Commentary on Judges, Sermon 25
THE TWENTIE FIVE SERMON ON THE FOVTRH CHAPTER OF THE BOOKE OF IVDGES.
NOw to proceed: beſides that which wee hauehave heard, wee may note hereby what weake and vnlikely meanes God Doct. 1. in verſ 4.deliuereth, when it pleaſeth him. For as before hee raiſed vp Ehud, a man lame of his right hand, to deliuer his people, and after him Shamgar, who had no other weapon then an an oxes goade thereto; ſo now he vſed a woman, (for ſhee was the wife of one Lapidoth) as his inſtrument, to the effecting of ſo great a worke as the ouerthrow of that Iabin was. To ſhew, that his power is not tied to valiant and mighty men, leſt his glory ſhould be giuen to them alſo; nor to ſtrength and forces, though hee allow them to be vſed, and yet not truſted in, but to this, that wee put confidence in him, who is our ſtrong rocke againſt our ſtrongeſt enemies: as Prouerbs 18. 10. and to our prayers which auaile much with him, if they bee feruent. Iam 5. 16.And this he requireth ſtraitely to be beleeued of vsus. And ſo hee vſeth to doe 2. Chron. 20.alſo in the deliuerance of his peoples ſoules out of the bondage of Satan and hell. For by meane men, and thoſe that bee of no great note for their wealth or preferment, hee ſubdueth the hearts of the mighty, piercing and breaking them with the powerfull force of their preaching, (if they wil lend their eares to heare them) that ſo the excellent gift of faith may be wrought in them, he ſo putting heauenly treaſure in earthen veſſels, to that end and purpoſe; 1. Cor. 4. 7.and that all may ſay to his praiſe when they ſee it, that it is hee that worketh, and whoſe the power is, though ſillie man bee vſed by him as his inſtruments.
This woman, as God vſed her to deliuer his people, ſo ſhe was alſo endued Of Deboras calling that ſhe was a Propheteſſe.with the ſpirit of propheſie, to reueale the will of God to them, and to anſwere their doubts. For which cauſe it is ſaid in the next verſe, that the people came vp to her for counſell and iudgement: For it is thought, that Doct. 2. in verſ. 4.their oppreſſion by that Iabin was ſo great, that the people of Iſrael could not hauehave ordinary Iudges. Now though it was rare to hauehave women Propheteſſes, vet now and then God ſtirred vp ſuch, as Miriam the ſiſter of Moſes, Hanna the mother of Samuel; and Hulda in the daies of Ioſias the King: and 2. King. 22. 14.in the new Teſtament, as Anna the daughter of Phanuel, and the 4. daughters Luk. 2. 36. Act. 21. 9.of Philip, in the booke of the Acts recorded. And it is not vnlike, that ſome of theſe women that were indued with the ſpirit of propheſie, did inſtruct and teach the people, declaring to them thoſe things which God had reuealed vntounto them, ſeeing the gifts of God are not giuen to bee buried, but to be vſed for the edifying of the Church in publike and priuate. And for proofe of this which I ſay, we are to know, that propheſying is not onelyonly taken for the foretelling of things to come, but for making knowne the will of God in matters of ſaluation, and to both ends God vſed women ſometimes, 1. Cor. 14. 34.though now he forbid them. (As for thoſe forged, or diabolicall ſhee ſaints and Propheteſſes, of whom the Church of Rome boaſteth, we aſcribe as much credit to them, as the dreames of Monkes deſerue.) Therefore wee muſt alſo heere take heed, that wee bring not that into example which the Lord hath wrought extraordinarily, when it hath pleaſed him: For wee are tied by Pauls rule, ſet downe to the Corinthians, to wit, that women keepe 1. Cor. 14. 34.ſilence in the congregation. He addeth a reaſon, becauſe they muſt bee ſubiect to their husbands. But the teachers office is to hauehave authority ouer thoſe which are taught by them, and to gouerne them alſo as well as to inſtruct them, which is not permitted to the wife ouer her husband, neither ouer other men. But ſeeing the Lord in theſe latter times vſeth not commonly extraordinary inſtruments as he did in former daies, eſpecially vnleſſe he furniſh them alſo with extraordinary gifts, but ordinary: therefore wee are to admire and reuerence his goodneſſe in both: and the vſe hereof is, that as it is our bounden duty to praiſe God highly, for that hee hath ſtirred vp ſome in all ages to be lights and helps, in and for the good of his Church, yea and 1. Theſ. 5. 20. Heb. 13. 17.extraordinary, as we ſee heere, in the want of other, ſo (to come home to our ſelues) while he prouideth ordinary helpes and meanes for vsus in theſe daies to the building vp of the ſame, his Church among vsus, it behoueth vsus that both we receiue them with all due reuerence, making right vſe of them; and that none preſume to ſet vp themſelues extraordinarily, as many of theſe ſeparatiſts do without gifts anſwerable, although God hath done ſo ſomtime, and fitted them for the ſame, and granted that priuiledge to his, when it hath ſeemed good vntounto him.
Now further to proceed, this which is ſaid of the marriage of Debora, being Of Deboras married eſtate. Doct. 2. in verſ. 4.a Propheteſſe, can teach vsus no leſſe then this, that they who hauehave attended on God in the miniſtery in former times, whether men or women, or ſuch as doe it at this day, are not deſpiſed of God for their married eſtate, but counted of him faithfull, and put in his ſeruice, as this Debora was: which though there is no cauſe to make queſtion of, (ſeeing they who teach other the whole counſell of God, and ſo by conſequent, how to vſe the married eſtate aright, a man would thinke ſhould much more bee fit to vſe it in the beſt manner themſelues) yet I ſay ſo, for that the Romiſh prelacie, who ſnatch at eueryevery occaſion to raile on the Miniſters of the Goſpell, (and ſo they doe becauſe of their marriage,) doe what they can moſt ſpitefully and iniuriouſly to bring the faithfull Preachers into an odious account with all men. And they hauehave thought this a meet matter in them to barke at, vnderunder a pretence that the marriage bed, (for they thinke better of the whoriſh bed) can no way ſtand with ſuch an holy calling as the miniſtery is; which being Gods ordinance for all ſtates of men to enioy, were ſhamefull in them to Heb. 13. 4.ſpurne againſt, though they themſelues liued moſt chaſt, ſeeing while they goe about to diſgrace the perſons, they fight againſt the ordinance of God, yea and that which is highly commended of him: but much more reprochfull and odious it is in them ſo to doe, ſeeing the ſame deuout perſons, (as they would bee counted) are, and that many of them, as is well knowne, groſſe whoremongers themſelues, (that I ſay no worſe) and ſuch as liue in filthie vncleannes, though Prieſts by their calling. But for further proofe of this truth, I meane the mariage of Miniſters to be lawfull, ſeeing I hauehave begun to ſpeake of it, this I will adde: that the examples of the Miniſterie vnderunder the Law, as well as their practiſe at the comming of Chriſt, and after in the Apoſtles times, doe maintaine and iuſtifie it: yea and ſince thoſe times, the Church of God for many hundred yeeres, (till Gregories and Siricius times, who were Popes of Rome) doe proue and teſtifie the ſame. The Prophets firſt, as a2. Chro. 15. 1.Obed, Hanany, and other: the b2. Chro. 16 14Leuites, as Mattaina and his predeceſſors; and cExod. 29. 4.for Prieſts, Aaron, Eliazer and their poſteritie, all vnderunder the Law married, declare that they are by malice blinded who condemne mariage in the Miniſterie. And for the latter times in the new Teſtament, Zacharie and Elizabeth ſo liued in their mariage, to wit, iuſt before God, and Luke 1. 6.walking in all his commandements, as had been impoſsible for them to do, if their condition of life had bin vnlawfull. And for the Apoſtles, Peter himſelfe was married, to goe no further. This by the occaſion offered, I hauehave ſpoken as briefly as I could. And let them that ſerue God in the Miniſterie, preach Chriſt Ieſus diligently, and endeuour faithfully tobe vnoffenſiue in conſcience toward God, and in their liues toward men, and they ſhall not need to feare ſuch Scorpions, for their ſting is plucked out from doing them any hurt. And if the vncleannes and lewd liues of ſome perſons in the Miniſterie, gaue no more occaſion to the aduerſaries of inſulting, (which yet is the fact and ſin of ſome perſons, and not any blot in the calling) then that ſome do take the benefit of the ordinance of God, in that they are married; many Miniſters might ſit without red cheeks and a glowing conſcience, and the aduerſarie with ſhame hold his peace, without any triumphing And let this alſo that hath been ſaid, check and controle that relique of Poperie, that ſtill hangs about many of the people, in the Miniſtery, who verily thinke them worthy and good Miniſters who leade a ſingle life, without any other reſpect, whereas mariage is nothing, and ſinglenes, yea virginity are nothing of themſelues, but a pure ſpirit in a body vnderfiled in both, which ſome of theſe little regard.
The next thing in the deſcribing of Debora, is, the ſetting downe of her Verſe 5. Of Deboras dwelling.dwelling, that it was vnderunder a Palme tree in Mount Ephraim, and the naming of her husband, being (no doubt) a man of good note then, though to vsus vnknowne; theſe things, I ſay, ſeeing nothing is ſet downe in vaine in the holy Story, had (as it may ſeeme) more vſe in that time, then wee now can ſee: which I may truly ſay of many other things therein contained, which ſhould ſomewhat ſatisfie the reader, when hee ſeeth not ſo much in ſome places, as he doth in another. And yet the holy Ghoſt ſets downe many circumſtances oftentimes, as for the fuller credit of the hiſtorie, eſpecially where it elſe might ſeeme queſtionable, as the time, places, names, &c. ſo to giuegive more light to the thing handled. OnelyOnly let this content vsus, that, as a dwelling was allowed her, though ſhe being a Propheteſſe, was married, and Doct. verſ. 5.perhaps of ſome note, it being expreſſely ſpoken of, and ſet downe: ſo it may ſerue to aſſure vsus that God doth the ſame to ſuch at this day as are in the ſame condition, ſeruing him with honeſt and good hearts in the Miniſterie; I meane hee alloweth them a place to liue in, to their good contentment, euen ſuch as hee ſeeth fitteſt for them: though the Popiſh Clergie, and ſome other alſo, count them vnmeete to liue at all, but rather worthie to be rooted out of the earth. But of this thus much.
Now it is further ſaid here, that the children of Iſrael went vp for iudgement Doct. 2. in verſ. 5.to her, I meane Debora; who by the ſpirit of prophecie, anſwered their doubts, and determined of their controuerſies, and declared to them the will of God; by all which, they might the better doe the duties that concerned them. Where we are to conſider the louing kindnes of the Lord, as to them, that they might euen then in their oppreſſion by the King of Canaan, hauehave one to anſwere their doubts that troubled them; ſo in other ages, and much more in this of ours, that he hath prouided, that ſuch as make queſtion of any thing that troubleth them, may be anſwered and ſatisfied. If that which ſhe did, being but one perſon, and a woman, was to be accounted a ſingular fauour of God (as who can deny it?) what a merciemercy of God is this to vsus, that we hauehave ſolemne and publike aſſemblies, not in one place of the land, but in many, (and but for the ſinne of ſome perſons, ſhould hauehave them throughout in all places) to teach the will of God, that all who are not wilfull, or negligent, may learne to know the Lord, from the greateſt to the leaſt, and alſo the things that belong to their peace? Thus when (I ſay) we may priuatly vnburthen our ſelues of any doubtfull and dangerous opinions, or trouble of conſcience (as wee may, God be thanked) and that many waies; oh what a priuiledge is it? Theſe things ought ſo much the more to moue vsus to be in admiration at the louelove of God the giuer, becauſe in falſe religion and worſhipping of God, (as in the Papacie) there is no ſuch thing to be looked for, or enioyed: for their ſeruing of God, is compact of fancies, dreames, and lies, the inuentions of men, as a dunghill is full of filthines and droſſe. And as for the relieuing the conſcience of any ſuch as are diſtreſſed and diſquieted, there is as much comfort miniſtred to them either out of Parſons Directorie, or out of the Meditations of Frier Granatenſis, (which yet ſauour moſt of all the reſt, of any pietie) as the poore traytor Iudas found at the hand of the Prieſts, when he complaining and crying out, that he had ſinned in betraying the innocent blood, anſwered, after the vnmercifull manner of ſuch as they were [looke thou to that] as if they ſhould hauehave ſaid (though they ſet him a worke) ſhift for thy ſelfe: that is the comfort thou ſhalt hauehave of vsus. But to returne: Though God hath eueryevery way prouided well for vsus to be inſtructed ſoundly, and graciouſly relieued and comforted, (as I hauehave ſaid) yet it is to be lamented, that many of vsus are glutted with the good meanes that wee hauehave, and ſuffer them to lie by vsus, as it were a ruſting. And euen thereafter is the good fruite that we bring foorth in our liues thereby.
Verſ. 6. Then ſhe ſent and called Barak the ſonne of Abinoam out of Kedeſh of Naphtali, and ſaid vntounto him, Hath not the Lord God of Iſrael commanded, ſaying, Goe and draw toward Mount Tabor, and take with thee ten thouſand men of the children of Naphtali, and of the children of Zebulon?
Verſ. 7. And I will draw vntounto thee, to the riuer Kiſhon, Siſera the Captaine of Iabins armie, with his charets and his multitude, and will deliuer them into thine hand.
Verſ. 8. And Barak ſaid vntounto her, If thou wilt goe with me, I will goe, but if thou wilt not goe with me, I will not goe.
Verſ. 9. Then ſhe anſwered, I will ſurely goe with thee, but this iourney that thou takeſt, ſhall not be for thine honour: for the Lord ſhall ſell Siſera into the hands of a woman. And Debora aroſe, and went with Barak to Kedeſh.
NOw we hauehave heard the deſcription of Debora, and what ſhe was: it followeth The meaning of theſe foure verſes.how ſhe went to worke in this great buſineſſe of the Lord againſt Iabin. She therefore as God commanded, ſent to Barak, as he is here deſcribed in the text, the ſonne of Abinoam, that hee ſhould goe and furniſh himſelfe with tenne thouſand men, and aſſured him, that God would giuegive him victorie ouer Siſera, the Captaine of Iabins armie, and ouer all his multitude. Barak at firſt feared, but after beleeued, and went forward to the worke: and ſeeing he was afraid through vnbeliefe, therefore he refuſed to goe without her; for the which ſhe found fault with him, and told him God would puniſh it, ſo that he ſhould not hauehave that honour, which otherwiſe he ſhould hauehave had. And after that, Barak and Debora went to Kedeſh together. Thus much for the meaning of theſe foure verſes. Now of both theſe Debora and Barak in order. Firſt of the meſſage in the ſixth and ſeuenth verſes: then of that which followed vponupon it, in the other two following.
Of Debora firſt, the holy Storie ſetteth downe this, that ſhe ſent the meſſage More particularly of the ſixth and ſeuenth verſes.of God to Barak, adding thereto the promiſe of victorie; both which I ioyne together, ſeeing wee may more cleerely ſee that which wee hauehave to learne thereby. And out of both points of her ſpeech, namely the commandement of God to Barak, and his promiſe of good ſucceſſe; this ioyntly I giuegive the reader to marke, that theſe two things are the principall motiues and reaſons to perſwade, and that are to leade vsus in the moſt of our actions, Doct. 1. in verſ. 6. and 7.(to the end, we may rightly effect and bring them to paſſe) namely the commandement of God, and his promiſe of bleſsing. I ſay, in the moſt of our What are the principall reaſons that are to leade vsus in the moſt of our actions.actions, not all; for as much as ſome of them are free and indifferent to be done, or left vndone of vsus, and in them we are thus to be guided; namely, that we vſe that part of our libertie in things indifferent, which we ſhall by due conſideration find to tend moſt to the glorie of God, our owne inward peace, and the edifying or leaſt offence of Gods people. Otherwiſe (as I hauehave ſaid) in things forbidden or commanded by God, let vsus take our direction accordingly, as we hauehave heard, and harten on our ſelues to ſhunne that which is forbidden, or to obey the contrary, being incouraged by the promiſe of bleſſing annexed to both. And this is a moſt bleſſed and comfortable direction to all Gods ſeruants at this day, and ſhall be likewiſe to the end of the world.
And it is that which hath carried our fathers forth in their moſt difficult workes and parts of their liues. Moſes in going to Pharaoh, to fetch the people of Iſrael out of their grieuous bondage, which Pharaoh would not agree Exod 3. 11. 12.to, what encouragement had hee hereto? verily euen this, that God ſaid to him, goe, for hauehave not I commanded thee? And againe, I will be with thee to bring it to paſſe. And the ſame was Ioſhuas authority, and the hartening of him to the guiding of the ſame people into the land of promiſe, and in rooting the idolatrous nations out of it, euen the word of the Lord, he ſpeaking thus vntounto him: Ariſe, goe ouer this Iordan, thou and all this people, vntounto Ioſh. 1. 25.the land which I giuegive them: as I was with Moſes, ſo I will bee with thee; I will not leaue thee, neither forſake thee. And this was Pauls vpholding and ſtay, as throughout all the places whither he went preaching; ſo at Corinth, where hee was in great danger. For thus the Lord ſaid to him by a viſion in the night; Feare not Paul, but ſpeake, and hold not thy peace; for I am with thee, and Act. 18. 9.no man ſhall lay hands on thee to hurt thee, for I hauehave much people in this city. And the ſame I may ſay of many other.
And by the ſame commandement and promiſe of God, wee are guided ſtill, who proſper and like well in our life, and no other waies. And this is that life of faith, which is ſo highly commended in the Scriptures, when it Note.is ſaid, the iuſt ſhall liue by faith. And are not wee ſubiect to the ſame diſcouragements, Heb. 10. 38.and the like that they were in ages paſt? that ſo we may ſee wee hauehave the ſame need to bee ſtrongly vpholden, and ſoundly encouraged, as they were? But though it be not to bee doubted of, but that many doe ſee this, and hauehave learned thus to be guided in their actions (for they only liue comfortably) ſo it is as much to bee lamented, how infinite perſons know not that there is any ſuch eaſie and plaine way to guide them; no, neither can they bee brought from being led by their carnall reaſon, and prophane cuſtome, in the actions of their life, neither can bee brought to ſtoop and Note.ſubmit themſelues to any ſuch gouernment, as God hath ſeene beſt: by meanes whereof they going about them, as it liketh them beſt, not looking what God requireth; if they doe a good thing, or what he promiſeth, therfore they doe it not ſo as he is pleaſed therewith; to wit, becauſe hee commandeth Note.it, much leſſe to that end, and with ſuch a mind as it ſhould bee done with, encouraged by his promiſe. Therefore they hauehave many plagues in their liues by following their owne deſires and waies; and when it falleth out better with them, that they proſper in the world, yet hauehave they no ſound comfort in any thing that they doe. Apply this to all affaires in mens callings.
Therfore I will ſay this one thing to thee, whoſoeuer thou art that wouldeſt liue comfortably. Try the working of this doctrine in thee: looke but one weeke to thy calling faithfully, to diſcharge the duties of it conſcionably; Note.and ſo farre as thou haſt knowledge, endeauour to obey all other commandements of God; and be firmely perſwaded of the promiſe of God to thee, that thou art ſafe in ſo walking. For he hath annexed a promiſe of bleſſing to the obeying of eueryevery commandement: yea and that an hundred fold more then thou forgoeſt thereby. Thou wilt aske, how ſhalt thou know that God doth reward thee ſo? I anſwere, bee thou iudge thy ſelfe, if he deale not ſo with thee. For example, let this be the caſe: Thou wilt ſay, if thou wert not tied ſo ſtrictly to obey God, thou couldeſt take thy pleaſure in merrie company, or benefit thy ſelfe as other men doe, to gaine and get commodity, whereas now thou being tied to make conſcience, dareſt not doe ſo, but muſt loſe and forgo much thereby. I heare thee; now heare thou me likewiſe. Thou confeſſeſt that the profit and pleaſure thou forgoeſt by obeying God, is vnlawfull, and againſt conſcience; for otherwiſe, who holdeth Note.thee from it? Now put the caſe, that when thou haſt ſo gotten it, God vrge and cauſe thy conſcience to prick thee, and thou beeſt wounded therein, which ſtingeth worſe then Hornets; for ſo God doth one time or other make mens ſinne ſmart and ſting the committers of it, in moſt painfull ſort, or (which is worſe) leaues them hardened. If thou knoweſt what this meaneth, or beleeueſt that which I ſay to thee, what wouldeſt thou not giuegive to be healed of this intolerable paine? Euen all that thou haſt, how much ſoeuer it be. For that is a ſigne to thee of loſing thy ſoule vtterly, if thou perſiſt therein: and what ſhall it profit a man to winne the whole world and loſe his ſoule? Mat. 16. 26.Thou fiſheſt with a golden hooke, which being loſt, is not recompenſed by all thou catcheſt therewith. Now anſwere mee, haddeſt thou not been voide and rid of this terrour and taſt of hell, if thou haddeſt auoided and reſiſted thy ſinne? Mighteſt thou not hauehave been quiet and merrie, as other of Gods ſeruants be, if thou haddeſt obeyed the Lord? Then tell me, would not that thy mirth and quietneſſe hauehave been an hundred fold better, and more welcome to thee then thy profit & pleaſure, which hath brought thee this helliſh torment of conſcience? this wound and ſting which taketh away all delight from thee, ſo that for deliuerance out of it, thou wouldeſt giuegive all that thou haſt? Therefore know, that God will giuegive an hundred fold more profit, eaſe, & pleaſure to thee, euen in this life, if thou obeyeſt him, or doeſt any thing for his ſake, ouer thou ſhalt find by making thy beſt gaine of thy ſinne. But I muſt remember my ſelfe, for I hauehave bin long in this point. Only Mat. 19. 29.this I adde, that it is to bee bewailed, that this heauenly wiſedome ſo little Note.entreth into men, nor preuaileth with them. Alas they hauehave no leiſure to thinke of the reckoning, being in the middeſt of their iollity.
It is alſo worthy our noting, that while Siſera was in his flouriſhing, and Doct. verſ. 7.iollity, the Lord threatens to take him downe, and to bring him low. I will, ſaith the Lord to Barak, draw vntounto thee the chiefe captaine of Iabins army, and his chariots, and whole hoſt, to the riuer Kiſhon, and deliuer him into thine hand. Oh! how fearefull then is the eſtate of Gods enemies, euen ſuch as are euill workers, and ſet againſt Gods people, that in the middeſt of their pompe and pride, the Lord hath taken their names (though in another manner, and to another end then the names of Recuſants are taken) to anſwere it, euen that he may be reuenged on them? And hath not this been a common vſe with ſuch? with Chorah, Naball, Iezabell, and many others; that while they walked heere on the earth at liberty, their deſtruction was told from heauen to bee at hand? and they ſummoned to appeare to their Eccleſ. 11. 1.arraignment? and if ſome of them then did not, neither now many doe know before it commeth, neither once dreame of any ſuch thing, nor feare it: yet ſeeing it is euer comming, (and hauing threatened it) and ſo it hangeth as a ſword point continually ouer their head; oh how vncomfortable is it to thinke vponupon? Oh therefore be we alwaies vnderunder his wing and abide we in his louelove, that ſo we may be euer out of horrour and feare, that God doth not marke vsus for his enemies. Which miſerable condition the vnbeleeuers are alwaies in, vnleſſe they be hardened, which is far worſe, as I ſaid before: for if his anger be kindled but a little (as it is euer toward them a great deale) Pſal. 2. 12.happie are they that feare him. I would not therefore bee a bad perſon, if there were any way to ſhun it, euen for this cauſe, whereas yet all the terrors heere, are but a glimps of thoſe that follow afterwards. And contrarily, why Note.ſhould not the godly be content to beare ſome hardneſſe heere, ſeeing they are freed from the greateſt terrours (if they know their liberties) both heere and heereafter? But ſomewhat like this I ſpake of in Eglons example before.
Now I ſhould proceed to ſpeake of Barak, hauing begun with Debora, and ſaid of her that which is occaſioned by the text: but I ſhould hauehave no time thereto in this ſermon; therefore an end heere.