Commentary on Judges

Sisera was in his flourishing, and jollity, the Lord threatens to take him down, and to bring him low. I will, saith the Lord to Barak, draw unto thee the chief captain of Iabins army, and his chariots, and whole host, to the river Kishon, and deliver him into thine hand. Oh! how fearful then is the estate of God's enemies, even such as are evil workers, and set against God's people, that in the midst of their pomp and pride, the Lord hath taken their names (though in another manner, and to another end then the names of Recusants are taken) to answer it, even that he may be revenged on them? And hath not this been a common use with such? with Chorah, Nabal, Jezebel, and many others; that while they walked here on the earth at liberty, their destruction was told from heaven to be at hand? and they summoned to appear to their arraignment? and if some of them then did not, neither now many do know before it cometh, neither once dream of any such thing, nor fear it: yet seeing it is ever coming, (and having threatened it) and so it hangeth as a sword point continually over their head; oh how uncomfortable is it to think upon? Oh therefore be we always under his wing and abide we in his love, that so we may be ever out of horror and fear, that God doth not mark us for his enemies. Which miserable condition the unbelievers are always in, unless they be hardened, which is far worse, as I said before: for if his anger be kindled but a little (as it is ever toward them a great deal) happy are they that fear him. I would not therefore be a bad person, if there were any way to shun it, even for this cause, whereas yet all the terrors here, are but a glimpse of those that follow afterwards. And contrarily, why should not the godly be content to bear some hardness here, seeing they are freed from the greatest terrors (if they know their liberties) both here and hereafter? But somewhat like this I spake of in Eglons example before.

Now I should proceed to speak of Barak, having begun with Deborah, and said of her that which is occasioned by the text: but I should have no time thereto in this sermon; therefore an end here.

THE TWENTIE SIXE SERMON ON THE FOURTH CHAPTER OF THE BOOKE OF JUDGES.

W E have heard of Deboras message to Barak, in the two former verses. Now followeth Baraks answer to her message in this eighth verse. If (saith he) thou wilt go with me, I will go, else not. This answer of his seems to yield little to God's commandment, sent to him by Deboras ministry, neither to ascribe anything to God's promise, and therefore shows how he profited not by those two strong peswasions to lead to duty, mentioned before, but proves that he ascribed more to her presence, then to God's promise: which, what could it be less, then a great blemish in him, as may be seen by his amending his fault afterwards? Whose faith is so highly renowned among the worthies, in the epistle to the Hebrews? Beside, she was offended with him, for his so answering, and therefore it was (doubtless) infidelity in him. If it be asked, why then is he afterward so highly commended for his faith? I answer, that when the message came first to him, the thing enjoined him from God by Deboras message, seemed to be most full of difficulty. For he was commanded to make commotion, and to rebel against him that was King over them, to wit, this Jabin, who was very great and mighty; he was also charged to gather an army of men together, though he was but a private man himself. These things therefore for him to take in hand, and that against such a fierce and strong captain as Sisera was, it made him afraid to set upon such a work, and especially, while he was inexperienced in so great a trial and difficulty, and this was the cause why he could not believe, except she went with him, that God would deliver him with his men of war into his hand.

But afterward weighing better the commandment of God, and his promise, God by his spirit assisting him, he believed the words of Deborah, and obeyed, and so obtained the victory by faith, as it is said in the forementioned place to the Hebrews. And how usually this falleth out, and cometh to pass, even to the godly, that at the first they do stagger and doubt, and believe not by and by, and that through the strong relics of the old Adam, there is no man of God but hath proof; and yet for all that, afterward they being strengthened by the spirit of God, recover themselves again, and believe confidently. This is apparent in David, even after he had believed, saying, O Lord, wash me thoroughly, cleanse me, for I am wholly filthy: And again, Create in me a new spirit; as if the old had been utterly lost. Also in Moses, when he was first commanded to go to Pharaoh, how fearful he was at the hearing of the message, and how he shrunk back: but afterward, how boldly did he execute the same, and deliver it unto him? Even so the best of us, when we hear of the death of our dear friends, or of great losses that are befallen us; also at the beginning of great sickness and pain arresting us, oh how do we faint, and distrust that we shall never submit our selves, and yield obediently to them (though God command us straitly to do so) while we cast both our eyes on the burden and cross; that is, on the the things that are seen, as the Apostle speaketh, and while we are not yet come to our selves to look up to God with confidence, and to things not seen, but eternal. But when we weigh how they come from him that loveth us, and therefore cannot intend our hurt; we then submit our selves to God, and stay upon him for grace to go under all, and wait patiently for a good issue. And because our hearts arise oft times against our brethren, when we see these weaknesses in them, and begin to judge and think too hardly of them for the same, the Lord therefore letteth us sometimes see the same or other such in our selves, that so we may learn to bear with the infirmities of them.

And when we have experience of this, it causeth us to bewail tenderly the weaknesses that we see in our brethren, and with the spirit of meekness help to hold them up, rather then by and by to censure them over sharply for the same. And it is to be deeply bewailed, to see how far off many are from duty in this behalf, (though otherwise religious, and such as love the truth frō their herts) are overcome with deadly cōceits against their brethrē when they see they have fallen by infirmity, & are strongly incensed against them, & leave thē to themselves, never telling them of it kindly, as if they see thē overcome of impatience, teastinesse, anger, or if their zeal & fervency in serving God be slaked, & abated, or that they be offensively taken up of, and carried away with the world. These and the like (I confess) are rust causes to raise grief in us, and are much to be disliked of us, when we espy them in such as be well thought of by us, and they are blemishes in them not to be borne with or allowed: but yet for all that, when we shall see such things in them, we must beware that we censure them not too hardly, (for who hath given us authority to judge them?) crying out uncharitably, that there is no religion in them. For though it cannot be denied, but that the devil hath, by watching his opportunity, got advantage over them; yet they being not intractable, but only deceived in their so offending, and yet in other parts of their lives they holding their care to please God, and laboring to keep a good conscience; we must not for someone such weakness, fall by and by to such hard judging of them, and to depart from them (which is utterly against charity and duty) but to think, that there being so many snares to entangle men, it may easily enough be so with them, as we may see it to be with our selves (if we be not blinded with self-love) in the like trials, for that we do not, without special grace, and heed taking, avoid the like falls. And therefore we must hope that they may, yea and shall (no doubt) through God's help, arise, and grow in good sort out of them again.

And yet I do not speak this as though I would justify such offenses in the lives of God's people, or as though I went about to salve them up with gentle words, (for I know, that where such breaches are suffered to pass in the lives of them who are otherwise religious, they do much hurt to other by example, and to themselves by quenching the spirit in them, specially if they be defended and continued long in, vnconfessed, and renounced, that they may be forgiven them) but yet we that behold them, must wisely shun extremities in judging of them, on the one side, as well as on the other; as I have said, and no more condemn the persons, then we allow the sins. And as for the common professors, who when they see such, frailties appear in the forwarder sort of Christians, begin to please themselves therein, and to condemn all other good parts in them, I say to them, if they stumble thereat, and they themselves walk on in their grossenes, they shall in time see themselves guilty of far greater and more horrible sins; or if they still go forward in condemning and insulting over them, they shall do it to their own confusion. And this by occasion of Baraks distrust.

More particularly also let Baraks answer in clinging so to Deborah, teach God's people this wisdom, not over-much to give place to their affections, even in things lawful, but to submit themselves to the will of God, and pray for strength to rest therein. It seemed a very equal and commendable request in Barak, to desire the company, advice, and direction of Deborah: and so it was in the general: but when he saw it was God's will he should depend immediately upon him for success, he saw again that it was his weakness so much to depend upon her presence. And although it is so commendable a thing for men to cleave to the Ministry and assistance of their faithful guides, while they continue among them, yet if any espieth his own weakness and childishness in this, that he cleaveth too near unto them, as thinking that without them he shall miscarry, and cannot be upholden without them, let him check himself, and labor for such strength of knowledge and faith, as may enable him to go upon his own feet, and live by his own faith, depending directly upon God's promise of vholding and preserving him in the midst of his discouragements, fears, and weakness, without such means, if he may not enjoy them. But while some with Barak ascribe too much to the Minister of God it is too true, that many despising and nothing regarding the ministry of men, grow shiftles and shameless, being as far from hope of happiness, as they are void of grace and goodness.

Now followeth the speech of Deborah to Barak, when he made the forementioned answer unto her, to wit, that he would not go, unless she went with him. And this she said: I will go with thee, but it shall not be for thine honor. Wherein she findeth fault with him, and tells him, that he should suffer the punishment of his infidelity, while the glory which he might otherwise have had thereby, should be given to a woman, meaning Jael, and not in the least part to her self: whereby somewhat may be noted, both generally and particularly. For the first, we may learn that which may do us much good; to wit, that God will punish us some way for our unbelief. For we see, that God doth not put up at men's hands, this and such other sins, as I named in the former verse; especially, when they come more of knowledge then of frailty, and when we see that we do amiss, and yet through blind self-love, we will not find fault with our selves for the same, but extenuate or hide our sin, God therefore spared not Zacharias for his unbelief, though otherwise a righteous man, but made him dumb for a season. And he telleth us all as much in the Psalm, where he saith, If mine own children break my statutes, and keep not my commandments, I will visit their transgression with the rod, and their iniquity with strokes; although I will not take my loving kindness from them. The like is to be seen in Moses, who because he distrusted the Lord in smiting the rock, bare the scar thereof to his death, being denied entrance into the land of Canaan. So Joash for distrusting Elishas message, and smiting the earth but thrice, was rebuked by the Prophet, who would not have found fault with him, if he had not bidden him smite it oftener. Thou shouldest (saith he) have smitten five or six times, and so thou shouldest utterly have destroyed Aram, but now thou shalt soil them but thrice; and so they shall get strength again to revenge themselves. And even so do such both feel and find, who regard not what the Lord saith unto them, neither give credit to his word, and much more all such, as give the bridle more grossly to their unruly passions. And this should (a man would think) both cause us all to shun such boldness with God, as will provoke him to make us smart for the same: and also, it should make us bear the more with the infirmities of our brethren, for as much as we see God correcteth them for the same, and shall we also add sorrow to their sorrow, when we ought rather to have compassion on them, and pity them? This be noted in general.

Now more particularly, seeing Barak was punished with losing the glory, which he should have had but for his unbelief, this teacheth us, that glory, and good name & report, is reckoned among the good things that a godly person may desire and be glad to enjoy: nay, it is that which he should ensue, because it is a token of God's approbation, if his people report well of us: seeing they are taught by the same spirit, to discern who are like them. Therefore John, by a probable argument, proveth Demetrius to be a good man, because of his good report. It is to be lamented, that all they whom God alloweth, do not desire this also, and deserve it by the fruits of their love toward his Church: For it is the note of an arrogant and dissolute person, to scorn the good opinion that his brethren conceive of him. Even as precious ointments are known by their smell, so is a godly Christian by the savor of his good name, especially in the place where he dwelleth, as being best known there. Indeed, the principal care should be to give the Lord his due praise, for else we beguile and deceive men in causing them to think well of us, and much more we do dangerously deceive our selves: but that being well regarded and looked unto, in the next place let our care be that the Church of God may give us allowance, and see just cause to report well of us. As it is said of Zechariah and his wife, that both they were just before God, and toward men unreprovable, and therefore of good report. So Cornelius had a good name among the Jews. Now glory or good name, is a certain good opinion and estimation conceived of a man for his well doing. For those things which good men do virtuously and well, do purchase commendation and glory unto them. The end to the which which we ought to use and direct this good report, is this, namely the advancing of the name of God, and also to give good example to other of following us: and as the ends are both good, so is that good also, by the which they are procured. Therefore although a good name be not to be sought for it self, as though that were the thing we chiefly intended, and rested in, and no other, yet it is not to be despised, for those ends which I have mentioned, namely, the glorifying of God, and the edification of our brethren.

Now to end this verse, let this be briefly added, that Deborah yielding to, and helping the weakness of Barak in going with him, teacheth us thus to regard, help, and encourage our weak brethren, by counsel, travail, and example.

IN these four verses, the holy Ghost showeth, how they did on both sides prepare their armies, both Barak and Sisera. He accompanied with Deborah at Kedesh, gathered together ten thousand men out of the tribes of Naphtali and Zebulun to Mount Tabor, which of the writers is called also Ithaberins, not far off from Kedesh, for they went on foot. The place is near to the borders of Asher, Naphtali and Zebulon. And this mount hath near it, the river Kishon, where the Prophet Elias killed the priests of Baal. And note, for the better understanding of the story, that all the places mentioned, to wit, Kedesh, the plain of Zaanaim, mount Tabor, were all near joining together, and to the river Kishon. This of Barak. Sisera hearing of this preparation of Bazak, did also make ready his army, which is not mentioned here, save his nine hundred chariots of iron: but Josephus saith, he had thirty thousand footmen, ten thousand horsemen of the Canaanites, and three thousand other chariots. But howsoever it was, sure it is, that he made a mighty preparation, and therewith he came to this river Kishon. And this of the preparation on both sides, mentioned in these four verses And with both there is a brief story put in, of the dwelling of Heber the Kenite, the son of Hobab, Moses father in law, that he had pitched his Tabernacle, and was by God's providence come to dwell nigh the river Kishon, and in a part of the border of Kedesh. But why this is brought in, shall appear better afterward in verse. 18.

The chief thing in this verse to be noted, is the faith wherein all these agreed and consented, which are here spoken of and mentioned, I mean Barak and his army, with Deborah. For they took in hand a most hard work against so fierce a Captain, as Sisera was; so well provided and appointed by Jabin, who was King over the Canaanites. And who would not have said, that their preparation against the Israelites, must needs in the reason of man, have wrought an utter overthrow of them? As sure it is, if they had been overcome, as they were an handful, and few to many; and weak also, but their enemies strong; they had been most cruelly and barbarously handled by them. But notwithstanding all this, when they were persuaded, that as they were set on work by God, so in his power they went about it, and took it in hand; not casting their eyes upon the difficulties and disparagements, that were in the way against them, for God (they believed) would stand with them, and give them the victory. And this indeed is the right property of faith thus to do, to look up to God, who hath commanded that which we take in hand, and promised blessing thereto. By this and by no other means, Abraham the father of believers, forsook his own country, and went whither God sent him, from all his kindred, not knowing what he should find in the place whither he went. And Moses chose rather to suffer affliction with the people of God in the wilderness, then to enjoy the pleasures of sin for a season in the house of Phaeraos daughter, which the Scripture saith he did by faith. And thus did the walls of Jericho fall down, as God had promised, at the seventh days end, the people believing it should be so, and compassing them about all that time, with the blowing trumpets of rams horns, as God had commanded. And this is it, which we should intend and look to do in all that we go about. This faith, for which also these worthy persons are by name commended in the eleventh to the Hebrews, is able to carry us, as well as ever it did them, through all difficulties, while we have an eye to the charge given us, and the promised reward, although we see nothing with bodily eyes, but that which is against us, and matter of discouragement. For so the Apostle S. John saith, that this saith over cometh the world, even all the difficulties that are in it. This faith, when it is once settled on the great promise of salvation, is afterward the fitter to apprehend and lay hold on these temporary promises of this life, about the which (it being a Jewel of invaluable price) if we were occupied and exercised with so constant a care, as we are about matters of less weight, (if not needless and unprofitable) we should be able to say much of the benefit that cometh by it, and have near acquaintance with God by the help of this our faith. But seeing I have spoken of this matter before, I will be the briefer in it, though we cannot hear too often of it, from good ground of the word, as occasion is offered.

But whiles I am thus in commending of Bararks faith, me thinks I hear so me objecting, that the last thing spoken of him in the ninth verse, was his unbelief; how is he therefore say they, so suddenly brought to such a change? I answer, that though Barak had been hindered before by unbelief, yet afterward he recovered himself, as we see here; and that was when God had given him better consideration of the charge enjoined him, and promise made unto him. So if we have failed in believing through the difficulty that we see, or by rashness, yet let us weigh God's promise more duly, and so believe more heartily, and be better stayed by good consideration. And to that end let none sit down like a tired person, and give over his hold and hope, saying; I see this is too good and precious for me to enjoy, for I should never be able to believe it, &c. Not so; but then let thy want increase thy thirst, as David's did, Psal. 51. and desire to be enlarged, and pray, Lord help my unbelief. And remember that weakness may be forgiven, where there is striving against it; but willfulness, or preposterous and invincible unbelief is damnable; for God looks to be credited upon his word, promise, and oath, besides the many experiments which we have, if not of our selves, yet of other men; who of weak became strong. And as God bare with Baraks infirmity here, in yielding to him, that Deborah should go with him: so he will tender and help our weak faith, and that many more ways then we can see, and all to encourage us. Thus much be said of this.

THE TWENTIE SEAVEN SERMON ON THE FOURTH CHAPTER OF THE book of JUDGES.

N Ow further, let us note in this verse by the joint agreement of all these here mentioned; I mean Deborah, Barak, and the ten thousand of Zebulun and Naphtali, (especially it being so needful that they should so consent together) how good and worthy a thing it is for the servants of God to join and be like minded in good things; though it do not directly tend to their own profit and earthly benefit, or not so much as to the common good & behoove of all the people, or many, (as here it did,) but to a town or family, the commendation of this gift of free consent together in many good people is clearly to be seen in the Apostles, and those that kept company with them; of whom it is said, that they were altogether of one mind: which caused Saint Paul to make so earnest a request to the Philippians to remove from them contention and pride; whereby this consent and agreement is easily broken. For we know it is no easy matter for many to join and agree together, and that by reason of so much contrariety as is in men's minds, and for that one is so ready to cross and withstand another, especially in good things, through Satan by his subtle and malicious policy working therewith, who gaineth much by their distraction and disagreement, as in Paul and Barnabas may be seen. It is therefore to be sought & labored for always, by the love and wisdom of godly teachers, who by their doctrine, persuasions, and good example, do much help heereto. Thus had Deborah and Barak prevailed with these ten thousand, that they drew them to this work jointly, as if they had been but two persons. Oh, agreement in good things, what is like it, either in beauty or delight, as the Psalmist speaketh, Behold how good and pleasant a thing it is, for men to dwell together in godly unity? And experience teacheth the same. For there, many uniting their force of couroge and wisdom in one, they do easily resist the common enemy, and (which is harder) their own corrupt passions and rebellious nature, the which to what evil and mischief it carrieth them, the infinite broils, suits, quarrels and controversies of almost all places do too truly testify. Such are they who in loving and kind agreement betwixt themselves, do submit themselves to the word of God, whereby they become meek and humble, and so they easily consent to that which is good. The want of this godly agreement, and the contrary readiness in men to break out one against another, hath oft caused me to bewail, (for who seeth not great cause so to do) the boisterous and fierce contentions of many, and those not only of the common sort, who are for the most part rude and ignorant, but of them also who are to be counted brethren, and yet do so readily let loose their hearts to bitter contentions and rash iudgings of their brethren, if they do not worse: and yet (which is greater madness) this is for a smail cause (as if they do but dissent in opinion and judgment one from another in things indifferent, wherein both follow the light of their knowledge,) whereby they give too great testimony, that they little know themselves aright, and that they have full slightly searched into themselves, to see their many rank corruptions of self love, privy pride, frowardness, impatience, uncharitableness and such like, that swarm and bear sway in them; and that they bestow small cost upon themselves, nor time to find fault with their own doings, (to wit, how far they are off from the rule of charity,) that so they may become humble and peaceably minded toward others. Nay, (which is worse) they hold their unchristian conceits and iudgings of their brethren, so strongly and willfully, that they verify the proverb, making their bitter contentions with them like the bars of a palace, that cannot be broken: and like cities strong and well fenced, that cannot easily be beaten down. This is far from godly agreement, and consequently from that hearty loving together, which should be like a threefold cord, that is not easily broken, which our Savior saith is a sure token that they in whom it is, are his very Disciples indeed. As for agreement in evil, such as theirs was in the Psalm, it is as hurtful and odious, as it is common: but though hand join in hand, the wicked shall not escape unpunished; and so I leave them, adding this; where there is no agreement in evil, there less is committed. And therefore we had need to pray the Lord to send a spirit of division among such, as that was betwixt the Pharisees and Sadducees, that so much mischief may be prevented rather then stablished. And this of the preparation of that Deborah and Barak made.

Now followeth, (before I come to Sisera) a short story of Heber the husband of Jael, put in by the way, to wit, that he (being of the posterity of Hobab, Moses father in law, who removed from his kindred and brethren, as we saw in cap. 1. verse. 16.) was come to this Kedesh to dwell, where Barak assembled his men of war. To the which place God by his providence directing him, sent him, as appears afterward in verse. 17. that thereby he might, as he did by Jael Hebers wife, cut off this great enemy Sisera. By which we may learn a right profitable lesson. That while we go on here in our simplicity in this earthly dwelling to serve God's providence, as his word leadeth us, God will in our most casual actions direct, regard, & bless us so, that in time we shall see it to be so, though we knew not before what should come to pass. Heber removed his dwelling from his kindred, not in hatred to them, but as he saw it most convenient for him, though (it is true) he intended not thereby the destruction of Sisera, neither came there any such thing into his mind; but the Lord purposed it, and appointed that by this means of his coming to dwell there, it should be brought to pass: Heber only considering, and advisedly bethinking himself what was best for him to do about the settling of his dwelling, and seeking to live among God's people, and looking no further.

So by the selling of Joseph into a strange country, a thing in likelihood tending to his undoing, yet it is manifest, as he told his brethren, that God sent him before, to preserve them and their posterity alive, and not they. So when Jacob was sent away by Rebecca, his mother, to Padan Aram, to avoid the wrath of his brother Esau, the cause was good, but he went, uncertain what should befall him in a strange land; and therefore he thought, and vowed, if he might have bread to eat, and clothes to put on, and that God would be with him, and keep him in his journey, that then he should be his God, meaning that he should be more strongly confirmed in so counting him. Therefore God, who guided his journey, blessed him greatly, so that when he returned, he remembered God's benefits which he had since that, bestowed on him, saying: I came over this Jordan with my staff; that is, poor, and without all provision, but now have I gotten two bands. So when Moses married Iethros daughter, living obscurely in the wilderness, and suffering affliction with the people of God, who would have thought that any good should have come thereby? And yet beside his admirable delivering of the Israelites out of Pharaohs bandage, he was also a mean to draw Iethros posterity to religion, and the true worship of God thereby. Even so, offer we our selves under God's government, and all things shall be in time, directed by him to a good end, though we see it not by and by; yet we shall; so as we may be bold to say it, for he will bring it so to pass. For it is to be known, that while we wander here on earth, yet we are not in darkness, as others are; neither are we cast off as Orphans and left desolate, but God careth for us his faithful ones, otherwise then he doth for the rest of the world.

And it being so with us, though we see not the mind and purpose of God toward us in particulars at the first, and what will fall out through the course of our lives, yet we are sure that his special providence watcheth over us for our good; so that we need not doubt but that God directeth all things to that end. This is a wonderful stay to all believing people; and without faith, sound knowledge, and use thereof, all God's doings are strange to us, both before we see the issue of them, and sometime afterward also, and namely his crosses and afflictions: but as they are distasted of us, and utterly unwelcome, so are his benefits never received of us in good sort, and to the right end; namely, to make us trust in him more firmly, and cleave to him more constantly, whereas we should be much more moved hereby, to commit the success of all unto him, till our experience have brought the hope that shall not make us ashamed. For there need be no doubt but that he watcheth for us thus clinging to him, when we sleep, and upholdeth us while we walk, and proposeth good towards us, even then when we see no likelihood thereof. And while it is thus with us, it is not unprofitable to consider, how ill it goeth with those, who rest upon blind fortune (as they call it) and go on in the strength of their carnal wisdom, looking for great matters, but all in vain, they being little or nothing acquainted with God's providence. Lamentable it is to see how such are tossed, vexed, and unsettled with cares and sorrows, and that not only in their most uncertain and doubtful affairs, but also in those which are more sure and certain, as they think and imagine.

Besides, it is not unprofitable for us to mark another thing in this short story, and that is this: that seeing this Heber removed, and had his dwelling apart from the rest of his brethren the Kenites, upon good consideration, (for otherwise the holy story would have found fault with it,) the rest of them departing from Jericho, and dwelling with the tribe of Judah in their borders, (as we heard in chap. 1.) in that, I say, Heber did thus, who yet, as is clear by the story, did not offend God therein, we see it is not unlawful for the people of God to settle their dwellings apart from their neighbors and kindred, & brethren in profession; but it may fall out to be meet for them to do so: for God hath not appointed that all the faithful should dwell together; neither can it be sometime for sundry considerations and respects: as we read that Abraham and Lot, by reason of the great abundance of cattle that they both had, and for want of pasture, departed one from another: even as before when their posterity grew and multiplied in one family, they married, and were dispersed into diverse. And many other things do cause that. Indeed if we may dwell together with God's people, in the places of best choice, it is not to be neglected, but desired heartily (for many shall be hindered from it by necessity) and if that liberty may be enjoyed of us, let us make a precious reckoning of it, and set our selves to live together kindly, profitably, and peaceably, which too many regard not to do, but if it cannot be without great inconvenience, let us not strive against God, for we gain nothing thereby, and what know we what God hath appointed to be done by us in another place? It may be we may bring some to God by our removing, and be seated among such as shall be like our selves, or may by our good conversation which they shall see, be turned unto us. Which two things we should principally aim at, and endeavor unto when we must change and remove our dwelling.

Now it followeth that after this short degression (as we have heard how Barak prepared and furnished himself to war, so it was told Sisera what he had done) and that he prepared his army likewise when he heard that Barak had done so. His power what it was, I mean, how great and fearful, I have shown already. That which we have here principally to note, in addressing himself to the battle, is the difference betwixt him on the one side, and Deborah and Barak with their few thousands on the other. They both prepared themselves to war we see, but these went about it by God's commandment; he in the pride of his own heart, and without God. They trusted in the promise of God for victory, he in his own strength, and great army. They went against God's enemies, he against God's friends, yea against God himself. Whereby we may see that it much availeth to have a good cause to maintain, and to have God to go with us therein, as many examples in Scripture testify of the wars of godly Kings with idolaters. A good cause is the defense of the Gospel, and the true worship of God by a Christian Prince, against such as would force him to Popery, or any other false worship, by open war: also the maintaining of his own dominion, bounds, or right in great and weighty matters, or recovering them being unjustly detained from him. A Christian Prince in these and such like cases may make war, and command his people against the enemy: and so I may say of the like. But to leave this instance and to lay out this doctrine in another, more familiar to the common sort; it is manifest where the like is to be found among us who are in peace, to wit, that we have a good cause, and our controversies with the bad, it is manifest, I say, that the one sort hath great encouragement by the goodness of his cause, to follow it rather then the other, who hath none at all, but much against him. For where all these encouragements are, or the most which Barak had, and of which I have spoken; they are to animate men to their duties; so I will not say, what success and blessing particularly shall follow them who use them, but they shall most certainly reap great fruit thereby, and abundantly one way or other: and therefore good reason that such should do the Lord's work diligently: and contrariwise, the other, if they could be made to consider what they go about, in following a bad matter, they should never dare be hold to proceed as they do, to wit, ås Sisera did to defend an ill cause, but they would fear to go forward, and desist from their attempts. Good and bad go to work both alike (as these here did) for outward preparation, but not in a like manner, nor with the like mind, nor to the like end. And although Sisera had not willfully, in the pride of his heart, gone against Israel because they were God's people (as Pharaoh did) and although he be not properly to be charged for not consulting with God, or weighin the cause in going against God's people; (for alas he was an Heathen, and therefore ignorant of such matters) yet to speak the best that may be said of him, he trusted in chariots, horses, soldiers, and munition; thereby purposing with main force to reduce the rebellious Israelites, as he counted them, to the yoke of obedience, and knew also that they were God's people. But it was indeed no wonder that he took this course, being a cursed Canaanite, such an one as he was. But to leave him, and to come nearer our selves; is it not admirable, that among us who are of the visible Church, there should be found some, that in their enterprises, life and dealings, maintain an evil cause one against the other, as Barak and Sisera did? for what though their actions both civil in religious exercises be the same, and that in outward respect there appear little or no difference in some of them? yet so profane and unconscionable many of them are, that they hold the righteous an abomination, and deface, as the Pharisees did Christ's, their best actions, and will see no difference betwixt their own and the others. And to please themselves, thus they say of them; Tush, as precise as they seem▪ they do but as we; they follow their trades, buy, sell, eat, drink, marry, &c. and we do as they, read, pray, hear the word, receive the Sacrament, &c. what odds therefore betwixt us? yes: for why? shall not two be in the field, or at the mill, and yet the one received, the other forsaken? and the one a reprobate, the other chosen? Surely as they differ in their ends, so they differ in the means using that lead thereto: and though they differ not in dying, for the outward manner) yet they differ in this, that one dieth happily, the other miserably: and so they do in their affections differ, as in their desires, hope, encouragements, and successes. The one asketh, who will show us any good? The other prayeth, O Lord lift up the light of thy countenance upon us, for it is more to us then all abundance. And in this light both of knowledge for direction, and of grace for assistance thereto. The godly man walketh looking at the promise in all his lawful attempts, knowing also that the Lord, who is his light to guide him, will be his defense also, to uphold, prosper and bless him. The other walks in darkness, being led by erroneous opinion, sense, example, nature, and sometimes shame, fear, and proud confidence in himself; and therefore goeth through many dangers, smarts, sorrows, whether he be crossed, or whether he have his desire. He reeleth also and stumbleth, as the Egyptians did, when darkness did overspread them, while the Israelites walked in safety, at liberty. In a word, the one serveth God, the other the devil: the one is cheerful, patient, confident: the other of a contrary mind and carriage. Therefore let every man who desireth to be approved of God, judge himself, and as for others, both such as I have spoken of, and they who do the same actions with them, though we know not with what mind, let us conceive the best, so far as in charity we may, of them; but yet let us suspend our sentence and allowance of them, till after longer trial, and further knowledge of, and acquaintance with them. And consider ye that read this what I say, and the Lord give you understanding. For in that which I have said of the wicked incensed against the righteous, (their deeds being good, but their own evil) consisteth a great difference betwixt a true Christian and a counterfeit; as to him that will lay both sorts together with good consideration, shall appear. And of this Scripture here an end.

THE TWENTY EIGHT SERMON ON THE FOVTRH CHAPTER OF THE BOOKE OF JUDGES.

W E have heard in the former verses how both sides, Barak I mean, and Sisera, addressed themselves to battle: in these (to come more nearly to the intent of this fourth part) is shown, whose the victory was, namely Baraks: and how? verily Deborah encouraging and assuring him, that even the same day wherein she spake it should be obtained and gotten; and he believing it, went down with his men of war, (few though they were) and he meeting Sisera with his bands at mount Tabor, (no more is said of the matter) they were destroyed both chariots and horsemen, not a man was left, but either drowned in the river Kishon that was there by, or slain there at mount Tabor, or pursued (as the chariots and horsemen were) and so put to the sword, and Sisera himself was driven to fly away on his feet, but in vain. Oh the wonderful deliverance that God gave unto his people that day!

This here set down, is the third speech that Deborah used to Barak, and that at mount Tabor: and though the last, yet not the least, but mighty, forceable, and in due season. For it appeareth by the text, that when Barak saw Siseras huge army, he was dismayed, and therefore sought the fittest place about mount Tabor, and the furest, to shroud himself in, from the violence and rage of Sisera. Which fainting of his, she perceiving, called him back, and stirred him up to fight, by her words and persuasions, saying, No power of man how great and fearful soever, shall be able to hinder thee from obtaining the victory, which the Lord hath purposed to give thee this day. At which speech of hers he was animated, and took heart, and went to the battle, and, as we have heard, prevailed.

And here is most notably set down one means whereby the power of faith is strengthened, and whereby it is wonderfully drawn to contemn and set light by all discouragements, and break thorough them, the least whereof without it, would be ready to set a man at his wits end. And that was here Deboras heartening persuasion to Barak (as God's voice) to animate him. And therefore it much availeth to hear God's promises oft times by the public Ministry, and effectually published and fitly applied unto us in the fittest manner that may be, and in sickness, temptation, and other times of fainting, when a man is much weakened and dismayed, to have, as Barak had here by Deborah, such forcible and lively quickenings: but best of all, if a man be able himself to do that duty to himself, and by the prayer of faith to strengthen himself in such time of need. Oh! there are many ebbings and faintings in our lives, even after good strength and refreshing: we have sometime good patience and hope under our crosses, but another time we fear the greatness of them, that they will swallow us up, especially if they be more then common. Again, we sometime pursue a sin, and have it in the chace, and prevail over it, which hath sore laid at us, and wound in with us very far, to draw liking and consent from us unto it: and sometime it carrieth us with main force after it.

And what is it that hath relieved us at such times? Truly even this, if we have been able to believe that God will strengthen us against it, and that he hath promised so to do, and if also by prayer not feigned, we have set our faith a work, though it hath lien as almost dead before; even thus we grow to weaken the liking of that sin in us: as for fear of danger or shame of the world, they are but dull edged tools to cut off the head of such a monster. And although we be brought oft times to that point as to doubt, yet we should also strive by our faith in our prayers against it, and it shall not be in vain to do so. And the same we should do in our fear before affliction cometh, and in our heaviness for it, when it is come. For they that know anything of the estate of a Christian, know this; that he is many times in great fear of falling into some sin, yea and perhaps, that which is foul and odious, though it be not usually so: Now if we do not call to mind, that God hath promised strength against all such adversary power, and that by the weapons of our warfare, (which are not carnal, but spiritual) we shall be able to beat down such strong holds; and if with the prayer of faith (as need requireth) we set not our selves so to do, we shall soon perceive that we lose ground, and grow weak, as Barak did for a while; who yet was strengthened again by Deborah, so that he did most valiantly afterwards, in so much that he was renowned among the Worthies, and reported to have obtained the victory by faith; for at the hearing of Deboras words he went down from mount Tabor with his men near to the river Kishon against Sisera. This of the encouragement by Deborah, and the fruit of it Barak.

Now it followeth that the Lord gave Barak victory, the rare and marvelous victory, over his and God's enemies. For the Lord wasted the huge army of Sisera, howbeit, by the fighting of Barak and his men against them. And such of them as hasted in their flight toward Harosheth of the Gentiles for safety, (from whence they came) they were over taken also and put to the sword, so that none escaped. And Sisera was driven (so great the slaughter was, and the battle so sore) to forsake his charet wherein he rode, and to escape on foot, if it might be, among the common soldiers. Now it is to be considered by what means this great victory was gotten: ten thousand inexperienced soldiers going against so many thousands of horsemen, and footmen, and iron chariots. The Lord (it is said) gave Barak the victory; which no man doubteth of, seeing he is all in all: It is an harder question, how Barak obtained it of God: and that was by faith, after that Barak got strength and courage again by Deboras persuasions, she her self being constant in faith all the while: for then, and not before, he went down from mount Tabor with his men to meet Sisera, being before afraid, looking down from thence upon the huge army that he saw. This was Barak his armor of proof to defend him, even his faith. And if this cannot be clearly enough seen in this story, fetch more clear proof of that which I say, from another scripture. Thus writeth the author of the Epistle to the Hebrews, after he had set down the faith of sundry persons, as Abraham, Moses, and other; he add to: What shall I more say of Gedcon, Barak, &c. who waxed valiant in battle, and by faith turned to flight the armies of the aliens.

And by this we may see again the mighty force and power of faith, where it is firm and strong, what great things it bringeth to pass. It is no marvel though it be said by the Apostle, that faith over cometh the world, even all and the greatest difficulties therein. For what hardness doth any man go thorough in his whole life like unto this here mentioned, and overcome it also, unless it be thus, even by the help and power of faith? which is no more then to give credit to God in that which he speaketh, when we see no such thing, nor likelihood if it, but rather of the contrary many times with our bodily eyes. Even thus hath God magnified his word in all ages, when men have found every part of it true by faith, and by this it hath pleased him to make men see his unspeakable kindness, while they believe the promise in which he offereth it unto them. By this faith we also at this day have sure hold of forgiveness and eternal life, even so many as are weary of sin, and thirst for both, and that because we judge him faithful that hath promised, and by this we are persuaded of a good end of our days, because God hath said it, to all in whom he hath made a good beginning thereof. So saith the Apostle, faithful is he that calleth you, who will also do it. So that all things are possible, how unlikely soever, to him that believeth. This is the cause why some more esteem and price this faith then gold that perisheth: and declare, that they cannot do too much to come by & retain it, even while they be laughed to scorn of the wicked world, who think it mere foolishness to do so, as Noah the preacher of righteousness was in his time, while he believing that an universal slood should come, prepared the Ark. But herein I might wade infinitely, and this I confess, that howsoever I forbear to speak of the most of other things twice; yet of this I profess to speak as oft as I shall have occasion, the thing itself being so excellent, so necessary, and yet so difficult, to see thoroughly into. I only now require, that we may weigh the power and truth of God's word, to the end we may stay our selves upon it. The word of a man whom we count faithful, doth much persuade us in great difficulties, and quickeneth is if he bring us good tidings, when we were before in great heaviness. When Benjamin came with this joyful tidings to his father Jacob full of heaviness: Joseph thy son is yet alive, and is ruler over all Egypt; the heart of Jacob revived. If it be so by giving credit to a man; what confidence and joy is it like to work, if we believe a glad tidings which may be of many things sent us from God? Doubtless, hereby our weak knees are strengthened, and our sorrowful hearts are comforted more then can be expressed. I wish therefore that unto us concerning faith, that which S. James did of patience, to wit, that it may have her perfect work, so should we be sure to want nothing that is good.

The next thing after the victory over Siseras army, is to see the extremity that he himself, the leader and chief captain of it, was brought unto: for he was fain to leave his charet which was his defense, and to shift for himself on foot among the common soldiers, that he might save his life if it were possible. This, I say, remaineth in this 15. verse to be added. And here, as in fittest place, I think good to note this, because of the former doctrine, (one contrary clearing the other): that as Barak and Deborah did by faith so great things, by so small and weak means: so Sisera wanting this (as being of the heathen Canaanites, how could he so much as taste of it?) was for all his wisdom, policy, and power, wasted, put to flight, and all his troupe and band brought to destruction. Here was verified that saying, an horse is but a vain thing to save a man: Likewise another scripture that saith, Some put their trust in chariots, and some in horses, but we will remember the name of the Lord our God: They are brought down and fallen, but we are risen and stand upright. And therefore (to refer the reader to gather the infinite annoyances of unbelief, and therewith the great benefits of faith out of the former doctrine) I will conclude that as without faith it is impossible to please God, so God being against all which are destitute of it, and an enemy to them, how can they look to stand against him, but to fall and be confounded? And this they find daily one or other of them, though it be little marked, and it is soon forgotten, (another generation rising up in their room) who know not the works of God, and yet they have their time also set them, wherein they shall find the like. For if this be true in the green tree, how much more in the withered? If through unbelief, even the righteousest find it a matter of such difficulty to be saved, before they attain it, what shall become of him that is an unbeliever altogether? And further, if particular defects in faith cost Moses and Barak disadvantage and dishonor, what shall the end of such be as never had any? Surely the wrath of God abideth upon them: and so shall do forever, and show it self in a far more terrible manner, if they haste not after it, and so, as that they attain it, John. 3.

And here another thing is to be marked, that when God doth not bless, but blow upon men's furniture & furtherances, and taketh part against thē, even these things which were armor and defense to them before, they cast them away as burdens and impediments. As Sisera here was driven to leave his charet now that he was so pursued of his enemies, which yet had been, and was counted, as his house of defense unto him. For God will have us know, that his favor is toward all his, as the pleasant sunshine to the earth and the creatures therein, which maketh all pleasant and beautiful, and if that should cease to shine, the earth with all that is therein, should stink and come to naught. Even so, if God turn away his loving countenance from a man, and frown upon him, all that was precious to him before, is unpleasant, even as the moth consumeth the beauty of a garment, as it was said of Jerusalem, when God was displeased, that all her pleasant things were matters of sighing and sorrow unto her. Whence is it, that many a man of great possessions, can yet find no savor nor relish in them, especially if any affliction or trouble be upon him? Why is the heart so locked up, that it cannot joy in any commodity? in wife, children, wealth, favor? Will ye know the reason? because first, outward things are so far sweet as the Lord sweeteneth them, and otherwise the enioyers thereof find no taste nor sweetness in them; no, they have no use of them. If God be not a man's portion, all other portions are enjoined without his love, and so turn to gall and bitterness. As Nabal's wealth, Achitophel his wisdom, Haman's favor. For when Ahasuerus abandoned Haman, what stead did his wife, friends, or former favor stand him in? The wrath of the King blasted all these, as the frost or East wind doth the tender buds. Nabal's heart was as ••• one, when he presaged the event that followed. Ahithophel's wisdom was that which brake his neck. Again, the wicked force themselves to find a deceivable sweetness in these transitory things without God: therefore he justly deprives them thereof, and turns them out of kind, so that although he hath suffered them for a while to flourish, and take their pleasure in them, yet when they have long surfeited of them, they poison them, yea and in short time also, as he seeth good.

The use of this is, that we account the favor of God all in all to us, and further then we have that shining upon us, glory not in any earthly prerogative, as honor, beauty, wealth, or whatsoever else. For many of the vain people of the world do find to their cost by woeful experience, that when they have spent their whole life and precious time to get them, (I may truly say also, they have lost heaven for them) yet they find (I say) with what vexation they enjoy them, though they would make others believe, that they are as a paradise unto them: But to be sure they cannot keep them, when God will pluck them from them, as we see both by the two rich men in the Gospel, and by daily experience: and that is enough for wise men to prove how little there is in them. And this by occasion of Siseras losing all.

WE have heard how by Deborah and Barak the battle was prospered, as in this fourth part of the chapter hath been noted: now it followeth how a full end was put to it by Jael. To whose tent Sisera fled, as the fittest refuge for shelter, it being near the place where the battle was, and peace being betwixt Jabin the King of Canaan, and Heber her husband. The things principal in these 5. verses, are three. One how Sisera fled thither, in the seventeenth verse. The second, by what means his death was brought on, in the next three. The third, that it was by her effected, in the 21. And this story doth show, why that is set down in the eleventh verse, where I referred the Reader to this place, to wit, that Heber the husband of Jael, came and dwelt in the plain of Zaanaim by Kedesh, apart from his brethren, even to this end, though he intended it not, yet by God's appointment and providence, that Sisera might have his deadly wound and blow there. And by Siseras flying on foot to Iaels tent for succor and shelter, we see another difficulty that this Sisera was driven to, beside the ill success that he had in the fight; and withal we may observe, to what shifts and extremities wicked men though they be great & mighty persons may be brought: for they who could command a whole country, may be constrained to hide their head in a private tent and corner. And they who have gloried as Lord's of all store and plenty may come to this, that they may be glad of a draught of milk or water to save their lives. To Ahab King of Israel this word was sent by Benhadad who besieged him, that all his silver and other precious things were his, whereto Ahab answered, it is true (O King) thine they are. And the same Benhadad so boasting and braging over him, was afterward himself brought to this point, and that by the same Ahab, that he loosing in two battles, as good as two hundred and fifty thousand men, beside chariots and horses, he was driven to fly on horse-back into a secret chamber, and yet even there to be in great fear of his life also. And so in other stories it is reported of Darius the Persian King, that being in flight pursued by his enemies, and in a great thirst passed by a Lake, out of which he took up puddle water, and having drunk it out of his hands, protested he never drank sweeter in his life.

Now if such mighty ones may for their sins be driven to such straits and shifts, then mean persons much more are easily and soon deprived of all that they have, and that many ways. Therefore if we be wise who now live, or they who shall come after us, howsoever we enjoy much, we will learn, as we have oft been, and here are taught, not to put our trust in uncertain riches, but in the living God; neither to be high minded, but humble and lowly (knowing to what changes we be subject) in which estate there is no danger. And in that we miscarry not daily, with the silly worm that is trod on, and with the beast slaughtered, that fed even now at the pasture, it is only God's forbearing us.

In that it is said that Heber had peace with Jabin, the Scripture sets not down how and in what manner it was: therefore by occasion of this their peace, about which, or the like, seeing some might move a question; for answer and our instruction this may be said, that if there were conditions betwixt them, (Jabin and Heber I mean) about limits and bounds of ground, how far they should reach, or what he should pay for the same, or such like, they were lawful: but if they had been for the joining with him against his enemies, without respect, (which was not so) then their peace had not been good, nor to be allowed. According to this that I say, let our instruction be. For if a civil league be betwixt the true worshippers of God and Idolaters, about keeping and enjoying that which is severally their, safely and quietly, that is not to be disliked: for the godly while they be here, desire not to dwell alone in the world, neither can they choose (they know) but they must have dealings with the men that live in it: and again, they are commanded by the Apostle, that they should, as much as in them lieth, have peace with all men. And so most Christian Emperors have had peace with the barbarous people that were strangers to true religion, and so did the people of Israel with the nations which were near adjoined to them, (except the seven that were accursed) for the Lord did not command them to make war with the rest that dwelt about them.

But if they should urge the religious people to join their aide with them in making war with them against other nations which are God's people, that in no wise is to be yielded unto. For it went ill with Jehoshaphat, for going to war in league with Ahab against Ramath in Gilead. As also for joining in fellowship with Jehoram his son, when he sent ships with him into Tarsis: for a tempest arising at Ezion Gabar, his ships were broken. So Asa King of Judah sent silver and gold to Benhadad King of Aram, to help him against Baasha King of Israel, but he was reproved for it of the Lord. And so (no doubt) it is lawful for Christian Princes to confederate with not only Christian, but Popish or Heathen in civil cases, as for the better security of their dominions, maintenance of peace, and those commodities which follow thereupon, as traffic, &c. but to hold correspondence with them in religion, or to profess themselves friends to their friends, whom God curseth; or enemies to their enemies that were to do as they in the Psalm, that banded themselves together, whom God will scatter. Now that which I have said of leagues made betwixt nations, or one man, (as Heber was) with a King, namely, Jabin King of Canaan, the same I say of one private person with another, living together: And that is briefly this: that a godly Christian may live in peace with the wicked, and use him in civil cases to buy and sell, and borrow, and lend, as it may conveniently be done betwixt them; but this must always be provided for, that he join not with him in his sin, neither that he have any fellowship with him in false worship.

Hitherto of Sisera his going on foot to the house of Jael; now it is shown how she used means to bring him to his death: first, as is mentioned in this verse. For she went to meet him, and drew him in by fair and alluring words, and bids him not fear. Heereby (there is no doubt) he was more thoroughly persuaded, that he should be safe there. But this was a train to draw him to further danger, as we see by that which followeth, ver. 21. And all this duly considered, with other things which she did, mentioned in the text, causeth question to be made, whether Jael did well or no, in thus deceiving him. But that question is easily answered. For she doing it to an enemy, not hers, but God's; one that all God's people ought, by virtue of his commandment to have rooted out as they were able; in a word, a chief Canaanite, and she blessed and praised of God for that which she did. By all this I think, it is clear she offended not at least in the substance of the action. But this hath been answered before, by the like occasion in Ehud’s example. But for us who have not the like commandment (except the civil Magistrate, and the lawful executioner,) we have in no wise, liberty to follow her example, but to stick fast to the rule that teacheth us, to walk toward all men in uprightness, and all good simplicity and innocence, giving unto the worst their due.

THE TWENTIE NINE SERMON ON THE FOURTH CHAPTER OF THE BOOKE OF JUDGES.

I T followeth of Sisera, who being very dry with traveling on foot, and inward grief heating him, desiring somewhat wherewith to quench his thirst, and she gave him liberally milk to drink, which was fittest to bring him asleep. But when he had well drunk, he forgets not the danger he was in, while such as passed by might be ready to ask after him there; and therefore he diligently instructeth her to be careful every way for his preservation and safety. By the giving him drink that he might fall asleep, and so she might the more conveniently dispatch him by so good an opportunity, she shown her readiness to help cut off God's enemies, and therein as well to serve him as his Church, which well appeareth in these three verses: and this thing in general, we all are bound to follow her in, though not in that particular manner.

For as God commended the unjust steward, for that he had done wisely in making provision for himself, when he was put out of his stewardship; although he condemned his particular fact, in that he sought it by falsehood and fraud: so is our godly care to help the members of the Church, and to resist the enemies of it, both are very commendable in us, though we must beware of all unlawful means using, which tend thereto. Thus as Deborah, Barak, and Jael wrought a wonderful deliverance for God's people; so they who have place and authority put in their hands by God, are bound to do for the safety of the whole Church, if they will prove themselves faithful and zealous. And private persons whose power cannot reach far, ought to do the same toward particular members of the Church, and that part of it where they dwell, so far as they shall be able.

Of Iaels readiness to cut off God's enemy Sisera, and of her faithfulness we have heard: now further in this 19. and 20. verses is shown how God did cause him to trust Jael, and to put confidence in her for the hiding and keeping him from his enemies. And as he did in this; when he purposeth evil against wicked men, he commonly blindfoldeth them, takes away providence and counsel from them, and suffereth them to choose that course to follow in their lives and actions, which proves the vnhappiest to them, even worse oft times then their greatest enemy could take against them; as I may say of Pharaoh in his willful ventering on the sea to follow after Israel: what enemy could so much have hurt him, as he did himself. So that a wicked man is never sure of peace and safety when he is at the best; for the Lord is able to defeat him first and last, even many ways: for why? there is no peace to the ungodly, as the Prophet faith; neither is there any counsel against the Lord Jehovah. Again, as he trusted in her, so the Lord made her deceive and disappoint him. Both which do confirm us in that which hath now been said, and teach us, that when it pleaseth him, he leaveth the wicked destitute of all help, and frustrate of their hope of success, or that they put in their friends, yea and further, he will make all his creatures to work against them. Which he doth, to signify to them, that he is against them also. Which though he testify to them before by his word, which saith, the wicked are an abomination unto the Lord; and again, the workers of iniquity doth he abhor; yet he seeing that his word is cast behind their backs, doth therefore as it were, speak to them by his creatures, and that as sensibly (to such as can judge) as he did to Balaam, in opening the mouth of the dumb Ass, and causing it to speak to him, when he (seeking the wages of iniquity) would not have heard the Lord speak to him, nor inclined his heart to obey him.

Thus doth God deal with vile and unconscionable men, that he will set (as I say) not their friends only, but even the host of heaven, and the creatures of the earth against them. Thus Saul, when he had forsaked the Lord, could neither have his daughter faithful unto him, to send David his enemy to him, neither could he have any Prophet of God to speak to him in his greatest necessity and straits, as his own words do testify, he complaining thus; I am in distress, for God is departed from me, and speaketh no more to me by Prophets, &c. Neither could Sennacherib have his sons trusty to him, but was slain of them, by whom he ought by nature to have been defended: yea and they did it in the Temple, while he was worshiping Nishroch his god, in whom he trusted, and looked always for help from him, and notwithstanding he preferred him before the true and living God; yet even then he was disappointed. Thus Ammon also and Jezebel were not secure from their own servants. And if it be thus done to the mighty; how much more then to the mean, who have less help to stand by him? And not only their best helps fail and deceive them, but, as I said, all things are against them. Thus hailstones helped God's people to destroy their enemies the Canaanites: The Lord (saith the holy story) cast down great stones from heaven upon them, and there were more that died of the hailstones, then they whom the children of Israel slue with the sword. So the waters, even the river Kishon devoured this host of Sisera. So Abimelech was slain with a piece of a millstone. Absalom by an oke catching hold of his long hair, (his ornament) Chorah swallowed up of the earth. So a wallfel upon seven and twenty thousand Aramites that escaped the battle.

The Sun also stood still in the midst of the heaven, and hasted not to go down for a whole day: and this was to the end it might the longer give light, and be an help to Joshua and the people to avenge their enemies. And (to add this one thing to the former,) I affirm, that there are not the meanest nor basest creatures, but they are harnessed as men of war, to fight in the Lord's cause, and at his commandment, against the wicked, as the many plagues cast upon Pharaoh, I mean the lice, flies, grasshoppers, and the like, even they (I say) may testify. So that in this one respect, in that neither the friends of the wicked shall be faithful to them, when God will otherwise have it; and namely when they are unfaithful to him, but that he himself and his creature shall be armed against them, what can be said less then this, even woe be unto them. But infinite are the other plagues that hang over them, and do oft times meet with, and take hold of them: besides that they are every hour in danger, when some kind of fearful death or other shall sweep them away to carry them to their last and uttermost ruin. So that, as I note some of the woeful judgments that hang over them, or be already upon them; so if there were many more particulars set down as they might be, with the intolerable and most terrible pains of the damned, one would think there were small cause, why any should flock to their company, or long and desire to be of them, and to taste of their dainties. And yet they are at this day, (which is so much the more to be bewailed,) as the sand of the sea, and swarm in all places; that for my part (I say) when I cannot but know it to be so, and think upon it, and what little hope there is to reclaim the most of them; Oh that mine eyes were a fountain of tears, that I might weep bitterly for the woe and loss of so many people. If it seem strange which hath been said of the multitudes of them that shall perish, the mouth of the Lord hath spoken it. Though Israel be as the sand of the sea, yet but a remnant shall be saved. And although I censure not men by the mischances as they are called, that befall them (but are indeed the just judgments of God upon them) sithence neither all wicked men are thus punished, nor all thus handled are wicked men: yet seeing this is the lot of the ungodly, and the portion of their cup which their wicked life hath brought upon them, let none of them ease their stomachs by charging God, neither wash off all with crying out of their hard fortune and hap, as they count it; their only hope (if any be) is to believe and bewail it. Neither let the godly call into question the provident care of their loving father, because they see that oftentimes these casualties and calamities betide them, but cleave more firmly to the promises and the whole truth of the word, believing that (seeing they are at amity and peace with the Lord) he can make all creatures instruments of their good; and not only their friends faithful to them, both in heaven and earth; yea their very enemies to be at one with them, and more trusty to them, then they are one to another. And if God thus tender their whole person, then their souls be precious in his eyes, and their bodies (no man doubteth) are also regarded of him, and both are safe under his protection.

But now to speak a little of Iaels faithfulness, though a like point to this hath been handled, yet her action in alluring Sisera into her tent (with promise that he should be safe there, and bidding him not fear,) and yet murthering him afterward so cruelly (as it seemeth) this (I say) beside that I have said of it, is thought to be so far from the trustiness which should be in them, who undertake the safety of those whom they receive into their houses, that it is counted rather barbarous cruelty & treachery. And the more to urge an answer hereunto, it is objected, that it hath always been as well the care as the credit of such as take strangers into their custody, to see thē safely kept in their houses from annoyance and danger. Iure hospitij, as we say, that is, by the right due to them by those that receive them. The example of Lot is alleged, who for the defense of those strangers that turned in unto him, offered much inconvenience to himself, and his daughters, that he might free the strangers whom he received, from injury. The like is said of the care of that old man (mentioned hereafter in this book) to the Levite and his concubine, whom he had received as strangers into his house. Hereupon and by the like, it is concluded, that as it were by an universal law, the promises that are made to strangers for their safety, should be inviolably kept. The very Barbarians shown much kindness in a like case, as we read in the book of the Acts to Paul and his company entertaining them kindly, yea and did more also then that unto them, for they laded them with necessaries at their departing.

To all that hath been said of faithfulness to be shown to such as it is promised to, as Jael did: I answer, that I am of the same mind, that it ought to be so; and the Scripture doth straitly urge the same. But yet we must know, that no bands of familiarity and equity are so nearly joined together, and so just, but that if God for causes best known to him, command otherwise, they are to be broken. And so it may seem to be of this act of Jael. For seeing the Lord had now cursed, and commanded to be destroyed, these Canaanites, and Sisera their captain, therefore neither she nor any other might here take upon them to save or spare them, but do to them as God directed them, and so she did. Thus the Levites followed and obeyed Moses in killing their friends and kindred, who had committed idolatry with the Calf which they had made, and pleased God highly in so doing. In this respect, and by virtue of this commandment of God, Abraham went about to kill his son: and they that think foolish pity ought to be shown contrary to the word of God, let them remember what befell the King of Israel, who when he had spared Benhadad the King of Aram, contrary to the word of God, was reproved by the Prophet at the commandment of God, in these words; Because thou hast let go out of thy hands a man whom I appointed to die, thy life shall go for his life. And therefore to return to Jael, forasmuch as I see, that the Lord was the only governor of this work, and commended her for it, in the next chapter, by Deborah, yea pronounced her blessed, when the action of killing Sisera is spoken of; therefore I conclude, that she being certainly persuaded of God's will in that which she did, and commanded of God so to do; her deceiving of his hope, was no more since in her, then Abraham's attempt to kill his son was, or the Levites sleying of their kindred for their idolatry. And this for answering the question. The doctrine hath been taught already, that we have no authority to follow her example, but the word, whereby our actions must be guided as by a rule, and by no example without it. Thus we have seen (as I said in the beginning of the chapter) that the Lord by Barak, Deborah, and Jael, subdued Sisera with his huge army.

It followeth:

NOw it is shown, how Jael came out to meet Barak, who not finding Sisera among those who were slain, followed after him; and she told him what she had done unto him, and thus she prevented Barak, lest he should weary himself with seeking him, and be grieved when he found him not, and he came into her tent, and found it so. And by Baraks pursuing him, it appeareth that Sisera was not deceived in that he feared it, and warned Jael to prevent it. Likewise it appeareth here, that the Lord delivered his people out of the hands of Jabin, and destroyed him. Here let us note two or three things, and so come to an end of the whole chapter. And first, though Jael must embrace and hold peace with Jabin, yet we see her heart went not with him, neither did she like his cruelty and oppression of God's people, but sought to turn it away, and she rejoiced to see the people of God to prevail, and to help them all that she could, as Nehemiah and Ester did, using their favor they found with Kings, to this end. It teacheth, that the godly do give good testimony how they dislike it, when the wicked rule, and have all in their hands: as Jael did here, by her worthy helping to beat down Iabins and Siseras power. For (as Solomon saith) when they bear rule, the people sigh. And contrarily, what joy they have, when God gives them godly guides, and makes them to prosper, such as Moses and Joshua were, with other, who did more advance the Lord and his true worship, as it became them, then they did themselves. And so it is in meaner estates, that we have great cause to praise God, when he feebleth and disgraceth the ungodly, and prospereth the enterprises of his servants, in any place of superiority and government, and so in meaner conditions. And let all such as are under them, glorify God by bringing forth much fruit, when they enjoy such liberties, and let them fervently entreat (for much good may be done in such times) the Lord when it is otherwise, to change it: remembering that which is written in the Psalm: Pray for the peace of Jerusalem, they shall prosper that love thee, I will procure thy peace, &c.

Further we may learn, that as Barak pursuing Sisera, as he was commanded, obtained a great blessing of God; so shall all that incline their hearts to follow the commandments of God with a pure heart. For it is the fruit of God's promise, and he is not pleased, if we walking wisely and diligently in our calling, do not believe the same. For through vnbeleese, we deprive God of his honor, and our selves of our own due, which he hath freely and graciously bequeathed us. But contrarily, by giving credit to God, and walking in a good course, (as frailty will permit) we may in reverence, and yet in confidence, look surely for blessing, either outward with other, or at the least, the inward joy of a good conscience, that is as continual feasting, which is always a companion in such a case. And therefore great pity it is that we should through our own folly, at any time, deprive our selves of such a benefit. And especially this blessing we may enjoy by faithful discharging of our duties, that as Barak here heard by Jael the good tidings concerning Sisera that she had slain him; even so, much good shall we reap by the members of the Church to the gladding of our hearts: It is one of the fruits of well doing, which followeth it, as the shadow doth the body: as good report, and success in things, and encouragement to go forward. Whereas if our ways be crooked, and evil in the sight of the Lord, we may look for no better in places where we come, but to hear of that which will sting us, as the coals of Juniper. And from hence are many of the cries and complaints that we hear: for men's ill doings are rung about their ears, with reproach, threatenings of them, and such like, as do make them take little joy in their lives. So on the contrary, many shall be the comforts of them that do well. And as Jael here did not a little glad the heart of Barak, by telling him of the death of Sisera the chief enemy of God's people, while he pursued after him; so it is the part and duty of all God's people to bring joy and gladness to their brethren, as they are able, and to keep sorrow and grief from them by all means, as occasion shall be offered. And this should be one special fruit of the communion and fellowship of God's servants here on earth. But in as much as for all Barak pursuing of Sisera, yet he slew him not himself, but Jael. Here Barak saw the word of God lively verified, which Deborah had spoken of unto him before in the 9. verse, to wit, that the honor of that victory should not go to him, but to a woman, as we see it did to Jael. And even so, if we mark, we shall as clearly see the same, when we have offended against the Lord, that one or other chastisement shall meet with us, and seize upon us, and if it be not with us after we have sinned, as if an arrow should pierce thorough our liver, for the sorrow we conceive for it, be we well assured it is behind and to come, and in the mean while, or one time or other, we shall carry some mark of our disobedience, as Barak did here, for that was the word of the Lord that it should be so, as Deborah said, I will go with thee, but the honor of the victory shall not be thine: as hath been noted before with the use thereof.

Lastly, we may see by this subduing of Sisera, and destroying his mightȳ army, how easily the Lord can break the forces of his enemies, and pull down, and turn away their wrath and rage from his people, (as a man would turn the rivers of waters, which way he listeth) or cut off their persons from the earth; and if it were not so, what good man could live by them? And what a comfort that may be to God's people, in that the Lord cuts off their enemies in due season, is not hard to conceive, when we consider what a scourge and plague one man oft times is to another, being enraged and incensed, even a wolf, nay a devil. But weight a little, and behold, in time, the arrow of God's deliverance to his, and shame and confusion upon his impenitent and implacable enemies, except (as is rather to be desired) he change their hearts. But of this more largely before verse. 15. Thus much for this chapter: I will end this Sermon with the beginning of the next.

THE THIRTIETH SERMON ON THE FIFTH CHAPTER OF THE BOOKE OF JUDGES.

W E have heard largely of thanksgiving in the former sermon with the causes, manner and necessity thereof; now beside the action of thanksgiving, which I have spoken of, the circumstance of time is also to be marked; that is to say, that they did it the same day: for so it is set down in the holy story: then sang Deborah and Barak the same day. This teacheth us not to make delay in any good thing, but use the opportunity in due season, and so for this duty of giving thanks. And while the occasion offered of so doing is fresh and in remembrance, the mind feedeth the affection with more plentiful matter, that it may be stirred up more fervently to perform that duty: whereas in time things grow stale and are forgotten; yea and that quickly: so that we had need to take the vantage against our bad memories, and blockish hearts, by such means. And although ordinarily we should perform this duty, three times a day in solemn manner; namely in the morning, evening, and at noon tide, yet otherwise beside that, as God shall give us occasion by more then common benefits and deliverances, we should provoke our selves hereunto; and namely, as Saint James saith, when one is merry or disposed to joy let him not suffer that affection to vanish, but express and utter it to God in singing praises. And so afterward we ought to continue the memory of his infinite mercies throughout our whole life, and to this end write them, (we that can) that whereas they grow to a multitude in time, and all cannot always be remembered, as were to be wished in some sort; yet at least wise, when we read them over, we may readily renew (as we shall see cause) our thanks to God for them. But great is men's blockishness, as I have said, and endless wandering by swarms of cogitations after other things, which hinder this, whereby they see not cause hereof; and when they do, yet their slothfulness is such, that they delay and defer to pay this due to God, till their appetite be gone, and afterward lets and hindrances coming in the way break it off, so that they cannot perform it. And this be said of thanks.

In the second verse she shows why God should be praised: one cause was, for that he had been avenged of his enemies in the behalf of the people, and for their sakes: for though he had long used them as executioners of wrath against his disobedient people, yet now their sin was come to the top, and his people's sin was repented of; therefore their turn was come about now to be brought to punishment. Another cause of their thanks for the people Zebulun and Naphtali, who had willingly offered themselves to follow Barak against Sisera, although he had no authority over them before. Both these are expressed in this verse, in these words; Praise ye the Lord, for avenging of Israel, and for the people that offered themselves willingly. Heereby we learn, first, that God is the revenger of the injuries and wrongs of his people, even as he himself saith; Vengeance is mine, and I will repay saith the Lord: yea, he will do it in his due time, and that right soon: for so he saith, and we had need to mark it. If, saith he, the unrighteous Judge will do right to the poor widow, lest she troubling him with oft suing unto him, should at last weary him: shall not God avenge his elect which cry day and night unto him, yea though it be long? I tell you he will avenge them quickly, and recompense tribulation to them that trouble his, as the Apostle speaketh. Waite we therefore, he hath not forgotten himself; but as the Wise man saith, If thou seest the oppression of the poor, there is a greater then the oppressor. But though there might much more be said of this point to the like purpose, yet who believeth these things? according to the words of our Savior, When the son of man cometh, shall he find faith on the earth? teaching us, how hardly men should believe, though he gave therein a fearful watchword thereof, to all that should come after, which should make us the better to look to it: so this complaint may as justly be made still at this day, that we are dull and slow of heart to believe this and such other truths as were uttered to us by the Prophets and Apostles. But that is our woe and misery; for why should we not rest quietly, while the Lord takes part with us that are his children, and gives us so fair and strong encouragement?

But let us pass to the next point in this verse. The other thing in this verse is this, that the people should praise God for those that offered themselves readily and willingly to pursue God's enemies, which teacheth, that such as do the work of God, should go about it willingly and cheerfully. For as he loveth a cheerful giver, so he doth a cheerful doer of that which he commands: and contrarily, Cursed is he that doth the Lord's business negligently. It is therefore highly to be rejoiced in, and God much to be praised for it, where men are forward in God's matters, and where the weightier and more excellent they be, the more courage and delight men have in the taking of them in hand. Among the which I reckon the preaching of the Gospel and the profession of it, with the duties of our particular callings, and such like, wherein to be forward & cheerful, as people be in hay and harvest, & in going to markets and fairs; it honoreth God highly, and all such as behold it, ought to praise God heartily for giving such gifts to men, as are rarely to be seen among them: for they that do so, show plainly that they look for a reward from God, when they can go roundly and readily about business, which other men so aukely go about. For the most part men be too forward and ready to lewd company keeping, and to the sins of the time, and other works of the flesh; but when they should obey the Lord, or be set about any good work, especially, whereof no profit is like to redound to them, they go most aukely and untowardly about it; even as the evil debtor, who is to do work to his creditor to pay him. And therefore fearful and grievous is the sin of those loose livers, who if any be forwarder and zealouser in God's matters then other, in duty doing to him ward, them they mock and discourage, who yet sin grievously, in that they be not companions with them. But of this the less, because I have spoken of it in the former chapter. Thus much of this verse.

Now in the next, in calling Princes and great persons to hearken, as they do in this verse; it is to teach them to know from whence their victories and all greatness come, and to ascribe them to the Lord, according to Christ's words in the prayer, [thine (O father) is kingdom, power, and glory forever:] as for them, there is not the least jot of the praise thereof due to them, God honors them, in that he will make them his instruments therein, and furnish them with any gifts to that purpose, I mean, to do him service. And yet as though they were of absolute power of themselves, forgetting the Lord that advanced them, they ascribe their great acts and victories to themselves: as Sennacherib against Hezechia, and Benhadad against Ahab; yea and this they did both of them, before they had got the victory, and did not tarry till they had conquered their enemies, and then crow over them, (which yet had been their great sin) and prided themselves in that they had done, as Nebuchadnezzar in his Babel; and therefore they were put to shame, both of them most worthily, being themselves brought under in a manner fit for such braggers, as would thrust the Lord out from helping them; nay rather they challenged even him, and opposed themselves against him, as is to be seen in the story of both. And therefore in one battle Benhadad lost an hundred and seven and twenty thousand men, so that he and his, even a few that were left with him, were constrained to fly; and in the other battle, wherein very many of his men were slain, he was brought to greater shame and abacement, as his last refuge; to wit, his servants to go to the King of Israel with ropes about their necks, to entreat for their lives. And as for Sennacherib, the Angel of the Lord flue an hundred four score and five thousand of them in one night: and such success, at least in the end have all such, as are like to them. Hence it is that the Scripture (for the further bewraying the pride and vanity of such) useth these phrases; The Lord smote Benjamin before Israel. The Lord fought for Israel. And again, stand still and behold the salvation of the Lord, &c. And among other names the Lord is called, strong in battle, and the Lord of hosts. And surely if a sparrow fall not to the ground without his will, neither is the lot without his disposition; much more do the events and hazards of war depend upon his providence, being oft times matters of as great weight, as the alteration of kingdoms and estates come to. Now if Princes must know their victories and honor are given them of God; then much more we inferiors ought to learn it well, that we are beggars, and have nothing; nay we are worse then naught, rather then that we have ought to glory of, as it would soon appear, if we could be brought to consider aright of it, even what infection is in us to taint and poison all our actions; or if the Lord should but thrust at us for our evil deeds, but even (as it were) with his little finger.

Besides, in this verse Deborah declareth that she will, yea (repeating her words) that she will praise the Lord; whereby it appeareth she called Barak to it her self, and showeth, that she was so lively quickened and stirred up with the feeling of God's goodness declared unto them, that she would do that duty, if no other did. For as the whole Church of God fared the better for this victory; so she acknowledged her self a part, to have received great benefit thereby also; and therefore as she was foremost in the onset, so is she first in thanksgiving, and put not off the duty to the rest of the people, but rather goes before other therein. And endued so God worketh in his oft times, that his servants are so ravished with thinking upon his loving kindness, that they cannot be satisfied with prayer and praise giving to God in public among other, but they must do it also by themselves alone, as David saith; I will praise God in the congregation, and I will praise him in secret: and they are so bent unto it, that if other should not, yet they themselves, & as many as they can provoke, will do it, as the noble man Joshua said; If all run to idolatry, I and mine will serve the Lord. And if we consider it well, how few weigh God's goodness in public blessings, (as in the late discovery of the treason) although many praise God openly for fashion, and in ceremony, we shall find it no more then needeth, to practice this duty alone by our selves apart, as we read of the tribes oft times, as well as among others; else would not our Savior have willed us to go alone, everyone by himself into his chamber to pray, as Isaac also did in the fields, how little soever many be acquainted therewith; and therefore find the less benefit by the prayers and thanksgiving, which they make with others (they being in great likelihood made but in hypocrisy) or which others make for them. Every man's own soul best knows what cause he hath of thanks, better then others, and accordingly let him profess it, though there be not many which will be brought to it. And of Deboras first words in the song wherein she stirred up the Israelites to praise God, and the reasons why, thus much be said.

IN the first of these two verses, which also contain the beginning of their song, Deborah setteth down the Lord's great mercy in one example to her forefathers the people of Israel, which had been shown long before: in the latter two, she maketh mention of his goodness toward them at that very time present. In the great deliverance mentioned in the former chapter, but more particularly to speak of both, and to begin with the first in the fourth and fifth verses, we are to know, that this story mentioned by her, containeth the acts that were done by the Lord, after he brought the people of Israel beyond mount Seir, when Israel (38. years after their going out of Egypt into the desert) were come near to the land of Canaan: namely, how wonderfully the Lord took part with his people there, and joined himself unto them against their enemies. For he going with them in a pillar of fire and a cloud, did terrify their enemies the Amorites in such wise, that though the Israelites were inexperienced in war, and strangers there, and were weak and unfit also for such work, yet their enemies could not resist them: and not only so, but she saith, that the Lord cast such a fear upon them, as if the earth had trembled, and great storms and tempests had been cast down from the clouds, and as if the mountains had melted, and been shaken. By these allegorical speeches she describeth the fear that was smitten into the Amorites at Israel's coming near them, when the Lord brought them out of Egypt. And further she addeth to the same end, that even as mount Sinai (for so it must be understood, though the word (like as) be not expressed) at the Lord's coming down upon it, was shaken and moved; so did the nations at the coming of Israel fear, and were terrified.

And in laying out God's kindness thus towards her fathers long before shown to them, as commonly this is reckoned to be one, that he brought them out of Egypt thorough the fearful wilderness to Canaan, in many other places of the Scripture: her meaning is, to declare that he shown not this favor now of late only to them who lived at that time, but of old and long ago also to his people in former ages, as they stood in need of his aide diversely, and that for their sakes also. And if we observe the Scriptures, (which are a glass of God's administration and governing of his Church) we shall see that there is little mention made of other nations of the earth, or their affairs, but the bent of them is wholly (as it were with a straight line) directed to the Churches use and benefit, as either to punish or bless them for his people sake. To this his Church all his works of love, mercy, justice, wisdom, providence, are referred: for though God be the Savior of all, yet especially of the faithful in his Church. From whence we are to learn, that God hath in all ages been bountiful and gracious to his Church, as well as now; even to our forefathers in their days, and so from age to age as it is written, his mercy endureth forever. For it hath been dear to him, as the spouse or bride to the Bridegroom. And his love hath been more hot then fire that cannot be quenched with much water. And to this end, he hath been so affected to it, that it might know that he loveth it: as he saith in Exodus: If ye will diligently attend to my voice, and keep my covenant, ye shall be my chief treasure in all the earth, though all the earth be mine. A doctrine most needful to be made use of among us, seeing his people be as dear to him now, as in any age past, and he did never so clearly testify his love to his Church in any generation heretofore since Christ, or before, as he hath done to this.

And if it were believed, and we thoroughly persuaded of it, there were nothing like to draw us more nearly to Christ, nor to set our hearts and delight upon him, then the oft and due meditation and thinking on it: whether we speak of those who are in Christ already, or of such as lie yet in unbelief, to draw and persuade them. For these should be better encouraged by many degrees more then they be now, to labor to taste how good the Lord is: and they who have already begun, should break through all lets and difficulties (which do much hold them back) far more easily then now they do, to be united more nearly unto him their head. Whereas it may be spoken with grief, that instead hereof, many professing well, even where God's love is made known, do cleave to the pleasures of sin, profits and preferments, howsoever come by, rather then to strive to enter in at the straight gate: and the best are too backward, considering that if we have any treasure in heaven, our hearts must needs be there also set on heavenly things: but they who mind earthly things above other, which should be all in all with them, and do as seldom think rightly of either of both, and yet would be thought to do otherwise, are no beauty but a blemish to the Christian life. Oh how lamentable is it then, that so many still remain! (as the old world out of the Ark, and the latter world out of the Common-wealth of Israel) so these even as aliens from the Church. For though all cry, The Church, The Church, because they hear there is no mercy, blessing, or salvation out of the Church; yet as if Baptism were sufficient, they seek not the privileges of the Church; effectual calling, faith, charity and sanctification, and the fruits thereof; and therefore they are still little better then the scum and ofscouring of the common band of the wicked; who having no title, no promise, no God, no hope, but are out of God's precinct and government: and therefore we may say of these, The Church is wanting in the Church. All God's mercy, and whatsoever is excellent in him, are out of their reach; no such privileges appertain unto them, because they are not separated from the wicked, whom the soul of the Lord abhorreth. Again, in that God made the enemies afraid of his people at their coming thither, it was his great love toward them to honor them so highly among those who contemned and hated them: and if he had not so favored and taken part with them, they had been utterly discouraged, and overwhelmed by them. And he would teach us thereby, that though his children be basely esteemed, and contemptible among the profane worldlings, who are busily set to follow their pleasures and profits, scorning religion as too base for them, yet he makes them oft afraid of them, when it pleaseth him, and their consciences do accuse them, that seeing their own ways are evil, and that the others good, & do please him, that they shall come to judgment, when the other shall lift up their heads and rejoice. I herefore it is said, that Herod feared John Baptist, and when he had beheaded him, yet hearing that Christ's fame was great a little after, he was afraid that he had been John, and that he was risen again from the dead, to be revenged of him. So when the judgment of God fell upon Ananias and Sapphira for their dissembling, and the people saw that God did honor his Apostles, and magnify their ministry among many, it is said that great fear came upon the wicked, who knew that they lived not after the Apostles doctrine, neither liked their course: insomuch, as they durst not through an accusing conscience, join themselves to them whom God honored, for fear least they should have been brought forth openly, and bewrayed by some judgment of God, for their halting, as Ananias was. So Felix though he were Paul's Judge, yet trembled, and was afraid, when he heard him boldly to preach of justice and temperance, meet for his place, but far from him, and of the judgment to come; and yet Paul himself was then without all fear thereof. Sehon and Og trembled, and were afraid, to see the high hand and outstretched arm of the Lord, wherewith Israel was carried.

It was not for naught, that the Lord expostulated so with the man who came among those that were bidden to the feast, not having on his wedding garment: saying unto him, What doest thou here without it? for the man was even speechless, and could not for fear and astonishment utter his words. The Lord will have all such to know, that the company of his faithful people is not for the profane, and for scorners; by the which example, and many other such, he hath (as it were) put a bridle in the mouths of many, that though they despise God's people, yet they shall not be without fear of them: and therefore he cast the dread of his people upon them, as here it is said. And hath it not been seen in the late persecution of the Protestants in this land in the time of Popery, which some yet alive can testify to be true, that many of the persecutors were more terrified in hearing their answers to them, and beholding the boldness and courage that was in them, then the Martyrs themselves were terrified by their sentence of death read and pronounced against them. And be we no less assured of this, that many ill disposed people, who would wish that there were neither God, nor judgment, nor any better livers then themselves, yet they are constrained of times to say, the godly life is best, and yet fret to see it in the practicers of it, being void of it themselves. Oh therefore, happy is the people whose God is the Lord Jehovah, and blessed are they that have him for their King. And let this uphold, content, and delight all such, though they seem to be the vilest and most miserable of all other, God will not forget their longing to be dissolved, and to be with him, and know they, while they do so, their worst day in the week shall be far better, then the others best in the year. And howl ye despisers, and tremble and vanish away, for that ye see, great is their portion, whom ye hate, with the Almighty, and yourselves cast out of his favor and habitation; and even so in your adversity & day of God's visiting you (as Dives in hell had sense thereof) ye do acknowledge it. The old world scoffed at Noah his building the Ark, till the flood came, and then his former preaching terrified them. In like manner, I say, if we walked in our innocence with uprightness and reverence among men, the Lord would work astonishment in the wicked and reprobates, and the very godliness of his people should convince and amaze the beholders and contemners, as Pharaoh's troops were, when they said, The Lord fighteth against us for Israel.

The next verses I refer to be handled in the next Sermon.

THE THIRTIE ONE SERMON ON THE FIFTH CHAPTER OF THE BOOKE OF JUDGES.

N Ow (to go forward) these two next verses are the sixth and seventh: wherein is set down their late received favor of God, as in the two former verses, his love of old to their fathers hath been spoken of. In these two, to the end that this their deliverance by the Lord may be seen to be the greater, and his love to them, she layeth out the desolation that they were in before the victory, that one contrary might the better be seen by the other. The holy Ghost therefore showeth, in what afflicted state the Church of God was by reason of their sin, and that from the death of Ehud till Deborah got the full victory. For though Shamger and Jael did worthily and valiantly in their place, yet Israel was sore oppressed after the death of the one, and before the great act of the other; so as passage by the high ways, traffic, judgment, and habitation in their villages, were intercepted until now: and Israel was constrained to keep themselves in strong and well fenced Cities, unless they would become a prey to the Canaanites. And this oppression continued by Jabin, till Deborah was raised up by God, and till her government began. Of Jael we read not of any great thing that she did before, neither is it like that she had done any, because she had peace with Jabin, and Sisera also fled to her as to a trusty friend, and therefore it is like that she is named with Shamger for honor sake, because she lived in these troublesome and dangerous times, and because she did one worthy piece of service afterwards.

And here by these calamities of the people of Israel, and the desolation that they had been in, when all good liberties and pleasant things were taken from them, it is right worthy our consideration, to think what a favor of God it is, that together with the true preaching of the Gospel, all the forementioned commodities are enjoyed of us; namely, outward peace in the land, and that we may dwell safely under our vine and fig tree, and may eat of the fat, and drink of the sweet, that we may safely travel and pass throughout all places and countries of this dominion, by the protection of good laws, and that we have exchange of our commodities with the benefit of good neighbourhood, and husbandry, to the preservation of our lives, and the maintaining of our families, &c. All these this people had been deprived of; whereas the want of any of them would soon drive us to complain heavily, and cry out. Oh we do little consider how deeply, yea how infinitely we are bound to to the Lord for these liberties, and for the great good we may reap and enjoy thereby. And yet these many good things which the Lord hath usually bestowed upon us, and daily doth, (blessed be his holy name therefore) we think because all the land enjoyeth them as well as our selves, we owe no special duty of acknowledging them, more then we see the most do, which is not worth the speaking of; nay we look for them by due and good right; and which is worst of all) many do spend them wastefully, and to the maintaining and increasing of diverse sins among them, which we durst not do if wealth and quietness were wanting: so truly the Wise man speaketh of one of them; [the rich man's riches are his strong city, and as an high wall in his imagination. And in a word, we have so little leisure to think of God his goodness, that by abusing his benefits we hast to bring upon our selves the same misery which these were in, under, and especially after this Shamgar, and before God stirred up this Deborah among them.

Oh, how do we provoke our good God to cast us into some fore calamities, as they here were in, that we might cry to him by feeling the smart thereof, as some daily do, whom God would have to be examples to the rest, lest many should taste of their diet? but fearful it is for all this, to see how few are the better for all the judgments of God that be upon themselves, or that they behold others for the same sins which they both commit boldly, but run on till their course come to suffer (yet) worse and heavier things at God's hands for them. But while we cannot amend it in others, let us bewail it in them, which is a right property of true love; praying also for them, and for our own parts; let this example of these their calamities, so many and grievous as have been spoken of, cause us to account of God's goodness so highly, in withholding them from us, that they may make us fruitful thereby in every good work, especially seeing we have many other good encouragements thereto: and also for that when we want them, we say we can do little good without them. But now in that she addeth, Till I, even I Deborah arose] we must take it far otherwise then it soundeth; not ascribing her words to a passion of womanish impotency and boasting, much less to a contempt of Barak, who was the instrument of the victory, as well as her self; but to the heavenly exaltation of her spirit, lifted up pathetically to praise the Lord for the great deliverance wrought by her: as we see the like in David, in the Psalms; Paul, and others. And this deliverance being wrought by Deborah, teacheth, that all the forementioned calamities, being removed from the people, by her their governor at that time, it teacheth I say, what great things the Lord worketh by the Magistrate and governor, as he did by her, she being at that time the same to the people, even their Judge in Israel. But indeed this is done especially when they are zealous for God's matters, and do their duties in their places, and have the spirit and affection of her, even to be mother like unto the people, who as she gave counsel to her inferiors, as a mother to her children, being a Prophetess, and delivered them from their enemies, being their Judge: So they being set over them, as guides and Magistrates, should be unto them who are committed to their charge, even like minded to her, to wit, to have care that they may be taught, though they be themselves no Prophets, by such as are furnished of God to that purpose: and with a motherly care to protect them from injury and wrong, and to turn the edge of the sword against their enemies. And thus much of God's mercies of old, and lately shown on his people, as in these 4. verses hath been declared. But it followeth.

THe holy story having set down the people's deliverance out of their great calamity and oppression from Siseras army, goeth on in this eighth verse, and showeth the cause why they were cast upon them, and that was for their idolatry, by means whereof (it is said) they had no heart to take up weapon, no not any of them throughout all the tribes, against their enemies. In the next three verses, all sorts are stirred up and called to praise God, that took benefit by the victory and deliverance, as shall be particularly shown, when I shall come unto them by the order of the text. Now to begin with the eighth verse, Barak and Deborah utter this in this part of their song, that then the war began to oppress the Jews, and the enemies to besiege their cities and gates, where they held their judgment seats, when they had turned to idolatry: so that this was the cause of their grievous punishment.

By the which we may see how greatly God is displeased with men, when they will run after the sins that they have been forewarned of, and commanded to take heed of; (even the sins which his soul abhorreth) as Israel had oft times been admonished of this Idolatry. The Lord will not put it up at their hands. And who can deny, but that it standeth with most sound reason, that when men, who are but vile worms, shall thus boldly kick up their heel against their maker, they should smart for it, and not be suffered to commit such insolency against him unpunished? And therefore he gave us examples hereof in the Apostate Angels, which kept not their place that he set them in, and therefore that he threw them down for their disobedience: and in our first parents whom he drave out of Paradise, when they having so great liberty, as they might have eaten of any fruit in the garden except one tree; yet counted all little, in respect of that which was forbidden them, and stood on thorns, till they had cast behind them the commandment of God, and eaten of that forbidden fruit also. Now if God spared not the Angels, and our first parents, who were innocent before that their fall, what may other offenders look for? whose sins are as the hairs of our head in number?

And in that he dealeth not thus with willful transgressors at this day, it is not for that he should be unjust or carnal in so doing, but he beareth much with them, as all may easily see, and is patient toward them, to this end that be may thereby bring them to repentance; which if any abuse, they pay for all their boldness in the end; in so much that he who speedeth best, shall have small cause to brag of his winnings. And yet he shoaleth out someone of an hundred, here and there, (not many indeed in comparison of those who have offended in that kind) whom he striketh by and by with deadly blows, and setteth him on the stage, to publish, as it were, by his woeful example to all the rest; (though he bare longer with some other, for the cause before alleged, what he might do to them, yea and in perfect justice execute upon them. And therefore let all that are wise take warning, while they hold a good course, to continue it, and they that are out of it, hast speedily unto it: and let none tempt God boldly, to do that which he forbiddeth, for he will not be mocked, they shall pay dear for their so doing. And yet though God spare them from outward war and judgments for a time, yet as the Prophet Isaiah speaketh, that there is no peace to the ungodly; so they may be sure they shall have war with him in their minds. And let all praise God, to whom he giveth an heart to shun the evil and sins of the time in which they live. And for the idolatry of the Church of Rome, I may say most of the Papists do willfully and maliciously err against the truth; and some for their pomp and belly, and many do it of mere superstition, and blind devotion, and custom, as they received it of their forefathers; seeing they that least offend therein among the rest, do put Christ out of office in their service they give him, and honor him as their King, but with a crown of thorns, and a scepter of a reed in his hand; be it known unto them, that their damnation sleepeth not, their we is at hand: And that they may partly gather by the uncomfortable, yea fearful death of many Papists and great masters, and maintainers of popery who for all the boldness in their life time, whereby they bear out matters; yet when they must die, some cry out they are undone, other cry out of their religion: and but for the hardness of their hearts, it would be seen in more of them. And no marvel, seeing they try not their estate what it is? This being observed, that the greatest offenders among them shall smart most. But yet this I will say, that for all their devotion and fast cleaving to the Church of Rome, if it please God, that if they might be brought to hear the sermons of learned and religious preachers, and to admit of their conferences, many of them would renounce that trumpery, as standing upon rotten props, and embrace the truth of the Gospel stablished so strongly.

And further, in that it is said that they could not take up a weapon against their enemies; no, they had no heart to handle shield or spear, because of their sin, as idolatry, and other enormities; it plainly shows, that men's sin turneth everything out of course against them, and contrary to the nature, use and end, for the which it is created and appointed of God: even as this people durst not take weapon in hand to fight for their lives, their consciences accusing them, that God would be against them. Wherefore is the weapon ordained, but for a man's defense against his enemy? and why hath God given courage to man, but that at such a time, I mean of war, and other necessity, it might be put to use? But behold here was neither of both employed or set a work, anymore then if they had not been at all. When Achan had troubled Israel, by taking the execrable thing, the Lord tells Joshua, that therefore they could not stand before their enemies. How much more if they themselves had sinned? Oh men's sins turneth plenty into want, courage into timerousnesse, and fainting of heart; and light into darkness, and all out of kind. Behold what it did in Jeroboam; when he stretched out his arm against the Prophet of God, for reproving him for his idolatry at Bethel, his arm was immediately withered and dried up, that he could not draw it in again. So Gehazi when he had taken most wickedly both money and raiment of Naaman the Syrian, pretending his masters sending him for it, and after his return had answered his master Elisha with a lie; marvelous it is to say, and against nature and any sound reason in man's judgment, what came upon him, even a leprosy forthwith, so that he went out a leaper as white as snow. And the band of Priests, Jews, and soldiers, that came into the garden to apprehend and take our Savior Christ, so boldly and treacherously, yet suddenly they went back like drunken men, and fell to the ground astonished, and vnfitted utterly, for such a purpose as to lay hold of him, and that at one word spoken by our Savior and yet not in terrifying manner, as he might have done, saying: he was the man whom they sought. So that in seeking him, they were both lusty and ready to lay hold of him, yet when they had found him, they could do nothing to him: for their sin had taken their power and ability from them. For who is able to reckon up how many ways God hath to visit, astonish, and terrify men for their sin? Therefore among other punishments in Deuteronomy threatened, this is one, a trembling heart, a sorrowful mind, and fear both day and night. And if the Lord should not handle some thus, other would not be afraid, but would abuse his Majesty, yea and faithful people also much more grossly would tempt God, then now they dare do, though even now many do it too boldly, when they forget themselves. But Hypocrites go very far in sinning boldly, as other do who are like them; therefore many are apalled among us, some having their wit and reason taken from them; some become foolish, some mad men; other against nature, laying violent hands upon themselves; their several sins do (though no reason of man seeth it) do (I say) drive them to it. This is another fruit to be joined to the former, which sin bringeth forth. True it is indeed, the Lord dealeth not thus in kind with all sinners: nay we see how impudent and brazen faced most be in their lewd courses, and set up their bustles against the ordinance of God. But though their foreheads be of brass, yet their hearts be glassie, their consciences (if they would yield) are as water poured forth: they have not the true Lion like courage and boldness which in their jollity they would have all think that they have, but sin hath enfeebled them, they cannot abide the force and sting of their conscience, but fall down coward-like, when it smiteth them: neither can their sin abide the hand of God, which as it is ever ready to be reached forth against them; so when it is so indeed, they are soon dismayed, as Nabal was, when he heard he should die. True it is, they set a good face upon the matter openly, bragging and bracing, as I have said: but when their conscience and they go to it hand to hand (as it doth but seldom) then in their necessity it is with them, as if an armed man were upon them; their white liuerd hearts do utterly fail them. And yet where is he, that by such checks of the word, and his conscience, and the fear of many arrestings of him from God, doth once complain and cry out of his estate, and so seeks strength and recovery out of it, by faith, peace, and confidence, with the true detestation of his sin, which like a Witch so inchaunteth and disableth him of all courage and boldness, and turns him into a very coward and weakling? Now in that men do not perceive this, as they might easily do, their blindfolding of themselves, and hardening of their hearts, is the cause thereof.

Now Deborah turneth her self to diverse kinds of men, and distinguisheth them one from another, exhorting them all, as she her self did, to praise and magnify God. This I will lay open more plainly, it being somewhat hard otherwise for some readers to understand, and discern the same. And first in this verse she beginneth with the chief of the armies, and those that offered themselves willingly to the battle. In the next verse, she speaketh to the rich Merchants that rode on costly beasts, that were, as he calleth them, white Asses, and such as sat in judgment. And thirdly in this same verse also, she speaketh to all meaner persons that travailed on foot, seeing there was now liberty for them to pass to and fro in the high ways, she moveth these (I say) to magnify God: Even all sorts of people who went out and in by the gates of the city for their business, profit, pleasure, or any other necessary use. In the second verse, she nameth the very boys and girls, who could not safely go out to draw water, without danger of the archers, who lay in wait secretly to shoot at them, and so put them in peril and jeopardy of their lives, or to be sore wounded; these might now (she saith) fetch their water without fear of hurt. Then she calleth to them who dwelt in villages and vnwalled towns (their danger having been very great, so as they were driven away from their houses) telling them that they might now return home again, and dwell in them quietly as in times past: and last of all, she speaks to those who were wont to meet in the gates of the city, that is, in the open places for judgment. All these she moves to praise the Lord, for that he had now, by that one deliverance and victory, set them all at liberty, and in peace.

Now to make our profit of these verses, and more particularly to examine them, and to begin with the ninth; whereas she saith in this verse, that her heart was set on the governors of Israel, or (which is all one) her heart was toward them to provoke them: meaning, the cause was so great why they should praise God, that she could not choose but speak to them: as if she should say, she desired most earnestly that the chief of the army, and the governors and captains thereof, and great men, should praise God: the reason was, because they, with her and Barak, were the chief in that business, and they going before them, the other should the easiler be drawn by their example to follow. And it lively teacheth, and setteth before the chief doers in such martial affairs, also the wealthy, and heads in societies, that they ought to be the first in giving good example, both of praising God, and in other commendable parts of Christian duty. For why? The greatest have a greater portion in God's blessing and deliverance, then the meaner have: I mean, they enjoy much, and have much to lose, and therefore they owe much while they enjoy all in peace. And secondly, it is a goodly sight to behold Captains in war, and Governors and Magistrates in peace; and more particularly (to descend lower, and to come nearer the Commons) Headboroughs in towns, and the fathers of families, to be lights in religion and holy practice, to the rest, and examples in the service of God: and the inferiors to follow, even as the flock followeth the bell-weather: for they are both soon discouraged by their backwardness, and have need of setting forward, as by encouragement and good example they are easily brought to be.

Therefore the Lord in giving charge to all by their families, that they should remember to keep holy the Sabbath; beginneth with the governor thereof, saying, first thou shalt do it; then he goeth forward to the son, daughter, and servant: Even so on the contrary, and much more, when the greatest persons go before the rest in ill example, we see how readily they follow. So we read, that the Priests, Levites, and guides of the people were the chief and first in taking to them and their sons, strange wives of the Amorites and Canaanites, against the commandment of God, and then many of the people followed them therein, when they were returned out of the captivity. Even so we might see it throughout, if I should allege many examples. And so God be thanked, in some sort we see, that where the chief men in any society, be forward in seeking knowledge, and be zealous in flying evil, and resisting it, as their places will give leave; and in following a good course, their care and labor is not in vain, but to good purpose: but where the guides of other, as their Ministers, masters of families, and chief in towns, are profane, lewd, ill company keepers, idle, gamesters, make-bates, contentious and slanderers, there ye may be sure to find them that are led by them, and that depend upon them, to be suitable. But otherwise, if they see that the wind blows against them, then they hang down the head, and are nipped in the blossom, and contain themselves. And here see a note of difference betwixt the godly and the lewd. The one, with Joshua, undertaketh for himself and his, they will serve the Lord. The other, like those Pharisees, are not only ill disposed themselves, but do also pull back, and pluck down, with them, as many as they can, from the best orders and companies. And while men must live with such, rare is he, who (in such a case) is a law to himself, and can keep his resolution, rather to serve God alone, then to give over for want of company. But if any be better disposed then other among them, they must fetch their light from other places, for the most part, or else be in danger in the company they come into, to lose that little they have, and to be led into darkness.

Now Deborah having spoken of the chief, doth by that occasion descend to name and mention the meaner sort of the army, to wit, the two tribes of Naphtali and Zebulon, who were willing to take that work in hand against the Canaanites, and were easily drawn to put to their help, as appeareth chapt. 4. 10. They therefore being so forward in so good a cause, and thereby reaping so happy a fruit of their labor, that is, victory over their enemies, even they (I say) lose not their due commendation, but are brought in here by Deborah, as the woman in the Gospel who poured ointment on our Savior, of whom he said this: Wheresoever the Gospel should be preached, that which she had done to him, should be spoken of. So the people that honored God in this work, are praised by her: which was also to their comfort. David saith of seafaring men, that they could best speak of God's wonders in the deep: so these being eye witnesses, nay, instruments, and helpers forward of this deliverance, might best (by experience) speak of the goodness of God therein, and so (no doubt) did honor him for it, and therefore God would honor them, by regestring their memory: even so there is nothing lost, that we do at God's commandment, and for his sake, he is a plentiful paimaster and rewarder. But in that both chief and mean, were to praise God for the victory, she calleth thē to a renouncing of their own strength, or boasting of their own arm, which possibly they might have done, and to ascribe all to God: as indeed she might well; for what were a few of two of the meanest tribes of Zebulon and Naphtali able to do against the entire forces and mighty army of Jabin? even so, they that are forward in God's business, unless they grossly forget themselves, they are ready to honor and praise him, which cannot be without their own comfort. For these two agree well together, that where there is readiness to obey God, there is the like in praising him, and abasing of our selves, and that also accompanied with joy of heart. And as it was here with Deborah, so she sought to have it with them: and the same we see in David, when he being advised by Ahigail, not to shed innocent blood, he being easily persuaded by her counsel to forbear, did so, and after it praised God highly, and arrogated naught to himself for following her advice, when she had so wisely and in so good season ministered it unto him; and that (we may be sure) was not without his own rejoicing. Oh it well becometh us to be forward in God's matters, and yet not to be proud for our so doing: and there can come no worse end thereof, then thanks to God, who hath used us as his instruments, and comfort to our selves: as we may truly say, who do more thankfully and joyfully partake the Word and Sacraments, then they who have with most profit received the Gospel, and are most zealous welwillers to religion? whereas the slothful, and they who are untoward thereto, neither find any taste or savor therein, but are most diligent to promote ill causes, they shall instead of the perogatives of the other, have (as they justly deserve) reproach, vexation, and other punishments of God, even in this life. Therefore let all in humility be careful and ready to be employed in God's business and service, and not to arrogate ought to themselves; for that is the only sweet life, and to be desired: and herein is our heavenly father glorified, if we being forth much fruit.

In this verse she speaks unto the rich and wealthy, who for honor sake, and the rule they had over the people did ride on costly beasts, as we read in chapter 10. 4. and 12. verse. 14. These whether they lived by their lands and revenues, or by their traffic and merchandise, for as much as they were hindered by the enemies from enjoying their commodities, and their passage had been cut off both by sea and land, and now they might freely enjoy the same again: they therefore were to come forth (she said) and give thanks to God for that great enlargement and liberty. And thus we see, the Lord will not have the duty of praise huddled up in gross, as though a word for fashion might serve the turn; but in particular, he will have all sorts (as they feel his benefits sweet and comfortable to them diversely) so to make new amplifications, and hearty repetitions of his goodness, that so all joining in a consort together, the music may be the sweeter, and his praise may be the fuller. For no one condition of people could possibly have laid forth the benefit of their deliverance, and the commodity of this their liberty and peace restored to them in any manner as all sorts might together: the Merchant could record his own privilege that he enjoyed thereby, better then the husbandman; and so everyone in his several place more then in another's. But what was this in respect of that which she requireth; namely, that all stand forth in it together? And to take occasion to show in this one work of God, what a goodly thing it was for all sorts of people to praise God then, jointly together for their deliverance and victory; who doth not conceive what an heavenly sight it were if the like might be seen throughout in the congregation, for the renewed benefits of God, whereby we live and are made joyful? I say, if with heart and voice we did thus praise God, as well for them, as for those that are past, what a goodly sight were it? As it was by Moses and Miriam, and with the men and women, for the overthrow of Pharaoh: the like was, for the deliverance of the Church in Hesters time; and in some of our solemn praising of God, we may see it so among us. But oh then, what a solemn and triumphant sight shall that be, when the Lord's glory shall be sung and sounded forth in his heavenly kingdom, by Angels and Archangels, Patriarchs, Prophets, and Apostles, Martyrs, Saints, and all that blessed company; I say, what a solemn sight shall that be? The very thinking that such a thing shall be, is the greatest comfort that can be here enjoyed, and next unto that celestial joy itself: of the which we would not be deprived, if we were wise, nor lose our part therein (by musing often on it,) for all that is transitory and vanishing, what so ever account they make of it who know no better.

But to return now to the rich and great men whom Deborah in this verse moveth to praise God, by this let all the rich and such as enjoy wealth and great commodities do the same, and acknowledge what a benefit it is to them, whether they be great Merchants, to buy and utter their wares, for their maintenance, and increase of their wealth, which could not be, but must needs fail, if that lay dead; or liberty of traveling safely, and of free contracts were hindered, and whether they be otherwise great in riches and revenues; let them do this likewise; and the greater persons they be in either kind, the more let them seek to excel themselves in this duty of praising God, and they being forward in that, they may be enabled to do more good works to necessary uses. By which we may also see, that God alloweth wealthy men to occupy and prosper in their calling; for why? he commandeth them to walk in their callings till he come; and teacheth, that the diligent hand maketh rich: and there need be no question made of that, for the Lord allows that men should increase rather then diminish that which they have, both to avoid burthensomnesse, and for the supply of others, so as they practice godliness therewith, as equity, truth, sincerity, innocence, patience, & such like. The which they have good encouragement to do, when they have both liberty to follow their courses of dealing, and also seeing godliness hath the promises of this present life, and of that which is to come. And if it were so that men were debarred of traffic, and the use of their calling, as these rich men here mentioned had been, what an heavy cross were that, seeing there is no other way, but to spend upon the stock till all be wasted? & that is soon done, where it is not renewed: alas, how shall the family be maintained, & all charges defraid, if the freedom of gathering in men's commodities and dealings be taken from them? Do we not see that the weather, or a little sickness, disabling a man to work, causeth complaining? how much more when the liberty is wholly interdicted? But yet if God do sometime bless, men may not look to have always one and the same course of thriving and prospering. But howsoever it be, let all be highly thankful, for that they may use the benefit of traffic, or other improving of their commodities, as these now did, and let them be fruitful in well-doing, as they would readily promise to be, if they were again under the cross, and joyful in the use of preaching and Sacraments, with other duties; which is the true praise that God expecteth. But as for such as deprive themselves of the benefit thereof by their own default, they have much to answer for. Such are idle persons, and ill husbands, as we call them, and such, as, if the Lord somewhat alter the course of their takings and gains, and they come short thereof, over they did sometime before, they fret and complain that their trades be naught, & that they shall be undone: and much like to them are they, who having got by their trades well, conceal their estates, & fain themselves bankerupts, to defeat others of their goods; or such other as cast the burden upon their thriftlesnes and improvidence upon their trades, dealings, or blind-fortune, forgetting how God had sometimes blessed them therein before. Therefore let us know (whatsoever the bad practices of men are) that it is a great favor of God, that people may have free recourse to markets and fairs, and other like places of buying and selling commodities, even as the want thereof is a sore punishment, when people neither know where they should utter their commodities, nor buy them whereof they stand in need: in both which consisted their maintenance, as was said before. And yet lamentable it is to see, what abuse the corrupt custom of our time hath brought this liberty unto. For many do not only steal away God's due, I mean the Sabbath, to do their worldly business on; but there are other, whose common trade and practice it is (in a more profane manner,) to harbor thieves, to receive stolen wares, to entertain drunkards, to become bauds to adulterers, and to spend that day lewd, and unseemly meetings and match-makings, stage-plays, and other revel rout; and all under the honest color of exchanging commodities, and maintaining their charge. So that instead thereof, men and women set to sale their good name, chastity, sobriety, and whatsoever else should be precious to the godly.

Now unto these before mentioned, of greater wealth and place, whereas some think, that in the next words she speaketh to men of meaner state, such as is said here [dwelt by Middin] a place they say, where they met more usually for a Mart or exchange of their wares, which place being before intercepted by the enemies, and now free for all to have recourse to it, and pass too and fro by the high ways, she exhorts them that repaired thither to praise the Lord. This opinion of theirs is gainsaid by the purest translations, and beside, one thing should be understood in both places, to wit, of tra •• ique and merchandise, if it were so. But the word [Middin] is not to be taken here for the proper name of a place where wares were sold; but the words [dwelling by Middin] are to be translated thus; [sitting in judgment. As if she should say, let men of authority and rich lawyers, who may now sit in judgment about civil causes, let such praise the Lord, because they may now do it safely. It is the honor, credit, peace and benefit of Magistrates and learned counsellors, as also the welfare of the people, that places of judgment and justice be frequented and upholden: as we see here in England in our Terme times at Westminster, and out of Terme in other places, where equity and right are maintained, and wrong and injury punished. Oh it is a time full of desolation, when through famine, plague, or any in • ection, such places must lie unoccupied in the times when they should be frequented and set a work in deciding causes, helping the innocent to his right, and weeding out of evil doers. Whereby we may gather how heavy times those were, when judgment ceased, and the open places where justice was ministered, were laid wast, and left void. And therefore we read in the former chapter, that the people could not enjoy that liberty of public judgment seats, but they were driven to go privately to Deborah for judgment, not dwelling sumptuously in palace or castle, famous in that respect, or honorable, but obscure under a Palme tree. Now therefore as they when they might again boldly and freely sit in judgment, are here called to praise God for it: So such persons with us enjoying such privileges, ought to call themselves duly and daily to zealous thanksgiving, with such other duties as accompany the same, yea their whole life should savor thereof. And they shall have much to answer to God who do otherwise. As for the people, what duty they owe for enjoying this benefit, I will show by a fitter occasion in the next verse.

But to let these go of whom I have spoke in this verse, because Deborah here speaketh also to all such as went, and walked by the way; this should cause all such as go to and fro about their business, pleasure, or other necessary uses, as travelers, to praise God highly for such liberties, se • ing a little before that, the high ways lay unoccupied: and to speak of the benefit thereof one to another to his praise, and not to travel to and fro in rude, profane, and loose manner, gabling like wild geese in uncivil and rude sort; as though they enjoyed such liberties to offend God by them. And much more ought their behavior and communication to be sober and Christian like, when they go to the house of God, to be edified by the word, prayer, and Sacraments, and also when they return home again, and in a word, to walk harmless in all places; which behavior is much out of use in this land, and yet (God be thanked) not altogether in some places. But here an end for this time.

THE THIRTIE TWO SERMON ON THE FIFTH CHAPTER OF THE BOOKE OF JUDGES.

N Ow to proceed with the rest that I have begun withal, heree Deborah speaketh to the servants, that in going forth to draw water for their necessary use, were not free from the archers, who shot at them, and put them to much pain, trouble, and danger, or fear at least thereby Where we see, that as they who are in the meanest places of service, are not to be suffered to enjoy their liberty to live idly, but to be employed and occupied, (as David, when he was young kept his fathers sheep) and set to work, that they may be maintained thereby: (and such ought to be thankful when they may go to it in peace:) so they are to be admitted also, and taken into the number of them that worship God in the assembly, and therefore ought duly to be brought thither by their governors, and taught there to know him. Even such as cut wood and draw water, the very droyles in houses, (as they are called) who do the most servile works: and therefore in some countries, such as keep swine, sheep, and cattle, which is more base then to serve them only, even these I say, being of them who are redeemed by the precious blood of Christ, as well as other, should be taught to honor God aright, and to live under his government, and therefore not suffered to live brutishly, as in some places they do, but be brought forth by their parents or rulers, into the congregation of the faithful, to learn those things that concern their happiness and peace: this being presupposed, that there they shall be taught. Which I speak to the shame of such masters, and governors, as never regard any such matter, neither consider that they owe that education to them, for the service they do them, and the use they make of them, and most of all, that they owe it them, by the band with which they are tied to it by God's commandment: whereas the life of such is as miserable for their soul, as they under the Turks gallies for their bodies: yea even as asses who spend the day in toil, and then are thrust at night into empty stables; so are they sent after their tedious and brutish service, unto their woeful home, and at last to hell, as a heavy recompense of their labor. Fie therefore upon such tyrants. And yet if some masters in conscience of the commandment, do (for some it may be do) give them more liberty to go to the assembly to worship God; yet oft times another evil is in the way, that when they come there, they have nothing taught them, so that by one means or other, all that list may see they die miserably: of which sort, oh that the number were not too great. Thus much of these.

The next sort spoken to in this verse, are they, who dwelling in villages and vnwalled towns, were left desolate, and driven from their habitations, and they laid waste, rifled, robbed, and left ruinous by the enemies: this to be the meaning of the second point in this verse, appeareth clearly by the best translation; these she saith, might now safely return to their habitations and towns, and make up their ruins and breaches, and dwell in them again as before. They were therefore to acknowledge the goodness of God with the rest, who yet beside the driving them from their own home, were also much impoverished, and sustained great loss, beside fear and trouble thereby. And this (besides the duty of thanks for our safe and convenient dwelling and harbor) should teach us all to be highly contented, and patiently to bear our impaired and decayed estate, when by God's providence, without our fault and negligence, it falleth out to be so, seeing we cannot be ignorant, that God's people have had their part in such adversities before us: also losses by fire, water, or any other spoiling or wasting of our goods, when small likelihood could be seen thereof before. For these things fall out, and the like changes, where and when God will, for the sin of men, as cousonage, deceit, security, hypocrisy, willful ignorance, worldliness, idleness, delicacy, excess, &c. (which God curseth sometimes with beggary) rash trustings, suretyship, &c. and they should bear their punishments, because they have sinned: and after their repentance, when God hath stayed the plague, they should thankfully, and without murmuring, receive the remnants of their commodities, if any remain to them: as we read the men of Benjamin did; and not desperately and impatiently to leave all at six and seven, because they see themselves disabled from ever recovering their former estate: which is a sign of a proud heart, refusing and scorning to stoop to the Lord's hand and visitation, as Job himself did, whose loss yet (we know) was exceeding great. But oh the madness of men, who when they being occupied about their commodities, are crossed in them, contrary to their expectation, they are at their wits end, when the Lord hath taken but that which he lent them. They dream of an eternity here, and when they have well feathered their nest, (as they say) they think they are well for many years: oh death how unwelcome art thou to such? nay the smallest losses do cause them to rage and cry out. The Lord therefore seeing this, pulleth from one here, and from another there, to acquaint all with changes, and teacheth them thereby, that if there remain but somewhat to them, of the plenty which they sometime enjoyed, so that they have not vnthriftily wasted it themselves, they should be thankful, as these here are willed to be, who full gladly came again to their ruinous dwellings, from the which they had been driven by the force of their enemies. And they whose hearts cannot bow to yield to their afflictions meekly and patiently, but do rebelliously and brutishly harden them against God for his just corrections, shall gain this thereby, to have them with Judas broken in pieces with his mallets of terror and despair, to their utter confusion. Oh, full little do such know themselves, by spurning against God, to kick (as it were) against pricks. It is God's mercy (as the Prophet saith) that they are not consumed: much more then, to give them breathing, being, and living, and therefore they should humbly receive God's corrections.

The last sort that she calleth to praise God, were they that came together in the gates of their cities, where their judgment seats were appointed to be. These meetings had ceased, and had been broken off, through the prevailing of their enemies, and now by their deliverance were frequented again. What a punishment that was, and how great a calamity to the Common wealth, to have execution of law and justice left off, and laid down, tending so necessarily to the safeguard of men's estates, or to the maintaining thereof; by the cutting off of malefactors, and the doers of injury, as robbers, and such like; how great a plague that was, I say, they well know, who are not ignorant, that the whole safety (in a manner) of the Commonwealth, is maintained and upholden by such due execution of law and judgment. And for this benefit (that I may come from them to our selves) all that live in the Church and Common-wealth with peace and welfare, have cause to magnify God's exceeding goodness in that one respect. For hereby they live safe and quiet in their houses, they enjoy their goods and commodities, and that which is the greatest of all other, they may the better have liberty and the benefit of true serving of God, which maketh all the rest of their liberties savory. And this with the other particular commodities which are enjoyed of us hereby, is to be acknowledged to be great and bountiful, the rather for that such common blessings usually enjoyed, are seldom reckoned of us to be thank worthy. And among those who went out and in at the gates, we may understand all other, who either passed through, for their profit, pleasure, or for any other necessary use and cause, which liberty all may conceive how great it was, and therefore both they then, and we now who enjoy the same liberty, must hold our selves infinitely bound to praise God in this behalf.

And now we have heard how Deborah hath called all sorts to the praising of God, and that even for such benefits as are in little account with us, no nor thought of, how great they be, let it warn us of one common fault, that we be more mindful hereafter of God's goodness, in his ministering to our use, the daily benefits which he bestoweth on us for this present life, then we are wont to be: as the sun-shine and the rain; the peaceable following of our callings within doors and without; the uttering and exchange of our commodities; our safe dwelling from danger of enemies, and the benefit of mill and market. And what shall I say else? as for our freedom from foreign enemies, and our travel without danger, from place to place, with other that are innumerable: which though we have thē in great part in common with the unreasonable creatures, yet without them we know our life should be deadly wearisome to us, yea none at all. I say it is certain that these common blessings, and many other such are not acknowledged of numbers through the seven years together, which should be remembered (one or other of them, I mean) oft times every day: which if it ought to be in these common benefits now mentioned, (which yet are but transitory;) then what cause had the Apostle, in respect of all together, which serve for his life, and that which is to come, to charge us in all things to be thankful? And by this that all sorts are here spoken to by the Prophetess; it teacheth that all sorts of men, and particular persons among them, are to know that they must answer to God for themselves about thanks, even as elsewhere every man is commanded to walk in his particular calling, and the duties thereof. For so saith the Apostle in the first epistle to the Corinthians; Let every man abide in the same vocation wherein he was called. But it followeth in the text.

NOw that Deborah hath called all the people of Israel to thanksgiving for the victory, in the three former verses, she stirreth up her self in this twelfth verse by an elegant figure, that other might be whetted on by her example to do the same. And she calleth Barak to triumph, and with a certain pomp to make a show of his enemies captivity and conquest: which was to the great honor of God, when all might understand, that the Canaanites were for the most part slain, and they that remained alive, were prisoners to the Hebrews, who were most like a little before to be chopped to pieces of them & other of God's enemies. In the 13. verse she amplifieth the victory by another comparison of the conquerors, with those who were conquered: these having been valiant, wise, and well provided: but that they overcame them; namely, the Israelites were but as a remnant, and yet base and contemptible. This is the sum of these two verses.

Out of her provoking of her self to praise God, as if she had been much behind in that duty, when yet she had been commendable therein, as we have heard, and had also urged other thereto; we may see that this hath been the manner and course of God's people, to think they could never do enough in praising God, when they have entered seriously into consideration of his goodness, but ever thought themselves cold and backward in respect of that they ought to have been. Doubtless the due weighing of the cause, made her still to see more and more into God's admirable kindness, till she was ashamed of her unthankfulness. But some will say, all cannot be as Deborah was: it is well if we can be thankful when we be provoked by others, they say, and by good means, as by the word, &c. To which I answer, It is clear indeed, we come behind her in the duty; but is there not enough to move us to be equal to her, yea to excel her therein? She is thus thankful for the victory, we have no need nor cause to fight: she praiseth God for peace recovered with the hazard and danger of ten thousand men, we enjoy ours without putting it into question: she, for bodily blessing, we have infinite to the maintenance of health and welfare, then the which what could she have more for this present life? besides many that are spiritual to season the other, and yet we come short of her in thankfulness nevertheless. And that which I have said of Deborah, the same we may see in David, Anna, and others. He in the Psalm, having none equal to him in the performing of that duty, affirming that he would do it three times, nay seven times a day, and that he would do it openly in the congregation, and privately by himself; yet as though he had much forgot himself, and had waxen dull, and been behind other therein, he quickeneth up himself to it, saying; O my soul, praise thou the Lord, and all that is within me, praise his holy name. He stirreth up himself, we see, to be feruenter, when yet he was very forward before. Which I speak not, as if both he and other God's best servants and most fervent, did not feel oftentimes a kind of sleepy deadness in them to good duties, and remissness of spirit creeping upon them, (as it is certain they do, seeing they carry that corruption about them, which will oft cause a weariness in them of well doing for the time,) but they having a greater power of grace working in them to subdue it, they gather up and stir themselves again by such occasion, to more earnestness, and so find themselves refreshed (by a new meditation of their slackness) with double courage to set upon their duties. And to that end they help and sharpen on themselves, as David and Deborah did; and sometime are supported by other, as we see Moses his weak hands were fain to be holden up by Aaron and Hur against Amalek By this we see a manifest difference betwixt them and the wicked: who though (as they say) they like well of prayer, and hearing, and of thanksgiving: yet they profess they cannot endure nor away with such continual service; affirming where that is urged that men shall never have done. For as they who believe how greatly they are beholding to God for his goodness, do charge themselves with their unthankfulness, even when they are forwarder then the most; considering they are then but unprofitable servants: so the other are ready to post it off to others, as testifying thereby, that they be more beholding to God then they hold themselves to be, and think every little to be enough that they are to do to God, yea and that a word and away may serve the turn; even very froth it is that they offer to him, a mocking, no sacrifice: the heart never inclining (for it cannot) to any such thing.

Another thing in this verse is concerning Barak, and that is, that he should in a show and with solemn pomp set out the conquest and victory which God had given them over their enemies. Which though after the victory in war, it was used to be done by the Heathens over such as they conquered, to the priding of themselves, and the uttermost disgrace of them that were subdued; yet this was (we see) spoken by the Prophetess, to the end that God might have honor thereby; for one end she propounded, both of his act, and of her own; and that was, the giving of honor to the Lord. For the seeking of a man's own glory, is no glory, but a taking it from God, and a provoking of him thereby. Nay, where men would think that it as a due desert to them; yet even there let them beware that they take it not; but let us all acknowledge God's goodness with thankfulness, for that he will use our service to the honoring of his name. But to flesh and pride our selves in the yoking and subduing of our enemies, this were no better then the act of Adonibezek, who most cruelly cut off the thumbs of the hands and feet of seventy Kings, and made them as dogs, to eat bread under his table, that he might glory in their extreme reproach and shame. This act of triumph was common to the people of God with the Heathen, but not done in so profane and common a manner. And as it hath been in war, so the like in some sort we see at this day in the time of peace, that tehre are of all sorts who having suits and controversies depending betwixt them, get the day of their adversary, and do bring the one the other to a mean and poor estate; I speak of such as contend lawfully, and having a good cause, and right on their side, they prevail by order of justice one against the other, and do in a certain manner triumph thereby. But what then? In all this the one beareth as he is more graciously seasoned then another, a lowly mind, and remembereth (though he have the better hand, and other wealth beside,) whence he came, who set him up, and why; that is, not to glory foolishly of his welfare over his adversary, but to be thankful to God, and therefore is moderate and sober in the use of all such liberties, and more fruitful in doing good. The other useth them to pride himself, to scorn others, to boast of his success, and to be more impudent, profane, and lawless. Both these triumph over their adversary; but the one in good manner as not glorying that he hath gotten the victory of himself, or by his own strength, the other most vnbeseemingly, being a slave, and pesant to his unbridled lusts, and glorying in the pride of life.

The reason of honoring God by them both, Deborah and Barak I mean, is set down by her in this verse; and that was, seeing the Lord had wrought wonderfully for them, and given many men, even an huge army, into the hands of a few; and valiant and noble warriors he had caused to be subdued by them, that were but weak and mean. And though she ascribe it in the first part of the verse, unto the persons; yet that we may know that she meant them to be but the instruments only appointed by God to get the victory, therefore in the latter part of the verse, she maketh the Lord the cause of it, saying, that he made them able to obtain, and so to prevail over them.

And so we (dearly beloved) when the like falleth out to us, that God by small means worketh great things for us, let us learn before to be ready to see and acknowledge it. For example, when the Lord shall asswage the extremities of his servants, either in pain, sickness, fear of utter undoing, or in the cruelty of their enemies, whereas none saw how they might be like to recover themselves anymore; as when all help and hope by manward is past; when he (I say) shall then show his help, that was not in any likelihood to have been looked for, is it not time to behold his great goodness and wonder at it with due praises? His preventing of that notorious Gun-powder treason, with the removal of many great enemies of his people, when death only was like to have done it (God knoweth when) and that in our remembrance, since the entering in of our late deceised Queen of blessed memory, and the Kings Majesty, (whom God enable to tread them under his feet) what thanks do these worthily require of us?

Moreover, to see the fruit of this Gospel, which is for the most part so contemptible in the world; what great things it doth in subduing the stony hearts of many unto the power of it, and in changing them, (though for the great cumpasse of the land, and the long time that it hath been preached, we may and ought to lament, that it hath prevailed with no more, yet that grace that the sincere preaching of it hath wrought in many thousands, is to be remembered, thought upon, and acknowledged, to God's eternal praise. Even as in all ages God hath done wonderfully, I mean, great things by small means; as in casting down the walls of Jericho by seven days compassing it with blowing trumpets of Rammes horns. Also his enabling Gideon with three hundred men to overthrow an army of the Midianites, who as grasshoppers covered the face of the earth. And David with his sling to conquer great Goliath. But I must here cut off, seeing the verses following are many, and must be handled together.

THE THIRTIE THREE SERMON ON THE FIFTH CHAPTER OF THE BOOKE OF JUDGES.

THE THIRTY FOVRE SERMON ON THE FIFTH CHAPTER OF THE BOOKE OF JUDGES.

I N these words is contained the second point or branch of the second part of the chapter, wherein Deborah setteth down the manner of the battle on the behalf of the enemies, namely, that they came solemnly to fight, and well provided; accompanied with Kings, both of Canaan and other countries, to furnish and adorn the armies: and yet for all that, they fought vnprosperously and unhappily, and had very hard success. For the Lord fought against them from heaven; the rivers and waters swallowed them up, and swept them away: and their horses were vnhoofed. Now when they were fought against all these ways, they were scattered & fell before Israel, in wonderful manner, for all the multitude & show of them. This unprosperous fighting of theirs, is set down by her, first generally in the 19. verse, & then more particularly in the next three; as shall appear when we come to them. In the 19. verse thus; by a figure whereby (not without a bitter upbraiding of them) she intimateth more then she expresseth. They received no gain of money: nay, they iost all, and Israel enjoyed a rich spoil. The like figure is used in the Psalm: A broken heart thou wilt not despise, that is, Thou wilt make great account of it. The phrase it self, as we use it, (for it is a nipping scoff) is as much, as if she had said, they might put the gains in their eyes, &c.

In this verse also she showeth the pomp and multitude of the enemies, and how they filled all the plain betwixt mount Tabor, and the towns of Taanach and Megiddo, even to their rivers running by them, which were called by the same names; this (I say) Deborah doth as well declare, as how ill they sped, namely, that they got not that which they sought and looked for, I mean, the overthrow and spoil of the Israelites: nay rather, they were miserably spoiled and distroyed themselves. By the which, two things may be noted: One, that we may see the glory of wicked men, flourishing like the green bay tree. I say, of wicked men, (for otherwise, I grant, godly persons may be honorable and great) and we may see also that this their glory reacheth, as it were, to the very clouds, as we read in the Psalm: yea and that in the time of war, as here, which yet can in no wise show it, as the times of peace may: yea, and that for their glory they may be sholed with Princes, and be almost companions with Kings: these, I say, and such like, we may possibly see, as terrors to daunt and grieve us; for the advancement of them, is heaviness and matter of hanging down the head to the righteous. And w •• t of this, you may say, when this may be seen? and why shall it be thus▪ Surely, that God's people may not have their eyes dazzled with their pomp and glory, when they shall see them pulled from it; but that they may hereby be weaned and estranged the more, from the dangerous and poisoned baits that would hurt them, as they have done the other, but by faith • ee their downfall even in the midst of their glory, and while they to their hearts desire enjoy all outward things, and all because they are the Lord's rank enemies. Secondly, that they may cleave to God more faithfully, and also wait more constantly to see the glory of such turned to shame, if they prevent it not by repentance. And let this be the use of this first thing unto us.

The second that I note here is this, (according to that in the Proverbs) that the wicked do not always roste that which they get in hunting: that is, they do not always attain to that, which they promise themselves in the earnest desire of their hearts; and whereof they have great likelihood, as well as hope: but God cutteth them off from it, to their great vexation and disappointment: yea, and the godly shall see it, and triumph, as Deborah did here, and Israel over Pharaoh. For though that be true, that they are fatted here, and have more then they might look for, (which yet they have but to their destruction) yet, that the righteous may not envy them, but see that the Lord takes their part against them, and lest the proud themselves should think there is no God that seeth them, they are crossed in their purposes, and many times when they hope for that which they would most willingly enjoy, the Lord frustrateth and mocketh them, as he did the King of Aram, when all his secret plots and purposes against the King of Israel, were bewrayed to him by the Prophet Elisha, and he showeth them thereby, that they have him not always at their commandment: as neither can they go about any of their attempts, without his sufferance. That it may be verified, that (when none else can) yet even then God resisteth the proud. And as the Lord thus matcheth and disappointeth them, when it seemeth good to him, in their common dealings, that they attain not that which they aim at, and look for; so especially when they fight against God, and play the giants against heaven like Nebuchadnezzar: and when their insolency uttereth it self against the poor Church of God, (as many of them choose this as the fittest object to vomit their poison upon) then the Lord in an answerable manner riseth up and scatters them; looks down from heaven, and laughs them to scorn, and scatters them: for why? they banded themselves against his anointed.

For example sake, though the Scripture be full of such, let these two at this time suffice. The one is of them that would build a city that should reach up to heaven, to get them a name, the Lord set himself against them, cast down their building, and called the name thereof Babel, that is, confusion. For what a pride was in them, and to what had it been like to have grown, if God had let them alone, and suffered their work to go forward? The other example is of Haman, who being so inward with the king, and advanced by him, when he looked yet to rise higher, he was, unlooked for, cast down from all his dignity, when his shame was made suitable to his glory. And thus (as it fared here with Sisera) instead of great successes and increasings of their purposes and dignities, they are not defeated thereof only, but are fain to lose that which they enjoyed before; the Lord making their ambition, the next mean of their overthrow. So God deals with many; of whom, some rising out of the dunghill to great wealth and honor, not only are ioynted otherwise oftentimes, but when they want nothing but life and length of days, to enjoy their flourishing estate still; behold, even that way he meeteth with them, and by death, sometime reproachful enough, but to be sure, with pain and woe enough, besides that after their going hence, he cuts them off from all their iolitie, as it were, at one blow. And who, fearing God, might have lived by them, if they could have prolonged their days?

This be said of the 19. verse, and in general of their ill prospering against Israel, in their fighting: now more particularly, Deborah showeth in this verse, that even from heaven, that is, from the higher region of the air, the stars and planets raised the rain and the wind in their faces, yea the hail and tempests to fight against Sisera, so that thereby God shown himself to be against him, all his preparation and furniture of chariots, horses and men serving him to no purpose, but disappointing him. This teacheth us, that when God will both heaven and earth, and the powers of both, shall fight against God's enemies, even as all the plagues written in the book of God, do at his commandment, seize upon, and torment them. So the hail from above slew God's enemies, and the Sun stood still to that end: so frosts and floods, plague and tamine, with other such, have in our time fought against them from God. I have handled this point more largely before, I will only answer one objection in this place. It is objected, that the godly sustain the forementioned judgments and the like, as well as the wicked: therefore when shall we be able to prove and say, the Lord in lays them upon his enemies, as if he aimed at that alone? For Job had his sheep and servants burnt up and devoured by fire from heaven, as if Satan would thereby have persuaded him, that God himself made war with him from thence: his body was also smitten with sore byles, from the sole of his foot unto the crown of his head, and he took a potsherd to scrape him. I answer, that God sendeth these and the like to his children, as trials, or corrections to heal them of some dangerous disease, as pride, looseness, worldliness, &c. but to his enemies, as scourges for their wicked lives, to begin their hellish torments here; and as this ever true, so if their sins be manifest, we may so judge of the particular offenders that he meaneth no less toward them, and that without any fear of iniurying them, unless they repent.

The next particular assistant to Israel, that is said to have fought against Sisera, was the river Kishon: which though it was not usually deep, yet now the waters rose higher, and overflowed the banks, and was spread out further: and because both the armies met there by, therefore it is described by her, the river of mettings, namely of both the armies, for the word is better translated so, then as some do translate it the anctent river, and by an elegant repetition of the word, showeth that it drowned and carried away many of the enemies, even as the dust and other filthiness is swept out of an house with a broo • e. Not that all were slain that way, which could not be, when the men were many, and the place not large, but that many flying, were there destroyed. And this being a thing neither feared of the enemies, nor made reckoning of by God's people, doth worthily teach us, that when we walk uprightly with God, he causeth many things to lend their help to us, which we never thought of, nor looked for; and not only persons to be kind to us, but also other commodities, comforts, and encouragements to meet with us: yea the very places where we dwell, and whither we come. And the very same things which have been fatal and deadly enemies to others, to be helpful, and as it were, made friendly unto us.

Jacob thus being faithful to the Lord, he enriched him greatly, over he ever looked for, or saw likelihood of, but rather of the contrary: and so dealt he with his father Isaac before him, being among strangers in the land. And so he provideth for many of his dear servants, who coming strangers to a place, where it was little likely to get, either grace, knowledge, or other commodities, he hath yet by giving them honest and good hearts, blessed them otherwise, with love and favor of the best, with a sweet life, inward peace, growing in goodness, fruit of prayers and other holy labors, with contentment, and such like; that it may forever worthily persuade all to get into God's service, and to be upright hearted toward him, seeing godliness bringeth so many and great commodities. But of this I spake somewhat before also. But on the contrary it may be said, that when men seek not the Lord with all their heart, neither be careful that their ways may please him; they not only prosper not long, (which yet they were as like to attain to as the most) but they lose even that which they had, and are tossed about with many calamities, and with this, as the greatest of all, that when God frowneth upon them, they believe it not: the danger whereof may easily be gathered by the drunkard, in the Proverbs; who was stricken, he said, for his sin and the fruits of it, whoredom and such like, but he was not sick; he was beaten, but he knew not, therefore he would follow his sin yet still.

The speech uttered by Deborah, [O my soul thou hast marched valiantly or, as it is in the Hebrew, O my soul thou hast trod down strength, namely of the enemies, which we know was very great. If we take it in the first sense, she triumpheth in a general manner through the courage and furtherance that God gave her: if in the latter it is the same, but more particularly she speaketh to her soul reioycingly, that she had trode under foot might and strength, seeing God had armed her with power against so great enemies, as if she should say, that therefore she need to fear the power of none hereafter, God being still with her. Both afford this worthy instruction, that when we have seen that God hath given us great deliverance while we trusted in him, as she here did, we should for euerafter promise our selves that he will do the like to us still, seeking to him in the like manner, that so we may harten our selves to believe it. This agreeth with Saint Paul's doctrine, that experience bringeth hope: and with his practice, saying, God hath delivered us, doth deliver us, in whom we trust that yet hereafter also, he will deliver us. And doublesse this experience is the proper fruit which faith bringeth forth, without which what were our life? we are not freed from all affliction, because we have escaped one: but we remain still subject to the same, or the like: and what shall it boot us to have been ouercommers in the one, if we be foiled by another, (as we may easily be, even by a lesser, without this armor) through unbelief, when before through faith we overcame a greater. Surely, no more then it should have booted David to have killed the Bear, if he had been slain by the Lion, or the Philistim. And therefore learn hence, that though we ought to believe in him for his promise sake; yet we much better do it (or ought to do) when we have a pawn lying by us, I mean experience of the truth of it: but hard is the case of them who have neither of both.

The third thing that made the Canaanites fight vnprosperously against Israel, was the breaking of their horse hoofs with the oft beating together of the mighty. The horse hoofs are naturally most sound and strong, so that they be not easily cleft asunder, nor broken: but they ran here with such violence in that skirmish to save themselves, and so smote one against another, that they broke their hoofs. In which case we know, that they could neither sit their horses to pursue their enemies; neither shift for themselves by flying. This most lively teacheth us, that no man should trust in his own strength, nor in the strength of an horse, in chariots, or in riches, no not in Princes power, nor in any earthly thing whatsoever. It is as easy for the Lord now to leave men, and disappoint them in their vain confidence of young years, great wealth, hope of long life, or such like, as it was to pluck off Pharaohs chariot wheels, and here to break the horses hoofs of the Canaanites, and so to bring upon them destruction thereby. Thus we have heard in this second branch of this second part of this chapter, how hard and ill success the Canaanites had in this battle.

IN these verses and this part of the song followeth the third and last branch of the second part of the chapter; wherein Deborah first setteth down the wrath of God against such as refused to help in the work of the Lord, as were the Merozites; and that she doth in this 23. verse. And then she declareth the favor of God toward them that helped therein, (besides those who were in the battle) as Jael, and this she doth in the other 4. verses. More particularly in this 23. verse she calleth all in her song to curse this city with her; for that it being near the place where the battle was, yet the inhabitants thereof refused to help their brethren, being called thereto, and requested. The other tribes before mentioned had some kind of excusing themselves, neither were desired, though they knew of it; but these beheld and yet would not set hand to help; therefore they are thus dealt with. But seeing it might be thought to come of stomach and revenge, that she pronounced such sharp threats against them; therefore she saith, the Angel of God bad her sing so.

And thereafter we are to learn what we may do about cursing: that it is in no sort lawful for us to curse any man, for to satisfy our own revenging minds. For when we deal in our own matters, we must love our enemies; and as our Savior teacheth, bless them that curse us: but if God it any time show that he will have any to be destroyed, they who know his will, they are to approve the same. This is the harder to learn, because that corruption which lurketh in us, and is chained up from notorious breaking out willingly, seeking the opportunity and pretence of zeal to shroud it self under; even as a secret traitor seeing the door open which leadeth to the Princes chamber, dare not go in alone, but waiteth till some of the nobles or guard passeth in, and in that company he cunningly conveyeth himself to work mischief. Pray we for grace therefore to watch the door of our lips, through which many good words of blessing pass: and let us beware that no cursed speech pass by also, under what color soever. And thus did David, directed by God, and other of the faithful, who cursed God's enemies, as in the Psalm: who yet as they were, did otherwise in kind affection, and the same not evil, bewail them. As Samuel, and Jeremiah, and our Savior, did bewail and weep for the destruction of wicked men; wherein we have no doubt but they pleased God. Now to such as demand what they shall do to them who vex the godly, and rage against the Gospel? the answer is, that we are to pray God to change their minds, or to weaken their power, that they may not be able to do the evil they would: and if this be not granted, then we must crave strength to bear that which we must go under.

And here we must further learn, on the contrary, by the example of these of Meroz, to obey God, calling us to any duty, as they did, who followed Deborah and Barak; and to help those that are in want and need; especially if they follow their calling, contrary to that which these men of Meroz, and the people of Peniel and Succoth, in the seventh chapter did, who denied to refresh Gideon & his men, as they pursued his enemies and theirs. But if these were pitifully handled, and the men of Meroz cursed for not helping their brethren; what think we shall be done to them, who not only help not the servants of Christ, but vex, grieve and oppress them? And if no other thing can dissuade them from such a course, yet let this; that they themselves are ever like daily to be taken hence by death: then shall they come to their accounts, as they see on every side many to be, who were as unlike as they; and while they remain here, they shall have God against them, who hath professed that he will be an enemy to those that are enemies to his. And this of Meroz briefly, for in so long a work I am unwilling to repeat the same thing often.

Now she calleth all God's people to bless and wish well to Jael, as one blessed among other women of her linage and kindred, who dwelt in tents, as the Kenites did; and repeateth the words for more force. Thus the Lord would have her commended unto all posterity, to the rousing up of other, who are slack and backward in all good things, that when they shall see that God doth so highly account of the readiness of some in his business, other may be quickened to the same care in well doing. For were this deeply imprinted in men's hearts, and thoroughly persuaded to thē, and often thought of, that God knoweth their works, and is a plentiful rewarder of all that seek to please him, they would be much more forward, everyone in the things which are commanded him. But of this I have spoke also by occasion offered, before.

Here Deborah commendeth the wisdom of Jael, but such as proceeded from faith in her, that she called Sisera into her tent, and covered him, and gave him drink fit to cast him into a sleep. And in that it is said, she gave him butter also in a lordly dish; it is likely that she offered food to him, that he might drink the more liberally. By all these she made way the more easily for that she afterward brought to pass. By this example we are taught to be wise and circumspect in the things we go about. For though it be requisite that they be lawful, yet if we be not circumspect, and do not forecast inconveniences, and to do them in season, and fit time, good manner, and to the right end, there may much grief, discommodity, and inconvenience follow, which will much disquiet us: and through rashness and improvidence, we may bring that to an ill end, which yet was lawfully taken in hand of us. As if men will embrace religion, yet they walk loosely and lightly. Rebecca when she saw that Jacob her dear son was deadly hated of his brother Esau, and that he sought opportunity to kill him, did not only keep him out of the way (for so he might one time or other have had his will of him as Cain had of his brother Abel) but avoided many dangers at once, by sending him into a far country to her fathers house (from whence she came) to dwell there (though it was hard for her to forbear the sight of him any long time) even with her brother Laban in Padam Aram. And why? she knew that in that space the wrath of his brother would be abated, as she also said. A wise part therefore it was in her, in that weighty matter. And the wisdom of Abigail in preserving her house, which the foolishness of Nabal had otherwise destroyed, was as commendable. And such wisdom to preserve our lives, goods, credit, grace, and inward peace therewith to prevent dangers, and avoid many needless troubles, is a great furtherance to live well, and to make our lives more fruitful to other, and comfortable to our selves. Only take we heed that we ascribe naught to our wit, and that we perke not above that which is meet: but in all humility serve we God's providence, and so we shall find it no small benefit to be free from carelessness, rashness, and foolishness, which throughout our life cause much evil and grief, which are unwelcome. About this see more in chapter 3. 15.

Deborah here addeth to the wisdom of Jael, her courage and fortitude. For was it not a point of courage for a woman to set upon so valiant a Captain, as Sisera was? and to take the nail in one hand, and the hammer in the other, (it seemeth other weapons were not at hand) and to adventure to strike them into the temples of his head, as he lay? For what though he was asleep? might he not at the first blow have started and risen up with the pain, and so have overthrown her in his rage, and that a great deal more likely then to have received his deadly wound at her hand? The very form therefore, and being of this fortitude, was no mannishnes, or stoutness of courage by nature, (for of that we can say nothing) but only faith.

And in this last verse of this third point, in this second part of the chapter; when he was almost slain, Deborah setteth down certain motions, which appear in such as have their deadly blow by violent death. For he being so wounded, his body through extremity of pain, bowed twice or thrice. For he went about to rise: but having no strength, he fell down again, and lay miserably at the feet of Jael. And thus God brought proud Sisera to shame, and to a fearful end, though so valiant a Captain, and that by the hand of a woman.

Now what shall we say to this? Surely it teacheth, that when God will do some great thing by any, he will also fit and enable them thereunto. Even Saul himself had an heart given him furnished with gifts for government, when God had once called him. Moses when he should be sent to Pharaoh, to carry the people of Israel out of Egypt, how did he complain and disable himself? but when God had furnished him, he waxed bold. The Virgin Mary, when word was brought her, that she should be the mother of our Savior, answered with astonishment; How can this thing be, seeing I know not a man? But when it was told her by the Angel, the holy Ghost shall come upon thee, and the power of the most high shall over shadow thee: therefore also that holy thing that shall be borne of thee, shall be called the son of God; Then Mary said, Behold the servant of the Lord, be it unto me according to thy word.

The examples are infinite, that may be brought to this purpose. But I will contain myself, adding only this one, how should the Apostles, being poor fishermen, do so great a work, as to subdue the greatest part of the world to their doctrine? which was as if a man would have undertaken to tame the wild beasts in the wilderness: But by Christ's sending them the most powerful gifts of the holy Ghost; as the confirming of their faith, the increase of knowledge, courage in pains taking and to withstand their enemies, the gift of tongues, and of working miracles, we see it came so to pass. And though such things be not wrought in these days, as neither is it necessary that such should now be wrought; yet many of the ordinary works which God will have to be done by his, in this latter age, are great and not to be passed over slightly.

For how unlike a thing is it, for a private man or woman, who have no other outward gifts of God, to speak of, but only this, that they can read the Scriptures in their own language; how unlike is it, I say, that such living among people of most profane and bad behavior, should not be tainted with them, and defiled by them; as he that toucheth pitch? Nay, that they being baited, disgraced, and scorned of them, (as they are in many places) should not faint and be discouraged by them, and driven from their hope, and profession of it, but that they should walk on in the uprightness of their hearts, and innocence of their hands, so far and so long, till their light so shining, doth lighten some of these which hated them, who sat long in darkness, and cause them to embrace that conversation, to the which they had been such deadly enemies before; this (I say) is a thing to be wondered at, even as to see the lamb and the lion to feed together. And yet (God be blessed) so it is at this day, in some places, and so it hath been in former times, that when men's ways have pleased the Lord, he hath caused not only their very enemies to be at one with them, but also their very hearts to be entirely knit to them. Yea many silly persons, so furnished with grace by God, have forced great ones to wish from their hearts, for all their wealth and power, that they were like to them.

And yet this is more, that a Minister of the Gospel, who is to challenge them openly that keep not the commandments of Jesus, and in his name to rebuke and threaten the workers of iniquity (though all this is, of the loving and kind Preacher, done to save their souls, by turning them from their evil ways;) that such a Minister, I say, who is not only hated for his good will, and counted their enemy for telling them the truth; but also accused by them, pursued also, and not suffered to be quiet among them; yet should constantly hold out his labors, with a life vnoffensiue, what a work of God (think we) is that in him? who were like to continue so gracious a course in the midst of so many discouragements (whereof I have mentioned but a few;) if the Lord should not give them faith to believe, that of their love to him, they should feed his lambes and his sheep, and that in so doing,