Commentary on Judges, Sermon 37
THE THIRTIE SEVEN SERMON ON THE SIXTH CHAPTER OF THE BOOKE OF IVDGES.
Verſ. 7. And when the children of Iſrael cried vntounto the Lord, becauſe of the Midianites,
Verſ. 8. The Lord ſent vntounto the children of Iſrael a Prophet, who ſaid vntounto them, Thus ſaith the Lord God of Iſrael; I hauehave brought you vp from Egypt, and hauehave brought you out of the houſe of bondage,
Verſ. 9. And I hauehave deliuered you out of the hands of the Egyptians, and out of the hand of all that oppreſſed you, and hauehave caſt them out before you, and giuen you their land.
Verſ. 10. And I ſaid vntounto you, I am the Lord your God: feare not the Gods of the Amorites, in whoſe land you dwell: but you hauehave not obeyed my voyce.
NOw whether they cried to the Lord, firſt through anguiſh Verſe 7. 8 9. 10.of heart, which was cauſed in them by the force of their calamities; but was neither pleaſing to God, neither could obtaine any thing of him, vnleſſe it had come from faith: (which is very probable) or whether before their crying, the Lord ſent the man of God here mentioned, vntounto them, it cannot certainly be ſaid; but ſure it is, God of his great merciemercy to them, ſent a Prophet to preach to them, and to bring them to true repentance, ſpeaking to them much like the meſſenger that was ſent to their fathers before at Bochim. For he repeates Gods benefits to Iudg. 2. 3.them, as the other did, and deliuerances, and chargeth them with diſobedience alſo.
Out of theſe words wee may ſee, it is a fit time for preaching to worke, Verſe 7. 8.when men are inwardly ſtung with ſmart of their afflictions, as it appeareth theſe were, when the man of God was ſent to preach vntounto them; for then m…n will ſuffer themſelues more eaſily to be reproued for their ſinnes, and will cauſe themſelues, as they ſee cauſe; and the word is receiued into their Doct. 1.hearts more readily: whereas they are otherwiſe moſt commonly hardned, and hate to be reproued. And yet further then men come prepared to our daily and ordinarie preaching, it profiteth them nothing. The danger is this, that they are like to quench the ſpirit after, and to dull the edge of ſuch good beginnings of grace in them, which will moſt certainly come to paſſe, if they be not carefull to ſtirre them vp daily. Men while they hauehave elbow roome, thinke that the preacher, yea God himſelfe muſt be beholding to them for their hearing: but when God hath them cooped in a narrow compaſſe, his roddes being held ouer them, then the Preacher is welcome, yea ſought to earneſtly, and God is plied with confeſſions and prayers. We ſee it, though with griefe, and hauehave too great experience of it, in the practiſe of the ſecure and irreligious ſort, who though they mind not God all the yeere long, yet fall to prayer and deuotion when ſome great thundring, lightning, and tempeſt doth aſtoniſh them, and when the likelihood of death is vponupon them. His word they heare daily without any great reuerence, but his terrible workes, ſeene and felt, though but ſeldome, make them hide themſelues in corners for feare. By whoſe example we ſee, what need the Lord hath to bore eares into our ſoules, by terror, and amaſing iudgements, as Iob ſpeakes, chap. 33. becauſe his word is wound about mens fingers, and made Iob 33. 16.but as the confuſed noiſe of many waters, and as a ſound beating the aire, going in at one eare and out as faſt at the other. Let not ſuch boaſt themſelues as are ſpared, except they applie themſelues to the hearing of Gods voyce by the Miniſter, who can skill to doe his meſſage with more regard and earneſtnes: for either the more is behind, if they belong to God, and they muſt hauehave ſomewhat to quicken their appetite thereto, and to make it ſinke deeply into their hearts, and worke vponupon them powerfully for their good; or elſe woe be vntounto them, the Lord in all likelihood hath caſt them off, and taketh no pleaſure in them, and greatly it is to be feared that when affliction ſhall come vponupon them, yet by reaſon of that their former vnbeliefe and contempt of inſtruction, they ſhall doe them little good. The thing that they ſhould doe is this: when the Lord laieth his hand vponupon them, let them examine themſelues, touching their affection to the word, and how little they were moued by it in the time of their health & proſperitie, and ſo they may eaſily finde, that their blockiſhneſſe, and careleſſe or vnprofitable hearing; their deadnes, fulnes of ſtomacke, and ſuch like, with earthlineſſe, wearineſſe, wandring, drowzineſſe, &c. hauehave cauſed the Lord to ſend ſuch trials vponupon them (be they inward or outward) as might grinde off their flat Note.and blunt edge, and ſet on a ſharper and keener vponupon them: that with deſire and meeknes they may embrace the word, and finde it ſauourie to their taſte, till it hauehave wrought vponupon them as it ought, that is, euen to caſt them into the mould of it. And this let ſuch know, that if their afflictions tame them not, nor meeken their ſpirits vnderunder the hand of God, but that they fight againſt him, as Pharao did, and will not ſee and vſe well this ſeaſon which is offered them, that if they be deliuered once againe out of them, they may hauehave ſound preaching in all high reuerence; let them know (I ſay) that their caſe is wofull and deſperate. For as the Lord ſaith in the like caſe by his Prophet; O people how ſhall I intreate thee? or what ſhall I doe Hoſ. 6 4.vntounto thee? So he may ſay vntounto them: for he hath no other phyſicke, then his word, mercies, and chaſtiſements. If none of all them can breake the heart, there is no helpe, nor hope, that if he ſhould vſe extraordinary courſes (which they are not to looke for) that hee ſhould preuaile any more with them, then he did with the Prieſts, who going againſt their conſciences in bringing Chriſt to his death, were no more moued with his reſurrection. Therefore they are wiſeſt, who put not the Lord to this extremitie, but hearken to him when he ſpeaketh, and offereth them faire, by the voyce of his meſſengers: and deferre not till affliction, as a ſecond warning, be ſent vntounto them: leſt then alſo, they be found alike vnprouided, and being hardned, leſt God ſhould not vouchſafe them that merciemercy to mollifie & ſoften them: as (the truth is) they who tempt him ſo farre by preſumption, doe not eaſily recouer themſelues, though God doe viſit them by his corrections, or iudgements, but rather (for the moſt part) go further from him, and increaſe their rebellion.
But whether theſe men cried out being forced thereto by their many Doct. 2.and ſore afflictions or no, this is ſure, that when the man of God had deliuered his meſſage to them, and had ſhewed them their vnthankfulnes to God for their many deliuerances, and had conuicted them of their diſobedience, they did then crie out in token of their great griefe for their offending God, as their fathers before had done. Here (not to repeate the ſame things which I noted before out of the like words vttered at Bochim) this is to be marked, that the Lord here ſent his meſſenger, as he did there, to call the people to conſideration of themſelues, and their doings, and we ſee what need they had thereof. All generations declare what they are, and to what wrack and ruine they come, who are not helped, and that in due time and ſeaſon, with this wholeſome inſtruction from God; that the righteous ſmiting them they may not fall into the hands of the vngodly, to be rung about by them Pſal. 341. 5.to their vtter ſhame and reproch, and ſo fall into the iawes of the diuell, to be vndone without recouerie. And when the Lord dealeth ſo graciouſly with any, as that they may enioy this benefit of ſound teaching, let them beware that they harden not their hearts at the hearing of it, (the oftner they heare the happier it is for them) but with meekenes receiue it, that it may bring foorth fruite in them plentifully, euen to eternall life.
The Prophet, who was ſent vntounto them, puts them firſt in minde of Gods Verſe 8. 9.benefits, and many deliuerances from their enemies. The next thing here to be conſidered of vsus out of theſe words in the 8. and 9. verſes, beſide that which we hauehave heard by the like occaſion, is this; that we record and keepe a memoriall (as they here ſhould hauehave done, and were reproued for not doing) of our deliuerances out of trouble and calamitie, in which we ſaw, that we might, yea muſt hauehave lien ouerwhelmed and drowned, if the Lord had not in good time brought vsus out of them. Theſe deliuerances, I ſay, out of bondage, priſon, ſickneſſe, paine of body, and anguiſh and torment of conſcience, and the like; and how oft they hauehave been enioyed of vsus, and how comfortable and welcome vntounto vsus; ought to be daily remembred and acknowledged with heartie praiſes to God, as well as his benefits. Hee who marketh them, ſhall finde them many and great, beſide thoſe that are common, ſo that he may truly ſay, God hath deliuered from many deaths. And becauſe of the peoples forgetfulnes, in the former ages, we ſee how oft they were put in minde of this one deliuerance out of the bondage of Egypt. Therefore the Prophet Dauid, and other holy Penmen of the Pſalmes, in the behalfe of the people, doe ſo often call to minde, and ſometimes with admiration and aſtoniſhment, Gods former deliuerances, as the whole 124. Pſalme witneſſeth thus: If the Lord had not been on our ſide (may Iſrael ſay) when men roſe vp againſt vsus, they had ſwallowed vsus vp quick, the waters had ouerwhelmed vsus, &c. Oh our forgetfulneſſes of the like kindneſſe of God, it is enough to accuſe to Godward, though wee had no other ſinnes, ſeeing wee cannot be ignorant into what dangers, and depths of ſorrow we hauehave ſometime Note.been plunged, when wee lay crying and complaining, and (perhaps) praying alſo vnderunder the burthen of them, that it would not hauehave bin thought that we could euer hauehave forgot the Lords kindneſſe, if he ſhould euer hauehave brought vsus out of them: and yet when he hath done ſo, yea againe and againe done ſo, we hauehave with Pharaos Butler, and the nine leapers, forgot all. Gen. 40. 23.Whereas we hauehave learned, that many yeeres after, euen as long as wee reape the benefit of ſuch deliuerances, yea euen till death, we ſhould praiſe God for the ſame, according to that which was taught our fathers in the Pſalme: Let Iſrael now ſay (that is, long after their deliuerance) that God is gracious, and Pſal 118 2.that his merciemercy endureth for euer. Now I hauehave ſpoke but of thankes for deliuerance out of trouble, to the which, if we adde his benefits (which are innumerable) what can be required of vsus leſſe then this, that in all things, and alwaies wee ſhould be thankfull? And this bewraies the blockiſhneſſe of 1. Theſſ. 19.ſuch, who being vrged to giuegive thankes, aske wherefore? what hauehave wee receiued more then others? we enioy but our part, in common bleſſings, as the moſt doe, &c. As if thankfulnes were ſome extraordinarie dutie, lying onelyonly vponupon ſome few perſons, rarely fauoured of God. No, the Lord requires no more of thee, then he doth of them who are equall to thee, nay inferiour to thee in benefits. But thou like the ſwine, takeſt all that commeth, not regarding what, or whence, ſo thy turne be ſerued: and thus deuoureſt many bleſſings, through thy brutiſhneſſe, which a godly Chriſtian would make matter of daily praiſe; and inlarge the greatneſſe of them, by muſing both how vnworthie he is of the leaſt, and how ill it ſhould goe with him, if he were but in the caſe of ſuch as want them. If the Lord ſhould exerciſe ſuch vnthankfull blockes with the diſeaſes, which many deare ſeruants of his ſuffer, the paines of Colique, Strangurie, Burning feuers, the Stone, and giuegive them their portion in penury, cleanenes of teeth, nakednes, ſicknes, &c. they would then ceaſe extenuating Gods benefits, or cōparing themſelues with ſuch as are inriched with greater then themſelues: yea, they would then thinke that freedome from chaſtiſements, were great cauſe of thankes, though they wanted many bleſſings. But to the full ſtomacke, the hony Prou. 27. 7.combe is not ſweete. Others thinke this dutie diſcharged, if they hauehave their tongues tipt with formall words of bleſſing and thankes; though their hearts, and louelove be ſet vponupon the bleſſing, and not on the beſtower of it, and therefore out of the ſame fountaine commeth bitter as well as ſweete, they curſe God as eaſily when the leaſt thing croſſeth them, as they bleſſe him while hee pleaſeth their humour, by ſeaſonable weather, plentifull crops, good ſucceſſe in their affaires, &c. whereby they bewray that their thankes are but the froth of prophane perſons, and comming from their luſts being ſatisfied, euen as their prayers alſo did in their troubles and extremities, as Saint Iames ſpeakes. And a third ſort there are, better then the former, who Iames 4. 3.yet cannot be brought to ſeaſon their whole life with this thankſgiuing, as Paul requireth: neither yet thinke themſelues worthie of reproofe, for vnthankfulneſſe. They ſay, they hope it is neither lying nor whoring, nor wronging, &c. which they ſuffer for, when they are afflicted: and as for this that they be not alwaies thankfull, what ſinne will we make it? they cannot repeate (they ſay) the ſame words ſo often. For anſwere, I ſay: vnthankfulnes (indeed) is no direct ſinne againſt man, but it is farre greater; for it is an high degree of wrong offered to God, and neuer goeth without an heart and life tainted with many lothſome euils & corruptions. Therfore, let not theſe examples be rules for Gods people to follow: let their whole life be an honouring of God by thankſgiuing: and as they only can do it, becauſe they are beholding to his Maieſtie for farre greater fauours, then ſtrangers; ſo let them both in their prayers, and otherwiſe in their vſuall practiſe, entertaine this dutie alſo, as a daily companion, as a token that they do not vſe Gods bleſſings to boldnes, looſenes, wantonnes, or any other licentiouſnes, but get ſtrength againſt them; ſo that all their life may fare the better for their thankfulnes, and other ſuch good meanes, as indeed a thankfull man, weigh it aright, is the onelyonly good Chriſtian; and the life that is voide of it, goeth with much diſobedience, as we ſhall ſee in the next doctrine.
In this tenth verſe the man of God telleth them, that the Lord charged Verſ. 10.them, that they ſhould not ſerue the gods of the Amorites, and yet they did. So that their obedience was like their thankes; they neglected that, ſo they did this. There ſhall need no proofe, that we are too like them in both. Our liues witneſſe it: but, O wretched people wee, who receiuing a charge from him, who hath done vsus all the good that we could neuer hauehave deſired, and is all in all to vsus; yet as though we were tyed to him by no bond of dutie, we refuſe to be ſubiect and obedient to him in things he commands vsus. The heathen Centurion could ſay, I hauehave ſouldiers vnderunder me, and I ſay to one, Matth. 8. 9.goe, and he goeth; and to another, come, and be commeth: and to my ſeruant, doe this, and he doth it: And we, who hauehave ſolemnely couenanted with the Lord, and hauehave been (as I may ſay) hired with bleſſings to ſerue him; wee turne our backes vponupon him, and with his owne benefits we ſtrengthen our ſelues to grieue him, in the breach of his Sabbaths: in the leauing off, or cold vſe of our prayers; in vncharitablenes, reuenge, and the breach of other particuler commandements, which is not to be ſuffered.
THE FOVRTH PART OF THE Chapter.
Verſ. 11. And the Angell of the Lord came and ſate vnderunder the oake which was in Ophrah, that pertained vntounto Ioaſh the father of the Ezrites, and his ſonne Gedeon threſhed wheate by the wine preſſe, to hide it from the Midianites.
Verſ. 12. Then the Angell of the Lord appeared vntounto him, and ſaid vntounto him; The Lord is with thee, thou valiant man.
Verſ. 13. To whom Gedeon anſwered: Ah my Lord, if the Lord be with vsus, why then is all come vponupon vsus, and where be all his miracles which our father told vsus of, and ſaid, Did not the Lord bring vsus out of Egypt? but now the Lord hath forſaken vsus, and deliuered vsus into the hands of the Midianites.
Verſ. 14. And the Lord looked vponupon him, and ſaid; Goe in this thy might, and thou ſhalt ſaue Iſrael out of the hands of the Midianites: hauehave not I ſent thee?
Verſ. 15. And he anſwered him; Ah my Lord, whereby ſhall I ſaue Iſrael? Behold, my father is poore in Manaſſeth, and I am the leaſt in my fathers houſe.
Verſ. 16. Then the Lord ſaid vntounto him: I will therefore be with thee, and thou ſhalt ſmite the Midianites as one man.
NOw wee hauehave heard the third part of the Chapter, that they turned to the Lord by the reproofe of the man of God, which though it bee not expreſſed, appeareth by this, that God ſent them tidings of deliuerance. The fourth part followeth, wherein the victorie ouer the Midianites is promiſed. This promiſe is amplified foure waies. Firſt, by naming the perſon, who ſhould deliuer them; that is, Gedeon, to verſe 17. The next, by granting him a ſigne, whereby hee might know who hee was that ſpake to him, to verſ. 25. The third was a charge of caſting downe Idolatrie, giuen to him by the Lord, to verſ. 33. Laſtly, how Gedeon attempted warre after the Idolatrie was deſtroyed, God granting him a double ſigne, whereby he might know that he ſhould hauehave the victorie, and this to the end of the Chapter. Thus much be ſaid in generall of this fourth part of the Chapter.
The particuler branches follow: the firſt is, that Gedeon ſhould deliuer The ſenſe to verſe 17.Iſrael out of the hands of the Midianites. For the declaration of the which foure points are alſo to be conſidered. Firſt, the Angels appearing to Gedeon, and ſaluting of him comfortably, to verſe 13. The ſecond is, Gedeons ſorrowfull anſwering of him, to verſe 14. Thirdly, the Angels words to remoue his heauineſſe, ſaying, hee ſhould deliuer Iſrael, to the 15. And laſtly, when Gedeon ſaw not how it could be done by him, the Angel told him, and ſatisfied him, to the 17. Now let vsus looke into theſe verſes more neerely. It is ſaid in this 11. verſe, that the Angel of the Lord came after the peoples repentance, Verſe 11. 12.and ſate vnderunder an oake in that place Ophrah, where Ioaſh dwelt, who was of the familie of Abiezer in the tribe of Manaſſe, and the father of Gedeon. This Angell was the ſonne of God, (as verſe 13 proueth) appearing to him in the ſhape of a man, and ſaluting him thus, The Lord is with thee, thou valiant man; as it ſhall well appeare, by the courage that God will giuegive thee in the waightie affaires that follow. Now Gedeon was thraſhing corne, to hide it from the Midianites, that he might preſerue his life thereby, and the liues of thoſe that were his. And this ſpeech the Angel had to Gedeon, before he told him that he ſhould deliuer the people out of the hands of the Midianites.
Out of this 11. verſe, note diuers things, and firſt this: that men of wealth Doct out of verſ. 11.and place, as Gedeon was, in ſo meane a tribe, though hee was ſpoiled of the neceſſarie helpes of maintaining his life, as the moſt of the reſt alſo were, ſuch men (I ſay) ſhould not refuſe labour, as husbandrie, or any other of honeſt ſort. Gedeon had ſeruants and yet he thraſhed the corne himſelfe. And it is a thing which we reade to hauehave been not onelyonly practiſed of him, but of the old fathers mentioned in the Scriptures; as in all other writers, that what time they had free either from religious or ciuill affaires, they imployed it about cattell and corne. For they would not ſpend the precious time in eating, drinking, play, or idleneſſe, which they abhorred, euen as the religiouſer, yea and the ciuiller ſort of our Gentrie alſo doe. For they take vponupon them honeſt imployments. The one ſort, after reading diuine bookes and Chronicles, and ſtatutes, whereby they may benefit both themſelues and others, with the knowledge of Gods law and mans: the other, after they hauehave read of matters to helpe gouerne and doe good in the Commonwealth, (although they little looke after religion) will hauehave recourſe to huſbandrie.
Such, namely of the firſt ſort, were Abraham, Iſaac, Iacob and others, as Gedeon here, whoſe father Ioaſh was in ſome authoritie among the people, yet his ſonne contemned not the practiſe of husbandrie, which is and may be ſpoken to the iuſt charging of many in our age, who if they bee borne worſhipfully, thinke it too baſe, how meane ſoeuer their wealth be, either to ſet and appoint to themſelues any times for reading, or to hauehave any skill in that honeſt ſtate of husbandrie, ſaue onelyonly to take their rents and liue of them; which yet were more commendable in them, if they did not conſume the reſt of their time in idleneſſe, paſtime, or worſe. Whereas tillage, keeping of cattell, planting in their fields, and grafting with ſuch like imployments, are both delectable, gainfull, and honeſt, and ſuch as chace away many needleſſe charges, and much ill company, (which is a great waſter) and the ill ſpending of the time in ſuch vaine exerciſes as they delight in. And if it be not allowed to men of worſhip to paſſe their time in ſuch manner, but that euen they muſt occupie their talent, till the Lord come, and Luke 19. 13.not paſſe the time in fleſhly eaſe taking, play, idleneſſe, and other like prophane behauiour, much leſſe is it tollerable in meaner perſons to be ill imployed. But beſide this, ſeeing by ſo fit an occaſion I am lead to ſpeake, I will therefore ſay a little (and that not vnprofitable) of this common ſort of people. For the moſt part, (ſetting aſide the skumme of townes, I meane, the vnthriftie and riotous, and the godleſſe poore, who liue vponupon the ſweate of others) this I may ſay, that they take paine enough, and a man ſhall not need to ſpend much time in perſwading them to worke: but this is hardly beaten into them, to obſerue the due manner of working, or the end why, or the ground whereupon. The motiue is penurie, the end couetouſneſſe, and the manner brutiſh. They want, and would hauehave to defray the hard world, or to beſtow vponupon their luſts, and to maintaine themſelues in pride of life: but neither worke they becauſe they thinke it is a ſin to be idle, nor becauſe they looke for any other fruite of their labour, ſaue the bringing in of the peny. They ſee not whoſe commandement it is, that they ſhould labour, Geneſ. 3. therefore they goe through it with vexation, diſcontentment, diſtruſt, Gen. 3. 19.endleſſe carking, and tying God to their girdle, to giuegive what ſucceſſe they deſire: which if they get, they take it for granted, that he loueth them: if not, they ſtorme. To the impure, all things are impure, and ſo are their callings: Tit. 1. 15.they doe the workes of them commonly, not to ſhunne noyſome luſts, temptation, and the fruites of ſloth: nor to ſerue Gods prouidence, neither to ſharpen and fit themſelues thereby to religious exerciſes, and to good duties, nor to auoide offenſiue burthening of others, nor to doe good and relieue them that want, &c. and ſo to obey God in all: nay, to ſpeake the truth, when they are in their ſhops, at markets, in their fields, they are far from ſetting God before their eyes: much leſſe doe they beleeue that God is with them there, to bleſſe them in their worke, as well as when they are occupied in duties meerely religious. Siniſter ends and cauſes doe compell the moſt to yeeld ſome obedience to Gods commandement; but, doubtleſſe, if all were now men of worth, and might liue of themſelues, we ſhould hauehave few workers. As we ſee by their words, ſaying, Oh ſuch a man is happie! Why? becauſe he need not worke, nor toyle as we doe, but liue eaſily, and enioy the world at will. And by this they bewray that they could bee content to doe ſo too, if neceſſitie vrged them not to doe otherwiſe. Therefore, their labour is as diſpleaſing to God, as their idleneſſe, in a manner, as they vſe it. A wofull thing, ans not without the curſe of God vponupon ſuch as will not learne a better direction: that whereas ſome goe about their worke in faith, beleeuing that becauſe they are Gods beloued, therefore God will giuegive them reſt, bleſſing and ſucceſſe: others riſe earely, ſit vp late, drudge and Pſal. 127. 1.droile, eate the bread of care, and drinke the water of affliction; yet either they thriue not, or at leaſt, they are as much to ſeeke of ſoule-prouiſion, I meane grace and hope of ſaluation, at the end of their weariſome life, as at the beginning: whereas it ſhoud hauehave been their firſt work, after they came to yeeres of diſcretion. Which ſhould teach vsus wiſedome, and not to giuegive God a ſhort and formal pittance of ſeruice, when we be at Church on the Sabbath; but ſeeing that great worke is to ſeeke with the moſt, therefore to giuegive all their diligence thereto, that is, to make their ſaluation ſure; that all the ſixe daies we may wholly giuegive vp our ſelues to other affaires, without ſo much as minding God, or godlineſſe. For the Lord will hauehave vsus ſerue him religiouſly, as well in actions ciuill, not religious, (of their owne nature) as holy: and this is the ſcope of his third Commandement, which tieth the ſeruice of God to eueryevery part of our liues in our common courſe of liuing, as well as the ſecond doth, to religious duties: and therefore muſt be extended to our particuler callings, as being the greateſt part of our time, and wherein our liues are moſt taken vp. But I will proceede in the next Sermon, and here an end. Now to proceed where I left.