Commentary on Judges, Sermon 33
THE THIRTIE THREE SERMON ON THE FIFTH CHAPTER OF THE BOOKE OF IVDGES.
The ſecond part of the Chapter.
Verſ. 14. Of Ephraim their roote aroſe againſt Amalek: and after thee, Beniamin, againſt thy people, O Amalek: of Machir came rulers, and of Zebulon they that handle the pen of the writer.
15. And the Princes of Iſſachar were with Debora, and Iſhachar, and alſo Barak: he was ſent on his feet in the valley: for the diuiſions of Reuben were great thoughts of heart.
16. Why abodeſt thou among the ſheepfolds to heare the bleatings of the flockes? for the diuiſions of Reuben were great thoughts of heart.
17. Gilead abode beyond Iordan: and why doth Dan remaine in ſhips? Aſhur ſat on the ſea ſhore, and tarried in his decayed places
18. But the people of Zebulun and Naphthali hauehave ieoparded their liues vntounto the death in the high places of the field.
THis is the firſt point of the ſecond part of the chapter, in theſe The ſenſe of verſ. 14.words of the text to the 19. verſe: which ſecond part was diuided into three: as is to bee ſeene in the firſt entrance into the chapter. In the firſt, they are brought in to the ſong firſt, and commended by Debora, that did helpe in the warre, in the 14. and part of the fifteenth verſe, and by occaſion of them, they are mentioned next, and their ſlothfulneſſe is reproued, who being of the tribes, did not helpe in the battell; which is done in part of the fifteenth verſe, the 16. and 17. and after ſhee commendeth Zebulun and Naphthali, for that they had ieoparded their liues for their brethren, and this in the eighteenth verſe. This to be the meaning of theſe verſes, all may ſee that will throughly looke into it. But yet it muſt be acknowledged, that there is difficulty in ſome of them.
This therfore I will cleare as I am able, and labour to remoue the doubts which may be raiſed to trouble the Reader. To the which end wee muſt remember that which was before ſaid, that Debora firſt ſpeaketh of them in this ſecond part of the chapter, which did helpe in the warre. And ſhee beginneth with Ephraim, And whereas ſome expound it that this root of Ephraim that roſe againſt Amalek was Ioſhua; and by Beniamin, in that they vnderſtand him that ſhould fight againſt them afterward; that is to ſay, Saul, who did ſo indeed. It is true, that both theſe are ſaid to hauehave gone againſt Amalek, but what is that to this purpoſe? For heere in this part of the ſong, Debora ſignifieth who they were that fought againſt the Canaanites at that time. Therefore it is rather likely, that by the root of Ephraim ſhe could not meane Ioſhua, who was dead long before; but ſhe meaneth her ſelfe, being one that was a chiefe perſon in that tribe: for it appeareth, that ſhee was an Ephramite, and it is ſaid that ſhe iudged Iſrael, dwelling vnderunder a Palme tree between Ramath and Bethel in mount Ephraim. And ſure it is, that by her charge and authority the battell was taken in hand. But then ye will obiect, that the warre heere mentioned is ſaid to hauehave been againſt Amalek, not the Canaanites: I grant it, but by a figuratiue ſpeech; in Amalek we are to vnderſtand the Canaanites alſo. And thus much for anſwering this firſt doubt out of theſe words, [Of Ephraim their roote aroſe againſt Amalek.]
The next is out of the words which follow immediately in the ſame verſe, which are theſe; [and after thee, Beniamin fought againſt thee O Amalek.] Heere vnderſtand this word (Amalek) as before. But that by Beniamin here, we ſhould vnderſtand Saul, being of that tribe, there is no ſenſe in it, Saul being yet vnborne; but certaine of the tribe of Beniamin: for it appeareth by theſe words in the text, that ſome of the tribe of Beniamin alſo adioyned themſelues to Debora, from the firſt beginning of the battell, though (it is to be thought) they were but few in compariſon. The other words in this 14. verſe hauehave this meaning; as theſe firſt [out of Machir came rulers] that is, out of them heere named of Machir, which was a noble family in the halfe tribe of Manaſſes, there came certaine worthy men to helpe in the battell. The laſt words of the verſe, which are theſe, [Out of Zebulun there came they that handle the pen of the writer,] they hauehave this meaning; that the learned and skilful Lawyers, who were exerciſed in handling the pen, did helpe as they might fitlieſt be employed and vſed, whether by weapon or by counſell. The firſt The meaning of verſ. 15. and 16.part of the fifteenth verſe concerning Iſſachar, hath this ſenſe: that this tribe is highly commended, both for that they that were chiefe in it conſented to Debora, and alſo, for that they did in their place, as Barak did in his: for as he was ſent to mount Tabor, ſo it ſeemeth that the Princes of Iſhachar were ſent into the valley with their footmen, and in the perill and ieopardy of the Iſraelites by their enemies, they did ſet vponupon them with great courage, and behaued themſelues valiantly, and therefore they are highly commended.
Thus ſhe hauing mentioned them that helped in the battell, ſhe turneth, by occaſion of them, to thoſe that did not helpe, beginning in this 15. verſe with the tribe of Ruben. That tribe is reproued, for that it held backe to the great griefe of their brethren, from fighting among them, and for that they did not in ſo great danger come foorth to helpe them. This tribe dwelt beyond Iorden in the fat paſtures, and as it appeareth, for their too much minding, and care of their cattell, and their commoditie thereby, they neglected the care of the Common-wealth. And in that it is ſaid, that there were great thoughts of heart for the Reubenites diuiding themſelues from their brethren, whether the meaning of the words be, that theſe thoughts were great and loftie in them, that ſcorned to goe at Deboras commandement, being but a woman; or whether they were thoughts of wondring and lamenting in their brethren, for that they came not as well as others, to helpe them in the battell; the repetition of the words doth giuegive more warrant for to take them in this latter ſenſe, as a lamentation: as if it ſhould be ſaid, Oh that Reuben ſhould not come ouer Iorden to helpe as the moſt of the other tribes did: oh, it was wondred at, and much to be lamented. And beſides, to charge that tribe to be proud and inſolent, is more then wee may or ought to doe vponupon an vncertaine ground, for it requireth good proofe for the auouching of that.
Reuben (that is the Reubenites that came of him) is here deſcribed by their calling and trade, that they were keepers of cattell, and the places that they dwelt in, namely among goodly paſtures. And where it is added, Why ſatteſt thou among the ſheepfolds to heare the bleating of the flockes? it is ſo to be taken, as if the Reubenites abode and remained ſtill with their cattell, for all the danger that was: and did declare thereby that they did ſet more by them, then they did pitie their brethren, by going to helpe them. In the 17. verſe, Gilead is in like manner complained of, they abode ſtill in their dwelling The meaning of verſe 17.place beyond Iorden, as the Reubenites did, dwelling neere vntounto them; while their brethren the Iſraelites were in great ieopardie, fighting with their enemies. But here commeth another great doubt to be anſwered, that Obiect.ſeeing Machir, a noble familie in the tribe of Manaſſe, was ſaid before, to come to helpe their brethren, and they poſſeſſed Gilead: I ſay if Gilead bee commended before to come, why is it here reproued for not comming? This doubt is anſwered thus: Manaſſe had two ſonnes, Machir and Iair, of Anſw.whom came two great families, both which poſſeſſed Gilead. Therefore thoſe Gileadites which came of Machir, could not bee they who are reproued, for they came to helpe; but the familie of Iair, who alſo dwelt in Gilead, for they came not.
The next that are reproued here, are they of the tribe of Dan. Who are not reproued ſimply for trauailing in ſhips vponupon the ſea, but they are blamed here for remaining in ſhips. Now at that time (whether they did ſo to ſhelter themſelues thereby from their enemies on the ſea, or for their trafique, and did not rather goe out of them, and helpe the reſt) they were worthie to be found fault with, for their ſo doing. For what though they were ſtriken with ſuch a feare, when they heard of the armies of their enemies? that was their ſinne, that they haſted not to the reſt, againſt their enemies to aſſiſt them, but that they put themſelues in ſhips, that ſo they might paſſe and eſcape from them, or follow their owne priuate buſineſſe: which was a thing vtterly vnbeſeeming them, they were therefore worthily and iuſtly reproued for it, as I hauehave ſaid.
The laſt tribe that is found fault with, is the tribe of Aſher, who excuſe themſelues for being abſent from their brethren; partly for that they dwelt farre off, and partly for that their townes and cities were ruinous, and not well fenced, and therefore they ſaid, they tarried at home, leſt their enemies might hauehave taken occaſion by their abſence to ſpoile them, which they ſaw they might eaſily hauehave done. And there is no doubt, but that it was grieuous to theſe tribes to be thus rebuked; the which the holy Ghoſt would hauehave to be done, partly for their owne cauſe that they might ſee in what great fault they were by not going to helpe their brethren, how lightly ſoeuer they accounted of it, and alſo that they might repent for it: and partly in reſpect of others, which I will ſhew when I come to the doctrine. And this be ſaid of the tribes commended and reproued, except the two tribes of Zebulon and Naphtali, who did more ſpecially icopard their liues for their brethren, as it followeth in the next verſe.
Here ſhe commendeth them both in an high manner (though ſome The ſenſe of verſe 18.chiefe men in the tribe of Zebulon ſhe had praiſed before, and that for their forwardnes againſt Gods enemies, in ſo great perill, as we hauehave heard, they were in. For it was a ridiculous thing in the iudgement of men, for ſuch a ſmall number as they were, to goe againſt ſuch huge armies, and all as valiant ſouldiers addreſſed in warlike furniture, by whom they might hauehave been ſwept away in leſſe then an houre; but they preferred God and his word before their owne liues. By the high places mentioned here, the mount Tabor is ſignified, on which they were appointed to ſtand to behold the multitude of the Canaanites, and yet they not flying away from them, but marching toward them, their faith appeared to bee ſo much the greater, and therefore they are thus commended. Thus much for the meaning of theſe fiue verſes.
Now I hauehave cleered that which was needfull to be made plaine in this Doct. of verſe 14. 15.ſtorie, there being ſome difficultie therein; the next thing is, that we ſeeke a further benefit by it. And firſt by them who are commended for yeelding their helpe in that great worke of the Lord, as Ephraim, Beniamin and Iſhaker, mentioned in the 14. and 15. verſes; we may ſee, that ſuch as doe ſet themſelues to further Gods people, or his ſeruice, ſhall not be vnrecompenſed, nor forgotten; as theſe are here regeſtred to their praiſe, neither is any to thinke, that the labour and trauell ſo beſtowed, is in vaine. And whereas ſome obiect, That now the Scriptures are finiſhed, and therefore no man Obiect.can looke for the ſame particular reward that theſe enioyed; I meane, to be Chronicled in the monuments thereof: yet let them know, that if they be Anſw.faithfull and conſtant to the end, the Lord hath written their names in another booke, farre more durable, euen the booke of remembrance, wherein he writeth the workes of the Saints, that he may both here, and for euer reward them, and honour them before men Angels. For though it be vſuall Matth. 25. 34.with men to doe as the Butler did to Ioſeph, I meane to let goe vnrewarded many kindneſſes and duties done to them by their neighbours, yet God who is leſſe bound to the beſt, by any due of deſert, but only of his free promiſe and gracious fauour, he, I ſay, will not doe ſo: for why? if one offer but a cup of cold water vntounto any, in the name of a Diſciple, that is, becauſe he is Mich. 1. 42.ſo, the Lord will not leaue him vnrewarded. Therefore when the woman in the Goſpell had powred ointment on the head of our Sauiour, he ſaid, that Mark. 14. 9.whereſoeuer the Goſpell ſhould be preached, that act of hers ſhould bee remembred and ſpoken of. Much more they who ſhall honour God more fruitfully and faithfully, may aſſure themſelues, that great is their reward from him: for hee that ſhall forſake any thing for his ſake, ſhall receiue an Matth. 19. 29.hundred fold for it, euen in this life, beſides the happineſe that abideth him in the life to come.
Oh therefore the blockiſhnes and vnbeliefe of the greateſt part euen of Chriſtendome, who deſiring to enioy good daies while they liue here, doe in no carefull manner take the way thereto; but ſhift as the baddeſt ſort do, to take their part in the ſinfull pleaſures of this life. By meanes whereof, though they thinke themſelues on the ſurer hand, and to play the part of wiſe men; yet in truth they neuer finde the quiet and ſweete fruite of the Goſpell, which yet many of them profeſſe; nor euer attaine the happie life, here or after, that they looke for.
Oh, things preſent doe ſo dazle their eyes with their deceiueable beauty, and their hearts are ſo hollow, inconſtant and vnfaithfull, that if they be tickled with louelove and liking of any thing that pleaſeth their humour, how diſhoneſt, yea and filthie ſoeuer it be, they are drawne after it, as the ſilly fiſh with the bait. So that it is no maruaile, that few doe beleeue that their labour in the Lord ſhall be rewarded; by chuſing rather to abide affliction, then to embrace the ſhort pleaſures of ſinne. Oh the number is great of Malach. 3. 14.them that follow the deuices and deſires of their owne wicked hearts, vpbraiding the godly with the ſmall gaine they get by their zealous profeſſion of religion. Indeed it is a thing impoſſible for an vnbeleeuer, to ſee either the vnfruitfulnes of his owne eſtate, or the gaine of the contrarie: as wee ſee by them in Malach. 3. who aske in plaine termes, If it be not in vaine to ſerue God, and what profit commeth thereby, &c. But this ought not to trouble the righteous, as we ſee in the 16. verſe of the ſame chapter: but if through frailtie they ſlip into that temptation, as Dauid did, Pſal. 73. let them doe as Pſal. 73. 13.he did, verſ. 17. enter into the Sanctuarie of God, and change their opinion. But as faſt as one ſeeth another taken away, and for all the fearefull manner of the death of ſome of them, who hauehave liued as if they feared neither hell nor iudgement day; yet what one of an hundred remaining behinde ſtill, is brought any thing neerer to a Chriſtian life thereby?
Now more particularly by theſe of Machir or Manaſſes, Zebulon, and Doct. 2. in verſ. 14. 15.Iſſachar, which were chiefe men in the tribes, and yet forward and readie to ioyne with the reſt againſt Gods enemies; wee learne, that as the mightieſt and wealthieſt ſhould not come behind others in any part of Gods ſeruice, but put foorth themſelues before them, as theſe here did: ſo they that doe not ſo, muſt ſee that they ſhall hauehave reproch for their negligence and ſloth, as the other ſhall be renowned of God himſelfe, as wee ſee here theſe be: which were enough to put heart and courage into that ſort of men particularly, if ſinne hauehave not plucked it out. But of this I ſpeake in other places by occaſion, and therefore I ſay no more now.
Now Debora paſſeth from theſe whom ſhe commended, and turneth to the other whom ſhe diſcommendeth, in theſe verſes. Whereby we may ſee Verſ. 15. 16. 17.how great the reproch of thē is, who do not helpe in Gods houſe, to ſet forward his worke, and to ioyne with his ſeruants therein. For ſuch do not only diſcourage their brethren, and let the worke lie raw and vnperfect; but they fleſh their aduerſaries, and God knoweth whether they would not alſo turne on their ſides, if they ſhould be tryed. Wherein it is not amiſſe to obſerue the plaine dealing of the holy Ghoſt in this narration: for as he ingenuouſly yeeldeth teſtimony of praiſe to the well deſeruing: ſo hee conceileth not the ſhame of the careleſſe and ſlothfull, but rebukes them without reſpect of perſons. Which dealing, as it ſheweth what courſe he will take in that ſolemne day, wherin he will iudge the world with equity: ſo it ſhould driue all fooles out of theſe conceits, whereby they beguile themſelues ſaying; ruſh, God will doe neither good nor euill; and that hee will not ſmite them, but they ſhall eſcape better then others, &c. which was the errour of them who (till they found the contrary) would neuer be perſwaded but their eſtate was good, ſaying, Lord, Lord, &c. as though thereby they ſhould hauehave entred into his kingdome. And as this is true in the generall, ſo is it in particulars, both bodily and ſpirituall. For though in the corrupt practiſe of this wicked world, we ſee eueryevery one is for himſelfe, as the prouerbe ſpeaketh; poſting off the regard of the needy to others: yet if we enter into the Lords ſanctuary, and looke what is required by his word, wee ſhall finde it odious, vnnaturall, and highly diſpleaſing in the ſight of God, that there is not compaſſion in one to another, and care in one ouer another, as equity and band of duty requireth; that as they ſhould warme the hearts of their brethren with relieuing them readily in their bodily neceſſities and dangers; ſo ſhould they comfort their ſoules likewiſe with holy inſtruction and ſpirituall refreſhing, as by good occaſion and opportunity they may. And as theſe ſhould hauehave done it in warre, ſo ought we as well in peace. This dutie owe ſuperiours, either in nature, age, place or gifts, to the inferiours, to backe, encourage and inſtruct them: equals, to each other, to admoniſh, comfort, viſit, and ſupport, or reſtore one the other in meekeneſſe as there ſhall be cauſe. This is not the Miniſters duty alone, but of others; which if it were practiſed, wee might ſay indeed that great is the benefit of Chriſtian fellowſhip; whereas now men looke vponupon one another, as if they knew them not, and had as lieue hauehave their roome as their company. But what other is to bee looked for, while Gods ordinances, (whereby hee hath prouided that this duty of caring one for another, ſhall bee nouriſhed) are contemned and ſet at naught? But yet for all this, I would not thus bee vnderſtood, as though men ought to breake off and leaue their lawfull callings to ſeeke (as ſome ſay they do) occaſions to be doing of good, by conference, &c. as ſome idle and phantaſticall perſons are glad to pretend ſuch things, to the end they may liue idely, and be held within no bounds: but yet (as it may fall out) when they are called more neceſſarily to ſome ſpeciall duties of viſiting one another in ſickneſſe, or eating and drinking together, for the time, vponupon ſome ſuch waighty and iuſt occaſion they may. But otherwiſe they are, and that with faithfulneſſe and diligence, to attend vponupon their lawfull vocation, vnleſſe with their conference and good communication and ſuch like doing of God, they may do the duties of their callings alſo; which in trauelling and iourneying together about their buſineſſe, they may. And this be gathered from the reproofe of all the tribes in generall, mentioned in theſe three verſes.
But now let vsus marke ſomewhat out of them more perticularly. For of 2Reuben and Gilead it is expreſly ſaid, that they neglected this duty for their owne profit, and that they were more bent to the ſeeking of that, then to lend their helpe where they owe it. This was found fault withall in them: euen as our Sauiour found the like fault with them, who were inuited by Luk. 14. 18.him vntounto another duty, euen to the great ſupper, as theſe were to fight againſt Gods enemies, they excuſing their abſence for their owne priuate advantage, eueryevery one his way: one had hired a farme, another had bought oxen, and he muſt euen then go trie them; and another had married a wife; to whom may bee added the third ſort of hearers mentioned by our Sauiour, whoſe ſinne was of the ſame kind, whom the cares of the world, and thornes of riches choke, ſo that the ſeed ſowne in them brings forth no good fruit. This worldly minde and ſloth in men to preferre their owne Mat. 13. 22.profit before Gods buſineſſe, far more waighty; God in no wiſe can abide. And yet a common ſinne it is, and not in the worſt ſort of profeſſors onelyonly; (as we ſee in Martha, who loſt the beſt part, when Chriſt was at her houſe, and that by cumbring her ſelfe needleſly) who for their owne priuate commodity neglect and paſſe by duties to God and their brethren, and thoſe very waighty: for while they puddle for earthly pearles, they forgoe the peerleſſe pearle of faith and regeneration, being, (if they could ſee it) farre more gaineful then their beſt merchandiſe, and by infinite degrees excelling them all. And let vsus all take heede, ſeeing commonly it ſo falleth out, that he who is wittingly careleſſe in ſome duties, is not very forward in other, how waighty ſoeuer, that it be not ſo with vsus, that while we aime at heauen, more then ſome other, we be not waighed downe, as it were, with bolts vponupon our heeles, to the depth of earthlineſſe, and ſo make our dwelling vnderunder the earth; in perpetuall darkneſſe.
And this by the occaſion of the ſin in theſe two tribes, bewailed by Debora, ſpeaking in her ſong of one of them thus; for the diuiſion of Ruben, in that he diuided himſelfe from his brethren, there were great thoughts of heart, that is, much maruelling and lamenting for his ſo doing. Of the other thus: Gilead remained beyond Iordan; as if ſhe ſhould ſay, euen then, when their brethren were fighting with their enemies, they of Gilead ſat ſtill at home, whom yet the buſineſſe concerned as much as themſelues that lamented it. And was not that then very lamentable? And as I hauehave ſpoken of this one ſinne, the ſame may be ſaid of the reſt how much to bee bewailed they are, and namely, theſe more neere akind. Euen ſo it is, when good men to theſe, as techineſſe or conceits, or any other ſiniſter corruptions to ſeparate men from their brethren, and thereby to make them backward in helping forward the good things which otherwiſe might bee, as in keeping the vnruly in order, and within compaſſe; or helping to bring in a ſound and good miniſtery, or any other commendable thing, by their care and induſtry. Oh how it ſhould grieue vsus when wee ſee them backward in any good thing, who ſhould bee forward. Indeed when the diuell hath ſo fare wound in with men, as to diuide them from their brethren, they ſtand ſtifly in defence of their doing (ſo little doth it greeue them) but it pierceth the hearts of the godly, in reſpect both of the wrong done to themſelues, & the ſcandall offered to others; as alſo becauſe they deſerue thereby, that their former forwardneſſe and fruits ſhould bee called into queſtion. Demas made light of his going from Paul: but hee writes mournfully of it to Timothy, in this manner: Demas hath forſaken me, and hath imbraced, that is to ſay, hee 2. Tim. 4. 10.reſteth in this preſent world. And no maruell; for the truth is, the better a mans properties be, the more lamentable are his perſonall blemiſhes. Euen as when a man comely, and of very good ſhape in all other parts very perſonable of body, hath a wooden leg, or ſome other groſſe disfiguring of him, all men obſerue it with commiſeration and pity.
Now of Dan ſeuerally ſhe complaineth, for that they of that tribe fled away Doct verſ. 17.for feare of the enemies, from their dwelling places, if not alſo for their worldly profit, as Reuben and the other did, as we hauehave heard in the expoſition of this verſe. So that as theſe did another way, and in another reſpect deſerue blame, as wee ſee, namely, for their feare of their enemies, whereas they ſhould hauehave rather vnderſtood, that it behoued them to hauehave taken part with their brethren: ſo the ill fauouredneſſe (if it could bee ſeene with the eye and the vnſeemelineſſe of it in them,) teacheth what a ſlauiſh affection this feare and timerouſneſſe is, and what a burthen to Gods ſeruants, when their faith is damped, and hindred by it, that it cannot hauehave the proper worke; that is, to harten and encourage them to bee forward and zealous in the worke of the Lord, but ſhiftingly to prouide for themſelues. And therefore in the Reuelation, this ſpirituall fearefulneſſe is threatened as ſeuerely Reuel. 21. 8.as adultery and murther; and therefore (doubtleſſe) is no leſſe then a great blemiſh. This, I ſay, is in men a ſhamefull ſinne, to be content that other ſhall beare the brunt, and themſelues goe free. Such ſhall ſmart and be wounded deeply, when the other ſhall reioyce. Howbeit this I will adde, that as this fearefulneſſe comming from a falſe heart, deſtitute of the louelove of God and faith, is damnable diſobedience to God, and trechery to men: ſo yet becauſe it may through infirmity cleaue to a right good ſeruant of God (for we muſt wiſely diſcerne of the cauſe from whence it ariſeth,) therefore we muſt not count alike of both: as we hauehave good warning by Peters example, who of meere frailty feared to confeſſe his maſter, but by and by he went by himſelfe, and wept bitterly for it: whereas they whoſe feare riſeth of falſhood and meere carnall reſpects onelyonly ſeeke groſly to auoide danger, but relent not after for their ſinne: therefore we muſt be waile both, but pity them that hauehave been ouercome through frailty, and commend their eſtate to God, to giuegive them more ſtrength and courage, and not daring be bold to cenſure them ſo farre as to ſay, that Chriſt will denie them before his father; for they are as farre from falſhood and malice, as they are from reſolution and Chriſtian magnanimity, yea and much further; and let vsus rather that thinke we ſtand, beware that we fall not.
Now after all theſe, ſhe ſpeaketh of the men of Aſhur, who excuſed their Doct. 2. in verſ. 17.not comming forth to helpe againſt their enemies, by meanes of their weak defences at home, and their farre diſtance: but howſoeuer they thought they had good reaſon for their abſence, we ſee that they are alſo reproued by the ſpirit of God in Debora. To teach vsus, that it ſhall little boot vsus to make defences for our ſinne, and that wee cannot hide it from God, and that hee looketh for another thing at our hands, that wee ſhould not refuſe to obey his word, no, though it be with ſome danger. Which if we refuſe to do, as theſe are heere diſpraiſed, and ſharpely reproued for not ſo doing; ſo we in the day of iudgement ſhall be not onelyonly put to ſhame and rebuke with in ecouerable loſſe for our ſlight gaine by our excuſe making; but alſo we ſhall be caſt from Gods preſence for euer. Thus wee hauehave heard how ſhee hath commended the tribes that did fight againſt the enemies, and diſpraiſed thoſe that refuſed, and hath ſaid nothing of Iuda, Simeon, Leui, and Gad; and therfore neither hauehave I any thing to ſay of them, who muſt hauehave my ground of all that I ſpeake, from the word. And that which remaineth in this firſt point of the ſecond part, is of the two tribes, Zebulun and Naphtali: who in the middeſt of the earthlineſſe, feare and pretences of their brethren, did (as wee hauehave heard in the expoſition of this verſe) put their liues in danger by fighting with the enemies. Of whom although I hauehave ſpoken ſufficiently Doct. verſ. 18.before, yet this I adde, that if the cauſe ſo require, we ſhould be ready to giuegive our liues for the brethren. Which Saint Iohn meant, when he ſaid, wee ought Ioh. 3. 16.to lay downe our lines for the brethren, euen as our ſauiour did, leauing vsus an example. And as this caſe falles out ſeldome, ſo yet when it doth, we ought not to be to ſeeke of this readineſſe, and willing minde to do this ſeruice for them, conſidering that we are neuer like to yeeld our liues in better maner, vnleſſe ….it be for the Lords cauſe and Goſpell directly, which is in a manner all one. And why not? when we ſee that ſome will be ready to doe ſo for ſome benefactor of theirs, who hath been bountifull toward them. As S. Paul ſaith, for a good or bountifull man, perhaps ſome will die. Now if wee ought to hold Rom. 5. 7.our liues on this condition, that beſide the many caſualties whereto they are ſubiect, they ought alſo to bee ready to bee offered at the pleaſure of God with all things elſe that we enioy with them, wee may ſee, that it is no wiſe part to be wedded to that which wee hauehave heere lent vsus heere below, nor to our liues themſelues, as we are (and the rather, for that our Sauiour profeſſeth, that he who will ſaue his life, ſhall loſe it) priſing them at ſo high a reckoning as wee doe; namely, to count them as our paradiſe; which is the chiefe cauſe that we doe ſo dote vponupon them, and alſo that we do ſo meanely eſteeme and make account of the life to come, as that our hearts do little long after it. And to conclude, by the oppoſition of theſe forementioned tribes, let vsus learne wiſedome, and iudge righteous iudgement. Let vsus marke the repugnant example of both ſorts of men, the zealous according to knowledge on the one ſide, and the careleſſe on the other: alſo their actions their affections, and their reward, obſeruing how the Lord honoureth, encourageth and recompenſeth the one with the louelove of his people, & maine bleſſings: and how he brandeth the other with a blacke cole of infancy and ſhame: that as we like or abhorre their portion) ſo we may like the grace of the one, and abhorre the practiſe of the other. It followeth.