Commentary on Judges, Sermon 47
THE FORTIE SEVENTH SERMON ON THE SEVENTH CHAPTER OF THE BOOKE OF IVDGES.
THere is yet (as the text ſheweth vsus) another triall of Gedeons Verſe 10.faith before the victorie: namely to ſend him to the Midianites only with his boy. Oh how many had there been before? But God will hauehave vsus to know, that the triall of our faith, is much more precious, then the 1. Pet. 1. 7.gold that periſheth, and therefore ſendeth vsus many trials, as he did to him, that although there ſeeme to be no great matter in them, yet indeede to him that weigheth it aright, it is found to be farre otherwiſe. For both we ſee thereby, our weakneſſe, which Note.we ſhould not otherwiſe thinke to be ſuch as it is, and by little and little wee grow out of it, and gather experience, and hope againſt it, which in time are Rom. 5. 4.greatly to our comfort. And ſurely if Gedeon had ſo many trials in one duty doing, let not vsus plead for exemption from many, though we hauehave alreadie endured ſome, and although wee can ſay, others are free, or hauehave but few in compariſon of vsus. But to proceed to another point. It is happie for vsus, that the Lord, who diets vsus with this ordinarie, vndertakes as well to bring vsus ſafely through our trials, miniſtring as much grace, as affliction, as hee did Verſe 11. Doct.here to Gedeon: ſo that wee rather ſhould ſay; Since thou giueſt ſhoulders Lord, lay on what burthen thou pleaſeſt, thy will bee done: Rather, I ſay, then to compare the irkſomnes of the trouble, with the pleaſure and eaſe of the contrary: which will make vsus wearie of trials, and like the Iſraelites in the wilderneſſe, to long and linger after daintines and Quailes.
We ſee the couetous man is neuer ſatisfied with gold: but triall ſerues to bring in a commoditie of greater price, as I ſaid before. Gold can ſerue but to feede and apparell vsus, except wee abuſe it to the pride of life, to make vsus thinke our ſelues in a fooles paradiſe by enioying it: but this ſerueth to encreaſe our ſpirituall treaſure, (if we be wiſe to vſe it in kind) both to purge the droſſe away which cleaueth to our faith, meeknes, and patience: and to adde to the meaſure of it alſo, ſo that whatſoeuer good thing we enioy, we ſhould neither hauehave it in the kinde, nor in abundance and ſtore, but through much triall. Therefore rather let vsus learne to count it great ioy, (as S. Iames ſaith) when many trials fall vponupon vsus: then ſnuffe againſt God, as if we cared Iames 1. 2. Note.not how little grace we had, ſo we might hauehave eaſe therewith: as the ſluggard in Eccleſiaſtes, who ſaith; A morſell with idleneſſe is better then plentie Eccleſ. 4. 6.with labour. I confeſſe indeed, this is an high degree to ioy in affliction, which is ſo grieuous in it ſelfe, and not ioyous: a greater matter then to ioy, (I ſay not in health, riches and proſperitie, which eueryevery foole can doe) but euen in hearing the word, or obeying it in many particular duties thereof. Howbeit we want not examples of ſuch as hauehave found ioy in their trials, I Rom. 5. 3.ſay in them (for he that lookes for ioy after them, muſt alſo finde ſome in them) I meane by hope: as Paul by name, who profeſſeth no leſſe of himſelfe: 2. Cor. 121and Dauid with many others. Yea and wee alſo muſt learne to ſay; Lord thou teacheſt me an hard leſſon to account affliction matter of great ioy: but ſeeing thou ſaiſt there is ſweetnes to be gotten out of this bitternes, (as hony out of the carrion of a lion) therfore I will ſtriue to beleeue it: and that I am as precious in thine eyes, and as deare to thee, euen in affliction, Note.as in peace & freedom, and that I ſhall gaine more by it, then by all my iollitie and eaſe, in which I ſhould hauehave lien ſtinking, if by trials thou hadſt not kept my faith occupied & liuely. For though faith wāts not matter enough to work vponupon, euen when we are at the beſt, and freeſt from trials, yet ſuch is our ſottiſhnes, that promiſes ſeeme not ſweete or ſauourie to vsus, except we be driuen to ſeek after them by trials & troubles, but then oh how welcom?
Th… ſending him to the campe of the Midianites ſo nakedly and vnfurniſhed, what could it promiſe in likelihood and outward ſhew, but deadly danger? But heare the reſt of Gods words to him; Thou ſhalt (ſaith hee) heare what they ſay, and thou ſhalt be confirmed thereby, and after thou ſhalt goe into the hoaſt of the Midianites and feare and diſmay them, till they be vanquiſhed. By this wee ſee, that wee hauehave great cauſe to beware, Doct 2.that we take not ſome part of Gods word, and leaue the other, leſt wee depriue our ſelues vtterly of the whole, and all benefit thereof: as Gedeon (we ſee) had done, if he had taken one part of Gods ſpeech to him, and left the other. And this thing is too commonly offended in, not only by ſubtill Sophiſters, whoſe ſinne is the greater, becauſe they ſinne of knowledge, but alſo by weake Chriſtians: who through feare and want of experience, doe draw againſt themſelues the threats and commandements to wound them, but the promiſes of God (which by his owne appointment are ſet downe to their comfort properly) thoſe (they ſay) belong not to them. So what a corraſiue were it to a Chriſtian, if hearing this, that, All who will liue holily in Chriſt Ieſus, muſt ſuffer affliction, &c. he ſhould goe away (as hee in the Goſpell) heauie and ſad, ſaying: This is an hard ſaying, who then ſhall be ſaued? 2 Tim. 3. 12.But God be thanked if the promiſes be added to the charge, the heart will be well eaſed, and the burthen in great partalaied. And doubtleſſe the diuell himſelfe would wiſh a Chriſtian no greater miſchiefe, then he cauſeth to himſelfe by this ſeparating of thoſe things which God hath ioyned together. But of this point reade more in the former chapter in Gedeons reply to the Angell. And there is as great cauſe that we take heed of ſeparating the word of iudgement and puniſhment from the word of precept and commandement, as the promiſe: for as this cauſeth men to ſtumble where they need not, and plungeth them into feare and deadly deſpaire, ſo the other ſtrengthens them as much in their boldneſſe to offend. As wee ſee Eue, by diſioyning the puniſhment threatned vponupon her eating the fruite, was the more prouoked to attempt the ſinne. Geneſ. 3.Geneſ. 3. 6.
More particularly we may here ſee, that God doth ſo order things according to his owne good pleaſure and purpoſe, that hee maketh his to finde Doct. 3.matter of ioy, where (in ſenſe and reaſon) ſorrow onelyonly and terror can bee found. He fetcheth light out of darkneſſe, ſweetnes out of bitternes, and out of trouble peace. For what might Gedeon looke for by going to the campe of his enemies ſo nakedly, but diſcomfort and hazard of his life at leaſt, if he had not been ſlaine alſo, and cut in a thouſand pieces? Yet God intended (and ſo brought to paſſe) that he and all the people ſhould liue and be comforted, by hearing there that which did cauſe it. For example, what might Abraham hauehave looked for when the Lord bad him goe from his friends and Geneſ. 12. 1.countrey to a place that he knew not, neither had any thing in it, but was a meere ſtranger therein? was not that ſpeech of the Lord full of diſcomfort at the hearing of it? And yet we know, that he obeying him, was not onelyonly furniſhed there, to be able to maintaine a mightie familie, euen three hundred and eighteene perſons, but alſo his ſeede grew and was multiplied as the duſt of the earth, and he was made the father of all beleeuers that ſhould come after, and of whom, after the fleſh, Chriſt ſhould come.
The like may be ſaid of Moſes ſending away from the houſe of Pharaohs Heb. 11. 24.daughter, where he had been brought vp ſo daintily, to goe ſuffer affliction with the people of God in the wilderneſſe. And yet what a rare inſtrument did he make him, to worke the greateſt deliuerance for his people that euer was heard off to be wrought by a meere man? Euen ſo, learne and know we, that the Lord doth oft turne the greateſt troubles of his, to their greateſt benefit Note.and good, if they waite patiently vponupon him, yea he giueth them farre aboue that which they looke for, inſomuch as if it were poſſible for them to be brought euen to hell, this were but to raiſe them vp vntounto heauen, as they who hauehave any experience can tell: and Iona out of the fiſhes bellie teſtified in the middeſt of extremities and anguiſh; who out of his greateſt feares and ſorrowes was exalted to greateſt hope and reioycing, as his heauenly and admirable zeale in promiſing to praiſe God doth aboundantly ſhew. It is ſaid alſo here, that he and Phurah his ſeruant went to the ſide of the camp: Ionas 2. 9.wherein his faith doth liuely ſhew it ſelfe, and that he minded and beleeued what God ſaid, rather then that hee feared the danger that he went in. And this, indeed, is that which I hauehave ſo much beat vponupon in this ſtory, and in a Doct. 4. in verſ. 11.word, which we ſhould all doe: that is, truſt God whom we ſee not, and not eie, and looke too narrowly to the lets that are in our way, to feare and draw Note.vsus to vnbeliefe: as we read how Iehoſophat did, not onelyonly himſelfe belieeue, as he was willed to doe, but with great courage exhorted alſo his people to 2. Chron. 20. 15.doe the ſame in the ſore danger they were in by the Moabites and Ammonites, and was thereby deliuered: and ſo did our Sauiour to his diſciples Iohn 24. 1.when they were greatly grieued for his departure, ſaying: let not your harts be troubled; ye beleeue in God, beleeue alſo in me.
Now in that it is ſaid that the Midianites, and their helpers lay as graſſehoppers Verſe 12.on the face of the earth, the meaning is, they were farre and wide ſpread, for ſo the word ſignifieth, Geneſ. 25. meaning that they occupied a great ſpace of ground, and that they were a mightie number. In which ſenſe Geneſ. 25. 8.it is ſaid in Ioſhua, that Iabin got an armie, as the ſand of the ſea. And how could this but aſtoniſh Gedeon yet againe, when he beheld the multitude of them, but that his faith vpheld him ſtill as before? Where we are againe, much like as in the former point, to learne, that ſuch troubles and trials muſt Doct.we ſuffer and looke for, from which, we can in ſenſe and reaſon looke for nothing but diſcomfort and vtter vndoing: and out of the which in the iudgemen of man, we ſee no way or helpe to get out and be deliuered.
And who of Gods deare children hauehave not ſo felt and found it, in one trouble or triall and other, and at one time or other? When God had promiſed the land of Canaan to his people, yet before they poſſeſſed it, when they ſent thither to ſearch the land, & to ſee what it was, and whether the people therein were ſtrong or weake, many or few, they receiued ſuch diſcouragement by the anſwere that was brought backe to them, that they had neither helpe nor hope, euer to enioy it. Againe, what was Dauid to Goliah? or Sampſon Numb. 13. 28. 1. Sam. 17. 50. Iudg. 16. 30.to ſo many Philiſtines? Or what was our Engliſh Iſland to the Spaniſh forces, and to ſo many nations as hauehave riſen againſt it in times paſt, the Pope himſelfe being the chiefe ſetter on? and yet God fought for vsus againſt our enemies.
And to ſhew it in another inſtance, Oh how many thrice happy people, hauehave yet oft feared and almoſt ſaid, there is no hope nor helpe for them in God? but reſolued with themſelues for the time, in their feare and weakeneſſe, that they could not eſcape condemnation and vtter abiection from God? yea and they would hauehave yeelded themſelues willingly to the paine of the damned ſome hundreds of yeeres (ſuch was their deſperate eſtate) ſo as they might hauehave been recouered, and ſaued afterward: as I my ſelfe hauehave heard ſome of them ſay little leſſe in their deſpaire, who yet (God hauehave the glory) hauehave well outgrowne the ſame, and hauehave been reſtored to comfort. Other of Gods deare children after ſuch plunges and deliuerances out of them, hauehave after met with other trials, which hauehave been to their ſight as the ſea, bottomleſſe: and hauehave conſtrained them for the time, to breake out, and Note.ſay, that all good daies were gone from them, who yet hauehave liued to ſee better then they had euer ſeene before. What ſhould I ſpeake of particulars, which were infinite? And all ſuch God hath ſeene good to exerciſe vsus withal, to appall and pull downe the pride of our hearts, (who do ſo ſoone forget our ſelues) but not to diſmay vsus, ſeeing, if it be not long of our ſelues, we may ſtill find redreſſe of all ſuch feares from aboue.
Now followes the dreame, that one of the Midianites dreamed, and told Verſ. 13. 14. The opening of them.his fellow, namely, that a barley loafe tumbled into the hoaſt, and came into a tent, and ſmote it, that it fell: and the anſwere of the other, as the interpretation of it, that it was the ſword of Gedeon, and that God had giuen the Midianites into his hands. This was that dreame and interpretation, which the Lord ſent Gedeon thither to heare, (for ſuch meanes it pleaſed him to vſe to confirme him yet ſtill:) where firſt we ſee, that God gaue diuine dreames to Doct. out of verſe 13. 14.thoſe which were enemies of godlineſſe, and to a nation which afflicted his people: as he did to Pharaoh, of ſeuen leane, and ſeuen fat kine, that were wel Geneſ. 41. 1.liking, and ſo he did to his Butler and Baker: and after that to Nebuchadnezzar, who had led away Iuda captiue, aſwell as to Ioſeph, Iacob, and other holie Geneſ. 40. 5.men. But this was here more ſtrange, that neither Ioſeph nor Daniel, no Prophet of God, I meane, interpreted the dreame, but a common ſouldier. Hee Dan. 2. 1.gaue then we ſee, a true dreame, and the interpretation thereof vntounto the wicked. But as the Lord gaue Saul a new heart, viz. of courage and gouernment, 1. Sam. 19. 23.and to Iehu of zeale, for certaine ends and actions concerning his own glory, and the good of others onelyonly, and thoſe ends being accompliſhed, the 2. King. 10. 11.gifts ceaſed, becauſe they were but common gifts: euen ſo theſe two ſouldiers were made Gods inſtruments to confirme Gedeons faith, and conſequently fitted for the purpoſe: which being performed, they ceaſed to dreame diuine dreames, or to interpret them diuinely.
By this we ſee, that he beſtoweth excellent gifts and graces vponupon the bad, aſwell as vponupon the good, which gifts either are meerely naturall and ordinarie, or ſupernaturall and extraordinarie. Naturall and ordinarie, as induſtriouſneſſe, wit, policie, ſtrength, for the attaining of learning, skill, wealth, credit, and the wel gouerning and defending of families, ſubiects and commonwealths. Supernaturall, as enlightning and knowledge by the word, and ſpecially of the law terrifying, and the Goſpell generally working a confuſed ioy and vaniſhing faith in them. Extraordinarie, as the gift of miracles, tongues, and the like in the infancie of the Church were. Theſe he giueth to many more then hee giueth faith vntounto or regeneration, euen as the viſible meanes leading thereto, as Baptiſme and the Miniſterie, are common to both. And why? becauſe the ſubordinate ends for which theſe gifts ſerue, are more generall, then thoſe which the ſpeciall gifts ſerue for. Therefore we ſee, that many are well fitted for naturall, ciuill, morall, and (miniſterially) ſpirituall and diuine ends, who yet are no more fit for the maine end of all, I meane for godlineſſe and ſaluation, then if they wanted the other: becauſe the ſpeciall end is not ſo large and vniuerſall, as the common end is. Yea doubtleſſe, the wicked are oft times endowed with common gifts in a farre ampler and more glorious manner and meaſure, then the godlie: the Lord heaping hot coales vponupon their heads, and clearing himſelfe from the blame of their condemnation: ſeeing that he who beſtowed vponupon them ſo liberally in the one kind, would not hauehave denied them the other which accompanie ſaluation, if they had humbled themſelues to the ſeeking after them, and not reſted in the outward priuiledges, as they who boaſted of the Temple, the Temple, whereas in the meane while. There came from the Luke 10. 20.North, Eaſt, and all quarters, and ſat downe with Abraham in the kingdome of heauen, and themſelues, who boaſted of the Temple, and were the children of the kingdome, Chriſt ſaith plainely, were caſt out, and excluded. But of all ſuch gifts, we may ſay, that ſeeing they are not the peculiar gifts which are proper to Gods owne children, but thoſe that are common to one and other: it may be ſaid to them, as Chriſt ſaid to the diſciples, when they reioyced ſo greatly that the diuels were ſubiect to them, and caſt out of men by them: Reioyce not, that the diuels are ſubiect vntounto you, but for that your names are written in heauen: ſo they who hauehave but knowledge of the Scripture, in the letter only, with memory and ſpeech to carry away and vtter it, hearing the ſame ioyfully ſometime, and are but reſtrained from ſome outward euils, let them not glory, and reſt themſelues therein, without ſanctification and faith vnfained, that ſo their reioycing may be ſound, and not to be taken from them, elſe let them feare, leſt it be anſwered them, as it was to them that pleaded their great workes of preaching and miracles: Depart from me, ye are workers of iniquitie, I know you not.
And therefore it followeth, that the benefit of that dreame redounded to 2the people of God, and not to them that dreamed and interpreted the ſame. Euen as the excellent gifts of an vnſanctified perſon publike or priuate, may poſſibly doe. Neither can any gifts of God that the vnrighteous hauehave, profit them to ſaluation. They hauehave no vſe of their knowledge, they are not the better for their hearing, and prayers, they loſe all their coſt and tr…ell that they beſtow in ſeruing God: howſoeuer like dumbe pillers they may direct others in the way, not ſtirring themſelues. For they delight not therin, but draw neere him with their bodies, and ſerue him with lip-lab…r Matth. 15. 3.but their hearts are farre from him; and therefore in vaine doe all … worſhip him. Which ſhould make them looke about more ſeriouſly, till they can proue, that they doe more then ſay, Lord, Lord, but that they endeuour aboue all things to doe the will of the Lord. How much more vaine Matth. 7. 21.is it then to truſt in riches, which of all common gifts are commoneſt, and therefore furtheſt from commending the poſſeſſors of them to God.
Laſtly, let vsus marke, that God doth his people good by things which are 3of no reckoning nor account, (when yet the beſt things that the vngodly hauehave, cannot profit them) as the dreame and interpretation of it, which indeed was an excellent gift: yet in mens account a meane thing, and for all that, as meane as it was, by that did God quicken Gedeon, and comfort him. Euen as wee ſee heere, God vſeth the meaneſt things (as men iudge of them) and things that are nothing worth for the welfare of his ſeruants. So God did by the Manna, (an vnlike thing, and of meane account) Exod. 16 35.nouriſh and preſerue the liues of his people: ſo by foure leprous perſons, that were ſhunned and loathed of al, he ſaued all the people; and ſo he ſaued 2 King. 7. 6. 1 King. 7. 6.the Prophet aliue and fed him by Rauens: theſe were great matters by baſe and weake meanes.
And why this? becauſe, as Iob ſaith, euen the ſtones of the field ſhall be in Iob …. 3.league with thee, and the beaſts thereof at peace with thee. This doctrine ſeemeth after a ſort contrary to the former: to … that the wicked may not take comfort in the gloriouſeſt things concerning this preſent life, and yet the meaneſt things in this world through Gods goodneſſe, ſhall ſerue for the benefit of the godly, but both may ſtand well together. And to ſay a word or two more of this, what is meaner in the account of the Heathen; then water, bread, and wine, being of their owne nature, common creatures, and yet what great matters are wrought by them in Gods people?
So to behold and view the creatures and workes of God, which all may doe, what great matter is it thought to be? and yet what ſweet meditation hauehave Gods ſeruants thereby to their comfort? Lo then, how they are bleſſed in all parts of their liues who feare God; and that they may find in all things; if they ſift and fearch them throughly, and marke what God promiſeth accordingly. And when all this is ſo, yet in the meane while, there is no peace to the vngodly, neither is any creature at league with them, but Eſa. 48. 22.may and ſhall (when God will) annoy them.
This was manifeſt in Iezabel, whoſe neere attending ſeruants & eunuehes 2 King. 9. 33.caſt her downe headlong on the ſtones out of the window. This is the ſecret hand of God, but not perceiued. And as for that which hath been ſaid before of the dreame, it is not ſaid to the end we ſhould attribute any thing vntounto dreames, now common with vsus and naturall, although God had ſaid of that dreame, that Gedeon ſhould be comforted by it.