Commentary on Judges, Sermon 27
THE TWENTIE SEAVEN SERMON ON THE FOVRTH CHAPTER OF THE booke of IVDGES.
NOw further, let vsus note in this verſe by the ioynt agreement Doct. 2. in verſ. 10.of all theſe heere mentioned; I meane Debora, Barak, and the ten thouſand of Zebulun and Nephtali, (eſpecially it being ſo needful that they ſhould ſo conſent together) how good and worthie a thing it is for the ſeruants of God to ioyne and bee like minded in good things; though it doe not directly tend to their owne profit and earthly benefit, or not ſo much as to the common good & behoofe of al the people, or many, (as here it did,) but to a town or family, the commendation of this gift of free conſent together in many good people is clearely to be ſeene in the Apoſtles, and thoſe that kept company with them; of whom it is ſaid, that they were altogether of one mind: which cauſed Saint Paul to make ſo earneſt a requeſt to the Philippians Act. 2. 10.to remoue from them contention and pride; whereby this conſent and agreement is eaſily broken. For wee know it is no eaſie matter for many to ioyne and agree together, and that by reaſon of ſo much contrariety as is in mens minds, and for that one is ſo ready to croſſe and withſtand an other, eſpecially in good things, through Satan by his ſubtill and malitious policy working therewith, who gaineth much by their diſtraction and diſagreement, as in Paul and Barnabas may be ſeene. It is therfore to be ſought & laboured for alwaies, by the louelove and wiſedome of godly teachers, who by their doctrine, perſwaſions, and good example, doe much helpe heereto. Thus had Debora and Barak preuailed with theſe ten thouſand, that they drew them to this worke ioyntly, as if they had been but two perſons. Oh, agreement in good things, what is like it, either in beauty or delight, as the Pſalmiſt ſpeaketh, Behold how good and pleaſant a thing it is, for men to dwell together Pſal. 133. 1.in godly vnity? And experience teacheth the ſame. For there, many vniting their force of couroge and wiſdome in one, they doe eaſily reſiſt the common enemy, and (which is harder) their owne corrupt paſſions and rebellious nature, the which to what euill and miſchiefe it carryeth them, the infinite broyles, ſutes, quarrels and controuerſies of almoſt all places do too truly teſtifie. Such are they who in louing and kind agreement betwixt themſelues, doe ſubmit themſelues to the word of God, whereby they become meeke and humble, and ſo they eaſily conſent to that which is good. The want of this godly agreement, and the contrary readineſſe in men to breake out one againſt another, hath oft cauſed mee to bewaile, (for who ſeeth not great cauſe ſo to do) the boyſterous and fierce contentions of many, and thoſe not onelyonly of the common ſort, who are for the moſt part rude and ignorant, but of them alſo who are to be counted brethren, and yet doe ſo readily let looſe their hearts to bitter contentions and raſh iudgings of their brethren, if they doe not worſe: and yet (which is greater madneſſe) this is for a ſmail cauſe (as if they doe but diſſent in opinion and iudgement one from another in things indifferent, wherein both follow the light of their knowledge,) whereby they giuegive too great teſtimony, that they little know themſelues aright, and that they hauehave full ſlightly ſearched into themſelues, to ſee their many ranke corruptions of ſelfe louelove, priuie pride, frowardneſſe, impatience, vncharitableneſſe and ſuch like, that ſwarme and beare ſway in them; and that they beſtow ſmall coſt vponupon themſelues, nor time to find fault with their owne doings, (to wit, how farre they are off from the rule of charity,) that ſo they may become humble and peaceably minded toward others. Nay, (which is worſe) they hold their vnchriſtian conceits and iudgings of their brethren, ſo ſtrongly and wilfully, that they verifie the prouerbe, making their bitter contentions with them like the bars of a palace, that cannot bee broken: and like cities ſtrong and well fenced, that cannot eaſily bee beaten downe. This is farre from godly agreement, Prou. 18. 19.and conſequently from that harty louing together, which ſhould bee like a threefold cord, that is not eaſily broken, which our Sauiour ſaith is a ſure Eccleſ. 4. 12.token that they in whom it is, are his very Diſciples indeed. As for agreement in euill, ſuch as theirs was in the Pſalme, it is as hurtfull and odious, as Ioh. 13. 35. Pſal. 2. 1. 2.it is common: but though hand ioyne in hand, the wicked ſhall not eſcape vnpuniſhed; Prou. 11. 21.and ſo I leaue them, adding this; where there is no agreement in euill, there leſſe is committed. And therefore wee had need to pray the Lord to ſend a ſpirit of diuiſion among ſuch, as that was betwixt the Phariſies and Sadduces, that ſo much miſchiefe may be preuented rather then ſtabliſhed. And this of the preparation of that Debora and Barak made.
Now followeth, (before I come to Siſera) a ſhort ſtory of Heber the huſband Verſ. 11. The vnfolding of it.of Iael, put in by the way, to wit, that he (being of the poſterity of Hobab, Moſes father in law, who remoued from his kindred and brethren, as we ſaw in cap. 1. verſ. 16.) was come to this Kedeſh to dwell, where Barak aſſembled his men of warre. To the which place God by his prouidence directing him, ſent him, as appeares afterward in verſ. 17. that thereby hee might, as he did by Iael Hebers wife, cut off this great enemie Siſera. By which we may learne a right profitable leſſon. That while we goe on heere in our ſimplicity in this earthly dwelling to ſerue Gods prouidence, as his word Doct. verſ. 11.leadeth vsus, God will in our moſt caſuall actions direct, regard, & bleſſe vsus ſo, that in time we ſhall ſee it to be ſo, though we knew not before what ſhould come to paſſe. Heber remoued his dwelling from his kindred, not in hatred to them, but as he ſaw it moſt conuenient for him, though (it is true) he intended not thereby the deſtruction of Siſera, neither came there any ſuch thing into his mind; but the Lord purpoſed it, and appointed that by this meanes of his comming to dwell there, it ſhould be brought to paſſe: Heber onelyonly conſidering, and aduiſedly bethinking himſelfe what was beſt for him to do about the ſetling of his dwelling, and ſeeking to liue among Gods people, and looking no further.
So by the ſelling of Ioſeph into a ſtrange countrey, a thing in likelihood Gen. 45. 8.tending to his vndoing, yet it is manifeſt, as hee told his brethren, that God ſent him before, to preſerue them and their poſterity aliue, and not they. So when Iacob was ſent away by Rebecca, his mother, to Padan Aram, to auoide Gen. …8. 2….the wrath of his brother Eſau, the cauſe was good, but hee went, vncertaine what ſhould befall him in a ſtrange land; and therefore hee thought, and vowed, if he might hauehave bread to eate, and clothes to put on, and that God would be with him, and keepe him in his iourney, that then he ſhould be his God, meaning that he ſhould bee more ſtrongly confirmed in ſo counting him. Therefore God, who guided his iourney, bleſſed him greatly, ſo that when he returned, hee remembred Gods benefits which hee had ſince that, beſtowed on him, ſaying: I came ouer this Iordan with my ſtaffe; that is, poore, Gen. 32. 10.and without all prouiſion, but now hauehave I gotten two bands. So when Moſes married Iethros daughter, liuing obſcurely in the wilderneſſe, and ſuffering affliction with the people of God, who would hauehave thought that any good ſhould hauehave come thereby? And yet beſide his admirable deliuering of the Iſraelites out of Pharaohs bandage, he was alſo a meane to draw Iethros poſterity to religion, and the true worſhip of God thereby. Euen ſo, offer we our ſelues vnderunder Gods gouernment, and all things ſhall bee in time, directed by him to a good end, though we ſee it not by and by; yet wee ſhall; ſo as wee may be bold to ſay it, for he will bring it ſo to paſſe. For it is to bee knowne, that while we wander heere on earth, yet we are not in darkeneſſe, as others are; neither are we caſt off as Orphans and left deſolate, but God careth for 1. Pet. 3. 2. 1. Tim. 4. 10.vsus his faithfull ones, otherwiſe then he doth for the reſt of the world.
And it being ſo with vsus, though wee ſee not the mind and purpoſe of God toward vsus in particulars at the firſt, and what will fall out through the courſe of our liues, yet wee are ſure that his ſpeciall prouidence watcheth ouer vsus for our good; ſo that we need not doubt but that God directeth all things to that end. This is a wonderfull ſtay to all beleeuing people; and without faith, ſound knowledge, and vſe thereof, all Gods doings are ſtrange to vsus, both before we ſee the iſſue of them, and ſometime afterward alſo, and namely his croſſes and afflictions: but as they are diſtaſted of vsus, and vtterly vnwelcome, ſo are his benefits neuer receiued of vsus in good ſort, and to the right end; namely, to make vsus truſt in him more firmely, and cleaue to him more conſtantly, whereas we ſhould be much more moued hereby, to commit the ſucceſſe of all vntounto him, till our experience hauehave brought the Rom. 5. 4.hope that ſhall not make vsus aſhamed. For there need bee no doubt but that he watcheth for vsus thus clinging to him, when we ſleepe, and vpholdeth vsus Prou. 6. 22.while wee walke, and propoſeth good towards vsus, euen then when wee ſee no likelihood thereof. And while it is thus with vsus, it is not vnprofitable to conſider, how ill it goeth with thoſe, who reſt vponupon blind fortune (as they call it) and goe on in the ſtrength of their carnall wiſedome, looking for great matters, but all in vaine, they being little or nothing acquainted with Gods prouidence. Lamentable it is to ſee how ſuch are toſſed, vexed, and vnſetled with cares and ſorrowes, and that not only in their moſt vncertaine and doubtfull affaires, but alſo in thoſe which are more ſure and certaine, as they thinke and imagine.
Beſides, it is not vnprofitable for vsus to marke another thing in this ſhort Doct. 2.ſtory, and that is this: that ſeeing this Heber remoued, and had his dwelling apart from the reſt of his brethren the Kenites, vponupon good conſideration, (for otherwiſe the holy ſtory would hauehave found fault with it,) the reſt of them departing from Iericho, and dwelling with the tribe of Iuda in their Iudg. 1. 16.borders, (as we heard in chap. 1.) in that, I ſay, Heber did thus, who yet, as is cleare by the ſtory, did not offend God therein, wee ſee it is not vnlawfull for the people of God to ſettle their dwellings apart from their neighbours and kindred, & brethren in profeſſion; but it may fal out to be meet for them to do ſo: for God hath not appointed that all the faithfull ſhould dwel together; neither can it be ſometime for ſundry conſiderations and reſpects: as we reade that Abraham and Lot, by reaſon of the great abundance of cattell that they both had, and for want of paſture, departed one from another: euen as before when their poſterity grew and multiplied in one familie, they married, and were diſperſed into diuerſe. And many other things doe cauſe that. Indeed if wee may dwell together with Gods people, in the places of beſt choice, it is not to be neglected, but deſired hartily (for many ſhall be hindred from it by neceſſity) and if that liberty may bee enioyed of vsus, let vsus make a pretious reckoning of it, and ſet our ſelues to liue together kindly, profitably, and peaceably, which too many regard not to doe, but if it cannot bee without great inconuenience, let vsus not ſtriue againſt God, for we gaine nothing thereby, and what know we what God hath appointed to be done by vsus in another place? It may bee wee may bring ſome to God by our remouing, and bee ſeated among ſuch as ſhall bee like our ſelues, or may by our good conuerſation which they ſhall ſee, be turned vntounto vsus. Which two things we ſhould principally aime at, and endeauour vntounto when we muſt change and remoue our dwelling.
Now it followeth that after this ſhort degreſſion (as we hauehave heard how Verſ. 12. 13.Barak prepared and furniſhed himſelfe to warre, ſo it was told Siſera what he had done) and that hee prepared his army likewiſe when hee heard that Barak had done ſo. His power what it was, I meane, how great and feareful, I hauehave ſhewed already. That which we hauehave heere principally to note, in addreſſing himſelfe to the battel, is the difference betwixt him on the one ſide, and Debora and Barak with their few thouſands on the other. They both prepared themſelues to warre we ſee, but theſe went about it by Gods commandement; hee in the pride of his owne heart, and without God. They truſted in the promiſe of God for victory, he in his owne ſtrength, and Note.great army. They went againſt Gods enemies, he againſt Gods friends, yea againſt God himſelfe. Whereby we may ſee that it much auaileth to hauehave a Doct. verſ. 12. 13.good cauſe to maintaine, and to hauehave God to goe with vsus therein, as many examples in Scripture teſtifie of the warres of godly Kings with idolaters. A good cauſe is the defence of the Goſpell, and the true worſhip of God by a Chriſtian Prince, againſt ſuch as would force him to Poperie, or any other falſe worſhip, by open warre: alſo the maintaining of his owne dominion, bounds, or right in great and waighty matters, or recouering them being vniuſtly detained from him. A Chriſtian Prince in theſe and ſuch like caſes may make warre, and command his people againſt the enemie: and ſo I may ſay of the like. But to leaue this inſtance and to lay out this doctrine in another, more familiar to the common ſort; it is manifeſt where the like is to be found among vsus who are in peace, to wit, that we hauehave a good cauſe, and our controuerſies with the bad, it is manifeſt, I ſay, that the one ſort hath great encouragement by the goodneſſe of his cauſe, to follow it rather then the other, who hath none at all, but much againſt him. For where all theſe encouragements are, or the moſt which Barak had, and of which I hauehave ſpoken; they are to animate men to their duties; ſo I will not ſay, what ſucceſſe and bleſſing particularly ſhall follow them who vſe them, but they ſhall moſt certainly reape great fruit thereby, and abundantly one way or other: and therefore good reaſon that ſuch ſhould doe the Lords worke diligently: and contrariwiſe, the other, if they could bee made to conſider what they goe about, in following a bad matter, they ſhould neuer dare be hold to proceed as they doe, to wit, ås Siſera did to defend an ill cauſe, but they would feare to goe forward, and deſiſt from their attempts. Good and bad goe to worke both alike (as theſe heere did) for outward preparation, but not in a like manner, nor with the like minde, nor to the like end. And although Siſera had not wilfully, in the pride of his heart, gone againſt Iſrael becauſe they were Gods people (as Pharaoh did) and although hee bee not properly to be charged for not conſulting with God, or weighin the cauſe in going againſt Gods people; (for alas he was an Heathen, and therefore ignorant of ſuch matters) yet to ſpeake the beſt that may be ſaid of him, hee truſted in chariots, horſes, ſouldiers, and munition; thereby purpoſing with maine force to reduce the rebellious Iſraelites, as hee counted them, to the yoake of obedience, and knew alſo that they were Gods people. But it was indeed no wonder that he tooke this courſe, being a curſed Canaanite, ſuch an one as he was. But to leaue him, and to come nearer our ſelues; is it not admirable, that among vsus who are of the viſible Church, there ſhould bee found ſome, that in their enterpriſes, life and dealings, maintaine an euill cauſe one againſt the other, as Barak and Siſera did? for what though their actions both ciuill in religious exerciſes be the ſame, and that in outward reſpect there appeare little or no difference in ſome of them? yet ſo prophane and vnconſcionable many of them are, that they hold the righteous an abomination, and deface, as the Phariſies did Chriſts, their beſt actions, and will ſee no difference betwixt their owne and the others. And to pleaſe themſelues, thus they ſay of them; Tuſh, as preciſe as they ſeeme▪ they doe but as we; they follow their trades, buy, ſell, eate, drinke, marrie, &c. and we do as they, reade, pray, heare the word, receiue the Sacrament, &c. what oddes therefore betwixt vsus? yes: for why? ſhall not two be in the field, Mat. 24. 40.or at the mill, and yet the one receiued, the other forſaken? and the one a reprobate, the other choſen? Surely as they differ in their ends, ſo they differ in the meanes vſing that leade thereto: and though they differ not in dying, for the outward manner) yet they differ in this, that one dieth happily, the other miſerably: and ſo they doe in their affections differ, as in their deſires, hope, encouragements, and ſucceſſes. The one asketh, who will ſhew Pſal. 4, 7. 8.vsus any good? The other prayeth, O Lord lift vp the light of thy countenance vponupon vsus, for it is more to vsus then all abundance. And in this light both of knowledge for direction, and of grace for aſſiſtance thereto. The godly man walketh looking at the promiſe in all his lawfull attempts, knowing alſo that the Lord, who is his light to guide him, will bee his defence alſo, to vphold, proſper Pſal. 84. 13.and bleſſe him. The other walkes in darkeneſſe, being led by erronious opinion, ſenſe, example, nature, and ſometimes ſhame, feare, and proud confidence in himſelfe; and therefore goeth through many dangers, ſmarts, ſorrowes, whether he be croſſed, or whether he hauehave his deſire. Hee reeleth alſo and ſtumbleth, as the Egyptians did, when darkeneſſe did ouerſpread them, while the Iſraelites walked in ſafety, at liberty. In a word, the one ſerueth God, the other the diuell: the one is cheerefull, patient, confident: the other of a contrary minde and carriage. Therefore let eueryevery man who deſireth to be approued of God, iudge himſelfe, and as for others, both ſuch as I hauehave ſpoken of, and they who doe the ſame actions with them, though wee know not with what mind, let vsus conceiue the beſt, ſo farre as in charity we may, of them; but yet let vsus ſuſpend our ſentence and allowance of them, till after longer triall, and further knowledge of, and acquaintance with them. And conſider yee that reade this what I ſay, and the Lord giuegive you vnderſtanding. For in that which I hauehave ſaid of the wicked incenſed againſt the righteous, (their deeds being good, but their owne euill) conſiſteth a great difference betwixt a true Chriſtian and a counterfait; as to him that will lay both ſorts together with good conſideration, ſhall appeare. And of this Scripture heere an end.