, for the which Ioſu. 22. 33.they thought they had iuſt cauſe to make warre with them: yet did they not follow their owne mindes, nor giuegive full credit to the report, but did firſt wiſely ſend vntounto them to know the certaintie, and thereby they were ſatiſfied. But I doubt not of the eaſie conſenting to this part of iuſtice, as being a point diſputed and agreed vponupon by Heathens and their practiſe in their warres, as alſo your Moraliſts, whoſe poſition it is: That an honeſt warre, is to be preferred to an vnequall or hurtfull peace, and no otherwiſe. To leaue this therefore and to come neerer to our ſelues, the ſame rule is to be kept in priuate controuerſies betwixt men, that law be not attempted, till all other meanes be firſt vſed: and a great ſinne it is among Chriſtians, to runne by and by to law, and to the ſuing one of another, as too many vſe to doe, hotly, raſhly, and wilfully, though themſelues ſuſtaine moſt hurt by it, who doe ſo, as being authors of the contention, and ſuite. Likewiſe the ſame may be ſaid of offenders in other kindes, who if they hauehave been lead away by leaud counſell or companie, and yet relent for it afterward, and take admonition againſt it willingly, they are to be vſed more fauourably (ſo farre as by the law they may be forborne:) euen as the ſtiffenecked and ſawcie, and bold defenders of their ſinne are ſharply to be dealt with, leſt they grow paſt recouerie, and doe as the waters, euen ouerflow all places where they come.
Some controuerſies ſhall (no doubt) alwaies ariſe betweene man and man, touching things, the equitie whereof is vnknowne, and vncertaine it ſhall be whoſe the right is. But if contentions proceeding from manifeſt wrong, or from vngrounded ſurmiſes, were at the firſt taken vp, and cut off, (in which commonly moſt raſhnes, heate and diſtemper is bewrayed) yea if trifling quarrels were troden vnderunder foote; then neither ſhould men hauehave ſo many needleſſe ianglings, and thoſe which are ſerious and could not bee auoided, ſhould more indifferently be handled and decided, either priuatly Note.or (with peaceable conſent of both parties) by trauerſe of law. Yea I ſay, if themſelues could not hit vponupon agreement, they would yeeld to the diſcretion and louelove of ſuch as might compound their differences: rather then multiplie one ſinne vponupon another, as fiercenes of words to the gall of their ſtomacks, and other actuall purſuite each of other to both the former; ſhewing themſelues vnappeaſeable and inexorable. It is the pride, bitternes and enuie of the heart, rather then the weightineſſe of the cauſe, which oft prouokes men to the heate and ſtomacke which they vtter and bewray (all may ſee) in their iarrings each againſt other. And therefore they are ſo farre from Iphtah his practiſe, that they reioyce they hauehave any pretence of debate and ſuite againſt their neighbour: and follow it in ſuch eager and odious manner, that all may ſee they ſue not becauſe they hauehave cauſe, but are glad they hauehave any occaſion (ſuch a delight they hauehave therein) that they might fall to ſuite. The claime of a whole Tribes inheritance, did not ſo ſtirre Iphtah to wrath againſt this vſurper, as many of vsus would bee ſtirred againſt him that would challenge a few acres of our poſſeſſion: what doe I ſay? nay, againſt him that contendeth about a twelue penny matter with vsus; and yet wee ſhould exceed them, that goe many degrees before Iphtah in the meanes of knowledge and acquaintance with Gods will in particuler duties, if we did well conſider it. Let ſuch doings be heard of among Heathens: as for Chriſtians, if one partie will not heare of his dutie, let the other giuegive him ouer, and let him contend (if he will needs) with his owne ſhadow. Doubtleſſe in many contentions, if either party were wiſe, the others folly ſhould ſoone appeare, and the contention which growes paſt recouerie ſhould ceaſe, and be at an end.
And further Iphtah, by asking what wrong he had done him, that he came 2to warre againſt him, giueth all to vnderſtand, how abſurd and odious a thing it is, to doe wrong and deale hardly with them who hauehave done no iniurie to vsus: and therefore hee ſaith, If I hauehave done wrong, good reaſon it is that I ſhould ſatisfie the challenge, &c. For if that be fooliſhnes when wee doe but meddle with a matter that belongeth not vntounto vsus, and with the which we hauehave nothing to doe; yea though wee meane no euill thereby, if that (I ſay) be folly; and as Salomon ſaith, all one as if a man plucked a curſt Prou. 26. 17.dogge by the eare: then to hurt any willingly, and to bee cruell and iniurious to him, that would liue in peace by vsus, is an high degree of iniquitie. And if we ought to ſuſtaine a double iniurie, rather then to offer to reuenge Matth. 5 39. Prou. 17. 15.one, how great a ſinne is it to doe wrong, or hurt any man, wee not being prouoked by him? It is abomination; euen as it is to let the guiltie goe free, and yet many make no conſcience hereof. But I hauehave ſpoken of this point in chap. 8. in Gedeons proteſtation to Zeba and Zalmunna and in other places.
The King of the Ammonites ſends him word, that Iſrael had taken away Verſ. 13.part of his land, when they went out of Egypt toward the land of Canaan, and therefore he made warre with them. But how true this was, ye may ſee in Deuteronomy, where the Lord ſpeaketh thus to the children of Iſrael, Deut 2 19.when they ſhould paſſe by them: Thou ſhalt not lay ſiege againſt the children of Ammon, neither make warre againſt them, for I will not giuegive the land of the children of Ammon into thy hands. And in the 37. verſe, Moſes tels them, they obeyed the Lord therein, ſaying: VntoUnto the land of the Deut. 2. 37.children of Ammon thou cameſt not: nor vntounto any place of the riuer Iabbok vponupon which it bounded. So we ſee, that whereas it is manifeſt, that the Lord ſuffered not Iſrael to meddle with Ammon; yet the King anſwers boldly, they did.
This teacheth that ſuch are to be found, who neither meane well & ſimply, Doct. verſ. 13.neither care what they ſay: but as their hearts are full of falſehood and deceit, ſo their mouthes are full of lying. The Lord himſelfe had ſaid, the people of Iſrael ſhould not, neither did they meddle with the Ammonites, as the forementioned ſcripture teſtifieth; yet their King boldly and vntruly auoucheth, that they tooke his land and enioyed it as their owne. The which, who ſhould not be ready to beleeue, being ſo boldly auouched, and that by a King? Euen ſo, many care not what lyes they coyne, nor how ſhameleſly they lay claime to other mens goods, and how boldly and impudently they ſet againſt the truth in many other dealings. And this they doe either for their commoditie, as this King did; or for their credit, and to ſet a colour on their doings, as the old Prophet of Beth: I did by lying, and 1 King. 13 18.Gehazi alſo when hee had gotten the tallents of Naaman: or for both reſpects together, as Anantas and Saphira; and Saul alſo: See his anſwere Acts. 5. 5.1. Sam. 15. Let the credit of ſuch be with vsus thereafter. In ſtead of this dealing 1. Sam. 15. 20.wee ſee the beautie of truth and faithfulnes, without which, how can men liue one with another? Put away lying therefore, as the Apoſtle willeth, Epheſ. 5. 25.and ſpeake the truth eueryevery man to his neighbour.
In this vnreaſonable and abſurd anſwere of this King, compared with Doct. 2.Iphtah his wiſe and equall proceeding, we ſee the contrarietie of mens diſpoſitions: there are ſome that ſtriue by all poſſible meanes againſt contention and vnpeaceablenes: there are others againe, whoſe delight it is to be euer at debate and oddes with ſuch as full gladly would liue at peace, as Eſau with Iacob: and all becauſe they would make a gaine and bootie of them that are honeſtly minded, or hauehave their will of them ſome other way. They know a godly man will buy his peace deare, rather then want it: and they wil lay loade enough vponupon ſuch therefore, to ſee what they can wring from them, although without all colour of equitie. Beſides, peace is vile and of no price with an vnrighteous perſon, there is nothing to be got by it, hee ſaith: but when the water is troubled, then is his ſeaſon to caſt in, and therefore all is fiſh that comes to net. Who ſeeth not that this King was miſchieuouſly minded, in that he ſhapeth ſuch an anſwere as either (being yeelded vntounto) tended to the vndoing of a Tribe; or if not, threatned implacable diſſention? So Benhadad ſends this meſſage to Ahab, Thou and all thou haſt 1. King. 20. 3.are mine, deny it if thou dareſt. It is plaine he was ſet vponupon warre, who ſent ſo proud a challenge, as excluded all poſſibilitie of agreement and peace. And ſuch there are in all places, who (if they might hauehave their mindes) would chuſe warre, rather then to liue in peace, that they might boldly rifle their houſes whom they grudge at, and whom they could not ſuffer to liue by them, except they might poſſeſſe them, and all they hauehave, as Hamor ſpake of Iacob and his ſonnes to the men of his citie: Therefore ſeeſt thou an vnrighteous Gen. 34. 23.perſon? wonder not then if thou heare of vnreaſonablenes to come from him: for theſe two goe yoked together, (though feare and danger of law doe oft reſtraine the inward corruption from breaking out) ſo hideous a monſter is iniuſtice, if it might be ſeene in the colours! As for this practiſe of lying, forging, ſubborning, concealing truth, and impudent facing out an ill cauſe (as an ill title, to goe no further) for aduantage ſake, though to the treading downe of the poore innocent, nay, to his vtter vndoing, when was it more common then now adaies? And this euill (as well as other ſcurfe and iniquitie) will cleaue to the better ſort too, (if the diuell can) and he will alſo, except they walke armed with their breaſt-plate continually.Epheſ. 6. 14.
In theſe fiue verſes, Iphtah ſends word againe to the King of the Ammonites, Verſ. 14. to 19.that it was not ſo as he affirmed: they tooke no part of his ground to them: and then proceeds further by reaſons to perſwade him to deſiſt from his attempt. As firſt thus: Iſrael ſent meſſengers when they came out of Egypt, to the King of Edom to goe through his land, and he not yeelding to them, they were faine to goe a great way about, by a long and tedious iourney in the wilderneſſe: ſo they deſired to paſſe by Moab alſo, and could not be ſuffered. But did they make warre with either of both? No, they choſe rather to abide long in the deſert, and to goe farre about (as I hauehave ſaid:) ſo farre is it off, that they did them any wrong, that they choſe rather to offer violence to themſelues. So that they did no iniurie to any. And was it like then, that they would offer violence to any? and conſequently, not to thy predeceſſors, the children of Ammon.
As Iphtah heere giues not place to vntruth, though hee preuailed not: Doct. ver. 14 15wherein he honoured the Lord, in bearing witneſſe to a good cauſe; ſo let vsus know, it is our dutie to doe: namely to bring the truth to light, as much as in vsus lieth; if it be but to bring them to ſhame who reſiſt it, for they worke much miſchiefe and iniquitie thereby: and to hold ſinne from multiplying, as it doth greatly by lying. And hauehave we it in greater deteſtation, then ſome of them who would be taken for honeſt men, for as much as we know that the Lord hath linked ſuch as louelove to make lies among dogges, Inchanters, Reuel. 22. 15.and whoremongers. And let vsus remember that which Salomon ſaith: Hee who iuſtifieth the wicked, (lier or other) is as abominable to the Lord, as he Prou. 17. 15.that condemneth the innocent. And the Apoſtle puts the conſenter to euill (whether to lying, ſwearing, &c.) in an higher degree of ſinners, then the committers. As who ſeeth not, that the Phariſees and Iewes which hired Matth. 27. 20.and fleſhed the falſe witneſſes againſt our Sauiour, were worſe then the falſe witneſſes themſelues? Thus Samuel conuicted Saul of his lye, 1. Sam. 15. Eliſha 1. Sam. 15. 14. 2. King. 5. 26. Gal. 2. 14.argued Gehazi. Nay Paul, Galath. 2. did openly checke and detect diſſimulation in Peter, and reſiſted him to his face. The truth is, men in generall hate lying, both the coyner of it, and the teller of it: but in particular, there are ſo many occaſions fall out, (as ſometimes when a man in fauour of his kinſman will not ſticke to ſweare againſt conſcience to purge him of adulterie) to lay men open who doe ſo, that their generall hatred thereof, is turned into a ſpeciall liking of it, or a tolerating it, and conniuence at it. Neither is it ſtrange, that they who are not iuſt and armed with the breaſt-plate of righteouſneſſe, ſhould want the girdle of veritie. Some for bribes, fauour, flatterie, friendſhip, commoditie, and ſuch like partiall and ſmiſter reſpects, will (to vſe the prouerbe) not ſticke to ſay, The crow is white, if their great patrons, or ſuch as they depend vponupon, wil ſay it before them: and others for feare, are driuen to conceale the truth, and to heare a falſehood iuſtified, who are as bad as lyers, and coupled with them, Reuel. the laſt. And yet we muſt know, that eueryevery vntruth is not a lie, except we know that which we report as an vntruth, to be ſo. Yet muſt we beware that we offend not therein, neither by vttering raſhly whatſoeuer we heare ſpoken of other (but as it may doe good:) neither in telling the truth are wee bound to vtter all the truth, further then we ſhall ſee it expedient to doe ſo.
Iphtah not onelyonly withſtands an vntruth, but alſo ſheweth reaſon: ſo wee Verſ. 15. 16. 17.muſt withſtand vntruth by reaſon, approued of all and of the Scripture it ſelfe; ſo that they who will not yeeld to it, may ſhew themſelues vnreaſonable, and ſo they are to bee accounted, and no better, who waſh away all ſound reaſon, which they are not able to reſiſt, breeding quarrelling and contention hereby: wherein the Phariſies and Prieſts went before other, neuer reſting in the moſt ſound reaſons, wherewith our Sauiour in commoning with them, did conuince them, but withſtood them ſhameleſly. So when other alleage reaſons to vsus, it is our dutie to yeeld to them: as Laban himſelfe though an Idolater, anſwered Abrahams ſeruant, in that matter hee dealt with him for; ſeeing the report which he made of things vntounto him, to be ſo currant and reaſonable, I can ſay neither leſſe nor more, ſaith hee, for Gen. 2…. 50.this thing is of the Lord. But more of this in the 28. verſe by way of vſe hereof.
Now what his reaſon was we hauehave heard: to wit, that the children of Iſrael 2did offer violence to themſelues, rather then they would in the leaſt manner wrong other: therefore they would much leſſe take away ſo great a portion of ground from him with whom they had nothing to do, neither were prouoked by him. Where we learne this, that we ſhould neuer finde ſweetneſſe in comming by any profit amiſſe, and namely with the hurting and wronging of other. Firſt, ſeeing wee thereby prouoke God againſt vsus, for God is the auenger of ſuch things: and what is our life, if God be againſt Gen 12. 3. Matth. 7. 2.vsus? Beſides, as we deale to other, ſo ſhall we be dealt with againe: and laſtly, beſides an ill name, wee ſhall hauehave an ill conſcience alſo, as wee may ſee in Iudas.
And as we ſhould offer hard meaſure to none, ſo leaſt of all to the poore, and to ſuch as cannot beare the loſſe, and are not able to ſtand with vsus in ſuite. For wee being by the commandement of God to relieue them, what pleaſure ſhould wee take in plucking from them? and God threatens to Rom. 12. 13.heare their crie againſt their oppreſſors. And yet how are the poore griped and pilled? But he that obſerueth it, ſhall find, that either God maketh themſelues who ſo wrong them, to crie out of it, for feare of his reuenging hand, one time or other: or elſe it ſhall be to them, I meane their ſweete morſels (as they count them) which they take in by wronging other, as the Iſraelites Quailes were, who died with them, while they were in their mouthes. Euen Numb. 11. 33.ſo ſhall they hauehave ſmall liking of their iniurie they doe, that I ſay no more. But let them rather make reſtitution, and that ſpeedily, while they may, in token of their repentance, which is the onelyonly good end that can be made of ſuch doings. This point hath oft come to hand and largely been inſiſted vponupon. See verſe twelfth. Only let vsus marke the example of Iacob for the proofe of the doctrine, who rather then he would giuegive Laban (a quarrellous and Gen. 31. 39.vnreaſonable man) the leaſt occaſion to challenge him for pillage and robberie, did more then he needed, euen make good eueryevery ſheepe, which was caſſually deſtroyed or periſhed, with his owne. Now if all this our good dealing, doe not preuaile with our euill aduerſarie, nor ſtop his mouth, yet (as Iacob anſwers Laban) the Lord who ſeeth vsus in ſecret, will take our cauſe into his owne hand, and plead for vsus; whereas otherwiſe, although all men ſhould ſtand out for vsus, yet our conſcience and God being againſt vsus, wee ſhould not be able to ſtand vnderunder our burthen.
Another reaſon Iphtah ſetteth downe in theſe verſes, thus: Sihon, king of Verſ. 19. to the 25.the Ammonites, would needs come out againſt vsus, as wee were going toward Canaan, and God gaue him into our hands, ſo that by him wee enioy this land which ye contend for, and which he enioyed; and therfore what hauehave ye to doe to claime it? or what right hauehave yee vntounto it? For yee neuer poſſeſſed it, but Sthon of whom we wonne it by the law of warre. So that if the Lord our God hath caſt him out, and giuen his land to vsus, commeſt thou in who haſt nothing to doe with it, againſt vsus to poſſeſſe it? Hee further in the 24. verſe ſheweth that which he ſaid cleerely by a ſimilitude, thus: Yee Ammonites worſhip the Idoll Chemoſh for your god, and you thinke that the land which yee poſſeſſe, yee inioy it by his benefit, and ſo by good right: ſo we hauehave this by the benefit of the true God, and therefore we poſſeſſe it by very good right. And as for Chemoſh, hee called not that idoll a God, for that hee tooke it to bee ſo, but for that the Ammonites ſo iudged it to be.
We may ſee here, how farre we may lawfully enioy ſuch things as are taken Doct. verſ. 19. to the 29.in warre: and that is, when the warre is lawfully taken in hand, as by Iſrael it was. That which we thereby obtaine by good ſucceſſe, that may we enioy, as giuen into our hands by the Lord. And to ſpeake of things more priuat, the ſame may be ſaid of all that God giueth vsus by the good will of our friends, or by our lawfull dealing, and by Gods bleſſing in our calling. But yet with this watchword, that wee honour him therewith in Chriſtian life, and glad the hearts of Gods people thereby: which we ought as well to do, as to be able to prooue and ſhew, that the commodities we enioy, are no fruites of our owne rapine, oppreſſion, couetouſneſſe, and euill conſcience, but indeed the bequeſts of our father, which, as Iacob ſaid, the Lord our Geneſ. 32. 10. Geneſ. 33. 5.God hath beſtowed, as a bleſſing vponupon vsus his ſeruants, ſeeking firſt the things that concerne our happineſſe and God his kingdome, and receiuing from him theſe ſmaller things againe, in token of his allowing and approouing of vsus. But this is an vſuall argument in this booke, therefore I paſſe by it.
More particularly, let vsus note out of this verſe, in that Iſrael would not Doct. verſ. 19.(and was guided by God therein) when he had great need, ſo much as goe through the land of Sihon without his leaue, learne we hence I ſay, that no man may vſurpe or challenge to himſelfe another mans right, but eueryevery man is to be content with his owne portion and allowance; yea in this the Lord will hauehave the meaneſt free from the tyrannie of the greateſt, and taketh the cauſe of the poore into his owne hand, againſt their potent enemies, though there be none vponupon earth that can iudge them, as in the caſe of Ahab and Iezabels extorting Naboths vineyard, doth appeare. And the reaſon is good: for next to the good of the Church, the Lord hath a ſpecial care of vpholding of ſocietie among men, by order and good gouernment, which are ouerthrowne when proprietie in goods and commodities is taken away, by the vnequall vſurpation of the greater ouer the ſmaller. And in truth, as there is ſmall oddes betwixt beaſts and men, when the common bands of equitie are broken: ſo much leſſe is it like, that a Church can bee ſetled and eſtabliſhed in ſuch confuſion: and the greater is their ſinne, who euen in the Church exerciſe this miſchieuous practiſe, whereof not God (who is the God of order) but Satan is the author, euen as he is of all other diſorders. Therefore let none be troubleſome or iniurious to other, more then he would be content, that another ſhould wrong or hurt him in that which is his. None ſhould be oppreſſed in bargaining, or otherwiſe, as the Lord by the Apoſtle hath giuen in charge; which if it were well regarded, 1. Theſ. 4. 6.much complaining of iniurie and hard dealing would ceaſe. But this is a branch of the other.
It came of the Lord, that Sihon did not only deny paſſage to Iſrael through Doct. verſ. 10. to the 23.his land, but alſo that he ſhould prouoke them to warre, that he might giuegive him and his land into their hands, and withall giuegive them paſſage through his country. Euen ſo it is, that many doe wilfully and ſtiffely oppoſe themſelues againſt the innocent, as by ſuites of law, vntill their wealth bee conſumed, as the fat of lambes againſt the Sunne. Others meddle needleſly, where they hauehave no cauſe oft times, neither can by any reaſon bee diſſwaded, yea and ſome with their betters, through a proud ſtomack (contrary to the counſell of Salomon) becauſe the Lords meaning is, to let them fall into euill, and to ſuffer them to meet with their match, that they may pay for their griping of their vnderlings, and ſmart for their owne ſinne. For otherwiſe he would, as he is able, hold them back ſome way. And thus adulterers, drunkards, cauillers, and ſuch wilfull perſons, go forward, but to their confuſion. And ſo Elies ſonnes were hardned, that they might be deſtroyed. 1. Sam. 2. 25.And Pharao in not ſuffering Iſrael to depart. So Ahab would not heare Micaiah, Exod 14. 8. 1. King. 22. 28.that ſo he might fall at Ramoth. And had Iudas proceeded on to betray his Maſter, (thinke we) hauing had ſo faire a warning by him a little before (enough to hauehave cooled his courage, and to hauehave holden him backe from ſuch an attempt) but that he was a curſed veſſell of wrath appointed to miſery? And happie is he who relenteth and meekely ſubmitteth himſelfe to God by reſiſting his wicked attempts, and ſtopping his bad courſe: leſt by kicking againſt the pricks, he goe forward to his ſorrow and deſtruction. And this is much more verified in ſuch as will take no counſell by the reproofe of the law of God, but turne away their eares from it, yea liue a long time vnderunder it vnprofitably, till they waxe obdurate: ſurely thus they do, becauſe they of al others are the vnhappy people, whō the Lord hath not purpoſed, by his promiſe and the miniſtery of the Goſpell, to conuert and ſaue. Elſe why ſhould it not be the caſe of all aſwellas of ſome? Now if any will cauill againſt this and ſay, either that God is bound to deale with them as he did with Paul, whom hee ſaued by violence as it were: or that God in ſo hardning men, is the author of their perdition: I anſwere to the firſt, that God is a free agent, & bound to none of his creatures, he need not at al ſtop them in their euill courſe, much leſſe to ſtriue with them, when they breake through his oppoſing of them, as Balaam did in his iourney to the King of Numb. 22. 18. 19.Moab. For the latter I ſay, that the Lord need not cauſe any mans deſtruction, for if he ſtay him not, he runneth on to it of his owne accord: and as for the Lord, he finds matter of ſinne in him (he neede not infuſe any) and therfore if he doe not mollifie the heart, it waxeth hard of it ſelfe without his hardning of it.
And here further we ſee, that the wilfulneſſe and ſtiffeneckedneſſe of euill Doct. verſ. 21. 22.and rebellious perſons redoundeth to the benefit of Gods ſeruants many times, who hauehave to doe with them. The reaſon is, that God reſiſteth the 1 Pet. 5 5.proud, and giueth grace to the lowly. Whereby it commeth to paſſe, that ſuch wilfull perſons meete with much hardneſſe, they prouoke other againſt them, and although they want not power, yet by crueltie, violence, and raſhneſſe, they runne themſelues againſt a rocke, and contrarily algoeth much the better with the other, (for the moſt part, though ſometime they be borne downe) and in ſuites and comprimiſes their innocency and good dealing is ſeene and rewarded. Thus the Lord gaue ſentence on Dauids ſide againſt Saul, and choſe him, rather, then his houſe, and rewarded the innocencie of the one, and gaue vp the other to a reprobate ſenſe.
And by theſe two verſes we ſee, that Gods ſeruants may with good ſecurity, Doct. verſ. 23. 24.and boldnes, vſe and inioy the poſſeſſions and goods which God hath giuen to them, and by much better reaſon then other, who think that to be their owne which they hauehave, howſoeuer they hauehave come by it: whereas theſe hauehave no ſanctified vſe of any thing they enioy, hauing no right nor title to it from God by Chriſt who is heire of al, although the meanes be lawfull which they vſe: but beſides that, they come vnlawfully (many of them) by much of it: they I meane. The other not only hauehave right to it by Chriſt, but alſo hauehave ſought it by a good conſcience, and the vſe is accordingly bleſſed vntounto them. This I ſay we may learne by that Iphtah anſwered the King of Ammon thus: Thou thinkeſt it to be thine which Chemoſh (as thou imagineſt) hath giuen thee, much more we may enioy this land of the Amorites which the Lord hath giuen vsus. But this I toucht in the 18. verſe.
In the frame of this argument wee may obſerue the arguers diſcretion. He conuinceth his aduerſarie, by a ground confeſſed by himſelfe, handling it comparatiuely after this manner: Thou (ſaith he) thinkeſt thou haſt good right to that which is giuen thee, and that by Chemoſh: ſo doe I account my ſelfe to hold that firmely, which Iehouah my God hath granted me. Wee know he might hauehave ſaid, much more may I lay claime to Iehouah his gift, then thou to thy Idoll, who indeed hath no more authoritie, then deitie. He might hauehave diſcourſed much (and that truly) touching the difference betweene God and an Idoll, Heathens and Iewes, the true Church of God: But to what purpoſe? he might hauehave been ridiculous, but he could not (by ſuch diſpute) hauehave conuicted him. To teach vsus, that all men muſt not bee alike handled in confutatation of their errors, hereſies, prophane cuſtomes: but by grounds acknowledged by themſelues, they muſt bee vrged to confeſſe the truth of concluſions which they would not acknowledge. No man putteth new wind into old veſſels: No man puniſheth a Frenchman by Engliſh law: for why? he takes not himſelfe to ſtand bound to a law which he neuer conſented vntounto: the law Ciuil is not like the Common law. Sometime we may take the true confeſſion of our aduerſarie, as an argument againſt him: and this is the more forcible of the two; both becauſe it is a truth, (and therefore of it ſelfe confuteth the contrary neceſſarily) and alſo becauſe we conſent with him therein (whereby we ſhew that wee would not diſſent from him at all, if it were poſſible to auoid it.) And ſometimes wee may vſe his owne confeſſion againſt him, though it be falſe, ſo it bee to conuince him, and doe him good, (for otherwiſe we muſt not abuſe his errour to hurt him:) and this manner of arguing, though it conclude not directly, yet it is ſtrong againſt him that holdeth it. The Apoſtle Paul being to conuict the Athenians of their falſe worſhip, firſt argues from an abſurd confeſſion of their own, abſurd in reaſon, Ye worſhip (ſaith he) an vnknowne God, as the title of your Altar importeth, and therefore ye know not how ye worſhip: whereupon doubtleſſe your worſhip is a prepoſterous, and falſe worſhip. And we know Paul vſeth one kind of Apologie to Heathen Feſtus and Felix, another to Agrippa a Iew borne. This teacheth vsus in dealing with any aduerſary of the truth, to ſmite him with his owne weapon, not with Gods weapons, drawne from the Armorie of the Scriptures, which are truths by reuelation only, not by nature; and therefore to ſuch as they are vnreuealed vntounto, they are as Pauls doctrine of Reſurrection was to the profane Stoicks. The Church ſmiteth not the Infidell by ſpirituall Cenſures: becauſe he is not capable of ſpirituall direction and doctrine. There are none ſo erronious, but they hold ſome truths: and the truths which they hold, may ſerue to infringe the errors they maintaine. And ſo when they are brought to ſuſpect or renounce falſehood, they may the ſooner be perſwaded to admit the truth, which before their ſtrong preiudice will not ſuffer them to doe. The Heathen by confeſſing a Deitie, may by graduall conſequences, be forced to acknowledge an vnitie: and ſo by the workes of this deity, vrged to confeſſe a worſhip due thereto, and that inward aſwell as outward, as alſo to ſee the folly of his manner of worſhipping. And thus being prepared, hee may the better be inſtructed in the truth. The reaſon of the former point is, becauſe all truth is vniforme, and repugneth to all falſehood, though it be not diſcerned ſo to be but by demonſtration. So the Popiſh Tranſubſtantiation, the Lutheran Vbiquitie, are beſt confuted by their owne poſitions and confeſſions (as alſo other their errors and hereſies) and not by our own. Neither will it be hard to doe ſo, ſince that it is impoſſible, but that he who writes many truths ſhould contradict himſelfe in his errors ere he be aware. And let this courſe be vſed againſt the ignorant and vngrounded: neither let vsus preſently raile vponupon ſuch or abandon them, becauſe they are not perſwaded by the things which are forcible with vsus, but let them be kindly drawne on, by little and little, and not driuen further of. Thus much bee ſaid of that which hitherto hath paſſed betwixt Iphtah and the King of Ammon.