Commentary on Judges, Sermon 31
THE THIRTIE ONE SERMON ON THE FIFTH CHAPTER OF THE BOOKE OF IVDGES.
NOw (to goe forward) theſe two next verſes are the verſ. 6. 7. The more cleere meaning of thē.ſixth and ſeuenth: wherein is ſet downe their late receiued fauour of God, as in the two former verſes, his louelove of old to their fathers hath been ſpoken of. In theſe two, to the end that this their deliuerance by the Lord may be ſeene to be the greater, and his louelove to them, ſhe laieth out the deſolation that they were in before the victorie, that one contrarie might the better be ſeene by the other. The holy Ghoſt therefore ſheweth, in what afflicted ſtate the Church of God was by reaſon of their ſinne, and that from the death of Ehud till Debora got the full victorie. For though Shamger and Iael did worthily and valiantly in their place, yet Iſrael was ſore oppreſſed after the death of the one, and before the great act of the other; ſo as paſſage by the high waies, traffique, iudgement, and habitation in their villages, were intercepted vntill now: and Iſrael was conſtrained to keepe themſelues in ſtrong and well fenced Cities, vnleſſe they would become a prey to the Canaanites. And this oppreſſion continued by Iabin, till Debora was raiſed vp by God, and till her gouernment began. Of Iael we reade not of any great thing that ſhe did before, neither is it like that ſhe had done any, becauſe ſhe had peace with Iabin, and Siſera alſo fled to her as to a truſtie friend, and therefore it is like that ſhe is named with Shamger for honour ſake, becauſe ſhee liued in theſe troubleſome and dangerous times, and becauſe ſhee did one worthy peece of ſeruice afterwards.
And heere by theſe calamities of the people of Iſrael, and the deſolation Doct.that they had been in, when all good liberties and pleaſant things were taken from them, it is right worthie our conſideration, to thinke what a fauour of God it is, that together with the true preaching of the Goſpell, all the forementioned commodities are enioyed of vsus; namely, outward peace in the land, and that we may dwell ſafely vnderunder our vine and figge tree, and may 1. King. 4. 25. Nehem. 8. 10.eate of the fat, and drinke of the ſweet, that wee may ſafely trauell and paſſe throughout all places and countries of this dominion, by the protection of good lawes, and that we hauehave exchange of our commodities with the benefit of good neighbourhood, and husbandry, to the preſeruation of our liues, and the maintaining of our families, &c. All theſe this people had been depriued of; whereas the want of any of them would ſoone driue vsus to complaine heauily, and cry out. Oh we do little conſider how deepely, yea how Note.infinitely wee are bound to to the Lord for theſe liberties, and for the great good wee may reape and enioy thereby. And yet theſe many good things which the Lord hath vſually beſtowed vponupon vsus, and daily doth, (bleſſed bee his holy name therefore) wee thinke becauſe all the land enioyeth them as well as our ſelues, wee owe no ſpeciall duty of acknowledging them, more then we ſee the moſt doe, which is not worth the ſpeaking of; nay we looke for them by due and good right; and which is worſt of all) many do ſpend them waſtfully, and to the maintaining and encreaſing of diuers ſinnes among them, which we durſt not do if wealth and quietneſſe were wanting: ſo truly the Wiſe man ſpeaketh of one of them; [the rich mans riches are his Prou. 18. 11.ſtrong city, and as an high wall in his imagination. And in a word, we hauehave ſo little leiſure to thinke of God his goodneſſe, that by abuſing his benefits wee haſt to bring vponupon our ſelues the ſame miſery which theſe were in, vnderunder, and eſpecially after this Shamgar, and before God ſtirred vp this Debora among them.
Oh, how doe we prouoke our good God to caſt vsus into ſome fore calamities, as they heere were in, that we might cry to him by feeling the ſmart thereof, as ſome daily doe, whom God would hauehave to bee examples to the reſt, leſt many ſhould taſt of their diet? but fearefull it is for all this, to ſee how few are the better for all the iudgements of God that bee vponupon themſelues, or that they behold others for the ſame ſinnes which they both commit boldly, but runne on till their courſe come to ſuffer (yet) worſe and heauier things at Gods hands for them. But while wee cannot amend it in others, let vsus bewaile it in them, which is a right property of true louelove; praying alſo for them, and for our owne parts; let this example of theſe their calamities, ſo many and grieuous as hauehave been ſpoken of, cauſe vsus to account of Gods goodneſſe ſo highly, in withholding them from vsus, that they may make vsus fruitfull thereby in eueryevery good worke, eſpecially ſeeing wee hauehave many other good encouragements thereto: and alſo for that when wee want them, we ſay wee can doe little good without them. But now in that ſhe addeth, Till I, euen I Debora aroſe] we muſt take it farre otherwiſe then it ſoundeth; not aſcribing her words to a paſſion of womaniſh impotencie The clearing of the next part of the verſe.and boaſting, much leſſe to a contempt of Barak, who was the inſtrument of the victorie, as well as her ſelfe; but to the heauenly exaltation of her ſpirit, lifted vp pathetically to praiſe the Lord for the great deliuerance wrought by her: as we ſee the like in Dauid, in the Pſalmes; Paul, and others. And Doct. 2.this deliuerance being wrought by Debora, teacheth, that al the forementioned calamities, being remoued from the people, by her their gouernour at that time, it teacheth I ſay, what great things the Lord worketh by the Magiſtrate and gouernour, as he did by her, ſhee being at that time the ſame to the people, euen their Iudge in Iſrael. But indeed this is done eſpecially when they are zealous for Gods matters, and doe their duties in their places, and hauehave the ſpirit and affection of her, euen to be mother like vntounto the people, who as ſhee gaue counſell to her inferiours, as a mother to her children, being a Propheteſſe, and deliuered them from their enemies, being their Iudge: So they being ſet ouer them, as guides and Magiſtrates, ſhould bee vntounto them who are committed to their charge, euen like minded to her, to wit, to hauehave care that they may be taught, though they be themſelues no Prophets, by ſuch as are furniſhed of God to that purpoſe: and with a motherly care to protect them from iniurie and wrong, and to turne the edge of the ſword againſt their enemies. And thus much of Gods mercies of old, and lately ſhewed on his people, as in theſe 4. verſes hath been declared. But it followeth.
Verſ. 8. They choſe new gods, then was warre in the gates. Was there a ſhield or ſpeare ſeene among the forty thouſands of Iſrael?
9. Mine heart is ſet on the gouernours of Iſrael, and on them that are willing among the people, praiſe ye the Lord.
10. Speake ye that ride on white Aſſes, ye that dwell by Middin, and that walke by the way.
11. For the wife of the archers appeaſed among the drawers of water: there ſhall they rehearſe the righteouſneſſe of the Lord, his righteouſneſſe towards his townes: then did the people of the Lord goe downe to the gates.
THe holy ſtory hauing ſet downe the peoples deliuerance out of their The ſenſe of the eighth verſe.great calamity and oppreſſion from Siſeras army, goeth on in this eighth verſe, and ſheweth the cauſe why they were caſt vponupon them, and that was for their idolatry, by meanes whereof (it is ſaid) they had no heart to take vp weapon, no not any of them throughout all the tribes, againſt their enemies. In the next three verſes, all ſorts are ſtirred vp and called to praiſe God, The ſumme in generall of the other three.that tooke benefit by the victory and deliuerance, as ſhall bee particularly ſhewed, when I ſhall come vntounto them by the order of the text. Now to begin with the eighth verſe, Barak and Debora vtter this in this part of their ſong, that then the warre began to oppreſſe the Iewes, and the enemies to beſiege their cities and gates, where they held their iudgement ſeates, when they had turned to idolatry: ſo that this was the cauſe of their grieuous puniſhment.
By the which we may ſee how greatly God is diſpleaſed with men, when Doct in verſ. 8.they will runne after the ſins that they hauehave been forewarned of, and commanded to take heede of; (euen the ſinnes which his ſoule abhorreth) as Iſrael had oft times been admoniſhed of this Idolatry. The Lord will not put it vp at their hands. And who can denie, but that it ſtandeth with moſt ſound reaſon, that when men, who are but vile wormes, ſhall thus boldly kicke vp their heele againſt their maker, they ſhould ſmart for it, and not be ſuffered to commit ſuch inſolencie againſt him vnpuniſhed? And therfore he gaue vsus examples hereof in the Apoſtate Angels, which kept not their place Iude 6.that he ſet them in, and therefore that he threw them downe for their diſobedience: and in our firſt parents whom hee draue out of Paradiſe, when Gen. 3. 24. Note.they hauing ſo great liberty, as they might hauehave eaten of any fruit in the garden except one tree; yet counted all little, in reſpect of that which was forbidden them, and ſtood on thornes, till they had caſt behinde them the commandement of God, and eaten of that forbidden fruit alſo. Now if God ſpared not the Angels, and our firſt parents, who were innocent before that their fall, what may other offenders looke for? whoſe ſinnes are as the haires of our head in number?
And in that he dealeth not thus with wilfull tranſgreſſors at this day, it is not for that he ſhould be vniuſt or carnall in ſo doing, but he beareth much with them, as all may eaſily ſee, and is patient toward them, to this end that be may thereby bring them to repentance; which if any abuſe, they pay for Rom. 2. 4. 2. Pet 39.all their boldneſſe in the end; in ſo much that hee who ſpeedeth beſt, ſhall hauehave ſmall cauſe to brag of his winnings. And yet he ſhoaleth out ſome one Note.of an hundred, heere and there, (not many indeed in compariſon of thoſe who hauehave offended in that kind) whom he ſtriketh by and by with deadly blowes, and ſetteth him on the ſtage, to publiſh, as it were, by his wofull example to all the reſt; (though he bare longer with ſome other, for the cauſe before alleaged, what he might doe to them, yea and in perfect iuſtice execute vponupon them. And therefore let all that are wiſe take warning, while they hold a good courſe, to continue it, and they that are out of it, haſt ſpeedily vntounto it: and let none tempt God boldly, to doe that which he forbiddeth, for he will not be mocked, they ſhall pay deare for their ſo doing. And yet though God ſpare them from outward warre and iudgements for a time, yet as the Prophet Eſay ſpeaketh, that there is no peace to the vngodly; ſo they may be ſure they ſhall hauehave warre with him in their minds. And let all praiſe God, to whom he giueth an heart to ſhunne the euill and ſinnes of the time in which they liue. And for the idolatry of the Church of Rome, I may ſay moſt of the Papiſts doe wilfully and malitiouſly erre againſt the truth; and ſome for their pompe and bellie, and many doe it of meere ſuperſtition, and blind deuotion, and cuſtome, as they receiued it of their forefathers; ſeeing they that leaſt offend therein among the reſt, doe put Chriſt out of office in their ſeruice they giuegive him, and honour him as their King, but with a crowne of thornes, and a ſcepter of a reed in his hand; bee it knowne vntounto them, that their damnation ſleepeth not, their wee is at hand: And that they may partly gather by the vncomfortable, yea fearefull death of many Papiſts and great maſters, and maintainers of popery who for all the boldnes in their life time, whereby they beare out matters; yet when they muſt die, ſome cry out they are vndone, other cry out of their religion: and but for the hardneſſe of their hearts, it would be ſeene in more of them. And no maruell, ſeeing they try not their eſtate what it is? This being obſerued, that the greateſt offenders among them ſhall ſmart moſt. But yet this I will ſay, that for all their deuotion and faſt cleauing to the Church of Rome, if it pleaſe God, that if they might bee brought to heare the ſermons of learned and religious preachers, and to admit of their conferences, many of them would renounce that trumpery, as ſtanding vponupon rotten props, and embrace the truth of the Goſpell ſtabliſhed ſo ſtrongly.
And further, in that it is ſaid that they could not take vp a weapon againſt their enemies; no, they had no heart to handle ſhield or ſpeare, becauſe of their ſinne, as idolatry, and other enormities; it plainely ſhewes, that mens Doct. 2.ſinne turneth eueryevery thing out of courſe againſt them, and contrary to the nature, vſe and end, for the which it is created and appointed of God: euen as this people durſt not take weapon in hand to fight for their liues, their conſciences accuſing them, that God would be againſt them. Wherefore is the weapon ordained, but for a mans defence againſt his enemie? and why hath God giuen courage to man, but that at ſuch a time, I meane of warre, and other neceſſity, it might be put to vſe? But behold heere was neither of both imployed or ſet a worke, any more then if they had not been at all. When Achan had troubled Iſrael, by taking the execrable thing, the Lord tels Ioſhua, that therefore they could not ſtand before their enemies. How Ioſh. 7. 12. Note.much more if they themſelues had ſinned? Oh mens ſinnes turneth plenty into want, courage into timerouſneſſe, and fainting of heart; and light into darkeneſſe, and all out of kind. Behold what it did in Ieroboam; when hee 1. King. 13. 4.ſtretched out his arme againſt the Prophet of God, for reprouing him for his idolatry at Bethel, his arme was immediately withered and dried vp, that he could not draw it in againe. So Gehazi when he had taken moſt wickedly 2. King. 5. 25.both money and raiment of Naaman the Syrian, pretending his maſters ſending him for it, and after his returne had anſwered his maſter Eliſha with a lie; maruellous it is to ſay, and againſt nature and any ſound reaſon in mans iudgement, what came vponupon him, euen a leproſie forthwith, ſo that he went out a leaper as white as ſnow. And the band of Prieſts, Iewes, Ioh. 18. 6.and ſouldiers, that came into the garden to apprehend and take our Sauiour Chriſt, ſo boldly and trecherouſly, yet ſuddenly they went backe like drunken men, and fell to the ground aſtoniſhed, and vnfitted vtterly, for ſuch a purpoſe as to lay hold of him, and that at one word ſpoken by our Sauiour and yet not in terrifying manner, as he might hauehave done, ſaying: he was the man whom they ſought. So that in ſeeking him, they were both luſty and ready to lay hold of him, yet when they had found him, they could doe nothing to him: for their ſinne had taken their power and ability from them. For who is able to reckon vp how many waies God hath to viſit, aſtoniſh, and terrifie men for their ſinne? Therefore among other puniſhments in Deuteronomy threatened, this is one, a trembling heart, a ſorrowfull mind, Deut 28. 65.and feare both day and night. And if the Lord ſhould not handle ſome thus, other would not bee afraid, but would abuſe his Maieſty, yea and faithfull people alſo much more groſly would tempt God, then now they dare doe, though euen now many doe it too boldly, when they forget themſelues. But Hypocrites goe verie farre in ſinning boldly, as other doe who are like them; therefore many are apalled among vsus, ſome hauing their wit and reaſon taken from them; ſome become fooliſh, ſome madde men; other Note.againſt nature, laying violent hands vponupon themſelues; their ſeuerall ſinnes doe (though no reaſon of man ſeeth it) doe (I ſay) driue them to it. This is another fruit to be ioyned to the former, which ſinne bringeth forth. True it is indeed, the Lord dealeth not thus in kind with all ſinners: nay wee ſee how impudent and braſen faced moſt bee in their leaud courſes, and ſet vp their buſtles againſt the ordinance of God. But though their foreheads bee of braſſe, yet their hearts be glaſſie, their conſciences (if they would yeeld) are as water powred forth: they hauehave not the true Lion like courage and boldneſſe which in their iollity they would hauehave all thinke that they hauehave, but ſin hath infeebled them, they cannot abide the force and ſting of their conſcience, but fall downe coward-like, when it ſmiteth them: neither can their ſinne abide the hand of God, which as it is euer readie to be reached foorth againſt them; ſo when it is ſo indeed, they are ſoone diſmaied, as Nabal was, when he heard he ſhould dye. True it is, they ſet a good face vponupon the matter openly, bragging and bracing, as I hauehave ſaid: but when their conſcience and they goe to it hand to hand (as it doth but ſeldome) then in their neceſſitie it is with them, as if an armed man were vponupon them; their white liuerd hearts doe vtterly faile them. And yet where is he, that by ſuch checkes of the word, and his conſcience, and the feare of many arreſtings of him from God, doth once complaine and crie out of his eſtate, and ſo ſeekes ſtrength and recouerie out of it, by faith, peace, and confidence, with the true deteſtation of his ſin, which like a Witch ſo inchaunteth and diſableth him of all courage and boldneſſe, and turnes him into a very coward and weakling? Now in that men doe not perceiue this, as they might eaſily do, their blindfolding of themſelues, and hardning of their hearts, is the cauſe thereof.
Now Debora turneth her ſelfe to diuers kinds of men, and diſtinguiſheth Verſe 9. 10. 11. The laying open of theſe verſes.them one from another, exhorting them all, as ſhe her ſelfe did, to praiſe and magnifie God. This I will lay open more plainly, it being ſomewhat hard otherwiſe for ſome readers to vnderſtand, and diſcerne the ſame. And firſt in this verſe ſhe beginneth with the chiefe of the armies, and thoſe that offered themſelues willingly to the battell. In the next verſe, ſhe ſpeaketh to the rich Merchants that rode on coſtly beaſts, that were, as hee calleth them, white Aſſes, and ſuch as ſat in iudgement. And thirdly in this ſame verſe alſo, ſhe ſpeaketh to all meaner perſons that trauailed on foote, ſeeing there was now libertie for them to paſſe to and fro in the high waies, ſhe moueth theſe (I ſay) to magnifie God: Euen all ſorts of people who went out and in by the gates of the citie for their buſineſſe, profit, pleaſure, or any other neceſſarie vſe. In the ſecond verſe, ſhe nameth the very boyes and girles, who could not ſafely goe out to draw water, without danger of the archers, who lay in waite ſecretly to ſhoote at them, and ſo put them in perill and ieopardie of their liues, or to be ſore wounded; theſe might now (ſhe ſaith) fetch their water without feare of hurt. Then ſhe calleth to them who dwelt in villages and vnwalled townes (their danger hauing been very great, ſo as they were driuen away from their houſes) telling them that they might now returne home againe, and dwel in them quietly as in times paſt: and laſt of all, ſhe ſpeakes to thoſe who were wont to meete in the gates of the citie, that is, in the open places for iudgement. All theſe ſhe moues to praiſe the Lord, for that he had now, by that one deliuerance and victorie, ſet them all at libertie, and in peace.
Now to make our profit of theſe verſes, and more particularly to examine Doct. verſ. 9.them, and to begin with the ninth; whereas ſhe ſaith in this verſe, that her heart was ſet on the gouernours of Iſrael, or (which is all one) her heart was toward them to prouoke them: meaning, the cauſe was ſo great why they ſhould praiſe God, that ſhe could not chuſe but ſpeake to them: as if ſhe ſhould ſay, ſhe deſired moſt earneſtly that the chiefe of the armie, and the gouernours and captaines thereof, and great men, ſhould praiſe God: the reaſon was, becauſe they, with her and Barak, were the chiefe in that buſineſſe, and they going before them, the other ſhould the eaſiler be drawne by their example to follow. And it liuely teacheth, and ſetteth before the chief doers in ſuch martiall affaires, alſo the wealthie, and heads in ſocieties, that they ought to be the firſt in giuing good example, both of praiſing God, and in other commendable parts of Chriſtian dutie. For why? The greateſt hauehave a greater portion in Gods bleſſing and deliuerance, then the meaner hauehave: I meane, they enioy much, and hauehave much to loſe, and therefore they owe much while they enioy all in peace. And ſecondly, it is a goodly ſight to behold Captaines in warre, and Gouernours and Magiſtrates in peace; and more particularly (to deſcend lower, and to come neerer the Commons) Headboroughs in townes, and the fathers of families, to be lights in religion and holy practiſe, to the reſt, and examples in the ſeruice of God: and the inferiours to follow, euen as the flocke followeth the bell-weather: for they are both ſoone diſcouraged by their backwardnes, and hauehave need of ſetting forward, as by incouragement and good example they are eaſily brought to be.
Therefore the Lord in giuing charge to all by their families, that they ſhould remember to keepe holy the Sabbath; beginneth with the gouernour Command. 4.thereof, ſaying, firſt thou ſhalt doe it; then hee goeth forward to the ſonne, daughter, and ſeruant: Euen ſo on the contrary, and much more, when the greateſt perſons goe before the reſt in ill example, we ſee how readily they follow. So wee reade, that the Prieſts, Leuites, and guides of the Ezra. 9. 2.people were the chiefe and firſt in taking to them and their ſonnes, ſtrange wiues of the Amorites and Canaanites, againſt the commandement of God, and then many of the people followed them therein, when they were returned out of the captiuitie. Euen ſo wee might ſee it throughout, if I ſhould alleage many examples. And ſo God be thanked, in ſome ſort wee ſee, that where the chiefe men in any ſocietie, be forward in ſeeking knowledge, and be zealous in flying euill, and reſiſting it, as their places will giuegive leaue; and in following a good courſe, their care and labour is not in vaine, but to good purpoſe: but where the guides of other, as their Miniſters, maſters of families, and chiefe in townes, are prophane, lewd, ill company keepers, idle, gameſters, make-bates, contentious and ſlanderers, there yee may bee ſure to finde them that are led by them, and that depend vponupon them, to be ſutable. But otherwiſe, if they ſee that the winde blowes againſt them, then they hang downe the head, and are nipt in the bloſſome, and containe themſelues. And here ſee a note of difference betwixt the godly and the lewd. The one, with Ioſhua, vndertaketh for himſelfe and his, they will ſerue Ioſu. 24. 15.the Lord. The other, like thoſe Phariſies, are not onelyonly ill diſpoſed themſelues, but doe alſo pull backe, and pluck downe, with them, as many as they can, from the beſt orders and companies. And while men muſt liue with ſuch, rare is he, who (in ſuch a caſe) is a law to himſelfe, and can keepe his reſolution, rather to ſerue God alone, then to giuegive ouer for want of companie. But if any be better diſpoſed then other among them, they muſt fetch their light from other places, for the moſt part, or elſe bee in danger in the companie they come into, to loſe that little they hauehave, and to be led into darkneſſe.
Now Debora hauing ſpoken of the chiefe, doth by that occaſion deſcend The opening of the other part of the verſe, and the Doct. 2.to name and mention the meaner ſort of the armie, to wit, the two tribes of Naphtali and Zabulon, who were willing to take that worke in hand againſt the Canaanites, and were eaſily drawne to put to their helpe, as appeareth chapt. 4. 10. They therefore being ſo forward in ſo good a cauſe, and thereby reaping ſo happie a fruite of their labour, that is, victorie ouer their enemies, euen they (I ſay) loſe not their due commendation, but are brought in here by Debora, as the woman in the Goſpell who powred ointment on our Sauiour, of whom he ſaid this: Whereſoeuer the Goſpell ſhould be preached, that which ſhe had done to him, ſhould be ſpoken of. So the people that honoured God in this worke, are praiſed by her: which was alſo to their comfort. Dauid ſaith of ſeafaring men, that they could beſt ſpeake of Gods wonders in the deepe: ſo theſe being eye witneſſes, nay, inſtruments, and helpers forward of this deliuerance, might beſt (by experience) ſpeake of the goodnes of God therein, and ſo (no doubt) did honour him for it, and therfore God would honour them, by regeſtring their memorie: euen ſo there is nothing loſt, that we doe at Gods commandement, and for his ſake, he is a plentifull paimaſter and rewarder. But in that both chiefe and meane, were to praiſe God for the victorie, ſhe calleth thē to a renouncing of their owne ſtrength, or boaſting of their owne arme, which poſſibly they might hauehave done, and to aſcribe all to God: as indeed ſhe might well; for what were a few of two Heb. 26. Doct. 3. in verſ. 9.of the meaneſt tribes of Zabulon and Naphtali able to doe againſt the entire forces and mightie armie of Iabin? euen ſo, they that are forward in Gods buſineſſe, vnleſſe they groſſely forget themſelues, they are readie to honour and praiſe him, which cannot be without their owne comfort. For theſe two agree well together, that where there is readineſſe to obey God, there is the like in praiſing him, and abaſing of our ſelues, and that alſo accompanied with ioy of heart. And as it was heere with Debora, ſo ſhe ſought to hauehave it with them: and the ſame we ſee in Dauid, when hee being aduiſed by Ahigail, not to ſhed innocent blood, he being eaſily perſwaded by her counſell to forbeare, did ſo, and after it praiſed God highly, and arrogated naught to himſelfe for following her aduice, when ſhe had ſo wiſely and in ſo good ſeaſon miniſtred it vntounto him; and that (wee may be ſure) was not without his owne reioycing. Oh it well becommeth vsus to bee forward in Gods matters, and yet not to be proud for our ſo doing: and there can come no worſe end thereof, then thankes to God, who hath vſed vsus as his inſtruments, and comfort to our ſelues: as wee may truly ſay, who doe more thankfully and ioyfully partake the Word and Sacraments, then they who hauehave with moſt profit receiued the Goſpell, and are moſt zealous welwillers to religion? whereas the ſlothfull, and they who are vntoward thereto, neither finde any taſt or ſauour therein, but are moſt diligent to promote ill cauſes, they ſhall in ſtead of the prerogatiues of the other, hauehave (as they iuſtly deſerue) reproch, vexation, and other puniſhments of God, euen in this life. Therefore let all in humility bee carefull and ready to bee imployed in Gods buſines and ſeruice, and not to arrogate ought to themſelues; for that is the onelyonly ſweet life, and to be deſired: and herein is our heauenly father glorified, if we being forth much fruit.
In this verſe ſhe ſpeakes vntounto the rich and wealthy, who for honour ſake, Ioh. 15. 9. Verſ. 10.and the rule they had ouer the people did ride on coſtly beaſts, as we reade in chapter 10. 4. and 12. verſe. 14. Theſe whether they liued by their lands The meaning of the firſt part of th…s verſe, with the Doct. 1.and reuenues, or by their traffique and merchandiſe, for as much as they were hindred by the enemies from enioying their commodities, and their paſſage had been cut off both by ſea and land, and now they might freely enioy the ſame againe: they therefore were to come forth (ſhe ſaid) and giuegive thankes to God for that great enlargement and liberty. And thus wee ſee, the Lord will not hauehave the duty of praiſe hudled vp in groſſe, as though a word for faſhion might ſerue the turne; but in perticular, he will hauehave all ſorts (as they feele his benefits ſweet and comfortable to them diuerſly) ſo to make new amplifications, and hearty repetitions of his goodneſſe, that ſo all ioyning in a conſort together, the muſicke may be the ſweeter, and his praiſe may be the fuller. For no one condition of people could poſſibly hauehave laid forth the benefit of their deliuerance, and the commodity of this their liberty and peace reſtored to them in any manner as all ſorts might together: the Merchant could record his owne priuiledge that hee enioyed thereby, better then the husbandman; and ſo eueryevery one in his ſeuerall place more then in anothers. But what was this in reſpect of that which ſhe requireth; namely, that all ſtand forth in it together? And to take occaſion to ſhew in this one worke of God, what a goodly thing it was for all ſorts of people to praiſe God then, ioyntly together for their deliuerance and victory; who doth not conceiue what an heauenly ſight it were if the like might be ſeene throughout in the congregation, for the renued benefits of God, whereby wee liue and are made ioyfull? I ſay, if with heart and voice wee did thus praiſe God, as well for them, as for thoſe that are paſt, what a goodly ſight were it? As it was by Moſes and Miriam, and with the men and women, for the ouerthrow of Pharaoh: the like was, for the deliuerance of the Church in Heſters time; and in ſome of our ſolemne praiſing of God, we may ſee it ſo among vsus. But oh then, what a ſolemne and triumphant ſight ſhall that be, when the Lords glory ſhall bee ſung and ſounded forth in his heauenly kingdome, by Angels and Archangels, Patriarches, Prophets, and Apoſtles, Martyrs, Saints, and all that bleſſed company; I ſay, what a ſolemne ſight ſhall that bee? The very thinking that ſuch a thing ſhall bee, is the greateſt Note.comfort that can be heere enioyed, and next vntounto that celeſtiall ioy itſelfe: of the which we would not be depriued, if wee were wiſe, nor loſe our part therein (by muſing often on it,) for all that is tranſitorie and vaniſhing, what ſo euer account they make of it who know no better.
But to returne now to the rich and great men whom Debora in this verſe Doct. 2. in verſ. 10.moueth to praiſe God, by this let all the rich and ſuch as enioy wealth and great commodities doe the ſame, and acknowledge what a benefit it is to them, whether they bee great Merchants, to buy and vtter their wares, for their maintenance, and encreaſe of their wealth, which could not bee, but muſt needs faile, if that lay dead; or liberty of trauelling ſafely, and of free contracts were hindred, and whether they be otherwiſe great in riches and reuenewes; let them doe this likewiſe; and the greater perſons they bee in either kind, the more let them ſeeke to excell themſelues in this duty of praiſing God, and they being forward in that, they may be inabled to doe more good workes to neceſſary vſes. By which we may alſo ſee, that God alloweth wealthy men to occupie and proſper in their calling; for why? he commandeth them to walke in their callings till he come; and teacheth, that the diligent hand maketh rich: and there need bee no queſtion made of that, for the Lord allowes that men ſhould encreaſe rather then diminiſh that Prou. 10. 4.which they hauehave, both to auoide burthenſomneſſe, and for the ſupply of others, ſo as they practiſe godlineſſe therewith, as equity, truth, ſincerity, innocency, patience, & ſuch like. The which they hauehave good incouragement to do, when they hauehave both liberty to follow their courſes of dealing, and alſo ſeeing godlines hath the promiſes of this preſent life, and of that which 1. Tim. 4. 8.is to come. And if it were ſo that men were debarred of traffique, and the vſe of their calling, as theſe rich men here mentioned had been, what an heauie croſſe were that, ſeeing there is no other way, but to ſpend vponupon the ſtocke till all be waſted? & that is ſoone done, where it is not renued: alas, how ſhall the family be maintained, & all charges defraid, if the freedome of gathering in mens commodities and dealings bee taken from them? Doe wee not ſee that the weather, or a little ſickneſſe, diſabling a man to worke, cauſeth complaining? how much more when the liberty is wholly interdicted? But yet if God doe ſomtime bleſſe, men may not looke to hauehave alwaies one and the ſame courſe of thriuing and proſpering. But howſoeuer it bee, let all bee highly thankfull, for that they may vſe the benefit of traffique, or other improuing of their commodities, as theſe now did, and let them be fruitfull in well-doing, as they would readily promiſe to bee, if they were againe vnderunder the croſſe, and ioyfull in the vſe of preaching and Sacraments, with other duties; which is the true praiſe that God expecteth. But as for ſuch as depriue themſelues of the benefit thereof by their owne default, they hauehave much to anſwere for. Such are idle perſons, and ill husbands, as we call them, and ſuch, as, if the Lord ſomewhat alter the courſe of their takings and gaines, and they come ſhort therof, ouer they did ſomtime before, they fret and complaine that their trades be naught, & that they ſhall be vndone: and much like to them are they, who hauing got by their trades well, conceale their eſtates, & faine themſelues bankerupts, to defeat others of their goods; or ſuch other as caſt the burthen vponupon their thriftleſnes and improuidence vponupon their trades, dealings, or blind-fortune, forgetting how God had ſomtimes bleſſed them therein before. Therefore let vsus know (whatſoeuer the bad practiſes of men are) that it is a great fauour of God, that people may hauehave free recourſe to markets and faires, and other like places of buying and ſelling commodities, euen as the want thereof is a ſore puniſhment, when people neither know where they ſhould vtter their commodities, nor buy them whereof they ſtand in need: in both which conſiſted their maintenance, as was ſaid before. And yet lamentable it is to ſee, what abuſe the corrupt cuſtome of our time hath brought this liberty vntounto. For many doe not onelyonly ſteale away Gods due, I meane the Sabbath, to doe their worldly buſineſſe on; but there are other, whoſe common trade and practiſe it is (in a more prophane manner,) to harbour theeues, to receiue ſtollen wares, to entertaine drunkards, to become bauds to adulterers, and to ſpend that day leaud, and vnſeemely meetings and match-makings, ſtage-playes, and other reuell rout; and all vnderunder the honeſt colour of exchanging commodities, and maintaining their charge. So that in ſtead thereof, men and women ſet to ſale their good name, chaſtity, ſobriety, and whatſoeuer elſe ſhould bee pretious to the godly.
Now vntounto theſe before mentioned, of greater wealth and place, whereas ſome thinke, that in the next words ſhee ſpeaketh to men of meaner ſtate, The opening of another part of verſ. 10. and Doct. 3.ſuch as is ſaid here [dwelt by Middin] a place they ſay, where they met more vſually for a Mart or exchange of their wares, which place being before intercepted by the enemies, and now free for all to hauehave recourſe to it, and paſſe too and fro by the high waies, ſhee exhorts them that repaired thither to praiſe the Lord. This opinion of theirs is gainſaid by the pureſt tranſlations, and beſide, one thing ſhould bee vnderſtood in both places, to wit, of tra…ique and merchandiſe, if it were ſo. But the word [Middin] is not to be taken heere for the proper name of a place where wares were ſold; but the words [dwelling by Middin] are to bee tranſlated thus; [ſitting in iudgement. As if ſhe ſhould ſay, let men of authority and rich lawyers, who may now ſit in iudgement about ciuill cauſes, let ſuch praiſe the Lord, becauſe they may now doe it ſafely. It is the honour, credit, peace and benefit of Magiſtrates and learned counſellors, as alſo the welfare of the people, that places of iudgement and iuſtice be frequented and vpholden: as we ſee heere in England in our Terme times at Weſtminſter, and out of Terme in other places, where equity and right are maintained, and wrong and iniurie puniſhed. Oh it is a time full of deſolation, when through famine, plague, or any in…ection, ſuch places muſt lie vnoccupied in the times when they ſhould be frequented and ſet a worke in deciding cauſes, helping the innocent to his right, and weeding out of euill doers. Whereby we may gather how heauy times thoſe were, when iudgement ceaſed, and the open places where iuſtice was miniſtred, were laid waſt, and left voide. And therfore we reade in the former chapter, that the people could not enioy that liberty of publike iudgement ſeates, but they were driuen to go priuately to Debora for iudgement, not dwelling ſumptuouſly in palace or caſtle, famous in that reſpect, Iudg. 4. 5.or honourable, but obſcure vnderunder a Palme tree. Now therfore as they when they might againe boldly and freely ſit in iudgement, are heere called to praiſe God for it: So ſuch perſons with vsus enioying ſuch priuiledges, ought to call themſelues duely and daily to zealous thankeſgiuing, with ſuch other duties as accompany the ſame, yea their whole life ſhould ſauour thereof. And they ſhall hauehave much to anſwere to God who do otherwiſe. As for the people, what duty they owe for enioying this benefit, I will ſhew by a fitter occaſion in the next verſe.
But to let theſe goe of whom I hauehave ſpoke in this verſe, becauſe Debora Doct. 4. in verſ. 10.heere ſpeaketh alſo to all ſuch as went, and walked by the way; this ſhould cauſe all ſuch as goe to and fro about their buſineſſe, pleaſure, or other neceſſarie vſes, as trauellers, to praiſe God highly for ſuch liberties, ſe…ing a little before that, the high waies lay vnoccupied: and to ſpeake of the benefit thereof one to another to his praiſe, and not to trauell to and fro in rude, prophane, and looſe manner, gabling like wild geeſe in vnciuill and rude ſort; as though they enioyed ſuch liberties to offend God by them. And much more ought their behauiour and communication to bee ſober and Chriſtian like, when they goe to the houſe of God, to bee edified by the word, prayer, and Sacraments, and alſo when they returne home againe, and in a word, to walke harmeleſſe in all places; which behauiour is much out of vſe in this land, and yet (God bee thanked) not altogether in ſome places. But heere an end for this time.