Commentary on Judges, Sermon 6
THE SIXTH SERMON VPONUPON THE FIRST CHAPTER OF THE BOOKE OF IVDGES.
NOw to goe forward in the ſtory where I left concerning Caleb Verſ. 14. 15. The opening of them.and Acſah his daughter, wee are here to conſider what Acſah, Calebs daughter ſaid to her father when he met her, as we hauehave heard what he himſelfe her father did to her, when he gaue her to Othniel in marriage. She (it is ſaid here) when ſhe came firſt to her husband, moued him to aske of her father a field; but whither he was loath and refuſed, or whither he tarried too long, ſhe lighted off her aſſe and made the requeſt to her father herſelfe, he giuing her oportunitie by asking of her, what ſhe deſired; for it ſeemes, hee ſaw, ſhee came to ſome ſuch end, then ſhe beſought him, that as he had giuen her drie ground without water, ſo he would giuegive her ſprings of water to it, for her bounds were great and large; and ſhe requeſting this of him, he gaue them vntounto her contentation. Now from hence we may learne (as I ſaid,) beſides the reuerence ſhe ſhewed to her father in lighting from her beaſt, what the libertie of children is Doct.when they are beſtowed in marriage, and that is this:
They may deſire of their parents, as their abilitie will giuegive leaue, ſuch things as they ſee to be needful for them in their place, to the honeſt ſupply of their wants, if their parents hauehave neglected, or not ſeene, and remembred it; ſeeing they are to looke to it, and none are fitter nor meeter to helpe them. For through want of neceſſaries, there is much diſcouragement ofttimes to young beginners, and the parents are to prouide and lay vp for the children. But whileſt it is allowed them to deſire things needfull and meet 2. Cor. 12. 14.of them, it is not fit for them in a ſtout and ſtately maner to require it, and ſo to forget themſelues, but in humilitie to requeſt it. Neither is it fit for them to ſerue their owne turne in what they liſt, for the ſetting vp their owne countenance, or to pluck from others, who are as wel to be regarded as they; (which yet is too common,) that eueryevery one is for himſelfe, and doth not conſider another by himſelfe. This, I ſay, muſt be taken heed off, leſt it raiſe diſagreement and hard thoughts betwixt them and their brethren. As for her demand, the text plainly ſheweth, that it was very needful that ſhe asked, though her father had granted out her portion before; for wee know in thoſe drie and South Countries what need there was of water. And we ſee that her requeſt being ſo reaſonable, her father neuer ſtood about it, but yeelded to her freely and liberally, euen ſprings in the vpper and nether grounds. In like manner parents ſhould doe to their children according to their abilitie, as I hauehave ſaid before.
It followeth.
VERS. 16. And the children of Keny, Moſes father in law, went vp out of the city of Palme trees with the children of Iuda, into the wilderneſſe of Iuda, that lyeth in the South of Arad, and went and dwelt among the people.
WE hauehave heard of Caleb, Othniel and Acſah. Now to proceed in the The ſenſe.Chapter, there is added here in this next verſe interlaced betwixt the former, and the next following a briefe mention of the Kenites, the poſteritie of Keni Moſes father in law, how they came downe with the Tribe of Iuda, at the time when they deſtroyed Hebron and Debir, and they dwelt by them in tents. For Hobab, the ſonne of Keni and his retinue, being perſwaded by Moſes (when the children of Iſrael were in the wilderneſſe going toward Numb. 10. 29.the land of Canaan) to goe with them hee promiſing them, that as the Lord had ſaid to him, he would doe them good; ſo he (I meane Moſes) would likewiſe make them partakers thereof. Hereupon ſome of theſe Kenites went with him and the children of Iſrael, and were guides to them in the wilderneſſe, the way that they went; and theſe Kenites came ouer Iordan with Iſrael, and abode with the Tribe of Beniamin at Iericho, the citie of Palm-trees, and from thence they came and abode with the men of Iuda, after they had woon the forementioned citie, and other thereby. And the ſtory recordeth that theſe went and liued with the people of Iſrael, to be better inſtructed in the right manner of worſhipping God, as they had by their predeceſſors made beginnings therin before. This dwelling of the Kenites with the people Doct.of God, and in leauing their owne countrey, for the ioyning thēſelues to them, as it highly commendeth them, ſo it teacheth, that it is behouefull for vsus, and our dutie, and much to our benefit, to ioyne our ſelues, (as wee may hauehave oportunitie,) to the godly and their fellowſhip. Theſe Kenites, if they had done as the moſt doe, they had been ignorant of the law of God, and ſo had lyen in darkneſſe, and had not knowne the Lord, their hope and happineſſe, but they more regarding to ſeeke true knowledge, and therefore leauing their owne countrie, and being much kindled and incouraged thereby with the louelove of Gods promiſes, they proſpered among the people of God. And ſo, I ſay, wee ought to ſeeke and ioyne our ſelues in acquaintance with Note.the religious and godly, who liue by faith and hope, ſuch as maketh not aſhamed. For though wee liue not among the Heathen, yet wee liue for the moſt part among Papiſts, Atheiſts, blind and prophane Worldings: whoſe conuerſation and example wee are eaſily infected by, and made like vntounto them. I wrote to you (ſaith Saint Paul) that ye company not, that is, that ye hauehave 1. Cor. 6. 11.no fellowſhip with fornicators, drunckards, extorſioners, Idolaters, railers, and ſuch like, for we know, that euill words corrupt good manners. So that, although 1. Cor. 15. 33.we cannot but liue where ſuch be, as Iſrael did with the Egyptians: yet we are bound, euen in our ciuill contracts and dealings with them, (which wee cannot chuſe but hauehave, and vſe with them ſometime;) to beware, that wee be not drawne to neere ſocietie with them, leſt we learne their manners, or at leaſt wincke at them, and beare with them, of the which wee ſhould ſhew our vtter diſlike; ſeeing we know, that two cannot walke together, but they muſt be of one mind, and yet wee muſt not ſcorne or diſdaine the worſt or meaneſt of them, but liue among them in al innocencie, humility, and good Note.carriage of our ſelues, leſt we harden them; but rather that wee may wait patiently, to ſee if God at any time will giuegive them repentance.
And if the company and neere acquaintance with the godly be ſo precious, then beware leſt we forſake our fellowſhip, as the manner of ſome is, but make Heb. 10. 25.we much of ſuch, and let our delight be, (as Dauid ſaid his was,) in the Saints Pſalm. 16. 3.that are on the earth, and in ſuch as excell in vertue. And ſuch as dwell among them, and hauehave dealings with them, as neighbours that are neere ſeated together, muſt needs in ſome ſort hauehave; let them take heed, that through commonneſſe of liuing with them, they waxe not wearie of this bleſſing, as wee eaſily are brought to be, and ſo we be eaſily alienated from them by teſtineſſe and conceits, as too many are) euen by ſmall occaſions, and for very trifles; when we hauehave yet learned, one to beare anothers burthen: and religion teacheth vsus to make eſpeciall account of, and in any wiſe to ſeeke peace with them, and inſue and follow after it, though it flie from vsus, that by ſo doing, Heb 12. 14. Iohn 3. 35.all may ſay, we be the very diſciples of Chriſt indeed, for that we ſo louelove one another. Thus let them doe good and take good mutually together eueryevery way as they can. But to whom are good people commonly daintieſt? euen to ſuch as dwel a farre off from them: God declaring thereby, that they who dwell by them, are blind in not diſcerning and ſeeing what ſuch a benefit is worth, and therefore that they prouoke God to giuegive them their habitation, and to ſend them among ſuch as they themſelues be, that is, vnquiet, and froward people, yea and worſe then ſo, I meane prophane & skorners, that they may thereby the better know what godly friendſhip is worth, who, if they had been wiſe, would hauehave kept themſelues well, while they were well, that is, in better company. I hauehave ſeene in my time, ſome that tooke a pritch againſt Note.ſuch as feared God, and were truly religious, and in their diſtempered heate, and ouerhaſtie diſlike and wearineſſe of their fellowſhip, though they were farre better then themſelues, (thus are men caried of their ſections raſhly, wilfully, and in paſſion:) in this their heate (I ſay) they would needs reſolue to remoue their dwelling, and when they had made choice of it to their owne liking, when no perſwaſions might ſtay them from it, they were ſo handled by ſtrangers that knew not God nor their duties, and ſo vexed and croſſed among them, that they cried out one to another, Wo is me that I am Pſalm. 120. 5.conſtrained to dwell in Meſhec, meaning, that they were then ſo troubled with them that had no pitty nor regard of them, that they with ſhame confeſſe then, and cry out, that godly neighbours are a treaſure, and wiſhed with much loſſe to dwell by them againe.
This example of the Kenites ſhould further teach vsus, that though it is both lawfull and meete to regard maintenance, yet we ought to reſpect chiefly in Doct. 2.remoouing our dwellings, the true knowledge of God, which now is to be attained of vsus by a ſound miniſtery, and that is ſeldome without ſome whoſe companie is to bee deſired, and whoſe acquaintance may make our liues ſweet and ioyfull. As Ruth the Moabiteſſe did therefore follow her mother Ruth. 1. 16.in law Naomi into the holy land, out of her owne country, and could not be plucked from her by all the prerogatiues thereof, her kindred, acquaintance and ſuch like. It was the commendation of ſtrangers, as we oft reade in the Eſter 8. 17. Zach. 8. 23.Scriptures, that when they ſaw Gods bleſſing vponupon the Iewes, they turned to their religion, and ſaid with Ruth to Naomi, thy God ſhall be our God: whereas we ſee that the moſt ſort are rather content to part with ſome good commoditie, then they would dwell among Gods people, thinking it a bondage to liue with ſuch as will not run to the ſame exceſſe of riot with them. Commonly 1. Peter 4. 4.when men change their dwellings they reſpect ſome ſiniſter end thereof, as profit, or the fulfilling of their luſts, and let religion goe where it will. But, to paſſe from theſe, ſuch a mind ſhould they hauehave, as Ruth and the like had, that trauell into farre countries to ſee them, that they might with the Queene of the South, ſeeke the wiſdome of God to guide them, as well 1. King. 101. Matth. 12. 42.as to ſee the countries, or reape commodities and pleaſures there, or elſe it is out of queſtion, that they ſhall bring home the vaine faſhion, with the rude and heatheniſh manners thereof, to the tainting of other, and their owne vtter vndoing, as by too wofull experience we ſee at this day. To returne from trauellers to the other, and though I confeſſe that men in their remoouing their dwelling may, yea, and muſt regard their commoditie; yet not that only, but withall they ſhould with Abraham, ſet vp an alter, that is, retaine Gods true worſhip, and ſee how it may be vpholden where they ſhall become.
VERS. 17. But Iuda went with Simeon his brother, and they ſhew the Canaanites, that inhabited Zephath, and vtterly deſtroyed it, and called the name of the city Hormah.
18. Alſo Iuda tooke Azzah with the coaſtes thereof, and Aſhkelon with the coaſtes thereof, and Ekron with the coaſtes thereof.
19. And the Lord was with Iudah, and he poſſeſſed the mountaines: for hee could not driue out the Inhabitants of the valleyes, becauſe they had chariots of iron.
NOw this 16. verſe of the Kenites being ſpoken of, we are come to an end The ſenſe.of the long repetition of the actes of Iudah, done in the time Ioſhua, mentioned frō the 8. verſe to this 16. which was, as we heard interlaced, and here the holy Ghoſt returneth to Simeon and Iudah, and proceedeth in theſe two verſes, to ſet downe other actes of theirs after Ioſhuahs death, as he began to doe in the beginning of this chapter vntounto the 8. verſe, and ſheweth how they deſtroyed another city of the Canaanites Zephath by name: and that they tooke more cityes beſides which were after, as by their names here ſett downe, we know, poſſeſſed of the Philiſtines. Now it is to be noted, that they waſted ſome of the cityes vtterly by fire, as Hazor and Iericho, and ſo they delt with this here mentioned. Zephath: whereas they inhabited others of them. Why they delt ſo with this, it is not ſett downe, but they did as they were commanded. We are ſure it was, that God might ſhew his kindneſſe to Iſrael, when ſome of them were vtterly ſubuerted, where greateſt danger was to be feared: and to teſtifie his ſeueritie and his iuſtice to ſuch of his enemies; and therefore it is not for any to crie out of it as crueltie, which the righteous God ſaw meet to be done.
And by this we muſt learne, that though wee bee forbidden to hate the Doct. verſ. 17.perſons of our enemies, yet when wee bee ſet by the Lord to execute iudgement vponupon them, our eie muſt not ſpare them, vnderunder the colour of charitie or compaſſion, for their properneſſe, manhood, or any other fooliſh reſpect; Neither may we do the worke of the Lord negligently. Thus Ioſhua, though he pitied the ſtate of Achan, yet plainely tels him, In as much as thou haſt troubled Ioſhua 7. 25.vsus, the Lord ſhall trouble thee this, &c. Thus the Lord puniſhed Saul ſeuerely for ſparing Agag, and Ahab for ſo dealing with Benhadad, ſaying Thy life 1. Sam. 15 23. 1. King. 20. 42.ſhall goe for his. And therefore we muſt be well aſſured of Gods commandement, when we goe about any ſuch thing, againſt ſuch perſons as beeleaud, ſtubburne and willfull. This commandement of God is to be extended not onelyonly againſt all traiterous enemies of the Church, but alſo againſt that rauening and roguiſh progeny of ſpoilers of the peace and gouernment, and hauocke makers of the commonwealth, as murtherers, &c. And therefore confuteth the curſed practiſe of Ieſuites, who, if they be not as yet practizers in that kind themſelues, doe yet by all meanes labour to extenuate the odious facts and treacheries of their complices by falſe reports: and treducing the iuſt proceedings of Chriſtian Princes, and the execution of their lawes for the reſtraining of ſuch monſters, by infamous libels, and the like. But we muſt here take great heed alſo, that we colour not our cruell and vncharitable actions with a pretence of zeale to God, and yet giuegive place to our affections, vnderunder a colour of ſeeking the glory of God: which may eaſily be done, as the Apoſtles did, calling for fire from heauen vponupon the Sam…itans, when Luke 9. 54.they would not receiue Chriſt into their ciue: but wee muſt know, that all men being our neighbours, wee muſt bee enemies to none. For the which cauſe Dauid praved for his owne enemies as namely for Saul, when yet hee Luk 10 20. 30. &c.prayed againſt Gods enemies, hauing alſo good warrant to doe ſo. And Moſes being the meekeſt of other in his owne caſe; yet againſt Corah and his Pſal 69 22 &c. Numb. 16. 30.companie who were the enemies of God, how earneſtly did hee deale, pronouncing that the earth ſhould open, and ſwallow them vp aliue for their rebellion. And Paul, who teacheth vsus to ouercome euill with good doe yet pray Rom 12 laſt.feruently againſt the falſe teachers, ſaying to the Galarhians, in great compaſſion towards them, I would to God, that they were cut off, which doe diſquiet Gal. 5. 12.you. So that as we heare they did, it behoueth vsus to beare our owne iniuries and indignities committed againſt vsus withall meekneſſe, and to deale mildly in our owne matters, but in the Lords farre otherwiſe.
And where it is demanded, whether may the godly pray againſt Tyrants, by whom the true worſhip of God is hindred; I anſwere, that againſt their tyrannie and cruell doings we ought to pray, but not againſt their perſons, who may poſſibly repent. For the Lord not hauing reuealed to vsus, that for all their wickedneſſe, they hauehave yet committed the vnpardonable ſin, therefore what good meaning ſo euer wee hauehave therein, wee are not allowed to pray for their confuſion. But if God once make knowne his mind to be ſuch as he will hauehave them deſtroyed, or not to be prayed for, then we muſt both approoue of it, and execute it accordingly: and yet ſo, that as they are men we pitie them, as our Sauiour denouncing againſt the people of Ieruſalem, Luke 19. 42.ſhortly after to bee deſtroyed, yet wept in beholding the miſerie that was comming vponupon them.
In this next verſe, it is ſhewed that Iuda yet preuailed further, and woon The ſenſe verſe 18. 19.other cities named in the text, which yet, in the 3. chapter of this booke, are ſaid to hauehave been in the hands of the Philiſtines, as they were alſo long after. For the people of Iſrael oft prouoked the Lord, and ſo loſt againe ſome part of that which they had won, euen as it was like now to bee, that for their ſin they loſt theſe cities which they had before inioyed. In the 19. verſe it is ſaid, that Iuda poſſeſſed the mountaines alſo; and to the end that nothing might be aſcribed to the men, namely, to them of Iudah, and to Simeon, for Simeon had entred into couenant to ioyne with them their brethren in theſe warres, and ſo did here (though Iuda, who was appointed thereto, be onelyonly named) to the end (I ſay) that nothing may be aſcribed to them, it is expreſſly added, that the Lord was with them in thoſe their great enterprizes. To teach vsus by Doct. ver. 18. 19whoſe might they preuailed, and what was the cauſe that they did ſo, euen this, ſeeing God was with them. And all men wil grant as much, that if God be with a man he ſhall proſper, and none ſhall be againſt him, to do him hurt, as the Apoſtle writeth. And there is ſufficient reaſon of it. For who ſhall reſiſt him? or if he ſay the word, who ſhall call it backe? Now we are to know, Rom. 8. 31.that God is not with any man idle or weake, but mighty, as he ſaith himſelfe to Aſa by the Prophet: The Lord looketh downe from heauen to ſee who is weake, 2. Cron. 16. 9.that he may be ſtrong with him. But to the end ſo worthie a point as this is, may throughly doe vsus good, we muſt vnderſtand that to hauehave God with vsus, ſo as we may reſt ſurely perſwaded that he is ſo, and inioy his preſence conſtantly while we liue, (which is a treaſure vnualuable and vnknowne to the world, it is required of vsus by God, that we firſt hauehave him for our God; and be truly reconciled to him by our Lord Ieſus Chriſt: for then he will neuer leaue vsus, neither forſake vsus, but ſafely keepe vsus to the reſurrection day: but otherwiſe, Ioſh. 1. 8.except God be thus made ours, and we vnited to him by faith, which howſoeuer it ſhould be done, cannot here be more ſet downe, what portion of wealth, wiſdome, &c. we hauehave out of that communion with him, it is accurſed. And further we are to know, that God may bee with men in ſome ſort, as by his power and bodily helpe, and at ſome time, and yet not be with them to their effectuall comfort and alwaies. Theſe are great matters, and duly to be conſidered of vsus, for he may be with the wicked, ſo as he was with Ahab, when he gaue the great hoaſtes of Benhadad into his hands: yea, and that which is more, hee may bee, and is preſent with the vnbeleeuers in the congregation, when he inlightneth them to vnderſtand that which is ſoundly taught, and to take liking of the ſame. But this is by his power onelyonly, but not by his effectuall grace and fauour; as he was with Mary, who being freely Luke 1. 28.beloued of God, he was alſo with her: and his being with her, made her bleſſed and ioyful: and if he be thus with vsus, he wil both ſpiritually grace vsus, and alſo bodily bleſſe vsus, as ſhall be expedient for vsus, euen as hee did Gedeon, Iudges 6. 12.when he was ſaid to be with him. And this, to the end we may not deceiue our ſelues, it behoueth vsus to marke, for our ſingular and continuall comfort: and therefore let men giuegive all their diligence to make their ſaluation ſure, and to come into the fauour of God, that ſo they may abide therein, then will he be with them to guide, keepe and comfort them: and otherwiſe, they 2. Pet. 1. 5. Iohn 15. …0.may hauehave God with them (I deny not) ſometime, as I hauehave ſaid, though hee owe not euen that to them, but ſo (yet) they may be miſerable and vnhappie ſtill, but in a better manner hee was here with Iuda, both before and at the time here mentioned; alſo he declared the ſame by giuing their enemies into their hands. This confuteth the conceit of ſuch as meaſure Gods being with them by his raiſing them in wealth, or giuing them their deſires. As Micah an Idolator applauded himſelfe as beloued by God, becauſe hee gaue Iudges 17. laſt.him a Leuite to be his prieſt, whereas he giueth many wicked men their deſires in wrath, when yet he denieth to his owne, theirs in fauour. And this is that, which we hauehave to make profit of, out of the words before mentioned, that Iudah proſpered, ſeeing God was with him.
We hauehave heard that they ouercame the inhabitants of the hill countrey, Verſ. 19. The ſenſe.ſeeing God was with them. Now in the ſame verſe it is added, that they did not ouercome the inhabitants of the valleies, ſeeing they had charriots of iron. And hereby this vnbeliefe of theirs began their ſorrow and miſeries, which the other tribes followed them in, to the end of the Chapter. The common tranſlation is, they could not driue them out: but it is not ſo in the Hebrew: the better tranſlation addeth another word, namely, that they went not about it. Neither of both is out of the originall, but that ſeemeth to bee the ſenſe, for it is otherwiſe vnperfit. For it is thus there, they did not to driue them out, which is to be ſupplied, they went not about to doe it. Whither of both ſoeuer it was, that they did not either go about it, it was their fault: or whither we take it thus, that they could not, euen that was their fault alſo. For God promiſed, that although they had chariots of iron, yet hee would deliuer them into their hands, then they failed in beleeuing Gods promiſe; Ioſhua 17. 18.and ſo they going from God by vnbeliefe; God likewiſe went from them: ſo that God being with them, and they beleeuing him, they ouercame them them that dwelt on the mountaines; but they not beleeuing God, as he had promiſed in Ioſhua 17. ſeeing they had iron chariots, therfore they did not ouercome them in the vallyes. Therefore, howſoeuer we take it, there was a fault in the men of Iuda. For though it may be obiected, that God would not giuegive them victory ouer the one as well as ouer the other; I anſwere, that is true, but that was through their fault, that they beleeue not that his word, as he had promiſed.
So that the doctrine which we are taught from hence, is this, that though Doct. 1.God beſtow many good bleſſings vponupon vsus, while we beleeue in him, hauing promiſed it, euen as he did here on Iuda, and ſo long, hee ſhewes himſelfe to be with vsus: yet if wee giuegive in, and withdraw our ſelues through vnbeliefe, and belieued not his promiſes, he will faile vsus in other bleſſings, and deny vsus them. A moſt worthy truth, and much to be regarded of vsus. For ſo it is now with vsus, as it was then with the men of Iuda. So ſaith our Sauiour to the man that brought his ſon to be healed that had a dumbe ſpirit, If thou canſt beleeue, Marke 9. 23.all things are poſsible to him that belieueth, meaning thereby, that all things that are agreeable to the will of God ſhall be granted to him that beleeueth: for faith ſeeketh nothing that is contrary to his will, or not reueiled in his word. So ſaith Saint Iames; If any man want wiſdome, let him aske of God, who giueth to Iames 1. 6.all plentifully, and caſteth no man in the teeth: but let him aske in faith, and wauer not: and ſo ſpeaketh the Scripture throughout. And to bind this more ſure, the Lord himſelfe ſaith to the Hebrewes; If any man withdraw himſelfe, my Heb. 10. 38.ſoule ſhall hauehave no pleaſure in him: that is, if he beleeue not.
Excellent is that ſaying of the Lord to this purpoſe in the Chronicles: 2. Chro. 16. 7. 9.The Aethiopians and the Lubims, were they not a great people? yet becauſe thou diddeſt reſt vponupon me, I deliuered them into thy hands: but now thou haſt done fooliſhly in relying on the King of Syria, and not on the Lord, therefore hee leaueth thee to thyſelfe to beleeue, and ſo driuen and diſſwaded from the contrary. Yet this cauſeth mee oft to maruell, that wee being ſo incouraged, neither the vnbeleeuers doe haſt or long and thirſt for faith, as though it were little worth, neither can other who yet ſhould bee moſt readie, bee brought to waite daily and conſtantly to grow in this grace of beleeuing: neither doe, although they hauehave obtained alreadie to belieue; for al that, nouriſh faith as they are taught, that ſo they may abound therein with thankſ-giuing. And much it is to be lamented, that ſeeing God is not with vsus, to bleſſe and beautifie vsus otherwiſe; we ſhould for all that neglect ſo great good, as we might get thereby, and rather with others, follow fancie and reaſon, ſloath and example, and that is, to beleeue no more then we ſee. Oh wofull vnbeleefe, that filleſt our liues with ſo many fretting ſorrowes and deadly diſcomforts! True it is, that many to make their fault ſmall, doe anſwer, that the people that liued before the comming of Chriſt, might much eaſier beleeue then wee now, becauſe they reade in the ſtories ſuch examples, not onelyonly of Abraham, but alſo of Ioſhua Ioſhua 6.and many of the people in the deſtroying of Iericho to hauehave done ſo. And the Prieſts aduenturing to ſet their feet on the waters, beleeuing that they Ioſhua 3. 15.ſhould giuegive place to them to go ouer them on dry foot, as God had promiſed; with many other like. But they are groſſely deceiued who thinke ſo, euen as much as they, who will ſay that in the dawning morning light a man may ſee as clearely, as at noonetide. For who is ignorant of this, that the myſtery of faith is nothing ſo clearely reuealed in the old Teſtament, no, not by many degrees, as it is in the new? So that although ſome of the chiefe fathers, (who were to goe before the people, and bee lights to them, as Moſes, Noah, Abraham, and others, receiued inlightning of God, more and in greater meaſure then we doe in theſe daies; yet the Church conſiſting of the common people at this time, hath cauſe a great deale more to beleeue, and farre more eaſily may imbrace the promiſes,) by the ordinary meanes they they hauehave, (I ſay not what God may do,) and ſo liue by faith more eaſily, I ſay, then they did or could doe. But this is our ſinne, that we ſearch not into our ſelues ſo much, as to ſee whither it be ſo; neither if we find it to be otherwiſe, are we grieued for it, or ſeeke to amend it. But there will be occaſion offered to ſpeake more largely of this matter in many places of this booke, therefore I will here containe my ſelfe.
But one thing more here, by ſo good occaſion, I will note about faith, worthy our remembrance and regard, and that is this: that though the Tribe of Iuda beleeued the Lord and his promiſes in one thing, and did therfore valiantly; I meane in expelling the Canaanites that dwelt in the hill countries, and the Lord was with them accordingly: yet in another thing they did not beleeue, namely, that God would expel the enemies that dwelt in the valleyes, becauſe they had iron chariots, and therefore they went not about it, neither did they obtaine any ſuch thing of God. Whereby we ſee, that we may poſſibly beleeue one promiſe, and yet not another: and (which Doct. 2.is no great maruell) wee may beleeue when the caſe is more eaſie, and the thing which is promiſed is of leſſe difficultie to obtaine, (as here it was with Note.them) then when it is otherwiſe. Euen ſo, we may beleeue at one time, and yet not at another. The reaſon of both is, ſeeing wee are fickle and inconſtant, therefore wee fleet and change in time, and wee are alſo timerous by meanes whereof it commeth to paſſe, that although we may be brought to belieue a thing of leſſe moment, or which in former time we hauehave belieued; yet at ſome other time, and in another thing, where in we hauehave no experience, and which ſtriketh vsus with greater feare, there we faint and giuegive ouer. The vſe of this is: that we accuſtome aquaint, and bend our ſelues, when we Note.hauehave giuen credit in ſome things to God, that we may do the ſame in other; and if we find it otherwiſe, then that we take knowledge of our weakeneſſe, and thinke our ſtrength in beleeuing not to be very great. And therefore we thus ſeeing our wants therein, are not to pleaſe our ſelues and reſt in that which we hauehave done, but looke to that which is yet to be done of vsus: and as Saint Iames ſpeaketh of patience, that it ſhould hauehave her perfit worke, ſo faith Iames 1. 4.muſt hauehave her perfit worke alſo. That thus wee may goe a degree further, as the Apoſtle willeth the Coloſſians, namely, to abound in faith. Coloſ. 2. 7. Rom. 15. 13.Which cannot bee without thankes giuing to God, and much ioy to our ſelues.
VERS. 20. And they gaue Hebron to Caleb, as Moſes had ſaid, and he expelled thence the three ſonnes of Anake.Verſe 20.
THis giuing Hebron to Caleb is repeated, for it had been giuen to Caleb by Moſes before; (as it is ſaid in the booke of Ioſhua) and now the warres of the Tribe of Iuda being ſet downe, the chiefe captaine whereof, Caleb was, Ioſh. 14. 13.this is againe ſpoken of. And it is ſaid, that to him this citie, with the coaſts thereof was giuen, namely, by Ioſhua, as God had appointed in Deutronomie. Deut. 1. 36.That which is the chiefe matter here of giuing Hebron to Caleb, as it was before promiſed, and he was not holden backe, no, nor deferred, nor defeated of it; teacheth, that wee ought in no wiſe to detaine any mans due Doct. 1.from him, though it bee in our power to doe it; nor to withhold reward from him that hath deſerued it. Gods will is, that eueryevery man inioy his owne (as wee would ours) which he hath beſtowed vponupon him. And this being ſo ſharpely reprooued by Saint Iames, in maſters towards their ſeruants, withholding their due from them, doth much more challenge them, who in waightier caſes hauehave wrought vnrighteouſneſſe againſt any. Thus hee writeth, Behold the hire of the labourers which hauehave reaped your fields Iames 5. 4.(which is of you kept backe by fraud) crieth, and the cries of them that hauehave reaped, are entred into the eares of the Lord of hoſtes. It hath been a pollicie vſed by gouernors, to promiſe great rewards to ſuch as ſhall bewray dangerous practiſes of traitors, or find out open malefactors, or performe good ſeruice againſt the enemies of the Church and their countrey, which if they be not regarded and rewarded accordingly, how ſhall the hands of men be ſtrengthened and they incouraged to doe theſe duties?
Ahaſhueroſh an Heathen King, when he had been deliuered from the treaſon Eſter 6. 10.that two of his ſeruants intended againſt him, and that by Mordecay, who detected it, as ſoone as he vnderſtood (after it had been forgotten a time) that he had not been rewarded for his faithfull ſeruice, he did in moſt ample maner command, and ſaw it effected, that he ſhould be rewarded. So Belſhazzar did to Daniel, for his faithfull ſeruice, and Pharaoh to Ioſeph in an admirable Compare Dan. 5. 7. with 2….manner. Much more that which is a mans owne is to be reſtored, or pay him at the due time; as by the executor, the borrower, or any other who by right ought to doe it. But euen among Chriſtians the neglect hereof, and the ſhifting of many, contrary to couenant, oath, promiſe and bond, calleth their profeſſion into queſtion among ſuch as would gladly conceiue better of Pſalm. 15. 4.them. But God meetes with ſuch iuſtly: for neither are they truſted in their health, nor yet pitied in their diſtreſſe, but beare a marke of their vntruſtines, and vnfaithfull dealing vntounto the day of their repentance, or to their graue. And therfore they who are put in truſt, and defeate the orphan, or other to whō it is due; as alſo thoſe banckrupts, who inrich themſelues with the goods of other men, and then giuegive it out, that they are not able to pay, though they hauehave it in their power to do it, or diſable thēſelues by their vnthriftines & careleſnes; and all ſuch as hold from men that due that belongs to them, ſhal feele Gods anger as bitter, as maſters ſhal, who detaine & hold backe their ſeruants wages. But they doe no better who will claime it before it is due, or elſe will bee diſpleaſed, and will prouoke to ſute, although they know no iuſt cauſe: for that which is ſought in ſuch a caſe, I meane before it be due, is to be obtained either by intreaty (if it may bee yeelded) or by agreement and compoſition: but the rule before mentioned, bindeth only to lawfull, not irreligious promiſes.
As for that which is here ſaid in this 20. verſe, that Caleb expelled out of Hebron the three ſonnes of Anak, vnderſtand, that they are thoſe three who Doct. 2.are mentioned in the 10. verſe, Sheſhai, Ahiman and Talmai: where the driuing of them out is aſcribed to Iuda in the general, which in this verſe is particularly ſaid to hauehave been done by Caleb, who was chiefe in the worke. For the doctrine to be gathered hence, reade verſe. 10.