Commentaries, Commentary on Judges · Chapter 5 – Chapter 6

Commentaries · Commentary on Judges · Chapter 5 – Chapter 6

¶The .v. Chapter.

1. THen ſang Deborah, and Barak the ſonne of Abimam the ſame day, ſaying:

2 Prayſe ye the Lorde for the auenging of Iſrael, and for the people that offred them ſelues wyllingly.

p. 102The ditty or ſong which is here written, belongeth to a demonſtratiue kind of oration: for it comprehendeth both prayſes and diſpraiſes. Prayſes chiefely of god, which was the principal author of this victory: for in ouercomming Siſera, it is mencioned that he vſed the ayde of the Starres of heauen, and of the tempeſt. Deborah alſo and Barak are prayſed, lykewyſe Iahel, and alſo theſe fewe weake and vnarmed men of the tribe of Zabulon and Nephthalim, which obeied the Oracle of god. On the contrary part Siſera is diſpraiſed as a moſt cruel enemy of the people of god: & they are ſharpely rebuked, which beleued not the word of god, but deſpiſed the commaundementes of Barak and woordes of Deborah: & hauing a regarde to their own weakenes, and not ſo much eſteeming the goodnes and promiſes of god as they ſhould hauehave done, they refuſed the battayle appoynted them of God.

¶Of Muſicke and Songes.

THis ſong is a ſong of victory,A ſong of victorye. ſuch a one as Moyſes ſang when Pharao was drowned: and as Hanna the mother of Samuel made by the inſpiratiō of the holy ghoſt, when ſhe had brought forth Samuel: and ſuch a one as the Maydens of the Iewes openly ſang in companies of players and dauncers after the victory of Dauid againſt Goliah. And in lyke maner in the newe Teſtament, Mary, Zacharias, and Simeon gaue thankes to god in their ſonges. The Ethnikes alſo when they had obtayned victories, were wont to appoynt ſupplications for certayne dayes, which in deede was nothing els, than to geue thankes vntounto God. Wherefore being moued with the occaſion of this place, I thinke it good ſomewhat to ſpeake of Songes and Muſicke, as much as belongeth to piety. Fyrſte, from whence they had their beginning, and to what ende they were inſtituted. Secondlye, whither they may be kept in the Churches. Laſtlye, what kinde of ſonges and meaſures are profitable and healthful.

As touching the firſt, we muſt vnderſtand that the men of the olde tyme were wont with common vowes to ſing certain ſolemn ditties, both when they gaue thankes to god, and alſo when they endeuoured to obtayne anye thyng of hym. Wherefore Orpheus, Linus, Pindatus, and Horace, Poetes vſyng the harpe. Sallij.and ſuch like Poetes which vſed the Harpe, wrote moſt part of their hymnes for theſe vſes. And in the Romane publike wealth, the Prieſts of Mars, which wer called Salii, caryed ſhields, and ſang their verſes throughe the Citye. Furthermore, it was the maner, that Muſicke and verſes were had, when the prayſes of noble men were celebrated, chiefly at feaſtes: whereby they which ſtoode by, might be admoniſhed to to imitate their noble actes, and to deteſt ſuche vices, which were contrary vntounto theyr vertues. Moreouer, they vſed them to recreate the myndes, and to comfort ſuche as wer penſiue for the dead. For in burials they ſang Epitaphes.Epitaphes. And contrariwiſe, when anye great cauſe of ioye happened, it was expreſſed by Muſicke and Songes. Wherefore in weddinges they wer wont to ſyng wedding ſonges.foreign, Al theſe thinges, if they be done moderatelye and in due time, maye be both borne withal, and alſo commended. For Muſicke and Songes contayne three kyndes of good thinges, honeſt (I ſay) profyte, and pleaſantnes. For although ſynging of it ſelfe delighteth the myndes of men, yet when woordes are ioyned vntounto it, which are of a iuſt number, and bound by certaine feete (as we ſee verſes are) it is then made much more pleaſaunt. And vndoubtedlye Poetry had hereof hys beginning, and I cannot deny but it is a gyft of god:Poetry a gyfte of God. Againſte wanton ſonges. but I woulde wyſhe thys that it be kept pure and chaſte among men. And that I for this cauſe ſay, bicauſe certayne vncleane and vnpure men hauehave moſt filthily defiled it, applying ſongs and verſes to wantonneſſe, wicked luſts, and eueryevery filthy thing. Whoſe verſes, although they be eloquent and good latine, yet they are vtterly vnwoorthye for Chriſtian eares, neither ought they by any meanes to be taught vntounto yong mē, who being themſelues prone inough to vices, neede no new fyres or mocions to moue and enflame them. Verſes of this kinde, may iuſtly be called the Sirenes of tender mindes: wherwith yong men being infected, it is ſcarce poſſible, but that they ſhal ſuffer ſhipwracke.

The godlye much vſed holy ſonges.But holy ſonges the people of God muche vſed. For the Hebrues in Moyſes time, when they tooke vp the Arke of the couenaunt, in their remouing of theyr tentes, ſang this ſong: Let God ariſe and deſtroy his enemies. Neither did they ſet it downe without ſome godlye ſong, as it is wrytten in the booke of Numb. Furthermore, in the Tabernacle & in the Temple which was built by Salomō, the Leuites at houres appointed wer preſent & ſang holy himnes before y^e Lorde in the hearing of the people, & whē they gaue thanks vntounto God, they moſt ſwetelye celebrated certayne notable benefites which he had beſtowed on his people, and they adioyned prayers and added ſentences to the information of the manners and lyfe of godly men. Houſeholders alſo, when they ſat down in their houſes, or roſe from a feaſt, did ſing certain himnes, whē they kept ſolemne daies among their houſehold, according to the cōmaundement of God: & ſo in geuyng thankes to God, they deliuered ouer in maner by hand, his notable woorkes to their poſterity. Which laudable cuſtome our Lord Ieſus Chriſt ſemeth to hauehave followed, when after the Paſchal ſupper, in the night wherin he was betrayed, he went out together with his Diſciples into the mount Oliuet, when thei had ſaid an himne.An example of Helizeus. And of what force holye muſicke is to pacifye the affectes of the mynde, Helizeus teſtifieth, who being in minde ſomewhat moued agaynſte the king of Iſrael, cōmaunded one that plaied on an inſtrument to be brought vntounto him. Dauid alſo in playing before Saul, brideled the violence of the euyll ſpirite wherewith Saul was oppreſſed.

But why Muſicke ſeemeth ſo to rapte men in a maner wholye, the reaſon is plaine.Muſike doth in a maner rauiſhe y^e whole man. For there are certain pleaſures, which onelyonly fyl the outward ſenſes, and there are others alſo, which pertain onelyonly to the minde or reaſon. But muſick is a delectation ſo put in the myddeſt, that both by the ſweetenes of the ſoundes it moueth the ſenſes, and by the artificialnes of the number, and proportions, it delighteth reaſon it ſelfe.Pithagoras. And that happeneth then chiefly, when ſuch wordes are added vntounto it, whoſe ſenſe is both excellent & learned. Pythagoras opinion was, that they which ſtudied his doctrine, ſhould be brought on ſleepe with a Harpe, and by the accordes thereof alſo wakened, wherby they might quietly enioy the time both of ſleeping and waking.Cicero. And it is a common ſaying (as Cicero affirmeth) that rockes and wilderneſſes do geue a ſound, and cruel beaſts by ſinging are aſſwaged and made to ſtand ſtil. I wyll not ſpeake, howe the Poetes fable, that when the walles of Thebes the Citye were built, the ſtones of their owne motion came together with the ſound of the Harpe. And no man is ignoraunt, what the ſame Poetes hauehave written of Arion and Orpheus. And who knoweth not how much Dauid here & ther in his Pſalmes praiſeth both Muſick & ſonges.Tertulian. And among Chriſtian men Tertulian in his Apology teacheth that the faithfull did very often make ſuppers, wherin after they had moderatly and honeſtly refreſhed the body, they recreated themſelues with godly ſonges. And in an other place, when he commendeth Matrimony, that is of one and the ſelfe ſame religion, he ſayth: that Chriſtian couples doo mutually prouoke them ſelues toſing prayſes vntounto God.

Whether ſinginge may be receaued in the Church. The eaſt churche. Plini.But now that we hauehave ſene the nature, beginning and vſe of ſonges and muſicke: ther reſteth to inquire, whither it may be vſed in Churches. In the Eaſt part the holy aſſemblies, euen from the beginning, vſed ſinging, which we maye eaſily vnderſtand by a teſtimony of Plini in a certain Epiſtle to Traian the Emperor: where he writeth that Chriſtians vſed to ſyng hymnes before daye vntounto their Chriſt. And this is not to be left out, that theſe words wer written in that time that Iohn the Euangeliſt lyued, for he was a liue vntounto the time of Traian. Wherfore if a man ſhal ſay, that in the time of the Apoſtles there was ſyngyng p. 103in holy aſſemblies. He ſhal not ſtray from the truth. Paule, who was before theſe times, vntounto the Epheſians ſaith: Be not filled wyth wyne, wherein is wantonnes, but be ye filled with the ſpirit, ſpeaking to your ſelues in Pſalmes, Himnes and ſpiritual ſonges, ſinging in your hart, geuing thankes alwaies vntounto God, for all thinges, in the name of our Lord Ieſus Chriſt. To wyne the Apoſtle ſetteth the ſpirite as contrarye: and forbiddeth the pleaſure of the ſenſes, when in ſteede of wyne he wil hauehave Chriſtians filled with the ſpirite. For in wine (as he ſaith) is wantonnes: but in the ſpirite is both a true and a perfect ioy. Drounckerdes ſpeake more than inough, but yet fooliſh and vayne thinges: Speake ye (ſaith he) but yet ſpirituall thinges, and that not onelyonly in voyce, but alſo in hart: for the voyce ſoundeth in vaine, where the minde is not affected. They which be filled with wine, do ſpeake fooliſh, filthy, and blaſphemous thinges: but geue ye thankes to God, alwaies (I ſay) and for all thinges.

To this ende vndoubtedly ought Eccleſiaſtical ſonges to tend vntounto. To the Coloſſians alſo are written certaine thinges not diſagreing from theſe. Let the woord of the Lord (ſayth the Apoſtle) abound plentifully in you: teache and admoniſh ye one another in Pſalmes, Hymnes, and ſpirituall ſonges, ſinging in your hartes with grace. By theſe woordes Paule expreſſeth two thinges. Fyrſt, that our ſonges be the woord of God, which muſt abound plentifully in vsus, and they muſt not ſerue onelyonly to geuing of thankes, but alſo to teache and to admoniſh. And then it is added, with grace, which is thus to vnderſtand, as though he ſhould hauehave ſaid, aptly and properly both to the ſenſes, and to meaſure, and alſo vntounto the voyces. Let them not ſyng rude and ruſticall thinges, neither let it be immoderatly, as doo the Tauernhunters. To the Corrinthians the firſte Epiſtle the .xiiii. chapter where he entreateth of an holy aſſemblye, the ſame Apoſtle writeth after this maner: When ye aſſemble together, according as euerye one of you hath a Pſalme, or hath doctrine, or hath a toung, or hath reuelacion, or hath interpretation, let al thinges be done vntounto edifieng. By which woordes is declared that Syngers of ſonges and Pſalmes had their place in the Church.The weſt Church. Auguſtine.

But the weſt Churches more lately receaued the maner of ſinging: for Auguſtine, in his .ix. booke of Confeſſions teſtifieth that it happened in the tyme of Ambroſe. For when that holy man together with the people watched euen in the Church, leaſt he ſhould hauehave bene betrayed vntounto the Arrians, he brought in ſinging to auoyde tediouſnes, and to driue away the time.

But as touching the meaſure and nature of the ſong which ought to be retained in Muſicke in the Church, theſe thinges are woorthy to be noted.What maner of meaſure the eccleſiaſtical ſong ought to be. Auguſtine. Auguſtine in the ſame bookes of Confeſſion, both confeſſeth, and alſo is ſory, that hee had ſometimes fallen, bicauſe he had geuen more attentiue heede vntounto the meaſures and cordes of muſicke, than to the woordes whiche were vnderunder them ſpoken. Which thing hereby he proueth to be ſynne, bicauſe meaſures and ſinging were brought in for the wordes ſake, and not wordes for Muſicke.The manner of the churche of Alexandria. And he ſo repented him of his fault, that he execeedingly allowed the manner of the Church of Alexandria vſed vnderunder Athanaſius, for hee commaunded the Reader, that when he ſang, he ſhould but lytle alter his voyce, ſo that he ſhoulde bee lyke rather vntounto one that readeth, than vntounto one that ſyngeth. Howbeit on the contrary, when he conſidered, how at the beginning of his conuerſion he was inwardly moued with theſe ſonges, namely in ſuche ſorte, that for the zeale of pietye he burſt forth into teares, for this cauſe I ſay, he conſented that Muſicke ſhould be retained in the Churche, but yet in ſuche maner, that hee ſaide he was readye to chaunge his ſentence, if a better reaſon could be aſſigned. And he addeth y^t thoſe do ſynne deadly, as they wer wont to ſpeake, which geue greater hede vntounto muſicke, than vntounto the woordes of God:Ierome. Gregory. To which ſentence vndoubtedlye Ierome aſſenteth, as he hath noted vponupon the Epiſtle to the Epheſians. Gregory alſo of Rome, in the Synode of Rome was of the ſame opinion. And both their wordes are wrytten in the Decrees, Diſt. 92. in the chap. Cantantes, and in the chapter, In ſancta Romana. In which place are read in the gloſe two verſes, not in dede ſo eloquent, but yet godly.

Non vox, ſed votum, non cordula muſica, ſed vox

Non clamans, ſed amans, cantat in aure Dei.

That is: Not the voice, but the deſire: not the pleſantnes of muſick, but the voyce Not crying, but louing, ſyngeth in the eare of God.

And in the wordes of Gregory, this is not ſlightlye to be paſſed ouer, in that hee ſaith: Whileſt the ſwetenes of the voyce is ſought for, the life is neglected: and when wicked maners prouoke God, the people is rauiſhed by the pleaſauntneſſe of the voyce.

The abuſes of Eccleſiaſticall Muſicke.But now let vsus declare the cautions which are to bee obſerued, to the ende we maye lawfully and fruitfully vſe ſinging in the Church. The firſt is: That 1in Muſicke be not put the whole ſumme & effect of godlines, and of the worſhipping of God. For among the Papiſts they do almoſt eueryevery where thinke y^t they hauehave in the churches fully worſhipped God, whē they hauehave long & much ſoong 2and bleated. Farther, we muſt take hede that in it be not put merite or remiſſiō of ſynnes. For there are very many Prieſtes and Monkes, which for this cauſe do thinke they hauehave very wel deſerued of God, bicauſe they hauehave ſoong very many Pſalmes. Yea and the Pope alſo, Cardinals, Biſhops & Abbots, when they hauehave heard ſonges of Maſſes and Euenſonges, do oftentimes pronounce vntounto 3the people indulgences of ſynnes. This vice alſo is to be taken away, that ſinging be not ſo much occupied in the Churche, that there bee no time in a maner left for to preach the woord of God and holy doctrine, as they doo almoſt euerye wher. For they ſo chaunt all thinges with ſynging and piping, that there is no part of the time reſerued for preaching. Wherby it cōmeth to paſſe, that the people depart out of the Church ful of Muſick and harmony, but yet hungerſtoruen 4and faſting as touching heauenly doctrine. Moreouer, ſo riche & large ſtipendes are appointed for Muſicians, that either very litle, or in a maner nothing is prouided for the Miniſters which labor in the woord of God. Neither may that broken 5& quauering Muſicke be lawfully retayned, wherewith the ſtanders by are ſo letted, that they cannot vnderſtand the wordes, no though they woulde. We 6muſt alſo take heede, that in the Church nothing be ſoong without choyſe, but onelyonly thoſe thinges which are contained in the holy ſcriptures, or which are by iuſt reaſons gathered out of them, and do exactly agree with the woord of God. For if there ſhould be a wyndow opened vntounto the inuentions of men, it wer to be feared, leaſt Eccleſiaſtical Muſicke ſhould at the laſt be chaunged into trifles and fables. Yea, we already ſee, that there are brought into the aſſemblye verye many fooliſh Sequences (as they call them) and fayned Hymnes, and manye other thinges alſo which doo ſtyrre vp vntounto the hearers rather a laughter and a wearynes,Hymnes of Ambroſe. than a true fayth. Neither doo I ſpeake theſe thinges as thoughe I would diſprayſe the Hymnes of Ambroſe, and other whiche are of that kynde, foraſmuch as by them I iudge that the faythful maye be both inſtructed, and alſo admoniſhed.The Symbole of Athanaſius. The Pſalmes of Auguſtine. The Pſalmes of Chriſoſtome. The Symbole of Athanaſius ſeemeth alſo to bee allowed, and the Pſalmes of Auguſtine againſt the Donatiſtes: and alſo the Pſalmes of Chriſoſtome (of which the Eccleſiaſticall hiſtory of Euſebius maketh mention in the .7. booke) if they were remayning. For whatſoeuer thinges were written in them, we muſt beleue that they agree with the holy ſcriptures, and that they doo aduaunce the edification of the faithfull in the Churche.The Pſalmes of Valentine. But contrarywyſe the Pſalmes of Valentine (of which Tertulian maketh mencion) ar aboue al things to be condemned.Pſalmes in the honour of Samoſatenus. And with them the moſt corrupt Pſalmes whych were ſoong in the Temple in the honour of Paulus Samoſatenus, as the hiſtory of Sozomenus declareth.

p. 104But now to conclude the matter, I affirme that godly & religious ſonges maye be retained in the Churche: and yet I confeſſe that there is no precept geuen in the new Teſtament of that thing. Wherfore if ther be any Church,Ther is no precepte geuen for the hauing of Muſicke in the Churche. which vponupon iuſt cauſes vſeth it not, the ſame Church cannot iuſtly be condemned, ſo that it defend not that the thing it ſelfe of his own nature, or by the cōmaundement of God is vnlawful, and that it do not for the ſame cauſe reproue other Churches, which vſe ſinging & Muſicke, or els exclude them from the fellowſhip of Chriſt. For the Church of Alexandria (as it is before ſaid) vſed either very litle ſinging, or els almoſt none at al. For they ſaw the infirmity of the people to be ſo great, that they gaue more heede to the harmony, than they did to the wordes. Wherefore if in theſe daies we ſhal perceaue, that the Chriſtian people do runne vntounto the Churches as to a ſtage play, where they may be delighted with piping & ſinging, in this caſe we muſt rather abſtaine from a thing not neceſſarye, than to ſuffer their pleaſures to be cockered with the deſtruction of their ſoules. But now I thinke it good to returne vntounto the hiſtory.

Then ſang Deborah and Barak. Who made this ſong.It ſeemeth that Deborah alone made thys ditty: for the ſpirite of prophecy had perſed her, and not Barak. Howbeit hee is ioyned with her, bicauſe euen as in the battayle he was the Captaine, ſo alſo among the ſingers, and thoſe which gaue thankes vntounto God, he was the chiefe.

In that day. We may thus enterpriſe, that in the ſelfe ſame day of victorye, this ſong of victory was both made and alſo ſong: which lyketh me verye well, that we might hereby learne ſtraightwaye to geue thankes for the benefites receaued. For to deferre it, as ſome do,It is vicious to defer thanks geuing. it can ſcarcely be defended from the vyce of ingratitude. Neither can the maner of certaine men be commended, which to obtayne anye thing at Gods handes ceaſe not wyth moſte importunate vowes to pray vntounto him, but when they hauehave obtayned their requeſt, they ſcarce returne vntounto God, to geue him thankes ſometymes at the laſt.

The Ethnikes (as we gather by good authors writers of hiſtories) when they had gotten the victory, did ſtrayghtway ſyng hymnes in praiſes of their Gods:Cōquerers did ſtraightwaye ſyng Hymnes vntounto their gods & if they with ſo great a ſtudy gratified their falſe Gods, howe muche more ought we for the benefites which we hauehave receaued, without any tarying to offer thankes vntounto the true and liuely God, whom we woorſhip.

Prayſe ye the Lord for the auenging of Iſrael. Bicauſe thys Hebrue woorde Perag is doubtful, therfore the ſenſe therof may be taken diuers waies. Fyrſt, it ſignifieth to make naked & to ſpoyle, as it is put in Exodus, when Aaron tooke golden ornamentes of the Iſraelites, to make the molten Calfe. For he was reproued of Moyſes, bicauſe he had with ignominy made naked the people. Wherfore according to this ſignification the ſenſe of the dittye is: Geue thankes vntounto God, which firſt made you naked both of ſtrength and of his ayde, when we wer geuen ouer vntounto the Chananites. Furthermore, geue hym thankes, bicauſe he hath afterward made you prompt both to take in hand warre, and alſo to recouer your liberty. Eche of theſe actions of God is to bee prayſed,To the elect … is profitable both to be… c…ſt down, & … be deliue… We muſt … thankes o… God for pro… rity & aduerſit… for they turned to good to his people. For the deiection calleth them backe to repentaunce, and the deliuery deliuereth them from a grieuous yoke. Let god therefore be prayſed, which both leadeth to hel, and bringeth from hel. Neither muſt we geue hym thankes onelyonly for proſperous thinges, but alſo for aduerſity. Alſo thys woorde Perag ſignifieth to reuenge: and by this meanes foraſmuch as reuengemēt may be referred to two thinges, the ſenſe of it alſo may be taken twoo wayes.

The firſt is: That god in oppreſſing the Iſraelites, and deliuering them to the Chananites, reuenged the iniury that was done vntounto himſelfe, wherein they dyd grieuouſly offende hym, when they fel to impietye and Idolatrye. Neyther doth thys latter ſentence vary any thyng from the fyrſt. Foraſmuch as by thys way alſo Deborah commaundeth to geue thankes vntounto god for the former afflictions. For to the godly aduerſitye alſo turneth to good.

For the Saintes when they hauehave fallen, are wont by ſcourges wherewith they are puniſhed to be called backe againe to repentaunce, which repentaunce God poureth in them by diuers and many vexations. The third ſenſe is, which is eueryevery where, and almoſt receaued of al men: That they ſhould geue thankes vntounto God, which at the laſt had reuenged the iniuries of the Iſraelites. For they were before long time, & that grieuouſly oppreſſed by the Chananites. And then by the ſpirite of God they were made willing and prompt, which before were ſuch abiectes and cowardes. Two thinges therfore are expreſſed, namely, that God confounded the Chananites, in reuenging the euyls whyche they had done vntounto the Iewes, and alſo that he ſtrengthened them in the battaile. If God reuenged them,We do not aſk thoſe things of God whiche ar in our own power. they by them ſelues coulde not reuenge themſelues. If he made them willing, they themſelues were not ſuch. Wherfore free wyl is put down, and the goodnes of god commended. For euen as we doo not aſke of god thoſe thinges which we hauehave in our own hands and power: ſo for theſe things when they happen vntounto vsus, we geue him no thankes.

3 Heare ye Kinges, hearken ye Princes: I, euen I wyll ſyng vntounto the Lord, I wyl ſyng prayſe vntounto the Lord God of Iſrael.

Why ſhe calleth Kynges in ſpecial, there maye be manye reaſons alledged. The firſt is, bicauſe all the Iewes were called in a manner Kynges. For God made that nation both a kingdome and a prieſthoode vntounto himſelfe. They were all therefore ſo called, euen as we of Chriſt are called Chriſtians, or anoynted, of our onelyonly head Chriſt, whych was chiefly annoynted wyth the oyle of righteouſnes and grace.

An admonitiō to MagiſtratsFarther, he maketh an Apoſtrophe to kinges, bycauſe that ſhee ſong theſe wordes not onelye for her time, but alſo hauing a regarde to the tyme to come: wherefore by her, all Princes and Magiſtrates are in eſpeciall admoniſhed, bycauſe they being puffed vp with pride and ryches, both thinke and alſo affirme that the people ſhould looke for ſafety at their handes. But now they ar taught by the woord of God, that it is he which defendeth and keepeth, although ſometimes therunto he vſeth the helpe of them that are preſerued. Laſtly, Deborah ſpeaketh to ſtraunge kynges, whiche had determined wyth them ſelues to deſtroye the Iſraelites, and exhorteth them diligently to weigh wyth themſelues the thinges which God hath done, and to marke howe hee knoweth to auenge hys people in due tyme.

I, euen I (ſayth ſhe) wyll ſyng. The repeating of the pronowne of the firſt perſon, is not onelyonly vſed of Poetes, but alſo of Orators: nether doth it onelyonly adorn the oration,Virgil. Cicero. but alſo moue the affections, and ſtirreth vp men vntounto admiration. Virgil ſaith: I, euen I am preſent which did it, turne your weapon againſt me. Cicero alſo ſaith: Ah I miſerable man the goodes, the goodes I ſaye of Gnaius Pompeius, were moſt cruelly by the voyce of the cryer. &c. This nowe is, as if Deborah ſhould hauehave ſayde: I althoughe a woman, yet a Prophet. I although a woman, yet a ſauiour of Iſrael wyl ſyng vntounto my God.

They vſe to put a certayne difference betwene theſe two latin wordes canere that is, to ſyng, and pſallere which is alſo to ſyng: but bycauſe that difference is not alwaies obſerued, yea, one is taken oftentymes for an other, therfore I willingly ouerpaſſe it.

4 Lord, when thou wenteſt out of Seir, whē thou departedſt out of the fielde of Edom, the earth trembled, the cloudes alſo dropped water.

5 The mountaynes melted before the Lord, as did that Sinai before the Lord God of Iſrael.

p. 105In the ditties and periodes of ſongs and of the prophets this is a common vſe, that the latter part differeth not from the fyrſt, as touching ſence,Why in the periodes of the holy ſcriptures one ſentence is repeated. but cōtayneth the ſame thing, the wordes being ſomewhat chaunged: which thinge alſo in the Prouerbes of Salomon is eaſy to marke. And I doubt not that the ſame is done vponupon iuſt cauſes. Foraſmuch as of the holy ghoſt nothing is done raſhly or vnprofitably. The ſentences alſo which are entreated of in thoſe bookes, are verye graue, and therfore by that tarying in them, our dulnes is holpen. For it quickly paſſeth ouer the ſence of the firſte parte: therfore the latter parte being all one with the fyrſt, maketh vsus to geue more attentiue heede. Farthermore our hardenes is ſo greate, that to one ſtroke it vſeth not to geue place. Wherefore it is no merueyle if God ſtrike it with a double ſtroke. And when the wordes are chaunged, the efficacy and wayght of the ſentence alredye ſpoken, is more and more expreſſed. The want of humayne ſpeache is holpen, whiche want is ſuche, that at one ſpeaking, the whole ſignification of a wayghty ſentence can not be opened. Wherfore by that repititiō, that which is not expreſſed by the fyrſt words, is expounded by other woordes which ſerue for the ſame thing.

God therefore, by whoſe conducte this victorye was obteyned, is to bee prayſed: whych is by very good reaſon done, foraſmuch as his beneuolence towardes Iſrael is proued to be no ſtrange or new beneuolence. Wherefore Deborah celebrateth him as an old and auncient patrone of the Iewes. From the time (ſayth ſhe) wherin the Iſraelites at thy cōmaundement, walked .38. yeres by diuers writers (as it is written in the .2. of Deutronomy) about mount Seir, and then at the length by thy will departing from thence, they went forward to the land of Chanaan, thou nobly takeſt in hande theyr cauſe. For thou goyng with vsus in a piller of fyre, and of a cloud, ſo fearedſt the Chananites our enemies, that they wer not able to reſiſt vsus, which were otherwiſe weake and feble. Before when we went aboute the mountayne, they liued in ſecuritye, and ſtoutlye contemned vsus. But when thou leddeſt vsus out of thoſe places, ſuch a feare came vponupon them, that euen the earth ſeemed to tremble, and the heauens and cloudes caſte downe great tempeſtes and ſhowres. And it was ſo greate as though the mountaines ſhould roule down greate heapes of water, to the inferior valleis. By theſe alligories Deborah diſcribeth the feare that was driuen into the Amorites and Chananits. And it is no maruayle (ſaith ſhe) if at thy ſight they wer ſo troubled, whē as this Sina was not able to abide y^e diſcēding down vpō it, whē in old time thou gaueſt y^e law, for it was altogether ſhaken, & it wōderfully trembled. Let the prudēt reader mark that there wanteth this particle Caph. Whiche is a note of a ſimilitude, whiche ſhould be here put. This Sinai is written ſimply: whē as we muſt vnderſtand euē as this Sina in the old time was moued, ſo they at our cōming were ſore afrayd & trembled. To mount Seir or Edom, which is now mentioned, in the .30. chap. of Deutronomy (where almoſt the ſame thing is written) is Pharan added, namely a mountayn lying hard by it, and the like thing is red in the Pſalme. The Rabbines of the Hebrewes do bring trifles,A farned thyng of the Rabines and ſay that God did therfore come from Seir when he would geue the law, becauſe he would firſte hauehave geuen the lawe vntounto the Edomites: which when they refuſed, he went vntounto mounte Sina to the Hebrewes, which receaued the law, with a willing and glad hart. But theſe fables are not drawen out of the holy ſcriptures, but ſpring out of theyr own inuē tion, which immoderatly cōmend their own nation, as though they by their own iudgement & vpright wil, had deſerued to receaue the law of God. But others thinke, that God when he came to Sinai, was ſene to hauehave deſcended from thoſe mountaynes of the Edomites, as though he ſhould beginne to goe from thence vntounto the Iſraelites. This alſo is but a weake reaſon. The fyrſte interpretation fitteth beſt, for as touching the hyſtory, when God cauſed the Iſraelites to paſſe ouer beyond the mountayne, then were the Chananites ſore afearde, eſpecially when Og, and Sihon the kinges were ſlayne.

6 In the dayes of Sangar the ſonne of Anath, in the dayes of Iahel the highe wayes were vnoccupied, and the trauaylers walked thorough bywayes.

7 The townes of Iſraell were not inhabited, they decayed, vntill I Deborah roſe vp, which roſe vp a mother in Iſraell.

Hetherto is God commended as the auncient defendour of the Iſraelites, but now is ſet forth this preſent victory. And is handled by compariſon bicauſe it is declared that God had now graunted farre greater things than before he had geuen, when Deborah was not yet ſtirred vppe. For Sangar (of whome we before entreated) althoughe he obteined ſome victorye ouer his enemies, and did ſomewhat for the ſafety of the people, yet he did not perfectly ſet the Hebrewes at liberty. Neither performed Iahel a full deliuery. For in their time y^e high ways alſo were not then ſafe, and men were compelled, eyther not to go forwarde, or els to trauaile throughe bywayes and vnknowen places. And thinges were come to that poynte, that villages, and townes whiche were not fenced and incloſed with walles, were cleane forſaken. Wherfore marchandiſe, huſbandrye, & iudgementes were hindred, and the Iewes were compelled to kepe themſelues in cities well fenced, except they would hauehave ben made prayes vntounto the Chananits. And this miſery indured frō the oppreſſiō of Iabin to the dominion of Deborah.

But it may ſeme merueilous, why he maketh mention of Sangar & Iahel both together. Some thinke that ſhe iudged Iſraell after Sangar. But for aſmuche as the holye ſcriptures write not ſo, I dare not affirm it. I thincke rather that ſhee was named with Sangar for honours ſake: as though ſhe ſhould hauehave ſayde: Althoughe GOD hath by her nowe killed euen Siſera, and that hytherto GOD hath loued her, yet as longe as ſhee hath liued vntounto this preſente daye, the calamity of Iſraell hath endured, neither was it taken away. This Hebrew worde Perzon in the ſingular number ſignifieth, villages, and townes without walles and fenſes: and therefore it is conſtrued with a verbe of the plurall number, namely Chadelu. Virgill.Farther we muſt note that this verbe Chadelu is twiſe repeated, for it is put both in the beginninge and in the ende of the ſentence, as in that verſe of Virgil: He demaunded many things of Priam, & many things of Hector.

She ſayth that ſhe roſe vp as a mother in Iſrael, bicauſe ſhe was ſtirred vp not to raigne as a tirant. Certayn do ſomtimes fight for theyr country, and do ſeme as though they would ſet it at liberty,Ceſar. but afterward the ſame men doe oppreſſe it no leſſe than enemies. Ceſar ſemed to hauehave deliuered the frenchemen and the Germaines from the yoke of the Romaines, …arius Silla.but he vtterlye oppreſſed the publike wealth, that is, the liberty of the people. The ſame thing went Marius and Silla aboute.

What is the property of a lawfull prince.And here is touched the duty of a lawful and good prince. And that is to hauehave a fatherly minde toward his people. Wherfore Senatours were called fathers, and they wer named Patres conſcripti. That is, appoynted fathers, whoſe familyes alſo wer called Patritiae. And aſſuredly in the old time it was counted an excellent and a moſt noble title to be called a father of his countrey, for Tulli eſtemed it to be ſo honorable vntounto him, that he ſayd: The city of Rome called Cicero the father of the country.

8 When he choſed new Gods, then was ther warre in the gates, if there were a ſhield or ſpeare ſene among .40000. of Iraell.

Theſe wordes are expounded two manner of wayes, and that not vnaptlye. Firſt, it may be ſayde, that warre did then ſtrayghtway oppreſſe the Iewes, and that the enemy alſo beſeged theyr gates and cities, when they declined vntounto Idolatry. According to which interpretaciō the election is referred vntounto Iſrael, and p. 106this worde Elohim, ſhalbe the accuſatiue caſe, ſo that there is a reaſon ſhewed of the miſery wherewith the Hebrues were afflicted. Vndoubtedly they were therfore bruſed and made afeard, and alſo not one of many thouſandes which durſte take a ſhield, or ſhake a ſpeare, bicauſe they had polluted themſelues with idolatry. And Deborah teſtifieth this to be ſo true, that ſhe may confirme it euen with an othe. Which this particle (If) which is here put declareth moreouer we maye in this ſorte interpreate it: I Deborah after that I was ſtirred vppe of God, there was warre in the gates, either of the tentes, or els bicauſe the Hebrew ſouldiors which before kept themſelues within, wer now gone forth of the gates: bycauſe god hath now choſen new thinges, that is, he hath broughte in a new ſhewe and forme of thinges longinge vntounto the Iſraelites. Oure menne durſt do nothing hetherto, which now burſt forth and aſſayle theyr enemies. It is god therefore, whiche hath choſen newe thinges: And this word Elohim in that ſenſe ſhalbe the nominatiue caſe. The things which god hath now wrought, are not vnworthely called new thinges: For it is a rare and an vnaccuſtomed thinge, that armed ſouldiours ſhould be vanquiſhed of vnarmed mē. And the Hebrues were ſo with out weapons, y^t not among xl. C. men was foūd ſo much as one ſhield or ſpeare.

This Hebrewe word Aim is a particle of one that ſweareth, and is very much vſed in the holy ſcriptures. I hauehave ſworne in mine anger, if they ſhal enter into my reſt. Alſo: Lorde if I hauehave done this, or if there be iniquitye in my handes &c. The reaſon of this kinde of ſpeach is, bycauſe they which do ſo ſweare, doo begin an execration, and ſometimes they performe it not. If, ſay they, they ſhould adde. I do it, let this or that happen vntounto me, let me peryſh, let me dye, let me ſuffer cruell puniſhment, and ſuch like. But ſometimes they fully expreſſe it.

9 My darte is ſet on the gouerners of Iſraell, and on them that ar willing amonge the people, prayſe ye the Lorde.

10 Speake ye that ryde on white aſſes, ye that dwell by Middin, and that walke by the way.

Deborah by an eloquent diſtribution turneth herſelf to diuers kinds of men, & exhorteth eueryevery one of them to prayſe the Lord. She maketh mention of princes before the other, and ſayth that her harte is ſet on them, namely bicauſe ſhe feruently deſireth them to be thankful vntounto God, and to prayſe him for the benefite which they hauehave receaued. She calleth them Hokekei, bicauſe to them pertained to make both decrees and lawes. Afterwarde ſhe ſpeaketh of all thoſe, whiche of theyr owne will and accord had offred themſelues vntounto the battayle.

Ye which ride on white trim aſſes. Almoſt al interpretours vnderſtand this to be ſpoken of merchantes, which ryde to and fro to fayres and marketes.Aſſes are vſed in Siria. And indeede aſſes are very much vſed in Siria: for there the aſſes be ſtronge, and mighty and of a good bigge ſtature, and do go pleaſauntly.

VVhiche dwell by Middin, Some vnderſtande it thus, that they whiche are iudges ſhoulde be prouoked to prayſe GOD. For (ſaye they) as ſhee had before ſtirred vp marchants and rich men to prayſe God, ſo now ſhe calleth vponupon iudges to do the ſame. For as before marchants were hindred from their trades, alſo were iudges letted from exerciſing iudgementes. For they being oppreſſed of theyr enemies could not miniſter iuſtice. But it is better that by this word Middin be expreſſed ſome certayne place, which paraduenture was grieuouſlier oppreſſed by the enemies thā other places wer. Or els bicauſe theyr marchandiſes wer wont to be much occupied, which being now ſet at liberty & in ſafety, the inhabiters of that place are peculiarly ſtirred vp to prayſe God, And laſtly this ſemeth to pertayne to the common people. VVhichWhich walke by the way. Namely on fote. For other, either they did ryde, or wer caried vponupon aſſes, for that they were rich and noble men. All ye (ſayth ſhe) Schichu, that is tel, and ſhew. But bicauſe that verbe ſignifieth alſo to meditate, we will thus expound it: with a redye and an attentiue minde tell or ſhew. Or els it is ſayd, Ye which walke by the way, to declare a certayne cauſe why they ought to geue thankes: as though ſhee ſhould hauehave ſayd: All ye, which I hauehave mentioned, therfore geue thankes vntounto God, bicauſe nowe ye may walke by the way freely.

11 For the noyſe of the archers appaiſed in the places wher water is drawen, there ſhall they reherſe the righteouſnes of the Lorde, hys righteouſnes of his townes in Iſraell, thē did the people of the lord go downe to the gates.

When ſhe had nowe prayſed God, becauſe he had reſtored the common highe wayes free vntounto the Hebrewes, ſhe addeth now an other benefite which he had beſtowed on them,Water is a verye neceſſarye thing in Syria namely in that thei might with out feare draw water, which before was in a maner wholy letted them. This thing vndoubtedly, althoughe in other places it ſeemeth to be of no greate value, yet in Siria where is wonderfull greate ſcarecety of water, it ought to be counted for an excellent gifte. The welles or fountaynes whiche were without the cities by the ſtreates and highe wayes, could ſtande the Iewes in no ſteade, by reaſon of the Chananites whiche kept away al thinges. For the horſemen which were archers, hidde them ſelues priuely neare ſuch waters, and aſſayled thoſe which came forth to draw water there. Many of them they led away captiues, and with theyr noyſe and cry, they feared away in a manner all from drawinge of water. Ye hauehave nowe eſcaped (ſayth Deborah) the horrible and barbarous noiſes and cries of horſemē, which were archers vſed to crye with an horrible voyce when they aſſayle theyr enemies, Ieremy in the .4. chap. teſtifieth. And the whole city (ſayth he) fled away at the cry of the horſemen, which they made whileſt they bended theyr bowes.

After that is ſetforth an other ſingular benefite, namely that y^e little townes and villages, which wanted fences, and were not incloſed with walles, and ſeemed to be deſolate and emptye by reaſon of the enemies whiche beſieged them, ar now by the help of God reedefied and reſtored. Wherfore ſhe concludeth that for this cauſe alſo, god muſt worthely be praiſed. Laſtly is added, y^t the people of god might now aſſemble at the gates of y^e cities,Why thei geue iudgements in the gates. frō the which before they were altogether prohibited. The iudgement place in the old time was wonte to be in the gates wher thei executed lawes. But by reaſon of warres and oppreſſions it ſeemeth that iudgements ceaſed, which thing how great a miſery it bringeth to the publike wealth, they do manifeſtly vnderſtand, which are not ignorant that in iudgementes in a manner the whole power of the publike wealth is contayned. But why the Hebrewes executed theſe thinges in the gates, thys ſeemeth to me to be the cauſe, bicauſe they thought thoſe places moſt meete to be choſen, vntounto which not onelyonly the citizens, but alſo the ruſticall and huſband men might eaſely come. And y^e vndoubtedly could not be better done in any other place, then in the very gates of the cityes. Geue thankes therfore vntounto God, ſayth Deborah, bycauſe all theſe thinges by his ayde hauehave nowe recouered theyr olde forme and order.

12 Ariſe, ariſe Deborah, ariſe, ariſe, ſinge a ſonge. Vp Barak, and leade thy captiuity captyue, thou ſonne of Abinoam.

Foraſmucch as Deborah ſtudied to inflame all the Iſraelites to geue thanks vntounto god, by an eloquēt figure ſhe now ſtirreth vp herſelf, y^t therby others might p. 107be pricked forward, and endeuour themſelues by her example to prayſe God. Go to, Go to, Deborah, go to, go to ſing a ſonge. This without doubt, is, the manner of ſainctes in their Pſalmes and ſonges that they neuer ſatiſfie themſelues in prayſing God, they alwayes thinke that they are to colde, and for that cauſe eueryevery where they vſe ſuche ſtirringes vp of themſelues. Here R. Salomon doteth,A fayned … ſition of R. … lomon. when he writeth, that Deborah did to much boaſt of her ſelfe, and therfore when her ſpirite began to waxe faynte, ſhe endeuored her ſelfe by ſuch ſtirryng vp to kindle it agayne. If theſe thinges are ſpoken by the ſpirite, as in very dede they are, there can no ſinne be in them without a great faulte. Wherfore let Salomon go whether he will with his fables. Leade thy captiuitie captiue. She exhorteth Barac to triumphe & with a certaine pompe to boaſt of his captiues. For by that meanes it ſemed that the honor and name of God ſhould more and more be illuſtrated, when all men vnderſtoode, that the Chananites were now captiues vntounto the Hebrues who before thought that they would either vtterly deſtroy the Hebrues or els take them priſoners. This is the puniſhement of the iuſt lawe called the law of the like, that they ſhould iuſtly ſuffer thoſe things, which they vniuſtly went about to do vntounto others. Farthermore the Rabbines hauehave here noted that the ſonge is peculiarly aſcribed vntounto Deborah, bycauſe ſhe was a Propheteſſe: but the triumphe was geuen vntounto Barac, bycauſe in the battayle he had fought agaynſt his enemies.

13 Then they that remayne hauehave dominion ouer the myghty of the people: the Lord hath geuen me dominion ouer the ſtring.

Agayne the victory is by a compariſon amplified, not as it was before, with the euils and diſcommodities wherwith the Iſraelites were oppreſſed, but the conquerers are very aptly copared with thē which were ouercome. They which were ouercome wer vndoubtedly of great renowme, valeant, expert in warres, & noble, but our men ſeme to be like remnants, for fewe came vntounto the battayle and thoſe fewe were of fewe tribes. Beſides that thoſe few whiche came were men deſpiſed and of no reputation. For that commonly ſuche are remnātes, namely to be both ſmall in number, and alſo vile and abiecte, if it be compared with other, whoſe remnant they are. Howbeit theſe remnantes, what maner of men ſo euer they were, they had the dominion, and were gouerners ouer the noble men.

The Lord hath geuē me dominion. This is added by correction, leſt any man ſhould thinke that any thing in this battayle is attributed vntounto mans ſtrength. It is the Lord himſelfe whiche ouercommeth and hath dominion. Neuertheleſſe hath done this by me. That worde Li may be thus vnderſtand, as though ſhe ſhould ſay thorough me: or as God would ouercome by her: or the ioy, approbation and pleaſure is noted whiche ſhe conceaued in mynde of thys greate honour of God.

14 Out of Ephraim was there a roote of them agayne Amalek, & after thee Beniamin agaynſt thy people, out of Machir came rulers, and of Zebulon they that drawe with the penne of the writer.

15 And the princes of Iſaſchar were with Deborah and Iſaſchar: ſo Barak was ſent on his feete in y^e valley: in the diuiſions of Reuben were great thoughtes of heart.

Vergill and Homere rehearſed the order and number of the ſhips captaynes & people, which wer helpers vntounto thoſe princes whom they praiſed: ſo now Deborah rehearſeth thoſe of y^e people of Iſrael which came to take in hand this warre.

Deborah was of the tribe of Ephraim.A roote of them, that is a prince of Ephraim. This I thinke pertayneth to Deborah her ſelfe: for as it ſemeth, ſhe was of Ephraim and iudged the people vnderunder the oke of Ephraim as is before ſayd, and without doubt this warre was taken in hand by her conduct and admonitions. But this ſemeth ſomewhat darke, in that it is ſayd that the battayle was appointed agaynſt Amalek, but by a figure or figuratiue kinde of ſpeache, we muſt by Amalek vnderſtand the Chananites alſo. Howbeit I am not ignorant, that by this roote of Ephraim, ſome vnderſtand Ioſua, who was both an Ephraite, and alſo fought agaynſt Amalek, as it appeareth in the boke of Exodus: and they ſuppoſe that in theſe thinges which follow, therfore is made mention of y^e tribe of Beniamin, to declare & ſhew forth that Saul whiche ſhould come of the tribe of Beniamin ſhould within a while afterwarde finiſhe the warre agaynſt the Amalekites whiche thyng we read was done in the firſt booke of Samuel. This expoſition, as I do not abiect, ſo alſo I do not eaſely allowe it: bycauſe I do not thinke that the actes of Ioſuah are now rehearſed, neither can I be perſuaded that Deborah by the ſpirite of Prophecy, did Prophecy of thoſe thinges whiche ſhould come to paſſe in the tyme of Saul. I will omit therfore that interpretation, and returne vntounto myne owne. Some of the tribe of Beniamin did at the beginning ioyne themſelues vntounto Deborah, although (as I iudge) they were very few of them. But out of Machir (which was a noble famely of the tribe of Manaſſes) came ſome notable men. Zabulon alſo was not without ſome Doctors, Lawyers, & Scribes, whiche were better with a pen than with weapons, and that is ſignified, in that it is ſayd. They whiche drawe with the penne of the writer, that is, whiche were exerciſed in drawyng the pen. And the tribe of Iſaſchar is wonderfully commended, for from it came princes, yea euen at the beginning. Furthermore it is added that Iſaſchar was as Barac. For as Barac was ſent vntounto mount Thabor, ſo it ſemeth y^t Iſaſchar with his footemen was ſent into the valley, and there he thē on eche ſide inuaded the enemies, when the battayle beyng begon the Iſraelites were in daunger, there the Iſraelites behaued themſelues valiantly. Wherfore iuſtly are they in thys place excedingly prayſed. The complices therfore of this warre are mencioned, namely, Ephraim, Beniamin, a part of Manaſſes, Iſaſchar, Zabulon, and Nepthalim. But there is nothing ſpoken of Iuda, Simeon, Leui, and Gad. Afterward are reprehended Reuben, Dan, Aſer, and peraduenture al of the tribe of Manaſſes, as we ſhal hereafter ſee. Wherfore they aboue named which ayded in the battayle, were worthily called remnantes, bycauſe they were both fewe in number and alſo of no reputation.

In the litel brookes of Reuben. The tribe of Reuben is reproued bycauſe it detracted the battaile. They dwelt beyond Iordane in the Paſtors, and it ſemeth, that by reaſon of theyr ſhepe and cattell they had no regard vntounto the publicque wealth. The places of the Rubenites are not vnworthily called riuers: for they had gotten fertile paſtors by the riuer of Iordane. He attributeth vntounto thē greatneſſe and wiſedome, but he accuſeth them for this, namely, bycauſe they had ſo great a care vntounto their owne thinges. Such a thing ſemeth here to hauehave come paſſe, as is that whiche is ſet forth in the parable of the Goſpell, namely, that diuers which were bidden vntounto the wedding refuſed to come, bycauſe ſome would go proue a yoke of oxen, ſome had bought a Town, and other ſome alſo had maried a wife. But of the remnantes which were gathered out of the ſtretes & high wayes, was the wedding fulfilled. So alſo cōmeth it to paſſe in our dayes, when kynges, Emperours, Princes, Noble and mighty men of this world do therfore deſpiſe the profeſſion of the Goſpell, bycauſe they preferre theyr owne commondities before religion and heauenly thinges.

16 Why abydeſt thou among the ſhepefolds, to heare the bleatings p. 107of the flockes? in the diuiſions of Reuben were greate thoughtes of harte.

17 Gilead abode beyond Iordane: but why doth Dan remayne in ſhipes? Aſer ſat on the ſea ſhore, and taried in his decayed places.

Ruben is deſcribed both by the arte of a ſhepheard which he exerciſed and alſo by the places of Paſtors whiche he inhabited: and therwith all it is ſhewed that they were great men, and men of a wiſe vnderſtandyng, peraduenture to reprehend their ſwelling and pride, as though they would not obey the commaundementes and conduct of Deborah being a woman. This is the nature of hyghe mindes, that they thinke that al things that they do, are wel done. But in that it is added, To heare the bleatinges of flockes: it may be vnderſtande plainely as though the Rubenites had more minde to the bleating of cattell, than they had to the regarde of the publicque wealth, but ſome vnderſtād Allegorically, ſaying that the Rubenites ſat ſtyll among the ſhepefoldes by the fertile paſtors of Iordane, althoughe they heard they lamentations and complaintes of the flockes of Iſrael, that is of the people of God, with whiche lamentations and complayntes they earneſtly implored theyr ayde.

Gilead abode by the riuer of Iordane, or beyond Iordane. Some thinke that the Galaadites were reprehended together with the Rubenites, bycauſe they alſo with their cattell abode by Iordane, and neglected this battayle. Halfe the tribe of Manaſſes, vntounto which the Galaadites pertayned, when y^e land of Chanaan was deuided, obtayned the region beyond Iordan together with the Rubenites. They which thus expound it, are encombred with a certain doubt, bycauſe it is before ſayd that Machir came: and he was both the ſonne of Manaſſes, and alſo poſſeſſed the mount Gilead. Therfore if Gilead came as it is before ſayd, why is he here reproued as thoughe he came not? Peraduenture they will aunſwere,Two ſonnes of Manaſſes. that Manaſſes had two childrē Machir, & Iair, of which childrē wer two families deriued, of whiche either poſſeſſed parte of Gilead. Wherfore it might be, that Machir, of whom before is mencion had, came: but Iair is nowe reproued, whiche together with the Rubenites neglected this battayle. But other, with whom I agree, do thus thinke, that the thinges which are now ſpoken ſerue to aggrauate y^e crime of the Rubenites as though it ſhould hauehave ben ſayd foreign: Thou Ruben without doubt dwelleſt by the riuers of Iordane, and there dwelleth Gilead alſo, who came for all that to the battayle. Therfore all excuſe both of dwellyng and place is cut of from the Rubenites. And it ſemeth that this ſentence ſhould be ſpoken by a certaine interrogation. Did not Gilead alſo dwell by the riuers of Iordane? Wherfore ceaſe Rubē to excuſe that whiche thou haſt naughtly cōmitted.

VVhy doth Dan go to the ſhippes? The ſituation of the DanitesThis can not be vnderſtand of ſhyppes lōging to the ſea, for as much as the lot of the Danites fell not by the ſea ſide: but we muſt vnderſtand it of the ſhippes of Iordane. Not as though Dan did altogether dwell by Iordan, but (as they ſay) this tribe was ſo feared with the ſight of the hoſtes, y^t they fled vntounto their ſhippes, to paſſe ouer to y^e Rubenites. And that, euen as it was filthy and vncomely ſo alſo is it nowe iuſtly & worthily blamed.

Aſer ſat on the ſea ſhore, and in his decayed places. Aſer is alſo blamed, who ſemeth to hauehave excuſed his abſence: firſt bycauſe he dwelled far of, y^t is, by the ſea ſhore: ſecondly bicauſe his Cities and Townes were decayed and vnfenſed. And therfore would he tary at home, for feare leſt if he had gone, his enemyes ſhould eaſely hauehave had occaſion to inuade his borders. For, for as much as he poſſeſſed places whiche were weake, he thought that if he were abſent, his neighbours would eaſly beriue him of them. I do not doubt, but that it was greuous and troubleſome to thoſe tribes ſo to be reprehended, which yet the holy ghoſt would hauehave done: partly that they beyng admoniſhed, might repent: partly y^e other and we alſo beyng by this example ſtirred vp, myght not refuſe to obey the worde of God yea thoughe it be with daunger: whiche if we ſhall not performe, as theſe men are now reproued, ſo alſo ſhall we in the laſt day of iudgement, not onelyonly be reproued with ignominie and irrecouerable hurte, but alſo we ſhalbe damned for euer.

18 But the people of Zebulon hauehave ieoparde their ſoules vntounto the death, and Nepthalim in the high places of the field.

She prayſed the tribe of Zebulon and Nepthalim for theyr deſertes bycauſe they had put forth to reproche their ſoule, that is their life. For other men counted thē fooles, bycauſe ſo few and vnarmed men durſt raſhly take in hand warre agaynſt ſo many and well appointed ſouldiers as they thought. Or They put their ſoule to reproche, bycauſe they nothing eſtemed their life, and in a manner counted it as a vile thing, putting themſelues forth into moſt certaine daunger of death, if they ſhould looke vponupon mans iudgemēt. Howbeit they are for y^e ſame cauſe very much to be commended, bycauſe they preferred both God and alſo his worde before their owne life. And it is added. In high places of the fielde, or els in high fieldes, bycauſe thoſe were ſouldiers led vntounto mount Thabor, from whiche place they might eaſely behold y^e whole hoſt of their aduerſaries. But although they beholde them, yet were they not ſo feared, to leaue of their enterpriſe.

19 The kinges came and fought: then fought the kinges of Chanaan in Thaanach and by the waters of Megiddo: they receaued no gayne of money.

Nowe is deſcribed the forme of the battayle or victory. She ſayth in the plurall number that kinges came and fought: bycauſe peraduenture Siſera had very many other rulers ioyned with him, who although they were not there in perſon, they had for all that their hoſtes there. Or els by a figuratiue kinde of ſpeach the plural number is put for the ſingular number, as is this ſentence of y^e Poet. But we hauehave gone a great ſpace of the ſea.Virgil. Cicero. Cicero alſo ſayth, we hauehave deceaued the people, we ſemed to hauehave bene orators. Thaanah, and Megiddo, ſemed to hauehave ben riuers in the tribe of Manaſſes whiche had by them two Cities of the ſame names, not farre from mount Thabor. We muſt thinke therfore that the hoſte of Siſera poſſeſſed all the playne grounde whiche laye betwene theſe two Townes.Cicero. And thoſe repeticions, for one verbe ſerue to adorne y^e ſentēce or ſong. Nilchamiu Are Nilchamiu, that is they fought then, they fought as Cicero alſo ſayth: No man looketh vponupon the matter, no man conſidereth the reaſon, &c. ſo y^t betwene two wordes repeted he putteth this one worde (no man) This word alſo Melachim that in kinges is repeted.Cicero. For it is ſayd that the kynges came, and that they fought as Cicero alſo ſayth, This O fathers appoynted is found to be your acte, and not myne, and vndoubtedly it is a moſt noble acte: but not myne (as I hauehave ſayd) but yours.

They receaued no gayne of money. This may we thus vnderſtand, they came to enriche thēſelues with the ſpoyles of their enemies: but that came not to paſſe according to their expectation. But others interprete theſe wordes more ſubtelly, ſaying, that the enemies ſo deadly hated the Iſraelites, that they had no regard to the gayne of the praye, but they would fight vnderunder Siſera agaynſt the Iſraelites euen without wages, that is, as it is ſayd, without meate and drynke & harneſſe. Some referre it to this, that they thinke thoſe enemyes of the people of God were ſuch bloudſuckers, that if in the battayle they had gotten any of the Hebrues, they would take no raunſome of them, but ſtrayght way ſley them, being ſuch as deſired not the pray, but onelyonly thurſted for theyr bloud.

p. 10920 They fought from heauē, the ſtarres from theyr courſes fought agaynſt Siſera.

She maketh mencion of the helpe that came from heauen & from the ſtarres, by the will and gouernment of God. But how that came to paſſe, is not expreſſed. But it might be, that fire was ſent among the enemyes, or that haileſtones thundring and lightninges (as Ioſephus affirmeth) afflicted the Chananites. Peraduenture alſo the winde ſo ſtirred vp the duſt in the face of the Chananites: (as Leui writeth happened vntounto y^e Romanes in the battayle of Cannenſis) that they could vtterly ſee nothing at all.Liuius.

The ſtarres from their courſes fought. That is from their degrees and ſtations, leaſt any man ſhould thinke that they deſcended from heauen, or departed from their courſe.

21 The riuer Kiſon ſwepte them away, the riuer of auncientes, the riuer Kiſon, O my ſoule thou haſt marched valiauntly.

To the helpe of the heauen and of the ſtarres, the riuer fauorably ioyned it ſelfe: for it ſwelled, when as otherwyſe it was wont to be but ſmall. Wherfore it was ſo encreaſed, that it both choked and ſwept away many of the enemyes. But this worde Goth ſignifieth not by any meanes to ſweepe, but as it happeneth when a houſe is ſweapte or made cleane with broomes, for then what ſoeuer is vncleane, it is together with the duſt caſt forth. So in this deſtruction, they whiche were counted noble, were in the ſame ſorte ſweapte awaye, as if they had bene duſt and filthe. This word Riuer is often repeated in this verſe, whiche vndoubtedly is pleaſaunt, when it is in due place done: whiche I therfore ſpeake, leaſt any ſhould thinke theſe repetitions to be to no purpoſe. Yea and Cicero alſo writeth in ſolute oration:Cicero. When I ſhall come agayne into fauor with Appius Claudius, and ſhall come agayne by Cu. Pompeius: I therfore when I ſhall come agayne, &c. And this Kyſon is called Kedumim as thoughe it had two names, and were called by both the names, or els bycauſe there peraduenture was ſome other riuer ſo called, which riuer bicauſe it ran into Kyſon, gaue it alſo his name. But ſome tranſlate that word of Ancientneſſe, namely of Counſels: bycauſe God hymſelfe had before the foundacions of the worlde were layd, created and appoynted that riuer to this purpoſe, to be an ayde vntounto hym in this victory in tyme to come. It chaunſed not ſo, that the whole hoſt of Siſera was drowned in that riuer. For how could that be, when there was an incredible number of ſouldiers, and the riuer of ſo narrowe a bredth? But as it is to be thought, y^e chiefrulers & captaynes which entred into y^e water w^t their horſes & chariots, wer drowned: which thing whē the other ſouldiers ſaw, their courage was both dawnted, & alſo they turned themſelues to flight. And we ſee this to come to paſſe oftentimes in cāpes, y^t thoſe thinges whiche of their owne nature ſeme to be of no great value, do much profit either this party or y^e part in y^e victory. This acte without doubt hath ſome affinity, with y^e drowning of Pharao, but y^t the ſea is not ſo well cōpared with a litle riuer: neyther did a part of Pharaos hoſt periſh in the Sea, but the whole hoſt was ouerwhelmed in it. But all theſe men (as we hauehave ſayd) wer not drowned in Kiſon. Farther the raſhnes of the Egiptians ſemed greater then theſe mens, when as it is much more fooliſhe to enterpriſe to paſſe ouer the ſea, then to wade ouer a riuer.

22 Then were the houfes of the horſes broken with the oft beating together of the mighty men.

Here is ſet forth the third calamitye, namely y^t theyr horſes hoofes were broken. By nature in dede the horſe houfes are myghty and ſtrong, neither are they eaſely clouen, but the ſpurryng of them forwarde to ruine was ſo great in thys conflict, that they were worne awaye. This worde Soſ, that is a horſe, is ſpoken in the ſingular number. And that number is alſo vſed of our men both Poetes and Orators, in ſteade of the plurall number. For we ſaye that Fraunce hath ouercome Spaine,Virgil. and Virgill ſayeth: The ſtoute Romane was no leſſe valiant then his fathers. When the houſes of the horſes were broken and torne, the horſemen could neither inuade the Hebrues, neither yet were they able to ſaue themſelues by flieng away. The Hebrues bycauſe they wante a ſuperlatiue degree, therefore to expreſſe it, they double both nownes and verbes: as it is here ſayd Miūharoth Deharoth that is of great and very often leapynges. Wherfore the repetition of one ſelfe ſame worde ſerueth not onelyonly for the adornyng of the ſentence but alſo to expreſſe the vehemency of the ſignification. There are therfore thre, diſcōmodities now rehearſed, which came vntounto the Chananites, namely one from heauen, an other from the riuer, and the thirde of the houfes of the horſes beyng broken.

23 Curſe ye Meroz (ſayd the aungell of the Lord) in curſing, curſe the inhabiters thereof, bycauſe they came not to helpe the Lorde, to helpe the Lord agaynſt the myghty.

She curſeth the Citie of Meroz whiche was great and nyghe vntounto the place where the battayle was fought, bycauſe they would not ayde them whiche labored, beyng alſo deſired of them thereunto. Deborah curſeth not the Cities and tribes which dwelt farre of, bycauſe they, although they had no true excuſes, yet had they ſome, ſuche as they were. But theſe men whiche dwelt nere at hande, ſaw y^e thing it ſelfe, and were called: & for as much as they would not heare, they iuſtly and worthily fell, vnderunder theſe ſharpe and ſore curſes.

Said the aungell of the Lord. This ſhe therefore putteth in, leaſt ſhe ſhould ſeme to ſpeake of anger, as though ſhe ſhould hauehave ſayd: Euen God himſelf hath commaunded me thus to ſing. Other vnderſtand by the aungell, Barac, and that peraduēture not ill: for it might be, y^t he went to y^e Citie to ſtir it vp to fight, who when he ſawe the citizens to be ſo wilful & obſtinate, by the impulſion of the ſpirite of God, he in this maner curſed it. As touching y^e compoſition, ſhe maketh y^e cōcluſiō with y^e helpe of Lord, & beginneth y^e next clauſe w^t the ſelf ſame wordes, as doth Virgill: Virgil.O ye Periedes do ye theſe noble thynges to Gallus, to Gallus I ſay, whoſe louelove doth dayly ſo much increaſe towardes me.

What is to be iudged of curſinges & bannynges.We hauehave at large before handled the place of curſinges, wherfore now I wyll not ſpeake much of it. The Summe is: That it is not lawfull for a man, to curſe any mā, for the ſatiſfieng of his owne anger. For when our own matters are in hand, we muſt louelove our enemies: & we muſt bleſſe thē which curſe vsus. But when God doth ſomtimes certainely make manifeſt, that he will hauehave ſome deſtroyed, they whiche are ſo admoniſhed of his wil, can not but allow it, for by the ſpirite wherw^t they are inſpired, they wil alſo the ſame thing y^e God wil. And after this maner Dauid & other Prophetes burſt forth oftētymes into curſinges of the enemies of God, whiche ſelfe ſame men for all that, as they were men, by naturall compaſſion whiche is not vicious, were not a litle ſory for the deſtruction of the enemies of God. So Samuel, Dauid, Ieremy, yea & our ſauiour himſelf, wept & lamēted y^e fall of vngodly mē. Neither is it to be doubted, but y^e dutyes of this kind were very acceptable to God, for as much is they procede from charity. Howbeit when we ſee ſome men cruelly to rage agaynſte the godly men and Goſpell of God, it is lawfull in that caſe to praye, that either theyr will may be chaunged, or theyr ſtrength confounded, that they ſhoulde not accomplyſhe all the things which they appoint to do. Which things if they can not be obtained, this is at the leaſt to be prayd for, y^e God will geue vsus ſtrength & myght to ſuffer all ſuch things which may aduāce his honor & glory. And we muſt diligētly weigh, p. 110that this curſe was therfore ſtirred vp agaynſt the citie Meroz, bycauſe they denyed to helpe y^e people of god. What thē is prepared for thoſe, which do not onelyonly not helpe the ſeruauntes of Chriſte, but perſecute, grieue, and cruelly vexe them? Farther we muſt marke, that it is ſayd: theſe came not to helpe the Lord, as though God neded theyr ayde: and that coulde not be as touchyng hym ſelfe: howbeit God in hys people wanteth helpe, and in the members of Chriſt when they are vexed, Chriſt himſelfe is vexed. Wherfore he will ſay in the laſt day of iudgement: I was hungry, and ye fed me,Math. 25.Matt 25 I was thirſty and ye gaue me drinke &c. Wherfore let vsus hereby learne to obey whē God calleth vsus as did the Iſraelites whiche are commended of Deborah, neither neglected they to take in hande the battayle. Let vsus learne alſo to helpe thoſe that are in nede, eſpecially when they followe theyr vocation.

24 Iahell the wife of Heber the Kenite ſhalbe bleſſed aboue other women, aboue women ſhall ſhe be bleſſed in tentes.

When ſhe had curſed the wicked Citie, by a contrary phraſe ſhe addeth a good prayer: as the City Meroz was worthy to be curſed, ſo of the contrary was Iahel to be commended. Chriſt in the laſt daye of Iudgement wyll not onelyonly ſaye: Come ye bleſſed of my Father: but on the contrary parte, he wyll adde: Go ye curſed. Here is in hys place a parte of the ſaluation of the aungell Mary, as it is deſcribed in Luke: Bleſſed art thou aboue women. Whiche clauſe is here twiſe put for the greater mouing. But in that in this repetitiō it is added, In tentes, it may be thus interpreted, For this cauſe let this woman be prayſed, bycauſe ſhe dwelleth in tentes. So that by a wonderfull, compendiouſneſſe of one worde, the ſlaying of Siſera is noted, which happened not in the campes, but was done in y^e tente. Or els we may ſay that Iahell is to be prayſed aboue other womē dwellyng in tentes. For the family of the Kenites dwelled not in houſes but in tentes. Wherefore ſhe is prayſed aboue all the women Kenites, which are ſignified by this worde tentes.

25 He aſked water, and ſhe gaue him milke, ſhe offred him butter in a cup of the mighty.

Iahel is here prayſed for her prudence and ſtrength:For what vertues Iahell is prayſed. but the mother of theſe vertues is fayth. It was prudence to call the enemy vntounto her, handſomely to couer hym, and to geue him milke to drynke. Alſo to finde out a hammer and a nayle, and to choſe out his hed among the reſt of the members whiche ſhe would ſtrike, and among the partes of the hed to ſmite thorough the temples. Her might and ſtrength is hereby knowen, bycauſe a woman durſt enterpriſe ſuche a notable acte, and feared not to aſſayle ſuch and ſo greate a Captayne, but had a full confidence that ſhe, notwithſtandyng that ſhe was a woman, ſhould be able to kyll hym. Peraduenture thou wilt ſaye, the Scripture maketh no mencion here of fayth. I graunte that it doth not by expreſſe wordes: but when it is ſayd ſhe ſhalbe bleſſed or prayſed, her fayth is noted. For we be al by nature the children of wrath, neither are any bleſſed with faythfull Abraham, but by fayth, as the Epiſtle to the Galathians teſtifieth.

He aſked water, and ſhe gaue him milke. That he might the eaſelyer and ſoner fall on ſleepe. Why menciō is made of butter, this (as ſome ſay) is the cauſe, bycauſe out of that milke the butter was not yet cherned. And in dede of that kind of milke a mā may drinke a great draught, for as much as beſide the quenchyng of thirſt it hath alſo a certaine ſweteneſſe.

She vſed the cup of noble men. Whiche namely was a very great one. For noble mē wer wont to drinke out of large and wide cuppes.Cicero. Cicero alſo agaynſt Anthony ſayeth. If ſo be that it had happened in the Supper tyme among thy greate cuppes, who woulde not count it filthy &c. Yea and they were wonte in bāquets of noble mē, at y^e latter end to bring forth great cuppes. Wherfore this witty woman, to the end ſhe would prouoke him to drinke a very depe drought, vſed a cup apte for the fame.Kimbi. R. D. Kimhi expoundeth theſe thinges, as thoughe ſhe gaue him not onelyonly drinke, but meate alſo. For he thinketh that when he had dronke, the woman did ſet butter before him to eate. Whiche expoſition if we receaue, we muſt then put out this word cup whē as that is vſed for drinke, and not for meate: vnleſſe by the maner of a cup we vnderſtand ſuch a kynde of veſſell wherin meate alſo is wont to be put.

26 She put her hand to the nayle, and her right hand to the workemās hammer: with the hammer ſmote ſhe Siſera, ſhe ſmote of his head, wounded him, and perſed his temple.

27 He was bowed down betwene her feete, he fell downe, he ſlept betwene her feete he bowed hymſelfe, and fell: and when he bowed himſelfe, there he fell downe, deſtroyed.

That whiche is tranſlated, She put her hand, in the Hebrew it is put in the plurall number, Taſchlechauah, and yet the ſpeache is but of one, namely of Iahel, whiche ſemeth can not aptly be done. Wherfore ſome do ſo expound it, that the two extreme letters of that worde are added by this figure Pleonaſmos, ſo y^t the nomber may be reduced to vnitie, that Iahel be ſayd to put her hande to the nayle. Other thinke that the plurall nomber, ought not to be referred vntounto Iahel, but vntounto her ſtrength & might, which extended her handes to theſe thinges. There are ſome alſo whiche to vndoo this heard doubt, ſay y^t the handes ſhould be interpretated moued or put to, in the paſſiue voyce. For the right hand was put to the hammer, & the left hand vntounto the nayle. Laſtly, y^e order of the wordes whiche ſemeth to be troubleſome, of ſome is thus conſtrued: Her hande vntounto the nayle, A deſcription.namely her left hande: and her right hand to the workemans hammer, put themſelues that is, deſired or gaue thēſelues vntounto it. And this is a verye trim deſcriptiō, wherby this thīg done is manifeſtly ſet before our eyes, neither maketh it vsus onelyonly in our mindes to ſee the woman, holdyng in her hand the hammer & the nayle, but alſo it ſheweth vntounto vsus one certayne part of the body whiche was ſtriken, namely the hed, and in the hed, the very temples, bycauſe they are eaſely pearſed. And vndoubtedly that membre was ſtriken of her, which beyng broken or perſed, the whole body is vtterly left vnprofitable. Farther, there are here deſcribed certain mocions, which are propre vntounto ſuch as periſh ſodenly, & by a violent kynd of death. For whē he was very ſore woūded, & by ouermuch payne in a maner aſtoniſhed, he bowed his body twiſe or thriſe. For he went about to riſe, and wanting ſtrength he fell downe agayne, and miſerably lay betwene the feete of Iahel. So God throweth down and putteth to ſhame the arrogant and proude enemies of his people. For what thing can be thought to be more filthy, then for ſuch a great captayne to be ſpoyled of his hoſt, to lye lurkyng, dronke, and ſnortyng, and ſo to be kylled of a woman?

28 The mother of Siſera looked out at a windowe, and cried thorough the lattece: why is his chariot ſo long a commyng? why ſtaye they the wheeles of his chariots?

29 Her wiſe and noble Ladyes aunſwered her. She alſo cōforted her ſelfe.

30 HaueHave they not founde, & they deuide the ſpoyles? eueryevery man hath a mayde or two: Siſera hath a pray of diuers coloured garmētes: a praye of ſondry colours made of needle worke, of diuers colours of nedle worke on both ſides, for the chief of the ſpoyle.

p. 111In the laſt part of the ſonge, to the end we might manifeſtly ſee, to how great a confuſion and ignominy the enemies of God came vntounto, and from how great a hope they fell, the perſon of the mother of Siſera is brought in, and the wordes both of her, and of other noble women which wer together with her, ar ſetforth. She might hauehave ſayd in few words: The mother wayted, that her ſonne ſhould returne with glory and laden with ſpoyles, whome the wretched woman knew not to hauehave ſo myſerably periſhed. But if ſhe ſhoulde ſo hauehave ſayde, the oration would hauehave bene ſlender and cold. Wherefore to make it of efficacye and vehement, y^e talke of the women is put here. Which maner alſo was very much vſed amonge the Ethnike writers, and it is reade alſo in Eſay the .14. chap. where is expreſſed the talke of kinges and princes which were deade,A figuratiue ſpeech is not to be accuſed as a lye. with which they receaued the king of Babilon being miſerablye deſtroyed and diſcendinge downe vntounto them. Neither do the holy writers lye when they fayne ſuch thinges, foraſmuch as they write not to deceaue, but to declare y^e thing more openly. The motherly affection, & vehement naturall louelove of the parentes towards the children is here expreſſed, whiche for the longe abſence of theyr children are very muche carefull, and are many wayes afflicted. It is ſayd therefore that the mother of Siſera, whileſt he deſired to returne, beinge troubled euen herſelfe oftentimes, looked out at the windowes or thorow the lateſſes beyonde the windowes, to ſee if ſhe could ſee him returninge. And this ſhe did not without crieng and lamentation, ſuſpecting by this his long tarying that euill had happened vntounto him. But the women which ſtode by had a great deale better hope, for they interpreted y^e tarying of Siſera in y^e good part. Terence in Adelphis hath notably wel writtē. It is much better,Terence y^t thoſe things happē vntounto vsus which our wiues in our abſēce ſuſpect of vsus, then thoſe thinges whiche our parentes ſuſpect. For when a man tarieth longe in a place, the wife ſayth with her ſelfe he loueth, or is loued, he is a drinkinge, his minde is pleaſed, and he is in ſo good caſe, that he forgetteth to returne home. But the parentes when theyr ſonnes return not in time, by and by they are afraid, leaſt they hauehave had ſome fal, leſt they be a cold, or hauehave broken ſomethinge, and till ſuch time as they returne they are wonderfull carefull. Neither do I rehearſe theſe thinges without a cauſe, bicauſe the old tranſlation, writeth y^t that moſt wiſe princeſſe of womē which talked together wyth the mother of Siſera, was Siſeras wife. Wherfore it is no marueile if ſhe were in better hope then his mother. But bicauſe heuy thinges are not pleaſaunte, and euen by the inſtincte of nature we fly from them, therefore they which vponupon ſuſpicion are heuy do eaſely receaue comfort. Wherefore it is now written, that the mother of Siſera was ſo ſatiſfied with the wordes of y^e woman whiche comforted her, that ſhe herſelfe with the ſame wordes aunſwered her ſelfe. When ſhee was pricked w^t ſorow & heauines. The ſome of the comfort was, that the victory was altogether on Siſeras ſide, but his returne was differed to diſtribute the ſpoile whiche they had taken, and foraſmuch as the ſame diſtribution oughte iuſtly to be done, namely to geue vntounto eueryevery one according to his eſtate, laboure, and deſert, and for that in ſo greate an hoſt very many thinges are to be deuided after ſo noble a victory: it could not therfore be done in a ſhort time.

Thys Hebrew word Racham, ſignifieth not properly a maid: but yet ſo muſt we tranſlate it, bicauſe that womā being an enemy of the Iewes ſpeaketh with greate contempt of the Hebrew wemen, and nameth them by the ſecrete parte of the body, namely by the belly and womb. It is ſpoken by the fygure Sinechdoche but very bitterly. For ſhe ſignifyeth that they were vnchaſte, and appoynted to vnhoneſt vſe. And foraſmuch as the more noble rewardes are wont to be geuen vntounto princes and the beſt thinges to the captaine of the whole hoſt, therefore ſhe ſayth, to eueryevery man ſhalbe geuen a mayde or two, that is, the praye of the raſcall ſouldiours ſhalbe bondmen or bonde women be geuen. But to our Siſera ſhalbe geuen the moſt worthieſt thinges, garmentes I ſay of diuers colours and nedle worke. Plini in his 8. booke the .48. chap writeth that the men in the old time vſed to dye their wolle and garmentes with ſuch ſundry and pleaſaunt colours,Plinius. bicauſe they would imitate the moſt beautifull coloures of floures and herbes. And the ſame writer attributeth vntounto the Babilonians the inuention of diuers coloures in garmentes, and euen as garmentes of ſiluer which were found out in Aſia vnderunder Attalus the king, were called Attalical, ſo thoſe garmentes whiche were by the Phrigians wroughte with the nedle, beinge ſet out with golde and ſundry coloures and pictures, wer called Phrigionical. And for that theſe workmanſhippes wer in the old time had in eſtimation, god would hauehave the holy tabernacle, and the high prieſtes garmentes wrought with nedle worke. And this is not to be paſſed ouer, that by the ciuile lawes it was not lawefull for euerye man to weare ſuch precious garmentes. Wherfore it is ſayd now in this ſong, that garmentes of ſundry coloures, and ſuch as were wrought with the nedle ar attributed only to the prince. In the Code de veſtibus oloberis, lege, Auratas, It is prohibited vponupon great puniſhmente that any other men ſhoulde were precious garmēts.Lawes for apparell And it is no doubt, but that in the old time there wer lawes for apparel, which at this day lye vtterly voide. Theſe womē ſpake as they knew y^e maner then vſed, for they were not ignorant of the cuſtome in war, wherby princely garmentes wer not diſtributed to priuate men, but vntounto captaynes and emperors.Diſcipline of warre amonge the elders. Farthermore we muſte conſider that the elders vſed greater diſcipline in their camps, than at this day our men do. For when a town or city was ſacked, eueryevery man had not that which he by violence tooke: al thinges wer brought vntounto the king or Emperour, and not vndoubtedly that he only ſhould hauehave them, but that he ſhould part them according to the labor, dignity, and quality of the ſouldiors, which manifeſtlye appeareth in the decrees, 23. queſtion the .5. chapter Dixerit aliquis. They are the woordes of Ambroſe in his booke of Abraham the Patriarche. And the ſame thing is moſt playnly taught, Diſt. the .1. chap. Ius militare. This hebrew word Tſoari ſignifieth properly a necke or neckes in the plurall number, but in this place by tranſlation it ſignifieth a captayne or prince.

31 So let al thine enemies periſh, O Lord: But they that louelove thee let them be as the Sunne when he riſeth in his ſtrength. And the land had reſt .40. yeares.

The thinges which are now mencioned, the holy Ghoſt doth therfore ſpeake them by Deborah, to expreſſe with a great emphaſis and ſignification, that thoſe thinges do happen vntounto the vngodly which they be afeard of: & the things which they hope happen cleane contrarye. Therefore the ſonge is nowe concluded with an elegant exclamacion, and conſiſteth of thinges contrary: So let all thine enemies periſh O Lord, as Siſera hath fallen. This her Apoſtrophe or turning to God ſtirreth vsus vp, that we ſhuld with a ſingular affectiō embrace God y^e author of ſo great & notable acts. Deborah alſo in this ſpeaking, declareth, that ſhe ſetteth not forth her own cauſe, for ſhe ſayth not, let my enemyes periſh, but thine. But they that louelove thee, let them continually encreaſe in al kind of good things, as the ſunne increaſeth from his riſing, vntil it be none wherin he is moſt ſtrong ether from the ſpring time to the higheſt of ſommer. She addeth not, Let them that louelove him be ſaued as the Antitheſis or cōtrary poſition required. For theſe two are contraries, namely to be ſaued, and to periſh. But let them be encreaſed, ſaith ſhe, & ſtrengthened, as the ſunne increaſeth from his riſing vntounto his ſtrength. By thys concluſion the vſe of example is taught vnderunder the forme of a prayer. Siſera is ouerthrowne, but the people of Iſrael is encreaſed with a notable victory: ſo therfore ſhall it come to paſſe and happē vntounto vsus. We ſhalbe deliuered if we be godly, & they which do perſecute vsus for Chriſts cauſe, ſhal periſh. Wherfore it is profitable, by exāples to gather out rules of the gouernmēt of God, which rules w^t frute let vsus apply vntounto our own things. This performed Dauid, as touching p. 112this ſelfe ſame hiſtorye, in his pſalme, where he ſayth do vntounto them, as vntounto Middian, as vntounto Siſera, & Iabin at y^e riuer Kyſon. Wherfore y^e ſome of this hyſtory is to ſet before vsus y^e ſeuerity of god toward his enemies, & again his clemē cy towards the godly. And therfore it behoueth y^t the ſeuerity of his iudgements breath in vsus a fear, and that by fayth we take hold of his goodnes and clemency.

The ſyxt Chapter.