Commentary on Judges, Sermon 35
THE THIRTIE FIVE SERMON ON THE FIFTH CHAPTER OF THE BOOKE OF IVDGES.
The third part of the Chapter.
Verſ. 28. The mother of Siſera looked out at a window, and cried through the latteſſe; Why is his charet ſo long a comming? why tarrie the wheeles of his charets, &c.
Verſ. 29. Her wiſe Ladies anſwered her, yea, ſhe anſwered her ſelfe with her owne words.
Verſ. 30. HaueHave they not gotten, and they diuide the ſpoile? eueryevery man hath a maide or two, Siſera hath a prey of diuers coloured garments; a prey of ſundrie colours made of needle worke on both ſides, for the chiefe of the ſpoile.
Verſ. 31. So let all thine enemies periſh, O Lord, but they that louelove him, ſhall be as the Sunne when he ariſeth in his might. And the land had reſt fortie yeeres.
IN theſe words is contained the third and laſt part of the The ſenſe of all theſe verſes.ſong of Debora, and ſo of the Chapter, and hath two members: in the firſt, ſhe bringeth in the boaſtings of the women that were enemies to Gods people, and Siſeras deare friends, and derides them, in the firſt three verſes. In the laſt member, ſhe oppoſeth a propheticall prayer againſt their boaſtings, wiſhing therein to the remainder of Gods enemies, deſtruction; and to the Iſraelites, all increaſe of good things: and that increaſe ſhe laieth out by a compariſon of the Sunne from the riſing to the noone tide; euen ſuch ſhe wiſheth it to be. More particularly, to come to the firſt point, ſhe ſaith, that Siſeras mother was looking Of the 28. particularly.out, and longing for her ſonnes retune, with his great ſpoile and bootie, fearing yet the hardeſt, becauſe he tarried ſo long, till ſhe was anſwered by her Ladies, and ſo anſwered herſelfe; that he was buſie in diuiding the ſpoile.
This place laieth out the exceeding care that parents hauehave of the welfare Doct. verſe 28.of their children, and the thought they take for them in any likelihood of danger, they being betwixt hope and feare about them: and if they be long out of ſight, they are much penſiue for them, and troubled within themſelues, eſpecially if they be in any perill. The which (ſetting apart the odious 1. Sam. …. 5. 2. Sam. 18 33.fact of Siſera) was commendable in his mother, and according to the rule of nature, to hope and long for his proſperous returne, and to feare the contrarie. So Saul, that was after King of Iſrael, knew his fathers affection to be ſo tender ouer him, that when he was ſent to ſeeke his aſſes, and tarried long, 1. Sam. 9. 5.not finding; he haſted home, leſt his father ſhould turne the care of recouering the aſſes into care for his ſonne. And Iob, though in a farre better reſpect, feared, euen when his ſonnes feaſted together for increaſe of louelove, leſt they ſhould offend God. So Dauid in his charge to Ioab, abounding in this tender louelove toward his ſonne Abſolon; when hee made warre againſt him, did ſtreightly command him to intreate him gently: And S. Paul teacheth, that we ſhould hauehave care of our owne; which well becommeth all, and the 1. Tim. 5. 8.contrarie is vnnaturall: whether wee reſpect their neglect of their bodily maintenance, and ſo leauing them to ſinke or ſwimme, when yet they may relieue them, or their ſoules welfare and ſaluation, by neglecting or denying them holy inſtruction & education in the waies of the Lord; by meanes whereof, they are left as a prey to the lewd and bad, by their wicked companie and example; which is farre worſe then bodily penurie and miſerie, though who knoweth not, that it is wofull to be brought vp idle, and without a lawfull trade of life, deſtitute of neceſſaries. Of both vnderſtand that of Salomon; Teach a childe, &c elſe he may teach thee on the gallowes. But Prou. 22. 6.as there is a ſinne in the defect, that is, vnnaturalnes in parents to their children, not to be allowed, no not ſo much as that of Siſeras mother, which I 2. Tim. 3. 3. foreign.laſt of all mentioned; ſo there is in the exceſſe, another ſinne that is farre more common then that; as when parents are too fond ouer their children, and cannot abſtaine from ſhe wing affection toward them, and that without diſcretion, to wit, to the vnruly, diſobedient, and ſubtill and wilfull; as well as to the ſimple, timerous, tractable, and religious; whereby they giuegive them occaſion, nay they incourage them to abuſe them boldly, ſaucily, and with ſmall reſpect, and to winde them which way they liſt. Thus Dauid by Adoniah, and Ely by his ſonnes found it, and ſmarted for it accordingly. Whereas men ſhould hold their children in a godly awe, and keepe them within compaſſe, by authoritie, which God hath giuen them ouer them; and yet not in rigour, neither voide of parentlike kindneſſe. For want of which regard had by parents toward their children, on both ſides great inconuenience Note.falleth out; that ſome are handled and oppreſſed with vnſeaſonable ſeueritie, who deſerue it not; and other are cockered with too much indulgence and lenitie, till they be made much the worſe for it. And not much vnlike to this laſt mentioned affection in parents, is this, or rather a branch of it; that ſome of them, through a deceiuable humour, deale out their louelove to their children vnequally, when yet by the cariage of themſelues it is equally deſerued, affecting the one for ſome outward reſpect, or priuate conceit; as Iſaac did Eſau, and Dauid Abſolon, who thought there was not ſuch another to be found.
There is yet another error in parents toward their children, who are too farre carried in affection to them, and that is, that becauſe it is permitted vntounto them, nay commanded, to prouided for them; therefore they runne into moſt troubleſome and penſiue care to prouide for them, and thereby fall into moſt noiſome temptations & ſnares of the diuell to benefit them, whereas they ought to hauehave well learned this leſſon before, that for all their affection toward them, they ſhould not offend God for their ſakes, nor neglect or loſe any grace, neither leaue any worke of charitie and merciemercy vndone, nor ieopard their owne ſaluation by wounding their conſcience any manner of way for them: They ſhould conſider, that it is ill pitie towards their children, which makes them impious againſt God, and iniurious againſt man, and moſt of all againſt themſelues: nay rather, what torment ſhall it Note.not be to their conſciences, vnleſſe it be worſe, to remember that they hauehave increaſed their childrens portions with the complaints of the poore, or through their worldlineſſe, and they muſt now goe and ſuſtaine endleſſe woe for it.
But while I thus ſpeake, it ought of children to be marked, that this affection of the parents, if it were but according to nature rectified, and ſanctified in them toward their children, (though it did not weaken their eſtate for their preferment, (as I hauehave noted out of the fact of Calebs endowing his daughter) ought to be a ſufficient motiue and perſwaſion to them their children, euer to ſhew all reuerence, obedience, and thankfulnes to them; though many parents, and mothers eſpecially, who can moſt hardly bee brought to keepe within their bounds toward their children, may after they come to yeeres of diſcretion, iuſtly complaine, that the more they hauehave ſhewed their louelove to them, the leſſe they are ſet by, and regarded of them. Oh what I hauehave obſerued and ſeene in this which I now ſpeake of, and that not in one or two? but another occaſion may be giuen to ſay more of it in another place. And this of Siſeras mothers affection to him.
Of Siſras mothers ſpeech we hauehave heard, much longing for his returne: Now it followeth in this verſe, how the other Ladies, among whom his Verſe 29. 30. The meaning.wife was thought to be, anſwered her, and that in ſuch wiſe, as appeareth in the text, that ſhe being ſorrowful, was ready to take comfort by their words; euen as all that be in heauineſſe (which is vnwelcome of it ſelfe) would willingly, and are eaſily brought to deſire comfort, yea though it be not miniſtred to them from any good ground, nor aright. And the ſumme of their comfort was this; that there was no doubt nor queſtion to be made, but that Siſera had got the victorie ouer his enemies: and that his tariance was, as in ſuch caſes it falleth out, for the diſtributing of the bootie and ſpoile which was taken therein, to eueryevery one according to his labour, condition, and worthineſſe: which (ſaid they) being much and of great value, after ſo noble a conqueſt, it could not in a ſhort time be diſpatched. This was the conceit and falſe perſwaſion of the Ladies, wherein they reſted, and did comfort themſelues for all that his long tariance. And it ſetteth a worthie inſtructiō before vsus: namely, how readie people are to be carried away with vaine Doct. verſ. 29.conceits and vngrounded hopes of comfort, and how eaſily they deceiue themſelues therewith: whereas they ſhould looke that they hauehave good warrant for that wherein they take comfort. For elſe what other thing is it, then as the common prouerbe ſpeaketh, namely a building of caſtles in the ayre? Euen as hee that dreameth ſleeping, or imagineth waking, that the thing which hee deſireth, ſhall euen ſo come to paſſe as hee would hauehave it. What is more fooliſh then to pleaſe ones ſelfe in thinking, that he may finde ſuch a maſſe of gold, and be aduanced to ſuch and ſuch honour, and thereupon to take pleaſure in promiſing himſelfe what a pleaſant life hee will leade.
And is this fooliſhnes thus to deceiue a mans ſelfe? Then how much greater wiſedome is it, or what better ground hath it, which the wiſe men of the world (as they are called) doe make their common practiſe? who yet doe ſcorne the fanſies and dreames of the other, who hauehave naught? And that is this: They reckon how long they ſhall liue in the eſtate they are in, and hope to come to better. They make account what great bargaines they Note.ſhall hauehave, and what great gainings and commings in: how plentifull increaſe their corne, cattell, and other commodities ſhall bring foorth. Others in another kinde, euen about that which beſt liketh their humour, doe ſeriouſly beate their braines, how they may be reuenged vponupon them whom they deadly hate, and what meanes and waies they will vſe to bring them low, and hauehave their will of them. Another ſort reſolue how merrie they will be with their mates and companions, in drinking, whoring, and in their ſundrie kindes of play and paſtime: whereas many times they are cut off from their hope before, and when it is come, it laſteth not. All theſe and ſuch like, as Agag (who merrily promiſed himſelfe, that al feare of death was paſt, when it was at hand) what warrant hauehave they of theſe their conceits and fond deluſions, and dangerous dreames? When S. Iames mocketh one ſort of them, ſaying; Goe to ye that ſay, to morrow we will goe to ſuch a place, &c. And Iames 4. 13.againe, Salomon challengeth all ſorts of them, asking them why they boaſt of Prou. 27. 1.to morow, when they cannot tell what may fall out ere to morow, in ſuch a changeable world as this is, and what alterations may come before? as they that obſerue may ſee daily, to the iuſt condemning of all ſuch for meere fooles, that reſt vponupon ſuch bruſed reedes, and broken holds, and yet goe for the only wiſe men.
How many hauehave made their account all theſe waies that I hauehave mentioned, to hauehave their will fulfilled? and to vexe Gods people at the heart, threatning to roote them out, as Haman did the Iewes; who yet hauehave themſelues Note.been, before their reckoning was accompliſhed and brought to paſſe, ouerthrowne and laid in the duſt? For do ſuch as are but wormes, looke to hauehave the Lord at commandement? and to appoint him how hee ſhall rule the world, diſpoſe of things, and ſerue their turnes? And yet as abſurd a thing as this is, what one among many is aſhamed of his boldnes and folly, or as if he were wearie of it, and repented, doth take a better courſe, and ſeeketh to hauehave warrant and good aſſurance of that which he comforteth himſelfe in? or how many other take example by them to be any whit the wiſer?
But for better ſight into the folly of theſe men: and to make it appeare to be more groſſe, let vsus put the caſe, that theſe future ioyes of theirs were not vncertaine, as they are of all ſeene and found to be, but that they were ſure to enioy all their pleaſures, profits, and iolities that they make account of, and that alſo as long as ſenſe and ſtrength would ſuffer; what had they gotten? Muſt they not ſoone be forced with old Barzillai for very age to giuegive 2. Sam. 19. 35.ouer, and to ſay, Can we diſcerne betwixt good and euill? hauehave we any taſte in that we eate, or in that wee drinke? can wee heare any more the voyce of ſinging men and women? But although theſe are dangerous errors (as who can ſay leſſe of them?) yet they are but (as we ſay) particuler aberrations in their actions, whiles many of them hauehave been taught, and doe profeſſe to be better gouerned: whereas there is another kind of conceitednes, to wit, of erroneous iudgement, no leſſe common, but farre more dangerous, becauſe it directly concerneth the hope of eternal life, which they are content to fixe on mens opinions, renouncing the pure word of God for their light and direction; whoſe liues cannot poſſibly pleaſe God, when they hauehave no faith to beleeue in his promiſes. Such is the vnſauourie and damnable doctrine of Rome, whoſe light is darkneſſe, and their beſt comforts are deadly and ſtrong errors, and blaſphemous deluſions.
Others there are, who through meere ignorance, ſuffer themſelues to be led into a fooles paradiſe, conceiuing ſtrangely of their good caſe they are in, becauſe of their falſe perſwaſion, that God is mercifull; and that they are none of the worſt ſort: God (they trow) neuer made them to damne them: they meane well (they ſay) and heare, pray, receiue the Sacrament, louelove honeſtie, with a thouſand ſuch worne reaſons. And yet error is ſo ſtrong, (eſpecially in this kinde) that eueryevery man cleaueth to his conceit, and as the prouerbe is, wee eaſily beleeue that, which wee would hauehave ſo: whereas, God knoweth, the end of this hope is ſhame. The mother of Siſera was neuer more notably diſappointed of her hope and expectation, then theſe fooles ſhall be, when they looke for the effect thereof, as the ſpiders web, which is ſwept downe in a moment.
But to returne to that from which I a little digreſſed, I meane, of mens putting their confidence in things changeable and tranſitorie, in as much as all this which I hauehave ſpoken of, vaniſh in a ſhort time, ſo what wiſedome is it to hunt after ſuch things, as children doe after a butterflye? and to make them their felicitie, as if God had appointed no better things to be attained and come by? Nay further, ſeeing they muſt giuegive an account of Note.theſe their doings, which they ſhall neuer be able to doe, to their comfort, of one among a thouſand; what wiſedome is this to be counted, when they muſt for their pleaſures of ſinne, which they enioyed ſo little a while, when they muſt (I ſay) heare the ſentence pronounced vponupon them, Depart ye that were louers of pleaſures more then of God, to endleſſe woe, where weeping Luke 13. 47. 2. Tim. 3. 4.and gnaſhing of teeth ſhall be, who would needes preferre a ſhort and ſmall folly, before happineſſe eternall.
Therefore let vsus learne firſt, to ground our opinion out of the word, and be ſure wee can well iuſtifie our hopes and conceits: and reioyce in theſe things that will ſtand by vsus, and whereof we hauehave good warrant from Gods owne mouth: which cannot deceiue vsus, nor fruſtrate our hope. And if yee aske, what this reioycing is that I meane; I anſwere, this: to know that our Luke …0. 20.names are written in heauen: and to endeuour to hauehave alwaies a good conſcience both before God and men: to hauehave ioy in the holy Ghoſt, and to be Act 23. 1.perſwaded that a crowne of glorie is laid vp for vsus, when wee ſhall once lay 2. Cor. 1. 12. 2 Cor. 5. 1.downe this tabernacle of our body, and ſhall hauehave finiſhed this our courſe in this manner. In a word, our ioy ought to be in the Lord, and in his alſufficiencie. And let this be to vsus in ſtead of the boaſtings that other make here, of their vaine, vncertaine, and deceiuable hope, and ioy, as this was of theſe heathen and prophane Ladies, who might hauehave waited and hoped for Siſeras ioyfull returne, till their eyes had fallen out of their heads, before they could hauehave enioyed that which they looked for, but as farre from it then, as at the firſt.
More particularly in this 30. verſe, Debora being a Propheteſſe, laieth out Verſe 30. Doct.in her ſong how the Ladies did deſcant of the diuiding of the ſpoile, in theſe two points, that beſides their goods, eueryevery ſouldier got a maide or two, but Siſera had precious things, namely, garments of diuers colours wrought by the needle, which were very coſtly. By the firſt, that they muſt needs ſo immodeſtly and vnchaſtly breake foorth, (as Debora ſaith they did) ſpeaking of the common ſouldiers, that eueryevery one got a maide or two at his pleaſure, which if it were ſo, was vnmeete talke for women to hauehave in their mouthes, it ſheweth, where there is no true knowledge of God and his word, there whoredome is but a paſtime and may-game, a matter to laugh at euen among women as well as men; yea euen in the aged themſelues (who ſhould goe before others in ſobrietie) we ſhall behold yet, a delight to ſpeake of, ſee, and heare vncleane actions and reports, euen as other weightie matters are alſo lightly ſet by of them. Which is the leſſe marueile that it was ſo with them, when euen where the Goſpell is preached, it may be ſeene to be ſo. In ſo much, that they may praiſe God highly, who hauehave receiued light and conſcience to make difference betwixt good and euill, and to abhorre and hauehave in deteſtation this vngracious and rotten kinde of ſpeech not beſeeming Chriſtians, and all ſuch curſed workes of darkneſſe; which to doe, is farre off from them who liue in darkneſſe, and walke in vnbeliefe.
But theſe Ladies aſcribe to Siſera the coſtlieſt and beſt things, as we hauehave heard. Where beſides that wee ſee, that they and all ſuch deceiued themſelues in their erroneous conceits, as hath been ſhewed before; ſo wee may ſee what are the things which be in beſt account with the ignorant and vnbeleeuers, Note.and they are iolitie, earthly glorie, and things coſtly and precious in the eſtimation of men. As for thankes to God, of whom they receiue all, and for making heauen their treaſure and portion, it is no ſuch matter as they are acquainted with, or doe (almoſt) dreame of. Which is ſtill to teach Gods ſeruants how great their portion is, who hauehave not the things of greateſt price in this world, their reſt and treaſure, but things durable and eternall: but more of this before.
Now by this acclamation with ioy, Debora concludes her ſong, praying, Verſe 31.that as Siſera triumphed, ſo might al Gods enemies: meaning, that as he was deſtroyed, ſo all like enemies of God might be: and on the contrarie, that all who louelove the Lord may not only be preſerued, but multiplied and beautified with all good things, euen as the Sunne groweth in his beautie to the noonetide. Where firſt, in that Siſera was ſhamefully ſlaine, and returned no more home with victorie, as his mother alſo did feare as much, let vsus learne, that the euill which the wicked feare, ſhall light vponupon them. Their feares are many, as both the Scripture teſtifieth, that feare ſhall be vponupon them on eueryevery ſide, euen as their ſorrowes alſo are many. And whereas I Pſal 32. 10.noted before, that they doe pleaſe themſelues greatly in their hope of the Obiect.beſt things, ſome may thinke I contradict my ſelfe, in ſaying they are afraid, and fearfull: I anſwere, they may hauehave both; feare, I meane, and hope, at diuers Anſw.times, and yet neither of them good, but hope deceiuable, and feare troubleſome. Beſide, wicked perſons are not all of the ſame kinde, and feare is ſeene moſt in them who are leaſt euill: but boldnes is in the worſer ſort: all wicked men incline to feare properly and naturally; for it is a companion to ſinne, ignorance, and vnbeliefe, but they hope and preſume wilfully, 1. Ioh. 4. 18.and labour to expell feare, which though in great part they doe indeede, yet becauſe no violent thing is continuall, therefore oft times they miſtruſt, and feare, and ſuſpition of trouble comes in place againe. And we may ſee, that liſt to marke it, that it is ſo, as in Balaam, who wiſhing that hee might Numb. 23. 10.hauehave died the death of the righteous, feared that he ſhould not doe ſo. The ſame I may ſay of many other: For why? they running deep in debt with God, their conſcience accuſeth them, that they ſhall one time or other be called to their vnwelcome account, and ſo, the thing that they feare, ſhall 1. Cor. 11. 31.come vponupon them. And yet will they not come to agreement with God, by iudging themſelues, that ſo they may not bee iudged of him, but bee free from all feare (as frailtie will permit) of his iudgement, and therefore refuſing ſo to doe, their feare iuſtly falleth vponupon them.
The ſaying of Salomon proueth that they hauehave many feares, where hee ſaith, the wicked ſlieth when no man purſueth him: that is, through feare. And Prou. 28. 1.that may be ſeene to hauehave poſſeſſed the very Phariſies (who yet bare it out moſt boldly before men) by the words of Nicodemus, bewraying his fellow Phariſies ill conſcience through feare, ſaying to Chriſt, We know that thou art Ioh. 3. 2.a teacher ſent of God, and acknowledge thy great miracles: as if hee ſhould hauehave added this, though wee will not be knowne of any ſuch thing before men, yet thus it is with vsus, when wee meete and talke of thee together, and are afraid. But ſome will aske, What then ſhall we doe to ſuch? ſhall we aduiſe them to ſhake off their feares, and plucke vp their hearts againſt them? Doubtleſſe no: this were to fight againſt their conſcience, and to make it impudent and hardned (which is much worſe) whereas it did before but accuſe them: but if they cannot preuent ſuch feare by remouing the cauſe thereof, which is their ſinne, let them next to that be perſwaded to repent for it. We reade of the third Captaine that came to E…as, that beholding 2. King 1. 14.his two fellowes deuoured with fire from heauen for doing their meſſage to the Prophet ſo imperiouſly and boldly, he came to him in all ſubmiſnes, and entreated him to come downe to the King. Euen ſo, to come to our ſelues, aske thy conſcience what makes thee feare? If thou findeſt that the Lord hath a controuerſie with thee, and (that depending) and that thou canſt not be quiet, goe and ſeeke agreement with him, as the Captaine did; it is but a follie to ſtand out with the Lord: for if thy conſcience accuſe 1. Ioh. 3 20.thee, he is greater, as knowing much more againſt thee. If thou canſt come to the Lord, and ſay, in the truth of thine heart; O Lord, I feare leſt my ſinne ſhould bring ſome ſudden deſtruction vponupon me: I hauehave no peace within, nor without, becauſe of it, and thy diſpleaſure for it; I goe continually in hazard of ſome fruite thereof, beſides that which is eternall: therefore, ſay (O Lord) humble me, and cauſe me to feare ſinne, and not the puniſhment only: turne my terror into broken heartedneſſe for ſin, and ſo bring peace and quietnes againe into my ſoule. Doe thus, I ſay, and thy feares ſhall vaniſh; otherwiſe, who ſhall pitie thee in them, if thou pitieſt not thy ſelfe, in taking the way to remoue them? And to this purpoſe, I aske, did not the Prieſts in the Goſpell meete with that which they feared, when Chriſt, whom they would needs crucifie, that they might be rid of him, roſe againe? to bring a greater feare vponupon them at the laſt then at the firſt? And as they would in no wiſe feare, when their ſinne was at the higheſt, and yet we ſee they were conſtrained to feare; ſo there is no doubt, but that there are ſome hardned, which doe what they can, to put feare away from them, hauing their conſciences ſeared with an hot iron, whoſe damnation (yet) ſleepeth not, neither ſhal they eſcape feare, but it will ſeaze vponupon them, when they would not. And wheras it may be ſaid, the godly are much afraid ſometime as well as other; I anſwere, it is true: but that tendeth to a good end; as if they hauehave taken libertie amiſſe, or rather ſtolne it, to breake out of the good and righteous way which they had couenanted to walke in, they cannot but bee afraid, when they come againe to themſelues; but it is for that they ſee they hauehave offended their mercifull father, therefore they cannot be quiet, till they bee in fauour againe with him. And let the other know, that euen ſo and much more muſt they do, to wit, in their falles, feare; and take no reſt nor peace to themſelues before that: elſe, when their time commeth, that which they feare, ſhall alſo fall vponupon them: but if they conſider duly of their eſtate, and while they may, and before the time of their trouble come, turne their feet againe into the way of Gods teſtimonies, God will burie all the indignities which they hauehave wrought againſt him, and will receiue them graciouſly.Hoſ. 14 3.
In the firſt branch of her propheticall prayer, that, not her enemies, but 2Gods, might be as Siſera, ſhe hauing warrant ſo to pray, did as became her, and ſo ſhall all wee doe, who ſhall doe ſo, vponupon ſo good a ground and warrant: but otherwiſe take we heed that wee pray not againſt any, what faire pretence ſoeuer wee hauehave to doe ſo: for as God hath reclaimed very bad ones, ſo what know wee whom he may call home among vsus? But of this I hauehave ſpoken.
For the other part of Deboras prayer, that the louers of God may proſper 3in the abundance of all good things, and grow therein, as the Sunne doth in his ſtrength to the noonetide, let it bee noted, that this is prayed for to them that louelove the Lord; and onelyonly to them, as the bleſſing in the ſecond Commandement is to them that louelove him, who teſtifie that they doe ſo, by keeping his commandements. And this prayer being made in faith, obtaines as much, as is asked in it. And therefore when ſhe prayeth for it, it is all one, as if ſhe had affirmed, that it ſhall be ſo: namely, that they which louelove the Lord ſhall want nothing that is good. And ſo Dauid ſaith, who had good experience of it, that the Lord withholdeth no good thing from ſuch as Pſal. 23. 1. Pſal 84. 13.keepe their hearts pure and good: which none can doe, but they that louelove him. Yea and marke further that ſhe ſaith, they ſhall grow therein euen from ſtrength to ſtrength as the Sunne doth, euen to his full beautie. So ſpeaketh Salomon in the Prouerbs: The way of the righteous ſhineth as the light, that ſhineth more and more vntounto the perfit day: ſignifying thereby, that Prou 4. 18.the godly herein reſemble the Lord Ieſus, who himſelf increaſed in ſtrength Luke 2. 52.of body with addition of grace, and fauour with God and men: and ſo they alſo increaſe daily in knowledge and grace, vntill they bee ioyned to Chriſt their head, and ſee the Lord in the Sion of his holineſſe.
Behold then here a ſingular priuiledge, which the louers of God doe enioy: that while they looke carefully and conſtantly to preſerue and vphold the louelove of God in them, euen thereby they grow in grace and knowledge of God, and of Chriſt; and they come to hauehave more neere acquaintance with them, and hauehave proofe of their fatherly kindnes toward them, and ſo hauehave ſtronger hope, that it ſhall yet be better with them afterward: for their obedience paſſed, yeeldeth them more courage and ſtrength to go forward in their good courſe. Now if we did conſider the miſerable courſes of many, who for want of this gracious gouernment of God, runne into all kinde of ſinne, and fearefull puniſhments, (for the wicked waxe worſe and worſe) and how ſome euen of Gods deare ſeruants by their very declinings and careleſnes, for a ſmall time, ſee many ill daies; how ſhould we make account of this precious libertie, bequeathed vntounto vsus in this behalfe? For ſuch as looke to the maintaining of the louelove of God in them, and the nouriſhing Note.of it by thankfull acknowledging of his euer flowing kindneſſe toward them, (I ſpeake a great thing) neede to feare no worſe eſtate to Godward then they hauehave enioyed alreadie: but eueryevery day to looke for better and better, both greater faith, and better obedience; which cannot be wanting to Note.vsus, but when we are wanting to our ſelues, and failing in our louelove to God: and yet I meane no perfectiō of it, which cannot be in any, but more vſe of ſinceritie and feruencie in Gods ſeruice, euen ſuch as hath alreadie been in them. But he that liſteth to reade more of this growing in grace of my ſetting downe, may reade the twelfth chapter of the ſixth treatiſe of my book. In the meane ſeaſon, let this ſpeech of Debora, make ſuch to looke better about them, who are farre from this thriuing and growth in grace, or the fruite of it, if they deſire to be in honour and fauour with God. And if they be voide of them, let them know, that the cauſe thereof is, that they louelove not God, whatſoeuer they pretend to the contrarie; and without that, what welfare can there be to the ſoule? It cannot proſper, but rather decaieth as a man that is ſicke of a deſperate diſcaſe, and growes worſe and worſe, till vtter conſumption and death it ſelfe doe follow. Therefore it is a worke of no ſmall weight to trie our ſelues whether we louelove God: it will quite the coſt abundantly. If we can once get that, wee are on the thriuing hand, no feare but wee ſhall doe well: and then wee giuegive good proofe thereof, when wee louelove, and deſire well to the brethren, when nothing is too deare for himſelf, and where there is ſtill an earneſt thirſting after both: (as all things that grow hauehave an appetite of growth) theſe (I ſay) with more then a common care of honouring God in the place we liue in, a daily longing home, with vprightnes and conſtancie; are euidences of our louelove to God that cannot deceiue. And this affection (be wee well aſſured) will breake out where it is, by ſuch fruite as I hauehave mentioned, as Ioſephs did vntounto his brethren.Gen. 45. 1
To this ſong of Debora, the holy ſtorie addeth this, that God gaue his people by and after this victorie, fortie yeeres reſt and quietnes. A great bleſſing: euen ſo we all know what a benefit any great deliuerance is, out of paine, ſickneſſe, priſon, bondage, penurie, or the like miſerie, eſpecially when it is for long continuance? But how much more then, the ſweete peace of conſcience that paſſeth vnderſtanding, and ioy in the holy Ghoſt, and that for long continuance, after the trouble of minde and feare of damnation, which was ſometime? But of this alſo elſewhere ſomewhat hath been ſaid.