Commentary on Judges, Sermon 69
THE SIXTIETH NINE SERMON ON THE TWELFTH CHAPTER OF THE BOOKE OF IVDGES.
Verſe 1. And the men of Ephraim gathered themſelues together, and went Northward, and ſaid vntounto Iphtah, Wherefore wenteſt thou to fight againſt the children of Ammon, and didſt not call vsus to goe with thee? we will therefore burne thine houſe vponupon thee with fire.
2. And Iphtah ſaid vntounto them, I and my people were at great ſtrife with the children of Ammon, and when I called you, ye deliuered me not out of their hands.
3. So when I ſaw that yee deliuered me not, I put my life in mine hands, and went vponupon the children of Ammon: ſo the Lord deliuered them into mine hands. Wherefore then are yee come vponupon me now to fight againſt me?
4. Then Iphtah gathered all the men of Gilead, and fought with Ephraim: and the men of Gilead ſmote Ephraim, becauſe they ſaid, Ye Gileadites are runnagates of Ephraim, among the Ephramites and among the Manaſsites.
5. Alſo the Gileadites tooke the paſſages of Iorden before the Ephramites, and when the Ephramites that were eſcaped, ſaid, Let me paſſe, Then the men of Gilead ſaid vntounto him, Art thou an Ephramite? If he anſwered, Nay,
6. Then they ſaid vntounto him, Say now Shibboleth: and he ſaid Sibboleth: for he could not ſo pronounce: then they tooke him and ſlew him, at the paſſages of Iorden: and there fell at that time of the Ephramites, two and fortie thouſand.
THe ſumme of this Chapter conſiſting of two parts, is The ſumme and parts 2.this, firſt, the ſedition of the Ephramites, but to their owne coſt. For they quarreling with Iphtah for a light or rather no cauſe, and comming to make warre with him, many of them were ſlaine by him, and others of them in flying, were in the like manner put to the ſword, and this to verſe 7. this is the ſumme of the firſt part. The ſecond declareth and ſetteth downe the time of the gouernment of Iphtah, and of the three other Iudges, who ſucceeded one another, and of their death and buriall, to wit, Iphtahs, and the other, who were theſe, Ibzan, Elon and Abdon, and this to the end of the Chapter.
The firſt part of the Chapter.
IN this former part, theſe two things are contained: Firſt, the bitter contending The firſt point.of the Ephramites with Iphtah, threatning to burne him and his houſe with fire: and Iphtahs anſwere and defence to verſe 4. The ſecond thing is, how Iphtah killeth diuers of them in the skirmiſh and fight, and others of them in their flying away, to verſe 7.
The ſinnes of theſe Ephramites, which they ſhew here in one action, are Verſe 1.many: of the which it ſhall not be amiſſe to take a view, as the text offereth occaſion, in the moſt whereof I will bee the briefer, becauſe I hauehave handled them already, vponupon the like fact, Chap. 8. 1. The firſt is ſedition, in riſing againſt The ſenſe of the 3. firſt verſes.their lawfull gouernour Iphtah; and this came of pride, whereby they attributed ſo much vntounto themſelues aboue other. Then their vnthankfulneſſe to him, who had farre indangered himſelfe to the Ammonites before he got the victorie, for theirs, and the ſafetie of their brethren. Thirdly, their falſe accuſing of him, that he had not called them to helpe him in the conflict, boldly making a lie in ſo charging him, whereas hee had called them, and they refuſed to come, which ſhewed their diſobedience to him, who by his authority might command them: and laſtly, their threatning to burne him and his houſe, a fruit of their ſedition; and to void this their ſtomake of the baggage in it, it is ſaid they went Northward to Gilead againſt Iphtah, that is, to contend and fight with them.
To make ſome vſe hereof, firſt we ſee, that ſuch as beare the face of honeſt Doct.men, and liue in countenance among their neighbours, as theſe Ephramites did, may yet poſſibly become and proue ſeditious. Pride of it ſelfe is able to ſet men forward to it, as it did Abſolon, and theſe here. Much more, eaſe and idleneſſe, ill counſell and enuy, with ſuch like. And though the ſprigges of it bud forth full faſt, and are readie too eaſily to yeeld fruit in all, yet we muſt hauehave an eſpeciall care, that they grow not: but let them be pruned-off, yea and a digging at the roote betimes had need to be, that the branches may wither. See what I hauehave noted of this point out of the face of the Shechemites, chap. 9. 2. 3.
Now for the remedie hereof, ſeeing pride and diſcontentment are the cauſes hereof, let the heart bee kept with all diligence, from nouriſhing of ſuch affections and thoughts, and to cracke pride, and pull it downe, thinke Note.we of our ſelus as we are: euen ſuch as if we could ſee our faces in the cleare glaſſe of Gods law, ſhould appeare more loathſome, then the moſt deformed Lazer: ſuch is the filthineſſe of our inborne corruption, and foule litter of moſt monſtrous ſinnes that proceed from thence, ſo farre off ſhould we be from ſwelling and thinking our ſelues to be great, yea, petty Angels as we are readie to doe, whereby we imagine we be too good to be in ſubiection to our betters in the Lord, yea, or to the Lord himſelfe, in obeying his word. There are many who accuſe the ſincere preachers and profeſſors of the Goſpell, as ſeditious and tumultuous, yea, enemies of good order, &c. A man would not thinke, that the accuſer were like to bee ſtained with the crime, which he chargeth vponupon another. But when for want of the feare of God, ſome of the ciuilleſt, and ſuch as ſtand for law and gouernment in townes ſhal be puld out for notorious malefactors, either in this crime of ſedition, as Demetrius and his fellowes, or in any other riot and diſorder; while they whom they chargde ſhall be found innocent, then they wiſh they had been a little preciſer in that kind, and confeſſe that onelyonly conſcience can reſiſt theſe temptations to ſinne. They make a ſhift for a while to conceale their leaudneſſe, but if forcible occaſions and prouocations aſſault them, they hauehave no power to withſtand them. Thus much of this. Looke vponupon the quarrelling of the Ephramites with Gedeon, Chap. 8.
Secondly, their bitter and cauſeleſſe contentions, threatning to burne him and his houſe, where they had cauſe rather to hauehave been highly thankfull to him, doth teach of what mettall and diſpoſition ſome be, that they cannot liue in their place innocent and harmeleſſe with other, but take vponupon them to dominere ouer them, holding them in feare of them, when yet the Lord hath commanded, that wee ſhould not be many maſters, neither ſuffer Iames 3 1.any to liue in feare by vsus. Such were the Iewes againſt Paul: for this ſin of contending with others, though it be odious whereſoeuer it be found, yet when it is raiſed for religion, it is monſtrous: and they that hate their neighbours for their weldoing, and for that they cannot ioyne with them in their vnfruitfull and ſhameleſſe workes of darkneſſe, but reprooue them rather, ſuch I ſay hate them with a deadly hatred, and cannot in their diſliking and malicious conceits againſt them, be pacified or reconciled to them, their wrath is vnapeazable, as we reade that Cains for that very cauſe was towards 1. Ioh. 3. 12.his brother Abel, that his brothers deeds were good, and his euill.
This ought to teach vsus, not onelyonly to liue peaceably with thoſe that are quietly diſpoſed, though they be not framed to liue Chriſtianly; but alſo to doe our beſt to winne and perſwade them to looke after the life to come, and to feare God; and that firſt by our innocent liuing among them, and good example giuing vntounto them, and then by little and little drawing them forward, by good inſtruction, admonition, or otherwiſe, as there ſhall bee cauſe. But eſpecially it ſhould vrge vsus to be more neerely knit in brotherly louelove, one Chriſtian with another, and to beare the infirmities which we ſee each in other, and helpe one another out of them: rather then to take a pritch and conceit one againſt another, and ſo to cauſe ſtrangenes and breaking of fellowſhip, wherein many offend greatly, till they be forced by the hard vſage, that they finde among the bad ſort, to make more account of their brethren afterward, then they did before. But of this often.
To the former doctrine, this may be added as a limme or branch of it, that ciuill men not Heatheniſh onelyonly, as the King of Ammon, chap. 11. but 3Profeſſors alſo ſometimes (as we ſee theſe Ephramites did) to adde ſtrength to their contentions and braules, and to giuegive them more libertie therein, will, I ſay not, ſticke to ſet out their diſlikes, and accuſing of other with lyes and falſe chargings of them, that ſo they may ſeeme to hauehave iuſt cauſe to hate and contend, as that wicked Ziba did bring into disfauour & diſgrace, 2. Sam. 16. 3.that innocent man Mephibaſheth with Dauid, as much as in him lay; with lyes and falſe accuſations. Let the odiouſnes of ſuch dealing, make the ſpeaking of the truth to be more ſet by of vsus, and yet for loues ſake to our brethren not to vrge the vtmoſt that we may doe, though we might doe it iuſtly, which is the right and kinde ſhewing of our louelove to them. Let the reader ſee chap. 11. 13.
And by the vnthankfulnes of theſe Ephramites, which it is no marueile to ſee in them towards Iphtah, they being branded with ſuch groſſe euils, as 4we hauehave heard to bee in them, let vsus learne what Gods ſeruants may looke for in this world, for all their louelove and labour in procuring the peace and welfare of other, and in bringing them to good: truly, vnthankfulnes they may looke for, if not ill will and the fruite thereof: and that recompence is rendred them for all their good will, to go about to bring the wicked world to a better point, I meane in labouring to acquaint them with God. They owe them more then all that they hauehave is worth: as wee may ſee by Pauls words to Philemon: yea and it is cleere alſo by the word of God, that they Phile. 19.are beholding to them in great part for their liues; as we reade, that for ten righteous mens ſake Sodome ſhould not hauehave bin deſtroyed: euen for this Gen. 18. 32.they are (I ſay) beholding to the ſame good ſeruants of God, as well as for the welfare of their ſoules, who by their holy prayers and other good endeuours would be helpers to them, if they might be regarded of them: yea to ſay much in few words, if it were not for them, the world could not ſtand, ſo that they hauehave all that they enioy for their ſakes, and more might hauehave at Gods hands, but that they willingly withhold it from themſelues.
And what doth the whole rabble of them yeeld againe to Gods people (thinke we) but vnthankfulnes, (vnleſſe it be a few whom God inlightneth to beleeue the truth) euen as Iphtah did receiue at the hands of the Ephramites, whom he ſet at libertie, yea and that with all indignitie, diſcourteſie, and bad vſage. But to omit them, with whom there is little hope of good to be done, this I ſay to them who deſire to glorifie God by bringing foorth Iohn 15. 9.much fruite, let them not be diſcouraged, but beare it contentedly at their hands, it is the onelyonly recompence that the vnthankfull world can yeeld to ſuch; as Chriſt himſelfe found and foretold it vsus, ſaying, I hauehave done many good workes among you, for which of them doe yee ſtone me? And againe, If they Iohn 10. 32. Iohn 16.hauehave not knowne me, ſaith he, neither will they know you. For the fuller vſe hereof, looke in chap. 8. verſes 22. and 35. alſo chap. 8. 1.
Laſtly in this verſe, whereas this finne of contending and diſſembling in theſe Ephramites, is found to be not in one, but many generations of them, 5as partly we hauehave heard already in the 8. chapter of this book, where we ſee the Ephramites did the ſame to Gedeon then, that theſe their poſteritie did here to Iphtah, and afterward the like pride is read to be in their poſteritie; it reacheth how a ſinne keepeth in a kindred, for many generations after, as treaſon, whoredome, flatterie, diſſembling, and ſuch like, and ſuch taints and ſtaines are not worne out, till ſpeciall grace of God doe worke and effect the ſame. But of this before, chap. 8. 1. for in theſe points I ſhunne tediouſnes of purpoſe.
In theſe two next verſes is ſet downe the anſwere of Iphtah to theſe Ephramites, by which anſwere it is cleere, that he vſed all meanes, like a wiſe Verſ. 2. 3and well gouerned man, before hee would take vp weapon againſt his brethren the Ephramites, notwithſtanding their bold prouoking of him, and he Iudge and gouernour ouer them, and might therefore by his authoritie hauehave beaten them downe. And the ſumme of his anſwere was this; that they laid a falſe accuſation to his charge, for contrariwiſe, at ſuch time as he was ſore prouoked by the Ammonites, and driuen to make warre with thē, he ſought helpe of them, and they would not goe foorth with him, but put him to his ſhifts: and when he fought with them, to the perill and danger of his life, the Lord deliuered them into his hands: Therefore he demands of them, what cauſe they the Ephramites had, to aſſault and ſet vponupon him in that manner they did. Thus much of Iphtahs anſwer.
Now let vsus a while conſider of this more particularly, as wee hauehave done before of the Ephramites quarrelling with him. Where this commeth firſt to be noted by their diſordered contending with him, not in courſe of law, Doct.but ſeditiouſly and with tumult, how one affliction aroſe to this good man after another: as the trouble yt he had by his daughter was accompanied in ſome ſort with this, that came to him by his neighbours the Ephramites. Whereby we may ſee the condition of Gods people as in a glaſſe, that they are euer wrapped into new combats and troubles daily, ſo as the end of one is the beginning of another. As wee ſee in the booke of Iob, it is ſaid of his Iob. 1. 16.troubles, how one complaint came to him in the necke of another: and yet (which is more to bee marueiled at) God of his goodneſſe ſo worketh by them, that they who will be ruled by him, may ſee them turne to their profit and benefit, according to the ſaying of the Apoſtle, to wit, that all things Rom. 8. 28.turne to the beſt to them that louelove God. The like ſaith S. Iames; Count it Iam. 1. 2.(my brethren) matter of the greateſt reioycing, whē ye fall into diuers tribulations. And it is a doubt merciemercy of God that it is ſo: For we are ſo corrupt and defiled, that if things ſucceed with vsus after our deſire, we are exceedingly lifted vp, and forget our ſelues, in ſuch wiſe that our pride is intollerable, and we ſhamefully diſguiſe our ſelues, ſo that ſuch as feare God, and behold vsus, knowing we are but wormes meate; are greatly grieued to ſee our inſolencie. Therefore to keepe vsus from ſuch diſguiſednes, and the danger that commeth thereby, what a fauour of God is this, that he after ſome proſperitie, doth vſe to exerciſe vsus with new combats and afflictions, and all to hold vsus vnderunder, yea, and much to benefit vsus. For as it is better to goe to heauen Mark. 9. 45.with one foote, then to hell with both; ſo he will rather ſaue vsus with putting vsus to ſome paine and griefe here, rather then to loſe and forgoe vsus vtterly, by ſuffering vsus to enioy vncertaine and momentany proſperitie and the pleaſures of ſinne for a while. Of this hauing ſpoken what I thought fit in chap. 11. verſ. 34. and 8. 1. I adde no more here.
OnelyOnly this watch word is neceſſarie to be taken of vsus, that although wee be now and then (as Iphtah was before, chap. 11. 35.) humbled with ſome afflictions, ſo that for the time we be brought to obedience, and ſubdued as it is meete for vsus to be; yet becauſe wee doe ſo ſoone waſh them off, therefore we hauehave need of many, and thoſe alſo ſtrong afflictions, (as Iphtah had) as mallets to beare vsus downe one after another, and bruſe vsus that ſo we may be meekned vnderunder the mightie hand of God; and we muſt be importunate with him in our prayers, that we may be more and more accuſtomed daily, Note.to beare the croſſe patiently and contentedly, till hee hauehave perfected and Luke 9. 23.brought to his appointed meaſure, the good worke that he hath begun in vsus. And whereas the ſucceſſion of heauie afflictions much diſmaieth vsus for the moſt part, (though alas they are not worth the naming in reſpect of Chriſts, whoſe afflictions wee ſhould be conformable vntounto; nor yet to the glorie (which through him) they worke vsus, as the Apoſtle ſaith, I ſay it Rom. 8. 18.ſhould be otherwiſe, and we ſhould caſt one eye eft vponupon the righteous and equall dealing of God, and eft vponupon the cauſe within our ſelues, as well as vponupon the greatnes of the affliction, or the multiplicitie of them, as hath often been noted before in handling this argument.
Secondly here we ſee, that anſwer is to be made to falſe accuſations, when they bee proudly giuen out againſt vsus, and are to our reproch and hurt, as Doct. 2.theſe of the Ephramites were againſt Iphtah: ſuch (I ſay) are not to be ſuffered to paſſe, leſt the authors of them bee imboldned thereby, to doe ſo ſtill, yea and goe further. So Salomon teacheth, ſaying: Anſwere a foole according Prou 26. 5.to his folly, leſt he be wiſe in his owne conceit, and ſo he waxe bold to make a practiſe of it.
For though wee walking in our innocencie and vprightnes in all good conſcience, ſhould not regard the taunts and vniuſt reproches of euill Eccleſ. 7. 11.tongues, which they commonly ſend after vsus, much leſſe hearken what they ſay of vsus, for then wee ſhould neuer be quiet; yet in weightie matters that touch our profeſſion, and the credit thereof, we ought (if we can obtaine it) Note.to vſe the helpe of the Magiſtrate, both to reſtraine the ſlanderer, (in which reſpect Mephiboſheth complained to Dauid of Ziba) and to procure vntounto him his due, vnleſſe he repent. But eſpecially take wee heed that we giuegive them no iuſt cauſe to ſpeake euill of vsus, while wee ſuffer as euill doers, for ſo wee 1. Pet 3. 17.bring a double puniſhment vponupon our ſelues.
And becauſe much ſeed of contention is ſowne in the world by bad perſons, this I ſay further of it, that it is our part and dutie to roote it vp, as faſt and as much as in vsus lieth. And if ye aske how that is done: I anſwere, beſides that which before I ſaid, we ſhould carefully looke that we take all in good part, if it may be; but if it cannot be, yet in defending our innocencie, let vsus ſhew all meeknes, and ſtriue againſt all bitterneſſe: if the offender ſee Note.his fault, we hauehave good bleſſing of our labour; if not, it is lawfull to goe further, and according to the greatnes of the fault, ſo let ſatisfaction be vrged at his hands: but in any wiſe, let vsus ſee that wee keepe the vnitie of the ſpirit in the bond of peace. This I thought good to adde to that I hauehave ſaid before in the eleuenth chapter in Iphtah his anſwere to the Elders of Gilead, and in his replie to the King of Ammons lying anſwere.
To come more particularly to the matter, we ſee, that whereas they make this the chiefe cauſe of their quarrell againſt him, that he called them not to helpe againſt the Ammonites, hee telleth them hee did call them, but they would not come. So that he conuinceth them of a lye. But who would Doct. 3.thinke, that ſo many ſhould conſent together ſo boldly to maintaine a falſe matter? And men of the viſible Church and of the tribe of Ephraim, one of the famous tribes among the reſt. Therefore they who at this day doe carrie their heads aloft, both for their profeſſion and outward eſtate in the world, hauehave great cauſe to ſuſpect and feare themſelues both in and about this ſinne and the like. But to terrifie and withhold men from ſtanding ſtiffe in a lye, let that fearefull example of Gehazi preuaile with them, with ſuch 2. King. 5. 27.like in Scripture.
The heart of man is falſe and naught, and will eaſily carrie men to that which is odious and vile, eſpecially if the matter ſauour of profit or pleaſure, and ſelfeloue ſhall ſo blindfold them, that they ſhall not ſee the euill they hauehave done, till they ſmart for it, vnleſſe they be ſuch as keepe a narrow watch ouer their hearts, and a ſearching into them faithfully, to finde out that which is amiſſe. And this that it may be done, God hath giuen vsus two eſpeciall good helpes: the firſt is our comming to the light, that our euill Iohn 3. 19.deedes may that way be made knowne to vsus. The other, our owne examinings priuatly of our waies, and arraigning of our ſelues before God, that ſo Pſal. 4. 4. Lam 3. 40.we may caſt out ſuch filthineſſe, of lying, diſſembling and the like ſins. See branch 3. of verſe 1.
Theſe Ephramites dealt with Iphtah, as the men of Succoth and Penuel Doct 4. ver. 2dealt with Gedeon, when hee followed the Princes of Midian, to wit, Zeba and Zalmunna: for they dealt roughly and vnkindly with him. So theſe when Iphtah their gouernour ſent to them for helpe, they moſt vndutifully denied it, and yet (which was much worſe) they came and quarrelled with him, now when hee had got the victorie, for that (as they ſhameleſly affirmed) he had not called them to the battell, and ſo they would bee thought to hauehave deſerued as much fame and commendation in that victorie, as Iphtah, ſeeing they boaſted that they were as ready to hauehave gone againſt the Ammonites as he, when indeed they meant it not.
Therein they bewrayed two foule faults, very odious and to bee taken heed of: the one, hard-heartednes and barbarous vnkindnes, not to helpe their brethren in their need, the caſe being their owne as well as theirs; and this was ioined with diſobedience, in that Iphtah was their gouernour. The other fault was their ſubtiltie, in that they did (which way, and on which ſide ſoeuer the victorie ſhould goe) prouide for themſelues. By the firſt we are taught to beware of this vnkindnes and incompaſſionate hard heartednes, to bee ſenſeleſſe of the miſeries and neceſſities of our brethren; but to be moued with pitie toward them in their diſtreſſes: and this wee ſhould doe, as for the commandement of God and other cauſes, ſo for this that we our ſelues are ſubiect to fall into the like troubles, and doe alſo at one time or other. In which caſe our conſciences beare vsus witneſſe, that we are iuſtly forſaken of other, and left to ſinke in our ſorrowes, and ſmart by our calamities, and that none ſhould offer themſelues to pitie vsus, ſeeing wee ſhewed …o little merciemercy and kindnes to other before in the like troubles, but were rather hard hearted towards them. And it is (doubtleſſe) one cauſe (as wee Note.may ſee by the euill ſeruant, who had no pitie on his fellow, and therefore his maſter was wroth with him, and deliuered him to the tormentors) it is Matth. 18. 34one cauſe (I ſay) why God afflicteth vsus, for as much as we ſhould otherwiſe neuer pitie our brethren in their troubles, but thereby we learne commiſeration towards them. Looke chap. 5. in Deboras complaint of the …: and chap. 8. verſ. 6. and 8.
The other fault was their ſubtiltie and double dealing; for they hauing Doct 5 in verſ. 2. 3.an ill conſcience propounded this to themſelues, that if the Ammonites had the victorie ouer Iphtah, then they ſhould be free from hurt and danger, ſeeing they had not ſtirred againſt them to aide him; and if Iphtah ſhould preuaile againſt them (as he did) then they would come forth, floriſhing boldly with a lye, affirming that they had cauſe to take it hardly, for that hee got the victorie proudly with a few, (and would not call them to bee partakers with him) and ſo they did indeede. And thus they had, as men ſay, two ſtrings to their bow. This falſehood is ſo common in the world, to deale ſubtilly, as it is hard to know whom to truſt, as Salomon complaining asketh, where a faithfull man ſhall be found? Touching this vngodly policie and Prou. 20. 7.ſubtiltie, enough hath been ſpoken vponupon the like occaſion before. Now of their hollow heartednes and falſehood (the ground of it) I will adde ſomewhat more particularly.
This ſinne, as it is committed many waies, ſo in three things eſpecially I Subtiltie and bad policie appeares in three things chiefly: the remedies.obſerue it. Firſt in the profeſſing of religion: ſecondly, in friendſhip betwixt and among men: and thirdly, in mens bargainings and worldly dealings. For remedying of the which (for it were very long to diſcourſe at large of thē) this ſhould be done: For the firſt, becauſe many profeſſing, are brought to like religion for credit, profit, and vainglorie, and ſo fall from it againe, by ſmall occaſions: therefore take this for inſtruction, let the power and beautie of the Goſpell perſwade thee to become a profeſſor of it, rather then hope of profit, or the ſeeking of credit thereby, &c. and when thou haſt felt Note.it to hauehave wrought in thee (by the powerfull preaching thereof) faith, and a new life; and when thou ſeeſt how ſafe and well liking that hath made thine eſtate to be vntounto thee, in compariſon of all that was before; this (by Gods bleſſing) ſhall worke faithfulnes in thee, to honour and beautifie thy profeſſion, ſo as thou ſhalt not ſtart aſide from it, as too many other doe; and otherwiſe thou ſhalt neuer hold out in thy profeſſion, what faire ſhewes ſo euer thou makeſt; or if thou doeſt, yet thou ſhalt reape no fruite in peace, nor harueſt of ſuch profeſſion, becauſe when it was at the beſt, it was not ſound.
To paſſe to the ſecond: for the remedying of doublenes and diſſimulation The ſecond remedie.in friendſhip, let this be one chiefe rule: Chuſe thy friend for his goodneſſe, and his excelling others in pietie and vertue, eſpecially hee being approued to be a continuer therin, and one that is free from ſtrong affections, Note.as choller, anger, tetchines. And louelove him ſtill for that, (ſeeing the thing that is to be deſired of a man, is his goodneſſe) whether there be other kindneſſes Prou 19. 19.enioyed therewith or no; which if there be any and faile, yet hold the principle ſtill, and nouriſh it, by thinking true friendſhip to be both rare and precious: and let not that counſell of Salomon be forgotten; Thine owne friend and thy fathers forſake thou not. And beware thy ſelfe of tetchineſſe Prou. 27. 10.and conceits againſt him; yea though thou thinkeſt he hath giuen thee cauſe; or of the tale-bearer, which would ſet diuiſion betwixt him and thee; neither Prou. 17. 9.repeate any matter which ought to hauehave been buried and forgotten, which may eaſily alienate him from thee; and in no wiſe let hope of earthly commoditie tickle thee, or the want thereof coole or diminiſh affection in thee towards him: So faithfulnes in friendſhip will be preſerued, and hollownes and diſſembling auoided: otherwiſe, like the league of fooles, it will be ſoone broken off.
And to remoue falſehood and vntruſtineſſe in bargaining and worldly dealings, thinke not that good for thee, that thou ſeeſt is euill and hurtfull to The third remedie. Note.another, eſpecially to a meaner man in wealth then thy ſelfe, but moſt of all to a poore body. And when the worth or value of the ware or commoditie ſhall be agreed vponupon, plainly and without ſubtiltie, be willing to giuegive a penny for a penniworth: and as Abraham weighed the ſiluer, according to the manner and cuſtome of the time to Ephron the Hittite, for the peece of Gen. 23. 16.ground that he bought of him, to bury his dead in; ſo do thou pay currant money and coyne for it, according to couenant, that as neere as may be, there may be equalitie to both. If a day be ſet for paiment, keepe it, at leaſt let there be no fault in thee, but let it be ſeene that thou art diſappointed and hindred from paying, againſt thy will: and ſo if the Common wealth be regarded of thee, not thine owne priuate onelyonly, thou ſhalt come neere the rule that our Sauiour giueth for earthly dealings: that is, looke what ye Matth. 7. 12.would that men ſhould doe to you, euen the ſame doe yee vntounto them: So ſhalt thou not be guiltie of double dealing and falſehood. And if thou thus Note.ſhunne in theſe three, hollowneſſe and ſubtiltie, thou ſhalt hauehave great cauſe to reioyce in and for thine vprightnes and ſinceritie, and not eaſily brought to halting or diſſembling in other matters.
Now let vsus proceed: Iphtah anſwers further to the Ephramites, When I ſaw you would not helpe me (ſaith he) I put my life in mine hands, meaning Doct. 6.I aduentured without you, and reſted on God, going foorth with ſmaller helpe, when I could not hauehave greater. And by this paterne wee are taught, that we hang not, neither depend on other men in the good things we take in hand. For example, that neither in thoſe things that concerne our owne happines directly, (I meane the ſeeking of faith and conuerſion, nor which pertaine to ſanctification of life & godlines, as merciemercy and louelove, righteouſnes and innocencie) we muſt neglect any good dutie, becauſe we ſee other backward in it; but rather look we to the examples of the forwardeſt and moſt faithfull both in their generall and ſpeciall calling, and in no wiſe let vsus regard to follow them that come behinde in good things. As all will acknowledge that we ſhould doe ſo, in the preuenting a miſchief neere at hand, as Iphtah did here in following hard the Ammonites, when the Ephramites refuſed to helpe him. Abigails wiſedome and eare is to be commended 1. Sam. 25. 33.and imitated by many degrees before Nabals folly and ſenſeleſſe blockiſhnes. Euen ſo let vsus ſay with Ioſhua, If other will not goe and ioyne Ioſhua 24. 15.with vsus, yet we and ours will ſerue the Lord. When our Sauiour ſaw many offended at his doctrine, and departing away, he asked Peter in the name of the reſt, Will ye alſo goe away? Peter anſwers; Whither ſhall we goe (Lord) Ioh. 6. 68.if we forſake thee, who haſt the words of eternall life? Be we ſure therefore we prouide ill for our ſelues, if we pinne our zeale and forwardnes vponupon others, and gather not ſtrength enough from our owne aſſurance of Gods peculiar goodneſſe towards our owne ſoules, to keepe vsus cloſe and firme in our purpoſe of cleauing to him and that daily. Who doth ſo, is wiſe and Matth. 7. 24.builds vponupon the rocke, and no aſſault ſhall batter his building: as for the declining or ſtarting backe of others, he leaueth that, ſaying thus to himſelf: They ſtand or fall to their owne maſter: and whether they hauehave euer been truly perſwaded of Gods fauour towards them or no, I cannot tell: But I know in whom I hauehave beleeued. Therefore if other men will be blind, ſhall I put out my owne eyes? If I ſee the world generally diſpoſed to coldnes, Note.looſenes, and luke-warmnes; ſhall I preſently repent me of my zeale and forwardnes? HaueHave I reſolued vponupon no better grounds, then may be ſhaken with eueryevery blaſt of winde, the frowning of my betters, the want of encouragement from men, or becauſe I ſee theſe things are not in price and account among ſuch as cannot iudge? If I onelyonly ſerue God faithfully, of many that liue in the ſame towne careleſſe and prophane: will God be aſhamed of me before ſo many, or rather will hee not acknowledge me and reiect them for all their multitude? Oh then what a wretched part were it for me to be aſhamed of him before men! or to feare baſe and ſinfull man (whoſe breath is in his noſtrils) more then God, who can caſt body and ſoule into Matth. 10. 28.hell? But of this point ſee chap. 8. verſe 11. compared with former.
In ſaying, God deliuered the Ammonites into his hands without their Doct. 7.helpe, as it is manifeſt he did, wee ſee firſt how gratiouſly God prouided for this his ſeruant: that whereas hee could by no meanes procure aide from theſe Ephramites, the Lord dealt ſo for him that hee needed them not, but went through as proſperouſly, as if he had obtained their beſt aſſiſtance. For why? God will not forſake his, that truſt in him, hee is their helpe and defence in time of neede, in ſo much that if father and mother forſake them, hee taketh them vp. This is a thing which greatly fleſheth the vngodlie, (who alas little know what refuge the righteous hauehave in time of neede) to wit, that if they hauehave friends, might, and wealth, they thinke they can ouermatch their aduerſarie: and then they thinke hee hath no ſhift, (as for the Lord, they exclude him) but he muſt either fall into reproch, or make ſhipwracke of his conicience: although if God ſee it expedient, hee diſappointeth and fruſtrateth their hope. Thus the enemies of Dauid, Daniel and our Sauiour, inſulted, when they had contriued their purpoſes ſo miſchieuouſly to manward, that they ſaw no way for them, whom they purſued, to eſcape: Now (ſay the Iewes) let vsus ſee if God will helpe him at this pinch. But oh fooles! if God were farre off alſo from his, when you are hotteſt in your furie againſt them, ye ſaid ſomewhat indeed: but loe, he is then neereſt them, to carrie them through and laugh their enemies to s…orne. Iphtah was deſirous here of the Ephramites helpe; but being denied, the Lord ſo wrought that they were the firſt that complained, and not hee: There needed no Ephramites helpe, the Lord of hoaſts being on his ſide to make a ſupply. And let this be added as an encouragement to them whom I ſpake of in the laſt doctrine; that their hakednes and ſolitarines, I meane want of mens countenance and furtherance, ought rather to driue them to cling more cloſely vnderunder the Lords wing, who is able to make the enemies of his people their Prou. 16. 7.friends, if their waies doe pleaſe him: if not, hee can vſe meanes to vphold them without their helpe. For either he can ſo muzzle them, that they ſhall Note.not hurt them, as they would: or hee can enable them with ſuch courage and boldnes, that they ſhall contemne their contempt, and little regard their oppoſition: or if they be ſuch as may doe them any hurt, yet the Lord can ſo grace them, that they ſhall goe vnderunder that croſſe willingly and bee rather confirmed, then vnſetled in their good courſe thereby. And let all ſuch as would willingly bee religious, ſaue onelyonly for the reproch with others, yea euen their owne fleſh would caſt vponupon them: let ſuch (I ſay) labour to beleeue this, and that temptation ſhall little trouble them. Againe, obſerue from hence what bleſſing God giueth by weake meanes; when men goe to worke in their ſimplicitie and in a good conſcience: which in all good attempts ought to encourage them that offer themſelues willingly to the worke, as the tenne thouſand of the men of Zebulon and Napthali did in the Iudg. 4. 6.Lords battailes againſt ſome hundred thouſands in Siſer…s armie that came againſt them. In ſuch a caſe where God hath ſet vsus on worke and heartned vsus, let vsus not be diſcouraged by our meaneneſſe, which in ſhew of reaſon is indeed able to doe little: which hereby I may perſwade, that they hauehave not been the greateſt men of account, that hauehave brought greateſt light in the Goſpel vntounto men, but ſuch as are very meane in the iudgemēt of the world; euen ſo, in many other of his dealings, he effecteth great matters by weake meanes. See that which is noted vponupon Iphtah his victorie in the eleuenth chap. and 32. verſe, being the ſame words.
VponUpon theſe promiſſes Iphtah concludeth with an interrogation, asking Doct. 8.them wherefore they were come to fight againſt him? As if he ſhould hauehave ſaid, I ſaued your liues, you ſitting at home with eaſe, what reaſon hauehave yee therefore thus to come againſt me? By this we may learne, that when wee ſhould do good to all by Gods commandement, it proues vsus to be of a moſt bad diſpoſition, when we ſhall be found iniurious and hurtfull to the innocent, as theſe men of Ephraim were againſt Iphtah; and ſo I may ſay of thoſe that doe vsus hurt, and no good, though we liue innocent by them: whereas the Heathens doe good to ſuch as doe good to them, &c. The vſe of this Matth. 5. 46.doctrine is, that we ſo liue among men, that wee may not be charged iuſtly, nor conuicted of wronging any: and yet not to reſt there, but to be ready to doe them good, as it may ſtand with our calling, and as we ſhall be able, ſo ſhall wee be ſure neuer to feare accuſations of vnkinde and vnbrotherly dealing; but if any be brought, we may anſwere them as Iob did, If mine aduerſarie write a booke againſt me, I will take it on my ſhoulder, reade it Iob 31. 36.who liſteth.
As touching their reiecting this Apologie of Iphtah, the point hath been 9handled before in the eleuenth chapter (although this wilfulnes farre worſe became them, then the Heathen king of Ammon) yet ſomwhat I will adde by ſo fit occaſion. It is like their wilfulnes troubled Iphtah not a little, eſpecially being their gouernour, who was loth to hauehave turned the edge of the ſword vponupon his owne people (if it could hauehave been auoided) and beſides yet could not ſuffer it to hauehave his graue and iuſt defence ſo ſlightly reiected. But what other fruite was to be expected at their hands, who came ready armed to trie the matter by force? Was it like they would ſtand debating and reaſoning long with him, who came with a preiudicate and reſolute minde to the contrary? It is not ſaid indeed, that they gaue not eare to him, but their reall refuſall to hearken, appeares in their proceeding to warre. But yee will ſay in the eighth of this booke, their predeceſſors bewraied the contrary, for their wrath was appeaſed by the anſwere of Gedeon. I anſwere: Indeed being vſed like froward children and condiſcended vntounto, that is, their proud and angrie humour being pleaſed, they gaue ouer with much adoe: they had bin beaſts if they had not: nay doubtleſſe, they could not although they would (for an angrie man cannot continue in his anger ſo long as he would, the fewell being remoued:) But is this the praiſe of a man, that being humoured (as I may ſay) he giues ouer? No, though it be the honour of the appeaſer, yet it is his ſhame, becauſe he ſhould hauehave ouercome himſelfe before; his ſhame I ſay in that reſpect, although indeed he that deſiſteth by any meanes, is better then the implacable. But to returne: If there had been but a dramme of good nature and indifferencie in them, (for religion they had none) would they not as well hauehave abated their ſpirit towards him by their hearkning to his ſound reaſon, as their fathers did before to Gedeons mildneſſe? Yes doubtleſſe: but it is as impoſſible to order an vnreaſonable paffion by reaſon, as to be mad with reaſon. Let this then ſet before our eyes (who are Gods Miniſters) the diſpoſition of the moſt of our ordinary hearers, that ſo wee may learne how to be armed againſt that diſcouragement. We are yoked with ſuch ſtiffenecked and oppoſite natures, as winde about their fingers, the moſt ſerious charges we lay vponupon their conſcience, and (as they in Hoſee) we declare vntounto them the large Hoſ. 6. 4. &c.and weightie things of the law, and they account them as a ſtrange thing, that is, after long information, fare as if they had neuer heard, and make them as words of courſe, or as if wee ſpoke in an vnknowne tongue vntounto them. We looke that they ſhould receiue them as from God, (and ſo ſome few doe) and yeeld, ſubſcribe, and hearken: but it is not ſo: we may ſay to them, We hauehave piped vntounto you, but ye hauehave not danced, &c. And why doe Matth. 11. 17.they not conceiue our meaning, and of the tune of our ſong? Yes, but they are otherwiſe reſolued, they hauehave another courſe to runne, (as thoſe Ephramites had, of whom God complaineth that hee knew not how to entreate Hoſ. 6. 4.them) and therefore they hearing vnderſtand not, ſeeing will not ſee, but winke and harden their hearts againſt vsus. Muſt not this needs grieue vsus? Yes: and ſo it ought to make vsus mourne: but how? moderatly, as the Phyſition ouer the patient, whoſe diſeaſe was paſſ his skill, ere he medled with him. And indeed ſo it ought to be: let vsus feede them, and if they caſt away their meate, or thriue not with it, they diſcredit not vsus that diet them with a good ordinary. We could wiſh, that we could find them appetites as well as food: but this is paſt our skill: they died not of a famine, but of a ſurfeit: the meanes were vſed, and therein we reſt, and ſay; we are a ſweete ſauour to the Lord in them that periſh. It is manifeſt by the ſigne, that Gods will was to reiect them: that God would not perſwade them by vsus, and then (alas) how ſhould we perſwade them? we hauehave ſaued our owne ſoules, their blood be vponupon their owne heads, they died not for want of phyſicke. Now of this their wilfulnes (I meane the Ephramites) againſt Iphtah came ciuill warre betweene them. Of which in the next Sermon.
And laſtly, in that ſo many could agree together in ſo wicked an action, 10(no leſſe then two and fortie thouſand men, for ſo many loſt their liues thereby:) we may ſee how eaſily men agree together in euill: as traytors, rebels, and other confederates in euill, doe. Whereas it is hard for a few, yea dwelling together in one towne and of the better ſort, to agree together about a good matter, or againſt the euill committed therein, though it be to their owne great eaſe and good to doe ſo. For why? the moſt of them that ſhould ſeeke the puniſhing of ſinne, as are farre gone themſelues, and as deepe therein, (in one kinde or other) ſo that they muſt hold backe for ſhame, and that, leſt their owne puniſhment ſhould be procured, in vrging it buſily vponupon others. Beſides this, men are commonly of their owne corrupt nature, ſlow and backward in doing good.
The vſe of this is, to purge and clenſe our ſelues with all care from that which is euill both of ſoule and bodie, and to keepe our hearts with all diligence, 2 Cor. 7. 1.that good life may come from thence. So ſhall wee neuer neede to feare that wee ſhall be vpholders of ſinne in other, or agree with them who Prou. 4. 23.are ſuch. To the which purpoſe it is good to note, by what degrees wee grow, either to that or any other height of ſinne, which euen heere may bee learned by the example of theſe Ephramites. In whom as in other of like fort it may bee ſeene, that firſt anger was kindled againſt Iphtah, and bred in their hearts: then wrath followed, which is continued anger; next to both, hot contention; and then conſent to ioyne in warre, and to band themſelues againſt him, who was both innocent and helpfull yea euen to them. But this point I hauehave handled heretofore. Thus much of the Ephramites quarrelling with Iphtah, and his anſwere.