Commentary on Judges

LECTVRES OR SERMONS UPON THE WHOLE BOOKE of JUDGES: and first, the entrance into them.

I Confess, it is no small matter for a man to take upon him to set forth Lectures or Sermons of any part of the word of God, especially of an whole book thereof: and the rather for that it is a matter of much greater difficulty and danger so to do, then to preach them (seeing for mine own part, I would easilier be brought to preach three Sermons, then to set forth or pen one:) and besides, we see that learned men (I speak of many) who might for their excellent gifts profit many, and do the Church much good, are haraly drawn thereto. I leave their reasons to themselves: perhaps they think it a needless work to set forth more books. For mine own part, I knowing that many would read little, if there were not new books set forth, I think it to good purpose to labor in that kind: especially when the things set forth are for the quickening up of the present drowsy age. And so I testify my judgment by my writings, that I am of another mind: not for that I would dissent from learned men, or seek glory and praise by this my practice, when (to speak as the truth is) I confess freely, that as I come many degrees behind them in gifts for that purpose: so I would not take upon me this exercise of writing, unless I were led to it by weighty reasons: but in the simplicity of my heart I speak it, that I set myself to this work, as I can have time and leisure from my public employment in my Ministry, and other private duties, even to keep myself from danger in this evil world, as idleness, too much tampering in the world, and such like needless and hurtful besinesse, as well as for the desire I have to benefit any other hereby: and besides, I think it better to benefit the Church while we live, being but a short time, (other may rise up after to perfect such beginnings) then to bury our gifts utterly, and so to deprive it altogether of the same by death.

Also I see that every age of men hath sundry troubles annexed to it (the old as well as the young) and occasions are offered of sinning and offending God many ways by one occasion or other, which are not thought of before they come. In so much as when the danger of youth and of the former years of our life is passed with inwara peace, and without any gross and just offense to others (which yet to do is few men's cases, and rarely obtained, and not without much striving and watching to enter in at the straight gate:) yet the devil so much the more envieth our credit in the Church, and the comfort we have from God, in such an estate, especially the Ministers: and therefore he doth the more bend his force against such, that he may in their latter end disgrace them by winding them into some reproachful and foul offenses: that so he may (as much as in him lieth) make their former virtues and part of life, to be ridiculous and of no account.

And therefore, as I am not ashamed to confess, that I have received wonderful cause of thanksgiving to God, for his so great bounty and favor towards me (the most unworthy) in my younger years, to keep me from the infection of the time, and sins of the age wherein I have lived, (yet God be merciful to my many slips and infirmities) so I am not (I say) ashamed to confess, that I fear in this my declining age, hasting apace to the grave (as with grief of heart I have seen in many) that I may possibly, yea and that full easily, be drawn to an unprofitable, earthly, idle, and dead course of life, and thereby, to greater offending of God, and blemishing of my profession and Ministry, unless I should labor to prevent it by some set labor and study, and so to hold fast that which I have received of the Lord: and that is, by the occupying and using the gifts which he hath given me, as in this kind of study, namely of writing, I may: and also if I should not endeavor to grow forward in grace, experience, and in the knowledge of our Lord Jesus Christ, (from the which a man may be easily hindered by the error of the wicked) rather then to look what I have done heretofore, I might easily flatter myself thereby, and so (at least) stand at a stay: or (which is worse) go back, and so lose my part of happiness with them that continue to the end. For I make chief account of that, having it not in fruition as yet, but by hope only: and I know it may easily and many waits be hindered and stayed, as Satan can handle the matter, and as I see many go to work. And for this cause I desire to be occupied until the Lord come, and in this manner, having more then one foot in the grave. And to the end I may tie myself to live the freer from dangerous falls and offenses, while I am here a stranger and absent from home, and therefore I say, I have set myself to this kind of work, as being not able through debility of body, and lamenes, to travail abroad, and help other neighbors, more then at home, by preaching, as I have done since I first began (where my labor was desired:) and by conferring much, as occasion was offered, as I used in health to do. And if any laugh at this which I have said of my fearing myself, as thinking it mere folly, I cannot do with it, neither am moved for their so censuring me: but I tell them this, that while they fear not their frailty also but count it foolishness, they hast apace to utter misery.

Now for taking this book in hand, to set out my Sermons upon it, which I have before preached, though I have gone over, in the course of my Ministry, many other besides this: I take this book in hand, not as making comparison betwixt it and other books of Scripture: but partly seeing no Lectures or Sermons are set out upon it, that I know, to give light and help to such as need it: and partly at the earnest desire of those that heard my Sermons on it: and if I may know and perceive my labors in this to be thought worth the setting forth, I would be willing, as much as in me lieth, to do the like in some other book. In this work, beside the people, who are not brought up in learning, who may see that their whole life may be directed hereby and may much profit by it, so I intended also in it to benefit Students and Preachers, who are not yet experienced: nor best furnished with matter for the edifying of the hearers: so that beside the fruit they may reap hereby in common with the people; so they may learn how to make use of the historical part of the Bible, and learn to draw doctrine and instruction out of the examples thereof, fit for the people (and that out of the bad as well as the good) even as well as out of other Scripture: which all have not learned to do, neither have attained unto: and therefore do oft times offer violence to the Scriptures, by making allegories of them, and so wresting them to another sense then the holy Ghost hath made of them; without which manner of handling them, they can draw none or little matter out of the most examples in the stories of them: and so beside that their doctrine is not soundly gathered, so they give too fearful suspicion to the ignorant, that such parts of the Scripture are barraine and dry, while they do by such shifts, and yet indirect, so hardly draw matter and doctrine out of them, when yet it is certain and clear, that they are full of sound instruction.

But to come to my purpose, I will now set down some general things before I enter into the text, which may give some light to the better understanding of the whole book: such as I gather partly, by observing & laying together that which I read in it, (comparing one thing with another:) and partly out of that learned and reverend Father Master Peter Martyr, whose works neither the most private men can understand, nor many Ministers, though they may understand them, can come by, neither if they can, shall they find there, that which shall be much for their simpler hearers benefit.

And first let the reader mark, how this book agreeth with all the former, from Genesis to the end of Joshua, and what is the sum of them and this. Concerning the book of Genesis, after mention is made (in the beginning of it) of the creation of the world, and the generations to the flood: it doth afterward show, how God chose his people out of Abraham and his posterity, and how they were sent into Egypt to avoid the famine. In Exodus these things are the principal: how the people of God multiplied and increased in the land of Egypt, till there rose a King who cruelly oppressed and vexed them sore: and how they were delivered out of the bondage, which they were in there, by Moses: and how they had laws given them, to govern them And this last point is the sum of Leviticus also. The book of Numbers declareth their diverse resting places in the desert, and their goings forward toward the land of Canaan. In Deuteronomy, Moses being to depart out of this world, and to leave the people, doth most faithfully repeat the law to the generation which came after the former, and which then lived, I mean, to the posterity of Abraham. Then came Joshua and led the people into the promised land, and divided the land of the Amorites and Canaanites, which partly was subdued and gotten out of their hands, and partly remained to be conquered: he (I say) divided it amongst the twelve tribes, according to the commandment of God, after he had brought them over Jordan, slain many of the Kings of Canaan, and possessed their cities and grounds in that country. This is the sum and contents of the book of Joshua. After his death, (to come to our purpose) the Lord governed his people the Hebrews, being placed in that land, by Judges: whom to that end he endued with excellent gifts, and by them delivered and kept the people out of the hands of their enemies, who as yet did all the days of the Judges remain in great numbers to vex them.

But to understand better the meaning of the word [Judges] a material point in this book to be understood, though to judge signify to know the cases of such as contend, and be at variance, and to give sentence of judgment betwixt men: yet these Judges mentioned in this book, had not that office, neither were called Judges in that respect. But (as the word signifieth also, to revenge and to redeem out of bondage) thus did those Judges deliver and redeem the people, as in this book is at large declared. (I speak • not of Samuel, who is said after, to judge them also, by deciding controversies and civil causes) But these Judges had that office assigned them of God, to deliver the people (as I have said) out of their enemies hands, and so to judge them: and therefore were called by that name of Judges, and this book that entreateth of them and their acts throughout, is called, The book of Judges.

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And briefly to lay out the state and condition that these people, the Hebrews, then lived in: whereby the office of the Judges may the better be understood: they having not yet conquered the land, were occupied (as at their first entrance into it, and after Joshua's death a while) in subduing it, and their enemies: but afterward they suffered them to remain, and become tributaries to them, and were thereby (as God saw it meet, and as need required) in great peril and misery by them, and then, because they were his people, lest they should have been utterly destroyed, these Judges were raised up by him, without the election of men, to rescue and deliver them. But afterward when they were at rest, and peace, God governed them not by those Judges: (therefore Jephthah, when he was desired, would not reign over them) neither had they authority over them: but he used the help of someother excellent persons, fit by their virtues and gifts for that purpose, and they ruled the people: but the Judges (as I said) were stirred up by the Lord, in great dangers, brought upon them by their enemies, to be helpers and deliuerers unto them, and to keep them in peace afterward, while they lined. So that these Judges were not chosen by succession, as Kings: neither by the voices of the people. but were raised up by God (as we have heard) indifferently, as well out of one tribe as another: and how mean and unfit soever they were before, for that purpose: God did furnish them by and by after he had stirred them up, with most excellent gifts for that end, to the which he appointed them. And it went far better with the people while they were under them, then it did afterward, when they would needs have a King to reign over them. For they did always deliver the people of Israel out of the calamity with which they were oppressed: whereas their Kings did sometimes waste them, and bring them into captivity, and were (the most part of them) Idolaters.

And although under the Judges, the people were sometimes oppressed grievously by strangers, and especially under Samson by the Philistines (for why? we must know, their horrible sins deserved it, and provoked God to deal with them in that manner:) yet they were never led into captivity while they lived with them. Again, there were few of the Kings good men, in Israel, not one: the Judges (for the most part) were all such. A good testimony whereof, we have in the Epistle to the Hebrews: where we thus read of the commendation of them: The time would be too short for me to speak of Gideon, Barak, Jephthah, and Samson: these the holy Ghost commendeth. And though some of them (as men) did sometime fall, yet we are to think they returned and rose up again: seeing the Scripture (as I remember) doth never condemn them. So that in respect of them, and by their help, (if the people could have seen it and made benefit of it) we may say, they lived in a golden age.

Now whereas it is not so apparently to be seen, that this book doth set forth Christ unto us, in all the commendations of these Judges: (who yet is the end of all books of Scripture) to such as demand about it, I answer: that Christ is not clearly set forth in any of those books of the Old Testament first written: but darkly, and by types and figures, as God saw it meet for those ages: and so we are to think of this book, where the deliverances from so great enemies, as are mentioned herein, are types of that great deliverance and redemption of men wrought by Christ, out of the jaws of the devil. And let the commending of sundry of those Judges by the holy Ghost satisfy us, that they could not have been good men, nor have lived by faith, as they were said to have done, if they had not believed in Christ, and been sanctified thereby. Besides, what authority shall we give to the Old Testament, if they who are commended in it, to have been men of God, as diverse Kings and Prophets, with many other, did not live and walk by faith, (seeing it is not expressly set down) without which they could not please God?

Now the sum of this book is thus much: first, a declaration generally, of the estate of the religion and manner of worshipping God, which these Israelites used in their Common wealth from the death of Joshua to Eli the Priest, (for the story of Ruth contains things done in the days of the Judges, Ruth 1. 1.) and more particularly this book layeth out their sins, and God's calling them out of them by sundry warnings and judgments, unto repentance, with many fearful examples of their revolting and turning back again: whereby may be seen how corrupt they were both in religion and manners: and this book is a lively glass (if we well consider it) of this our age.

The parts of the book are three. The first setteth down the slouthfulnesse of the Tribes in executing the commandments of God against their enemies, and the punishment threatened for it, Chap. 1. and 2. and their slouthfulnesse is illustrated by the contrary course of Judah and Simeon (who were forward to go against them) as in Chapter 1. to verse 21. is to be seen. The second part is from the 2. chapter to the 17. which treateth of the Judges, and their great acts, according to occasions offered, who in their due time were raised up. The third part is from chapter 17. to the end: and setteth forth some odious and monstrous acts committed in those confused times, when there was no ordinary Governor: and therewithal, the punishments which followed.

The author of this book is unknown, but yet the book is canonical, and authorized also by the New Testament. The time of the acts of it, from the death of Joshua to Eli the high Priest, is gathered to be about 300, years. The end of this book (as shall better appear in the particular handling of it) is to instruct and persuade us, in this latter age of the world, to carry our selves uprightly, and in a straight and well ordered course, both in prosperity and adversity: I mean, to hold the fear of God in both, and to keep hope and patience in and through out this our pilgrimage, with prayer and repentance: which if we do, God will be no less with us, then he was with the good people mentioned herein.

The order which I purpose to observe in the Lectures upon this book, is first to give the short sum of the Chapters: then to devide every Chapter into parts, for the better distinguishing the points thereof, that they may be better understood, and more clearly seen into: thirdly, I give the sense of the verses more fully, and lay forth the doctrine with the reasons, and use thereof, though for the most part, they be not always expressly set down, which manner of handling the diverse histories of this book (as also I think the same of our preaching out of all other Scriptures) namely, that after the meaning and sense, apt and fit instruction should be drawn out, with the application to the present state, need, and use of the hearers, plainly and pitbily as may be for their best edifying I hold meetest to be used.

And I weuld to God, that there were consent given thereto of all Preachers, and that this course were aimed at: I wish that everyone did not follow his own private course who hath never learned any good way or order of preaching. Whereby it cometh to pass, that some fill their Sermons with the froth of their own brains, or the bare authorities of men, and least proof is brought out of the Scriptures: Also some preach darkly to the little benefiting of the hearers, not to mention all which were endless. And although for many other things I leave the consideration thereof to my reverend and learned brethren, yet in this I hope without ostentation, and arrogating ought to myself, I may be allowed to speak: in regard of the long time which I have spent in studying, learning, and practicing (as I have been able) the holy exercise of preaching. And now to end these my Lectures, this I say: that beside the variety of much good therein contained, there are some points to good purpose, occasioned touching faith, and repentance: and sundry directions given how to seek the Lord when we have slipped, and how to bear trouble aright.

Thus much I thought good to say before I enter into the several Sermons, even to this end, that some good light may be given, as to him that marketh duly it may appear. Now I will proceed to the text itself.

THE SECOND SERMON UPON THE FIRST CHAPTER OF THE BOOKE OF JUDGES. Vers. 3. 4.

A Lthough God had promised to deliver the Canaanites into the hands of Judah, yet it was not to the end they should sit idle; and wait for it: but that they being so well encouraged, should use such help thereto, as was at hand, and such whereby they might bring it to pass. And because the tribe of Simeon his brother had his possessions mixed with, and lying among the fields of Judah; therefore they called him to help them, and they two mutually assisted one the other. So that there near dwelling and neighbourhood caused them to defend one the other. From their practice and example, justified by the Scripture, we learn two lessons: First, that although God hath promised any blessing to us of his own free goodness, yet it is no let to our faith to use all good means that he offereth us, for the effecting of the same: but rather we ought to do so, as Judah here did, for as they were to join both God's promise and providence together in this action of war; so are we bound to do in all actions of peace; I mean to believe the one and serve the other, as we have seen. And we should tempt God if we do otherwise.

And so we are commanded to do: When God promised help in the Psalm, yet he willeth all his to wait for it by means using, fit and like to bring it to pass: For thus he saith; commit thy way to me and be thou doing good, and I will bring it to pass. Therefore David, when God had stablished the kingdom in his hands by promise, yet in the treason of Absalom his son, he did not only provide for himself to save his life, and keep the kingdom to himself by flying, but he used also the help of Hushai the Arkite, and the sons of the Priests Jonathan and Ahimaaz, to frustrate the attempts of Absalom.

And when Paul had received answer from God by an Angel, that there should not one of them that were in the ship with him, lose their life in that dangerous voyage and sore tempest; yet afterwards, when the mariners would have gone out of the ship; Paul said to the Centurion, Except these abide in the ship, ye cannot be safe. Therefore Solomon saith, that the slothful who will not work in Summer shall starve in Winter. David, though anointed King in Saul's stead, yet did so much the more cheerfully use means to attain it, by how much he was secured of the issue by promise: Even so we (except God should reveal his meaning to be otherwise, that is to help without means) are bound to do in all actions both spiritual and temporal: neither can we have peace otherwise, whither we enjoy our desire or not. This doctrine we have great cause to learn and mark well, for both in matters of this life, and also concerning our salvation, we must be guided by it. If in sickness, poverty, or any other bodily distress we feel cause to complain; then with our prayer of faith use we the help of the Physician; labor we diligently in our calling, and use we all other good means, as we have occasion, and as godliness will suffer, to obtain and come by that help which we want, and God hath promised. So in the trouble of mind, wherein we have large promises of God's upholding and comforting us, repair we to the men and brethren, who as they are skillful to wound, so are they also to heal; and God who hath promised, will thereby, and by the like means, send deliverance.

And here slackness and negligence are much to be taken heed of, then the which there is no greater bane, if we by faith wait for the promise: yet there is another extremity to be avoided, as well as the neglecting of means, and that is, that we ascribe not so much to them, that we tie God thereto, so that if we use them, we imagine we cannot fail of the help we desire. In one of these two extremities, wicked men are continually holden, that either they use no means, (as they that hearing God hath elected to salvation those whom he will save; conclude, that if they be elected, they shall be saved, howsoever they live, whereas God hath predestinated the means, as well as decreed the ende:) or if they use means, they attribute all to them, and nothing to God: as they who glory of their great wealth, which by their wisdom and travail they have gotten, which is to sacrifice to their nets. And thus much of the first point.

The second thing that we have to learn of these men of Judah, is that as they used the help of their next neighbor Simeon (as they might more commodiously do then those who were farther off: so it is to instruct us, that there should be love and a readiness to help one another, as need requireth among neighbors, and not an unkind refusing mutually to be aiding one another, as though we could live alone on earth, because sometimes we have no need one of another; and as though Christ's charge were so little to be regarded of loving one another. The reasons why we ought to have a great care of this duty is, (besides Christ's commandment) first, seeing one time or other all stand in need of the help and gifts one of another. I today, and thou tomorrow, and God hath dealt with the societies of men as with the members of the body; giving to every member a distinct faculty, that they might all agree to the good of the whole, seeing that none could well be spared without blemish. Secondly, neighbors are set near in habitation, to the end they should be nearly knit together in affection, and be readier to help, then they who are farther off.

The benefit of this, though it be greatest in trouble; yet it is in all times amiable and full of comfort. It is preserved by due and daily meeting in the public assemblies at the preaching of the word, prayer and the use of the Sacraments: also privately, as they may conveniently, by good communication, and by kind greetings, salutations, and avoiding all wronging one another, and discourtesies, in word, deed or countenance. Whereto they who will not be subject, and that readily, knowing that they nourish and uphold neighbourhood and love thereby, they show that they are willing to break off this knot. It is hindered by self-love, whiles every man regardeth himself only, or for the most part: and especially where men are more frowardly and churlishly disposed, who had need oft to remember the words of our Savior, saying, Hereby shall all men know that ye are my disciples, if ye love one another.

But I cannot tell how it cometh to pass, that one man is a wolf and lion to another, (yea, even such as dwell together nearer then in one town,) by his Nabal- like churlishnes, and blockish, if not mischievous, behavior: who when they should also the more nearly be linked together, do thereby take occasion to be sooner weary one of another; to contend also, and fall out for small trifles, as there shall not want matter sundry ways, if men be not careful to prevent the same. Wherein yet this is worse; that such as are ever at jar with one or other that dwell near them, or with them, do cover their sin by answering, they agree well enough with others who are far from them. Whereas it were monstrous if we deserved bad report among them who know us not. For who seeth not that it is an easy matter to be at peace with strangers, with whom a man hath no dealings, neither cometh oft in their company? But the Apostle teacheth, that we should fetch testimony of our Christian behavior and good conscience, not so much from them that are a far off, where weseldome come; but from them especially, with whom we dwell and converse usually and deal: for thus he saith to the Corinthians amongst whom he had lived; This is our rejoicing, the testimony of our conscience, that in simplicity and godly pureness we have had our conversation in the world, and most of all toward you.

And to draw to an end in this point also, it should be thoroughly resolved to every good Christian, not to grieve and offend the meanest that he liveth with, either by private contention, or iniuring them, or by any other reproachful behavior; but to live peaceably with them, so much as in him lieth, and to look carefully that he do so, and offer them friendly and good measure; that so he may stop the mouths of the ill disposed, and have interest in the other: such persons when God shall visit them, to bring them on to Christian religion, and exhort them, and so to have hope to bring them to repentance, and thereby to enjoy the fruit of such wise, kind, and peaceable living with them, in love and inward comfort, which passeth understanding. But yet if any will needs break off from us, because we will not have fellowship with them in the unfruitful works of darkness, and walk after the same excess of riot that they do; here we must remember, that we must join speech with holiness, and no further. And (though it grieve us) forgo that agreement, which we cannot lawfully hold: and we should be comforted in this, that we have sought it as much as in us lieth.

Thus as I have shown God's people how to keep neighbourhood and love one with another, that they may beware of strangers, which never doth good: so I will give a watchword to the unruly and disobedient, of their gross and common contentions and jars, with such as they live among, wishing them to consider, how wearisome they make their lives and displeasing, and therefore to study to live quietly, and not to be companions in evil with them, to think thus, that if God's dear servants sometime disagree, and live unkindly, for that they have no more grace; (though they have some;) then much more they should begin to avoid and mislike all such their uncharitableness, and other ill parts of their lives who have no grace; and that speedily; lest if they bite one another, they be consumed one of another. I deny not, but they have show of neighborly fellowship, among them, but it is most chiefly in wickedness, wherein many join easily together; but as concerning friendship, they are inconstant and hollow, and are only friends while they have that which they would have, and no longer, nor no further. And this of them briefly and by the way. And now seeing I have said; I will add a word to another sort, and that is this: that if the nearest in place and kindred, should be most near in affection, (as the very law of nature teacheth, and all will acknowledge) how much more then the married couples? In whom to see this band of love broken, it is not only strange, but monstrous. And let this shame all such to hear this, seeing that which hath before been spoken in reproof of others, who offend this way, shall most of all condemn them. It followeth in the next verse.

Judah, as he was commanded of God, so he did: for so it is said here, he went up, &c. so that as he counseled with the Lord, what he should do; even so, when he knew his mind, he was as ready to obey. This condemneth the rash zeal of many, who are as ready to ask and go to the word, and pray in the congregation after their manner, as the best: but they consider not why they do so; as though they thought God were pleased with such half service as they use, much like to Saul who was forward to sacrifice, thinking God to be highly pleased therewith: but as for the obeying the commandment of God in destroying the Amalekites, he was far from it, he did it by halves, so that the Prophet Samuel was fain to say to him, Hath God as great pleasure in burnt sacrifice, as that his voice should be obeyed? Behold, to obey is better then sacrifice; and to hearken is better then the fat of rams. So to make a show of much forwardness, and to have no heart nor readiness to do as men pretend; and to say, Lord, Lord, and not to be willing to do his will, is abomination to the Lord. For he loveth truth in the inward parts: he saith, Oh that there were an heart in this people, to keep all my commandments always, that it might go well with them. God cannot abide that men should show more then is in them; which also his servant Paul abhorred to do, as we read in that place to the Corinthians, saying: I would have none think otherwise of me then they see in me. Thus we see, what use we ought to make of this example of Judah, that is, to give God this honor, that as we pray and resort to him to know his will, so we be as ready to endeavor to do it; and to seek to be faithful and true servants unto him, rather then to be so accounted, for it shall otherwise be little to our comfort. This of Judah's obeying, now let us see what the Lord did to him.

We have heard of the promise made to thē by God of subduing the Canaanites; now it is shown how he performed it, in this, that the men of Judah slew 10000. men of them, & of another people that joined with them, namely, the Perezites, which were also of the 7. cursed nations. (And here this victory is briefly set down, but the manner how it was gotten, is more at large laid forth in the verses following). The rest of them (seeing their army was very great) it is to be thought, fled away, out of whom their King was taken and caught. By this the Lord's keeping of promise with Judah, we see it proved, which was before affirmed, that God having spoke the word once, it is as much as if he had done the deed, his word and deed are both one. Which, in so great matters especially as he promiseth, is worthy to be regarded. For we may say now of our selves, as the Prophet said of former times; Our fathers hoped in him, and were not disappointed: they put their trust in him, and were not confounded. This, when we see how hardly it is found in men to keep their promise, and that they cannot be trusted of their word, though they promise; yea, and bind it with an oath, no, though they be depended on in weighty cases; this (I say) should make us to think our estate twice happy, who may be allowed to rest and put our affiance in God, without fear of being disappointed in the greatest matters.

For if we can but wait patiently, we may be sure it shall come to pass which he hath promised; yea, till heaven and earth perish, one jot or tittle of that which he hath spoken, shall not fail, but be fulfilled. What comfort ought this to bring to all believing Christians, who have promises made them by him of temporary deliverances, and benefits, and of eternal happiness? Oh what were wanting here, if there were faith to believe them? Besides, whereas it is one of the greatest griefs of God's people to see vile men prosper in their wickedness, and to flourish as the green bay tree, and to have more pleasure, honor, and wealth, then they could look for, whereby they seem to men, to be here placed in an immortality; yet seeing it is certain they shall come to naught, and to destruction, who abide in that estate, for the mouth of the Lord hath spoken it, what patience and contentment should this be to the faithful, to remain constant in their hope and well doing, though they have many discouragements? and to wait with patience a little while, seeing he that will come, will come, and not tarry. But this point is often taught, therefore it shall suffice to have said this of it: only apply we this truth to the bad in God's threatenings, as the promise hath been applied to the believers, that if he threaten them, and they stand it out with him, he will surely pay them home, as he dealt with Nebuchadnezzar and others.

Now for God's delivering the Canaanites into their hands, we must know, that this was done without all injustice and severity, (which some will be ready enough to think otherwise of) though there be no mention here made of their deserts and transgressions: but it is manifest in the Scriptures, that they were most grievous. And that appears by the Lord's own words in the book of Genesis: where, when he would show a reason, why he would hold the posterity of Abraham so long a season in Egypt, before they came into the land of promise, he makes it to be this, namely, for that the sins of the Canaanites were not then come to the full, which time then was not, but now was fulfilled and come to pass, and therefore they were now justly punished; Abraham's seed being long before this, brought out of the Egyptian bondage. Now as the sin of the Canaanites was grown ripe and known to God to be come a great height, though it be not here set down; (yea, though it be not manifest to all that read the story) and yet clear enough, as I have said, and therefore they suffered and were punished most justly: so we that hear this must be persuaded, that God dealeth most righteously in all his visitations and judgments, though men do not always see the cause. Which we have great need well to learn; seeing we are ready with Cain to to charge God with rigor and hard dealing, by the smallest occasion, when (yet) we neither have argument to uphold us, and we might have learned of Job, that there is no disputing with God; (and if he gave us nothing at all, yet he should owe us nothing, we are indebted to him for all that we have.)

This David confessed, when the Lord corrected him: and whereas he might have been thought to have dealt too hardly with him, reproving him so sharply, and sending so heavy a message to him, as he did by the Prophet Nathan, yet David himself confesseth his fault to have been so heinous, and his sin so great, that God did show mercy in correcting him, rather then severity; and added this, that he should always be justified, and found righteous, howsoever men should judge of him. This, though men dare not in words deny, if they should be asked what their opinion is, concerning it: yet when God taketh them severally in hand, and that his rods be upon themselves, rare are they, that shall then be of that mind, and so confess to him, or before men, especially if their afflictions be long, or smarty, that yet the Lord is just, & his dealings are righteous: but rather they cry out impatiently, that they are handled as no other men be, and that they would they had any other afflictiō upon thē instead of that which they suffer. And if they be exhorted to patience, they ask with the wicked king Jehoram, how can they attend on God any longer, in their so great calamities; whereas he having a merciful respect of us, regardeth, what we are fit to bear, and moderateth his chastisements accordingly, and promising that he will lay no more on us then he will make us able to go under; it is (most certainly) our great sin, when we labor not to contain our selves meekly, and to see so much amiss (as full easily we may) in our evil hearts and lives, as that we may say always in his sorest correcting of us, the Lord is righteous, and ever to be praised.

Secondly, this should teach us, not to take part with the wicked, in moning and pitying them for that he so pursueth them, when we see the hand of God upon them, but rather justify God, nay, give thanks unto him for his just dealing with them: and although we wish their salvation, yet we may rejoice in their punishment, even as mourn for their impunity, when they provoke them. Especially if we know them enemies to the Church, seeing then we judge not before the time, and we know it is just with God to render tribulation to all that have troubled his: but when the estate of the afflicted is unknown to us, although we may be assured that God is just, yet we must not condemn them, but leave him to God.

Now to speak a little of the Canaanites, because they escaped long, being so great offenders, yet in that they were met withal at last, it teacheth us; that as God will not always suffer his rods to lie on the back of the righteous, so neither will he suffer the wicked to escape and go unpunished, but he will be revenged on them in his due time, yea and that quickly, whereas they (yet) think the clean contrary, and imagine, that if they be not punished as soon as they have trespassed, they shall never come to any reckoning; and therefore they merrily promise themselves, and say, Doubtless the bitterness of death is passed, and think that God will neither do evil nor good: Nay, they begin to applaud themselves in their wicked doings, as we may see in the Psalm: where the Lord himself chargeth them for it.

Therefore this and the like Scripture cometh in fit season to be urged upon all such, that though they cry, peace, peace, and cast the remembrance of punishment behind their backs, yet God will set it before their faces, yea and make them smart, as if they were stung with adders and hornets; their sin will most certainly find them out. Haman, after all his cruelty and malice, was poured out against God's people with great joy, notwithstanding also the Kings countenancing and backing of him therein, had yet a snare set for him at a sumptuous banquet, and by the prayers of the faithful, received just punishment for his doings, when he little looked for any such matter. Jezebel being suffered to go forward in her murders, and spiritual whoredoms along time, not sparing the Lord's faithful Prophet Elias, but threatened death to him also, when she was in the midst of her pride, braying boldly against the Lord's avenger Jehu, coming to do execution upon her, was cast down out at the window by her own Eunuchs in great disgrace; her brains being squashed against the stones, till she was made dogs meat and dung, for all her former glory.

The same I might say of infinite other who scorned to hear of anything, or judgment to be coming against them; who yet were made as unlike to the persons they were before in their jollity, as if they had never been they, (as the rich man in the Gospel, and the Epicure) even as if one should see a goodly palace with all the rich furniture thereof, to be burned unto ashes. But alas, what is our speaking of such things to a new generation, risen up after them, as far gone as they in their iniquities, yea adding to them also other sins both strange and fearful: Are any made wise by former examples, though they come not short of them in their abominations? (that I say no more) but they have one thing or other to wash away the remembrance of such works of God, or to tush at them who tell them that they shall be like them in their punishments. And if they be scared at any time with fear of God's judgments it is with them, but as it is with thieves, when there is hue and cry after them, then they give in, but if it be past, they peep out of their holes, and fall to their trade a fresh, til they be found out and taken: and so do these.

But I will turn away from this kind of people, as fearing that I do but lose my labor about them, I will bestow my words where I have more hope to prevail, and do good by them. I am not ignorant that right worthy and good Christians do sometime fall into this disease; and are rocked a sleep with them before mentioned, in some particular falls: that when they have found sweetness in some baits of sin, and have so far forgot themselves, that they are snared by the deceitfulness thereof, they have begun to think that it is good being for them there, and to continue still in so doing, and they are loath to be diseased, they love not to think for the time (behold to what point the best may easily be brought) that God will come against them for their so being disguised. This is more then with the five wise virgins to begin to nodde; nay it is with the Church in the Canticles, to fall a sleep: doubtless, this is as dangerous an estate for godly Christians, as it is unbeseeming them.

But what of this some (perhaps) will say? what doth the punishment of the Canaanites concern these? I answer, it concerns them very much. For though they are not seated nor saped in sin as they, and their like, of whom I have spoken already: and therefore are not in danger to be punished like to them, yet is their sin great, for that they have been tenderly regarded of the Lord, and have set this love more sweet then the honey comb; and have been advanced to honor, (greater then Princes) to be sons and daughters, to the Lord almighty, yea and they have sworn with David, and therefore should perform it, to keep his righteous judgments: now then, for them to look back only to Sodom, and to give place to their evil lusts, but so far, as to take liking of, and please themselves in any unfruitful works of darkness, so as they could be content still to solace themselves therein, it is in them perjury; against God treachery, and in itself, sin, for such persons to commit, most fearful and horrible.

And if they espy it not betimes, which they ought to have prevented and shunned at the first entrance into it, God will rouse them out of it to their cost, with terror and abashment, especially if they have fallen so oftentimes, and have experience, what woe it hath brought them in times past before they could rise up again: and in what a torment and hell they lay, before they could return. And yet I would have no man take me thus, as though I thought, that a man truly converted to God, can always be in one, and the same state of liberty to serve God, or hold the same measure of grace at all times, or as though he might not possibly, yea easily, through his evil heart, (which in great part remaineth lusting after evil, and rebellious against God) as though he might not (I say) be easily carried after the evil, which at another time he wholly abhorreth, and hath victory over. I do not deny but this may be, and is with the best; but to nourish these ill desires, and to delight in them, and so to be in danger to commit the sin, which hath drawn the heart to be made drunken with it, whether it be whoredom, revenge; unjust dealing, &c. (for so it may come to pass) this I say, changeth his sweet life into sowernes, and (to show the danger of such boldness further) it doth utterly disguise him; and make him and his profession rediculus.

And to let him see what this will grow to, he may further understand that God dealeth with such, after this manner; that first, he suffereth them to be unsettled in their course, so that they serve God awkly and untowardly, (as he goeth to work, that useth dull edged instruments) they cannot pray, nor walk roundly and cheerfully in their calling, but are full of unquietness, with much grudge of conscience, and a very taste of hell, which to continue many hours, or days, is yet an heavier burden, and greater bondage. And yet if they relent not, when they be unsettled, and when they see themselves thus far out of the way of godliness; a greater danger is like to follow, that is, that they shall be hardened, and so, far from repentance, and then they fall from evil to worse, till they breaking into other open offenses be met withal and requited, with sundry open and shameful punishments. This is the Lord's manner of dealing with his own, even as he dealeth with the ungodly, first to warn them secretly by the accusation of their conscience: and if that do them no good to call them back; then he casteth them into bodily or visible judgment. And so the bestende they have of their bad doings, is to go back with shame and sorrow, whereas they might have shunned both, and have lived in peace and with comfort.

Which being duly considered, hath made me oft to marvel, that men whom I know to be very careless, can yet be so quiet. Me thinks where much sin is committed, and such as the persons cannot be ignorant of it, when they have done it, they should not put it up so cleanely, and sleep upon it so easily, but that it ought to trouble them, even as the stomach overcharged, seeketh to be unburdened. So (I say) I think they should have but small peace within, when so much may be seen to be amiss without; for let them set as fair a face on their bad doings, as they can; yet can they not be the whole men that they go for, and God will not be mocked, they must cast up their unsavory gorge, and cleanse their harts and hands from evil before God will accept, and take knowledge of them for his. For if the conscience, being tender, and like the apple of the eye, can suffer no violence; how can they load it with so great a burden of known sins, but they must needs cause it to cry out, if they do not with true repentance seek to God for mercy to ease it? For a penitent soul cannot feel the least violence to be offered to the conscience by sin committed, but it crieth out to be cured; and therefore, they who give greater cause, cannot be in good case, when they set it light, having so sore offended. And thus much by occasion of the Canaanites sin: It followeth.

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THE THIRD SERMON UPON THE FIRST CHAPTER OF THE BOOKE OF JUDGES.

T O make entrance into these verses which I have read, ye have heard how God gave victory: now it is shown more particularly, how the victory before mentioned, was gotten, the place being set down where the battle was fought, that is, in Bezek: and the King of the people is mentioned, who was Adonibezek, who fled in the battle, as being too weak, but was taken, and handled, as is set down in the text, to wit, he had the thumbs of his hands and feet cut off. Whether the men of Judah knew that he had so dealt with other, or no, or whether the Lord directed them so to do, without knowing any such thing, it is not expressed, but he himself confessed that he had done so to others, and that God had requited him with the like. That which was said of the Canaanites punishment, that it was inflicted upon them when their sin was grown ripe, may as truly be said of their King, as by his own confession may be gathered: but having spoken of that point already, I omit to say anymore of it.

But seeing this Adonibezek, being taken as he fled, had his thumbs cut off, as he had cut off others before; out of these verses let us first note this, that God measures out to men, even as they measure and mete to others: according to the words of our Savior, With what measure ye mete, shall be measured out to you again. So that, as we have done to other, so shall we be dealt with. The Lord confirms this truth, where he saith, He that sheddeth man's blood, by man shall his blood be shed. Which was rightly verified in Haman, and that in many points: For first, as he accused God's people unjustly, so he was charged, and that by the King himself, where yet he was not guilty: and he was condemned without solemn judgment, seeing he had done so to others; and when he was handled most reproachfully and adjudged to most shameful punishment, yet there was none that pitied him: (a wonderful thing to be spoken of one, that had been in so great favor with the King) and why this? even because he had been pitilesse towards other, that it might be verified which was then true, and afterward written, Judgment shall be merciless to him that showeth no mercy. Why was he hanged, and that upon the gallows, that he had set up for godly Mordecai? I say still, even that the scripture might be fulfilled every way, that as he had done, so it might be done to him again: for in that he purposed to do it, it was done already in God's account.

Now that we may bring this nearer to our selves; many among us complain, how they be wronged in their dealings with men; they are evil spoken of, slandred, railed upon, (they say) and many other ways abused. And they think they receive very hard measure at men's hands hereby; they marvel at it, and complain, that none are used as they be: but what blindness is it, that covereth there eyes? For do not all that live with them, know, at least, their own consciences can tell them, that they have dealt even so with other, and thereby have given cause to be so dealt withal, again? But oh blind self-love, that cannot see that, which all other do see I mean, which thinks that tolerable in ones self, which yet he accuseth and condemneth in another, and seeth not the just judgment of God upon himself by other men's wronging him, which he himself by his just des •• ts, hath brought upon his own head.

Hereof it is, that if we thus tell them, (which is the very truth) that their sin hath found them out, they have no ears to hear us: and if we waroe the like offenders, before their punishment cometh, that God will after the same manner be avenged of them, yet they will not believe us, till he visit them in some such heavy manner indeed, and then (with Joseph's brethren) they begin to say: We remember our sin this day, that even as other have done to us, so we have done to other before: and as this cruel King Adonibezek said here, Seuentie Kings thumbs, have I cut off, &c: as I have done; so God hath rewarded me. And this men shall come to either in God's favor, to their amendment, or in his displeasure to their hardening, and confusion. And therefore it were wisdom to confess it in time, while we may be taught and told of it: for all men's consciences will cry out to them that it is true, that they have by word or deed injured other, before they have received such measure themselves: but if they had not in that kind, and particular manner offended, yet they are sure, they have done it, some other way; so that they have just cause, if they well weigh it, and look to God's hand therein to bear all such indignities (as they count them) as are offered them, both with meekness and contentedly. And were it not that God dealt thus with men, they would never acknowledge nor dislike the sin which they are guilty of: but suffer it to lie secret in them, and work them a mischief. Whereas yet it being ferreted out by such judgments of God, they cannot but confess it, especially when they be in any great fear, and danger of death. And for us who are now warned, if we have had our part in this sin, that with the common sort we have smitten others with our tongue, or wronged, or intended evil any way against them, learn we with great regard, to put a speedy end thereto by repentance; lest God awake and prevent us by some such like judgment again, as we have caused to other, and to this end put we these two lessons in practice, neither in heart, word or deed, offer we any hard or unequal measure to any man: and if any offer it to us, if it be possible, that it may be without our great hurt, let us quietly and meekly pass by it, and make no great matter of it, for the time shall come wherein we shall wish we had done so, and not have laid that so near our heart, which might more easily have been passed by of us.

But in saying, God hath rewarded him, it is to be noted, that he an heathen Idolater, could see so far, as to ascribe to God his affliction. Whereby we may see, that very bad men do acknowledge God to be the striker and punisher of them. But where should he learn it? for though it did him no good, to acknowledge it, yet it is that, which many who have been baptized, do not come to, but curse and ban, rage and fret in their afflictions, crying out of their ill fortune, as they call it, so far are they from resting in the justice of God, and to say, he hath done righteously. Also as they ascribe to chance and fortune their calamities, so do they run for help to Witches and Sorcerers, when they be oppressed with them, which is greatly to the conuicting of them. For why should not they much more see the hand of God when they are visited: if Heathens have seen so far, as to ascribe to God their troubles, and to confess their sin, as this Adonibezek did here. This not only checketh such as I have mentioned, but layeth hard to their charge also, that make some show of goodness, who yet do harden their hearts under their afflictions, and will not know God's ways, though they see well enough that they suffer for their evil deeds, neither will relent, nor fear his judgments, though they cannot deny, that they are due to them for their deierts. More particularly, such as this Heathen King was, shall rise in judgment against such professors, as will not see their cruelty, unmercifulness, their uncleanness, which they nourish in themselves; their oppressions also and injuries they do to their neighbors, though they be most clearly laid before them.

When yet Pharaoh and other such, have (especially when God's hand was heavy upon them) acknowledged that the Lord had done it. For even the wickedest man's own conscience sometimes accuseth him, that he doth evil: and ought not these much more, we have far greater light; to tremble when they have so grossly offended, & say, Against thee, against thee (O Lord) we have done this evil? And especially; when they know what danger they be in thereby, and what heavy plagues hang over their heads for the same. Although such must go further then so, even to tell it to themselves, that God will not be at one with them, unless they acknowledge their faults also, and submit themselves to him, as his word teacheth, howsoever it shall please him to correct them; and withal, to resolve, in all conditions of their lives whatsoever, to endeavor, and be ready to obey him.

Also this should teach us, when we receive indignities at men's hands, yet to look to God, who set them a work against us, as David said of Shimei, and not as the dog doth, to catch the stone, and leave the smiter. And though they have wronged us willingly, yet if we considered, that the Lord did it, we should the less be moved or offended with the instrument: whereas we on the other side, beat our brains, and strain our selves, all that we can, to pursue them, and seek to be revenged on them, whom yet the Lord will sufficiently punish for the wrong they have done. For example, we are so out of quiet for a word spoken against us, as if it were treason. when in the mean while, we do not once think, how we have provoked the Lord, to stir up such ill persons against us. Adonibezek (we see here) would not ascribe it to the Israelites, but saith, it was God that did thus unto him.

Furthermore here, by this that we hear his cruelty, thus laid out by his own mouth, that he had played the tyrant against many, and those no meaner persons then Kings, to cut off the thumbs of their hands and feet, and not to some few of them, but even seventy persons; we see what a raging fury this vice of cruelty is, and to what depth of evil it carrieth men, that do not wisely consider the foulness and shamefulness of it. For whereas one man should be sociable with another, yea with strangers, if occasion be offered, (seeing everyone is our neighbor,) this cruelty cutteth of all fellowship, nay all liberty of enjoining such benefits of peace, goods, or the like. So that the cruel man is far worse then the thief, who (yet) is odious, and driven frō habitation with men in their free dwelling houses, into a loathsome prison among brutish companions. For he, unless he be cruel also, is content to take a share in his goods, whom he robbeth; but the cruel man is not content with a share, but if his might be suitable to his mind, he will have all, at one time or other, that is his whom he pursueth, yea he will thrust him out of house and home, yea, and out of the world also, before he can be satisfied. Cain, a little after the corrupt estate of things entered into the world, was a pattern of cruel ones, who when he had no cause given him by Abel his innocent brother, of hard handling him; yet because he was accepted of God, and himself not, did not hate him only without a cause, but which was most unnatural and monstrous in him, rosevp against him, and slue him. Pharaoh, when he had almost tired the poor people of God, who were strangers in his land, with burdens and toile as much as they could bear; yet was not satisfied therewith, but made their burden far greater, til their life was more unwelcome then death itself, that his cruelty might be manifest to all. Haman so exceeded herein, that it was too little to take the goods of God's people from them, and to hold them bondmen, unless he might have their lives also. And what should I speak of Jezebel, who being a woman, exceeded men who were cruel also? And of Rehoboams cruel handling his subjects, as his story declareth, and of Joseph's brethren, who consented to sell him into a far country, whence he might never return to trouble them, as they hoped, but further, the most of them agreed to take away his life also, and yet if they had killed him, even they themselves had lost their lives also in the famine that God sent afterwards, they being preserved by Joseph among all other men.

These might make cruelty odious to us. But many that hear this of it, desire to know what manner of thing it is, that rageth after this sort, and like the flaming fire, devoureth and destroyeth, where it cometh. Their demand is godly, and I will briefly satisfy it. That they may therefore cease maruelling, that this fury, cruelty I mean, bringeth such strange effects forth, they may know, that it is a vile and vicious habit or custom, whereby men are carried to do things both harsh and hard, and that beyond all course and compass of reason. Now where men are thus set upon their will, to deal with other, and are led to it without reason, much more without religion, there how can they choose, but to be rigorously handled, and cruelly dealt with, who fall into their hands? Which maketh the cruel man to be hated of all: For such are barbarous and vnciuell, as if they had sucked the Dragons in the desert, and their hearts so bound with the sinews of iron, that they spoil them whom they pursue, as raging rain and tempest rendeth the trees, and destroyeth the fruits, and they are no more moved with the life of a man, then if a dog had fallen before them. And therefore no marvel, that David having his choice of plagues presented to him, made a present exception to his own nature and kind, fearing and knowing the cruelty of men; saying: let me not fall into the hands of man. This the Heathen Seneca saw, when he said; Thou art deceived, if thou givest credit to the looks of those that meet thee. They have the faces of men, the minds of wild beasts. If he spake this of man in general, what would he have said particularly of the cruel man? with whom this speech is as common; [burn, kill, cut, Poison young, old, men, women, brethren, kindred,] as to eat their meat. Whosoever do but cross them with a mistaken word, or wrie countenance, it is but a word and a blow with them, and though they murder upon light occasions, and have no gain by their death, they have enough in that they take pleasure in it. But whither might a man go in this argument? I will give an instance in lower matters of this kind.

Hereof it is, that if one neighbor be trespassed by another, in his corn or other commodities, by cattle, or any other way, though it be without any fault of him that hath done the trespass, the other is ready in rage and fury to seek revenge, by laming and hurting the cattle; which he would do to the owner, (like Lamech) if he durst, or will with spite and railing and exacting at his hands six times the value of the damage and detriment that he sustained, though if he annoy the other in a worse manner, he yet maketh nothing of it, but will shift it of. This is a cruel part, in things of so little value unto a neighbor: What would he do (think we) or he that is like minded to him, in matters of weight, and to a stranger? and so much the more, I may call such dealing cruelty, seeing it is offered by such an one as trespasseth another time in a far worse manner himself. The like may be said of cruel Landlords, Masters, Guardians, Stepmothers, &c. which measure not them whom they offend against, by themselves. For though there be diverse degrees in the many kinds of this foul vice of cruelty, yet we must know, that the least and lowest is unseemly in a man and odious.

Indeed it is more noisome and furious, if it be accompanied with envy, therefore Solomon saith, Who can stand before envy? for the envious are obstinate, and cannot be reconciled. Therefore whatsoever measure be offered by such, it is certain, that it shall be hard enough, seeing their very mercies are cruelty. What remaineth then for such persons to do, to the end they may (if it be possible) cast of this cruelty, as a most filthy and loathsome garment, but this? that they give themselves no rest, til it become as odious and loathsome to them, as it is to other, which is not hard for him to obtain, that will be persuaded to look into the odiousness of it: that when he hath found it, he may fall down at the Lord's feet for mercy to cover the foulness of it, and forgive it; and that being believed, embrace gentleness and mercy, and kindness toward others, instead of rigor. Like the Jailor in the Acts: who, though he had vsedg reat cruelty against Paul and Silas, yet when he repented, did wash their wounds most lovingly, which before scourging of them, he had made in their bodies, and set meat before them in his house most cheerfully, whom he had before thrust hungry into the inward prison most cruelly. Also let it teach us, both to pray that we be not given over into the hands of unreasonable and unconscionable men, who are as absurd as cruel in their malice. As the Apostle willeth the people to pray, 2. Thes. 3. and to give thanks that we have been either kept from being a pray to such devourers, or mercifully snatched out of their jaws, as a costly garment out of the fire.

But to pass from this, let us weigh that he had used this cruelty upon seventy Kings: so that he was not satisfied, by ten or twenty times continuing his cruelty toward so many, no nor three times twenty and more; and would have done the same many hundred times more, if he had not been cut off, and so hindered, as God in much mercy provideth that such doings shall have an end. And by it we may learn, that when men have entered into a bad course, it is never time for them to leave and come out of it, especially, if they have benefit thereby, and take liking and delight therein; and most of all, if with profit and delight it be grown into a custom with them. Simon Magus had a long time bewitched Samaria with his sorceries, even almost the whole city: and never went about to desist from that practice, till he was, against his will, broken off by the preaching of Phillip. Demeirius the Silver-Smith had done the like in another kind, in the city of the Ephesians, deceiving the people along time for his own gain, in making silver shrines or temples for the Idol Diana.

And this is so true, that if a man do but fall into any particular sin, once or twice, he is readier to commit it twenty times, then once to be think himself about breaking it off. As if it be by making of a lie, and false swearing, deceiving, breaking the Sabbath, picking and stealing, or the like bad tempering and needless meddling any other way. In Peter this may be seen, who never went so far, as to intend and purpose any evil, but being demanded a question only on the sudden, which he looked not for, whither he were Christ's disciple, denied the truth, but through fear, against his conscience, and having once so done, being asked the same the second time, did so again; and the third time being provoked so, denied it with an oath and a cursing of himself, if he knew the man. Jehoshaphat could not be warned to forbear fellowship with Ahab and his son Jehoram, having once suffered himself to take pleasure therein, though he had a sharp warning of it, and smarted also for the same. And Sampson for the love of a Philistine woman, suffering her unlawfully to move question to him about that which tended to the loosing of his life, and the graces of God in him, which were most precious; because he cut her not off, neither stayed her at the first, but answered her, which he should not have done, though he meant not to tell her the secret that she asked, yet he answered and trifled with her so long in needless and dangerous talk, that at last, through importunity she got that which she sought, and which he never meant she should obtain, till he found, when it was to late) what it is to yield and give place to evil, though but once or twice.

For as the breaking out of waters by cutting the banck that holdeth them in, is the overflowing of much ground, and spoileth it: so the making of a breach in the conscience, and the yielding and giving place to evil but a little, layeth open a man to much bondage and anoyance thereby, so that he goeth on, as on that runneth a pace from the top of an high and steep down hill, who is not able to stay till he come to the bottom. This truth which is verified in so many things, Solomon hath most lively exemplified in one: saying, An harlot is a deep grave, and a narrow pit: which he that falleth into, can hardly get out of to escape? And therefore to come to make use of this which hath been said, we are to know, that the counsel and rule that the Physician giveth for the preserving of health, namely, that we should resist the beginnings of danger; and so we shall be free from the evil that would follow, the same is meet for all such to be followed, as desire to enjoy their spiritual health, and that their souls may fear well, and that is, that they take great heed, when they be first enticed by the deceitfulness of sin, that they resist strongly before delight be kindled, and dally not with that which they are tempted with; lest they be also hardened: which if they do, they shall, by purging out that corruption, find the fruit of that holy counsel and promise in the Gospel, Watch and pray, so shall ye not fall into temptation. Oh, if some could have done it, when with Joseph they have been enticed, and could have shaken of the lewdness of their evil hearts; at what ease, and in what freedom might they have walked, who have, by giving place to their lusts, and not kurbing them up in due time; brought themselves into a loathsome state of life, and to a continual bondage? And this confutes them, who being reproved for sin, excuse themselves like children, that it was the first time: or, that they went not so far, but they could easily desist. As they that dally with, women or maidens by vnchase speech, behavior, or evil thoughts, of whom many fall by degrees to commit folly, nay filthiness, because they resisted not dalliance, and nipped not that cursed fruit in the blossom.

Now that which remaineth in this verse is a question to good purpose: and that is, why the Israelites did not kill this tyrant Adonibezek out of hand, but reserve him to this bondage, and to die so? The answer is, God giving them commandment, not to spare the Canaanites, and he having been more cruel then some other; God (to be sure) inclined their hearts to do so, both that he might have the measure that he had offered other, and also that it might be known, that he died not in war, which had been some glory to him; it being unmeet, that so cruel a person should have so honest a death. Another question may be this concerning himself why this tyrant, when he had so shamefully defaced and dismembered so many Kings, yet why he would have them to feed under his table. There is no doubt, but that he did it, to remember and show the glory of his victories, and while they were made to feed so basely under his feet, as dogs to gather that which fell from his board, it was to satisfy his proud and vain-glorious humor therewith, as well pleasing to him, as if his ears had been filled with music. By the first, namely, that fact of the Israelites; we may learn that it is meet that monstrous doings & vilanies, with the persons who wrought them, should be made odious according to the desert of them. As murderers of Princes, the Lord's anointed, to be put to the extremist torments before their fearful death. As we have been certified of the exquisite tortures that were lately executed in France upon a popish and base fellow, which imbrued his hands in the blood of his Sovereign. So willful and common murderers to be hanged up in chains to the view of all, for the unnatural killing of their neighbor or companion. And so it is meet, that other malefactors should be dealt withal according to their wicked ways, and according to the commandment of God, that evil may be taken away from the land, as it was said of Joab. Our laws have well provided for many such: and if it pleased our Governors to think well of it, that Atheists, Blasphemers and Adulterers might have their share among the rest according to their deserts, the case would be much better with us by many degrees at this day. And this be said by occasion of the first question.

From the second, and the answer of Adonibezek glorying in his cruelty and subduing so many Kings under him for his pleasure, (as the Philistines when they listed, called in Sampson out of the prison, his eyes being put out, to make them pass time;) it gives occasion to us to consider the excessive pride, lust and other badness of people, (this present age not being behind any of the former therein) that when God hath brought them out of their swaddling cloths, after they came naked into the world, wherein they were like to have miscarried a thousand times before they were able to run about, being so shiftless and unable to help themselves, (that I say no more in this place of their misery besides) yet they are no sooner out of the shell (as we use to say) nor come to man; estate, but they show themselves to the world as plaiers on the stage, no less disguised in their stomachs, behavior, and qualities, then many of them be in their apparel. And especially if they be great and borne to anything, it is admirable to see, what profaneness, licentiousness, riot, gaming, and such like intemperance is everywhere to be seen in them: who for their own pleasure, care not how they domineer over their inferiors who are under them, and ripen them a pace who are about them, in all kind of evil. For what else, (for the most part,) is to be learned in such service? and how they seek to match their equals in any Italienate fashions and disguised carriage of themselves, and to desire to rise up to the higher places of their betters, chiefly to this end, that they may have more liberty to do evil: that as this tyrant took pleasure in his kind, in the sins which he liked, (which yet was no admirable thing in him who was an Heathen Idolater) even so do men in this age, (who living under the Gospel, should blush to hear it) not seek what pleaseth God, who hath set them up, but their own pleasure. And it is so usual and common among many of the greater sort, that it is taken up among the meaner also; in so much, that many of them degenerate from their profession thereby, and become little better then brutish: but a greater number of them (to be sure) do little honor it in their lives, which I say rather to comfort and encourage them, who have no fellowship with them in their unfruitful works of darkness, then in hope to do good to many of the other offenders.

THE FOURTH SERMON UPON THE FIRST CHAPTER OF THE BOOKE OF JUDGES.

T Hese verses and the other that follow to the 17. verse, are repeated out of the book of Joshua, chiefly out of the 15. chapter, and are brought hither to this end, that we may understand that the Tribe of Judah possessed Jerusalem, while Joshua was yet alive, and therefore they might the easilier and better bring Adonibezek thither prisoner. And the things that are here repeated out of Joshua, are partly these, in the four verses which I have now read, namely, the taking of Jerusalem, Hebron and Debir, and their fighting against the Canaanites that dwelt in the mountains; and partly those things following afterward to the 16. verse, as shall be shown when I come unto them. And that they are here repeated, is manifest hereby, for that it is declared in that Chapter of Joshua, that the King of Jerusalem was then taken, and was brought into the hands of the people of God, and that the children of Judah dwelt there with the Jebusites. In the 17. verse, the holy story returneth to set down what Judah and Simeon did further at this time, as he began to declare before from verse 4. to the 8. That which concerneth Hebron and Debir shall be set down in their place.

Now this repetition out of the book of Joshua here brought in, unto the 17. verse, (for the 16. is a short interlaced story of the Kenites) this repetition (I say) is here brought in, lest the Reader should be troubled, as though the same things which are mentioned here, had been now done after the death of Joshua, which are set down there to have been in his lifetime. And this is done that there might be no stumbling nor offense thereat, we may therefore note out of all these verses in general, the great care that the holy Ghost had in setting down the Scriptures, freeing them from error, and making one to agree with the other: so that if men were able to discern, they might ever see it to be so. It is true indeed, that many things in them are hard to be understood, which the wicked pervert, as S. Peter saith, to their own destruction: but where care is joined with gifts of knowledge, (which gifts some attain to,) there may be seen a most sweet agreement betwixt them, and no one either to jar with another, or any one to be friuelous, or absurd, as some are bold to affirm, but seven times tried in the fire, and, pure and holy, as the Psalmist saith: and therefore to all good uses of knowledge, and confuting of error, or practice in life, and comfort, profitable. For though all Scripture is not alike, but some plain and some obscure; yet, first, they are plainest which are more necessary for faith and life; and, they that have obscurity in them, serve to exercise and sharpen our understanding rather, and to provoke an appetie, in us to diligence and care for attaining the true meaning of them, then to drive us from in reading them. To the shame of Popery, this that I have said is to be marked, for the professors thereof do challenge them for their difficulty and hardness, so as they are not to be suffered in the hands of the common people, whom if they withheld not from the true unfolding of them, they might reap great profit by reading them.

Also to the just reproof of many, both Atheists, and other not much differing from them, this is to be noted; for they, that is the Atheists, scoff at the Scriptures, and boldly justle against Moses and Christ: these, who are the profane, as boldly, and yet blindly, reason, dispute, and quarrel against some particular Scriptures, which they understand not, as if they were competent judges, as that in the Psalm, Moab is my washpot, over Edom will I cast my shoe, which yet is (as they would see and acknowledge, if they were not more bold and rash then wise and skillful) to very good purposes, as setting down God's threatening of judgments against his enemies; as also that of Samsons tying foxes tails together with firebrands, to spoil the Philistines corn; with such like also they rail against the doctrine of predestination, and the sin against the holy Ghost. But not counting them worth the answering, I conclude: seeing the Lord hath left the Scriptures so pure and free from all error, (the matters in them being so profitable and heavenly,) I conclude (I say) that if we desire to live comfortably by the benefit of them; let them be our treasure, while the world trample them vnderfoot, yea, and let our meditation and delight be so much the more in them, and that continually. And this be noted out of all these verses generally, to the 17. in that they are a repetition out of Joshua.

Now more particularly, in that so worthy things were done by this Tribe before, and that therefore they were chosen now, rather then any of the other Tribes to guide the rest, seeing that they were wisest and faithfullest in God's matters, as appeareth by the mentioning of these great acts, done by them; let it teach us this; that such as are wisest and faithfullest, ought to be used and placed in the chief rooms of the service of God, above the rest. So Paul was endued with excellent gifts, and counted faithful, before God put him in his service, and then he employed him in the most weighty business. So Joshua sent faithful spies, to view the land of Canaan. This thing had such force in the heathen Kings, as in Pharaoh, that he preferred Joseph above all the chief Nobles of the land, though he was but a stranger? saying, where shall we find a man like this man fitted for this work? and in the Kings of Babylon, that they committed the great and weighty matters of the Kingdom to Daniel, and the three Children, because they saw, that the spirit of God was in them to do well above others. So Abraham trusted Eliezer his servant, in that weighty matter of the marriage of his son Isaac, having none like him: yea, Ahab himself made Obadiah (a worthy man) Steward of his household, though he had enough of other beside. The holy Ghost makes mention at large, of those Worthies which David (for their good service in the wars against the enemies of the Lord) exalted to the highest rooms next him. So did Jehoiada. Hence it is, that the Wise man saith, Woe to that land, whose Princes are chilaren, and being not fit for any government, rise up early to drink strong drink. Yea Solomon being put to his choice, desired an understanding heart, wisely to go in and out before the people. And such ought Masters of families, Magistrates and Governors in Towns to be, as well as Ministers. And this order God hath set and taught us, in commending and commanding faithfulness and diligence (which are excellent virtues,) in servants, who yet are the meanest persons, thereby teaching us, much more to prefer these gifts in them who are used and employed in higher callings and places, and so much the more, if wisdom be joined with them. And these qualities Jethro required in such magistrates as should be chosen; and the like Paul required in such as are called to the ministry, besides other like furniture: which giveth us great cause of mourning, when we see the contrary: and of rejoicing, where these virtues are to be seen and found in them, who are put in trust. And such should executors of willes, and schoolemasters be, into whose hands men are constrained to put their children, and goods; and comprimitters of cases betwixt neighbors, should be like unto them, who are trusted with much oftentimes. And this honor, honest and faithful men have with many, that in judging of matters, they will, if their case be good, desire to have such to give their sentence, and judgment for them in their doubtful causes rather then others, though they set not greatly by religion themselves. And this ought to encourage us all, to labor for God's graces, seeing they make a man stand before the honorable: though money, favor, or other respects are the chief gifts which most obtain great places by.

Now whereas a doubt may arise here, where it is said, that Judah had taken Jerusalem, how it appears to have been so, seeing it is not expressly set down in Joshua, chap. 10. To that I answer, though it be not plainly so said, yet it may well be understood, by the things that are written there: namely, that the King of Jerusalem was taken and put to death, and that Judah dwelt in the city, and could not cast out the Iebusits that dwelt therein. By which, I say, it appeareth, that the city was then taken, although it was not as yet wholly possessed, and so did they slay the inhabitants, and set the city on fire. Here by the occasion of the destroying of these cities, Jerusalem, Hebron, Debir, and others many, let us consider the desolation that God sendeth upon goodly places, and the inhabitants thereof, when his hand is against them, and when he is purposed to blow upon them, and to set them, as it were, on the stage to the view of the world. Yea doubtless, when he pleaseth to take the judgment into his hand, all the beauty and glory of the world must vanish at his presence, and the gloriousest solemnities and monuments come to utter decay. And to put us in mind hereof, is this written and set down, to show us the changeable estate of the flourishingest prosperity of flesh. The which a man would think, that should behold them in their beauty and time of their glory, that the enioyers thereof, did live in a paradise and petty heaven, even here upon earth: whereas, when God hath blown upon them, they are more desolate then the winter, and like to an house waste and ruinous. When Nebuchadnezzar and the fooler in the Gospel prided themselves, the one in his great Babel, the other in his abundance, suddenly comes a voice to both of them: to the one, Thy Kingdom is departed from thee: and to the other, O fool, this night shall they take thy soul from thee. For we must know, that as there is a time to flourish, so is there a time to fade, a time to be borne, and so to grow up, and a time also to die. Therefore when the disciples, much like the foolish people of the world, looking upon the goodly buildings of the Temple, began to have them in admiration, saying: Behold, Master, what goodly buildings are here; he making small account of their speeches, answered them fitly in this manner: I say unto you, there shall not a stone remain on a stone of all that ye see so costly and beautiful. Where are all the great persons become, that possessed the earth not long agone, with all the glory thereof? They that made others afraid with their very countenance and look, behold, they may be troad upon by the meanest, that were abused by them? As David saith, I have seen an end of all perfection: which Solomon his son proved by clearer experience, saying of all; Vanity of vanities. Of feasting and banqueting, to speak a word, how well pleasing and welcome so ever it be, yet how harshly and fearfully it endeth many times, let Balshazzars example teach us. As for favor and beauty, another of the precious things of this world, whatsoever it promiseth in outward show, how can the glory thereofbee more basely spoken of, then we see, and in few years find it to be, and in the Proverbs, it is said to be in these words: Favor is deceitful, and beauty is a vain thing.

The same may be said of all other things, that are precious under the sun, as solemn marriages, inheritances, advancements, with such like, they all fade, as doth the flower. Now was their time come here mentioned, to be brought to destruction, and the time of those that remain is coming apace, even as the fall of the leaf in due season. And they that carry their hearts most high, must remember that this day is not far off, though it shall be a day of lamentation and woe, to them that have their delight here. For oh death how unwelcome art thou to a man that hath laid up no better treasure then transitory? And yet what is less thought on? but as the Psalmist saith, the children that see all this, approve of their fathers course, and follow it. The twelve days, as the time of the nativity, commonly passed in revel rout, a lively picture of this short and painted Paradise, as they count it, in many great houses, where their play and belly-cheer is soon and suddenly at an end, with more sorrow then their pleasure was in the midst of their enjoying of it.

And therefore, who can think of the madness of the world without mourning? but oh that there were many to bewail it. To see the carking and caring, the deceiving, the cousonage that is almost everywhere, and all to clime up to this hill of promotion and liberty seeking, to live as men list, in whoring, in drunkenness, in play, and such like passing the time, and yet when they are come to the top, they must by and by be thrown down again with greater violence and shame. But if the change itself be so unwelcome, then much more, whē it cometh upon them both suddenly and fearfully. So that the vilest would not change their estate for theirs, whom erst they admired. But, say some, ye trouble us with telling us these things, show us as well, how we may remedy them. I answer to such as fear the changes, that I have spoken of, and are troubled to hear of them; fear God, and ye shall not need to fear the coming of these, whensoever they shall befall you; else that which you fear, shall come upon you even to utter desolation. And whereas many demand, if we, who so disgrace the ungodly practice of the world, and are out of love with it, are not subject to changes also, as well as others; as from wealthy to want, from health to sickness, till death do follow. I say this to them who have laid up their treasure in heaven, it is the welcomest day to think of going hence, whatsoever they leave behind them, and they have so valued the transitory and momentary pleasures of this life, that they are willing and desirous to forsake them all, if they were all theirs, for that which there they hope to enjoy. In which respect, is that spoken by the Preacher, The day of death is better then the day of birth. But to proceed.

The holy story mentioneth further both generally in this verse, how Judah had fought against the Canaanites that dwelt in the mountain, and toward the South, and in the low country, and more particularly against them that dwelt in Hebron, and so, discribeth that city by another name that was given it in former times, that is, Kiriath-arba, or the city of one Arba, who was a Giant, and the father of Anak, which Anak having three sons, Sheshai, Ahiman, and Talmai, Judah slew them there. These Anakims so called of their father, were mighty, tall and strong, as appeareth by many other Scriptures, so by that which describeth Goliath of Gath, by the shaft of his spear, that it was like a weauers beam, and that, which speaketh of the spies that went to view the land of Canaan; who returning, feared the people with the report of their stature, saying, that they themselves were but as grassehoppers to them. These giantlike men therefore, and those which were about and under them, being taken away, what a benefit must it needs be to the children of Israel? Now though these were properly called Anakims and Giants, and that their kind and posterity remain not now to vex faithful Christians, as they did then God's Church, yet as there have been many kinds of enemies, so there are, and always shall be, which shall do the same to the people of God, being cruel and scorneful contemners of the humble and innocent, that they did to the Israelites: who make their lives unpleasant, with grievous burdens, which they lay upon them, and deadly fear that they hold them in, and if they take not their life away from them also, yet they make it wearisome to them, so that many of them devour themselves, these therefore may well be called Giants.

When therefore God shall weaken such Anakims, and abate their power, or take them away, when they cannot be reclaimed and brought to repentance, it must be counted the singular mercy of God. For the world is full of such, in whom the proverb is verified, that might overcometh right. When men who have power, authority, and wealth, so deal and live with others, that they hold them in continual slavery and fear. Thus Pharaoh was a Giant, and as the son of Anak to Iosepbs posterity, laying burdens upon them, which they could not bear, and not thinking he had oppressed them enough by doing so, added yet more unto them also. And thus they play the parts of giants, which grind the faces of the poor, to whom sound reason, even the commandment of God, diswading them from it, is utterly unsavory, and craving of pity at their hands, is in vain.

This is apparent in suits and controversies, betwixt the mighty and the mean, the one eating up the other, as if they were bread. So such as are set in place to chase away wickedness, receiving and devouring gifts out of the hands of the guilty, and lion-like roaring against the innocent, and so sucking advantage out of them, and living by the sins of the people, are very Giants, and no better then Anakims. All such and the like aggricuances, are to be groaned under, by the godly in the ears of the Lord. And they who are delivered from such burdens, have great cause with rejoicing, to praise God, as the people did, when they were brought back out of the captivity, saying: Our mouth was full of laughter, and our tongue filled with joy. But of this enough, because I have spoken of the like point before, in verse. 7.

Now to go forward in the story, it is said, that Judah had not rested in these destructions of the Canaanites, and of many other mentioned in the book of Joshua, but proceeded further to take Debir, another city situated by Hebron, but more of this in the next verse. And in the mean season, here it is to be considered, how unwearied Judah is said to have been in the work of the Lord, even in procuring the destruction of his enemies, the Canaanites, with Joshua while he lived, who was the chief guide of the rest. For this diligence of theirs, in going from one piece of this work to another, should be a notable encouragement to all that are servants to God in any work that he sets them about, that they should not do it negligently, nor stand at a stay after good beginnings, as though they had done sufficiently already. They must not repeat their labors and cumbats which are past, as though they had done enough, but look to those which are to come: as the Apostle teacheth in the Epistle to the Philippians. And this is carefully to be regarded, whether it be in performing outward duties, as these men of Judah did, or inward, as in resisting temptations, patient bearing of afflictions, and the like; they should always be unwearied in the work of the Lord. For to this end God hath promised strength by the armor of a Christian.

And thus it is meet for all such to grow from strength to strength, and from faith to faith, (as God hath given commandment,) and to verify that which is written by Solomon; the righteous shineth as the light unto the perfect day. As plants when the be rooted in good ground do burnish and spread their branches, and bring forth fruit plentifully. And such must know, that it is a sore discouragement to the weaker Christians, when they shall see damps and deadness in the ancienter professors, who have been sometimes provokers and stirrers up of others to the duties of godliness. A great blemish, doubtless, it is in them who may justly be charged to do so. For beside other inconveniences, this is one, that it beateth a strong conceit into the hearts of the weak, that they find not that liking in God's service that they are told of, and promised in the word of God which they hear. As if God were not to be trusted in setting forth so large offers and privileges therein: or as though he were weary of well-doing to his: the which to affirm is rank blasphemy. They should all so know, such I mean, as God hath put in his service, that they ought now after long continuance therein, and in his house, to be as fathers to procure and seek the good of the weaker sort of their brethren, and to have great care that none become faint by their example; but therefore to shine as lights, and grow daily in grace, and in the knowledge of our Lord Jesus. Oh it is comely for others to behold, and their own glory, to see that they follow the Lord still directing and going before them, as they did at any time past. Like Caleb, who forty and five year after the Lord had set him about his work, as one of the two, who were counted more faithful then the rest, was as strong and fit for it, as he had been so many years before. I know it is a rare thing, partly seeing few live so long; partly seeing many wax soon weary of well doing, and either have not means to set them forward, or else have no desire to use them with that delight which once they did; beside their many discouragements; it is therefore (I say) a rare thing to see men faithful and constant for any long time, in goodness. But so much the more commendable it is, where it may be found: oh, it is a good thing always to be constant in a good matter I deny not but the best may easily, and do, with the wise virgins begin to nod, and with the Church in the Canticles fall a sleep; but therefore is it the needfuller for them to be quickened up by God's promises, and other encouragements, as where he saith, To him that overcometh will I give the tree of life, that is, everlasting life, and such like. And also to quicken up themselves, as I have said, by diligent, watching and fervent prayer, &c. that they perish not with the wicked of the world, while they live among them.

For they know that by faithfulness and constancy therein. they grow at last to perseverance, and to a good end of their conflicting days: and that they must depart from many ill actions and bad companies, which other make themselves merry with all. But if such shall begin to think that their reward here, and in the life to come, will not be answerable to the loss of their pleasure that they forgo, (which reward (yet) is an hundredth fold more even in this life, beside happiness afterwards) let them cast their account before they begin: but if they fear nothing but their own weakness, let them not be discouraged, God will be their strength; let them cast their care on him, and he will care for them. Thus by this which I have said of this matter, it may easily be seen, that they take the right course to happiness, who with these men of Judah, hold out constantly and unwearied in well doing, notwithstanding all discouragements, temptations and opposition to the contrary.

THE FIFTH SERMON UPON THE FIRST CHAPTER OF THE BOOKE OF JUDGES.

T His city Debir, it is said, was in times past called Kiriah-sepher: that is, the city of one Sepher, to put a difference betwixt that and some other of that name. And it is said here, that Caleb seeing more difficulty to win this city, offered a reward to him that would set upon it. But I must again put the Reader in mind, that these things mentioned from the 8. verse to the 17. were done in the days of Joshua, and are but repeated here, to commend the faithfulness, and care of this Tribe of Judah: and as they were done then, so the subduing of this city is ascribed to Joshua, in Josh. 10. because he was their chief guide, and governor in all these wars, though Caleb offered a reward to him that win it, because it was his inheritance, and Othniel here mentioned was the person that took it, and enjoyed the reward. This be said for the meaning of these two verses, and for reconciling this place with that which I cited out of Joshua.

Now for the benefit which we are to reap from hence, it is manifold; first by this, that there was more difficulty and danger in the winning of this city then other; it giveth us to learn and to mark, that in going about the duties of our particular callings, (as this warring against these cities of the Canaanites was theirs) we must not think it strange, if some part of our life, and at sometime, be more encumbered then other parts, and at other times: and that we should not be discouraged, nor disquieted, when we see it to be so, even these good servants 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 break it off, but wisely bethink themselves, how to overcome the difficulty of it, by more then ordinary pains, and care, when the business required it. The like may be said of the religious duties of our general callings, both concerning the first, and second Table, there is not always that confidence, joy, cheerfulness, diligence, and fervency in the use of private means, or fruitfulness in doing good to others: we find these come off with much difficulty sometime, in respect of others. And this cometh not to pass by chance, as neither it did to them, (as men use to say) but by the providence of God, who most isely disposeth so of it, that it may not oftentimes be so with us, that we have hard success, lest we should be discouraged, and also lest we should not bring our work to any good point, but (as they say) our labor should be lost, and in vain, and nothing should go forward; as if in husbanding the ground by sowing, reaping, and all other work belonging to it, the weather should always be dropping.

And although it be not often so, yet he seeth it convenient that sometime men should find it so, I mean hardness, to bring their work to pass, and some difficulty about it, though they have skill in it, to the end they may have proof of their patience at such times, and be thankful to God when it falleth not out so oftentimes, but that they have good success for the most part. And also that they may learn experience against other like times, to be contented, when it shall so fall out again, that so they may show one even tener in their life (as much as may be) and in every part of it, some equality, in care, contentment, cheerfulness, hope, and patience, and not to to be carried into extremities, as many are, by the occasions that are offered, and that come to pass daily. And this ought to guide all men in their callings, and in the actions of their lives, that, as well when things go against them, as when they go with them, they may in all estates be thankful, (as we read holy Job was) especially, seeing they know, that God ordereth both good success, and also the contrary to the good of his.

The husbandman is hindered sometime by the rainy weather: but yet so, as he hath his seasons free from it, to do his business in. The Artificer is troubled about putting away his wares, and the falling of the price, so that he cannot always make his advantage of them, as ordinarily he doth, for the maintaining of himself, and his charge. But God changeth those times, so that they do not always keep at one stay. The good minister is sometime troubled about the carelessness, and profaneness of his people, and is grieved for the ill success that he seeth on his labors, but God giveth him encouragement again, that some do regard his ministry, and receive the Gospel to their amendment, and salvation. Besides the diligentest laborers in preaching are oft to seek of necessary helps for this life; and more then their due they rarely find and seldom meet with, (what need soever they have) if they get that truly paid them; the ministry being in so little account with men of the world, of which sort the greatest number is. So women in their places have many crossings of them by their husbands, servants, and about children and matters of family, beside other unlooked for accidents and troubles, which we see do cause many of them, who are not seasoned with grace, and saving knowledge, to be exceedingly impatient, disquiet, and out of order. Therefore if they, who are religious should not under the like crosses be better governed, though they enjoy many comforts in the married estate, they should ever, and anon be out of frame, and unquiet, and in no sort enjoy the benefit of that estate, as God hath allowed them to do, as too many can testify.

In more particular manner I might show the disapointments that all sorts of people meet with and have. As the laboring man for his part, is not behind the rest, in finding much hardness, by means of his poor estate, and the great prices of necessary things at sometimes especially: but I should be too long, if I should stand upon particulars. To these when we add other disapointments and crosses, as ill debtors, suits in the law, loss of friends, who were upholders of them, while they lived, diseases and sickness, with a thousand more, which cannot be remembered: all may see there arise many things in all conditions and dealings, to make some part of men's lives hardlier passed in peace and quietness to their good liking, though they have, for the most part, good success, and do usually labor with some ease, as I have said. And why do I set down all this about the matter in hand? but that we may see the wisdom 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 unfit 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 weariness and discomfort. And therefore all sorts should seek to be in God's favor, that so they may also be under his government in both estates, and that while they are so, they may daily keep so; and that above all other things, which estate of life only hath the promise of blessing in every calling and condition, and where it is wanting, all confusion (for the most part) breaketh in amongst men, that they be not only unquiet in their troubles, and do most uncomfortably, go under difficulties; but also when they enjoy anymore freedom and prosperity, they be even in their best estate, unprofitable, if not offensive and troublesome. And if it seem strange to any, that God thus disposeth of men's travels and dealings, that the success be uncertain, let them look to the end why he doth so, before set down; and namely, if they be much troubled, for that many casualities fall out in their lives, they must know, that if it were otherwise, they would keep no compass, and therefore God seeth it meet sometime that it should be so.

But another thing to be noted here in Caleb, is this: that when he saw it required courage, as well as skill, to adventure and set upon this city, for the destroying of God's enemies that were in it, as he was commanded, promiseth his daughter to him that would set upon it. This was no small matter that he offered, but mark why? as I have shown, all may see he did show this forwardness to the rooting out of God's enemies. And it teacheth, that for the Lord's sake, we ought to do much, and yet count it no great matter that we do. To advance his name, and help to setvp his true worship, and the sincere preaching of the Gospel, the overthrowing of his enemies, and for such like service of his, every man ought to be ready and willing to be abased in his countenance, weakened in his wealth, and sustain much hardship, if need be. David may be brought in here, and set in none of the meanest rooms, for that which he did in this behalf. For beside that there was none in his time, that honored God more then he did in the loving, frequenting, and longing after his being in the Lord's house, and the place where his honor dwelleth: so he bare reproach as mighty as he was, and that willingly for his zeal toward God: for when he brought the Ark of God with shouting, and sound of trumpet into the city of David, dancing before it, Michael, Saul's daughter, looked out at the window, and despised him, as thinking it too base a thing for a King to do so: but he answered, it was before the Lord, and that he would yet, for his sake, be more vile. So Ester, for bringing the people of God out of desolation, and utter rooting out, put her life in danger, saying, If I perish, I perish. So Moses and Paul desired 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 mean) and other such, as well as they, even Kings and Queens lay down their Crowns at his feet, and advance him, who hath honored them above others? And much more we, how are mean and inferiors, should think our selves happy if we may be employed by him, or if anything that we have might do him service. According to that which is written, Mark. 1. He that loveth father or mother, more then me? is not worthy of me. And it is true indeed, that we should love nothing so well, but we should forgo it for the Lord's cause; therefore when he saith, Give me thine heart (my son,) we should rejoice that he will ask and take anything that we have, and yield it him with all readiness. But for ought I see, I may justly complain, and say: we are like those children, which having gotten what they can at their fathers hand, cast him off, and flourish boldly with that which they have gotten of him. So to speak what I think, as I see with mine own eyes, when God hath enriched men with his manifold blessings, there is not one of many that considereth it, of whom he hath received all that he enjoyeth; but glorieth of that which is not his own, and setteth out himself with another's goods, as though he owed nothing to him, of whom he received him.

And yet, to aggravate our sin, I must needs add one thing, I am persuaded, (greatly to our shame and conviction) that many in the Papacie, who shall never have reward for it, are brought (through error) to do many things and give much, in a superstitious zeal to this end, that they may be saved. But if they do that which God never required at their hands, and therefore amiss; ought not we, who have learned better, to do readily that which we are commanded, especially our reward being certain? If they do it to merit that which they shall never attain; ought not we much more, to do the duties which we are commanded, who believe that we have the best things freely promised, I mean eternal life, which also in due time shall be given us of God, and that of his mere mercy; and bounty? And if Caleb would give his daughter, should not we much more give some part of our substance to feed the hungry, and to help clothe the naked, when we may yet reserve sufficient for our selves besides? Whereas the truth is, that all is too little that we can do to good uses, that we might honor God: (as Caleb here could afford him the best thing that they had) and yet all is of us thought to much (when it is but little) that we do this way, lest we should hinder our selves.

And to end this verse, this Caleb being a godly man, and as well renowned and approved for his grace, as for his greatness; in saving, that he would give his daughter to wife, showeth, that he had well learned Moses doctrine, in whose days he lived, and namely in this point, (as he had in many other) that children are not to dispose of their own marriage, but the father. To whom, though many have lost their honor that way, as being vnfitter to make choice, then their children themselves; yet God hath given them this liberty, that if they do no good with it, they may be convicted by it, who for their place and years, should be fitter to make the match in good sort, then the children, who for the most part are carried, not so much by religion, and good aduisednesse, as by will, and rash beat to make their own choice: and therefore it is ofttimes justly requited by God, who ought chiefly to be obeyed in that action, that to make their sin the better appear, their match is as soon repented of, many times, as it is enjoyed.

Moses therefore, who was God's mouth to the people, was commanded by him to teach this, that the parents had authority in providing marriages for their children: for thus he saith, Thou shalt not give thy daughter to the son of the Canaanite, nor take his daughter to thy son. And therefore we read that Sampson gave this honor 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 woman, and she pleaseth me well, now therefore give me her to wife. And Paul coming long after Moses, agreed with him, as being both faithful servants to their Master; he teacheth that this duty belongeth to the father, saying: He that giveth his daughter in marriage, doth well, signifying who should give her. Although I speak not this, as though they might force their children to what marriages they list, but to give their consent, and advice must be had, with some special and just cause shown (if it be expedient,) when, and why they may not. So that this being clear, it doth the more bewray the boldness, willfulness, and disobedience of many children, who would be thought wise enough to know their duties, who yet do not meanly grieve their parents, but also provide ill for themselves, 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 themselves seldom agree, and especially if the one party draw anything nearer to God, then the other.

Hereof it cometh to pass, I will not say only, but doubtless in great part, that there are so many disordered, and offensive, matches and marriages, and the persons so wearisome one to the other, that they must either be parted by other, or they will part themselves; or if they cannot, yet they do little better: for dwelling both in one house, yet, they may not (many times) meet, but be parted at bed and board, and they must have them that are of another house, to set them together; whereby, it may be easily gathered, what manner of Christian and sociable life they enjoy together; and what fruit they reap of iustling a side the commandment of God about their coming together. But it is not my purpose to show the annoyances that be in all unlawful marriages, I do but point at some, which fall out, yea, and come oft, and ordinarily, where God's ordinance and commandment is rejected, as when the children make their own marriages without their parents, or against them.

But seeing occasion may be taken here, of moving a question or two, I will stand a little upon these two verses for the satisfying the doubts that are raised: and make use thereof afterward. It is therefore objected here, whither Caleb did advisedly, and whither he was to be commended for this offering of his daughter to him that should win Debit: for what knew he, whether he might lawfully keep promise with the party, such an one, as he might have been? Also it is objected, that he who did win it, was thought to be too near a kind 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 answer. To the first, that we are chiefly to look to this, namely, the commendation of Caleb, that he would offer so largely for the destroying of God's enemies, according to God's commandment, 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 charity is not suspicious, so he being so rarely commended for his piety, and obedience to God, it becometh not us to judge 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 upon the condition mentioned, and there is no more set down in what manner, or with what respects; but he did it so, as he was commended for it, neither is he charged to have done it rashly: what hath any man therefore to do to challenge him for it? But if they can prove him to have done rashly (which they shall never be able to do, seeing the holy Ghost commendeth him for it) then it is not denied, but that it was his sin.

Now, if any urge this against him, to take liberty thereby for dealing rashly, and without due consideration in weighty cases, or in the case of marriage, particularly, affirming that they do but as Caleb did, and they adventure it, either in their own, or in making of their children's marriages, with such persons whose conversation they do not know; Let them seek a better defense for their doings, then the example of Caleb; for besides, that we must live by rules, and not by examples; so neither can they draw any such liberty from his practice. But whatsoever may be said to have been done by any good man concerning this matter, it skilleth not, we have a commandment to marry in the Lord. And as for them, that seek to defend their matches, which have slightly been made, wherein God hath had either small or no hand: he hath sufficiently branded, and set his mark upon them, that as they have not been gone about, nor finished by his allowance and direction, so they are not by him allowed, (though marriage otherwise be honorable,) and therefore not beautified with the sweet sociableness and other commodities, which he hath annexed to those marriages, which he approveth. But I will speak more at large of this matter, when I shall have more direct occasion offered. That which I have said of rash marriages, I may say, and so take me) of all unadvised and inconsiderate actions and attempts whatsoever, that as men can have no authority for the taking them in hand, from Caleb's example, no neither have from the Scriptures in any place; even so, and thereafter shall their gainesayings be by them, who will needs go to work in that manner.

To the next objection, that he gave his daughter through his rash offer to one of his own flesh, who could not marry her by the law of God, being his brother, and therefore uncle to her: to this I say that, he was not his younger brother, to whom he gave her, I mean Othniel, but his kinseman, and the least every way among his brethren, the children of his father, both in years, authority, and wealth. But ye will object, that the text calleth him his brother: I answer, that Christ's kinsmen were called his brethren, and yet were not so; and all Divines almost grant, that Marie, the mother of our Savior had no more children then Christ only; and therefore they expound those places, Mat. 13. & 12. of his kinsmen and kinswomen. And that this the Hebrew word, here used, 〈 in non-Latin alphabet 〉 which properly signifieth a natural brother, is put as usually for a kinseman also, and the posterity of brethren, the Scripture is clear, and plentiful in showing it. Read for Example, Levite. 25. where the word brethren signifieth the children of brethren: Ouer your brethren, the children of Israel, ye shall not rule one over another with cruelty. And numb. 32. shall your brethren the children of Israel go to war, and ye tarry here? In both places, by brethren, the Scripture meaneth the posterity and children of the 12. sons of Jacob, and so many other Scriptures do. And so to return, if this Othniel and Achsah had been within the degrees forbidden, that he might not have married her, but it had been against the commandment of God, who doubteth, but that he would have been better advised, and that he meant not in offering her to do anything that should offend God? I say therefore if either Othniel, or any other winning the city, could not lawfully have married her, Caleb would have supplied his offer some other way to the contentment of the party.

And upon the answer to the question, I say much like as upon the answer of the former question, as the matter requireth, and giveth occasion. Let none gather from this speech of Caleb, that it is lawful to marry 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 son, therefore I have no necessary occasion offered to answer the question, whether Cosin Germans may marry together: but yet seeing I have thus spoken of it, I therefore signify my judgment agreeing with such as I have read and conferred with, and that is this, that although the word of God do not expressly forbid it, yet seeing it prohibiteth those degrees that be further off, it is of great probability, that Christishould more then in a common manner consider and examine for what weighty and special causes they do embrace, and not abstain from such marriages. And me thinks he hath given some watchword thereof unto us 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 seen thereof beside that, and for proof hereof, it hath been acknowledged, that to have been the cause thereof. For my part, when the question hath been propounded to me about such marriages, I have (as I know the practice of many my betters to have been) I have (I say) dissuaded from them for inconveniences, not as unlawful: and so I leave this point. But to return to Caleb, although he had married his daughter within degrees forbidden, yet it had given no liberty to us to do so, neither to do anything else, that is unlawful, or forbidden by the word of God, forasmuch as we have our direction there, what we may do, either in matters of marriage, or in anything else whatsoever. And therefore we ought little to regard examples, that lead any other way. And thus these objections being answered, I will proceed in th story.

And first that it is said here that Othniel, being a valiant man, took the city Debir, notwithstanding that the difficulties to win it were very great, by this we see, that besides this verifieth the proverb which is here spoken of him, that a man's gift preferreth him, (as the like may be said of Joseph, Daniel, and others) and that all men should seek for the gifts of God, which they may attain, to honor the giver, who preferreth them thereby: I say, besides that, we may learn that Othniel being religious, and his prayers being most faithfully made to God, as we read in the Chronacles, so that God heard them, and yet he took encouragement by the offer of Caleb to set upon that great work; we may (I say) learn, that even godly men may take, and use the benefit of such encouragements, as are lawfully offered them to the going about any work that God commandeth them. It is true indeed, that even his bare word alone ought to put life into us, and quicken us to our duties, and much more, because there is a promise of blessing annexed to the obeying of every commandment of his, yea a great promise of reward: but yet, seeing we are weak, because of the flesh that striveth against the spirit in us, therefore we have need of all helps and furtherance that may whet us on. And therefore, though it was the duty of Othniel to set against the enemies of God, as the rest of the Israelites were bound to do, yet there is no doubt, but he was much more earnestly set on by this encouragement. So, it is the duty of every faithful minister of God to preach the Gospel diligently and willingly, even for the commandment of Christ, If thou lovest me, feed my lambes, and my sheep: yet if the Lord bless his labors plentifully, and the people minister to him, readily, so that he be sufficiently provided for, no man doubteth, but that he shall do his duty much better, as seeing thereby that he is (as good reason why he should so be) highly and well regarded. So a Christian man that laboreth with his hands in the calling God hath set him, ought to be occupied therein willingly, and for conscience sake; but if God bless him with good success, he shall go about the duties of it far more cheerfully, and in better sort. In all things we find it thus. If the Gospel be soundly and diligently preached, all ought to be ready to hear it, but if magistrates themselves be forward that way, and cause others by their authority to do the same, so that they see the Gospel be had in good account, shall it not (think we) quicken even the best much more then they should otherwise be? not that these meaner incouragemēts should most prevail with men, but the Lord's commandment; yet that shall the better do it, when these also be added, to help our weakness. But to look to these principally, while the chief is neglected, that is a thing merely preposterous, and the next way to pul down all right manner of going about our duties, what shows thereof soever men will make, and how commonly so ever the the greatest part offend this way. And yet God seeing the infirmity of his people, and their unto wardnesse to godly duties, and how hardly they are brought to the well discharging of them by his bare commandment, hath drawn them on by fit rewards, promises, and encouragements. For who doubteth, that the dear servants of God are much heartened and helped forward thereby? and yet God's charge (as I have said) ought most to prevail with them, though hypocrites and time-seruers do make their greatest account of them, other, little setting by this in the mean while, till God open their eyes to repent, or till they be hardened. For what one of a thousand in any calling or condition would labor and travel even for the necessary helps to this life, by the virtue of the bare commandment [thou shalt labor] if gain and profit came not in thereby?

To proceed, Othniel being the meanest in his fathers house, and yet Caleb keeping promise with him, in giving his daughter to him; it commendeth his faithfulness in that he did not wind out dishonestly from making good his word, as men use to do; even as he is set forth, and praised in many other respects before. To be praised of men, or to praise a man's self is matter of small reiovcing, but he, whom the Lord praiseth is blessed; as Job was, seeing God himself spake of him thus to Satan, Hast thou not considered my servant Job, that he feareth God, and departeth from evil. And so he commended Zechariah and Elizabeth, and Cornelius. But to come more particularly to that which he is commended for here, I mean his faithfulness in keeping his promise, and that in so great a matter; and when he had that which he would at Othniels hands; how many (think we) shall be found that will do so? but wind out from standing to their word, dishonestly, and with subtle distinctions, wranglings, and wrestings of the matter, and other setting down their meanings then they had, when they promised, especially if it be for their own benefit and advantages? Oh, it is lamentable everywhere to behold it, so that the innocent (who are for the most part of the poorer sort) go commonly by the hardest; and yet, let us know in the mean while, that God will take part with the wronged and oppressed, and therefore let us beware of it. But the world is come to this, that there is no hold of the most men's word: no, nor of their writing neither, if by any means, it may be shifted off, and denied. Which caused Solomon to cry out, saying: Every man will boast of his own goodness, but where shall we find a faithful man? It is a virtue that God requireth to be in him, whom he will put in his service, I mean faithfulness, as Paul showeth of himself, that he was counted faithful, and then put in his service. And we in our earthly dealings, what other good parts soever we find in our servants, yet we are glad to forgo them all, if we cannot have them faithful, and trusty to us. And so unfaithfulness on the contrarv, is so dishked and hated even of those who are faulty in it themselves, though blind through self-love in seeing it, that they who can no way hide it, but that it breaketh forth in thē to be seen openly, are brought into utter discredit by it. And even so, if others, who as commonly offend in it, but can more cleanely convey, and hide it with setting a fair face on it, were brought to light, as they are, who cannot so easily cover it, they should (doubtless) be in little account, how many so ever they be who are tainted with it. Gehezay, Judas, Ananias, with Sapphira his wife, and Simon Magus, who gave show of faithfulness, after he heard Philip preach, these with many such do testify, how this faithfulness is iustled aside, and rejected. But happy was Nathaniel, a true Israelite, in whom there was no guide, who then did rejoice for it, and now doth enjoy the fruit of it in heaven, while the stain, and reproach of the other mentioned, will never be put out. And so (to conclude) must they all show this faithfulness, who desire to enter into the Lord's Tabernacle, and consequently truly perform that which they have lawfully promised, as in the Psalm is plainly shown. And but for the avoiding of tediousness, it might further be laid out more at large. For, as I have said somewhat to the disgracing of this sin of unfaithfulness in general, & in deceiving one another by breaking promise, so it is much more odious when it is practiced under pretence of religion: I mean, while men shall profess with their mouths to fear God, and yet deny the power thereof in their lives, as some of them did, of whom I have spoke before.

Now to show Caleb's liberality to Othniel, it is shown, that as he had given his daughter to him; so he gave him a liberal and rich dowry with her, which we understand to have been so by her own words; when she said to her father, thou hast given me a country: and this he did, that it might be seen that he gave her freely to him, as he had promised to do: for he was a great Prince, and Othniel was of the same Tribe. Moreover, (to show the the liberty that children have allowed them of God,) it is said here, that she desired other ground of her father, (as she had moved her husband before to do, with springs of water fit for their use, seeing that was dry ground, which he had given her. And she took the fittest oppertunitie to request it, when she having 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 herself from her asse, that she might do reverence, and her duty to her father, and then she made this petition to him. This be said for the clearing and better understanding of these two verses. This story, though brief, doth give good light to us both about one duty of parents in marrying their children, to wit, to provide for them, and as they may conveniently also of and about the liberties of the children again, when they are bestowed in marriage, namely, that they may make request for necessaries, if there have been neglect thereof before.

And first, concerning parents, seeing Caleb gave possessions with his daughter at her marriage, according to his greatness; even possessions of ground, which had not been lawful for him to have done, but that the young couple were both of the same Tribe, it teacheth that parents at the putting of their children (which have been obedient to them) from their charge, at their marriage, should as sufficiently provide for them as they may, and as it may stand with other conueniences. They should not seek and desire to please them in marriage without their charge, for many inconveniences go therewith: as Abraham gave portions to Isaac, and Ishmael, and the Lord declared to us in the story of dividing the land of Canaan, that he was well pleased with this, that provision should be made for posterity, 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 mean in parents providing for their children, (as far as my knowledge reacheth) there is for the most part, no great fault to be found: although indeed, there are some unnatural and hard hearted men, from whom little or nothing can be wrong, (though ability fail them not) till they must leave their goods to be scrambled for by their children with much strife and contention seeing they could never be brought to dispose of them in any reasonable sort while they lived. But to leave these, and come again to the other, their fault is twofold otherwise, though the most of them be not to be charged this way, as I have said. The one is, that they get much of their wealth by ill means, which they leave richly to their children at their death, or bestow it as they please upon them in their life. The other is, that they oft put all out of their own hands into their children's, to prefer them in marriage, and setting them up so high, they bring themselves as low. These two evils are very common, and require good looking to, for the amending of them. For the first, it is a sweet coming in of their goods to them which they wring from others by oppression, extorsion, violence, or fraud; it is (I say) sweet in the coming in, but as bitter it shall be, (to the full) at the going out.

The Lord hath set us our bounds, that we should in no wise offer others that measure, which we are unwilling should be offered to us again, which rule, though I am persuaded that Preachers may tear their tongues to the stumpes, before they shall bring many to be guided by, yet some (I hope) will submit themselves unto it. But in all dealings, there are so many ways found out to uphold men's estates, or to augment them, and the greatest pretence is for their children, that they will hear nothing, if it be spoken to persuade to equity, and innocence which make the practicers thereof bold as a Lion, and to the trying of their doings, whither they be good or no.

Such, and so many kinds of deceiuings, and cruel dealings there are practiced, as by Executors in detaining the goods committed to their fidelity, to be put to good uses; such rackings of men's rents, that they never regard how the tenant with all his toile may, in any poor sort, be maintained; but they are forced by necessity to leave their farms, and some to run clean away. Such exactions in their loanes, till they fill the prisons with them, who cannot pay their unreasonable demands, whereas they should look for no benefit thereby, but that only which might stand with the benefit of them that use and employ the stock. And to give a taste of the rest by these, who are occupied in greater dealings, (for who can reckon up all) to come to smaller matters, who almost deals justly in them? But ioynting there is one of another in two penny dealings (as pinching in measures and weights to get a groat or a shilling or in the whole bargain, with the like, so that such gain is more sweet to them, then all the rest, which they may lawfully take for their commodities, as it is in the Prouerb, stolen things, though they be but waters are sweet. But by this, conceive of the rest. This shall suffice to say of the first sin of parents about providing for their children; that I say nothing of the great hurt they do themselves hereby: for while they are thus greedily set to seek commodity for their children, they bereave themselves of knowledge and grace: yea, and they wax very slothful and negligent in using the means to increase both; and that also beside the omitting the doing of good to others. By this means leaving no blessing, (as Caleb did) but a curse to their posterity, who must pay the shot full dearly, for all those comings in of unrighteous Mammon. Better it is to be the beast, then the child of such parents.

The second fault of parents followeth, that is, to put themselves out of all, even house and home, (as they say) and that for the preferring of their children to great marriages, (little else being respected of them) wherein, though they deal ill in the former to the loading and burdening of their consciences, yet in this latter, they provide most unwisely for themselves, and their bodily estate and maintenance, and thereby it must needs go the worse with their souls. True it is indeed, their children gain well by the bargain, (if all other things be suitable in their match, as religion in both parties, and good liking betwixt them, for that very cause, that they be both heirs of the promise) but what wisdom is that in the parents, to deprive themselves and many poor neighbors, of the benefit, which they might, and by good right ought to have enjoyed by keeping their estate, especially the greatest part of it in their own hands, and to thrust their heads under their children's wings; to lift up them, and pluck down themselves, when yet, for the most part, their children are very unfit for it? But be they as they may be, I mean fit enough to use that estate, yet they having once obtained a right in all, and being put into possession thereof, how unmeet is it that the parents must be beholding to them for that which they have to live with all? And yet, that shall be with grudging enough yielded unto them, especially after a while. For they deal with them as flatterers do with their benefactors, when they have sucked what they can, then unthankfully they cast them off, and turn them over perke, nay, more then that, if their parents have kept anything in their own hands to relieve themselves, some children are never well, till they have, under some colorable show of reason, wound even that from them into their own hands: or if they cannot, then their death is longed for, that so they may have all. So that their old age is tedious, and irksome to them, wherein they should look for most kindness and quietness at their children's hands, and the greatest respect and regard to be had of them.

For their occupyings; I deny not, but when age hath made them unfit for labor, or overseeing their commodities, it may be convenient to yield them into their children's hands, those I mean, which in all respects shall be thought meetest for the same; but upon good conditions, yet, that their parents may be well dealt with by them, and keep the chief hold in their own hands for the time. And these two dangers being wisely avoided by parents, I freely affirm, that they ought to provide for their children, as I have said, when they bestow them in marriage, wherein (yet) this must be observed of them, that they strain themselves the further to do them good, and more good, as they have shown themselves most obedient to them in the Lord, and most humble, and are qualified with other good fruits of religion. And this be said of the parents providing for their children, at the putting of them forth to marriage, by occasion of Caleb's so doing to his daughter. Now followeth the other point in this short story, that is, the liberty, which the children have at that time, to make request for themselves to their parents: But I will here cut off, as having been over long.

THE SIXTH SERMON UPON THE FIRST CHAPTER OF THE BOOKE OF JUDGES.

N Ow to go forward in the story where I left concerning Caleb and Acsah his daughter, we are here to consider what Acsah, Caleb's daughter said to her father when he met her, as we have heard what he himself her father did to her, when he gave her to Othniel in marriage. She (it is said here) when she came first to her husband, moved him to ask 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 herself, he giving her opportunity by asking of her, what she desired; for it seems, he saw, she came to some such end, then she besought him, that as he had given her dry ground without water, so he would give her springs of water to it, for her bounds were great and large; and she requesting this of him, he gave them unto her contentation. Now from hence we may learn (as I said,) besides the reverence she shown to her father in lighting from her beast, what the liberty of children is when they are bestowed in marriage, and that is this:

They may desire of their parents, as their ability will give leave, such things as they see to be needful for them in their place, to the honest supply of their wants, if their parents have neglected, or not seen, and remembered it; seeing they are to look to it, and none are fitter nor meeter to help them. For through want of necessaries, there is much discouragement ofttimes to young beginners, and the parents are to provide and lay up for the children. But whilst it is allowed them to desire things needful and meet of them, it is not fit for them in a stout and stately manner to require it, and so to forget themselves, but in humility to request it. Neither is it fit for them to serve their own turn in what they list, for the setting up their own countenance, or to pluck from others, who are as well to be regarded as they; (which yet is too common,) that everyone is for himself, and doth not consider another by himself. 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 showeth, that it was very needful that she asked, though her father had granted out her portion before; for we know in those dry and South Countries what need there was of water. And we see that her request being so reasonable, her father never stood about it, but yielded to her freely and liberally, even springs in the upper and nether grounds. In like manner parents should do to their children according to their ability, as I have said before.

It followeth.

WE have heard of Caleb, Othniel and Acsah. Now to proceed in the Chapter, there is added here in this next verse interlaced betwixt the former, and the next following a brief mention of the Kenites, the posterity of Keni Moses father in law, how they came down with the Tribe of Judah, at the time when they destroyed Hebron and Debir, and they dwelt by them in tents. For Hobab, the son of Keni and his retinue, being persuaded by Moses (when the children of Israel were in the wilderness going toward the land of Canaan) to go with them he promising them, that as the Lord had said to him, he would do them good; so he (I mean 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 wilderness, the way that they went; and these Kenites came over Jordan with Israel, and abode with the Tribe of Benjamin at Jericho, the city of Palm-trees, and from thence they came and abode with the men of Judah, after they had woon the forementioned city, and other thereby. And the story recordeth that these went and lived with the people of Israel, to be better instructed in the right manner of worshipping God, as they had by their predecessors made beginnings therein before. This dwelling of the Kenites with the people of God, and in leaving their own country, for the joining thenselves to them, as it highly commendeth them, so it teacheth, that it is behooveful for us, and our duty, and much to our benefit, to join our selves, (as we may have opportunity,) to the godly and their fellowship. These Kenites, if they had done as the most do, they had been ignorant of the law of God, and so had lain in darkness, and had not known the Lord, their hope and happiness, but they more regarding to seek true knowledge, and therefore leaving their own country, and being much kindled and encouraged thereby with the love of God's promises, they prospered among the people of God. And so, I say, we ought to seek and join our selves in acquaintance with the religious and godly, who live by faith and hope, such as maketh not ashamed. For though we live not among the Heathen, yet we live for the most part among Papists, Atheists, blind and profane Worldings: whose conversation and example we are easily infected by, and made like unto them. I wrote to you (saith Saint Paul) that ye company not, that is, that ye have no fellowship with fornicators, drunckards, extorsioners, Idolaters, railers, and such like, for we know, that evil words corrupt good manners. So that, although we cannot but live where such be, as Israel did with the Egyptians: yet we are bound, even in our civil contracts and dealings with them, (which we cannot choose but have, and use with them sometime;) to beware, that we be not drawn to near society with them, lest we learn their manners, or at least wink at them, and bear with them, of the which we should show our utter dislike; seeing we know, that two cannot walk together, but they must be of one mind, and yet we must not scorn or disdain the worst or meanest of them, but live among them in all innocence, humility, and good carriage of our selves, lest we harden them; but rather that we may wait patiently, to see if God at any time will give them repentance.

And if the company and near acquaintance with the godly be so precious, then beware lest we forsake our fellowship, as the manner of some is, but make we much of such, and let our delight be, (as David said his was,) in the Saints that are on the earth, and in such as excel in virtue. And such as dwell among them, and have dealings with them, as neighbors that are near seated together, must needs in some sort have; let them take heed, that through commonness of living with them, they wax not weary of this blessing, as we easily are brought to be, and so we be easily alienated from them by testinesse and conceits, as too many are) even by small occasions, and for very trifles; when we have yet learned, one to bear another's burden: and religion teacheth us to make especial account of, and in any wise to seek peace with them, and insue and follow after it, though it fly from us, that by so doing, all may say, we be the very disciples of Christ indeed, for that we so love one another. Thus let them do good and take good mutually together every way as they can. But to whom are good people commonly daintiest? even to such as dwell a far 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 provoke God to give them their habitation, and to send them among such as they themselves be, that is, unquiet, and froward people, yea and worse then so, I mean profane & skorners, that they may thereby the better know what godly friendship is worth, who, if they had been wise, would have kept themselves well, while they were well, that is, in better company. I have seen in my time, some that took a pritch against such as feared God, and were truly religious, and in their distempered heat, and ouerhastie dislike and weariness of their fellowship, though they were far better then themselves, (thus are men carried of their sections rashly, willfully, and in passion:) in this their heat (I say) they would needs resolve to remove their dwelling, and when they had made choice of it to their own liking, when no persuasions 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, Woe is me that I am constrained to dwell in Meshec, meaning, that they were then so troubled with them that had no pity nor regard of them, that they with shame confess then, and cry out, that godly neighbors are a treasure, and wished with much loss to dwell by them again.

This example of the Kenites should further teach us, that though it is both lawful and meet to regard maintenance, yet we ought to respect chiefly in removing our dwellings, the true knowledge of God, which now is to be attained of us by a sound ministry, and that is seldom without some whose company is to be desired, and whose acquaintance may make our lives sweet and joyful. As Ruth the Moabitesse did therefore follow her mother in law Naomi into the holy land, out of her own country, and could not be plucked from her by all the perogatives thereof, her kindred, acquaintance and such like. It was the commendation of strangers, as we oft read in the Scriptures, that when they saw God's blessing upon the Jews, 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 commodity, then they would dwell among God's people, thinking it a bondage to live with such as will not run to the same excess of riot with them. Commonly when men change their dwellings they respect some sinister end thereof, as profit, or the fulfilling of their lusts, and let religion go where it will. But, to pass from these, such a mind should they have, as Ruth and the like had, that travel into far countries to see them, that they might with the Queen of the South, seek the wisdom of God to guide them, as well as to see the countries, or reap commodities and pleasures there, or else it is out of question, that they shall bring home the vain fashion, with the rude and heathenish manners thereof, to the tainting of other, and their own utter undoing, as by too woeful experience we see at this day. To return from travelers to the other, and though I confess that men in their removing their dwelling may, yea, and must regard their commodity; yet not that only, but withal they should with Abraham, set up an alter, that is, retain God's true worship, and see how it may be upholden where they shall become.

NOw this 16. verse of the Kenites being spoken of, we are come to an end of the long repetition of the acts of Judah, done in the time Joshua, mentioned frō the 8. verse to this 16. which was, as we heard interlaced, and here the holy Ghost returneth to Simeon and Judah, and proceedeth in these two verses, to set down other acts of theirs after Joshua's death, as he began to do in the beginning of this chapter unto the 8. verse, and showeth how they destroyed another city of the Canaanites Zephath by name: and that they took more cities besides which were after, as by their names here set down, we know, possessed of the Philistines. Now it is to be noted, that they wasted some of the cities utterly by fire, as Hazor and Jericho, and so they dealt with this here mentioned. Zephath: whereas they inhabited others of them. Why they dealt so with this, it is not set down, but they did as they were commanded. We are sure it was, that God might show his kindness to Israel, when some of them were utterly subverted, where greatest danger was to be feared: and to testify his severity and his justice to such of his enemies; and therefore it is not for any to cry out of it as cruelty, which the righteous God saw meet to be done.

And by this we must learn, that though we be forbidden to hate the persons of our enemies, yet when we be set by the Lord to execute judgment upon them, our eye must not spare them, under the color of charity or compassion, for their propernesse, manhood, or any other foolish respect; Neither may we do the work of the Lord negligently. Thus Joshua, though he pitied the state of Achan, yet plainly tells him, In as much as thou hast troubled us, the Lord shall trouble thee this, &c. Thus the Lord punished Saul severely for sparing Agag, and Ahab for so dealing with Benhadad, saying Thy life shall go for his. And therefore we must be well assured of God's commandment, when we go about any such thing, against such persons as beeleaud, stubborn and willful. This commandment of God is to be extended not only against all traitorous enemies of the Church, but also against that ravening and roguish progeny of spoilers of the peace and government, and havoc makers of the commonwealth, as murderers, &c. And therefore confuteth the cursed practice of Jesuits, who, if they be not as yet practizers in that kind themselves, do yet by all means labor to extenuate the odious facts and treacheries of their complices by false reports: and treducing the just proceedings of Christian Princes, and the execution of their laws for the restraining of such monsters, by infamous libels, and the like. But we must here take great heed also, that we color not our cruel and uncharitable actions with a pretence of zeal to God, and yet give place to our affections, under a color of seeking the glory of God: which may easily be done, as the Apostles did, calling for fire from heaven upon the Sam •• itans, when they would not receive Christ into their ciue: but we must know, that all men being our neighbors, we must be enemies to none. For the which cause David praved for his own enemies as namely for Saul, when yet he prayed against God's enemies, having also good warrant to do so. And Moses being the meekest of other in his own case; yet against Corah and his company who were the enemies of God, how earnestly did he deal, pronouncing that the earth should open, and swallow them up alive for their rebellion. And Paul, who teacheth us to overcome evil with good do yet pray fervently against the false teachers, saying to the Galarhians, in great compassion towards them, I would to God, that they were cut off, which do disquiet you. So that as we hear they did, it behooveth us to bear our own injuries and indignities committed against us withal meekness, and to deal mildly in our own matters, but in the Lord's far otherwise.

And where it is demanded, whether may the godly pray against Tyrants, by whom the true worship of God is hindered; I answer, that against their tyranny and cruel doings we ought to pray, but not against their persons, who may possibly repent. For the Lord not having revealed to us, that for all their wickedness, they have yet committed the unpardonable sin, therefore what good meaning so ever we have therein, we are not allowed to pray for their confusion. But if God once make known his mind to be such as he will have them destroyed, or not to be prayed for, then we must both approve of it, and execute it accordingly: and yet so, that as they are men we pity them, as our Savior denouncing against the people of Jerusalem, shortly after to be destroyed, yet wept in beholding the misery that was coming upon them.

In this next verse, it is shown that Judah yet prevailed further, and woon other cities named in the text, which yet, in the 3. chapter of this book, are said to have been in the hands of the Philistines, as they were also long after. For the people of Israel oft provoked the Lord, and so lost again some part of that which they had won, even as it was like now to be, that for their sin they lost these cities which they had before enjoyed. In the 19. verse it is said, that Judah possessed the mountains also; and to the end that nothing might be ascribed to the men, namely, to them of Judah, and to Simeon, for Simeon had entered into covenant to join with them their brethren in these wars, and so did here (though Judah, who was appointed thereto, be only 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 enterprises. To teach us by whose might they prevailed, and what was the cause that they did so, even this, seeing God was with them. And all men will 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 back? Now we are to know, that God is not with any man idle or weak, but mighty, as he saith himself to Asa by the Prophet: The Lord looketh down from heaven to see who is weak, that he may be strong with him. But to the end so worthy a point as this is, may thoroughly do us good, we must understand that to have God with us, so as we may rest surely persuaded that he is so, and enjoy his presence constantly while we live, (which is a treasure invaluable and unknown to the world, it is required of us by God, that we first have him for our God; and be truly reconciled to him by our Lord Jesus Christ: for then he will never leave us, neither forsake us, but safely keep us to the resurrection day: but otherwise, except God be thus made ours, and we united to him by faith, which howsoever it should be done, cannot here be more set down, what portion of wealth, wisdom, &c. we have out of that communion with him, it is accursed. And further we are to know, that God may be with men in some sort, as by his power and bodily help, and at some time, and yet not be with them to their effectual comfort and always. These are great matters, and duly to be considered of us, for he may be with the wicked, so as he was with Ahab, when he gave the great hoastes of Benhadad into his hands: yea, and that which is more, he may be, and is present with the unbelievers in the congregation, when he enlighteneth them to understand that which is soundly taught, and to take liking of the same. But this is by his power only, but not by his effectual grace and favor; as he was with Mary, who being freely beloved of God, he was also with her: and his being with her, made her blessed and joyful: and if he be thus with us, he will both spiritually grace us, and also bodily bless us, as shall be expedient for us, even as he did Gideon, when he was said to be with him. And this, to the end we may not deceive our selves, it behooveth us to mark, for our singular and continual comfort: and therefore let men give all their diligence to make their salvation sure, and to come into the favor of God, that so they may abide therein, then will he be with them to guide, keep and comfort them: and otherwise, they may have God with them (I deny not) sometime, as I have said, though he owe not even that to them, but so (yet) they may be miserable and unhappy still, but in a better manner he was here with Judah, both before and at the time here mentioned; also he declared the same by giving their enemies into their hands. This confuteth the conceit of such as measure God's being with them by his raising them in wealth, or giving them their desires. As Micah an Idolater applauded himself as beloved by God, because he gave him a Levite to be his priest, whereas he giveth many wicked men their desires in wrath, when yet he denieth to his own, theirs in favor. And this is that, which we have to make profit of, out of the words before mentioned, that Judah prospered, seeing God was with him.

We have heard that they overcame the inhabitants of the hill country, seeing God was with them. Now in the same verse it is added, that they did not overcome the inhabitants of the valleys, seeing they had charriots of iron. And hereby this unbelief 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 drive 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 original, but that seemeth to be the sense, for it is otherwise vnperfit. For it is thus there, they did not to drive them out, which is to be supplied, they went not about to do it. Whither of both soever it was, that they did not either go about it, it was their fault: or whither we take it thus, that they could not, even that was their fault also. For God promised, that although they had chariots of iron, yet he would deliver them into their hands, then they failed in believing God's promise; and so they going from God by unbelief; God likewise went from them: so that God being with them, and they believing him, they overcame them them that dwelt on the mountains; but they not believing God, as he had promised in Joshua 17. seeing they had iron chariots, therefore they did not overcome them in the valleys. Therefore, howsoever we take it, there was a fault in the men of Judah. For though it may be objected, that God would not give them victory over the one as well as over the other; I answer, that is true, but that was through their fault, that they believe not that his word, as he had promised.

So that the doctrine which we are taught from hence, is this, that though God bestow many good blessings upon us, while we believe in him, having promised it, even as he did here on Judah, and so long, he shows himself to be with us: yet if we give in, and withdraw our selves through unbelief, and believed not his promises, he will fail us in other blessings, and deny us them. A most worthy truth, and much to be regarded of us. For so it is now with us, as it was then with the men of Judah. So saith our Savior to the man that brought his son to be healed that had a dumb spirit, If thou canst believe, all things are possible to him that believeth, meaning thereby, that all things that are agreeable to the will of God shall be granted to him that believeth: for faith seeketh nothing that is contrary to his will, or not revealed in his word. So saith Saint James; If any man want wisdom, let him ask of God, who giveth to all plentifully, and casteth no man in the teeth: but let him ask in faith, and waver not: and so speaketh the Scripture throughout. And to bind this more sure, the Lord himself saith to the Hebrews; If any man withdraw himself, my soul shall have no pleasure in him: that is, if he believe not.

Excellent is that saying of the Lord to this purpose in the Chronicles: The Ethiopians and the Lubims, were they not a great people? yet because thou diddest rest upon me, I delivered them into thy hands: but now thou hast done foolishly in relying on the King of Syria, and not on the Lord, therefore he leaveth thee to thyselfe to believe, and so driven and dissuaded from the contrary. Yet this causeth me oft to marvel, that we being so encouraged, neither the unbelievers do hast or long and thirst for faith, as though it were little worth, neither can other who yet should be most ready, be brought to wait daily and constantly to grow in this grace of believing: neither do, although they have obtained already to believe; for all that, nourish faith as they are taught, that so they may abound therein with thanks-giving. And much it is to be lamented, that seeing God is not with us, to bless and beautify us otherwise; we should for all that neglect so great good, as we might get thereby, and rather with others, follow fancy and reason, sloth and example, and that is, to believe no more then we see. Oh woeful unbelief, that fillest our lives with so many fretting sorrows and deadly discomforts! True it is, that many to make their fault small, do answer, that the people that lived before the coming of Christ, might much easier believe then we now, because they read in the stories such examples, not only of Abraham, but also of Joshua and many of the people in the destroying of Jericho to have done so. And the Priests adventuring to set their feet on the waters, believing that they should give place to them to go over them on dry foot, as God had promised; with many other like. But they are grossly deceived who think so, even as much as they, who will say that in the dawning morning light a man may see as clearly, as at noonetide. For who is ignorant of this, that the mystery of faith is nothing so clearly revealed in the Old Testament, no, not by many degrees, as it is in the new? So that although some of the chief fathers, (who were to go before the people, and be lights to them, as Moses, Noah, Abraham, and others, received enlightening of God, more and in greater measure then we do in these days; yet the Church consisting of the common people at this time, hath cause a great deal more to believe, and far more easily may embrace the promises,) by the ordinary means they they have, (I say not what God may do,) and so live by faith more easily, I say, then they did or could do. But this is our sin, that we search not into our selves so much, as to see whither it be so; neither if we find it to be otherwise, are we grieved for it, or seek to amend it. But there will be occasion offered to speak more largely of this matter in many places of this book, therefore I will here contain myself.

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 Judah believed the Lord and his promises in one thing, and did therefore valiantly; I mean in expelling the Canaanites that dwelt in the hill countries, and the Lord was with them accordingly: yet in another thing they did not believe, namely, that God would expel the enemies that dwelt in the valleys, because they had iron chariots, and therefore they went not about it, neither did they obtain any such thing of God. Whereby we see, that we may possibly believe one promise, and yet not another: and (which is no great marvel) we may believe when the case is more easy, and the thing which is promised is of less difficulty to obtain, (as here it was with them) then when it is otherwise. Even so, we may believe at one time, and yet not at another. The reason of both is, seeing we are fickle and inconstant, therefore we fleet and change in time, and we are also timorous by means whereof it cometh to pass, that although we may be brought to believe a thing of less moment, or which in former time we have believed; yet at some other time, and in another thing, where in we have no experience, and which striketh us with greater fear, there we faint and give over. The use of this is: that we accustom aquaint, and bend our selves, when we have given 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 weakness, and think our strength in believing not to be very great. And therefore we thus seeing our wants therein, are not to please our selves and rest in that which we have done, but look to that which is yet to be done of us: and as Saint James speaketh of patience, that it should have her perfect work, so faith must have her perfect work also. That thus we may go a degree further, as the Apostle willeth the Colossians, namely, to abound in faith. Which cannot be without thanks giving to God, and much joy to our selves.

THis giving Hebron to Caleb is repeated, for it had been given to Caleb by Moses before; (as it is said in the book of Joshua) and now the wars of the Tribe of Judah being set down, the chief captain whereof, Caleb was, this is again spoken of. And it is said, that to him this city, with the coasts thereof was given, namely, by Joshua, as God had appointed in Deutronomie. That which is the chief matter here of giving Hebron to Caleb, as it was before promised, and he was not holden back, no, nor deferred, nor defeated of it; teacheth, that we ought in no wise to detain any man's due from him, though it be in our power to do it; nor to withhold reward from him that hath deserved it. God's will is, that every man enjoy his own (as we would ours) which he hath bestowed upon him. And this being so sharply reproved by Saint James, in masters towards their servants, withholding their due from them, doth much more challenge them, who in weightier cases have wrought unrighteousness against any. Thus he writeth, Behold the hire of the laborers which have reaped your fields (which is of you kept back by fraud) crieth, and the cries of them that have reaped, are entered into the ears of the Lord of hosts. It hath been a policy used by governors, to promise great rewards to such as shall bewray dangerous practices of traitors, or find out open malefactors, or perform good service against the enemies of the Church and their country, which if they be not regarded and rewarded accordingly, how shall the hands of men be strengthened and they encouraged to do these duties?

Ahasuerus an Heathen King, when he had been delivered from the treason that two of his servants intended against him, and that by Mordecai, who detected it, as soon as he understood (after it had been forgotten a time) that he had not been rewarded for his faithful service, he did in most ample manner command, and saw it effected, that he should be rewarded. So Belshazzar did to Daniel, for his faithful service, and Pharaoh to Joseph in an admirable manner. Much more that which is a man's own 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 do it. But even among Christians the neglect hereof, and the shifting of many, contrary to covenant, oath, promise and bond, calleth their profession into question among such as would gladly conceive better of them. But God meets with such justly: for neither are they trusted in their health, nor yet pitied in their distress, but bear a mark of their untrustiness, and unfaithful dealing unto the day of their repentance, or to their grave. And therefore they who are put in trust, and defeat the orphan, or other to whō it is due; as also those banckrupts, who enrich themselves with the goods of other men, and then give it out, that they are not able to pay, though they have it in their power to do it, or disable thenselves by their unthriftiness & carelessness; and all such as hold from men that due that belongs to them, shall feel God's anger as bitter, as masters shall, who detain & hold back their servants wages. But they do no better who will claim it before it is due, or else will be displeased, and will provoke to suit, although they know no just cause: for that which is sought in such a case, I mean before it be due, is to be obtained either by entreaty (if it may be yielded) or by agreement and composition: but the rule before mentioned, bindeth only to lawful, not irreligious promises.

As for that which is here said in this 20. verse, that Caleb expelled out of Hebron the three sons of Anak, understand, that they are those three who are mentioned in the 10. verse, Sheshai, Ahiman and Talmai: where the driving of them out is ascribed to Judah in the general, which in this verse is particularly said to have been done by Caleb, who was chief in the work. For the doctrine to be gathered hence, read verse. 10.

THE SEVENTH SERMON UPON THE FIRST CHAPTER OF THE BOOKE OF JUDGES.