Commentary on Judges, Sermon 5
THE FIFTH SERMON VPONUPON THE FIRST CHAPTER OF THE BOOKE OF IVDGES.
VERS. 12. And Caleb ſaid, he that ſmiteth Kirlah. Sepher, and taketh it, euen to him will I giuegive Acſah my daughter to wife.
VERS. 13. And Othniel, the ſonne of Kenaz, Calebs younger brother tooke it, to whom he gaue Acſah his daughter to wife.
VERS. 14. And when ſhe came to him to aske of her father a field, and ſhe lighted off her aſſe, and Caleb ſaid vntounto her, What wilt thou?
VERS. 15. And ſhe anſwered him, GiueGive me a bleſsing, for thou haſt giuen me a South country, giuegive me alſo ſprings of water. And Caleb gaue her the ſprings aboue, and the ſprings beneath.
THis citie Debir, it is ſaid, was in times paſt called Kiriah-ſepher: The ſenſe of the verſ. 12. 23.that is, the citie of one Sepher, to put a difference betwixt that and ſome other of that name. And it is ſaid here, that Caleb ſeeing more difficultie to winne this city, offered a reward to him that would ſet vponupon it. But I muſt againe put the Reader in mind, that theſe things mentioned from the 8. verſe to the 17. were done in the daies of Ioſhua, and are but repeated here, to commend the faithfulnes, and care of this Tribe of Iuda: and as they were done then, ſo the ſubduing of this city is aſcribed to Ioſhua, in Ioſh. 10. becauſe he was their chiefe guide, and gouernour in all theſe warres, though Caleb offered a reward to him that Ioſhua 10. 38.winne it, becauſe it was his inheritance, and Othniel here mentioned was the perſon that tooke it, and enioyed the reward. This be ſaid for the meaning of theſe two verſes, and for reconciling this place with that which I cited out of Ioſhua.
Now for the benefit which wee are to reape from hence, it is manifold; firſt by this, that there was more difficultie and danger in the winning of this Doct. 1.citie then other; it giueth vsus to learne and to marke, that in going about the duties of our particular callings, (as this warring againſt theſe cities of the Canaanites was theirs) we muſt not thinke it ſtrange, if ſome part of our life, and at ſometime, be more incumbred then other parts, and at other times: and that we ſhould not be diſcouraged, nor diſquieted, when we ſee it to be Pſalm. 30. 6. Pſal. 42. 4. 5.ſo, euen theſe good ſeruants of God did find it ſo in ſome part of their work, more then in ſome other: and yet they did not for all that breake it off, but wiſely bethinke themſelues, how to ouercome the difficultie of it, by more then ordinarie paines, and care, when the buſineſſe required it. The like may be ſaid of the religious duties of our generall callings, both concerning the firſt, and ſecond Table, there is not alwaies that confidence, ioy, cheerefulneſſe, diligence, and feruency in the vſe of priuate meanes, or fruitfulneſſe Note.in doing good to others: we find theſe come off with much difficultie ſometime, in reſpect of others. And this commeth not to paſſe by chance, as neither it did to them, (as men vſe to ſay) but by the prouidence of God, who moſt iſely diſpoſeth ſo of it, that it may not oftentimes be ſo with vsus, that we hauehave hard ſucceſſe, leſt we ſhould be diſcouraged, and alſo leſt we ſhould not bring our worke to any good point, but (as they ſay) our labour ſhould be loſt, and in vaine, and nothing ſhould goe forward; as if in husbanding the ground by ſowing, reaping, and all other worke belonging to it, the weather ſhould alwaies be dropping.
And although it be not often ſo, yet hee ſeeth it conuenient that ſometime men ſhould find it ſo, I meane hardneſſe, to bring their worke to paſſe, and ſome difficultie about it, though they hauehave skill in it, to the end they may hauehave proofe of their patience at ſuch times, and bee thankfull to God when it falleth not out ſo oftentimes, but that they hauehave good ſucceſſe for the moſt part. And alſo that they may learne experience againſt other like times, to be contented, when it ſhall ſo fall out againe, that ſo they may ſhew one euen tener in their life (as much as may bee) and in eueryevery part of it, Note.ſome equalitie, in care, contentment, cheerefulneſſe, hope, and patience, and not to to bee carried into extremities, as many are, by the occaſions that are offered, and that come to paſſe daily. And this ought to guide all men in their callings, and in the actions of their liues, that, as well when things go againſt them, as when they goe with them, they may in al eſtates be thankful, (as we reade holy Iob was) eſpecially, ſeeing they know, that God ordereth Iob. 1. 21.both good ſucceſſe, and alſo the contrary to the good of his.
The husbandman is hindred ſometime by the rainy weather: but yet ſo, as he hath his ſeaſons free from it, to doe his buſineſſe in. The Artificer is troubled about putting away his wares, and the falling of the price, ſo that he cannot alwaies make his aduantage of them, as ordinarily he doth, for the maintaining of himſelfe, and his charge. But God changeth thoſe times, ſo that they doe not alwaies keepe at one ſtay. The good miniſter is ſometime troubled about the careleſneſſe, and prophaneneſſe of his people, and is grieued for the ill ſucceſſe that he ſeeth on his labours, but God giueth him incouragement againe, that ſome doe regard his miniſtery, and receiue the Goſpell to their amendment, and ſaluation. Beſides the diligenteſt labourers in preaching are oft to ſeeke of neceſſarie helpes for this life; and more then their due they rarely find and ſeldome meet with, (what need ſoeuer they hauehave) if they get that truly paid them; the miniſtery being in ſo little account with men of the world, of which ſort the greateſt number is. So women in their places hauehave many croſſings of them by their husbands, ſeruants, and about children and matters of familie, beſide other vnlooked for accidents and troubles, which we ſee doe cauſe many of them, who are not 2. King 6. 33.ſeaſoned with grace, and ſauing knowledge, to bee exceedingly impatient, diſquiet, and out of order. Therefore if they, who are religious ſhould not vnderunder the like croſſes be better gouerned, though they enioy many comforts in the married eſtate, they ſhould euer, and anon bee out of frame, and vnquiet, and in no ſort enioy the benefit of that eſtate, as God hath allowed them to doe, as too many can teſtifie.
In more particular manner I might ſhew the diſapointments that al ſorts of people meet with and hauehave. As the labouring man for his part, is not behind the reſt, in finding much hardneſſe, by meanes of his poore eſtate, and the great prices of neceſſarie things at ſometimes eſpecially: but I ſhould be too long, if I ſhould ſtand vponupon particulars. To theſe when wee adde other diſapointments and croſſes, as ill debters, ſutes in the law, loſſe of friends, who were vpholders of them, while they liued, diſeaſes and ſicknes, with a thouſand more, which cannot be remembred: all may ſee there ariſe many things in all conditions and dealings, to make ſome part of mens liues hardlier paſſed in peace and quietnes to their good liking, though they hauehave, for the moſt part, good ſucceſſe, and do vſually labour with ſome eaſe, as I hauehave ſaid. And why doe I ſet downe all this about the matter in hand? but that we may ſee the wiſdome and mercy of God herein, who mixeth both together, becauſe if all our life ſhould be ſmoothly carried, and eaſily paſſed, we ſhould be made thereby vnfit for our change, eſpecially for great trials, when they come; and ſo likewiſe, if it ſhould be for the moſt part tedious and troubleſome, there ſhould be nothing (in a manner) but wearineſſe and diſcomfort. And therefore all ſorts ſhould ſeeke to be in Gods fauour, that ſo they may alſo bee vnderunder his gouernment in both eſtates, and that while they are ſo, they may daily keepe ſo; and that aboue all other things, which eſtate of life onelyonly hath the promiſe of bleſſing in eueryevery calling and condition, and where it is wanting, all confuſion (for the moſt part) breaketh in amongſt men, that they be not only vnquiet in their troubles, and doe moſt vncomfortably, go vnderunder difficulties; but alſo when they enioy any more freedome and proſperitie, they be euen in their beſt eſtate, vnprofitable, if not offenſiue and troubleſome. And if it ſeeme ſtrange to any, that God thus diſpoſeth of mens trauels and dealings, that the ſucceſſe be vncertaine, let them looke to the end why he doth ſo, before ſet downe; and namely, if they be much troubled, for that many caſualities fall out in their liues, they muſt know, that if it were otherwiſe, they would keepe no compaſſe, and therefore God ſeeth 1. Pet. 1. 7.it meet ſometime that it ſhould be ſo.
But another thing to be noted here in Caleb, is this: that when hee ſaw it required courage, as well as skill, to aduenture and ſet vponupon this citie, for the Doct. 2.deſtroying of Gods enemies that were in it, as hee was commanded, promiſeth his daughter to him that would ſet vponupon it. This was no ſmall matter that he offered, but marke why? as I hauehave ſhewed, all may ſee hee did ſhew this forwardneſſe to the rooting out of Gods enemies. And it teacheth, that Matth. 5. 12. 13.for the Lords ſake, we ought to doe much, and yet count it no great matter that we doe. To aduance his name, and helpe to ſetvp his true worſhip, and the ſincere preaching of the Goſpell, the ouerthrowing of his enemies, and for ſuch like ſeruice of his, eueryevery man ought to be ready and willing to be abaſed Heb. 10 33. Note.in his countenance, weakened in his wealth, and ſuſtaine much hardſhip, if need be. Dauid may be brought in here, and ſet in none of the meaneſt roomes, for that which he did in this behalfe. For beſide that there was none in his time, that honoured God more then hee did in the louing, frequenting, and longing after his being in the Lords houſe, and the place where his honour dwelleth: ſo hee bare reproch as mighty as hee was, and that willingly for his zeale toward God: for when he brought the Arke of God with ſhouting, and ſound of trumpet into the citie of Dauid, dancing before it, Michael, Sauls daughter, looked out at the window, and diſpiſed 2. Sam. 6. 16.him, as thinking it too baſe a thing for a King to doe ſo: but he anſwered, it was before the Lord, and that he would yet, for his ſake, be more vile. So Eſter, Eſter. 4. 16.for bringing the people of God out of deſolation, and vtter rooting out, put her life in danger, ſaying, If I periſh, I periſh. So Moſes and Paul deſired Exod. 32. 32. Rom. 9. 3.rather to periſh, then the people of God ſhould be forſaken, and ſo God his glory be empeached.
And why ſhould they not, all theſe, (I meane) and other ſuch, as well as they, euen Kings and Queenes lay downe their Crownes at his feet, and aduance him, who hath honoured them aboue others? And much more wee, how are meane and inferiours, ſhould think our ſelues happie if we may bee imployed by him, or if any thing that we hauehave might doe him ſeruice. According to that which is written, Mark. 1. He that loueth father or mother, more Marke 1. 31.then me? is not worthie of me. And it is true indeed, that wee ſhould louelove nothing ſo well, but we ſhould forgoe it for the Lords cauſe; therefore when he ſaith, GiueGive me thine heart (my ſonne,) we ſhould reioyce that he will aske and Prou. 23. 26.take any thing that we hauehave, and yeeld it him with all readineſſe. But for ought I ſee, I may iuſtly complaine, and ſay: wee are like thoſe children, which hauing gotten what they can at their fathers hand, caſt him off, and flouriſh boldly with that which they hauehave gotten of him. So to ſpeake what I thinke, as I ſee with mine owne eies, when God hath inriched men with his manifold bleſſings, there is not one of many that conſidereth it, of whom he hath receiued all that he inioyeth; but glorieth of that which is 1. Cor. 4. 7.not his owne, and ſetteth out himſelfe with anothers goods, as though hee owed nothing to him, of whom he receiued him.
And yet, to aggrauate our ſin, I muſt needs adde one thing, I am perſwaded, (greatly to our ſhame and conuiction) that many in the Papacie, who ſhal neuer hauehave reward for it, are brought (through error) to do many things and giuegive much, in a ſuperſtitious zeale to this end, that they may bee ſaued. But if they doe that which God neuer required at their hands, and therfore amiſſe; ought not we, who hauehave learned better, to do readily that which we are commanded, eſpecially our reward being certaine? If they doe it to merit that which they ſhall neuer attaine; ought not we much more, to doe the duties which we are commanded, who belieue that we hauehave the beſt things freely promiſed, I meane eternall life, which alſo in due time ſhall bee giuen vsus of God, and that of his meere merciemercy; and bountie? And if Caleb would giuegive his daughter, ſhould not wee much more giuegive ſome part of our ſubſtance to feede the hungry, and to helpe cloath the naked, when we may yet reſerue ſufficient for our ſelues beſides? Whereas the truth is, that all is too little that wee can doe to good vſes, that wee might honour God: (as Caleb here could affoord him the beſt thing that they had) and yet all is of vsus thought to much (when it is but little) that we doe this way, leſt wee ſhould hinder our ſelues.
And to end this verſe, this Caleb being a godly man, and as well renowned Doct. 3.and approoued for his grace, as for his greatneſſe; in ſaving, that hee would giuegive his daughter to wife, ſheweth, that hee had well learned Moſes Deut. 7. 3.doctrine, in whoſe daies he liued, and namely in this point, (as he had in many other) that children are not to diſpoſe of their owne marriage, but the father. To whom, though many hauehave loſt their honour that way, as being vnfitter to make choice, then their children themſelues; yet God hath giuen them this libertie, that if they do no good with it, they may be conuicted by it, who for their place and yeeres, ſhould be fitter to make the match in good ſort, then the children, who for the moſt part are caried, not ſo much by religion, and good aduiſedneſſe, as by will, and raſh beate to make their owne choice: and therefore it is ofttimes iuſtly requited by God, who ought chiefly to be obeyed in that action, that to make their ſinne the better appeare, their match is as ſoone repented of, many times, as it is inioyed.
Moſes therfore, who was Gods mouth to the people, was commanded by him to teach this, that the parents had authoritie in prouiding marriages for their children: for thus he ſaith, Thou ſhalt not giuegive thy daughter to the ſonne of the Canaanite, nor take his daughter to thy ſonne. And therefore we reade that Sampſon gaue this honour to his father and mother, for the granting of their conſent in his marriage, (as many other did the like) for thus he ſaith: I ſaw a Iudges 14. 2.woman, and ſhe pleaſeth me well, now therefore giuegive me her to wife. And Paul comming long after Moſes, agreed with him, as being both faithfull ſeruants to their Maſter; he teacheth that this dutie belongeth to the father, ſaying: He 1. Cor. 7. 38.that giueth his daughter in marriage, doth well, ſignifying who ſhould giuegive her. Although I ſpeake not this, as though they might force their children to what marriages they liſt, but to giuegive their conſent, and aduice muſt bee had, with ſome ſpeciall and iuſt cauſe ſhewed (if it be expedient,) when, and why they may not. So that this being cleare, it doth the more bewray the boldneſſe, wilfulnes, and diſobedience of many children, who would be thought wiſe enough to know their duties, who yet doe not meanely grieue their parents, but alſo prouide ill for themſelues, in making their matches at their own pleaſures: who, beſide, that they bring in one little better, then a Canaanite ofttimes at leaſt, a waſpe, an hagge, or otherwiſe, badly qualified into, and amongſt a good kindred, ſo they themſelues ſeldome agree, and eſpecially if the one partie draw any thing neerer to God, then the other.
Hereof it commeth to paſſe, I will not ſay onelyonly, but doubtleſſe in great part, that there are ſo many diſordered, and offenſiue, matches and marriages, and the perſons ſo weariſome one to the other, that they muſt either be parted by other, or they will part themſelues; or if they cannot, yet they doe little better: for dwelling both in one houſe, yet, they may not (many times) meete, but be parted at bed and board, and they muſt hauehave them that are of another houſe, to ſet them together; whereby, it may bee eaſily gathered, what manner of Chriſtian and ſociable life they enioy together; and what fruite they reape of iuſtling a ſide the commandement of God about their comming together. But it is not my purpoſe to ſhew the annoiances that be in all vnlawfull marriages, I doe but poynt at ſome, which fall out, yea, and come oft, and ordinarily, where Gods ordinance and commandement is reiected, as when the children make their owne marriages without their parents, or againſt them.
But ſeeing occaſion may be taken here, of mouing a queſtion or two, I Verſ. 12. 13.will ſtand a little vponupon theſe two verſes for the ſatiſfying the doubts that are raiſed: and make vſe thereof afterward. It is therefore obiected here, whither Obiection 1.Caleb did aduiſedly, and whither he was to be commended for this offering of his daughter to him that ſhould winne Debit: for what knew he, whether he might lawfully keepe promiſe with the partie, ſuch an one, as he might hauehave been? Alſo it is obiected, that he who did winne it, was thought 2to be too neare a kinde to him, Othniel by name, being ſaid to be his younger brother, ſo that he might not lawfully take her to wife. Theſe things therefore require an anſwere. To the firſt, that wee are chiefely to looke to this, Anſwere 1.namely, the commendation of Caleb, that he would offer ſo largely for the deſtroying of Gods enemies, according to Gods commandement, and this the holy Ghoſt intended to declare, and not that we ſhould make queſtion, whether he did it rightly and lawfully, or no. For as charitie is not ſuſpitious, 1. Cor. 13. 5. Ioſh. 14. 11.ſo he being ſo rarely commended for his pietie, and obedience to God, it becommeth not vsus to iudge him for that, which we cannot accuſe him of, neither can any ſuch thing be gathered againſt him out of the text. It is true, he offered his daughter vponupon the condition mentioned, and there is no more ſet downe in what manner, or with what reſpects; but he did it ſo, as he was commended for it, neither is he charged to hauehave done it raſhly: what hath any man therefore to doe to challenge him for it? But if they can proue him to hauehave done raſhly (which they ſhall neuer be able to doe, ſeeing the holy Ghoſt commendeth him for it) then it is not denied, but that it was his ſinne.
Now, if any vrge this againſt him, to take libertie thereby for dealing The vſe of this anſwer.raſhly, and without due conſideration in waightie caſes, or in the caſe of marriage, particularly, affirming that they doe but as Caleb did, and they aduenture it, either in their owne, or in making of their childrens marriages, with ſuch perſons whoſe conuerſation they doe not know; Let them ſeeke a better defence for their doings, then the example of Caleb; for beſides, that we muſt liue by rules, and not by examples; ſo neither can they draw any ſuch liberty from his practiſe. But whatſoeuer may bee ſaid to hauehave been done by any good man concerning this matter, it skilleth not, we hauehave a commandement to marry in the Lord. And as for them, that ſeek to defend 1. Cor. 7. 39.their matches, which hauehave ſlightly bin made, wherein God hath had either ſmall or no hand: he hath ſufficiently branded, and ſet his marke vponupon them, that as they hauehave not been gone about, nor finiſhed by his allowance and direction, ſo they are not by him alowed, (though mariage otherwiſe bee honourable,) and therefore not beautified with the ſweete ſociableneſſe and other commodities, which he hath annexed to thoſe marriages, which he approueth. But I will ſpeake more at large of this matter, when I ſhall hauehave more direct occaſion offered. That which I hauehave ſaid of raſh marriages, I may ſay, and ſo take me) of all vnaduiſed and inconſiderate actions and attempts whatſoeuer, that as men can hauehave no authoritie for the taking them in hand, from Calebs example, no neither hauehave from the Scriptures in any place; euen ſo, and thereafter ſhall their gaineſayings be by them, who will needs goe to worke in that manner.
To the next obiection, that he gaue his daughter through his raſh offer to Anſwere 2.one of his owne fleſh, who could not marrie her by the law of God, being his brother, and therfore vncle to her: to this I ſay that, he was not his younger brother, to whom hee gaue her, I meane Othniel, but his kinſeman, and the leaſt eueryevery way among his brethren, the children of his father, both in yeeres, authority, and wealth. But yee will obiect, that the text calleth him his brother: I anſwer, that Chriſts kinſmen were called his brethren, and yet were not ſo; and all Diuines almoſt grant, that Marie, the mother of our Sauiour had no more children then Chriſt only; and therfore they expound thoſe places, Mat. 13. & 12. of his kinſmen and kinſwomen. And that this the Matth. 13. 55. and 12. 46.Hebrew word, here vſed, foreign which properly ſignifieth a naturall brother, is put as vſually for a kinſeman alſo, and the poſteritie of brethren, the Scripture is cleare, and plentifull in ſhewing it. Reade for Example, Leuit. 25. Leuit. 25. 46.where the word brethren ſignifieth the children of brethren: Ouer your brethren, Numb. 32. 6.the children of Iſrael, ye ſhall not rule one ouer another with crueltie. And numb. 32. ſhall your brethren the children of Iſrael goe to warre, and ye tarrie here? In both places, by brethren, the Scripture meaneth the poſteritie and children of the 12. ſonnes of Iacob, and ſo many other Scriptures doe. And ſo to returne, if this Othniel and Achſah had been within the degrees forbidden, that he might not hauehave married her, but it had been againſt the commandement of God, who doubteth, but that hee would hauehave been better aduiſed, and that hee meant not in offering her to doe any thing that ſhould offend God? I ſay therefore if either Othniel, or any other winning the citie, could not lawfully hauehave married her, Caleb would hauehave ſupplied his offer ſome other way to the contentment of the partie.
And vponupon the anſwer to the queſtion, I ſay much like as vponupon the anſwer of the former queſtion, as the matter requireth, and giueth occaſion. Let none gather from this ſpeech of Caleb, that it is lawfull to marrie within degrees forbidden, as though Caleb had made ſuch a marriage for his daughter. And although he were called his kinſman, yet ſeeing it is not ſaid, he was his brothers, or ſiſters ſonne, therefore I hauehave no neceſſarie occaſion offered to anſwere the queſtion, whether Coſin Germans may marrie together: but yet ſeeing I hauehave thus ſpoken of it, I therefore ſignifie my iudgement agreeing with ſuch as I hauehave read and conferred with, and that is this, that although the word of God doe not expreſſely forbid it, yet ſeeing it prohibiteth thoſe degrees that be further off, it is of great probabilitie, that Chriſtiſhould more then in a common manner conſider and examine for what weightie and ſpeciall cauſes they doe imbrace, and not abſtaine from ſuch marriages. And me thinkes he hath giuen ſome watchword thereof vntounto vsus in this, that the life of many couples ſo marrying together, hath been found tedious, and accompanied with mutual diſlikes betwixt the parties, when no reaſon could be ſeene thereof beſide that, and for proofe hereof, it hath been acknowledged, that to hauehave been the cauſe thereof. For my part, when the queſtion hath been propounded to mee about ſuch marriages, I hauehave (as I know the practiſe of many my betters to hauehave been) I hauehave (I ſay) diſſwaded from them for inconueniences, not as vnlawfull: and ſo I leaue this point. But to returne to Caleb, although he had maried his daughter within degrees forbidden, yet it had giuen no libertie to vsus to doe ſo, neither to doe any thing elſe, that is vnlawfull, or forbidden by the word of God, foraſmuch as we hauehave our direction there, what we may do, either in matters of marriage, or in any thing elſe whatſoeuer. And therefore wee ought little to regard examples, that leade any other way. And thus theſe obiections being anſwered, I will proceed in th ſtory.
And firſt that it is ſaid here that Othniel, being a valiant man, took the citie Verſ 13. Doct. 1.Debir, notwithſtanding that the difficulties to win it were very great, by this wee ſee, that beſides this verifieth the prouerb which is heere ſpoken of him, that a mans gift preferreth him, (as the like may be ſaid of Ioſeph, Daniel, and others) and that all men ſhould ſeeke for the gifts of God, which they may attaine, to honour the giuer, who preferreth them thereby: I ſay, beſides that, we may learne that Othniel being religious, and his prayers being moſt faithfully 1. Cron. 4. 10.made to God, as we reade in the Chronacles, ſo that God heard them, and yet he tooke incouragement by the offer of Caleb to ſet vponupon that great worke; we may (I ſay) learne, that euen godly men may take, and vſe the benefit of ſuch incouragements, as are lawfully offered them to the going about any worke that God commandeth them. It is true indeed, that euen his bare word alone ought to put life into vsus, and quicken vsus to our duties, and much more, becauſe there is a promiſe of bleſſing annexed to the obeying of eueryevery commandement of his, yea a great promiſe of reward: but yet, Pſalm. 19. 11.ſeeing we are weake, becauſe of the fleſh that ſtriueth againſt the ſpirit in vsus, Gal. 5. 17.therefore we hauehave need of all helpes and furtherance that may whet vsus on. And therefore, though it was the dutie of Othniel to ſet againſt the enemies of God, as the reſt of the Iſraelites were bound to doe, yet there is no doubt, but he was much more earneſtly ſet on by this incouragement. So, it is the dutie of eueryevery faithfull miniſter of God to preach the Goſpel diligently and willingly, euen for the commandement of Chriſt, If thou loueſt mee, feede my Iohn. 21. 16.lambes, and my ſheepe: yet if the Lord bleſſe his labours plentifully, and the people miniſter to him, readily, ſo that hee bee ſufficiently prouided for, no man doubteth, but that hee ſhall doe his dutie much better, as ſeeing thereby that hee is (as good reaſon why hee ſhould ſo bee) highly and well regarded. So a Chriſtian man that laboureth with his hands in the calling God hath ſet him, ought to bee occupied therein willingly, and for conſcience ſake; but if God bleſſe him with good ſucceſſe, he ſhall goe about the duties of it farre more chearefully, and in better ſort. In all things we find it thus. If the Goſpell be ſoundly and diligently preached, all ought to be ready to heare it, but if magiſtrates themſelues bee forward that way, and cauſe others by their authoritie to doe the ſame, ſo that they ſee the Goſpel be had in good account, ſhall it not (thinke we) quicken euen the beſt much more then they ſhould otherwiſe be? not that theſe meaner incouragemēts ſhould moſt preuaile with men, but the Lords commandement; yet that ſhall the better doe it, when theſe alſo be added, to helpe our weakenes. But to looke to theſe principally, while the chiefe is neglected, that is a thing meerely prepoſterous, and the next way to pul downe al right maner of going about our duties, what ſhewes thereof ſoeuer men wil make, and how commonly ſo euer the the greateſt part offend this way. And yet God ſeeing the infirmitie of his people, and their vntounto wardneſſe to godly duties, and how hardly they are brought to the well diſcharging of them by his bare commandement, hath drawne them on by fit rewards, promiſes, and incouragements. For who doubteth, that the deare ſeruants of God are much heartned and helped forward thereby? and yet Gods charge (as I hauehave ſaid) ought moſt to preuaile with them, though hypocrites and time-ſeruers doe make their greateſt account of them, other, little ſetting by this in the meane while, till God open their eies to repent, or till they bee hardned. For what one of a thouſand in any calling or condition would labour and trauell euen for the neceſſarie helpes to this life, by the vertue of the bare commandement [thou ſhalt labour] if gaine and profit came not in thereby?
To proceed, Othniel being the meaneſt in his fathers houſe, and yet Caleb Doct. 2.keeping promiſe with him, in giuing his daughter to him; it commendeth his faithfulnes in that he did not winde out diſhoneſtly from making good his word, as men vſe to doe; euen as hee is ſet forth, and praiſed in many other reſpects before. To be praiſed of men, or to praiſe a mans ſelfe is matter of ſmall reiovcing, but he, whom the Lord praiſeth is bleſſed; as Iob was, ſeeing 2. Cor. 10. 18.God himſelfe ſpake of him thus to Satan, Haſt thou not conſidered my ſervant Iob, that he feareth God, and departeth from euill. And ſo he commended Zacharie Iob. 1. 8. Luke 1. 6.and Elizabeth, and Cornelius. But to come more particularly to that which Actes 10. 2.he is commended for here, I meane his faithfulneſſe in keeping his promiſe, and that in ſo great a matter; and when he had that which he would at Othniels hands; how many (thinke we) ſhall be found that wil doe ſo? but winde out from ſtanding to their word, diſhoneſtly, and with ſubtill diſtinctions, wranglings, and wreſtings of the matter, and other ſetting downe their meanings then they had, when they promiſed, eſpecially if it bee for their owne benefit and aduantages? Oh, it is lamentable eueryevery where to behold it, ſo that the innocent (who are for the moſt part of the poorer ſort) goe commonly by the hardeſt; and yet, let vsus know in the meane while, that God will take part with the wronged and oppreſſed, and therefore let vsus beware of it. But the world is come to this, that there is no hold of the moſt mens word: no, nor of their wrighting neither, if by any meanes, it may be ſhifted off, and denied. Which cauſed Salomon to cry out, ſaying: EueryEvery man will Prou. 20. 7.boaſt of his owne goodneſſe, but where ſhall wee find a faithfull man? It is a vertue that God requireth to be in him, whom hee will put in his ſeruice, I meane faithfulneſſe, as Paul ſheweth of himſelfe, that he was counted faithfull, and 1. Tim. 1. 12.then put in his ſeruice. And wee in our earthly dealings, what other good parts ſoeuer we find in our ſeruants, yet we are glad to forgoe them all, if we cannot hauehave them faithfull, and truſtie to vsus. And ſo vnfaithfulneſſe on the contrarv, is ſo diſhked and hated euen of thoſe who are faultie in it themſelues, though blind through ſelfeloue in ſeeing it, that they who can no way hide it, but that it breaketh forth in thē to be ſeene openly, are brought into vtter diſcredit by it. And euen ſo, if others, who as commonly offend in Note.it, but can more cleanely conuay, and hide it with ſetting a faire face on it, were brought to light, as they are, who cannot ſo eaſily couer it, they ſhould (doubtleſſe) be in little account, how many ſo euer they be who are tainted with it. Gehezay, Iudas, Ananias, with Saphira his wife, and Simon Magus, who Iohn 1. 47.gaue ſhew of faithfulneſſe, after hee heard Philip preach, theſe with many ſuch do teſtifie, how this faithfulnes is iuſtled aſide, and reiected. But happie was Nathaniel, a true Iſraelite, in whom there was no guide, who then did reioyce for it, and now doth inioy the fruit of it in heauen, while the ſtaine, and reproch of the other mentioned, will neuer be put out. And ſo (to conclude) muſt they all ſhew this faithfulneſſe, who deſire to enter into the Lords Tabernacle, Pſalm. 15. 4.and conſequently truly performe that which they hauehave lawfully promiſed, as in the Pſalme is plainely ſhewed. And but for the auoiding of tediouſnes, it might further be laid out more at large. For, as I hauehave ſaid ſomwhat to the diſgracing of this ſin of vnfaithfulnes in general, & in deceiuing one another by breaking promiſe, ſo it is much more odious when it is practized vnderunder pretence of religion: I meane, while men ſhall profeſſe with their mouthes to feare God, and yet denie the power thereof in their liues, as ſome of them did, of whom I hauehave ſpoke before.
Now to ſhew Calebs liberality to Othniel, it is ſhewed, that as he had giuen Verſe 14. 15.his daughter to him; ſo hee gaue him a liberall and rich dowry with her, which we vnderſtand to hauehave been ſo by her owne words; when ſhe ſaid to her father, thou haſt giuen me a countrey: and this he did, that it might bee ſeene that he gaue her freely to him, as he had promiſed to doe: for hee was a great Prince, and Othniel was of the ſame Tribe. Moreouer, (to ſhew the the libertie that children hauehave allowed them of God,) it is ſaid here, that ſhe deſired other ground of her father, (as ſhe had mooued her husband before to doe, with ſprings of water fit for their vſe, ſeeing that was dry ground, which he had giuen her. And ſhe tooke the fitteſt oppertunitie to requeſt it, when ſhe hauing gone to abide and dwell with her husband, and they both had (in all likelihood) viewed the ground, after that, ſhe returning to her father, who came to meet her, ſhe caſt herſelfe from her aſſe, that ſhe might do reuerence, and her dutie to her father, and then ſhee made this petition to him. This be ſaid for the clearing and better vnderſtanding of theſe two verſes. This ſtory, though briefe, doth giuegive good light to vsus both about one dutie of parents in marrying their children, to wit, to prouide for them, and as they may conueniently alſo of and about the liberties of the children againe, when they are beſtowed in marriage, namely, that they may make requeſt for neceſſaries, if there hauehave been neglect thereof before.
And firſt, concerning parents, ſeeing Caleb gaue poſſeſſions with his daughter at her marriage, according to his greatneſſe; euen poſſeſſions of ground, which had not bin lawfull for him to hauehave done, but that the young couple were both of the ſame Tribe, it teacheth that parents at the putting of their children (which hauehave been obedient to them) from their charge, at their marriage, ſhould as ſufficiently prouide for them as they may, and as it may ſtand with other conueniences. They ſhould not ſeeke and deſire to pleaſe them in marriage without their charge, for many inconueniences goe therewith: as Abraham gaue portions to Iſaac, and Iſhmael, and the Lord declared Geneſ. 25. 5. 6. Ioſhua 14. & 15. 16. & 17.to vsus in the ſtory of diuiding the land of Canaan, that hee was well pleaſed with this, that prouiſion ſhould be made for poſteritie, one generation after another. Neither could ſocieties be otherwiſe maintained among men in good ſort, nor children be beſtowed in fit and due time in marriage, whereby very great hurt and detriment muſt needs fall out, both to Church and commonwealth.
But herein I meane in parents prouiding for their children, (as farre as my knowledge reacheth) there is for the moſt part, no great fault to bee found: although indeed, there are ſome vnnaturall and hard harted men, from whom little or nothing can be wrong, (though ability faile them not) till they muſt leaue their goods to bee ſcrambled for by their children with much ſtrife and contention ſeeing they could neuer bee brought to diſpoſe of them in any reaſonable ſort while they liued. But to leaue theſe, and come againe to the other, their fault is twofold otherwiſe, though the moſt of them be not to be charged this way, as I hauehave ſaid. The one is, that they get much of their wealth by ill meanes, which they leaue richly to their children at their death, or beſtow it as they pleaſe vponupon them in their life. The other is, that they oft put all out of their owne hands into their childrens, to preferre them in marriage, and ſetting them vp ſo high, they bring themſelues as low. Theſe two euils are very common, and require good looking to, for the amending of them. For the firſt, it is a ſweet comming in of their goods to them which they wring from others by oppreſſion, extorſion, violence, or fraud; it is (I ſay) ſweet in the comming in, but as bitter it ſhall bee, (to the full) at the going out.
The Lord hath ſet vsus our bounds, that wee ſhould in no wiſe offer others Matth. 7. 1. 12.that meaſure, which we are vnwilling ſhould be offered to vsus againe, which rule, though I am perſwaded that Preachers may teare their tongues to the ſtumpes, before they ſhall bring many to be guided by, yet ſome (I hope) wil ſubmit themſelues vntounto it. But in all dealings, there are ſo many waies found out to vphold mens eſtates, or to augment them, and the greateſt pretence is for their children, that they will heare nothing, if it be ſpoken to perſwade to equitie, and innocency which make the practiſers thereof bold as a Lion, Prou. 28. 1.and to the trying of their doings, whither they be good or no.
Such, and ſo many kinds of deceiuings, and cruell dealings there are practiſed, as by Executors in detaining the goods committed to their fidelity, to be put to good vſes; ſuch rackings of mens rents, that they neuer regard how the tenant with all his toile may, in any poore ſort, be maintained; but they are forced by neceſſitie to leaue their farmes, and ſome to run cleane away. Such exactions in their loanes, till they fill the priſons with them, who cannot pay their vnreaſonable demands, whereas they ſhould looke for no benefit thereby, but that only which might ſtand with the benefit of them that vſe and imploy the ſtocke. And to giuegive a taſte of the reſt by theſe, who are occupied in greater dealings, (for who can recken vp all) to come to ſmaller matters, who almoſt deales iuſtly in them? But ioynting there is one of another in two penny dealings (as pinching in meaſures and waights to get a groat or a ſhilling or in the whole bargaine, with the like, ſo that ſuch gaine is more ſweete to them, then all the reſt, which they may lawfully take for their commodities, as it is in the Prouerb, ſtollen things, though they be but Prou. 9. 17.waters are ſweet. But by this, conceiue of the reſt. This ſhal ſuffice to ſay of the firſt ſinne of parents about prouiding for their children; that I ſay nothing of the great hurt they doe themſelues hereby: for while they are thus greedily ſet to ſeeke commoditie for their children, they bereaue themſelues of knowledge and grace: yea, and they waxe very ſloathfull and negligent in vſing the meanes to increaſe both; and that alſo beſide the omitting the doing of good to others. By this meanes leauing no bleſſing, (as Caleb did) but a curſe to their poſteritie, who muſt pay the ſhot full dearely, for all thoſe commings in of vnrighteous Mammon. Better it is to be the beaſt, then the child of ſuch parents.
The ſecond fault of parents followeth, that is, to put themſelues out of all, euen houſe and home, (as they ſay) and that for the preferring of their children to great mariages, (little elſe being reſpected of them) wherein, though they deale ill in the former to the loading and burdening of their conſciences, yet in this latter, they prouide moſt vnwiſely for themſelues, and their bodily eſtate and maintainance, and thereby it muſt needs goe the worſe with their ſoules. True it is indeed, their children gaine wel by the bargaine, (if all other things be ſutable in their match, as religion in both parties, and good liking betwixt them, for that very cauſe, that they be both heires of the promiſe) but what wiſdome is that in the parents, to depriue themſelues and many poore neighbours, of the benefit, which they might, and by good right ought to hauehave inioyed by keeping their eſtate, eſpecially the greateſt part of it in their owne hands, and to thruſt their heads vnderunder their childrens wings; to lift vp them, and pluck downe themſelues, when yet, for the moſt part, their children are very vnfit for it? But be they as they may be, I meane fit enough to vſe that eſtate, yet they hauing once obtained a right in al, and being put into poſſeſſion thereof, how vnmeet is it that the parents muſt be beholding to them for that which they hauehave to liue with all? And yet, that ſhall be with grudging enough yeelded vntounto them, eſpecially after a while. For they deale with them as flatterers do with their benefactors, when they hauehave ſucked what they can, then vnthankfully they caſt them off, and turne them ouer perke, nay, more then that, if their parents hauehave kept any thing in their owne hands to relieue themſelues, ſome children are neuer well, till they hauehave, vnderunder ſome colourable ſhew of reaſon, wound euen that from them into their owne hands: or if they cannot, then their death is longed for, that ſo they may hauehave all. So that their old age is tedious, and irkſome to them, wherein they ſhould looke for moſt kindneſſe and quietnes at their childrens hands, and the greateſt reſpect and regard to be had of them.
For their occupyings; I deny not, but when age hath made them vnfit for labour, or ouerſeeing their commodities, it may be conuenient to yeeld them into their childrens hands, thoſe I meane, which in all reſpects ſhall be thought meeteſt for the ſame; but vponupon good conditions, yet, that their parents may be well dealt with by them, and keepe the chiefe hold in their owne hands for the time. And theſe two dangers being wiſely auoided by parents, I freely affirme, that they ought to prouide for their children, as I 1. Tim. 5. 8.hauehave ſaid, when they beſtow them in marriage, wherein (yet) this muſt bee obſerued of them, that they ſtraine themſelues the further to do them good, and more good, as they hauehave ſhewed themſelues moſt obedient to them in the Lord, and moſt humble, and are qualified with other good fruites of religion. And this be ſaid of the parents prouiding for their children, at the putting of them forth to marriage, by occaſion of Calebs ſo doing to his daughter. Now followeth the other point in this ſhort ſtory, that is, the libertie, which the children hauehave at that time, to make requeſt for themſelues to their parents: But I will here cut off, as hauing been ouer long.